Such a notion is found in some of the later Greek philosophers, and in the writings of the Alexandrian Jews, who undoubtedly drew it from the priestly science of Egypt. Every one will recollect how Paul speaks of "the prince of the power off the air." And Shakspeare makes the timid Claudio shrink from the verge of death with horror, lest his soul should, through ages,

"Be imprison'd in the viewless winds, And blown with restless violence round about The pendent world."

After their purgation in this region, all the souls live again on earth by transmigration.18 The third realm was in the serene blue sky among the stars, the zone of blessedness, where the accepted dwell in immortal peace and joy. Eusebius says, "The Egyptians represented the universe by two circles, one within the other, and a serpent with the head of a hawk twining his folds around them,"

thus forming three spheres, earth, firmament, divinity.

But the representation most frequent and imposing is that which pictures the creation simply as having the earth in the centre, and the sun with his attendants as circulating around it in the brightness of the superior, and the darkness of the infernal, firmament. Souls at death pa.s.s down through the west into Amenthe, and are tried. If condemned, they are either sent back to the earth, or confined in the nether s.p.a.ce for punishment. If justified, they join the blissful company of the Sun G.o.d, and rise with him through the east to journey along his celestial course.

The upper hemisphere is divided into twelve equal parts, corresponding with the twelve hours of the day. At the gate of each of these golden segments a sentinel G.o.d is stationed, to whom the newly arriving soul must give its credentials to secure a pa.s.sage. In like manner, the lower hemisphere is cut into the same number of gloomy sections, corresponding with the twelve hours of the night. Daily the chief divinity, in robes of light, traverses the beaming zones of the blessed, where they hunt and fish, or plough and sow, reap and gather, in the Fields of the Sun on the banks of the heavenly Nile. Nightly, arrayed in deep black from head to foot, he traverses the dismal zones of the d.a.m.ned, where they undergo appropriate retributions. Thus the future destiny of man was sublimely a.s.sociated with the march of the sun through the upper and lower hemispheres.19 Astronomy was a part of the Egyptian's theology. He regarded the stars not figuratively, but literally, as spirits and pure genii; the great planets as deities. The calendar was a religious chart, each month, week, day, hour, being the special charge and stand point of a G.o.d.20

There was much poetic beauty and ethical power in these doctrines and symbols. The necessity of virtue, the dread ordeals of the grave, the certainty of retribution, the mystic circuits of transmigration, a glorious immortality, the paths of planets and G.o.ds and souls through creation, all were impressively enounced, dramatically shown.

18 Liber Metempsychosis Veterum Agyptiorum, edited and translated into Latin from the funeral papyri by H. Brugsch.

19 L'Univers, Egypte Ancienne, par Champollion Figeac, pp. 123 145.

20 Agyptische Glaubenslehre von Dr. Ed. Roth, ss. 171, 174.

"The Egyptain soul sail'd o'er the skyey sea In ark of crystal, mann'd by beamy G.o.ds, To drag the deeps of s.p.a.ce and net the stars, Where, in their nebulous shoals, they sh.o.r.e the void And through old Night's Typhonian blindness shine.

Then, solarized, he press'd towards the sun, And, in the heavenly Hades, hall of G.o.d, Had final welcome of the firmament."

This solemn linking of the fate of man with the astronomic universe, this grand blending of the deepest of moral doctrines with the most august of physical sciences, plainly betrays the brain and hand of that hereditary hierarchy whose wisdom was the wonder of the ancient world. Osburn thinks the localization of Amenthe in the west may have arisen in the following way. Some superst.i.tious Egyptians, travelling westwards, at twilight, on the great marshes haunted by the strange gray white ibis, saw troops of these silent, solemn, ghostlike birds, motionless or slow stalking, and conceived them to be souls waiting for the funeral rites to be paid, that they might sink with the setting sun to their destined abode.21

That such a system of belief was too complex and elaborate to have been a popular development is evident. But that it was really held by the people there is no room to doubt. Parts of it were publicly enacted on festival days by mult.i.tudes numbering more than a hundred thousand. Parts of it were dimly shadowed out in the secret recesses of temples, surrounded by the most astonishing accompaniments that unrivalled learning, skill, wealth, and power could contrive. Its authority commanded the allegiance, its charm fascinated the imagination, of the people. Its force built the pyramids, and enshrined whole generations of Egypt's embalmed population in richly adorned sepulchres of everlasting rock. Its substance of esoteric knowledge and faith, in its form of exoteric imposture and exhibition, gave it vitality and endurance long. In the vortex of change and decay it sank at last. And now it is only after its secrets have been buried for thirty centuries that the exploring genius of modern times has brought its hidden hieroglyphics to light, and taught us what were the doctrines originally contained in the altar lore of those priestly schools which once dotted the plains of the Delta and studded the banks of eldest Nile, where now, disfigured and gigantic, the solemn

"Old Syhinxes lift their countenances bland Athwart the river sea and sea of sand."

