, ^^.,. Or WiTpr, ^ 
 
 JAN 30 1.911 
 
 A 
 
 ^0£i^uZxt:<^ 
 
 BL 82 .M37 1910 
 Marshall, Edward A, b 
 Christianity and non- 
 Christian religions 
 
 1866 
 
JAN 301911 
 
 A. ^r-* 
 
 CHKI8TIANITY 
 
 AND 
 
 NON-CHRISTIAN 
 RELIGIONS 
 
 COMPAEED 
 
 CONTAINING 800 LIBRARY REFERENCES 
 TO FACILITATE FURTHER STUDY 
 
 BY EDWAED A. MARSHALL 
 
 INSTRUCTOR IN MISSIONS 
 THE MOODY BIBLE INSTITUTE OF CHICAGO 
 
 CHICAGO 
 THE BIBLE INSTITUTE COLPORTAGE ASSOCIATION 
 
 826 LA SALLE AVENUE 
 
COPYRIGHT, 1910, BY EDWARD A. MARSHALL. 
 Entered at Stationers' Hall. 
 
PREFACE 
 
 In this present age of seeming uncertainty in spiritual verities, 
 and of exalting the heathen religions to the position of equality 
 with Christianity, it becomes necessary that we examine their actual 
 teachings and compare them with those of the Bible. This is made 
 doubly necessary since the priests and pundits of some of the non- 
 Christian religions have begun to visit England and America to 
 promulgate their Oriental philosophy and metaphysics. Their 
 listeners, not having a knowledge of the actual character of these 
 systems, or of the saving grace of God in Christ, are sometimes 
 caught by their subtle sophistry, and led, step by step, into very 
 absurd beliefs. One of the most striking examples of this is seen 
 in the transplanting of Hinduism into Christian lands, under the 
 non de plume of Christian Science. 
 
 The strongest and most satisfactory way of learning the rela- 
 tive value of the teachings of these various religious systems is 
 to study them comparatively. This is an exceedingly difficult 
 task, as it requires a large amount of time and patience to search 
 through scores of volumes containing much that is tiresome and 
 uninteresting. Then, too, it would doubtless be unwise for the 
 average person to spend the money necessary to purchase the re- 
 quired number of books to get a comprehensive knowledge of these 
 world religions. 
 
 This volume endeavors to gather into brief paragraphs the teach- 
 ings of the leading non-Christian religions, under about sixty 
 fundamental topics. This enables the reader to secure within a few 
 moments a general idea of what the people of the world believe 
 on the most important moral and spiritual subjects connected with 
 human life. A glance at the page of "Instructions" will assist 
 the reader in getting the most help from the book. 
 
 An effort has been made to give due credit to books from which 
 quotations have been made. In the very wide research necessary 
 through a large number of volumes, this may sometimes have been 
 overlooked, for which the author offers due apology. 
 
 3 
 
INSTRUCTIONS 
 
 The study of this book may be pursued in two ways: 
 
 First, by SUBJECTS, such as the "Belief Concerning Man" on 
 page 16. You can get a glimpse of the teachings of all the religious 
 on this subject. 
 
 Secondly, by RELIGIOUS SYSTEMS, such as "Shintoism" in 
 Japan. Start at the beginning and turn each page to the close, 
 reading only the items on "Shintoism." This gives a bird's eye view 
 of that system. 
 
 The library reference plan will be helpful, if you desire to study 
 the subject further. On page 78 a list of books is given, designated 
 by use of the capital and small letters of the alphabet. These 
 letters are followed by the nimiber of the page where the specific 
 subject may be found. Thus, the reference under "Priesthood" 
 (page 32) in tlie religion of Confucius is "D— 62." "D" is the 
 number of the book entitled "Religions of the World," by G. M. Grant. 
 By turning to page 62 of that book, you will find his statement as 
 follows : 
 
 "First, that, so far as the worship of heaven is concerned, it 
 should be performed by the emperor alone, both for himself and as 
 the representative of the people." 
 
 In this way, much valuable information can be quickly gathered. 
 As space is limited, only one page number is usually given, and it 
 will be best to look at the pages both before and after, as they may 
 contain more valuable material. 
 
FOUNDER— DATE— PLACE. 
 
 JESUS was born in BethleTiem, in the year 5 B. C, in fulfillment 
 of prophecy. Over one hundred prophetic utterances in the Old Test- 
 ament concerning Christ are given in the New Testament as fulfilled. 
 
 I trust you will faithfully study this description of the condition of 
 the heathen, but let your interest not stop there. 
 
 BRAHMANISM was founded by a priestly caste called Brahmans, 
 during the earliest days of the Aryan race in India. No one man 
 seems to have originated the entire system. — D-101. E-35. F-293. 
 
 Suppose yon heard that Chicago was a heathen city, would it shock 
 you? Pekin is about the same size and it is heathen. Do you care? 
 
 HINDUISM. The founders of Hinduism were from among the 
 philosophers, poets, sages and priests of tlie Hindus. No one person 
 originated it. The date of its beginning is unknown. — D-95. 
 
 Do you hesitate to become a missionary because the people are de- 
 graded? Remember, your forefathers were savages in Europe. 
 
 BUDDHISM. Gautama, a young Indian prince of northern 
 India, was born 552 B. C. In after years he assumed the name of 
 Buddha, which means "enlightened." * He died at the age of eighty 
 from eating too much pork given to him by some of his disciples. — 
 r-67. B-vol. 1-148. D-125, 130. E-39. F-113. G-354-3G0. J-88. 
 
 TAOISM. Lao-tsze, the founder, was born about 604 B. C, in 
 Honan Province, China. His name signifies "old boy," and Taoists 
 declare he was "eighty years old when born." He became highly edu- 
 cated, and was royal librarian. — j-59. k-57. 1-184. m-C71. B-voL 
 1-53. F-724. 
 
