Dr. Pace remarks: "Before saying that two things are the same, one may be reasonably supposed to have some slight acquaintance with each. The fact that we have found no value for x and no value for y is hardly a warrant for inferring that x is equal to y; they may be unequal."" In truth, this identifying of things on the basis of what they are not does not meet with the approval of logicians. A good example of the results of it is shown by the answer to the conundrum of our schoolboy days: that an elephant is like a brick because neither can climb a tree. Mr. Spencer's argument concerning matter and mind might be fairly summed up: Points of diversity: practically everything we know about them; points of identity: what we do not know about them. Result: they must be identical. But on this point a master of the art of criticism has spoken, and to him we shall give the final word: "Since the unknowable declines to recognize the laws of logic, rational criticism would be obviously futile. In its dark continent the identification of thought and matter may be peacefully accomplished without the disturbing interference of either the profane scientist or the impertinent philosopher. Screened off from the inconveniences of public discussion, rebellious facts, and repugnant principles can there be silently suppressed. The freedom, responsibility, abiding identity and individuality to which conscious experience testifies can be rejected as irrelevant evidence-because, of course, no evidence is accepted within the jurisdiction of the Unknowable. The difficulties of the theory which maintains that human thought has never influenced human civilization, are easily overcome the resources of the Unknowable being equal to all emergencies. Enjoying the hospitality of its ample territory, the most violent contradictions and implacable inconsistencies can rest in tranquil repose. Its frontiers once crossed, the Monist has reached a hallowed asylum, into which even the most relentless persecution of logic or common sense cannot follow him. There, at last, all objections are answered, all difficulties are solved, all doubts are assuaged by the one great axiom so well-if not wisely expressed by Dr. Hodgson: "Whatever you are totally ignorant of, assert to be the explanation of everything else." FRANCIS P. DUFFY. "NEW YORK REVIEW, Feb.-Mar., 1906, p. 545. A STUDY IN BUDDHISM A. Roussel, D. D. The Catholic whose privilege it is to possess the Christian faith in its integrity, does not need to be informed about other religions in order to be convinced of the beauties and excellence of his own, but such knowledge, always useful, becomes to a certain extent indispensable if he would form for himself an adequate conception of its superiority. If besides, he wishes to contribute to the diffusion of Christianity in the world, his first task must be to convince those whom he would convert, of the inadequacy of their own religious system. This is an important factor in the formulation of his message, and consequently a knowledge of other religions becomes absolutely necessary. It is a noteworthy fact that notwithstanding the prevailing atmosphere of indifference, never perhaps have religious problems been the object of so much interest and pre-occupation as in our own day. Unfortunately, however, the trend is too often in the direction of negative rather than of positive results. Certain writers are bent on explaining away the supernatural character to which all religions lay claim, and as Christianity which they desire especially to overthrow, is the one which above all other religions clearly establishes this claim, an attempt is made to dim that halo whereby the Church of Christ compels the recognition and even the admiration of the unbeliever. With this purpose in mind, efforts are made to find rival systems of religion and even to establish their superiority by extolling their tenets and forms of worship, and depreciating those of Christianity. Care is taken in this comparison to pass over in silence those religions which with their deities have long since been discarded and which have retained only a historic interest. Naturally appeal is made only to those religions which still live and are perpetuated from generation to generation. More fortunate than their predecessors of the eighteenth century who were less well informed, the infidels of the nineteenth and twentieth centuries oppose to Christianity what they consider to be a worthy rival, one whose triumph they are striving to secure, viz., the religion of Buddha. It is by proclaiming loudly the superiority of Buddhism-awaiting the moment when it too shall be discarded—that modern infidelity endeavors to undermine Christianity and offset its claims. Buddhism is thus valued merely as a tool wherewith to demolish that pillar and ground of truth which was proclaimed indestructible by its Founder; and could it once be made to bring about this result, it would doubtless soon be set aside and lose all interest. The enemies of Christianity are chiefly at pains to proclaim the great power and influence as well as the antiquity of Buddhism, and the fabulous number of its adherents; whence they conclude that a religion which is older than Christianity, which is even at present practiced by a greater number of men, must possess in itself a greater vitality and be at least equal if not superior to it. These assertions involve a challenge which we cannot afford to disregard. We need not shrink from bringing to the test the rival claims of the two religious systems, but we must choose between two tactical methods, each of which has its drawbacks as well as its advantages. The first, which for a long time was the only one employed, is less aggressive and consists in maintaining a defensive attitude in presence of the enemy. It has perhaps the advantage of allowing us to quietly concentrate our strength on the means of defence, and force our adversaries to exhaust themselves in successive attacks. This method may save us from defeat in the eyes of many onlookers, but, on the other hand, it cannot assure us the victory, and many witnesses of the conflict may be tempted to admit that so many assaults must have weakened our position. The other method consists in carrying the war into the enemy's camp, on the oft justified principle that the best way to defend oneself from an