About the year 1830 there appeared, in one of the states of the American Union bordering on Kentucky, an impostor who declared that he was the Son of God, the Saviour of mankind, and that he had reappeared on earth to recall the impious, the unbelieving, and sinners to their duty. He protested that if they did not mend their ways within a certain time, he would give the signal, and in a moment the world would crumble to ruins. These extravagant pretensions were received with favour even by persons of wealth and position in society. At last a German humbly besought the new Messiah to announce the dreadful catastrophe to his fellow-countrymen in the German language, as they did not understand English, and it seemed a pity that they should be damned merely on that account. The would-be Saviour in reply confessed with great candour that he did not know German. “What!” retorted the German, “you the Son of God, and don’t speak all languages, and don’t even know German? Come, come, you are a knave, a hypocrite, and a madman. Bedlam is the place for you.” The spectators laughed, and went away ashamed of their credulity.[1416] About thirty years ago a new sect was founded at Patiala in the Punjaub by a wretched creature named Hakim Singh, who lived in extreme poverty and filth, gave himself out to be a {p410} reincarnation of Jesus Christ, and offered to baptize the missionaries who attempted to argue with him. He proposed shortly to destroy the British Government, and to convert and conquer the world. His gospel was accepted by four thousand believers in his immediate neighbourhood.[1417] Cases like these verge on, if they do not cross, the wavering and uncertain line which divides the raptures of religion from insanity.
Transmigrations of human deities.
Sometimes, at the death of the human incarnation, the divine spirit transmigrates into another man. In the kingdom of Kaffa, in eastern Africa, the heathen part of the people worship a spirit called Deòce, to whom they offer prayer and sacrifice, and whom they invoke on all important occasions. This spirit is incarnate in the grand magician or pope, a person of great wealth and influence, ranking almost with the king, and wielding the spiritual, as the king wields the temporal power. It happened that, shortly before the arrival of a Christian missionary in the kingdom, this African pope died, and the priests, fearing lest the missionary might assume the position vacated by the deceased prelate, declared that the Deòce had passed into the king, who henceforth, uniting the spiritual with the temporal power, reigned as god and king.[1418] Before beginning to work at the salt-pans in a Laosian village, the workmen offer sacrifice to the divinity of the salt-pans. This divinity is incarnate in a woman and transmigrates at her death into another woman.[1419] In Bhotan the spiritual head of the government is a dignitary called the Dhurma Rajah, who is supposed to be a perpetual incarnation of the deity. At his death the new incarnate god shews himself in an infant by the refusal of his mother’s milk and a preference for that of a cow.[1420]
Transmigrations of the divine Lamas.
Divinity of the Grand Lama of Lhasa.
The Buddhist Tartars believe in a great number of living Buddhas, who officiate as Grand Lamas at the {p411} head of the most important monasteries. When one of these Grand Lamas dies his disciples do not sorrow, for they know that he will soon reappear, being born in the form of an infant. Their only anxiety is to discover the place of his birth. If at this time they see a rainbow they take it as a sign sent them by the departed Lama to guide them to his cradle. Sometimes the divine infant himself reveals his identity. “I am the Grand Lama,” he says, “the living Buddha of such and such a temple. Take me to my old monastery. I am its immortal head.” In whatever way the birthplace of the Buddha is revealed, whether by the Buddha’s own avowal or by the sign in the sky, tents are struck, and the joyful pilgrims, often headed by the king or one of the most illustrious of the royal family, set forth to find and bring home the infant god. Generally he is born in Tibet, the holy land, and to reach him the caravan has often to traverse the most frightful deserts. When at last they find the child they fall down and worship him. Before, however, he is acknowledged as the Grand Lama whom they seek he must satisfy them of his identity. He is asked the name of the monastery of which he claims to be the head, how far off it is, and how many monks live in it; he must also describe the habits of the deceased Grand Lama and the manner of his death. Then various articles, as prayer-books, tea-pots, and cups, are placed before him, and he has to point out those used by himself in his previous life. If he does so without a mistake his claims are admitted, and he is conducted in triumph to the monastery.[1421] At the head of all the Lamas is the Dalai Lama of Lhasa, {p412} the Rome of Tibet. He is regarded as a living god, and at death his divine and immortal spirit is born again in a child. According to some accounts the mode of discovering the Dalai Lama is similar to the method, already described, of discovering an ordinary Grand Lama. Other accounts speak of an election by drawing lots from a golden jar. Wherever he is born, the trees and plants put forth green leaves; at his bidding flowers bloom and springs of water rise; and his presence diffuses heavenly blessings. His palace stands on a commanding height; its gilded cupolas are seen sparkling in the sunlight for miles.[1422] In 1661 or 1662 Fathers Grueber and d’Orville, on their return from Peking to Europe, spent two months at Lhasa waiting for a caravan, and they report that the Grand Lama was worshipped as a true and living god, that he received the title of the Eternal and Heavenly Father, and that he was believed to have risen from the dead no less than seven times. He lived withdrawn from the business of this passing world in the recesses of his palace, where, seated aloft on a cushion and precious carpets, he received the homage of his adorers in a chamber screened from the garish eye of day, but glittering with gold and silver, and lit up by the blaze of a multitude of torches. His worshippers, with heads bowed to the earth, attested their veneration by kissing his feet, and even bribed the attendant Lamas with great sums to give them a little of the natural secretions of his divine person, which they either swallowed with their food or wore about their necks as an amulet that fortified them against the assaults of every ailment.[1423]
Incarnate human gods in the Chinese empire.
