Tempo:
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APP. IV
CASTE IN INDIA
305
Mr. Hodgson (Aborigines of India, p. 144) shows Koch princes of Assam were admitted to be Rajputs on embracing Hinduism, although they are of the Tamil and not of the Arya race; but even the Jews were not altogether inflexible in former times, and Bossuet notices the conversion of the Idumaeans and Philistines, and sees their change of faith foretold by the prophets (Universal History, Translation of 1810, pp. 142 and 154). [Possibly in his reference to Society in mediaeval Europe the author has not laid sufficient stress upon the rigid nature of what has been called the 'horizontal' The caste division of Society during that period. barrier that separated the knight from the merchant of his own country was a very real thing. Ed.] that the
APPENDIX V
THE PHILOSOPHICAL SYSTEMS OF THE INDIANS The six orthodox schools will be found, among them, to partially represent the three great philosophic systems of the Greeks the ethical, the logical, and the physical; or to be severally founded, in more modern language, on revelation or morality, reason, and sense. Thus the first and second Mimamsa, being based on the Vedas, correspond in a measure with the school of Pythagoras, which identified itself so closelj' with the belief and institutions of the age. The Nyaya and Vaiseshika systems of Gautama and Kanadia which treat primarily of mind or reason, resemble tb dialectics of Xenophanes, v/hile the Sankhya doctrines of Kapal and Patanjali, which labour with the inertness and modifications of matter, correspond with the physical school of Thales, as taught by Anaxagoras. Mr. Elphinstone (History of India, i. 234) has some good observations on the marked correspondence of the Indian and Greek metaphysics, and Mr. Ward (Hindus, ii. 113) attempts a specific comparison with a series of individual reasoners, but too little is yet known, especially of Brahmanical speculation, to render such
—
parallels either exact or important. The triple division of the schools which is adopted by the Indians themselves may here be given as some l.elp to a better understanding of the doctrines of the rr, odern reformers. They separate the systems into Arumbwad. Purnamwad, and Vivurtwad, or the siin-
APP. IV
CASTE IN INDIA
305
Mr. Hodgson (Aborigines of India, p. 144) shows Koch princes of Assam were admitted to be Rajputs on embracing Hinduism, although they are of the Tamil and not of the Arya race; but even the Jews were not altogether inflexible in former times, and Bossuet notices the conversion of the Idumaeans and Philistines, and sees their change of faith foretold by the prophets (Universal History, Translation of 1810, pp. 142 and 154). [Possibly in his reference to Society in mediaeval Europe the author has not laid sufficient stress upon the rigid nature of what has been called the 'horizontal' The caste division of Society during that period. barrier that separated the knight from the merchant of his own country was a very real thing. Ed.] that the
APPENDIX V
THE PHILOSOPHICAL SYSTEMS OF THE INDIANS The six orthodox schools will be found, among them, to partially represent the three great philosophic systems of the Greeks the ethical, the logical, and the physical; or to be severally founded, in more modern language, on revelation or morality, reason, and sense. Thus the first and second Mimamsa, being based on the Vedas, correspond in a measure with the school of Pythagoras, which identified itself so closelj' with the belief and institutions of the age. The Nyaya and Vaiseshika systems of Gautama and Kanadia which treat primarily of mind or reason, resemble tb dialectics of Xenophanes, v/hile the Sankhya doctrines of Kapal and Patanjali, which labour with the inertness and modifications of matter, correspond with the physical school of Thales, as taught by Anaxagoras. Mr. Elphinstone (History of India, i. 234) has some good observations on the marked correspondence of the Indian and Greek metaphysics, and Mr. Ward (Hindus, ii. 113) attempts a specific comparison with a series of individual reasoners, but too little is yet known, especially of Brahmanical speculation, to render such
—
parallels either exact or important. The triple division of the schools which is adopted by the Indians themselves may here be given as some l.elp to a better understanding of the doctrines of the rr, odern reformers. They separate the systems into Arumbwad. Purnamwad, and Vivurtwad, or the siin-
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