History of the Intellectual Development of Europe, Volume I (of 2) / Revised Edition

by John William Draper

At this stage of our examination of European intellectual development, it will be proper to consider briefly two foreign influences—Indian and Egyptian—which affected it.

Of Hindu philosophy.

From the relations existing between the Hindu and European families, as described in the preceding chapter, a comparison of their intellectual progress presents no little interest. The movement of the elder branch indicates the path through which the younger is travelling, and the goal to which it tends. In the advanced condition under which we live we notice Oriental ideas perpetually emerging in a fragmentary way from the obscurities of modern metaphysics—they are the indications of an intellectual phase through which the Indo-European mind must pass. And when we consider the ready manner in which these ideas have been adopted throughout China and the entire East, we may, perhaps, extend our conclusion from the Indo-European family to the entire human race. From this we may also infer how unphilosophical and vain is the expectation of those who would attempt to restore the aged populations of Asia to our state. Their intellectual condition has passed onward, never more to return. It remains for them only to advance as far as they may in their own line and to die, leaving their place to others of a different constitution and of a renovated blood. In life there is no going back; the morose old man can never resume the genial confidence of maturity; the youth can never return to the idle and useless occupations, the frivolous amusements of boyhood; even the boy is parted by a long step from the innocent credulity of the nursery.

The phase of sorcery, and anthropocentric phase.

The earlier stages of the comparative theology of India are now inaccessible. At a time so remote as to be altogether prehistoric the phase of sorcery had been passed through. In the most ancient records remaining the Hindu mind is dealing with anthropocentric conceptions, not, however, so much of the physical as of the moral kind. Man had come to the conclusion that his chief concern is with himself. "Thou wast alone at the time of thy birth, thou wilt be alone in the moment of death; alone thou must answer at the bar of the inexorable Judge."

Comparative theology advances in two directions—Matter, Force.
Vedaism contemplates matter, Buddhism force.

From this point there are two well-marked steps of advance. The first reaches the consideration of material nature; the second, which is very grandly and severely philosophical, contemplates the universe under the conceptions of space and force alone. The former is exemplified in the Vedas and Institutes of Menu, the latter in Buddhism. In neither of these stages do the ideas lie idle as mere abstractions; they introduce a moral plan, and display a constructive power not equalled even by the Italian papal system. They take charge not only of the individual, but regulate society, and show their influence in accomplishing political organizations, commanding our attention from their prodigious extent, and venerable for their antiquity.

I shall, therefore, briefly refer, first, to the older, Vedaism, and then to its successor, Buddhism.

Among a people possessing many varieties of climate, and familiar with some of the grandest aspects of Nature—mountains the highest upon earth, noble rivers, a vegetation Vedaism is the adoration of Nature. incomparably luxuriant, periodical rains, tempestuous monsoons, it is not surprising that there should have been an admiration for the material, and a tendency to the worship of Nature. These spectacles leave an indelible impression on the thoughts of man, and, the more cultivated the mind, the more profoundly are they appreciated.

The Vedas, which are the Hindu Scriptures, and of which there are four, the Rig, Yagust, Saman and Atharvan, are asserted to have been revealed by Brahma. The fourth is, however, rejected by some authorities and bears internal evidence of The Vedas and their doctrines. a later composition, at a time when hierarchical power had become greatly consolidated. These works are written in an obsolete Sanscrit, the parent of the more recent idiom. They constitute the basis of an extensive literature, Upavedas, Angas, &c., of connected works and commentaries. For the most part they consist of hymns suitable for public and private occasions, prayers, precepts, legends, and dogmas. The Rig, which is the oldest, is composed chiefly of hymns, the other three of liturgical formulas. They are of different periods and of various authorship, internal evidence seeming to indicate that if the later The Veda doctrine of God, were composed by priests, the earlier were the production of military chieftains. They answer to a state of society advanced from the nomad to the municipal condition. They are based upon an acknowledgment of a universal Spirit pervading all things. Of this God they therefore necessarily acknowledge the unity: "There is in truth but one Deity, the Supreme Spirit, the Lord of the universe, whose work is the universe." "The God above all gods, who created the earth, the and of the world. heavens, the waters." The world, thus considered as an emanation of God, is therefore a part of him; it is kept in a visible state by his energy, and would instantly disappear if that energy were for a moment withdrawn. Even as it is, it is undergoing unceasing transformations, every thing being in a transitory condition. The moment a given phase is reached, it is departed from, or ceases. In these perpetual movements the present can scarcely be said to have any existence, for as the Past is ending the Future has begun.