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The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
These words are to be inscribed on a hard green, gold-coated scarab, which is to be inserted through the mouth into the bosom of the deceased.
Chapter about repelling the ass-eater[7].
Avaunt! serpent Hai, impure one, hater of Osiris. Get thee back, for Thoth has cut off thy head. Let alone the ass, that I may have clear skies when I cross to the underworld in the Neshmet boat. I am guiltless before the gods, and have wronged none. So avaunt! thou sun-beclouding one, and let me have a prosperous voyage.
Chapter about reserving for the deceased his seat in the underworld.
Nu says: My seat, my throne, come ye to me, surround me, divine ones. I am a mummy-shaped person. O grant that I may become like the great god, successful,having seat and throne.
A chapter about coming forth by day from the underworld (i.e., the resurrection).
[One of the very oldest chapters in the Book of the Dead, as old at least as the first dynasty, say 4500 B.C. No chapter was regarded with greater reverence, or recited or copied with more confidence in its efficacy, probably because it is a summing up of the important chapters on the coming forth by day from the underworld. He who knows this chapter by heart is safe against danger in this world and in all other abodes.]
Nebseni, lord of reverence, says: I am yesterday and know to-morrow. I am able to be born again. Here is the invisible force which creates gods and gives food to denizens of the underworld. I go as a messenger to Osiris.
O goddess Aucherit, grant that I may come forth from the underworld to see Ra's blazing orb. O thou conductor of shades, let me have a fair path to the underworld and a sure arrival. May I be defended against all opposing powers. May the cycle of gods listen to me and grant my request
BOOKS OF BRAHMANISM
Introductory
The religion of the ancient Persians and of the ancient Aryan Indians was at one time the same, and it is easy now to see the common basis of the beliefs and practices embodied in the Hindu Vedas and the Zend Avesta (see ZOROASTRIANISM), and their general resemblance. The religion of the ancient Aryan Indians has passed through three outstanding phases, designated by modern scholars: Vedism, or that taught by the Vedas; Brahmanism, based on the Brahmans, or ritual additions to the Vedas; and Hinduism (q.v.), the form which revived Brahmanism took after the expulsion of Buddhism. Though the latter is strictly an Indian religion, judged by its origin and characteristic features, it has for centuries almost ceased to exist in India proper. It will be found generally true that in Brahmanism there is, as compared with Vedism, an increase of the ritual, and a corresponding decrease of the moral element. The gods become more material, and the means of conciliating them ceremonial and magical. So also there is a growth in the power of the priesthood. One may compare this with the course of development among the Hebrews--the ritual and ceremonial bulking more and more, and the ethical receding, according to most modern scholars. It has to be remembered carefully, however, that the distinction between Vedism, Brahmanism, and Hinduism is more logical than actual. The seeds of Hinduism, even the doctrine of caste, may be traced in the Rig Veda, and a modern orthodox. Hindu will tell you that his principal scriptures are the Vedas, and that his creed and practice have their source in these scriptures. Brahmanism may be represented as a system of law and custom in the Laws of Manu; as a philosophy in the Upanishads; and as a mythology in the Ramayana and Mahabharata.
Mahabharata
The word "Mahabharata" means "The Great Bharata," the name of a well-known people in ancient India. The epic so called is a very long one, containing at least 220,000 lengthy lines. It is really an encyclopaedia of Hindu history, legend, mythology, and philosophy. Four-fifths of the poem consist of episodes, some of them very beautiful, as the tale of Nala and his wife Damayanti. These have no primary connection with the original, though they are worked in so deftly as to make the whole appear a splendid unity. For pathos, sublimity, and matchless language, no poem in the world exceeds this one.
It is arranged in eighteen books, all of which claim to havebeen composed by Vyasa--another name for the god Krishna--who is said also in the course of the epic to have composed the Vedas and the Puranas. This is, of course, mythology, and not literary history.
The historical nucleus underlying this poem is the conflict which raged in ancient India between two neighbouring tribes, the Kurus (or Kauravas) and the Pandavas. But this is worked up into another long tale into which and around which Brahman teachers and philosophers have woven a very network of religious, theosophic, and philosophic speculation. The tale is, in fact, made a vehicle for teaching Brahman ism as it existed in India in the first five centuries of our era, though much of the Mahabharata goes back to a thousand years or so B.C.
Outline of the Epic
The descendants of Bharata, the king of Hastinapura, about sixty miles north of Delhi, were divided into two branches, the Kauravas and the Pandavas, each of which occupied the territory which had come down to it by inheritance. They lived together in peace and prosperity, worshipping the gods, studying the Vedas, and spending much time in meditation about higher things. But there came a change for the worse. The Kauravas, not content with their own territory, looked with jealous eyes upon that of their kinsmen, the Pandavas. Soon their covetousness realised itself in action, for gathering their armed men together, they sprang suddenly upon the land of their neighbours, whom they disarmed previously by professions of friendship and goodwill The Pandavas were conquered and driven into a far country, where they wandered homelessly and yet filled with undying love for the old home of their fathers and with a resolve to regain at the first opportunity their ancestral territory.
With the help of as many princes and generals as they could win to their side they marched towards the land which they had lost, taking back by force what had been wrested from them by force. The two armies met face to face on the field of Kurukshetra (land of the Kurus), and the battle, which lasted eighteen days, wasabout to begin. The father and king of the Kauravas, called Dhritarashtra, aged and blind, felt that he could not stand to witness the bloody affray. He accordingly accepted the offer of Vyasa (Krishna), a relative of both the contending parties, to have the entire course of events described to him when all was over, one Sangara, being deputed to perform the task. The battle began and proceeded for ten long days when Bhrisma, the chief general of the Kauravas, fell.
At this point Sangara advanced to the old King Dhritarashtra to acquaint him with the course things had taken, and among the rest to recite to him a conversation which had taken place between Krishna and Arguna, the Pandavan prince and general. It is this dialogue which constitutes the Holy Song, known as the Bhagavad-Gita, or Krishna Song, the Krishna of this philosophic poem being, of course, the eighth avatara; or incarnation, of Vishnu.
The remaining books of the Mahabharata recount the subsequent incidents of the war, which, in all, lasted for eighteen days. The Kauravas were destroyed, the only survivors being the Pandavas and Krishna with his charioteer. The many dead that were left on the field were buried with the rites of religion, and amid many signs of touching affection and grief.
Bhrisma, leader of the Kauravas, instructs Yudhishthira on the duties of kings and other topics. The poem then ends.
The Bhagavad-Gita, or Holy Song of Brahmanism