evolution and ethics and other essays-第20章

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what　I　desire　to　point　out　is　that　if　Gautama　was　equally　confident
that　he　could　〃make　and　unmake〃　ideasthen；　since　he　had　resolved
self　into　a　group　of　ideal　phantomsthe　possibility　of　abolishing
self　by　volition　naturally　followed。

Note　9　（P。　68）。

According　to　Buddhism；　the　relation　of　one　life　to　the　next　is　merely
that　borne　by　the　flame　of　one　lamp　to　the　flame　of　another　lamp　which
is　set　alight　by　it。　To　the　〃Arahat〃　or　adept　〃no　outward　form；　no
compound　thing；　no　creature；　no　creator；　no　existence　of　any　kind；
must　appear　to　be　other　than　a　temporary　collocation　of　its　component
parts；　fated　inevitably　to　be　dissolved。〃（Rhys　Davids；　Hibbert
Lectures；　p。　211。）

The　self　is　nothing　but　a　group　of　phenomena　held　together　by　the
desire　of　life；　when　that　desire　shall　have　ceased；　〃the　Karma　of　that
particular　chain　of　lives　will　cease　to　influence　any　longer　any
distinct　individual；　and　there　will　be　no　more　birth；　＇102＇　for　birth；
decay；　and　death；　grief；　lamentation；　and　despair　will　have　come；　so
far　as　regards　that　chain　of　lives；　for　ever　to　an　end。〃

The　state　of　mind　of　the　Arahat　in　which　the　desire　of　life　has　ceased
is　Nirvana。　Dr。　Oldenberg　has　very　acutely　and　patiently　considered
the　various　interpretations　which　have　been　attached　to　〃Nirvana〃　in
the　work　to　which　I　have　referred　（pp。　285　et　seq。）。　The　result　of　his
and　other　discussions　of　the　question　may　I　think　be　briefly　stated
thus：

1。　Logical　deduction　from　the　predicates　attached　to　the　term
〃Nirvana〃　strips　it　of　all　reality；　conceivability；　or　perceivability；
whether　by　Gods　or　men。　For　all　practical　purposes；　therefore；　it
comes　to　exactly　the　same　thing　as　annihilation。

2。　But　it　is　not　annihilation　in　the　ordinary　sense；　inasmuch　as　it
could　take　place　in　the　living　Arahat　or　Buddha。

3。　And；　since；　for　the　faithful　Buddhist；　that　which　was　abolished　in
the　Arahat　was　the　possibility　of　further　pain；　sorrow；　or　sin；　and
that　which　was　attained　was　perfect　peace；　his　mind　directed　itself
exclusively　to　this　joyful　consummation；　and　personified　the　negation
of　all　conceivable　existence　and　of　all　pain　into　a　positive　bliss。
This　was　all　the　more　easy；　as　Gautama　refused　to　give　any　dogmatic
definition　of　Nirvana。　There　is　something　analogous　in　the　way　in
which　people　commonly　talk　of　the　〃happy　release〃　of　a　man　who　has
been　long　suffering　from　mortal　disease。　According　to　their　own　views；
it　must　always　be　extremely　doubtful　whether　the　man　will　be　any
happier　after　the　〃release〃　＇103＇　than　before。　But　they　do　not　choose
to　look　at　the　matter　in　this　light。

The　popular　notion　that；　with　practical；　if　not　metaphysical；
annihilation　in　view；　Buddhism　must　needs　be　a　sad　and　gloomy　faith
seems　to　be　inconsistent　with　fact；　on　the　contrary；　the　prospect　of
Nirvana　fills　the　true　believer；　not　merely　with　cheerfulness；　but
with　an　ecstatic　desire　to　reach　it。

Note　10　（P。　68。）

The　influence　of　the　picture　of　the　personal　qualities　of　Gautama；
afforded　by　the　legendary　anecdotes　which　rapidly　grew　into　a
biography　of　the　Buddha；　and　by　the　birth　stories；　which　coalesced
with　the　current　folk…lore；　and　were　intelligible　to　all　the　world；
doubtless　played　a　great　part。　Further；　although　Gautama　appears　not
to　have　meddled　with　the　caste　system；　he　refused　to　recognize　any
distinction；　save　that　of　perfection　in　the　way　of　salvation；　among
his　followers；　and　by　such　teaching；　no　less　than　by　the　inculcation
of　love　and　benevolence　to　all　sentient　beings；　he　practically
levelled　every　social；　political；　and　racial　barrier。　A　third
important　condition　was　the　organization　of　the　Buddhists　into
monastic　communities　for　the　stricter　professors；　while　the　laity　were
permitted　a　wide　indulgence　in　practice　and　were　allowed　to　hope　for
accommodation　in　some　of　the　temporary　abodes　of　bliss。　With　a　few
hundred　thousand　years　of　immediate　paradise　in　sight；　the　average　man
could　be　content　to　shut　his　eyes　to　what　might　follow。