 CONFUCIUS was born 551 B. C, in the Shantung province, in 
 China. His ancestors were eminent statesmen. His father died when 
 Confucius was three years old. — j-44. k-GO. m-178. B-vol. 1-44. 
 D-52. F-188-9. 
 
 The birth of ZOROASTER is shrouded in so many legends that its 
 date and place are very uncertain. His home was in Afghanistan. 
 The date may be B. C. GOO.— B-vol. 1-180. F-574. 
 
 Neither you nor the heathen know how great their need is. Only God 
 knows, and He said : "Go ye." 
 
 THE PARSEES are the modern followers of Zoroaster which 
 were driven from the Province of Pars, Persia, by INIohammedan per- 
 secution. They came to India in 698 A. D., from which period they 
 reckon time. — H-109. 
 
 Every word you speak now to excuse yourself for your lack of interest 
 in missions will be a load ou your heart when Jesus comes. 
 
 SHINTO was the first religion of the Japanese. The name, place 
 and date of the founder is unknown. The belief antedates its name, 
 which was given to it after Buddhism entered Japan. 
 
 How can you reconcile these two admissions : "I am a Christian," 
 and "I am not interested in missions." 
 
 MOHAMMED was born in :Mecca about 571 and died 632 A. D. 
 He was left an orphan at an early age; uuirried- a wealthy widow; 
 lived a trustworthv life and became a prophet at forty. — r-80. u-179. 
 B-vol. 1-454. D-13. F-48S. G-222. J-243. L-20. 
 
 Have you ever helped to make the life of even one missionary happy? 
 
 5 
 
FOUNDER'S REASON FOR ITS INAUGURATION. 
 
 CHRISTIANITY. "For God so loved the world, that He gave His 
 only be<,^otton Son, that whosoever believeth in Him should not per- 
 ish, but have everlasting life."— John 3:16. That we might be "an 
 habitation of God through the Spirit." — Eph. 2:22. 
 
 BRAHMANISM is a vast world of ideas, each being the expres- 
 sion of a hungry human heart in longing for the personal realization 
 of its ideal.— D-101. H-87-88. 
 
 "More than half the people of the world have not yet heard the 
 Gospel story." 
 
 HINDUISM. Monier Williams says: "Hinduism is the natural 
 religion of humanity, or the collective outcome of man's devotional 
 instincts unguided by direct revelation." 
 
 If you could preach the precious Gospel to an audience of 500 Hindus 
 every hour of the day, it would talie 70 years for all to hear. 
 
 BUDDHISM. Gautama was distressed over the mystery of suf- 
 fering and death. He left his wife and child and became an ascetic 
 pilgrim in order to discover, if possible, some solution to the mys- 
 tery.— B-vol. 11-117. D-125, 134-135. E-41-45. F-113. 
 
 TAOISM. :Moral life in China was in a very low state. The con- 
 dition alarmed Lao-tsze, who sought by his teachings to reform the 
 government and society. He retired from public life to seek virtue. 
 — j-59. F-724. 
 
 The Question is not, Has the missionary society accepted you? but 
 Has God accepted you? 
 
 CONFUCIANISM. Fanaticism, gross superstition and shocking 
 immorality were wrecking China. Confucius endeavored by moral 
 teachings to purify and regulate the family, society and the'goveni- 
 ment.— j-45. K-63. D-60. F-188. 
 
 China has eighteen provinces and every one of them has need of you 
 at once. 
 
 ZOROASTER opposed pantheism and stood for morality and hu- 
 man freedom. His teachings were a protest against the wickedness 
 of his day and an appeal for right living. — B-vol. 1-184; vol. 11-91. 
 
 PARSEEISM is the modern form of ancient Zoroastrianism, so 
 their motive is the preservation of that belief. 
 
 Only those now living can be held responsible for the salvation of this 
 generation. Our forefathers are gone and the children are yet too young. 
 Will you do your duty? 
 
 SHINTOISM. The character of Shinto seems to indicate that it 
 was formed largely from hero worship. Tiie emperor was considered 
 a descendant of tiie gods and was worshiped. — A-40. 
 
 "Expect groat things from God; attempt great things for God."— Wm. 
 Carey. 
 
 MOHAMMED was bitterly opposed to the powerless polytheistic 
 idolatry of tiie Arabians. When forty years of age, he believed he 
 had a divine commission from Gabriel 'making him a prophet.— F-488. 
 G-223-225. 
 
 If Jesus should come today, could you look Him in the face when you 
 nave tried so little to send the story of His love into all the world? 
 
HISTORY. 
 
 CHRISTIANITY began in Jerusalem, Palestine. Later, it changed 
 its center of operation to Antioch, then to Alexandria, then to Rome 
 and also Constantinople. It gradually spread throughout Europe and 
 ere long will reach the whole world. 
 
 BRAHMANISM grew^ out of Aryan Vedism and dominated all 
 classes in India. When Buddhism tlireatened to supplant it, the 
 Brahmans tactfully absorbed it and the result of the union is the 
 Hinduism of the present. — B-vol. 1-86-89. 
 
 HINDUISM is the third stage of Vedism. About 500 B. C, the 
 people became restless under Brahmanism and tried to shake off the 
 caste yoke. Buddhism came 500 B. C. as a protest to Brahmanism, 
 but its resistance and practice of compromise left Hinduism a con- 
 queror on the field. — n-2. J-56. 
 
 BUDDHISM came from a man dissatisfied with the surrounding 
 religious teachings of his day. It has spread throughout all Asia 
 and has the largest following of any religion of the present day, if 
 the Chinese are reckoned as Buddhists.— g-330. j-67. k-67. m-123. 
 r-67. t-59. D-130-141. F-113, 117. H-44-49. 
 