21 Monumental History of Egypt, vol. i. ch. 8.

CHAPTER VI.

BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.

IN the Hindu views of the fate of the human soul, metaphysical subtlety and imaginative vastness, intellect and fancy, slavish tradition and audacious speculation, besotted ritualism and heaven storming spirituality, are mingled together on a scale of grandeur and intensity wholly without a parallel elsewhere in the literature or faith of the world. Brahmanism, with its hundred million adherents holding sway over India, and Buddhism, with its four hundred million disciples scattered over a dozen nations, from Java to j.a.pan, and from the Ceylonese to the Samoyedes, practically considered, in reference to their actually received dogmas and aims pertaining to a future life, agree sufficiently to warrant us in giving them a general examination together. The chief difference between them will be explained in the sequel.

The most ancient Hindu doctrine of the future fate of man, as given in the Vedas, was simple, rude, and very unlike the forms in which it has since prevailed. Professor Wilson says, in the introduction to his translation of the Rig Veda, that the references to this subject in the primeval Sanscrit scriptures are spa.r.s.e and incomplete. But no one has so thoroughly elucidated this obscure question as Roth of Tubingen, in his masterly paper on the Morality of the Vedas, of which there is a translation, by Professor Whitney, in the Journal of the American Oriental Society.1 The results of his researches may be stated in few words.

When a man dies, the earth is invoked to wrap his body up, as a mother wraps her child in her garment, and to lie lightly on him.

He himself is addressed thus: "Go forth, go forth on the ancient paths which our fathers in old times have trodden: the two rulers in bliss, Yama and Varuna, shalt thou behold." Varuna judges all.

He thrusts the wicked down into darkness; and not a hint or clew further of their doom is furnished. They were supposed either to be annihilated, as Professor Roth thinks the Vedas imply, or else to live as demons, in sin, blackness, and woe. The good go up to heaven and are glorified with a shining spiritual body like that of the G.o.ds. Yama, the first man, originator of the human race on earth, is the beginner and head of renewed humanity in another world, and is termed the a.s.sembler of Men. It is a poetic and grand conception that the first one who died, leading the way, should be the patriarch and monarch of all who follow. The old Vedic hymns imply that the departed good are in a state of exalted felicity, but scarcely picture forth any particulars. The following pa.s.sage, versified with strict fidelity to the original, is as full and explicit as any:

Where glory never fading is, where is the world of heavenly light, The world of immortality, the everlasting, set me there!

Where Yama reigns, Vivasvat's son, in the inmost sphere of heaven bright.

Where those abounding waters flow, oh, make me but immortal there!

Where there is freedom unrestrain'd, where the triple vault of heaven's in sight, Where worlds of brightest glory are, oh, make me but immortal there!

Where pleasures and enjoyments are, where bliss and raptures ne'er take flight, Where all desires are satisfied, oh, make me but immortal there!

1 Vol iii. pp. 342-346.

But this form of doctrine long ago pa.s.sed from the Hindu remembrance, lost in the multiplying developments and specifications of a mystical philosophy, and a teeming superst.i.tion nourished by an unbounded imagination.

Both Brahmans and Buddhists conceive of the creation on the most enormous scale. Mount Meru rises from the centre of the earth to the height of about two millions of miles. On its summit is the city of Brahma, covering a s.p.a.ce of fourteen thousand leagues, and surrounded by the stately cities of the regents of the spheres.

Between Meru and the wall of stone forming the extreme circ.u.mference of the earth are seven concentric circles of rocks.

