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Notes on the Religious, Moral, and Political Journal of the Royal Asiatic Society of Great Britain & Ireland http://journals.cambridge.org/JRA Additional services for Journal of the Royal Asiatic Society of Great Britain & Ireland: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Art. XIV.—Notes on the Religious, Moral, and Political State of India before the Mahomedan Invasion, chiey founded on the Travels of the Chinese Buddhist Priest Fa Hian in India, A.D. 399, and on the Commentaries of Messrs. Remusat, Klaproth, Burnouf and Landresse Lieut.-Colonel and W. H. Sykes Journal of the Royal Asiatic Society of Great Britain & Ireland / Volume 6 / Issue 12 / July 1841, pp 248 - 450 DOI: 10.1017/S0035869X0009540X, Published online: 14 March 2011 Link to this article: http://journals.cambridge.org/ abstract_S0035869X0009540X How to cite this article: Lieut.-Colonel and W. H. Sykes (1841). Art. XIV.—Notes on the Religious, Moral, and Political State of India before the Mahomedan Invasion, chiey founded on the Travels of the Chinese Buddhist Priest Fa Hian in India, A.D. 399, and on the Commentaries of Messrs. Remusat, Klaproth, Burnouf and Landresse. Journal of the Royal AsiaticDownloaded Society from http://journals.cambridge.org/JRA, of Great Britain & Ireland, IP address: 6, pp 131.173.48.20248-450 doi:10.1017/ on 21 Apr 2015 S0035869X0009540X Request Permissions : Click here 248 ART. XIV.—Notes on the Religious, Moral, and Political State of India before the Mahomedan Invasion, chiefly founded on the Travels of the Chinese liiiddhist Priest Fa Ilian in India, A.D. 399, and on the Commentaries of Messrs. Ilemn- sat, Klaproth, Burnouf and Landresse. By LinuT.-Coi.ONKr, A\r. II. SYKBS, F.R.S.' OUR Sanskrit scholars have sought, in the depths of Brahmanical literature, for the means of illustrating the political, the religious, the moral, and social condition of that ancient people, over whose minds it has hitherto been believed, that Brahmans exercised from the earliest times unbounded sway. The inquirers sought for facts and they found fables; they looked for historic lights1, and they found poetic coruscations, which served only to render the darkness in which truth was enveloped more impenetrable. An Orientalist, Mr. Wnthcn, has said, that on the Mussulman conquest of India the Brahmans destroyed all previous historical documents; they seem, nevertheless, to have carefully preserved, or invented, or adapted, such compositions in Sanskrit, as attested their own religi- oussupremacyorestablisbed their cosmogony; and which have fettered the minds of Indians, as well as foreigners, to an unreserved admis- sion of such pretensions as in their arrogance, caprice, or selfishness, they chose to advance. In this state of hopelessness, with respect to the means of eluci- dating the ancient history of India, there break upon us lights from a most unexpected source—from the literature of that remarkable people, the Chinese—which will go far to dissipate the mists which have hitherto obscured our view, and which will give our judgments a wider scope of action, and our deductions a stabler basis than we have hitherto possessed. Of the value and character of these 1 Professor Wilson snyc, " The only Sanskrit composition yet discovered, to irhich (lie (We of history tan uith any propriety be applied, is the Jlaja Tarinc/ini, a history of Cashmir."—Introductory observations to the History. This history nevertheless lias tbc proved anachronisms of 700 years [Mr. Tumour thinks 11/7 year*",] and 104(1 years, ami it is a comparatively modem work, having been compiled .\.T>. 11-18. Professor Wilson also, in his notes on tlic STudra Pnhshasa, rajs, "It may not Jicrc bo out of place to ofl'cr a few observations on (lie identification of Cliniidr:if>iiptn and Sandr;icottuM. Jt is the ONLV point on which we can rest with any th'wy like confidence in the history of the Hindus, and is therefore of vital importance in all our attempts to reduce the reigns of their kings to a rational and consistent chronology." POLITICAL STATE OF ANCIENT INDIA. 249 lights, I leave M. Lanrircssc, one of the translators from the oiigi- liul Chinese into French, to speak for himself:— " If the most pure sources were for ever dried up; if there did not even remain a solitary sacred book, written in the idiom in which the Divinity had chosen to transmit his laws to men, or if these books had not yet for ages to come issued from the monasteries of China and Thibet, in which they are preserved; if the texts ia the language of the Brahmans, written subsequently to the period at which they were at the head of religion in India, were absolutely rejected; if it be objected, that the Singhalese versions do not per- mit of the origin or etymology of the terms which constitute the language of religion being traced; if it were no longer possible