 TAOISM has degenerated from the beginning. Emperor Wu (B. 
 C. 100) sent 1,000 youths and 1,000 maidens to search for the "island 
 of immortals." Buddhism came to China as a rival in A. D. 65. 
 Taoism is now only demon worship. — 1-185, m-671. 
 
 How many resolutions to do something to help the heathen have you 
 drowned in your cup of pleasure? 
 
 CONFUCIUS lived in a degenerate age. His protests against the 
 surrounding iniquity began to take hold and gain sympathizers and 
 gradually cemented the family and national life. About 200 B. C, all 
 literary books were burned, but those of Confucius were rewritten— 
 k-6. D-63. F-188. 
 
 ZOROASTER is believed to have been a dissenter from the old 
 Aryan religion. In time his teachings were the state religion and 
 must have been well know^n to the exiled Jews in Babylon. 
 
 PARSEEISM is Zoroastrianism exiled from its Persian home. 
 Driven out about 720 A. D. the Parsees landed in India, only to be 
 persecuted afresh until they made certain concessions to Hinduism. — 
 n-53, r-53. H-112, 125. 
 
 SHINTOISM means "the way of the gods." Originally it consisted 
 of ancestral and nature worship. The position of ancestors has 
 arisen, until they are now placed among the gods. It was overthrown 
 by Buddhism, but regained its place as state religion in 1808. It has 
 since been disestablished and is now only a cult advocating patriot- 
 ism.— a-40. b-105. c-414. f-123. J-30, 41. 
 
 MOHAMMEDANISM began in the seventh century A. D. An 
 early conquest was made of Abyssinia. Arabia, Palestine, came un- 
 der its sway. Northern Egypt was finally mastered and the army 
 almost reached Rome before being checked.— k-79. n-48. B-vol. 
 1-454-472. D-13-32. F-486-495. H-53-77. 
 
 7 
 
NUMBER OF FOLLOWERS. 
 
 THE CHRISTIAN portion of the world which uses the Bible as 
 its source of divine revelation is estimated as follows: Protestant, 
 166,063,500; Roman Catholic, 272,638,500; Eastern Churches (Greek, 
 Coptic, Armenian), 120,157,000. 
 
 It is easier to use Bible language than to obey Bible commands. 
 
 Since BRAHMANISM has merged into Hinduism through its 
 conflict with Buddhism, its worshipers are classified with Hindus, 
 except as they are enumerated by castes, when the Brahmans are 
 counted by themselves. 
 
 God has a path of joyous service for you ; If you neglect to walk in 
 it, you need not be surprised if you fall and suffer injury. 
 
 THE HINDUS are estimated at 209,659,000, scattered as follows: 
 Africa, 277,000; North America, 94,000; South America, 108,000; Asia, 
 209,152,000; Australasia, 1,000, and Malaysia, 27,000. 
 
 If your tongue is tied concerning lost souls, it can never be very 
 loose in prayer for your own needs. 
 
 BUDDHISTS number 137,935,000 (1-195). Africa has 11,000; 
 North America, 5,000; Asia, 137,900,000; Australasia, 4,0(K); Oceanica, 
 15,000.— B- vol. 1-146. 1-95. 
 
 The path of the just, for you, may lead to Africa. 
 
 TAOISM is so mixed with the other religions of Cluna, that it is 
 impossible to secure any statistics as to their number. 
 
 "We are playing at missions."— Alexander Duff. 
 
 CONFUCIANISM holds sway among the Chinese. It is quite im- 
 possible to separate the Confucianists from Buddhists and Taoists. 
 There are about 1.500 temples dedicated to Confucius, and "The Blue 
 Book of Missions" estimates the Confucianists and Taoists at 291,- 
 816,000. 
 
 The millions of oppressed widows in India lose something every 
 time you drown the call of your conscience to help them. 
 
 ZOROASTRIANISM was once the state religion of Persia. It had 
 a strong following in its palmy days before Mohammedanism drove 
 it from the land. 
 
 If Jesus had not desired the heathen to be saved, He would not 
 have come. If you do not, you will not go. 
 
 PARSEEISM has about 100,000 adherents. Ninety-two thousand 
 are in India, mostly in Bombay, and the remainder are still in Per- 
 sia and are called Cuebres. No effort is made to increase their num- 
 bers by missionary efforts. — 1-56. H-132. 
 
 You know the depressing power of one gloomy hour. What if you 
 had a life time of it as millions of Hindus haveV 
 
 SHINTOISM is another religious system which has no definite 
 membership enrollment. "The Blue Book of Missions" estimates the 
 number as 24,900,000. It has 58,070 shrines.— J -29. 
 
 Thore is not monoy enough in all the world to save a soul, yet 
 you luive often ft-ad a Utile story which has saved millions— have 
 you ever really told it to one who has accepted it and been saved? 
 
 MOHAMMEDANISM has about 200.000,000 followers. In Turkey, 
 18,000.000; Russia, 14,000,000; India, 62.000,000; China, 33,- 
 000,000; Persia, 9,000,000; Africa, 50,000,000.— 1-60. F-494. L-44. 
 
 8 
 
SECTS. 
 
 CHRISTIAN denominations are divided along lines of doctrine, 
 church worsliip and church government. The more Christians are 
 filled with tlie Holy Spirit, the less difference and friction there will 
 be over these distinctions. All evangelical bodies are united on the 
 means of salvation and other fundamentals. — 1 Cor. 1. 
 
 THE BRAHMANS are divided into one hundred and fifty castes 
 or sects. These Brahmans claim to have sprung from the mouth of 
 Brahm, the creator. They are the proud vampires which make life 
 a burden in India.— q-222. r-101, 111. s-139-143. B-vol. 11-52-3. E- 
 22-25, 96. 
 
