Lehal Library

— 10 HISTORY OF THE SIKHS CHAP. I faith of the people is no longer a living principle, but a social custom, a rooted, an almost instinctive deference to what has been the practice of centuries. The Tibetan, who unhesitatingly believes the Deity to dwell incarnate in the world, and who grossly thinks he perpetuates a prayer by the motion of a wheel, and the Hindu, who piously considers his partial gods to delight in forms of stone or clay, would indeed still resist the uncongenial innovations of strangers; but the spirit which erected temples to Sakya the Seer from the torrid to the frigid zone, or which raised the Brahmans high above all other Indian races, and which led them to triumph in poetry and philosophy, is no longer to be found in its ancient simplicity and vigour. The Buddhist and the reverer of the Vedas, is indeed each satisfied with his own chance of a happy immortality, but he is indifferent about the general reception of truth, and, while he will not himself be despotically interfered with, he cares not what may be the fate of others, or what becomes of those who differ from him. Even the Muhammadan, whose imagination must not be assisted by any visible similitude, is prone to invest the dead with the powers of intercessors, and to make pilgrimages to the graves of departed mortals;^ and we should now look in vain for any general expression of that feeling which animated the simple Arabian disciple, or the hardy Turkoman convert, to plant thrones across the fairest portion of the ancient hemisphere. It is true that, in the Muhammadan world, there are still many zealous individuals, and many mountain and pastoral tribes, who will take up arms, as well as become passive martyrs, for their faith, and few will deny that Turk, and Persian, and Pathan would more readily unite for conscience's sake under the banner of Muhammad, than Russian, and Swede, and Spaniard are ever likely to — Brahmanism and Buddhism rather forms than feelings; yet strong to resist innovation. Muhammadanlsmi, although corrupted, has more of vitality. All are satisfied with their own faith, march under one common 'Labarum'. The Musalman feels proudly secure of his path to salvation; he will resent the exhortations of those whom he pities or con[1 Such a phenomenon is not confined to Islam alone. It would seem to be a characteristic development in many religions. When once what one may call the 'human touch' weakens, and when the gulf separating the worshipper and the founder of his creed seems sharply defined, there is a tendency to interpose some form of mediation to bridge such an imaginary gulf. To such a feeling Catholic Europe owes the introduction of the worship of the Blessed Virgin and the invocation of countless saints. To such a feeling, also, Buddhism owes the — introduction of the Bodhisattva or Pusas the mediators for lost souls. And it will further be found that in course of time such mediating forces tend to lose their general character and to become localized tutelary powers. Ed.]