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not quarrel with science but monopolized it.
In India kings are expected to maintain the priesthood and the temples yet Hinduism rarely assumes the form
of a state religion[78] nor does it admit, as state religions generally have to admit, that the secular arm has a
co-ordinate jurisdiction in ecclesiastical matters. Yet it affects every department of social life and a Hindu
who breaks with it loses his social status. Hindu deities are rarely tribal gods like Athene of Athens or the
gods of Mr Kipling and the German Emperor. There are thousands of shrines specially favoured by a divine
presence but the worshippers think of that presence not as the protector of a race or city but as a special
manifestation of a universal though often invisible power. The conquests of Mohammedans and Christians are
not interpreted as meaning that the gods of Hinduism have succumbed to alien deities.
The views prevalent in China and Japan as to the relations of Church and State are almost the antipodes of
those described. In those countries it is the hardly dissembled theory of the official world that religion is a
department of government and that there should be regulations for gods and worship, just as there are for
ministers and etiquette. If we say that religion is identified with the government in Tibet and forms an
imperium super imperium in India, we may compare its position in the Far East to native states under British
rule. There is no interference with creeds provided they respect ethical and social conventions: interesting
doctrines and rites are appreciated: the Government accepts and rewards the loyal co-operation of the
Buddhist and Taoist priesthoods but maintains the right to restrict their activity should it take a wrong political
turn or should an excessive increase in the number of monks seem a public danger. The Chinese Imperial
Government successfully claimed the strangest powers of ecclesiastical discipline, since it promoted and
degraded not only priests but deities. In both China and Japan there has often been a strong current of feeling
in the official classes against Buddhism but on the other hand it often had the support of both emperors and
people, and princes not infrequently joined the clergy, especially when it was desirable for them to live in
retirement. Confucianism and Shintoism, which are ethical and ceremonial rather than doctrinal, have been in
the past to some extent a law to the governments of China and Japan, or more accurately an aspect of those
governments. But for many centuries Far Eastern statesmen have rarely regarded Buddhism and Taoism as
more than interesting and legitimate activities, to be encouraged and regulated like educational and scientific
institutions.
21. Public Worship and Ceremonial
In no point does Hinduism differ from western religions more than in its public worship and, in spite of much
that is striking and interesting, the comparison is not to the advantage of India. It is true that temple worship is
not so important for the Hindus as Church services are for the Christian. They set more store on home
ceremonies and on contemplation. Still the temples of India are so numerous, so conspicuous and so crowded
that the religion which maintains them must to some extent be judged by them.
At any rate they avoid the faults of public worship in the west. The practice of arranging the congregation in
seats for which they pay seems to me more irreligious than the slovenliness of the heathen and makes the
whole performance resemble a very dull concert.
Protestant services are in the main modelled on the ritual of the synagogue. They are meetings of the laity at
which the scriptures are read, prayers offered, sermons preached and benedictions pronounced. The clergy
play a principal but not exclusive part. The rites of the Roman and Eastern Churches have borrowed much
from pagan ceremonial but still they have not wholly departed from the traditions of the synagogue. These
have also served as a model for Mohammedan ritual which differs from the Jewish in little but its almost
military regularity.
LIST OF ABBREVIATIONS. The following are the principal abbreviations used: 37
Hinduism and Buddhism, Vol I.
But with all this the ordinary ritual of Hindu temples[79] has nothing in common. It derives from another [ Pobierz całość w formacie PDF ]