The Light of Asia - Preface

 

In the following Poem I have sought, by the medium of an imaginary Buddhist votary, to depict the life and character and indicate the philosophy of that noble hero and reformer, Prince Gautama of India, the founder of Buddhism.

A generation ago little or nothing was known in Europe of this great faith of Asia, which had nevertheless existed during twenty-four centuries, and at this day surpasses, in the number of its followers and the area of its prevalence, any other form of creed. Four hundred and seventy millions of our race live and die in the tenets of Gautama; and the spiritual dominions of this ancient teacher extend, at the present time, from Nepaul and Ceylon, over the whole Eastern Peninsula, to China, Japan, Thibet, Central Asia, Siberia, and even Swedish Lapland. India itself might fairly be included in this magnificent Empire of Belief; for though the profession of Buddhism has for the most part passed away from the land of its birth, the mark of Gautama's sublime teaching is stamped ineffaceably upon modern Brahmanism, and the most characteristic habits and convictions of the Hindus are clearly due to the benign influence of Buddha's precepts. More than a third of mankind therefore, owe their moral and religious ideas to this illustrious prince, whose personality, though imperfectly revealed in the existing sources of information, cannot but appear the highest, gentlest, holiest, and most beneficent, with one exception, in the history of Thought. Discordant in frequent particulars and sorely overlaid by corruptions, inventions, and misconceptions, the Buddhistical books yet agree in the one point of recording nothing—no single act or word—which mars the perfect purity and tenderness of this Indian teacher, who united the truest princely qualities with the intellect of a sage and the passionate devotion of a martyr. Even M. Barthélemy St. Hilaire, totally misjudging as he does, many points of Buddhism, is well cited by Professor Max Muller as saying of Prince Siddārtha, “Sa vie n'a point de tache. Son constant héroïsme égale sa conviction; et si la théorie qu'il préconise est fausse, les exemples personnels qu'il donne sont irréprochables. Il est le modèle achevé de toutes les vertus qu'il preche; son abnégation, sa charité, son inaltérable douceur ne se démentent point un seul instant ....... Il prépare silencieusment sa doctrine par six années de retraite et de méditation; il la propage par la seule puissance de la parole et de la persuasion pendant plus d'un demi-siècle, et quand il meurt entre les bras de ses disciples, c'est avec la sérénité d'un sage qui a pratiqué le bien toute sa vie, et qui est assuré d'avoir trouvé le vrai.” [Translation: His life is flawless. His constant heroism is equal to his conviction; and if the theory he sets forth is false, the personal examples he gives are irreproachable. He is the living model of all the virtues he preaches; his abnegation, his charity, his unchanging gentleness never fail even for a moment. Silently he prepares his doctrine, in six years of retreat and meditation; he propagates it solely by the power of the word and of persuasion for more than half a century, and when he dies in the arms of his disciples it is with the serenity of a sage who has practised goodness all his life and is assured of having found the Truth.] To Gautama has consequently been granted this stupendous conquest of humanity; and—though he discountenanced ritual, and declared himself, even when on the threshold of Nirvāna, to be only what all other men might become—the love and gratitude of Asia, disobeying his mandate, have given him fervent worship. Forests of flowers are daily laid upon his stainless shrines, and countless millions of lips daily repeat the formula “I take refuge in Buddha!”

The Buddha of this poem—if, as need not be doubted, he really existed—was born on the borders of Nepal about 62O B.C., and died about 543 B.C. at Kusinagara, in Oudh. In point of age, therefore, most other creeds are youthful compared with this venerable religion, which has in it the eternity of a universal hope, the immortality of a boundless love, an indestructible element of faith in final good, and the proudest assertion ever made of human freedom. The extravagances which disfigure the record and practice of Buddhism are to be referred to that inevitable degradation which priesthoods always inflict upon great ideas committed to their charge. The power and sublimity of Gautama's original doctrines should be estimated by their influence, not by their interpreters; nor by that innocent but lazy and ceremonious church which has arisen on the foundations of the Buddhistic Brotherhood or “Sangha.”

I have put my poem into a Buddhist's mouth, because, to appreciate the spirit of Asiatic thoughts, they should be regarded from the Oriental point of view; and neither the miracles which consecrate this record, nor the philosophy which it embodies, could have been otherwise so naturally reproduced. The doctrine of Transmigration, for instance—startling to modern minds—was established and thoroughly accepted by the Hindus of Buddha's time; that period when Jerusalem was being taken by Nebuchadnezzar, when Nineveh was falling to the Medes, and Marseilles was founded by the Phocæans. The exposition here offered of so antique a system is of necessity incomplete, and—in obedience to the laws of poetic art—passes rapidly by many matters philosophically most important, as well as over the long ministry of Gautama. But my purpose has been obtained if any just conception be here conveyed of the lofty character of this noble prince, and of the general purport of his doctrines. As to these latter there has arisen prodigious controversy among the erudite, who will be aware that I have taken the imperfect Buddhistic citations much as they stand in Spence Hardy's work, and have also modified more than one passage in the received narratives. The views, however, here indicated of “Nirvāna,” “Dharma,” “Karma,” and the other chief features of Buddhism, are at least the fruits of considerable study, and also of a firm conviction that a third of mankind would never have been brought to believe in blank abstractions, or in Nothingness as the issue and crown of Being.

Finally, in reverence to the illustrious Promulgator of this Light of Asia, and in homage to the many eminent scholars who have devoted noble labours to his memory, for which both repose and ability are wanting to me, I beg that the shortcomings of my too hurried study may be forgiven. It has been composed in the brief intervals of days without leisure, but is inspired by an abiding desire to aid in the better mutual knowledge of East and West. The time may come I hope, when this book and my Indian Song of Songs, and Indian Idylls, will preserve the memory of one who loved India and the Indian peoples.

EDWIN ARNOLD