＇104＇

Note　11　（P。　69）。

In　ancient　times　it　was　the　fashion；　even　among　the　Greeks　themselves；
to　derive　all　Greek　wisdom　from　Eastern　sources；　not　long　ago　it　was
as　generally　denied　that　Greek　philosophy　had　any　connection；　with
Oriental　speculation；　it　seems　probable；　however；　that　the　truth　lies
between　these　extremes。

The　Ionian　intellectual　movement　does　not　stand　alone。　It　is　only　one
of　several　sporadic　indications　of　the　working　of　some　powerful　mental
ferment　over　the　whole　of　the　area　comprised　between　the　Aegean　and
Northern　Hindostan　during　the　eighth；　seventh；　and　sixth　centuries
before　our　era。　In　these　three　hundred　years；　prophetism　attained　its
apogee　among　the　Semites　of　Palestine；　Zoroasterism　grew　and　became
the　creed　of　a　conquering　race；　the　Iranic　Aryans；　Buddhism　rose　and
spread　with　marvellous　rapidity　among　the　Aryans　of　Hindostan；　while
scientific　naturalism　took　its　rise　among　the　Aryans　of　Ionia。　It
would　be　difficult　to　find　another　three　centuries　which　have　given
birth　to　four　events　of　equal　importance。　All　the　principal　existing
religions　of　mankind　have　grown　out　of　the　first　three：　while　the
fourth　is　the　little　spring；　now　swollen　into　the　great　stream　of
positive　science。　So　far　as　physical　possibilities　go；　the　prophet
Jeremiah　and　the　oldest　Ionian　philosopher　might　have　met　and
conversed。　If　they　had　done　so；　they　would　probably　have　disagreed　a
good　deal；　and　it　is　interesting　to　reflect　that　their　discussions
might　have　＇105＇　embraced　Questions　which；　at　the　present　day；　are
still　hotly　controverted。

The　old　Ionian　philosophy；　then；　seems　to　be　only　one　of　many　results
of　a　stirring　of　the　moral　and　intellectual　life　of　the　Aryan　and　the
Semitic　populations　of　Western　Asia。　The　conditions　of　this　general
awakening　were　doubtless　manifold；　but　there　is　one　which　modern
research　has　brought　into　great　prominence。　This　is　the　existence　of
extremely　ancient　and　highly　advanced　societies　in　the　valleys　of　the
Euphrates　and　of　the　Nile。

It　is　now　known　that；　more　than　a　thousandperhaps　more　than　two
thousandyears　before　the　sixth　century　B。C。；　civilization　had
attained　a　relatively　high　pitch　among　the　Babylonians　and　the
Egyptians。　Not　only　had　painting；　sculpture；　architecture；　and　the
industrial　arts　reached　a　remarkable　development；　but　in　Chaldaea；　at
any　rate；　a　vast　amount　of　knowledge　had　been　accumulated　and
methodized；　in　the　departments　of　grammar；　mathematics；　astronomy；　and
natural　history。　Where　such　traces　of　the　scientific　spirit　are
visible；　naturalistic　speculation　is　rarely　far　off；　though；　so　far　as
I　know；　no　remains　of　an　Accacian；　or　Egyptian；　philosophy；　properly
so　called；　have　yet　been　recovered。

Geographically；　Chaldaea　occupied　a　central　position　among　the　oldest
seats　of　civilization。　Commerce；　largely　aided　by　the　intervention　of
those　colossal　pedlars；　the　Phoenicians；　had　brought　Chaldaea　into
connection　with　all　of　them；　for　a　thousand　years　before　the　epoch　at
present　under　consideration。　And　in　the　ninth；　eighth　and　seventh
＇106＇　centuries；　the　Assyrian；　the　depositary　of　Chaldaean
civilization；　as　the　Macedonian　and　the　Roman；　at　a　later　date；　were
the　depositories　of　Greek　culture；　had　added　irresistible　force　to　the
other　agencies　for　the　wide　distribution　of　Chaldaean　literature；　art；
and　science。

I　confess　that　I　find　it　difficult　to　imagine　that　the　Greek
immigrantwho　stood　in　somewhat　the　same　relation　to　the　Babylonians
and　the　Egyptians　as　the　later　Germanic　barbarians　to　the　Romans　of
the　Empireshould　not　have　been　immensely　influenced　by　the　new　life
with　which　they　became　acquainted。　　But　there　is　abundant　direct
evidence　of　the　magnitude　of　this　influence　in　certain　spheres。　I
suppose　it　is　not　doubted　that　the　Greek　went　to　school　with　the
Oriental　for　his　primary　instruction　in　reading；　writing；　and
arithmetic；　and　that　Semitic　theology　supplied　him　with　some　of　his
mythological　lore。　Nor　does　there　now　seem　to　be　any　question　about
the　large　indebtedness　of　Greek　art　to　that　of　Chaldaea　and　that　of
Egypt。

But　the　manner　of　that　indebtedness　is　very　instructive。　The　obligation
is　clear；　but　its　limi