Читать книгу India, Its Life and Thought - John P. Jones - Страница 11

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The land of the Vedas justly boasts of being the mother, or the foster-mother, of nine great religions.

It has given birth to the greatest ethnic religion the world has seen; it is also the motherland of one of the three great missionary faiths of the world. These two religions—Hinduism and Buddhism—count among their followers more than a third of the human race, and are, in some respects, as vigorous now as at any time in their history.

It is the foster-mother of Mohammedanism and counts among her sons and daughters more of the followers of the Prophet of Mecca than are found in any other land.

It has also been the asylum of many followers of the Nazarene for at least sixteen centuries; many even claim that Christianity has found a home here since apostolic days.

There is no land comparable with India in the variegated expressions of its beliefs which add picturesqueness to the country and diversity to the people.

I purpose to take the reader with me on a tour with a view to furnishing glimpses of these religions at those places where they reveal special interest to the tourist.[1]

[1] The principal faiths of the land, with their adherents, were as follows, according to census of 1901:—

 Hindu 207,147,026

 Sikh 2,195,339

 Jain 1,334,148

 Buddhist 9,476,759

 Parsee 94,190

 Mohammedan 62,458,077

 Jewish 18,228

 Christian 2,923,241

These figures include Burma.

India is a land of immense distances. But its thirty thousand miles of railroad will enable the traveller, within a couple of months, to scan all its points of interest, and to feast his eyes upon visions of Oriental charm and splendour, of architectural beauty and grandeur, and of such monuments of religious devotion as no other land can present to the traveller and student.

Let not the Westerner indulge his fears about the discomforts and dangers of travel in this tropical land. To an English-speaking tourist there are a few lands only which furnish more conveniences and facilities for travel than this same India; and travelling is cheaper here than in any other country. Comfortable second-class travelling rarely costs more than one cent a mile. And many, like the writer, have travelled thousands of miles in third-class compartments at less than half a cent a mile, and without much other inconvenience than an excess of dust and stiffened bones. The writer has seen many globe-trotters pass through India of whom few were not surprised at the relative comforts of travel here during the winter months, and no other time of the year should be chosen for travelling in India.

It will be convenient to start upon our tour from Madura, the missionary home of the writer. It is a large, wide-awake centre of enthusiastic Hinduism in the extreme south of the peninsula. In the heart of this town, of more than a hundred thousand people, stands its great temple, dedicated to Siva. The principal monuments of South India are its temples. They are the largest temples in the world. The Madura temple is only the third in size; but in its upkeep and architectural beauty it far surpasses the other two, which are larger. It covers an area of fifteen acres, and its many Gopuras, or towers, furnish the landmark of the country for miles around. It is erected almost entirely of granite blocks, some of which are sixty feet long. Its monolithic carving is exquisitely fine, as it is most abundant and elaborate. Hinduism may be moribund; but this temple gives only intimation of life and prosperity as one gazes upon its elaborate ritual, and sees the thousands passing daily into its shrine for worship. It represents the highest form of Hindu architecture, and, like almost all else that is Hindu, its history carries us to the dim distance of the past. But the great Tirumalai Nayak, the king of two and a half centuries ago, spent more in its elaboration than any one else. And it was he who built, half a mile away, the great palace which, though much reduced, still stands as the noblest edifice of its kind south of a line drawn from Bombay to Calcutta.

In this same temple we find, transformed, another cult. It is called the Temple of Meenatchi, after its presiding goddess, "the Fish-eyed One." When Brahmanism reached Madura, many centuries ago, Meenatchi was the principal demoness worshipped by the people, who were all devil-worshippers. As was their wont, the Brahmans did not antagonize the old faith of the people, but absorbed it by marrying Meenatchi to their chief god Siva, and thus incorporated the primitive devil-worship into the Brahmanical religion. Thus the Hinduism of Madura and of all South India is Brahmanism plus devil-worship. And the people are to-day much more absorbed in pacifying the devils which infest every village than they are in worshipping purely Hindu deities.

The prevailing faith of the Dravidians, therefore, is demonolatry; and the myriad shrines in the villages and hamlets, and the daily rites conducted in them, attest the universal prevalence of this belief and the great place it has in the life of these so-called Hindus.

A run of a hundred and fifty miles directly south brings us to Cape Comorin, the southernmost point of India. It is also the extreme south of Travancore, "the Land of Charity," and one of the richest and most charming sections of India. It is a Native State under the control of the Brahmans.

The Golden Lily Tank in the Madura Temple

It is unique in the large proportion of Christians which are among its inhabitants. Though the Christian community in India averages only one per cent of the population, in the State of Travancore it amounts to 25 per cent. It is here that we find the ancient Syrian Church, with its three hundred and fifty thousand souls. Though it calls itself "the Thomasian, Apostolic Church," and though the Romish Church accepts the legend, modern historians deny its apostolic origin, and claim that it was founded no earlier than the third century. Even thus, it furnishes an intensely interesting study. The writer was deeply interested to see and enter its two churches at Kottayam, both of which are at least eight hundred years old.

