Читать книгу Social Environment and Moral Progress - Alfred Russel Wallace, Alfred Russel Wallace - Страница 3
PART I.—HISTORICAL
CHAPTER III
PERMANENCE OF CHARACTER
ОглавлениеI will now call attention to a few of the facts which lead to the conclusion as to the stationary condition of general character from the earliest periods of human history, and presumably from the dawn of civilisation. In the earliest records which have come down to us from the past we find ample indications that general ethical conceptions, the accepted standard of morality, and the conduct resulting from these, were in no degree inferior to those which prevail to-day, though in some respects they differed from ours.
As examples of great moral teachers in very early times we have Socrates and Plato, about 400 B.C.; Confucius and Buddha, one or two centuries earlier; Homer, earlier still; the great Indian Epic, the Maha-Bharata, about 1500 B.C. All these afford indications of intellectual and moral character quite equal to our own; while their lower manifestations, as shown by their wars and love of gambling, were no worse than corresponding immoralities to-day.
In the beautiful translation by the late Mr. Romesh Dutt, of such portions of the Maha-Bharata as are best fitted to give English readers a proper conception of the whole work, there is a striking episode entitled "Woman's Love," in which the heroine, a princess, by repeated petitions and reasonings persuades Yama, the god of death, to give back her husband's spirit to the body. It is described in the following verses:
"And the sable King was vanquished, and he turned on her again,
And his words fell on Savitri like the cooling summer rain:
'Noble woman, speak thy wishes, name thy boon and purpose high,
What the pious mortal asketh gods in heaven may not deny!'
"'Thou hast,' so Savitri answered, 'granted father's realm and might,
To his vain and sightless eyeballs hath restored the blessed light;
Grant him that the line of monarchs may not all untimely end,
That his kingdom to Satyavan and Savitri's sons descend!'
"'Have thy wishes,' answered Yama; 'thy good lord shall live again,
He shall live to be a father, and your children, too, shall reign;
For a woman's troth endureth longer than the fleeting breath,
And a woman's love abideth higher than the doom of death.'"
And when at the end of the epic, the kings and warriors welcome each other in the spirit world, we find the following noble conception of the qualities and actions which give them a place there:
"These and other mighty warriors, in the earthly battle slain,
By their valour and their virtue walk the bright ethereal plain!
They have lost their mortal bodies, crossed the radiant gate of heaven,
For to win celestial mansions unto mortals it is given!
Let them strive by kindly action, gentle speech, endurance long,
Brighter life and holier future unto sons of men belong!"
Mr. Dutt informs us that he has not only reproduced, as nearly as possible, the metre of the original, but has aimed at giving us a literal translation. No one can read his beautiful rendering without feeling that the people it describes were our intellectual and moral equals.
The wonderful collection of hymns known as the Vedas is a vast system of religious teaching as pure and lofty as those of the finest portions of the Hebrew scriptures. A few examples from the translation by Sir Monier Monier-Williams will show that its various writers were fully our equals in their conceptions of the universe, and of the Deity, expressed in the finest poetic language. The following is a portion of a hymn to "The Investing Sky":
"The mighty Varuna, who rules above, looks down
Upon these worlds, his kingdom, as if close at hand.
When men imagine they do aught by stealth, he knows it.
No one can stand or walk, or softly glide along
Or hide in dark recess, or lurk in secret cell
But Varuna detects him and his movements spies.
* * * *
This boundless earth is his,
His the vast sky, whose depth no mortal e'er can fathom.
Both oceans find a place within his body, yet
In the small pool he lies contained; whoe'er should flee
Far, far beyond the sky would not escape the grasp
Of Varuna, the king. His messengers descend
Countless from his abode—for ever traversing
This world, and scanning with a thousand eyes its inmates.
Whate'er exists within this earth, and all within the sky,
Yea, all that is beyond King Varuna perceives.
May thy destroying snares cast sevenfold round the wicked,
Entangle liars, but the truthful spare, O King."
The following passage from a "Hymn to Death," shows a perfect confidence in that persistence of the human personality after death, which is still a matter of doubt and discussion to-day:
"To Yama, mighty king, he gifts and homage paid.
He was the first of men that died, the first to brave
Death's rapid rushing stream, the first to point the road
To heaven, and welcome others to that bright abode.
No power can rob us of the home thus won by thee.
O king, we come; the born must die, must tread the path
That thou hast trod—the path by which each race of men,
In long succession, and our fathers too, have passed.
Soul of the dead! depart; fear not to take the road—
The ancient road—by which thy ancestors have gone;
Ascend to meet the god—to meet thy happy fathers,
Who dwell in bliss with him.
Return unto thy home, O soul! Thy sin and shame
Leave thou behind on earth; assume a shining form—
Thy ancient shape—refined and from all taint set free."
In this we find many of the essential teachings of the most advanced religious thinkers—the immediate entrance to a higher life, the recognition of friends, the persistence of the human form, and the shining raiment, typical of the loss of earthly taint.
But besides these special deities, we find also the recognition of the one supreme God, as in the following hymn:
"What god shall we adore with sacrifice?
Him let us praise, the golden child that rose
In the beginning, who was born the Lord—
The one sole lord of all that is—who made
The earth, and formed the sky, who giveth life,
Who giveth strength, whose bidding gods revere,
Whose hiding place is immortality,
Whose shadow, death; who by his might is king
Of all the breathing, sleeping, waking world—
Who governs men and beasts; whose majesty
These snowy hills, this ocean with its rivers,
Declare; of whom these spreading regions form
The arms by which the firmament is strong,
Earth firmly planted, and the highest heavens
Supported, and the clouds that fill the air
Distributed and measured out; to whom
Both earth and heaven, established by his will,
Look up with trembling mind; in whom revealed
The rising sun shines forth above the world."
If we make allowance for the very limited knowledge of Nature at this early period, we must admit that the mind which conceived and expressed in appropriate language, such ideas as are everywhere apparent in these Vedic hymns, could not have been in any way inferior to those of the best of our religious teachers and poets—to our Miltons and our Tennysons.