 HINDUISM. 1. Worshipers of Siva. 2. Of Vishnu. 3. Of female 
 
 deities, such as the wives of Siva, etc. 4. Of Ganesa, the elephant- 
 headed god of good luck and fortune. 5. Sun worshipers. There are 
 about 20,000 Hindu caste divisions.— q-275. r-42-46, 52. C-105. 
 E-148, 150, 205-232. F-298. 
 
 BUDDHISM is much divided. In Japan alone, it has "nine prin- 
 cipal sects and forty-two sub-sects." Tlie Buddhism of Tibet diflFers 
 greatly and is called "Lamaism." That found in Siam is still an- 
 other variety.— a-44-45. b-123. m-121. r-76. F-117. J-123, 148. 
 
 TAOISM has fallen from the teachings of its founder into the ex- 
 orcism of demons. In the execution of Taoist authority, Satan's fol- 
 lowers are certainly divided against themselves for they are split up 
 into many opposing clans. 
 
 "The world has yet to see a Christian wholly given up to God."— 
 Henry Varley. 
 
 CONFUCIANISM. "All Chinese are Confucianists, as all English 
 are Saxons." Confucianism is the basis of all religious life in China 
 and is mixed with the beliefs of every sect and every religion. To 
 eliminate Confucianism from China is to reconstruct the empire. 
 
 ZOROASTRIANISM. It is difficult to learn the early conditions 
 of this religion. It held great sway in Persia for many years. The 
 first blow ^\ as from Alexander the Great, B. C. 333. The final over- 
 throw was by the Mohammedans in 641 A. D., who have persecuted 
 them ever since. 
 
 THE PARSEES number so few that there is not much encourage- 
 ment for dissatisfied persons to attempt to organize a new sect, as 
 they would get no following. Parsees are strongly attached to each 
 other, which is another unifying feature, — H-118. 
 
 SHINTOISM is breaking down. Since its disestablishment, it is 
 becoming unpopuhir. Numerous sects and reform movements have 
 spnuig up, some of M'hich have borrowed elements from Christianity 
 to assist in maintaining their hold on the people.— b- 11 7. J-42. 
 
 MOHAMMED prophesied that his followers wouldbe divided into 
 seventy-throe sects, but there are today over 150 sects. The two 
 main divisions are, the Sunnites and Slii'ites, and bitter is the strife 
 between them.— s-117. u-193. F-495. J -237. L-30, 43. 
 
 9 
 
COUNTRIES IN WHICH OBSERVED. 
 
 CHRISTIANITY. The Gospel has reached every land to some de- 
 gree. Christ's command: "Go ye into all the world, and preach the 
 gospel to every creature," is being obeyed as never before. 
 
 Have yon ever aspired to win a prize? There are thousands of them 
 in mission fields you can win for Christ. 
 
 BRAHMANISM originated in India, and not being a missionary 
 religion has been confined largely to its native country. Missionary 
 work is useless, seeing Brahmanhood is only hereditary. 
 
 If a hundred members of a church would each give a postage stamp 
 a day, they could support one of their number as a missionary. 
 
 HINDUISM is found in India, Burma and East Africa. A Hindu 
 temple has recently been built in San Francisco, also one in London. 
 They claim Jesus received his education in India. 
 
 Are you connected with a number of societies, the expenses of which 
 drain your purse? Stop them for awhile and tell the heathen of the joy 
 they may have in the society of Christ. 
 
 BUDDHISM is found in North India, Tibet, Southern Siberia, 
 Ceylon, Burma, Siam, Indo-China, China, Korea, Japan and wherever 
 Buddhists of these races have migrated. 
 
 If God wants vou to go as a missionary, do not think you can excuse 
 yourself from going by saving that you will stay at home and stir up 
 others. You cannot stir others to obedience in the very thing in which 
 you are disobedient. 
 
 TAOISM is confined to China, where it originated. It has had DO 
 living issues and is now dying within its own temple walls. 
 
 Everyone enjoys gathering flowers; there is more joy in gathering 
 souls for the Saviour's crown. 
 
 CONFUCIANISM has a great hold upon the Chinese and has also 
 moulded the moral life of both Korea and Japan. It has been con- 
 fined to these three countries. 
 
 Do you feel that vou cannot go because you have not had a college 
 and seminary training? The disciples had neither, yet they did well. 
 It may be you can also. 
 
 ZOROASTRIANISM never spread beyond the borders of Persia. 
 :Mohammedanism drove it from the country, and since that it has 
 gone by name of Tarseeism. 
 
 You say, "My business keeps me." If your business is not God's busi- 
 ness, you should give it to Him or give it up. 
 
 PARSEEISM is observed in Persia by a scattered few\ The num- 
 ber in India is about 92,000. Most of these reside in Bombay. 
 
 Do vou hesitate to become a missionary because you fear you will not 
 be sure' of your salary? If Christ had waited until men raised His salary, 
 He might "not be here yet. Trust God. 
 
 SHINTOISM has naturally been confined to Japan, because one of 
 its ol)jo('is of worship has been the emperor, which hindered its in- 
 troduction among other nations. 
 
 There arc a thousand things you might do in life, but there Is only 
 one thing you ought to do. "He that doeth the will of God, abideth for- 
 ever." 
 
 MOHAMMEDANISM exists in Turkey, Asia Minor, Palestine, 
 Arabia, North Africa, Soudan, Afghanistan, Turkestan, Beloochistan, 
 India, Burma, China. 
 
 The lack of missionary spirit in the Church in the first five centuries 
 accounts for Africa being heathen and Mohammedan today. 
 
 10 
 
CHARACTER OF THE SYSTEM. 
 
