国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0295 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
arts, it seems the mother of virtues. Buddhism,
powerful for a time in the land of its birth, was
powerless to uplift the old Ganges valley, full of
fixed tradition, sacred literature and established arts.
So, in the great middle plains of China, it became but
a quiet partner with Confucianism to steady, not to
revolutionise the spirits of a race which had already
lived and died and written and built and sowed and
reaped through the centuries. But in the newly
colonised Ceylon, in Burmah, in rough Western
China, in lost Tibet—here it became a passion, a
propelling force, formative of societies in their pliant
youth. Assuming merely a substance of human
nature, in the way of rough mountain-men, grazing
their flocks and tilling their difficult, terraced fields,
we view this force with its powerful adjunct force,
knowledge of the arts, acting to produce what may
be taken almost as the birth of a people. In these
cases the creed, which immediately has its votaries
organised as such, thus obtaining interested spokes-
men, is proclaimed as the sole flame of inspiration;
yet, truly, it may often be seen that the spirit of
wild men cannot accept peace doctrines; they burn
with zeal for the personality involved in the creed,
their intellects are tremendously stimulated by the
excitement of ''conversion,'' and, above all, by the
mental food contained in the newly acquired arts;
but the inconsiderate selfishness of youth is still in
their hearts. Hence they may be seen—Goths in
Europe, Tibetans in Asia, crying out the names of
the two great Compassionate Ones, Christ and
Buddha, while they rush to battle, while they split
the heads of children, while in blood they cement
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