But he is by no means the only man who poses as a god in these regions. A register of all the incarnate gods in the Chinese empire is kept in the Li fan yüan or Colonial {p413} Office at Peking. The number of gods who have thus taken out a license is one hundred and sixty. Tibet is blessed with thirty of them, northern Mongolia rejoices in nineteen, and southern Mongolia basks in the sunshine of no less than fifty-seven. The Chinese government, with a paternal solicitude for the welfare of its subjects, forbids the gods on the register to be reborn anywhere but in Tibet. They fear lest the birth of a god in Mongolia should have serious political consequences by stirring the dormant patriotism and warlike spirit of the Mongols, who might rally round an ambitious native deity of royal lineage and seek to win for him, at the point of the sword, a temporal as well as a spiritual kingdom. But besides these public or licensed gods there are a great many little private gods, or unlicensed practitioners of divinity, who work miracles and bless their people in holes and corners; and of late years the Chinese government has winked at the rebirth of these pettifogging deities outside of Tibet. However, once they are born, the government keeps its eye on them as well as on the regular practitioners, and if any of them misbehaves he is promptly degraded, banished to a distant monastery, and strictly forbidden ever to be born again in the flesh.[1424]
Divine head of the Taoist religion in China.
At the head of Taoism, the most numerous religious sect of China, is a pope who goes by the name of the Heavenly Master and is believed to be an incarnation and representative on earth of the god of heaven. His official title is Chên-yen, or “the True Man.” When one of these pontiffs or incarnate deities departs this life, his soul passes into a male member of his family, the ancient house of Chang. In order to determine the chosen vessel, all the male members of the clan assemble at the palace, their names are engraved on tablets of lead, the tablets are thrown into a vase full of water, and the one which bears the name of the new incarnation floats on the surface. The reputation and power of the pope are very great. He lives in princely style at his palace on the Dragon and Tiger {p414} mountains in the province of Kiang-si, about twenty-five miles to the south-west of Kuei-Ki. The road, which is kept in good repair, partly flagged, and provided at regular intervals with stone halls for the repose of weary pilgrims, leads gradually upward through a bleak and barren district, treeless and thinly peopled, to the summit of a pass, from which a beautiful prospect suddenly opens up of a wide and fertile valley watered by a little stream. The scene charms the traveller all the more by contrast with the desert country which he has just traversed. This is the beginning of the pope’s patrimony, which he holds from the emperor free of taxes. The palace stands in the middle of a little town. It is new and of no special interest, having been rebuilt after the Taiping rebellion. For in their march northward the rebels devastated the papal domains with great fury. About a mile to the east of the palace lie the ruins of stately temples, which also perished in the great rising and have only in part been rebuilt. However, the principal temple is well preserved. It is dedicated to the god of heaven and contains a colossal image of that deity. The papal residence naturally swarms with monks and priests of all ranks. But the courts and gardens of the monasteries, littered with heaps of broken bricks and stones and mouldering wood, present a melancholy spectacle of decay. And the ruinous state of the religious capital reflects the decline of the papacy. The number of pilgrims has fallen off and with them the revenues of the holy see. Of old the pope ranked with viceroys and the highest dignitaries of the empire; now he is reduced to the level of a mandarin of the third class, and wears a blue button instead of a red. Formerly he repaired every year to the imperial court at Peking or elsewhere in order to procure peace and prosperity for the whole kingdom by means of his ceremonies; and on his journey the gods and spirits were bound to come from every quarter to pay him homage, unless he considerately hung out on his palanquin a board with the notice, “You need not trouble to salute.” The people, too, gathered up the dust or mud from under his feet to preserve it as a priceless talisman. Nowadays, if he goes to court at all, it seems to be not oftener than once in three years; and his {p415} services are seldom wanted except to ban the demons of plague. But he still exercises the right of elevating deceased mandarins to the rank of local deities, and as he receives a fee for every deification, the ranks of the celestial hierarchy naturally receive many recruits. He also draws a considerable revenue from the manufacture and sale of red and green papers inscribed with cabalistic characters, which are infallible safeguards against demons, disease, and calamities of every sort.[1425]