[Footnote 96:  Greek influence is clearly reflected in India’s architecture.  Hellenic bas-reliefs representing Bacchic scenes and the love-god are occasionally found.  Compare the description of Civa’s temple in Orissa, Weber, Literature, p. 368; Berl.  Ak., 1890, p, 912.  Civa is here associated with the Greek cult of Eros and Aphrodite.]

* * * * *

CHAPTER XVII.

MODERN HINDU SECTS.[1]

Although the faith of India seems to have completed a circle, landing at last in a polytheism as gross as was that of the Vedic age, yet is this a delusive aspect, as will appear if one survey the course of the higher intellectual life of the people, ignoring, as is right, the invariable factor introduced by the base imaginings of the vulgar.  The greater spirituality has always expressed itself in independent movement, and voiced itself in terms of revolution.  But in reality each change has been one of evolution.  To trace back to the Vedic period the origin of Hindu sectarianism would, indeed, be a nice task for a fine scholar, but it would not be temerarious to attempt it.  We have failed of our purpose if we have not already impressed upon the reader’s mind the truth that the progress of Brahmanic theology (in distinction from demonology) has been one journey, made with rests and halts, it is true, and even with digressions from the straight path; but without abatement of intent, and without permanent change of direction.  Nor can one judge otherwise even when he stands before so humiliating an exhibition of groundling bigotry as is presented by some of the religious sects of the present day.  The world of lower organisms survives the ascent of the higher.  There is always undergrowth; but before the fall of a great tree its seeds sprout, withal in the very soil of the weedy thicket below.  So out of the rank garden of Hindu superstitions arise, one after another, lofty trees of an old seed, which is ever renewed, and which cultivation has gradually improved.

We have shown, especially in the chapters on the Atharva Veda and on Hinduism, as revealed in epic poetry, how constant in India is the relation between these two growths.  If surprised at the height of early Hindu thought, one is yet more astonished at the permanence of the inferior life which flourishes beneath the shady protection of the superior.  Even here one may follow the metaphor, for the humbler life below is often a condition of the grander growth above.

In the Rig Veda there is an hymn of faith and doubt

  To INDRA.[2]

  He who, just born, with thought endowed, the foremost,
  Himself a god hemmed in the gods with power;
  Before whose breath, and at whose manhood’s greatness,
  The two worlds trembled; he, ye folk, is Indra.

  He who the earth made firm as it was shaking,
  And made repose the forward tottering mountains;
  Who measured wide the inter-space aerial,
  And heaven established; he, ye folk, is Indra.