moral instruc The edicts promulgated by Raja Priyadarsi, for CHAPTER V. establishing a system of moral instruction through- State system of out his empire, are somewhat obscure. In one he tion. complains that the chief ministers of morality had been "tolerant of iniquity; " and it may be assumed that by the term "iniquity" he alluded to the flesh sacrifices of the Bráhmans, and the flesh feasts and banquetings of the Kshatriyas. Accordingly he announces that he has appointed other ministers to mingle freely with all classes, with Kshatriyas and Bráhmans, as well as with mendicants and poor people,15 for the purpose of presiding over morals, and rewarding the good and punishing the wicked.16 animals. In sickness they were attended with the greatest care, and here found what is wanted by many human beings, namely, a peaceful asylum for the infirmities of old age. When an animal broke a limb, or was otherwise disabled, his owner brought it to this hospital, where it was received without regard to the caste or nation of its master. In 1772 this hospital contained horses, mules, oxen, sheep, goats, monkeys, poultry, pigeons, and a variety of birds; also an aged tortoise, which was known to have been there seventy-five years. The most extraordinary ward was that appropriated for rats, mice, bugs, and other noxious vermin, for whom suitable food was provided (Hamilton's East India Gazetteer, art. Surat). It would be difficult for the European to understand the inducement which would lead men to contribute towards the support of such an extraordinary institution whilst so many human beings were unprovided for. But the dogma of the metempsychosis undoubtedly exercises a deep influence when the belief becomes a conviction; and the doctrine would induce large numbers to purchase future happiness by such an affectation of charity. 14 See Tablets v. and vi. in Appendix I. 15 The term mendicants or "Bhikshus," does not appear to be applied to ordinary beggars, but to the religious mendicants, such as the Srámans. In the legend of the life of Gótama Buddha, the great teacher is often represented as addressing his priests by the simple term of "Bhikshus" or mendicants. 16 In the original edict, which will be found in the Appendix (Tablet v.), will be found some geographical allusions, which suggest the idea that Raja Priyadarsi sent out missionaries to neighbouring countries. It is difficult to identify precisely the names of countries, but the missionaries seem to have been directed to proceed in a westerly direction into Guzerat; and also towards the north-west through Cashmere and Cabul," to the outer cities and fastnesses of my brother and sister, and wherever there are any other of my kindred." By this last expression the edict seems to allude to the dominions of the Greek princes of Bactria. See Appendix II., Buddhist Chronicles. CHAPTER V. In the second edict he seems to imply that he had invested these ministers or missionaries with inquisitorial and magisterial powers, similar to those which were exercised by the political inspectors described by Megasthenes. Opposition to These edicts appear to indicate that a spirit of antagonism was already at work against the Raja and his religion. He had, in fact, shared the fate of all reformers, who seek to impart religious instruction to the masses without the aid of the established priesthood He had endeavoured to conciliate Bráhmans and Srámans by enjoining the duty of paying them respect and supporting them with alms; but he had offended the Bráhmans by his edicts against animal sacrifices, and he had not as yet recommended himself to the Srámans by recognizing the law of the wheel. Above all he had ignored the authority of both Bráhmans and Srámans as teachers of religion, and had, moreover, indicated that they too were wanting in a knowledge of Dharma. It is easy to conceive that by adopting such an attitude he would excite the wrath of every priest and monk throughout the land. He would probably learn from his inspectors that loud murmurs were to be heard in all directions respecting the oppressive character of the new ordinances; and in the first instance he would be doubtless angry at such groundless complaints, and more determined than ever to enforce obedience to his commands." Under such circumstances he is said to 17 It is evident from the spirit of the edicts that the chief opposition to the ordinances of Raja Priyadarsi arose from those who desired to slaughter animals for sacrifice or food. This is especially evident even in the confused rendering of Tablet xiii. as given in the Appendix I. have declared that he had not required his sub- CHAPTER V. jects to perform anything that he did not perform himself; and that consequently there would be no real difficulty in obeying his edicts.18 At the same time he announced his resolution to enforce obedience. For this purpose he had appointed