History of Civilization in England, Vol. 1 of 3. Henry Buckley

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СКАЧАТЬ increase the authority of the imaginative faculties, and weaken the authority of the reasoning ones. With the materials now existing, it would be possible to follow this vast law to its remotest consequences, and show how in Europe it is opposed by another law diametrically opposite, and by virtue of which the tendency of natural phenomena is, on the whole, to limit the imagination, and embolden the understanding: thus inspiring Man with confidence in his own resources, and facilitating the increase of his knowledge, by encouraging that bold, inquisitive, and scientific spirit, which is constantly advancing, and on which all future progress must depend.

      It is not to be supposed that I can trace in detail the way in which, owing to these peculiarities, the civilization of Europe has diverged from all others that preceded it. To do this, would require a learning and a reach of thought to which hardly any single man ought to pretend; since it is one thing to have a perception of a large and general truth, and it is another thing to follow out that truth in all its ramifications, and prove it by such evidence as will satisfy ordinary readers. Those, indeed, who are accustomed to speculations of this character, and are able to discern in the history of man something more than a mere relation of events, will at once understand that in these complicated subjects, the wider any generalization is, the greater will be the chance of apparent exceptions; and that when the theory covers a very large space, the exceptions may be innumerable, and yet the theory remain perfectly accurate. The two fundamental propositions which I hope to have demonstrated, are, 1st, That there are certain natural phenomena which act on the human mind by exciting the imagination; and 2dly, That those phenomena are much more numerous out of Europe than in it. If these two propositions are admitted, it inevitably follows, that in those countries where the imagination has received the stimulus, some specific effects must have been produced; unless, indeed, the effects have been neutralized by other causes. Whether or not there have been antagonistic causes, is immaterial to the truth of the theory, which is based on the two propositions just stated. In a scientific point of view, therefore, the generalization is complete; and it would perhaps be prudent to leave it as it now stands, rather than attempt to confirm it by further illustrations, since all particular facts are liable to be erroneously stated, and are sure to be contradicted by those who dislike the conclusions they corroborate. But in order to familiarize the reader with the principles I have put forward, it does seem advisable that a few instances should be given of their actual working: and I will, therefore, briefly notice the effects they have produced in the three great divisions of Literature, Religion, and Art. In each of these departments, I will endeavour to indicate how the leading features have been affected by the Aspects of Nature; and with a view of simplifying the inquiry, I will take the two most conspicuous instances on each side, and compare the manifestations of the intellect of Greece with those of the intellect of India: these being the two countries respecting which the materials are most ample, and in which the physical contrasts are most striking.

      If, then, we look at the ancient literature of India, even during its best period, we shall find the most remarkable evidence of the uncontrolled ascendency of the imagination. In the first place, we have the striking fact that scarcely any attention has been paid to prose composition; all the best writers having devoted themselves to poetry, as being most congenial to the national habits of thought. Their works on grammar, on law, on history, on medicine, on mathematics, on geography, and on metaphysics, are nearly all poems, and are put together according to a regular system of versification.245 The consequence is, that while prose writing is utterly despised, the art of poetry has been cultivated so assiduously, that the Sanscrit can boast of metres more numerous and more complicated than have ever been possessed by any of the European languages.246

      This peculiarity in the form of Indian literature is accompanied by a corresponding peculiarity in its spirit. For it is no exaggeration to say, that in that literature every thing is calculated to set the reason of man at open defiance. An imagination, luxuriant even to disease, runs riot on every occasion. This is particularly seen in those productions which are most eminently national, such as the Ramayana, the Mahabharat, and the Puranas in general. But we also find it even in their geographical and chronological systems, which of all others might be supposed least liable to imaginative flights. A few examples of the statements put forward in the most authoritative books, will supply the means of instituting a comparison with the totally opposite condition of the European intellect, and will give the reader some idea of the extent to which credulity can proceed, even among a civilized people.247

      Of all the various ways in which the imagination has distorted truth, there is none that has worked so much harm as an exaggerated respect for past ages. This reverence for antiquity is repugnant to every maxim of reason, and is merely the indulgence of a poetic sentiment in favour of the remote and unknown. It is, therefore, natural that, in periods when the intellect was comparatively speaking inert, this sentiment should have been far stronger than it now is; and there can be little doubt that it will continue to grow weaker, and that in the same proportion the feeling of progress will gain ground; so that veneration for the past will be succeeded by hope for the future. But formerly the veneration was supreme, and innumerable traces of it may be found in the literature and popular creed of every country. It is this, for instance, which inspired the poets with their notion of a golden age, in which the world was filled with peace, in which evil passions were stilled, and crimes were unknown. It is this, again, which gave to theologians their idea of the primitive virtue and simplicity of man, and of his subsequent fall from that high estate. And it is this same principle which diffused a belief that in the olden times, men were not only more virtuous and happy, but also physically superior in the structure of their bodies; and that by this means they attained to a larger stature, and lived to a greater age, than is possible for us, their feeble and degenerate descendants.

      Opinions of this kind, being adopted by the imagination in spite of the understanding, it follows that the strength of such opinions becomes, in any country, one of the standards by which we may estimate the predominance of the imaginative faculties. Applying this test to the literature of India, we shall find a striking confirmation of the conclusions already drawn. The marvellous feats of antiquity with which the Sanscrit books abound, are so long and so complicated, that it would occupy too much space to give even an outline of them; but there is one class of these singular fictions which is well worth attention, and admits of being briefly stated. I allude to the extraordinary age which man was supposed to have attained in former times. A belief in the longevity of the human race, at an early period of the world, was the natural product of those feelings which ascribed to the ancients an universal superiority over the moderns; and this we see exemplified in some of the Christian, and in many of the Hebrew writings. But the statements in these works are tame and insignificant when compared with what is preserved in the literature of India. On this, as on every subject, the imagination of the Hindus distanced all competition. Thus, among an immense number of similar facts, we find it recorded that in ancient times the duration of the life of common men was 80,000 years,248 and that holy men lived to be upwards of 100,000.249 Some died a little sooner, others a little later; but in the most flourishing period of antiquity, if we take all classes together, 100,000 years was the average.250 Of one king, whose name was Yudhishthir, it is casually mentioned that he reigned 27,000 years;251 while another, called Alarka, reigned 66,000.252 They were cut off in their prime, since there are several instances of the early poets living to be about half-a-million.253 But the most remarkable case is that of a very shining character in Indian history, who united in his single person the functions of a king and a saint. This eminent man lived in a pure and virtuous age, and his days were, indeed, long in the land; since, when he was made king, he was two million years old: he then reigned 6,300,000 years; having done which, he resigned his empire, and lingered on for 100,000 years more.254

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