Between these rocky bracelets are continents and seas. In some of the seas wallow single fishes thousands of miles in every dimension. The celestial s.p.a.ces are occupied by a large number of heavens, called "dewa lokas," increasing in the glory and bliss of their prerogatives. The worlds below the earth are h.e.l.ls, called "naraka." The description of twenty eight of these, given in the Vishnu Purana,2 makes the reader "sup full of horrors." The Buddhist "Books of Ceylon" 3 tell of twenty six heavens placed in regular order above one another in the sky, crowded with all imaginable delights. They also depict, in the abyss underneath the earth, eight great h.e.l.ls, each containing sixteen smaller ones, the whole one hundred and thirty six composing one gigantic h.e.l.l.

The eight chief h.e.l.ls are situated over one another, each partially enclosing and overlapping that next beneath; and the sufferings inflicted on their unfortunate occupants are of the most terrific character. But these poor hints at the local apparatus of reward and punishment afford no conception whatever of the extent of their mythological scheme of the universe.

They call each complete solar system a sakwala, and say that, if a wall were erected around the s.p.a.ce occupied by a million millions of sakwalas, reaching to the highest heaven, and the entire s.p.a.ce were filled with mustard seeds, a G.o.d might take these seeds, and, looking towards any one of the cardinal points, throw a single seed towards each sakwala until all the seeds were gone, and still there would be more sakwalas, in the same direction, to which no seed had been thrown, without considering those in the other three quarters of the heavens. In comparison with this Eastern vision of the infinitude of worlds, the wildest Western dreamer over the vistas opened by the telescope may hide his diminished head! Their other conceptions are of the same crushing magnitude, Thus, when the demons, on a certain occasion, a.s.sailed the G.o.ds, Siva using the Himalaya range for his bow, Vasuke for the string, Vishnu for his arrow, the earth for his chariot with the sun and moon for its wheels and the Vedas for its horses, the starry canopy for his banner with the tree of Paradise for its staff, Brahma for his charioteer, and the mysterious monosyllable Om for his whip reduced them all to ashes.4

The five hundred million Brahmanic and Buddhist believers hold that all the G.o.ds, men, demons, and various grades of animal life occupying this immeasurable array of worlds compose one cosmic family. The totality of animated beings, from a detestable gnat to

2 Wilson's trans. pp. 207-209.

3 Upham's trans. vol. iii. pp. 8, 66, 159.

4 Vans Kennedy, Ancient and Hindu Mythology, p. 429.

thundering Indra, from the meanest worm to the supreme Buddha, const.i.tute one fraternal race, by the unavoidable effects of the law of retribution constantly interchanging their residences in a succession of rising and sinking existences, ranging through all the earths, heavens, and h.e.l.ls of the universe, bound by the terrible links of merit and demerit in the phantasmagoric dungeon of births and deaths. The Vishnu Purana declares, "The universe, this whole egg of Brahma, is everywhere swarming with living creatures, all of whom are captives in the chains of acts." 5

The one prime postulate of these Oriental faiths the ground principle, never to be questioned any more than the central and stationary position of the earth in the Ptolemaic system is that all beings below the Infinite One are confined in the circle of existence, the whirl of births and deaths, by the consequences of their virtues and vices. When a man dies, if he has an excess of good desert, he is born, as a superior being, in one of the heavens. According to the nature and degree of his merit, his heavenly existence is prolonged, or perhaps repeated many times in succession; or, if his next birth occurs on earth, it is under happy circ.u.mstances, as a sage or a king. But when he expires, should there, on the other hand, be an overbalance of ill desert, he is born as a demon in one of the h.e.l.ls, or may in repeated lives run the circuit of the h.e.l.ls; or, if he at once returns to the earth, it is as a beggar, a leprous outcast, a wretched cripple, or in the guise of a rat, a snake, or a louse.

"The ill.u.s.trious souls of great and virtuous men In G.o.dlike beings shall revive again; But base and vicious spirits wind their way In scorpions, vultures, sharks, and beasts of prey.

The fair, the gay, the witty, and the brave, The fool, the coward, courtier, tyrant, slave, Each one in a congenial form, shall find A proper dwelling for his wandering mind."

A specific evil is never cancelled by being counterbalanced by a greater good. The fruit of that evil must be experienced, and also of that greater good, by appropriate births in the h.e.l.ls and heavens, or in the higher and lower grades of earthly existence.

