The sun. [volume] (New York [N.Y.]) 1833-1916, 1905-03-05
v

In the chapter on "Iamaism,' Mr.. Lam
don directs attention to some curious points
of resemblance between the rituals OF the
two great autocratic churches OF Lhasa
and Rome. He says that the arrangements
inside the gornpd, or Tibetan place Of wor-
ship. might well he regarded az owing their
origin to Christian usages. THE sanctu-
airy, especially at night, bears a curious
likeness to that OF a Roman Catholic shrine
So. too, the antiphonal chant OF the sing
ing men and boys. ranged just as with our
selves in lines. decani and cantores, the
monotoned voice and the rare tinkle OF the
sanctus. combined with the genuheXions
before tie altar, carry out inside the church
a surface ritualistio resemblance which
adds color to the fanciful ina ginings in
deeper matters Of Father Andrada Of the
Society OF Jesus" Nor does the similarity
stop at ritual. Our author observed that
~the orders within the Church. the relative
positions Of Pope and Cardinal. abbot and
parish priest, all have their equivalents
In Lamaism. and the use Of the cross gam
madion as the badge of the faith cannot but
strike as odd the most careless observer.
1t seems that indugences also are freely
issued. though in Lamaism they approx
mate more nearly TO the erroneous view OF
their intention taken by some i'll informed
Protestants than TO the real function as
cribed to them in the Roman Church. We
are told that the Dalai Lama on one occa-
sion somewhat overstepped prudence in
this matter. To induce the men OF Hams
to come down and fight us 1.-THE Younghus
band expeditionl he offered them plenary
indulgences which should not only abb
solve them from sins past. but safeguard
them against the penalties for sins to come
for the next six months. The men Of Rams
once furnished with this spiritual armor,
did not fail to make Use of IL and. on their
return from the scene of hostilities, ran riot
among the Grand Lama's own temples,
looting and soaking everywh here they went.
The practice of blessing small articles TO
be distributed among pious pilgrims is
OF course, common TO almost all the worlds
religions. The spiritual brigandage Of the
I.anas likewise finds n counterpart in many
another creed. for the purse of superstition
les at the mercy of the first conner.
Our author docs not fail. however. 10
recognize distinctly and emphatically the
great radical difference that exists between
I.amaism at its best and Christianity at it's
worst There has never been absent from
any profession of our faith full acknowl-
edgnent Of the half divine character OF
self sacrifice for another. Of this Tibetans
know nothing. The exact performance Of
their duties the daily practice OF conven-
tional offices and continual obedience 10
their Lamaic superiors is for them a means
OF escape from personal dAmnation in a
form which 10 them is more terrible
than any monk-conjured Inferno. For
others they do not pretend to have even a
passing thought This, as Mr.. Landon
says. il a distinction that goes TO the very
root OF the matter. The fact is rarely
stated in so many words but ii ia the
truth that Christianity Is daily judged by
one standard and one standard only,
it's altruiSn; hence the complete absence
of carefulness for Others the insistent and
fierce desire to save ones own soul re-
gardess Of brothers. is in itself something
that makes foreign and gnant to Chris
tians the best that Lanlaism has TO offer.
1t is at the same time here admitted that
the doctrine OF the rencarnAtion Of Bodi-
sats In. perhaps, theory which in concep-
ton IL not unworthy TO rank close behind
even the great sacrifice upon which Chris
tlanity 10 based. For the Bodisat has earned
the right 10 eternal rest; for him, and he
knows II we'll there need be no more 'whips
and scorns OF time on the contrary. ever
lasting quietude quietude so perfect that
the soul knows not even that it il at peace
the paradise 70 which all Buddhism stretches
out. and az best it may creeps from point
10 point, all this he has fully and fairly won.
Nevertheless, having reached the goal
Of all desire, the Bodisat turns again. with
deliberate purpose, to descend into the
arena OF the world and the flesh, there TO
help onward along the thorny road some
few at least Of his fellow men Nor il such
an act OF sef-sacrifice performed by the
Bodiat but once. He elects 40 10 continue
in an eternal cycle bound down hy the cares
and pleasures Of the flesh generation fter
generation in order that some Of his fellow
men may have their feet set straighter on
the road that leads 10 the blissful abyss
Evidently, however, this is no goal for the
ordinary man. n he ia not born one Of the
reincarnate saints of Buddhism he has
no further interest in his fellow men. and
even the best Tibetan layman has no other
incentive 10 activity or piety than that Of