 CHRISTIANITY. Divine love is the one conspicuous characteris- 
 tic of Christianity. From this all other graces flow. This is what 
 differentiates it from all other religions, as none of them exhibit love. 
 
 "It Is manly to love one's country. It is Godlike to love the world." 
 —J. W. Conklln, 
 
 BRAHMANISM is an autocratic system inaugurated by designing 
 priests who used it to compel submission and obedience, so that they 
 could enjoy the despotic power and ecclesiastical sway they craved. 
 — q-238. V-3G. B-vol. 11-51. D-102. F-293. 
 
 HINDUISM is strongly polytheistic, having 330,000,000 gods. 
 It is grossly immoral in its teachings and imagery; inhuman in its 
 base system of caste distinctions; paralyzing in its jealous restric- 
 tions in industrial life. Hinduism is the^'csult of the clash between 
 Brahmanism and Buddhism.— s-135. t-62, 80, 115. v-34. C-124-135. 
 J-62-4. 
 
 BUDDHISM is atheistic. It denies that there is an eternal God. 
 It asserts that God is nothing, man is nothing, life, death and eternity 
 are nothing. God has left the universe and law now reigns.— b- 143. 
 d-64. f-127. g-142. k-68. 1-183. B-vol. 1-153-9; vol. 11-59, 401. 
 C-136. G-362-379. J-84. 
 
 TAOISM. Evolution and crude philosophy form its character. 
 Its religious worship is the pacifying of evil spirits and is therefore 
 sometimes called ''Devil worship." It is strongly rationalistic— j -62, 
 CO. k-58, 75. 1-186. m-680. C-144. r-728. J-169, 181. K-loO. 
 
 CONFUCIANISM is an ethical cult. Its teachings are confined to 
 things relating to earthly life only. It says nothing concerning the 
 soul, the hereafter or God. The emperor is the only priest.— a-48, 
 b-129-134. d-71. f-130. j-48. k-65. m-179. C-139-144. F-190. 
 
 ZOROASTRIANISM is monotheistic essentially, but dualistic 
 practically. Moral defilement can be cleansed with water. It 
 teaches the resurrection of tlie body and future retribution for sin. 
 This system has no idols.— B-vol. 1-182, 203; vol. 11-58, 131. 
 
 PARSEEISM. The purest of the ethnic religions. Stress is laid 
 on honesty, truthfulness, charity and religious devotion. Fire and 
 the sun are symbols of the deity. It is strongly opposed to idola- 
 trous worship. — n-53. 
 
 The healing balm from heaven flows freest when you press the name 
 of Jesus over the heart of a thirsty pagan. 
 
 SHINTOISM began as semi-monotheistic. It is now a cult 
 teaching patriotism. It has no idols but worships heroes, natural 
 objects and the emperor. It has no public worship and is now dis- 
 established.— a-44. b-100-7. F-G73. J-29, 43. 
 
 MOHAMMEDANISM is a mixture of Judaism and paganism. It 
 is strongly monotheistic; teaches absolute predestination and that 
 only Moslems are saved.— k-80. n-51. u-177. B-vol. 1-479. C-118-123. 
 F-484. J-238. L-111, 194-7. 
 
 A mixture of indifference with your worship will make your piety as 
 truly powerless as any of these systems of darkness. 
 
 II 
 
RELATION TO GOVERNMENT. 
 
 CHRISTIANITY gives no direct commission to its followers to 
 attempt the control of government by means of politics. It incul- 
 cates principles of moral rectitude applicable to everyone. Its su- 
 periority is manifest in every land, in proportion to the place the 
 Word of God is given, in public and in private life. 
 
 BRAHMANISM. When the Aryan people first came to India, the 
 priests, bv cunning strategy, gained both religious and political 
 control of' the new kingdom*. This continued until foreign aggres- 
 sion overthrew the feudal states and they lost their political power. 
 
 HINDUISM has not been one of those religions which was de- 
 pendent on political power for its existence. It has flourished under 
 every rule though it has not always tried to control the reigning 
 power. Its hold is so firmly rooted in the Hindu heart, that no 
 government has dared to attempt its overthrow. 
 
 BUDDHISTS. The non-aggressive self-annihilating character of 
 Buddhism has prevented it from entering politics with a view of 
 gaining control of governments in the various countries. Confucius' 
 idea of government was that of a paternal despotism coupled with 
 the personal rectitude of his subjects; but Buddha remained indiffer- 
 ent to politics. — J- 143. 
 
 TAOISM. Through occult power and other means Taoist priests 
 have tried to control the Chinese government. They were largely to 
 blame for the Boxer movement and are constantly endeavoring to 
 overcome Christianity and drive its missionaries from the country. 
 It is a most deadly foe to the internal peace of China. 
 
 CONFUCIANISM has so moulded Chinese thought that the whole 
 empire has followed its teachings and grown up as one large fam- 
 ily, conservative and self-contained. Confucius held that he should 
 alwavs be consulted in governmental affairs. He said: 'Tf officials 
 could not rectify themselves, they could not manage the government." 
 — J-191. 
 
 ZOROASTRIANISM. Zoroaster, as a religious teacher, endeav- 
 ored to bring about social and political changes through his moral 
 principles and persuasion. He did not take up the sword, as did 
 ISIohammod, to enforce the acceptance of his beliefs, but trusted to 
 his hearers to act uprightly on their own convictions. 
 
 THE PARSEES are law-abiding citizens. They have but little 
 to do with political matters. This may be partly on account of 
 their fewness in numbers, their having no governmental authority 
 of their own, their preference for business and enjoyment of quiet 
 domestic life. 
 
 SHINTOISM. Shintoism was once the state religion. In 1880, 
 when tlie constitution was adopted, Shintoism was disestablished. 
 -Japan now lias no state religion, yet it assists in maintaining a few 
 old shrines as historic monuments. Shintoism exalted ])at riot ism 
 to the position of a religion and the emperor was nuule the object 
 of worship. 
 