Four centuries ago, Roman Catholicism used all the resources of the Inquisition in order to absorb this Church. They succeeded only too well, and half of the Indian Syrian Church is now subject to Rome. Nearly a century ago, the Church Missionary Society of England lent a helping hand to the Syrian Church, and has brought new life and progressive energy, and a new spiritual power and ambition, into a portion of that decrepit type of ancient Christianity.

Furthermore, a century of work given by the London Missionary Society and the Church Missionary Society has created a Protestant Christian community of more than one hundred thousand souls in that little kingdom alone.

We pass from Travancore into the little State of Cochin, on the north. We are impressed by the colossal Christian church in the town of Cochin, in which, however, only a small handful of English people worship every Sunday evening. It was erected by the Portuguese four centuries ago, and is a charming study. It is here, shortly after Vasco da Gama had completed the first round-the-Cape journey, that this house of God was erected by his followers. Two centuries later, the Dutch came, conquered the Portuguese, occupied their house of worship, and desecrated their tombs. In that church to-day one can find tombstones inscribed on one side by the Portuguese to their departed friends, and, on the other side, in Dutch, to commemorate departed Hollanders.

But the most interesting sight, by far, in this quiet old Indian town, is the community of white Jews who live on its southern side. No one knows when they came here. They probably arrived at the Dispersion of the first century of our era; or it may be later. But the community must have been reënforced from time to time, as they have maintained, in a marvellous way, the fairness of their complexion. It will not require much imagination, as one enters their synagogue, to think of the synagogue of Nazareth of old. As we ascend the stair-way into the little schoolroom above, and hear the little ones reciting, in pure Hebrew, passages from the Pentateuch, we can easily imagine that we are listening to the voice of a dear little Boy, nineteen centuries ago, reciting to His master those same passages in that same tongue in Palestine. There is hardly a place on earth where Judaism has met with fewer vicissitudes and changes than on this western coast of India.

It is only a couple of hundred yards farther away that we find the synagogue of the black Jews—the descendants of those who were given by the ancient king to be slaves to the white Jews. They adopted the religion of their masters, and are still praying, like their masters, for the coming of the Messiah, of whose arrival and triumphs in India they seem to be oblivious.

Leaving Cochin, we pass along the coast as far as Bombay, which has been called the "Eye of India," and also the "Gateway of India," two names which are equally appropriate to this beautiful city. There is hardly another city on earth where more races and religions blend. And its streets are made exceedingly picturesque by the many costumes of its polyglot population. Before the arrival of the plague, some eight years ago, Bombay was perhaps the most populous city in India. But this fell scourge has decimated its population and has robbed it of much of its ambition.

Perhaps the most interesting people that we see here are the Parsees, with their "Towers of Silence." According to their belief, earth is too sacred to be contaminated, and fire too divine to be polluted, by the bodies of their dead, which, therefore, they expose in the towers, erected upon an adjacent hill, to be consumed by a crowd of hungry, expectant vultures. One usually sees forty or fifty of these filthy birds standing around the edge of each tower, watching the funeral cortège as it slowly winds its way up the hill, eager to pounce upon the body as soon as exposed by the bearers in the centre within. And from the time of exposure it takes hardly ten minutes before every particle of flesh has been consumed.

The one hundred thousand Parsees of Bombay are almost the only representatives of the ancient faith of Zoroaster, perhaps the purest of all ethnic religions. They were driven out of their home land of Persia in the early onrush of Mohammedan fury, and fled, twelve centuries ago, to India, where they found asylum.

The Parsees have the distinction of being the most advanced people of India, alike in wealth and philanthropy, in their treatment of woman, and in education and general culture. Their influence throughout the land is far beyond their numbers. And yet they are so narrow in their conception of their faith, that they declined, the other day, to receive into their fold the English bride of one of their number. Thus they decided that there is no door of entrance into their religion for any one who is not a born Parsee.

It is in this city, also, that we find a large representation of another ancient cult—Jainism.

Jainism is closely kin to Buddhism. It represents the same type of reaction from a debased Brahmanism. As its name indicates, it is a cult for the worship of "The Victorious Ones," that is, men who by self-discipline have triumphed over their passions and have attained perfection. Buddhism succumbed to, and was absorbed by, a new militant Brahmanism, which we call Hinduism. Jainism, on the other hand, has maintained itself as a distinct faith and now has 1,334,148 followers. Like Buddhism, it is an agnostic religion, knowing no object of worship save the seventy-two Victorious Ones.

One of the leading characteristics of Jainism is its love of life, even in its lowest manifestation. Their devotion to this article of their faith is carried to such an extent that the devout will sweep the road lest they step upon insects, and cover their mouth with gauze cloth lest they swallow and destroy minute forms of life. In the city of Bombay, Jains have a hospital for animals, for the maintenance of which they spend large sums of money annually. Maimed cattle, stray dogs and cats, and decrepit animals of all kinds are sought and brought here for asylum and care. It is even said, I cannot say with how much truth, that they employ men to come and spend nights here with a view to furnishing food for the many kinds of vermin which infest the place.