to discover the roots of the names appertaining to gods, saints, or heroes, to understand their signification; if the books of the Thibe- tans were rejected in consequence of certain discrepancies ia the classification of their cosmogony, and those of the Mongols, in con- sequence of their comparatively recent date, and the national legends which are introduced; in one word, if it were desired to recover the entire doctrine of Buddha, in its primitive purity, and almost its original language, without the mixture of formulas, or of the traditions of strangers ; there still would remain these translations from the highest antiquity, transmitted to us by the Chinese, made directly from the holy books of the most authentic character, where the words, before being interpreted, are reproduced by analogous consonances always to be recognised, and where the grammatical forms are preserved." \ ' Such is the character of lliesc Chinese translations from Indian originals, illustrative of the principles and state of Buddhism ia the seats of its origin, progress, glory, and extinction. But there are yet other sources of information of not less interest and value respecting the moral, political, and topographical stale of India in the early centuries of the Christian era. These sources come from pious Chinese travellers, who, moved by the same feeling which carries Christians on pilgrimages to Jerusalem, IMahomedans to the Kiblah, and Hindus to their Teats, (Tirthas,) braved the dangers, the pri- vations, and the sufferings in the route, through Tartary, and over the Himalaya mountains, from China to India, to visit the scenes endeared to them, by being associated with the lives and miracles of their Buddhas, but chiefly to collect the sacred texts of their religion ; and who, subsequently to their return to their country, gave an ac- count of their travels to their countrymen1. But M. Landresse so fully 1 The chiil' of these worlis, is that of Fa-lliim, on which arc foiimlrj the notes I venture to lay before the Society, but others "ill also he quoted. 250 NOTES ON TNK RKMGIOUS, MORAL, AND characterises For Kmiv Ki and the. other work0, that I beg to have re- course to his language :—"The description of the Buddhist kingdoms, which is the object of the present publication, has reference to the half of the second period of M. llemiisat1." In many other works, M. Remu- sat endeavoured to show that the Chinese had learnt to make the tour of Asia, long before Europeans had doubled the Cape of Good Hope; and that they were not so ignorant in practical geography, as people are generally disposed to believe. Numerous texts prove in an incontes- table manner the part which they had taken, two centuries before our era, in the events and commerce of Western Asia. From that time they never ceased to entertain either amicable or hostile, commercial or political relations with the inhabitants of those two lines of towns which seemed to trace through Tarfary the road from China to Persia. In the century that preceded the birth of Christ, they sought to contract an alliance with the kings of Bactriana; and subsequently the last members of the Sassanides-, overthrown in Persia hy the Arabs, sought refuge with the Etnperor TaY-tsoung. The Chinese profited by all these events to obtain a knowledge of the places of which they were, the theatre; but above all, it is to the religious communications - established and entertained by Buddhism that they owe the most precious part of the knowledge which they collected respecting foreign nations. Never did the ambition of conquest, nor the appetite of gain, conduct into countries so far removed as those into which the zeal of proselytism penetrated; and it is not without admiration, mixed with astonishment, that we see humble ecclesiastics cross the rivers and the seas which had stopped armies, traverse deserts and mountains into which no caravan had dared to penetrate, and brave perils, and surmount obstacles, which had set at nought the all-powerful will of emperors: some of them to sow at a distance the belief to which they themselves were attached; and others to verify the principles of their faith, in the country which gave them birth, and to visit the places rendered sacred by events in the life of Buddha." "The most ancient of these religious undertakings, of which his- tory preserves mention, is that of the travels of Lao-tseu to the west, in the sixth century before our era. Whatever opinion may be enter- tained of the authenticity of this tradition, and particularly as the circumstances that he reports are not all equally worthy of credence, it is beyond all doubt that at extremely remote periods there was a kind of reciprocity in the importations into China of the doctrine of Buddha, and in the propagation beyond the limits of this country of the precepts of Lao-tseu.
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