 MOHAMMEDANISM has the spirit of its founder— 'T^ule or 
 ruin," i)eiuetiilly, if there is no opposition, but with the iron heel, 
 if necessary. Moliammedanism makes all governments bend to its 
 dictates wherever it can gain control. To have supreme authority is 
 the spirit of the religion. 
 
 12 
 
PRESENT HEAD OF AUTHORITY. 
 
 CHRISTIANITY. "Christ is tlie head of the church "—Eph. 5:23. 
 «We are members of his body, of his flesh, and of his bones -Eph 
 5 30. ''Looking unto Jesus.»-Heb 12:2. "An^ gave him (Christ) 
 to be the head over all things to the church. -Eph. 1.22. 
 
 THE BRAHMANS are themselves the head of the Hindu religious 
 system. They act as priests and are the gurus or saviors of the Hin- 
 dus. They are greatly divided, and lack unity and headship. 
 
 Does the will of Jesus concerning you need to have the endorsement 
 of your judgment and convenience before you will act? 
 
 HINDUISM seems to have no papacy or systematized ecclesiasti- 
 cal rule. It is so divided into sects with strangely differing views 
 that reunion of all is quite impossible.— J-54. 
 
 Do vou sav as an excuse for remaining here, that, "There Is work 
 enough Thome ?o do"? If you are honest, then you are hard at work. 
 Have you led a soul to Christ during the past year? 
 
 BUDDHISM is greatly divided, doctrinally and ecclesiastically. 
 The emperor of Japan is said to be the head in that country. Usu- 
 ally each temple has its own officers independent of others. Dalai 
 Lama is Buddhist pope in Tibet.-B-vol. 1-140. D-148. J-loO. 
 
 THE TAOIST pope lives on Dragon and Tiger mountain in Kiang- 
 si and in elegant style. He has such influence that it is said he some- 
 times goes to Pekin in great state to confer with the emperor.— 
 j-63. m-679. F-728. J-170, 176. 
 
 CONFUCIANISM. The emperor of China is considered the head 
 of Confucianism. Confucianism, however, does not require much exec- 
 utive authority. It moves slowly along in the rut of ages.-D-62. 
 J-193. 
 
 Excuses are the most suicidal pitfalls in the world. Every worker 
 makes his own and then steps in and down to his doom. 
 
 While ZOROASTER was living, he was the head of the system. 
 After him the power of authority seems to have been assumed by 
 various great teachers. 
 
 "Every step in the progress of missions is directly traceable to 
 prayer."— A. T. Pierson. 
 
 THE PARSEE people stand together as a unit. Being compara- 
 tively few in number their ecclesiastical system does not seem to 
 have become extensive nor hierarchial. A high priest exercises eccle- 
 siastical authority. 
 
 The world has become calloused in sin and laughs at things which 
 caused o^? parents to weep. Has any such formation begun on your 
 heart? Beware, for it always comes gradually. 
 
 SHINTOISM. Mutsuhito, the emperor of Japan, is honored as 
 the head of Shinto, as he is believed to be a direct descendant of the 
 Bun goddess and a separate being from human kind.— F-673. J-31. 
 
 You mav have peace with God. but I do not believe you can have the 
 peace of God, if you decline to be interested in missions. 
 
 MOHAMMEDANISM recognizes the sultan of Turkey as the royal 
 head of its religious system. He thus has ecclesiastical rule over 
 200,000,000 people. 
 
 If vou become a missionary, you may gather a little family about you 
 lor heaven that would have been left out but lor you. 
 
BELIEF CONCERNING GOD. 
 
 CHRISTIANITY. Josus Christ is the revelation of God to man. 
 "God is love." — 1 John 4:8. God is righteous. — 1 John 2:29. God is 
 light. — 1 John 1:5. Omnipotent — Matt. 19:20. Omniscient. — 1 John 
 3:20. Omnipresent.— Psa. 139:7-10. 
 
 "I see no business in life but the work of Christ."— Henry Martyn. 
 BRAHMANISM. Everything is God and God is everything. 
 Nothing exists but one universal spirit wlio created Brahm, from 
 whose mouth the triad of gods came. The prominent gods relegate 
 the care of man to the lesser gods. God is not to be worshiped, but 
 only for contemplation. — B-vol. 1-83. D-79. 
 
 HINDUISM. The earliest worship was the deified powers of na- 
 ture, sun, moon, etc. Gradually the idea of one supreme being arose. 
 He was called Brahm, others were secondary. Today Brahm means the 
 Brahmans and polvtheism reigns. — r-14G-154. s-137. t-81. v-38. 
 A-444. B-vol. 11-116, 120, 135. C-23-30. 0-117-122. C-71. F-299. 
 N-18-25. 
 
 BUDDHISM. Gautama said: "I see no one in the heavenly 
 worlds, nor among gods or men whom it would be proper for mc to 
 honor." He left no god to worship, so his followers have worshiped 
 him.— a-45. d-64. r-69. B-vol. 11-385. C-31-33. C-61. r-120. G-374. 
 J-96. 
 
 If some faithful missionary had been willing to have buried his life 
 in India, he might have seen Guatama saved and millions more like him 
 delivered from the evils of Buddhism. 
 
 TAOISM. Lao-tsze taught that "Taou" was an invisible, unreach- 
 able, exhaustless abstraction, too subtle for words, and which wa3 
 the mother of all things, even of God, of the stars, of the gods of 
 war, of riches, etc., and an idol of Lao-tsze is now worshiped. — B-vol. 
 1-54; vol 11-118. C-35. F-72G. 
 
