Studies in Eastern Religions

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About the Book The religious systems and beliefs that enter here into consideration would be perhaps more accurately described as the Religions of India and the Far East. The term Eastern Religions, although convenient, is too broad and comprehensive. It would include for example Muhammadanism Zoroastrianism and Christianity itself, and except incidentally, these do not fall within the range of subjects now proposed. The chronological order of their appearance, the four referred to are Brahmanism or Hinduism with its various branches. Buddhism. Christianity, and finally Muhammadanism. With this classification, as with any other, it would be easy to find fault on the side of defect, that it omits much which is important. These four however are of permanent interest, have been most widely influential, and have practically divided the world between them at the present day.

About the Author The author has made an elaborate attempt to the following work is and can only bea brief introduction to a serious and most important subject. For those whose interest is enchained, and who desire to pursue it further, it is hoped that the bibliography at the end of the book will afford aid and guidance for more unrestricted study. Only a selection from a great and growing literature has been possible. The best, in the judgment of the writer, is that of attempting to gain an insight into the teaching of some of the more influential religions of the world, collating then the results obtained, and estimating the significance of truths held in common and of the cleavages and differences which profoundly separate them. It is from this point of view that the text of this discourse has been written. Through this work the writer aims to look at the various religions of the world on the basis of scientific thought. The religions that are discussed are Hinduism, Buddhism, Judaism. Mohammedism and Christianity. There is an opening chapter on the carly forms of religion and faith. This is one of a series of evidential books drawn up at the instance of the Christian Society. The book was first published in 1922.

Preface THE interval of two years which has elapsed since the publication of Studies in Comparative Religion has been longer than was anticipated. The unavoidable delay has been caused partly by the pressure of regular College duties, and partly by the difficulty of comprehending a readable account of the great Eastern Religions within the narrow limits of a small volume. Of the incompleteness of the following Studies no one can be more conscious than the author. I can only repeat the hope to which I ventured to give expression in an earlier Preface that these pages may be to some a not un- welcome introduction to a subject of perpetual charm and of the most serious importance,- a stimulus also and help in its pursuit. It is becoming increasingly impossible and I trust increasingly rare for a Christian minister, still less a missionary in foreign countries, to regard himself as adequately equipped for his work, while he remains in ignorance of the habits and thoughts of alien peoples, who with different preconceptions and from different standpoints have stretched out their hands towards God And to others also whose daily work lies an lines that diverge widely from those of Theological College or the routine of a Chris tian Pastorate I trust that the following brief Studies may not be found without.

In the transliteration of Sanskrit and other words the usual rules have been observed. Consonants are to be pronounced ordinarily as in English, vowels as in Italian. The use of diacritical marks has been as far as possible avoided. C' is the English ch in church; s' is sh; g is always hard. In compound consonants, the second element of which is an aspirate, the component parts are separately and distinctly heard; c.g., th is pronounced neither as in thorn nor as in that, but as in foothold; c'h, as in church-house; ph, as in uphill. Where the second number of the compound is t, the v is equivalent to w, except after is usually English soft th, as in though: drish therefore is to be pronounced thwish. Of the vowels co are always long; ai ar are the diphthongs in aisle, loud. The three simple vowels a i u are short, unless marked long however is never the English short a as in rat, a sound which does not exist in the Indian languages; but always the obscure vowel sound heard in come, utter. Ri is also a vowel, and is pronomiced in South India at least as ri, nearly as in cruet, or as in Tribner. German authors have largely adopted for the letter the single sign 1, and in this practice some English writers have followed their example. The drawback to this mode of representation is that it obscures the vowel character of the sound. In the following pages the vowel is distinguished where possible from the consonant and vowel by printing the former in italics.

No attempt has been made to supply a complete bibliography; neither are the titles of books on Religion in general already referred to in my earlier Studies again quoted here. There have merely been named a few of the best and most complete works, such as will probably be found most readily accessible. Those interested in the subject will have no difficulty in adding to the list. A long catalogue of authorities is more likely to be confusing than helpful, except to the expert; and for him it is unnecessary. Naturally very many more works have been consulted than are here set down. For the same reason except in rare instances I have abstained from citing other than English books. The fascination which the religions and peoples of the East exert on all who have come into intimate relations with them is one to be felt rather than put into Its adequate expression defies the power of language. The charm of their gentleness and patience, the amazement at the volcanic force of passion that lies hidden beneath a quiet exterior, the perpetual of the new and unexpected, the amused despair which overtakes all efforts to understand them, and which is scarcely lessened by the experience of years; these elements and many others combine to form a whole which for attractiveness and interest has never been surpassed. The intricate puzzle of the Eastern mind is like that of a woman; their charm also is womanly. The attempt to force them, whether in outward habit of life or in inward conviction and thought, into a masculine or Occidental mould is as certain of failure as the endeavor to confound the offices and functions of the two sexes in Western society. To sit at the feet of an Eastern sage is to listen to words of cunning and insight, tender and yet hard, sympathetic and yet singularly wanting in generous outlook or comprehension, individualistic and self-centered, full of warmth and coloring, rich in imagination and details, but withal as disconnected as the flashes of lightning. To feel the touch and glamour of the thought of the East will be an incalculable enrichment to the life of the West, and the best antidote to British insularity that even a world-wide Empire can command. The stimulant of Western justice straightforwardness and lofty ideals of purity and brotherhood is the only tonic that can restore the shattered and prostrate civilizations and society of the Orient.

If these Studies may in some measure con- tribute to a better understanding of the East, so hauntingly picturesque, so deeply religious, and of the spell which it lays upon all who have come into contact with its marvels, or entered the charmed circle of its strange and much misread thought, thought as intense as its own blue skies, the many hours devoted to the work will have been more than justified.

**Contents and Sample Pages**