of Nature in the Avesta the celestial bodies, terrestrial objects, the elements and other great works of the Almighty; and in describing them their Great Maker is constantly referred to. As these natural objects stand in an intimate relation to our principal object of adoration, Ahura-Mazda, they serve us as sensible mediums to exalt and expand our conception of Him, furnishing us with an inexhaustible stock of reasons for adoring Him, filling our hearts with admiration and profound veneration for Him. These are the general views of the heavenly bodies and of the elements given by the Avesta, confirmed by the aid of science, observation and reflection, which elevate the mind in contemplating the invisible power, wisdom, and grandeur of Ahura-Mazda. Is it then possible to accuse the Avestic system of preaching nature-worship on the mere ground of its having referred to the visible objects of Nature, their qualities and beneficent influences? In our religion Nature comes before us not as self-subsisting, but always in relation to a higher, an overruling and a spiritual power. Metaphors, personifications and allegories are employed in the Avestic writings just as they are used in the books of other religions. The next point to be considered is whether Zarathushtrianism contains dualism, as the Avestic scholars Spiegel, Hovelacque, Jackson, Söderblom and others do suppose? Certainly not. This supposition appears to have arisen through the mistaken view of Ahura-Mazda and Angra-mainyu which Aristotle, Diogenes Laërtes, Plutarch, Eudoxus, Hermippus, Theopompus present in their works. Through their imperfect knowledge of the Avestic doctrine they maintained that Ahura-Mazda and Angra-mainyu were the two gods good and evil of the primitive Iranians. But the holy texts wholly contradict this classical opinion. We have already stated that in the sacred writings the Supreme Being is sometimes called Ahura-Mazda and sometimes Spenta-Mainyu. The words spenta and mainyu at times indicate only the good and bountiful spirit of Ahura-Mazda. Mainyu alone denotes this spirit of God as well as the holy or bountiful spirit of man which Ahura-Mazda implants in his heart. Spenta by itself in dicates the attribute of bountifulness of God as well as of His creature man. Together spenta-mainyu are predicable of AhuraMazda and also, as proved by the Avesta, the good spirit of man. Nowhere in our sacred literature are the words urvan (soul), daêná (conscience), varena (belief) etc. used as the predicates of the Supreme Being, but only of man. The terms angra-mainyu and dregvatô-mainyu are not the names of gods equal or inferior to Ahura-Mazda, but simply denote that spirit of temptation, evil and destruction rebellious to Ahura-Mazda. Mainyu signifies "spirit", and angra and dregvant "sinful" or "evil". Hence angra-mainyu and dregvatómainyu both mean evil spirit. There are passages showing them to denote man's evil spirit, but nothing to show they indicate a superhuman evil spirit. Man therefore is responsible for all evils, both moral and physical, and Zarathushtrianism testifies to the freedom and responsibility of man. The next question is: Whence is the wickedness or evil in men? Was it given them by Ahura-Mazda? The Avesta tells us that God created man, endowed him with understanding, willpower and wise and good religious laws whereby they are able to distinguish good from evil, choose the one and reject the other. The first man Gaya-Marethan (Gayô-mard) acted in accordance with the wishes und instructions of Ahura-Mazda, and there was no evil in him. Later came a man who disregarded righteousness and chose evil. This was the origin of wickedness in the world. Man commenced to entertain the evil spirit and became wicked. The evil spirit took up its abode in his heart and there came in contact with the good spirit inherited from Ahura-Mazda. According to the Avesta the good spirit will finally overcome the evil spirit and the world will be renovated falsehood, wrath, violence will be completely swept away by goodness, holiness, wisdom. Then peace and prosperity will ever reign supreme and the world will be restored to its original perfect state as at the time of Gaya-Marethan and during the great part of the sovereignty of Yima (Jamshed), the mighty ruler of primitive Iran. Sin is therefore not a necessary evil, man is not obliged to sin God is not answerable for man's sinfulness. He himself is responsible for it. Zarathushtrianism has no fatalism in its teaching. The charge against the