 CONFUCIANISM. "Respect the gods, but let them alone," said 
 Confucius. Heaven, spirits, natural objects, sun, moon, clouds, and 
 also spirits of departed ancestors are the present objects of worship. 
 —y5G. k-GG. B-vol. 1-50, 57; vol. 11-150. C-34. r)-58. F-192. 
 
 ZOROASTRIANISM. The two great principles of light and dark- 
 ness were believed to be ruled over by two gods. Ormuzd ruled over 
 light and was the creator of good; Ahriman ruled over darkness and 
 was the creator of evil. These are spirits of one great god. — B-vol. 
 1-175-177; vol. 11-100, 131. G-397-400. 0-8. 
 
 PARSEEISM. They believe in (Jod, the father of all. Fire is 
 sacred and is a symbol of divinity and the greatest agent of God. 
 There is a god of light and one of darkness, which war constantly 
 with each other.— r-03. F-574. H-125. 
 
 Never try to evade your responsibility by saying that the heathen are 
 living np to the light they have when you know you are not doing It 
 yourself. 
 
 SHINTOISM. There is one supreme god, but because of his ex- 
 alted position he does not receive human worsliij) directly, but 
 through Ins minor dieties. The mikado traces his ancestry to the god- 
 dess of the sun.— a-40. F-G72-3. 
 
 Do you know that your false excuses are costing human souls their 
 hope of heaven? For almost every word you utter a soul dies. 
 
 MOHAMMED got his ulax of (iod from Judaism. He took only 
 the attribute of justice, and had a god of law. Jesus Christ he con- 
 sidered a prophet, but inferior to himself. — u-171. B-vol. 1-480; vol. 
 11-119, 380. C-lU-22. D-38, 42. G-218. J-239. L-32. Q-59. 
 
 14 
 
BELIEF CONCERNING THE CREATED UNIVERSE. 
 
 CHRISTIANITY. "In the beginning God created the heaven and 
 the earth."— Gen. 1:1. "The heavens declare the glory of God; and 
 the firmament showeth forth his handy work."—Psa. 19:1. 
 
 When God asks you questions concerning your duty to the heathen, 
 do you answer them in your own favor, or in His and theirs? 
 
 BRAHMANISM. One supreme God created the universe and all 
 lesser gods. He is a part of everything and everything is a part of 
 him. From him come all tiie evolutions of nature. Pure cieation is 
 absurd.— 1-81. B-vol. 1-84; vol. 11-205. D-99. F-294-6. G-348. 
 
 HINDUISM. Brahm produced, from his own substance, an egg 
 containing all the primary atoms, principles and seeds of future 
 worlds. The egg grew to wondrous size, and when mature, the spirit 
 within burst it and creation's products were produced. — r-153. B-vol. 
 11-195-198. C-29. E-71-74. 
 
 BUDDHISM. It is materialistic. It knows no creator. Creation 
 was effected by the laws of nature, cause and effect. Destruction 
 and renovation are constantly going on by the forces of nature, 
 causing continuous changes everywhere. — B-vol. 1-143. J-98. 
 
 TAOISM. All things came through evolution. "Nature is seen to 
 do everything for herself without the meddling of a god." Its teach- 
 ings correspond to the theory of the Nebular Hypothesis. — F-726. 
 
 Do you say that you must have a "special call" to go to the heathen? 
 If you really loved them, you might insist upon a "special call" before you 
 would consent to stay at home. 
 
 CONFUCIANISM. Originally, all was chaos. The two principles 
 in nature, male and female, exerted their harmonizing influence and 
 the purer elements ascended and formed heaven, while the baser 
 descended and formed earth. From these, all things sprang into be- 
 ing.— B-vol. 1-52. F-192. J-193. 
 
 ZOROASTRIANISM. Two gods were made by one supreme be- 
 ing. One created the light, stars and all that is good. The other 
 created darkness, evil and everything that is bad. He ever tries to 
 spoil the work of the good god.— B-vol. 11-209. G-390. 
 
 Have you over thought that God might have a real right to order you, 
 as a soldier, to the front? 
 
 PARSEEISM. Ormazd, the god of light, created the world and 
 fixed its duration at 12,000 years. He also created the sun and moon 
 to aid him in his fight against Ahriman, the god of evil. "I invoke 
 the holy world made by Aliura Mazad (Ormuzd)." — "Zend Avesta" 
 19:144. B-vol. 1-195. 
 
 SHINTOISM. Before the gods existed, all things were enveloped 
 by a huge egg in chaotic form, in which was the life germ. It grew 
 and the egg burst. The lighter substance floated up and made heaven 
 and the heavier made earth. Japan was the first part created 
 and is the "land of the gods."— F-673. 
 
 MOHAMMEDANISM. The Mohammedan view of the creation of 
 the universe is much like that given in the Bible, from which it was 
 doubtless taken. God spake and the objects of creation sprang into 
 being.— B-vol. 11-380, 382. 
 
 The Spirit of God can convert the heathen, but He must have a Spirit- 
 filled Christian there as a sample of the work which He will do for them. 
 
 15 
 
BELIEF CONCERNING MAN. 
 
 CHRISTIANITY. "God liath made man upright; but they have 
 sought out many inventions." — Eccl. 7:29. "All liave sinned, and 
 come short of the glory of God." — Rom. 3:23. "The lieart is deceit- 
 ful above all things, and desperately wicked, who can know it?" — 
 Jer. 17:9. 
 
 BRAHMANISM. The human soul is a portion of the universal 
 spirit. The soul's transmigration will finally bring it back where it 
 will be absorbed into Brahm from which it came. — B-vol. II-17G. F- 
 295. G-347. 
 
 Do you say that you have business gifts which are making you suc- 
 cessful and therefore you ouijht not to leave? Would you send only busi- 
 ness failures as missionaries? 
 
