Page:Popular Science Monthly Volume 44.djvu/196

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pre-Buddhistic philosophy, rather than with the teachings of Gautama, in so far as it postulates a permanent substance equivalent to "Brahma" and "Atman"; and that, in stoical practice, the adoption of the life of the mendicant cynic was held to be more a counsel of perfection than an indispensable condition of the higher life.


Thus the extremes touch. Greek thought and Indian thought set out from ground common to both, diverge widely, develop under very different physical and moral conditions, and finally converge to practically the same end.

The Vedas and the Homeric epos set before us a world of rich and vigorous life, full of joyous fighting men—

"That ever with a frolic welcome took
The thunder and the sunshine,". . . .

and who were ready to brave the very gods themselves when their blood was up. A few centuries pass away and, under the influence of civilization, the descendants of these men are "sicklied o'er with the pale cast of thought"—frank pessimists, or at best, make-believe optimists. The courage of the warlike stock may be as hardly tried as before, perhaps more hardly, but the enemy is self. The hero has become a monk. The man of action is replaced by the quietist, whose highest aspiration is to be the passive instrument of the divine Reason. By the Tiber, as by the Ganges, ethical man admits that the cosmos is too strong for him; and, destroying every bond which ties him to it by ascetic discipline, he seeks salvation in absolute renunciation.[1]


Modern thought is making a fresh start from the base whence Indian and Greek philosophy set out; and, the human mind being very much what it was six and twenty centuries ago, there is no ground for wonder if it presents indications of a tendency to move along the old lines to the same results.

We are more than sufficiently familiar with modern pessimism, at least as a speculation; for I can not call to mind that any of its present votaries have sealed their faith by assuming the rags and the bowl of the mendicant Bhikku, or the cloak and the wallet of the Cynic. The obstacles placed in the way of sturdy vagrancy by an unphilosophical police have, perhaps, proved too formidable for philosophical consistency. We also know modern speculative

  1. Many of the stoical philosophers recommended their disciples to take an active share in public affairs, and in the Roman world, for several centuries, the best public men were strongly inclined to Stoicism. Nevertheless, the logical tendency of Stoicism seems to me to be fulfilled only in such men as Diogenes and Epictetus.