adversary is to attack him. The chief drawback to this method of warfare would arise from lack of proper preparation, from the use of antiquated weapons or the enrolment of undisciplined forces. In the present controversy therefore, between the religion of Christ and that of Buddha, since the latter has been compared with the former, let us endeavor to ascertain what Buddhism really was, and what it is. The present writer is convinced, that since Christianity is at present attacked on all sides, it is more than ever incumbent on Catholic scholars to apply themselves assiduously to the comparative study of religions; and this conviction caused him to give a series of university lectures during the past year, not only on the philosophical systems of India, but also on the principal religions of the extreme Orient. Of these the first to be discussed was Buddhism, and it is the substance of the lectures delivered on that subject that will be presented in this and in subsequent articles. The matter will be divided into three sections treating respectively of the person called the Buddha, of his doctrine or Dhamma, and of his community or Samgha. In the first section we shall endeavor to distinguish the historical from the legendary elements in the life of the Buddha, examining critically what is known, or at least affirmed, concerning his youth, the beginnings and duration of his preaching and his death. In the second part we shall discuss the philosophical and moral doctrines of Buddhism (for of theological doctrine there can be no question) viz., the Dhamma, signifying Law or Duty. Since the great aim of the Buddha is the suppression of pain, it will be necessary to examine what he understood by that term, how according to him pain originates and develops and how it can be overcome. The Samgha or Buddhistic community will be studied in the third section, viz., the origin of the famous viharas or monasteries. which even at the present day form such an important factor in Buddhism, as may be inferred from the fact that certain lamaseries in Thibet count as many as ten thousand bonzes. Thus the first part of the discussion belongs to the domain of history and especially of legend, the second belongs to philosophy, while the third deals exclusively with matters of discipline; from which it will appear that Buddhism, at least in its primitive form, has really nothing in common with theology in the proper sense of the word. Indeed it could hardly be otherwise since its founder studiously excluded God from the object of his speculation.' 'In these studies the writer adopts the order and divisions as contained in the excellent work of Oldenberg, of which there exists an English translation by Hoey, London, 1882. Besides this treatise, there are some other works on Buddhism which I take the liberty to recommend especially to the reader; they are chosen from among many. Buddha and his Religion, Barthelemy Saint-Hilaire, new edition. Paris, Didier, 1862. This work is, of course, quite old, but it is far from having lost all its value. Monier, William. Buddhism in its Connection with Brahmanism and Hinduism, and its Contrast with Christianity. London, 1889. All the assertions of the Author are not equally acceptable. Bigamdet (Mgr). The Life or Legend of Gautama, the Buddha of the Burmese. Two English editions of this work appeared in Rangoon in 1858 and 1866. A third was published in London in 1880. M. V. Gauvain translated it into French in 1879. The Dhamma of Gotama the Buddha and the Gospel of Jesus the Christ, by Charles F. Aiken. Boston, 1900. Abbé Collin brought out a French edition of it with Lethielleux in 1903. Chantipie de la Saussaye. Lehrbuch der Religions-Geschichte, 2 Bde Freiburg im Brisgau. This manual has just been translated into French under the direction of Henri Hubert and Isidore Levy. Armand Colin, 1904. Buddhism began about 500 years before the Christian era, with a society of what we would now call "mendicant friars," who went about from place to place preaching the doctrine of deliverance from pain-in other words from existence itself-and making known the means of arresting in its course the terrible wheel of Samsara, viz. by putting an end to that metempsychosis or endless series of rebirths whereby the soul no sooner completes one life of terrestrial suffering than it is forced to begin another in similar painful conditions. The new religion, if we may bestow upon it this undeserved title, spread rapidly and soon dealt the death blow to Brahmanism, many of whose adherents became zealous apostles of Buddhism. How can this wonderful success be explained? Was Buddhism something entirely new, the exclusive creation of its founder, or did it have some historical connection with the past? These and others questions claim our attention, but before taking up the subject proper, it may be well to say a word about the land which became the theatre of the great conflict of philosophical, religious and social ideas. India forms a vast peninsula joined by the Himalaya mountain range to the Asiatic continent. On the West it is separated from Beluchistan by the Indus, while on the South of the Himalayas and towards the East flows the Ganges one of the greatest rivers of the world, to which the ancient Brahmans ascribed a celestial origin, and of which the waters have always been considered as holy. The historic role of the basin of the Indus-apart from the Punjab which is common to both-fades into insignificance when compared with that of the great valley of the Ganges. To the latter belong all of the most celebrated cities of ancient and even of modern India: Delhi, Agra, Kanodge, Lucknow, Benares (the holy city par excellence), Patna and the very recent Calcutta. This region was the cradle of Brahmanism and later, of Buddhism which belonged more particularly to the angle of territory formed by the Ganges and the Yamuna, one of its tributaries, and at the junction of which is situated the city of Benares. In this region lived the various peoples who are famous in Indian epic poetry: The Angas, Magadhas, Videhas, Kasis, Kosalas, etc. They were not aborigines but came either form the North or from the West. They called themselves the Aryans i. e. nobles, and consistently with this title they formed the three privileged castes of India, the fourth caste being composed of slaves and captives. |