officers to punish all those who departed from his ordinances. The tribunal thus set up partook of the nature of an Inquisition; but it was evidently intended for the punishment of evil conduct only, and not for the purpose of checking false doctrine or heresy of any kind.19 edicts. The remaining edicts are more conciliatory in Conciliatory their tone and character. The Raja seems to have failed, as might have been expected, in the task of compelling his subjects to become virtuous by imperial authority; and like some modern philanthropists, he appears to have been somewhat disconcerted by the result. Accordingly he attempted to set himself right with his subjects by appealing to the piety of his own life as compared with that of the Rajas who reigned before him. He says:-" In ancient times my predecessors on the throne took their pleasure in travelling, in society, in hunting and other similar amusements; but my delight has been in almsgiving and visits to the Bráhmans and Srámans, and in rewarding the learned and the aged; in overseeing the country and the people; in promul 18 This point is rather dubious. It is so stated in the original rendering of Edict vi. by Mr Prinsep; but it finds no place in the revised translation by Professor Wilson. 19 It will be seen hereafter that the two Chinese pilgrims, Fah-Hian and Hiouen-Thsang, testify to the fact that neglect of duties to parents and religious teachers was punished in the fifth and seventh centuries by mutilation and exile. CHAPTER V. gating moral laws and enforcing moral conduct." 20 Other edicts are of a similar character, but seem to offer considerable difficulties in the way of intelligible translation.21 It is evident, however, that the sovereign, whilst endeavouring to spread his own religion, was willing to tolerate the religion of others, and to praise all benevolent and virtuous acts even when practised by heretics. He honoured all forms of faith, and presented gifts to all holy men, whether monastic celibates or priestly householders; but he considered that there was no gift like that of virtue or Dharma. He especially gloried in the fact that his edicts effected conversions wherever they were set up. "It is a conquest," he says, "that ensures joy, and becomes a joy: The victory of Dharma is the only true happiness, and cannot be Vitality of Dharma as the religion of lov Such was the good and kindly teaching of Raja Ing-kindness. Priyadarsi. This virtuous sovereign had gloried in the idea that his religion of Dharma would prosper throughout all generations, and endure as long as the mountains; and, practically, his aspirations have been realized. The religion of the heart has been struggling through unrecorded ages beneath the dead weight of an ecclesiastical system which ignores the affections, and the corrupt influence of a sacred literature which overrides morality. But such is the vitality of the doctrine of loving-kindness, that it still reigns supreme amidst the wreck of ancient creeds and expiring mythologies. The edicts have long since faded out of the national memory, but they were engraven not only on rock 20 See Appendix. Tablet viii. 21 See Appendix, Tablets vii., xii., xiii., and xiv. 32 Tablet xiii. In CHAPTER V. and pillar, but on the hearts of the masses. India the further development of Dharma has been repressed by Brahmanical observances, and the people are still distributed by caste distinctions into isolated groups; but within the little circle of family, village, caste, or neighbourhood, the religion flourishes to an extent which is without a parallel elsewhere. To this day the Hindús are beyond all other people in the world in dutiful service to father and mother, in kindness and kindly help towards kinsfolk and acquaintance, in filial veneration towards spiritual pastors, in respectful service towards Bráhmans and holy men, in frugality and temperance, in abstinence from evil-speaking and slandering, and in a tender regard for the whole animal creation. In Buddhist countries 23 the duty of obedience to parents is less observed, and the virtue of benevolence loses its vitality from being regarded as a religious merit to be rewarded hereafter; but the duties of kindness and hospitality are more manifest, because they are not blunted by Brahmanical rapacity, or narrowed down by caste laws, and consequently have developed into a universal rule. Indeed Dharma has become almost identical with Buddhism. The traveller, whether a Burman or a foreigner, is always sure of a hospitable reception in a Buddhist monastery. Again, a system of instruction, such as was perhaps originally inaugurated by Raja Priyadarsi, is still in force in every vihára throughout Burma; and whether in British or native territory, it is difficult to find a Burman lad of the poorest parents who cannot read 23 The author's personal experience of Buddhist countries is confined to Burma. |