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.
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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

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~.
N

AD MAJOREM
NIETZSCHII
GLORIAM

236429
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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

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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

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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.

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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

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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

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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

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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

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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

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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

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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.

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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

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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

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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

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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

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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

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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

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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

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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

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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.

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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)