LITMIR.BIZ

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that she must believe in a God and in prayer after all.

      So though I found much in these books that was believed by the people, and much that was to them the guiding influence of their lives, yet I was unable to trust to them altogether, and I was in doubt where to seek for the real beliefs of these people. If I went to their monks, their holy men, the followers of the great teacher, Gaudama, they referred me to their books as containing all that a Buddhist believed; and when I pointed out the discrepancies, they only shook their heads, and said that the people were an ignorant people and confused their beliefs in that way.

      And when I asked what was a Buddhist, I was told that, to be a Buddhist, a man must be accepted into the religion with certain rites, certain ceremonies, he must become for a time a member of the community of the monks of the Buddha, and that a Buddhist was he who was so accepted, and who thereafter held by the teachings of the Buddha.

      But when I searched the life of the Buddha, I could not find any such ceremonies necessary at all. So that it seemed that the religion of the Buddha was one religion, and the religion of the Buddhists another; but when I said so to the monks, they were horror-struck, and said that it was because I did not understand.

      In my perplexity I fell back, as we all must, to my own thoughts and those of my own people; and I tried to imagine how a Burman would act if he came to England to search into the religion of the English and to know the impulses of our lives.

      I saw how he would be sent to the Bible as the source of our religion, how he would be told to study that if he would know what we believed and what we did not – what it was that gave colour to our lives. I followed him in imagination as he took the Bible and studied it, and then went forth and watched our acts, and I could see him puzzled, as I was now puzzled when I studied his people.

      I thought of him reading the New Testament, and how he would come to these verses:

      '27. But I say unto you which hear, Love your enemies, do good to them which hate you,

      '28. Bless them that curse you, and pray for them which despitefully use you.

      '29. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid him not to take thy coat also.

      '30. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.'

      He would read them again and again, these wonderful verses, that he was told the people and Church believed, and then he would go forth to observe the result of this belief. And what would he see? He would see this: A nation proud and revengeful, glorying in her victories, always at war, a conqueror of other peoples, a mighty hater of her enemies. He would find that in the public life of the nation with other nations there was no thought of this command. He would find, too, in her inner life, that the man who took a cloak was not forgiven, but was terribly punished – he used to be hanged. He would find – But need I say what he would find? Those who will read this are those very people – they know. And the Burman would say at length to himself, Can this be the belief of this people at all? Whatever their Book may say, they do not think that it is good to humble yourself to your enemies – nay, but to strike hard back. It is not good to let the wrong-doer go free. They think the best way to stop crime is to punish severely. Those are their acts; the Book, they say, is their belief. Could they act one thing and believe another? Truly, are these their beliefs?

      And, again, he would read how that riches are an offence to righteousness: hardly shall a rich man enter into the kingdom of God. He would read how the Teacher lived the life of the poorest among us, and taught always that riches were to be avoided.

      And then he would go forth and observe a people daily fighting and struggling to add field to field, coin to coin, till death comes and ends the fight. He would see everywhere wealth held in great estimation; he would see the very children urged to do well, to make money, to struggle, to rise in the world. He would see the lives of men who have become rich held up as examples to be followed. He would see the ministers who taught the Book with fair incomes ranking themselves, not with the poor, but with the middle classes; he would see the dignitaries of the Church – the men who lead the way to heaven – among the wealthy of the land. And he would wonder. Is it true, he would say to himself, that these people believe that riches are an evil thing? Whence, then, come their acts, for their acts seem to show that they hold riches to be a good thing? What is to be accepted as their belief: the Book they say they believe, which condemns riches, or their acts, by which they show that they hold that wealth is a good thing – ay, and if used according to their ideas of right, a very good thing indeed?

      So, it seemed to me, would a Burman be puzzled if he came to us to find out our belief; and as the Burman's difficulty in England was, mutatis mutandis, mine in Burma, I set to work to think the matter out. How were the beliefs of a people to be known, and why should there be such difficulties in the way? If I could understand how it was with us, it might help me to know how it was with them.

      And I have thought that the difficulty arises from the fact that there are two ways of seeing a religion – from within and from without – and that these are as different as can possibly be. It is because we forget there are the two standpoints that we fall into error.

      In every religion, to the believers in it, the crown and glory of their creed is that it is a revelation of truth, a lifting of the veil, behind which every man born into this mystery desires to look.

      They are sure, these believers, that they have the truth, that they alone have the truth, and that it has come direct from where alone truth can live. They believe that in their religion alone lies safety for man from the troubles of this world and from the terrors and threats of the next, and that those alone who follow its teaching will reach happiness hereafter, if not here. They believe, too, that this truth only requires to be known to be understood and accepted of all men; that as the sun requires no witness of its warmth, so the truth requires no evidence of its truth.

      It is to them so eternally true, so matchless in beauty, so convincing in itself, that adherents of all other creeds have but to hear it pronounced and they must believe. So, then, the question, How do you know that your faith is true? is as vain and foolish as the cry of the wind in an empty house. And if they be asked wherein lies their religion, they will produce their sacred books, and declare that in them is contained the whole matter. Here is the very word of truth, herein is told the meaning of all things, herein alone lies righteousness. This, they say, is their faith: that they believe in every line of it, this truth from everlasting to everlasting, and that its precepts, and none other, can be held by him who seeks to be a sincere believer. And to these believers the manifestation of their faith is that its believers attain salvation hereafter. But as that is in the next world, if the unbeliever ask what is the manifestation in this, the believers will answer him that the true mark and sign whereby a man may be known to hold the truth is the observance of certain forms, the performance of certain ceremonies, more or less mystical, more or less symbolical, of some esoteric meaning. That a man should be baptized, should wear certain marks on his forehead, should be accepted with certain rites, is generally the outward and visible sign of a believer, and the badge whereby others of the same faith have known their fellows.

      It has never been possible for any religion to make the acts and deeds of its followers the test of their belief. And for these reasons: that it is a test no one could apply, and that if anyone were to attempt to apply it, there would soon be no Church at all. For to no one is it given to be able to observe in their entirety all the precepts of their prophet, whoever that prophet may be. All must fail, some more and some less, but generally more, and thus all would fall from the faith at some time or another, and there would be no Church left. And so another test has been made necessary. If from his weakness a man cannot keep these precepts, yet he can declare his belief in and his desire to keep them, and here is a test that can be applied. Certain rites have been instituted, and it has been laid down that those who by their submission to these rites show their belief in the truth and their desire to follow that truth as far as in them lies, shall be called the followers of the faith. So in time it has come about that these ceremonial rites have been held to be the true and only sign of the believer, and the fact that they were but to be the earnest of the beginning and living of a new life has become less and less remembered, till it has faded into nothingness.

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