The two courses of action must be run through independently. This is what is meant by the phrases, so often met with in Oriental works, "eating the fruits of former acts," "bound in the chains of deeds." Merit or demerit can be balanced or neutralized only by the full fruition of its own natural and necessary consequences.6 The law of merit and of demerit is fate. It works irresistibly, through all changes and recurrences, from the beginning to the end. The cessation of virtue or of vice does not put an end to its effects until its full force is exhausted; as an arrow continues in flight until all its imparted power is spent. A man faultlessly and scrupulously good through his present life may be guilty of some foul crime committed a hundred lives before and not yet expiated. Accordingly, he may now suffer for it, or his next birth may take place in a h.e.l.l. On the contrary, he may be credited with some great merit acquired thousands of

5 P. 286.

6 Journal of the American Oriental Society, vol. iv. p. 87.

generations ago, whose fruit he has not eaten, and which may bring him good fortune in spite of present sins, or on the rolling and many colored wheel of metempsychosis may secure for him next a celestial birthplace. In short periods, it will be seen, there is moral confusion, but, in the long run, exact compensation.

The exuberant prodigiousness of the Hindu imagination is strikingly manifest in its descriptions of the rewards of virtue in the heavens and of the punishments of sin in the h.e.l.ls. Visions pa.s.s before us of beautiful groves full of fragrance and music, abounding in delicious fruits, and birds of gorgeous plumage, crystal streams embedded with pearls, unruffled lakes where the lotus blooms, palaces of gems, crowds of friends and lovers, endless revelations of truth, boundless graspings of power, all that can stir and enchant intellect, will, fancy, and heart. In some of the heavens the residents have no bodily form, but enjoy purely spiritual pleasures. In others they are self resplendent, and traverse the ether. They are many miles in height, one being described whose crown was four miles high and who wore on his person sixty wagon loads of jewels. The ordinary lifetime of the inhabitants of the dewa loka named Wasawartti equals nine billions two hundred and sixteen millions of our years. They breathe only once in sixteen hours.

The reverse of this picture is still more vigorously drawn, highly colored, and diversified in contents. The walls of the Hindu h.e.l.l are over a hundred miles thick; and so dazzling is their brightness that it bursts the eyes which look at them anywhere within a distance of four hundred leagues.7 The poor creatures here, wrapped in shrouds of fire, writhe and yell in frenzy of pain. The very revelry and ecstasy of terror and anguish fill the whole region. The skins of some wretches are taken off from head to foot, and then scalding vinegar is poured over them. A glutton is punished thus: experiencing an insatiable hunger in a body as large as three mountains, he is tantalized with a mouth no larger than the eye of a needle.8 The infernal tormentors, throwing their victims down, take a flexible flame in each hand, and with these lash them alternately right and left. One demon, Rahu, is seventy six thousand eight hundred miles tall: the palm of his hand measures fifty thousand acres; and when he is enraged he rushes up the sky and swallows the sun or the moon, thus causing an eclipse!

In the Asiatic Journal for 1840 is an article on "The Chinese Judges of the Dead," which describes a series of twenty four paintings of h.e.l.l found in a Buddhist temple. Devils in human shapes are depicted pulling out the tongues of slanderers with redhot wires, pouring molten lead down the throats of liars, with burning p.r.o.ngs tossing souls upon mountains planted with hooks of iron reeking with the blood of those who have gone before, s.c.r.e.w.i.n.g the d.a.m.ned between planks, pounding them in husking mortars, grinding them in rice mills, while other fiends, in the shape of dogs, lap up their oozing gore. But the hardest sensibility must by this time cry, Hold!

With the turmoil and pain of entanglement in the vortex of births, and all the repulsive exposures of finite life, the Hindus contrast the idea of an infinite rest and bliss, an endless

7 Hardy, Manual of Buddhism, p. 26.

8 Coleman, Mythology of the Hindus, p. 198.

exemption from evil and struggle, an immense receptivity of reposing power and quietistic contemplation. In consequence of their endlessly varied, constantly recurring, intensely earnest speculations and musings over this contrast of finite restlessness and pain with infinite peace and blessedness, a contrast which const.i.tutes the preaching of their priests, saturates their sacred books, fills their thoughts, and broods over all their life, the Orientals are pervaded with a profound horror of individual existence, and with a profound desire for absorption into the Infinite Being. A few quotations from their own authors will ill.u.s.trate this: