# The Religions and Philosophies of the East

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: J. M. Kennedy, The Religions and Philosophies of the East, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> THE RELIGIONS W III
> AND PHILOSOPHIES
> OF THE EAST W W W
> 
> BY
> 
> J. M. KENNEDY
> • I
> 
> Author of "THE QUINTESSENCE OF NIETZSCHE"
> 
> "Tout co que noaa peDIODI, ot toutee lee
> IDIIIlikeI doot noaa peDIODI. oot leur origlDe eo
> Aaie."
> Gobine&u.
> 
> NEW YORK
> JOHN LANE COMPANY
> MCMXI
> 
> Digitized by   Google
> ~.
> N
> 
> AD MAJOREM
> NIETZSCHII
> GLORIAM
> 
> 236429
> Digitized by   Google
> PuI'ACB.
> 
> CHAPTEll I
> CONTENTS
> .-
> ix
> I
> Primitift c:mJiIatioD-Ori 01 IeJiPa-IIIheace
> of politics GO ~1I..mc Of the .....
> 
> CIIAPTElt II                                                 II
> Tbe AlyaDs-EarIy 1NDCIeriDD-Bnhma-AIyaD aad
> Semitic mytliology - 'tIae cute IJItetD - Tbe
> AIyaDI in ~Tbe priestly c:ute-EadJ
> Blwb_nbl writiDp-Law codes-Tbe va.-
> Uteruy cleYeIopmaat-Gods.
> 
> CJIAP'l'D III                                                43
> Later Bnb_pian-Tbe Rb __nd-Gita-1Crisbna-
> Dewelo   t of ~Krisbna aad the
> New Cmeut - Re1igioas aystea of the
> B. .ftd.Gita-CbaD~Puiabs.
> 
> CIIAPTEltIV                                                  ~
> Tbe rile of Baddhiam-~ in theolJ aad pncdce
> -Birth of the BndcIh_His earl, yeaa-:shldiea
> aad temptatioDl-His SJSteIIl of ~ the
> laitb-Illneuaad~oltlle BcaCldha
> -Earopeu in8aenc:e of BaMbi. .
> 
> '77
> 
> Digitized by   Google
> viii                     CONTENTS
> PAR
> CHAPTBR VI                                                            98
> The early Arabs-Their religiou IJltem-Birth of
> Mohammed-His early studies-The Ham&-
> Mohammed'. alleged .. epilepsy" - His lonely
> meditatio_His 6nt reniation-Early conYel1a
> -Quarrels with the Mec:cans-Flight to Mediaa
> -Progress of h1amism-Capture of MediDa-
> Death of the Prophet-His IUcc:esson.
> 
> CHAPTEIl VII                                                         142
> MohammedaDiam continued. The Koran-Ita form-
> The t»Jchology of Mohammed-Themes dealt
> with m the Koran-The poetical Suns-Legal
> d~Holy wan-Tbe ethics of &lamiam-
> Commentaries OIl the Koran-lalamic fataliam-
> Deyelopment of Mohammedaniam-Sunnites-
> Shiitea-Babiam-Behaiam.
> CHAPTBR VIII         •                                               I8S
> The Jews - Their condition ander the ~
> -Moses - Monotheism II. Polytheism - The
> Israelites lea.e EnPt-Sinai-1'he Ten Comá
> IDaDdmenta-JewiSll morality-Ita aristocratic
> aature-The homiled Land-The kings-The
> Babylonian CaptiYity-Toleration.
> 
> CHAPTBlt IX                                                          204
> Indian philosophy-The Jaina -ChiDa-Conf'uciu.
> his 81'tem of morals - Lao-Tze - Taoiam-
> MeIlC1UI-Lack of poetry in China-Japan. ita
> early religious ayBtem-Shintoiam-Buddhiam-
> Buahido-The SIlmurai.
> CHAPTBR X
> Minor AsIatic reIiIdo-The BabylODiaDs-Zorouter
> -Paneea-lIlttites-Mithraiam.
> CHAPTBJil Xl
> SIUIUDUJ and COIlcluaion-East aDd West-The influ-
> ence of AlIa in Europe.
> BIBLIOGRAPHY                                                         269
> INDEX                                                                2 73
> 
> Digitized by   Google
> I68         THE RELIGIONS AND
> religious men, who, in an endeavour to mortify
> the flesh, hold out one arm at right angles to
> the body and keep it in this position for years.
> There are instances of others who clench a fist,
> and by the exertion of their will-power keep it
> in this position until in time the nails grow
> through the back of the hand.
> Again, the influence of an idea on the
> Oriental . mind cannot be fully conceived by
> the Westerner, who is so much accustomed
> to rely merely upon his reason or diaJectical
> arguments. Napoleon himself complained that
> he found it practically impossible to inspire
> his European soldiers with enthusiasm through
> ideas, and he more than once expressed a wish
> that he had gone further east when he invaded
> Egypt, put a turban on his head, and founded
> a new empire. It is for this reason that I
> am inclined to disagree with Noldeke, who, as
> already mentioned, thought that the logical and
> legal divisions of the Koran were more likely
> to be listened to by the higher class of Arabs
> than the fiery words of the early Suru-the
> fact being that only the poetical portions of the
> book would have appealed to Arabs of any
> class, the legal divisions being looked upon as
> necessary evils.
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                      16g
> The Sunnites as we have seen, consider the
> califs from Abu-Bekr, Omar, and Othman as
> the true successon of the Prophet Mohammed,
> while the Shiites look upon these three califs
> as usurpen, and consequently their descendants
> also. The Shiites do not recognise the spiritual
> authority of the Sultan at Constantinople, and
> they believe that Mohammed's power passed at
> his death to his son-in-law Ali, whose followers
> were massacred by the forerunners of the
> Sunnites at Kerbela-a place to which the
> Shiites now make regular pilgrimages in order
> to visit the tomb of the Imam Hussain. Ali's
> authority descended to twelve Imams (priests),
> the last of whom disappeared about the year 940.
> The Shiites wept over his absence and awaited
> his return some day, just as the Christians
> await the second coming of Christ.
> In 1844 (the year 1260 of the Mohammedan
> Calendar) a young man of twenty-five, known
> as Mirza-Ali-Mohammed, declared that he was
> the missing Imam Mahdi. He took the name
> of Bab, meaning, in Persian, a gate or door,
> ;.,., representing himself as the gate through
> which men would have to pass to acquire a
> knowledge of God. He was, in other words,
> the mediator between the Supreme Being and
> ordinary mortals. Little is known about the
> 
> Digitized by   Google
> 170        THE RELIGIONS AND
> early years of the Bab. He was born at Shiraz
> on 20th October 1819, belonging to a branch
> of one of those families which claimed descent
> &om the Prophet himself, and are thus entitled
> to special privileges. We may safely pass over
> the numerous miracles which are attributed to
> him, contenting ourselves with the knowledge
> that when he was still young his father died,
> leaving him to be brought up by an uncle, who
> gave him some training in his business establish-
> ments at Shiraz and Bushire (Abu-Shehr), on
> the Persian Gulf. Having little aptitude for
> business, however t the future Bab left his
> uncle and visited the tomb of the Imam at
> Kerbela, where he fell in with a sect of Shiites,
> known as the Sheikhis, led by one Seyyed
> Kazim, who were known among the Shiites
> for the earnestness with which they looked
> forward to the second coming of their lost
> Imam. All their conversation bore upon this
> particular point, and their prayers were directed
> to this end, all of which no doubt inHuenced
> the mind of their new and enthusiastic disciple.
> Shortly afterwards Mirza became friendly with
> the well-known theological student Mullah-
> Hussain-Bushruzeh, another disciple of Seyyed
> Kazim.
> On the death of Seyyed Kazim in a few
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                       171
> 
> years' time, Mullah-Hussain-Bushruzeh sought
> out Mirza, who had returned to Shiraz, in
> order to talk over the position of the sect.
> It was then that Mirza said that he himself
> was the embodiment of the missing Imam,
> whose return had been awaited century after
> century, and he felt himself to be the man
> who was destined to abolish the ancient state
> of things and prepare the way for new examples
> of the divine power. The day was come, he
> held, when man should be freed from the
> tyranny of the priests and civil authorities and
> left to follow the dictates of his own conscience,
> apart from ancient commandments and super-
> stitions. His friend was naturally alarmed at
> this display of what may very justly be called
> Moslem Protestantism, but the eloquence of
> the new prophet disarmed all his suspicions,
> and he began to read with much favour the
> different works which the Bab had composed
> during the previous two years. Amongst
> these a commentary on Sura xii. of the Koran,
> dealing with the history of Joseph, is one of
> the most celebrated. The connection between
> the new faith and the earlier forms of
> Christianity will seem to a modern student to
> be very close. Justice, liberty and equality were
> constantly on the lips of the few followers
> 
> Digitized by   Google
> 172        THE RELIGIONS AND
> whom the Bab had gathered round him,
> though, like the early Christians, they failed
> to see what the consequences of liberty and
> equality might be when carried out to their
> logical conclusions. It was not long before
> the faith began to spread with great rapidity. It
> appealed to what Nietzsche would have called
> the disinherited Moslems, and in a few months
> the Bab was surrounded by the Persian free-
> will men, who could "think for themselves U
> without the help of the priests, and by the
> usual crowd of penniless, landless, uninftuential
> and uncultured revolutionaries, who were
> charmed to hear that, after all, the priests and
> prophets were not better than they ought to
> be, and that they were all brothers in Allah.
> Had not the Bab said so, and was not he the
> missing Imam, whose appearance they and
> their forefathers had awaited with such anxiety
> for centuries? Charming I
> In 1845 the Bab carried out one of the
> Moslem precepts by making his pilgrimage
> to Mecca, whence he returned, we are informed,
> more than ever determined to undermine the
> authority of the clergy and to establish
> "equality," i.I., to abolish order and harmony
> and raise up chaos and disorder. While the sect
> had been making progress in his absence, the
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                      173
> authorities became alarmed, doubtless at the
> political animosities which the new theologian
> was raising in the minds of the lower classes.
> The command was therefore issued for the
> arrest of the Bab, who was pounced upon by
> a squad of infantry when he arrived from
> Mecca, and taken to Shiraz. The Shah was
> not particularly hostile to him, and sent a high
> dignitary of the palace clergy to speak to the
> young man and ascertain precisely what his
> doctrine actually meant. To his surprise,
> however, his messenger was persuaded by the
> Bab "into becoming his follower; a fact which
> seems to indicate that the young prophet
> was at all events well qualified dialectically.
> Irritated, not unnaturally, the Shah then
> ordered an assembly of Mullahs to be held,
> who, without, however, hearing the Bab's ex-
> planation, declared him to be a schismatic,
> and ordered him to be placed under arrest.
> His followers were also subjected to certain
> penalties, the most common being that of "ham-
> stringing," in order that they might not be in
> a condition to propagate the heresy further.
> These precautions, however, proved in-
> dFective. The Bab was imprisoned in a
> private house, but he succeeded in converting
> his guards and in escaping to Ispahan. -iJesides
> 
> Digitized by   Google
> 174        THE RELIGIONS AND
> this, his followers were scattered throughout
> the country, and it was therefore difficult for
> the Government to run them all to earth, and
> the imprisonment of their leader led to renewed
> agitation on the part of the Bab's followers.
> Matters were allowed to drag for a time until
> the death of the Shah, whose successor, being
> little more than a tool in the hands of the
> clergy, proceeded to adopt vigorous measures
> against the new faith. Mirza wrote to his
> Highness before the drastic measures proposed
> by the Government were put into execution,
> begging that he might be permitted to go to
> Teheran and discuss publicly with the Mullahs
> and the priests the theological questions at
> issue. This dialectical proposal, however, the
> invariable subterfuge of weak demagogues,
> was rejected by the aristocratic Mullahs, and
> the Shah, anxious lest the young agitator
> should create a disturbance in the capital, gave
> orders that he should be imprisoned in the
> fortress of Maku, in the north of Persia.
> These commands, however, were given out
> too late to be eff'ective. The Bab had carried
> his propaganda even into every village in the
> land, and the movement had gathered in force.
> One of the principal intellects which had been
> awakened by it was that of a woman belonging
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                                 17S
> to the pecular type whose mentality has been
> partly explained to us by the investigations of
> psychologists like Weininger. She was known as
> Kurrat-ul-ayn ( " the consolation of the eyes" ),
> and was very beautiful and well educated; but,
> it would seem, as is usual in such cases, without
> sexual feelings, her womanly passions having,
> in the words of a well-known German philo-
> sopher, "mounted into the brain." 1
> It was one of the doctrines of the Bab, as it
> was of his Christian forerunners, that women
> should be unsexed, dragged from the pro-
> tecting seclusion of the harem, and put on
> an "equality" with man. Easily convinced
> of the truthfulness of the Prophet's mission,
> Kurrat willingly helped him, and undertook
> a propaganda among the women of Persia.
> Gobineau in his Hisloirl diS Rlligillls II PmJ~
> r
> I.""S tUIIS As" O,IIIra/, has given a lengthy
> account of the progress of the Bab, particularly
> from 1848 to 18 So, when the sect was closely
> pursued by the Shah's troops, during which
> time the Bab was once more arrested and kept
> in close confinement. He was still able to com-
> municate with his friends, however, and he also
> revised the greater portion of his works dealing
> I Tbe _     clwacteriltia wiD hne heeD remarked by thOle wIlD
> haYe come Into coabct with the Balli... SafFncieu or the" eJDaDd.
> ,.ted" Americaa w_o.
> 
> Digitized by   Google
> 176        THE RELIGIONS AND
> with the doctrines of his sect-the" Biyan,"
> or exposition. He explains that no revelation
> is final, but that each dHFerent prophet repre-
> sents the amount of truth which the men of his
> time are capable of grasping. He believed that
> the time had come for his countrymen to live
> more strictly in accordance with the divine law.
> and he inveighed at length against the corrup-
> tion of the priests. A modern thinker may
> find much to agree with in all this, but the
> fatal defect of the Bab's doctrine is his putting
> of the lower orders on a level with the higher,
> and thus accentuating the chaos introduced into
> Europe by Christianity. The high position
> he allocates to women is also unwarranted by
> certain moral and physical factors which Goethe
> on one occasion referred to in rather blunt
> terms.
> Determined to check the progress of the
> new sect, the Government had the Bab taken
> to Tabriz, where, after being tried, he was
> condemned to be shot on 9th July 1850. As
> Moslem soldiers were afraid to execute one who
> was in all likelihood a descendant of the family
> of the Prophet, the work was entrusted to
> Christians. The Bab and one of his disciples
> were bound to pillars and the word to fire was
> given. When the smoke cleared away, we are
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                       177
> told, the disciple was found to be dead, but
> the Bab had not been touched. More: as if
> by magic, the cords which bound him to the
> pillar had been cut through by the bullets, and
> the young prophet was free. If, as Hippolyte
> Dreyfus suggests in his lecture on Babism, 1
> the Bab had had the presence of mind to walk
> towards the crowd, then overawed by what
> looked like a miracle, and urged them to follow
> him, there is no knowing what might not have
> happened. But he hesitated, and it was instinc-
> tively recognised by..those who witnessed the
> scene that this was a sign of spiritual weakness.
> An officer sprang forward and cut down the
> young prophetá with a single stroke of his
> sword, and the soldiers hastily tied the bleed-
> ing figure to the pillar again. Another volley
> was fired, but the bullets entered a corpse.
> Later critics have suggested that the Govern-
> ment, having thus disposed of the leader of
> the sect, should not have troubled about his
> followers, when the movement would probably
> have died a natural death. But it is easy to
> be wise after the event, and doubtless the Shah's
> advisers acted for the best when they proceeded
> to inaugurate a campaign against the Babis.
> While the weaker spirits fell off, the stronger,
> II
> 
> Digitized by   Google
> 178        THE RELIGIONS AND
> as is always the case in s1,lch circumstances,
> remained firm, and the faith gradually spread to
> Turkey and Egypt. In 1851, however, some-
> one attempted to assassinate the Shah. This
> outrage was traced to a Babi who wished to
> avenge the death of his leader. He had taken
> a friend into his confidence, and the two dis-
> charged their pistols at the Shah as he was
> coming out of his palace at Teheran. They
> were at once seized and put to death; and
> the incident aWorded an excuse for a re-
> doubled campaign of violence against the
> Babis. Amongst others who were tried and
> killed in the course of this campaign was the
> female disciple of the Bab, Kurrat-ul-Ayn.
> 
> When the Bab's execution became known
> throughout Persia, one of his best-known
> followers, Sobh-I-Ezel, was appointed to
> succeed him; but áthe latter's half-brother,
> Mirza-Hussain-Ali, was destined to exercise
> even greater influence on the sect and its
> progress. His father, although connected with
> the Court by several strong ties, took little
> interest in politics or worldly matters of any
> kind, and preferred to lead a quiet life,
> devoted to his books, and his studies, a
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                       179
> characteristic which did not descend to his
> children. Mirza-Hussain-Ali was one of the
> fint to ally himself with the Bab when the
> young prophet began to preach, and he sufFered
> imprisonment with his leader during the early
> stages of the propaganda. When the massacres
> in Persia grew to such a pitch as to call forth
> much disapprobation from Europe, certain
> prisonen, who would otherwise have almOlt
> certainly been executed, were exiled, and among
> them wu Mirza. The Babis combined to
> form a little colony at Bagdad under the
> surveillance of the Ottoman Government, and
> in a short time Mirza had successfully proved
> his superiority over his half-brother, in spite
> of the belief of the memben of the sect that
> all men were equal. Sobh-I-Ezel wu only
> too willing to relinquish his authority as leader
> in favour of Mirza, under whom the little
> colony prospered exceedingly.
> It is then that the new leader of the sect
> started to codify its principles, his object being
> to efface anything of an Oriental nature from
> the doctrine of the Bab, in order that a declara-
> tion or confession of faith might be down up
> to suit every nation in the world. He thus
> hoped that in time the doctrines promulgated
> by the Bab might spread through the five
> 
> Digitized by   Google
> 180        THE RELIGIONS AND
> continents and embrace the inhabitants of
> the universe in a single religion. This
> grandiose scheme was unfolded in two books,
> the MSS. of which may be seen in the British
> Museum. One is the Kitab-el-Ikan, or the
> cc Book of Certainty," the other is the Kitab-
> el-Akdas, the "Book of LaWs." They form
> a sort of Moslem New Testament, with all the
> defects that such a work might be expected to
> contain. They were not, however, long in
> procuring for the author the title which he
> has ever since borne, viz., Beha-Allah (the
> Glory of God).
> In 1864 the Sultan deemed it prudent to
> have the Babis moved from Bagdad to
> Constantinople and afterwards to Adrianople.
> Being now in Europe instead of Asia, the
> religion was perceptibly changed in the direc-
> tion desired by Beha-Allah, i.l., it tended to
> throw off' its Asiatic character. The Babis
> were gradually becoming Behais. But a schism
> took place. Those who viewed with some
> suspicion the " liberal I, ideas advocated by
> Beha-Allah grouped themselves round his
> deposed half-brother, Sobh-I-EzeI, and from
> this moment the two sects became deadly
> enemies. The distinction, tri vial and un-
> important as it may seem to us, was clearly
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                       181
> 
> visible to those concerned. The doctrines
> preached by the Bab tended to make Islam
> cc liberal," as the New Testament tended to
> turn the degenerate Jews of the time of Julius
> Caesar and Augustus into Christians. The
> Bab's faith, however, remained strongly Moslem
> and Shiite in character. A Holy War against
> unbelievers, for example, was still preached;
> and infidels were still infidels and subject to
> the restrictions imposed by Mohammed him-
> self. But Reha-Allah swept away these and
> other Oriental characteristics and endeavoured
> to give the religion a stamp of universality,
> hence the division in the ranks.
> When the followers of the two sections
> began to disturb the peace of mind of the
> Ottoman Government, another removal was
> efFected. Sobh-I-Ezel was sent with his
> followers to Famagusta, in the Island of Cyprus.
> Beha-Allah and his party were taken to Saint
> Jean d'Acre, where they arrived at the end
> of August 1868. They at once set themselves,
> under the direction of their energetic leader,
> to sink wells and to cultivate tho then barren
> surrounding country as much as possible; and
> in a short time the colony was once again
> thriving. They had pledged their word not
> to attempt to make converts in the Sultan's
> 
> Digitized by   Google
> ISli        THE RELIGIONS AND
> dominions; but, as they thought they would
> soon make their cause known much further
> afield, this did not seem to distress them. It
> is on record that orthodox Moslems of the
> neighbourhood did not view them with very
> great favour, but that their most bitter opposi-
> tion came from the most intolerant of all
> people, the Christian foreign missionaries.
> Beha-Allah died on 29th May 1892, leaving
> his power to his son, Abbas Effendi; but not
> without having seen his faith spread. into nearly
> every country in the world. The propaganda
> of the new religion was peaceful: indeed, the
> post-office must have benefited to a consider-
> able extent, in view of the number of letters,
> tracts and pamphlets distributed hither and
> thither by the little colony at Saint Jean d'Acre.
> It is as yet difficult to speak definitely on
> the future progress likely to be made by the
> faith: it is of too recent growth for us to do
> so. A small literature has grown up around
> it in England, France, and Germany; and it
> would seem that, while Babism is practically
> extinct, Behaism has come to stay for some
> time yet.
> The Behais, or neo-Babis, endeavoured to
> reconcile the difterent messages preached by
> the various prophets who have made their
> 
> Digitized by   Google
> PHILOSOPHIES OF THE EAST                       183
> appearance in the world. They believe that
> at the proper time humanity will be combined
> into one religious family, basing their conduct
> on one single law; swords will be transformed.
> into ploughshares, and the secret truths written
> in the different religious books will be revealed
> to us. To them Buddha, Moses, Christ,
> Mohammed, and Beha-Allah are all emanations
> from the same spirit, incarnated in successive
> human forms, bringing a new message on each
> occasion, but always a message based on the
> same eternal principles. God is represented. in
> the works of Beha-Allah rather as an essence
> or infinite Spirit than a Supreme Being: an
> entirely indefinable something, which we can
> only know by His attributes, as we know
> certain things by their qualities when we cannot
> grasp their substance.
> Everything on earth, according to the Behais,
> reflects the attributes of God, even if only to a
> alight degree, but as the prophets are the most
> perfect of His creatures, they reflect Him to the
> greatest extent. It is on certain principles such
> as these, which, broadly speaking, may be con-
> sidered as common to Buddhism, Confucianism,
> Judaism, Christianity, and Mohammedanism
> that the Bebais profess to appeal to the whole
> world, and not merely to one particular country
> 
> Digitized by   Google
> 184    RELIGIONS AND PHILOSOPHIES
> or continent. There are no special rites; the
> religion must be manifested in a person's daily
> life and not in any special ceremonies. There
> is therefore no sacerdotal hierarchy, for, since
> all men are equal, they may all turn towards
> the Almighty and worship Him in any manner
> they may think fit. Since, too, all men are
> equal, all wars must in the course of time cease ;
> hence the invitation extended to the different
> nations to enter into reciprocal relations. Any
> difficult question which may crop up is to be
> settled by arbitration. Men and women are to
> be treated alike, and monogamy is to be insisted
> upon. The charming manner of the sects may
> be imagined from the Persian saying: " You
> cannot drink a cup of tea with a party of Behais
> without wishing to join their society."
> It will thus be seen that Behaism is not so
> much a collection of dogmas as a rule of life, in
> which respect it may be compared to Confucian-
> ism; but surely the ironical gods must have
> acted strangely indeed when they caused these
> curious principles to develop as an oiFshoot
> from Mohammedanism.
> 
> Digitized by   Google
> INDEX
> AK•• the mooD-COd, a 39.                  8Ib7loa, co_ercial de'lelopmeDt
> AleDDdria. a57.                             of, a35 ; early deitiea of, a36;
> AIlaII, '" MoIwameclaDiam.                  captured hy Cyru, a4&; fiDlIIIá
> AlluiJDllllder, a60.                        cial inftlleDce of the Jewl in,
> ApocrJPha, the, a57.                        a4a; inftuence 0," oa tLe Jew.,
> Anile, tbe.ir early re1icioullJltem.        aGl, &43.
> 98 I their paritJ of nce, 149;          Babylonia, primiti'le iDhahltuts
> what Barope OWCI to, a59.                 0," a 34; coalOlidation of, by
> ArJ-. rile 0," .. ; u~uilJ of               Sarccm I. ud Cammllnbi, a40.
> tbe.ir 1aDpap. a; thelJ' WaD-           Bacclwaalia, early IDdiaD, . ,
> cIeriJIp. I a I cIeftlopment of the       Soma.
> tribe, 14-                              Belahuaar, a-.ination 0," a4&.
> Aliatieao theirrecopitioD ofm,her         Behaiam, ill tenetl, 183; ill 1Uli-
> mindl, al4-                               venality. 114; removal of the
> Atoka, Km,. hia protectioa of               lid to Saint Jean d'Acre, III;
> Bllddhiam, 86 I Ilia Bllddhiltic          the indllltlJ IIIId prOlftll of the
> CoaDci1, 17; the Idictl of.               Iect,18a.
> 88; hia propIPtioa of Buddá             Bero...,a36•
> hiImo 91•                               BhapvadáGita,the balia ofpopalar
> AftlThoa, Ilia in8_. a590                   Hinduilm, 43 I -iDa of,
> 43; compuiaon with the New
> B.uaLo the Tower of. a44-
> Ballilm, rile of, 17a; the Bah',
> early Jean, 170; hia prophecia
> ud worb, 176; Babiam comá
> _01
> TeatalDCllt, 44; main theme
> of, 45; iu coaception of the
> 0DtliDed, 48 I ill coaá
> ception of man, 49; ill 'IiewI
> rand with ChriatiaDitJ, "171 ;            of the cute IJIlem, 50; comá
> III aotIey foUowiDs, 17& I ureat          pariaOD with the KOnD,        n.
> of the Bah, 176; Babiam ud              Bnhma, mJlholoclcal &CCOIUlt of,
> womea, 175; doctriDea of the              15; al npreme Hindoo cleilJ.
> lid, 176 J uentioa of the Bah,            30 •
> 177; attempted _illation of           Bnhmuiam, the coafaaioa of ill
> the Shah by Bahia, 178; perM-           theolOlical IJIlem, 33; ill
> CIItioa of the Babia, 174; emiá         principal deltieao 34 I threateaed
> palioa of the Bahia to .,dad,          r!t:.~~hi_, 57á
> 179; codification of the Bah'1        B           rile of the Iect, so I
> doctriDea, 179; Ie,.,.tion from         _      of their Rprtm. PO_I
> the BehaiI, I So.                         ai,
> I                           273
> 
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> — *The Religions and Philosophies of the East (Used by permission of the curator)*