Then came Buddha, the great reformer, preaching the religion of self denial and human love. The old petrified social fabric and religion were shaken to their foundation, and the system of caste was on the verge of dissolution. Under the first wave of enthusiasm caused by the teachings of Buddha, hospitals for the sick and asylums for the poor were established. Every fifth year the Buddhistic kings gave away their riches, not only to the monks but also to the poor, to the orphans and outcasts, and even asylums for sick animals were established. But Brahminism soon avenged itself by bloody wars, Buddhism was to a large extent driven out of India, and gradually its noble principles were forgotten. Nearly the same condition as that which prevailed before the Buddhistic reformation again prevailed, until the Christian civilization quite recently began to make itself felt through the practical measures introduced by the English government. Woman without liberty, without human worth, and almost without virtue; the countless many oppressed and despised by the privileged few, and not even allowed to read a religious book at the risk of eternal damnation; one of the greatest and mightiest nations on earth, discordant within itself, divided into different hostile classes; the one suspicious, envious, and full of hate toward the other, all of them humiliated, conquered, and ruled by a few strangers,—the English,—whose forefathers were savages a thousand years after the period when the Hindoos possessed the highest civilization of antiquity.
The cause of this deplorable condition is clear enough to those who have grown up under the influence of Christian civilization. With all its studies, all its wisdom, all its genius, and all its religious contemplation, this people have neglected or spurned the simple truths on which the Christian civilization is founded,—love and charity: “Thou shalt love thy neighbor as thyself.”—“Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me,”—these beautiful principles are not found in the Hindoo Bibles, and, consequently, not in their acts and lives.
But a happier day has dawned on India. The star of Bethlehem is seen at the horizon. A new light is kindled which shall soon lead the people out of the ancient darkness to a true and happy condition. And, strange enough, the youngest of the nations,—America,—is foremost in missionary work among the oldest, and next to the Americans are the Scotch, the English, the French, the Germans, the Belgians; and even good old Sweden has one or two mission fields there where the results are as yet rather meager; but in the course of time this work, too, will undoubtedly bear golden fruits, for just as surely as people and races are to continue, just as surely shall the simple doctrine which the great Master taught be spread and accepted among them all, because it is the only one by which the nations can reach their true destiny.
KESHUB-CHUNDER-SEN.
A remarkable attempt at reformation in the spirit of Christianity has been made in our day by a native Hindoo, the late Keshub-Chunder-Sen, the founder of the society, Brahmo Somaj in Calcutta, whose object was to introduce the Christian civilization in all its better forms. One day I went to hear a lecture by this renowned Hindoo prophet and teacher, which afforded me one of the most pleasant and instructive hours in my life. The great hall contained an audience of nearly three thousand people, consisting chiefly of persons of influence and high rank, among the cultured Hindoos of the capital. The speaker was listened to with the greatest attention and respect, and the impression he made could not but be beneficial and lasting. I sat very close to the speaker, and took pains to notice his ways and manners while speaking to the large audience. His bearing in the pulpit made a remarkable impression, especially when, under the influence of some absorbing and transporting thought, his body was stretched out to its full height, and seemed to grow by the glow of inspiration. He was at that time a man of about forty-five years of age, of robust health, of symmetrical proportions, and with a face which beamed with intelligence and enthusiasm. The fame of this man is not limited to his native land, for even in Great Britain, where he spent several months a few years ago, he is very highly respected by thinking men and women of all classes who are devoted to the progress and improvement of mankind, and in his own country he is almost idolized. His faith, as far as formulated in definite language, coincides with that of the Unitarians of America, although he called it unitrinitarian, i.e., he believed in one God, the Creator of the world and the father of all men; and also in Christ and the Holy Spirit as revelations of the divine, which is one but not as three different persons in the deity. He believed that the propagation of true religion in the world has been greatly impeded by what he called the idolatry which in Christian countries has grown up around the human person of Jesus Christ, manifested as in the flesh, and he begged the missionaries who came to India not to confuse the minds of the Hindoos by any such idea as a deity consisting of three different persons; polytheism had been the curse of India from time immemorial.
Such are the main features of the teaching of this reformer which seem to promise a better time for the oppressed people of India. Later I became more intimately acquainted with him, and he had intended to visit America in my company, but was taken sick shortly before I left India, and died a couple of months thereafter.