Avestic system of preaching fireworship is groundless, and is easily refuted. Mithra or light represents Ahura-Mazda and is symbolical of Him; for AhuraMazda is full of light. The conception of the Almighty is frequently associated with brilliancy and light. It is for this reason and for this reason only we Zarathushtrians stand and bow before light, whether artificial or the natural light of the sun, moon or stars Ahura-Mazda is the greatest Truth and since light is the universally recognized symbol of truth, what objection can there possibly be in the Avestic people and their descendants recognizing physical light as the emblem of the Deity, Ahura-Mazda? Examine every religion and you find light more or less regarded as representative of the Almighty. If none of them is accused of teaching fire-worship, why then bring such a charge against Zarathushtrianism? All we have said in connection with Ahura-Mazda is supported by the Avesta. If the facts are such, who would not observe that the idea of only one Supreme Being was ever present to the writers of our extant Avestic records? Who would not admit that they represent Ahura-Mazda as the One Living Lord of all things? Certainly they teach and exhort us to believe in the existence of the all-good, all-holy, all-knowing, all-just and allpowerful Being, Ahura-Mazda; and by so doing shower upon us countless blessings. Der Vortrag des Herrn Direktor E. Guimet (Paris): Lao-Tzeu et le Brahmanisme folgt unten (s. Inhaltsverzeichnis). III. Plenarsitzung. 1. September 1904, vormittags 8 Uhr. Kaikioku Watanabé (Tokio). Der gegenwärtige Stand der japanischen Religionen. (Résumé.) Eines der wichtigsten Ereignisse in der Religionsgeschichte die Berührung des Buddhismus mit dem Christentum. Religionsgeschichtlich betrachtet ist der gegenwärtige Stand der japanischen Religionen eine höchst interessante Erscheinung Ganz abgesehen von ihrer kulturgeschichtlichen oder politischen Bedeutung ist sie, wie ich glaube, eine der wichtigsten in der Religionsgeschichte. Es handelt sich um die Berührung der christlichen Religion mit dem Buddhismus und dem daraus aufsteigenden Gedanken einer Harmonie beider Religionen. Die Berührung des Christentums mit anderen, nicht-buddhistischen Religionen hat schon mehrere Seiten der Religionsgeschichte von grosser Bedeutung angefüllt. Allein die Gelegenheit mit dem Buddhismus zusammenzustossen, fehlte immer noch, und der Forscher der Religionsgeschichte konnte sie mit Spannung erwarten. Japan hat endlich für diese Vorstellung die Bühne eröffnet. II. Warum ist die Berührung des Buddhismus mit dem Christentum im Orient ausser in Japan religionsgeschichtlich bedeutungslos? Selbstverständlich stiess ausserhalb Japans das Christentum mit dem Buddhismus in verschiedenen buddhistischen Ländern, wo sich der Buddhismus noch in blühendem Zustand befindet, zusammen. Doch sehen wir in diesen Ländern: 1. dogmengeschichtlich bleibt der südliche Buddhismus, wie in Ceylon, Siam und Burma, obschon seine dogmatische Reinheit annehmbar ist, immer konservativ, ohne irgend welche Entwicklungsfähigkeit. Dagegen ist der nördliche Buddhismus in China, Tibet oder in der Mongolei zu stark degeneriert, sehr traurige religiöse pathologische Symptome zeigend. Und 2. kirchengeschichtlich ist jetzt in der südlichen Kirche eine gewisse Reformbewegung bemerkbar,*) und auch ihre Geistlichen sind recht lobenswert, aber im allgemeinen ist ihre Missionstätigkeit kraftlos. In der nördlichen Kirche verschlummern alle Lamas in tiefer Unwissenheit, und es ist sehr schwer, von ihnen eine neue Bewegung zu erhoffen. Unter solchen Umständen war es natürlich unmöglich, eine neue Erscheinung aus den beiden Weltreligionen erstehen zu sehen. III. Wie sind die japanischen Religionen? 1. Staat und Religion. Die japanische Konstitution**) erlaubt eine absolute Freiheit des religiösen Glaubens. Japan hat keine Staatsreligion. Staat und Religion sind ganz getrennt. Er gewährt keinen besonderen Schutz für irgend eine Religion. Alle Kirchen müssen sich selbst unterhalten. Die Shyu-kio-kyoku (Religionsabteilung) im Ministerium des Innern verwaltet die Religion im Reich. 2. Der aktuelle Stand der Religion. a) Der Shintoismus ist die älteste Nationalreligion der Japaner, wird aber jetzt nicht mehr als Religion betrachtet. Seine moralischen Vorschriften üben noch einen tiefen Einfluss auf das sittliche Leben aus. Allein er ist keine Religion mehr, sondern *) Mahabodhi-Society in Kalkutta, „Buddhist“ in Ceylon u. a. zeigen diese Tendenz. **) § 18 Jap. Konstitution. |