The Religions of India Part 50

might be translated 'race' (subsequently 'caste').]

[Footnote 6: D[=i]ce, _vijas_, literally 'hoppers' (and so sometimes, interpreted as birds). The same figure occurs not infrequently. Compare AV. iv. 16. 5, _ak[s.][=a]n iva_.

'Believe,' _cr['a]d-dhatta, i.e_., cred-(d)[=i]te, literally 'put trust.']

[Footnote 7: Sometimes rendered, "a true (laudation) if any is true."]

[Footnote 8: viii. 100. 3-4. The penultimate verse is literally 'the direction(s) of the order magnify me,' the order being that of the seasons and of seasonable rites.]

[Footnote 9: Compare the 'devil-worship of Ucanas,' and the scoffs at P[=u]shan. The next step in infidelity is denial of a future life and of the worth of the Vedas.]

[Footnote 10: In the Buddhistic writings Indra appears as the great popular G.o.d of the Brahmans (with Brahm[=a] as the philosophical G.o.d).]

[Footnote 11: His body is mortal; his breaths immortal, cat.

Br. x. 1. 4. 1; xi. 1. 2. 12.]

[Footnote 12: On these curious pocket-altars, double triangles representing the three G.o.ds and their wives, with Linga and Yon[=i], see JRAS. 1851, p. 71.]

[Footnote 13: In the Tantras and late Pur[=a]nas. In the earlier Pur[=a]nas there is as yet no such formal cult.]

[Footnote 14: Embodied in the tale of Agni's advance, IS. i.

170.]

[Footnote 15: cat Br. ix. 3.1. 18.]

[Footnote 16: On this _quasi_ deity in modern belief compare IA. XVIII. 46. It has happened here that a fate Providence has become supreme. Thus, too, the Mogul Buddha is realty nothing more or less than Providence.]

[Footnote 17: 7. I. 2.]

[Footnote 18: In RV. X. 90. 9, _chandas_, songs, incantations, imply a work of this nature.]

[Footnote 19: Unless it be distinctly _good_ magic the epic heroes are ashamed to use magical rites. They insist on the intent being unimpeachable.]

[Footnote 20: [=A]p. I. II. 30, 20, etc. Compare Weber, _Omina_ p. 337, and see the Bibliography.]

[Footnote 21: T[=a]itt. S. VI. I. 1, 2, 3, _t[=i]rthesn[=a]li._]

[Footnote 22: Compare Weber's account of the R[=a]jas[=u]ya, p. 98; and, apropos of the Dacapeya, _ib._ 78, note; where it is stated that _soma_-drinking for the warrior-caste is still reflected in this (originally independent) ceremony.]

[Footnote 23: The list given above (p. 464) of the 'thrice three names' is made eight by suppressing k.u.m[=a]ra, and the 'eight names' are to-day the usual number.]

[Footnote 24: c[=a]nkh. (K[=a]nsh.) Br. vi. 1.]

[Footnote 25: The Brahmanic multiple by preference is (three and) seven (7,21,28,35), that of the Buddhist, eight. Feer, JA., 1893, p. 113 ff., holds the Svargaparva of the epic to be Buddhistic on account of the h.e.l.ls. More probably it is a civaite addition. The rule does not always hold good, for groups of seven and eight are sometimes Buddhistic and Brahmanic, respectively.]

[Footnote 26: Leumann, _Rosaries_.]

[Footnote 27: Friederich,; JRAS. viii. 157; ix. 59. The only established reference to Buddha on the part of Brahmanism, with the exception of late Pur[=a]nas of uncertain date, is after Kshemendra (1066 A.D.). Compare Holtzmann, s.

_Geschichte_, p. 103.]

[Footnote 28: _Na tat parasya sandadhy[=a]t pratik[=u]la[.m]

yad [=a]tmanas_. This is a favorite stanza in the epic, and is imitated in later literature (Spruche, 3253, 6578, 6593).]

[Footnote 29: Burnell in the _Indian Antiquary_, second and following volumes; Swanston, JRAS. 1834; 1835; Germann, _Die Kirche der Thomaschristen_.]

[Footnote 30: Above, cited from Hardy.]

[Footnote 31: Some of the mult.i.tudinous subcastes occasionally focus about a religious principle to such an extent as to give them almost the appearance of religious devotees. Thus the Bhats and Ch[=a]rans are heralds and bards with the mixed faith of so many low-caste Hindus. But in their office of herald they have a religious pride, and, since in the present day they are less heralds than expressmen, they carry property with religious reverence, and are respected in their office even by robbers; for it this caste that do not hesitate to commit _traga_, that is, if an agreement which they have caused to be made between two parties is not carried out they will kill themselves and their families, with such religious effect that the guilt lies upon the offending party in the agreement, who expiates it by his own life. They are regarded as a sort of divine representative, and fed themselves to be so. A case reported from India in this year, 1894, shows that the feeling still exists. The herald slew his own mother in the presence of the defaulting debtor, who thereupon slew himself as his only expiation.]

[Footnote 32: As, for example, between the D[=a]d[=u]

Panth[=i]s and the Jains in Ajmir and Jeypur. The last was a chief Digambara town, while Mathur[=a] (on the Jumna) was a cret[=a]mbara station. For a possible survival of Buddhism, see below, p. 485, note.]

