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| 0270 |
Tibet and Turkestan : vol.1 |
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minds found support in all these grosser imagin-
ings, the work of all the early minds of like weakness
who had vainly tried to grasp the abstract, and had
unconsciously built rude scaffolding in the trees
when their wings refused to bear them toward the
sun.
Yet in spite of these deformations, the doctrine
retained something of beauty. It seems particularly
to have put a higher value upon human life, and
what we consider a grotesque value upon life in
general. It stopped human sacrifice and softened
men's hearts and manners by its insistence upon
universal charity. Much—very much—remains to
be done in this, the master work of Christian and
of Buddhist doctrine, but surely a beginning was
made among the wild people of the snows. The
troublesome element in the establishment of the
new faith seems to have been the monkish organisa-
tion. It at once became a rival in power-lust with
the lay chiefs. Nothing shows more clearly than
this the great departure which had been made from
the original teaching. Buddha, even less than
Christ, had imagined his followers as a sort of mili-
tant body animated by the demon of ambition.
There is nothing in Buddha's speech of the deep
partisan spirit ringing in the words, "If ye are not
for me ye are against me," and again, "I come to
bring a sword." But he had told his followers to
preach his doctrine. To this end, they had organ-
ised. Organisation carries with it the seed of con-
test, and we are at once led to Darwinian phrase,
while making the double struggle, to know what is
"fittest," and how to use it, for survival against
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