[Footnote 33: The _Sarcadarca[n.]asa[=n.]graha_ of S[=a]yana (fourteenth century) and the _ca[=n.]kara-vijaya,_ or 'Conquest of cankara.']

[Footnote 34: Thus the Dabist[=a]n enumerates as actual sects of the seventeenth century, 'moon-worshippers,'

'star-worshippers,' 'Agni-worshippers,' 'wind-worshippers,'

'water-worshippers,' 'earth-worshippers,' '_trip[=u]jas_'

(or worshippers of all the three kingdoms of nature), and 'worshippers of man' (_manu[s.]yabhakt[=a]s_), "who recognise the being of G.o.d in man, and know nothing more perfect than mankind" (ii. 12), a faith which, as we have shown, is professed in the Mah[=a]bh[=a]rata.]

[Footnote 35: _Religious Thought and Life_.]

[Footnote 36: The Kashmeer civaites claim cankara as their teacher. The sect of Basava started in the south, Mysore.

They have some trashy literature (legends, etc.) which they dignify by the name of Pur[=a]nas. Buhler has given an account of the Kashmeer school. For further details see Barth, pp. 184, 206.]

[Footnote 37: _Brahmanism and Hinduism_, p.62 ff. To this and to the same author's _Thought and Life_, we are indebted for many facts concerning the sects as they appear to-day, though much in these books is said after Wilson or other scholars, whose work is now common property, and calls for no further acknowledgment.]

[Footnote 38: It is, perhaps, necessary to keep repeating that Hindu monotheism does not exclude other G.o.ds which, at the hands of the one G.o.d, are reduced to sprites, angels, demons, etc. But it ought not to be necessary to insist on this, for an American monotheist that believes in angels and devils is the same sort of monotheist. The Hindu calls the angels 'G.o.ds' or 'divinities,' but they are only attendant hosts of the One.]

[Footnote 39: Some of the civaite sects are, indeed, Buddhistic in origin, a fact which raises the question whether Buddhism, instead of disappearing from India, was not simply absorbed; much as Unitarianism in New England has spent its vitality in modifying the orthodox creed. Thus the _karma_ of Buddhism may still be working in the person of some modern Hindu sects. See the next note below.]

[Footnote 40: Most of the Yogi jugglers are civaites (when they are not Buddhistic), and to-day they share with the (Mohammedan) fakirs the honor of being not only ascetics but knaves. The juggler Yogi is, however, a figure of respectable antiquity. The magical tricks practiced on the epic heroes are doubtless a reflex of the current mesmerism, which deceives so cleverly to-day. We have shown above a Buddhistic strain of Mah[=a]tmaism in an early Buddhistic tract, and Barth, p. 213, suggests a Buddhistic origin for the K[=a]naph[=a]ts. See also Holtzmann, _loc. cit._ The deistic Yogis of Gorakhn[=a]th's sect are respectable enough (see an account of some of this sort in the Dabist[=a]n, II.

6), but they are of Buddhistic origin. The K[=a]naph[=a]ts of Kutch (Danodhar) were once a celibate brotherhood. JRAS.

1839, p. 268.]

[Footnote 41: See JAOS. xi. 272. To ascribe this verse to the 'older Manu' would be a grave slip on the part of a Sanskrit scholar.]

[Footnote 42: i. 1. 76.]

[Footnote 43: The Dabist[=a]n, without any animus, reports of the c[=a]ktas of the seventeenth century that "civa is, in their opinion, _with little exception_, the highest of the deities" (II. 7). Williams calls c[=a]ktaism "a mere offshoot of civaism" _Religious Thought and Life_, p. 184.]

[Footnote 44: The Dabist[=a]n rather a.s.sumes as a matter of course that a body of Yogis would kill and eat a boy of the Mohammedan faith (II. 12); but here the author may be prejudiced.]

[Footnote 45: The present sect of this name consists only of a few miserable mendicants, particularly savage and filthy (Wilson).]

[Footnote 46: All of them now represent cakti, the female principle. Linga-worship has also its counterpart, Bhaga-worship (here Yoni), perhaps represented by the altar itself. Compare the Dabist[=a]n, II. 7, on the civaite interpretation of the Mohammedan altar. To Durga human beings were always sacrificed. After mentioning a gold idol of Durg[=a] (to whom men were sacrificed yearly), the author adds: "Even now they sacrifice in every village of the Kohistan of Nandapur and the country adjacent, a man of good family" (_ib._). Durg[=a] {above, p. 416) is Vishnu's sister.]

[Footnote 47: The s.e.xual ant.i.thesis, so unimportant in the earliest Aryan nature-hymns, becomes more and more p.r.o.nounced in the liturgical hymns of the Rig Veda, and may be especially a trait of the older fire-cult in opposition to _soma_-cult (compare RV. X. 18. 7). At any rate it is significant that Yoni means the altar itself, and that in the fire-cult the production of fire is represented as resulting from the union of the male and female organs.]

[Footnote 48: Nevertheless the Brahmanic, and even the Hinduistic, law-codes condemn all intoxicating liquors except in religious service. To offer such drink to a man of the lower castes, even to a c[=u]dra, is punishable with a fine; but to offer intoxicating liquor to a priest is punishable with death (Vishnu, V. 100).]