 HINDUISM. "j\Ian is a mere illusion." For him to assume to 
 declare his own real existence, is but the raving of his ignorance. 
 He is a part of God and God is a part of him. He has no separate 
 individuality.— 1-85. v-42. E-71. F-299. 
 
 BUDDHISM. Man is formed of two essences, matter and spirit; 
 of matter, but for a short time. Man's spirit is transmigi'atory and 
 its good or bad conduct determines the body it will have in each suc- 
 ceeding birth. "Self is an error, an illusion, a dream" (a Buddhist 
 saving).— B-vol. 11-117, 385, 387. D-152-3. E-57. F-115, 120. G-307. 
 J-99. 
 
 TAOISM believes the human soul to be a purified form of matter 
 and that it may become immortal only by physical discipline. 
 
 "If I thought anything would prevent my dying for China, the thought 
 would crush me."— Samuel Dyer. 
 
 CONFUCIUS did not treat of man's origin. He declared that all 
 men are born good and taught that man must master his own des- 
 tiny.- A-440. B-vol. 1-153. 
 
 Fellow student, are you willing that 400,000.000 Chinese shall die 
 believing this, when you know what God teaches about it? 
 
 ZOROASTRIANISM. Man is a dual creature, possessing a good 
 and a bad nature, each struggling for supremacy in his life. If he 
 cultivates the good, he will go to heaven, and if the bad, he will be 
 cast into hell. 
 
 One person is said to die every second ; but why should I tell you, 
 unless you care where they are going? 
 
 PARSEEISM. ]\Ian has two intellects, as there are two lives, 
 one mental and the other physical. INIan has a good and a bad 
 nature and each craves him to satisfy its longings. 
 
 If every Trotestant Christian would give one dollar a year to 
 missions, the annual income would be over .$loO,000,OOU. 
 
 SHINTOISM says: "All men have come from the sun-goddess." 
 The emperor is the direct and favored descendant who is worthy of 
 worship. Man's soul cannot be defiled, but the flesh can and will 
 therefore bear the punishment. 
 
 Do not try to hide behind the plea that God will be merciful to the 
 heathen, when you cannot take time to even pray for them. 
 
 MOHAMMEDANISM. God took a lump of clay and broke it in- 
 to two pieces. From them He created mankind. Of one, he said: 
 "These to heaven and 1 care not." And (»f the other lump lie said: 
 "These to hell and I care not."— B-vol. 11-380. D-4G. P-vol. 11-06. 
 
 If all industi'ial employes did their work as the Church works at mis- 
 sions, how long before universal bankruptcy and starvation would stalk 
 through our land? 
 
 16 
 
BELIEF CONCERNING SIN. 
 
 CHRISTIANITY. "By one man sin entered into the world, and 
 death by sin; and so death passed upon all men, for that all have 
 sinned."— Rom. 5:12. 
 
 "I declare, now that I am dyinfj, T would not have spent my life other- 
 wise for the whole world."— David Brainerd. 
 
 BRAHMANISM teaches: Since I am a part of God and God 
 is a part of me, I cannot be held responsible for my actions. What- 
 ever He may do in me must be right, because it is God that does it. 
 Sin is an illusion. A Brahman can lie, steal, quarrel and slander 
 without thinking it sin, but dare not touch a person of another 
 caste.— r-105. B-vol. 11-179. E-93, 96. F-294-6. G-348. 
 
 HINDUISM. The Hindu believes it is wrong to call men sinners, 
 since the acts in this life are wholly governed by the conduct of their 
 past state. Sinful man must sin according to his nature, as a tree 
 brings forth its own fruit, and that without blame or condemnation. 
 — r-156. A-444. C-47-52. E-77-8. 
 
 BUDDHISM. Sin consists in "desire." To desire anything is 
 sin. The only freedom from it is to become entirely lost in medita- 
 tive contemplation and to become absorbed into Buddha in Nirvana. — 
 B-vol. 1-161; vol. 11-177-184. C-52-57. D-152. E-47. F-115-6, 120. 
 J- 102. 
 
 TAOISM. Sin consists more in displeasing the gods and the an- 
 cestral spirits than in moral wrong. Individual and public calamity 
 calls for pacifying peace offerings without the thought of repentance 
 from sin ever being taken into account. — C-57. 
 
 Where did you get the right to say "No" to God in anything? 
 CONFUCIANISM. Confucius did not consider man's relation and 
 responsibility to God, and therefore did not consider man a sinner 
 against divine justice. Man has a duty to his fellow men and its 
 neglect is punishable.— j -57. B-vol. 1-53. D-63. 
 
 ZOROASTRIANISM. Evil thoughts, words and deeds constitute 
 sin. His teachings were excellent and show as high a grade of truth 
 as is usually presented in human philosophy from a heart which 
 shows "the work of the law," but no revelation.— B-vol. 11-313. 
 
 Have you been glad when someone gave an excuse why you might 
 not go as a missionary? 
 
 PARSEEISM. The Parsees have the highest moral standard of 
 any non-Christian religion. All lying, slander, unchastity, vice, evil 
 thoughts must be avoided. Breaking one's promise is a very griev- 
 ous sin.— B-vol. 1-199. 
 
 Trust God to overcome your difficulties. He has had thousands of 
 years of experience. 
 
 SHINTOISM is almost devoid of moral teaching. The "way of 
 the gods" consists in the worship of heroes, and not in the teaching 
 of ethics or the moral obligations resting upon men.— b- 106. 
 
 "Our remedies frequently fail, but Christ as the remedy for sin never 
 fails."— Mackenzie. 
 
 MOHAMMEDANISM. Only the wilful violation of a known law 
 of God, is considered sin. Sins of ignorance are not counted as sins. 
 Sin has nothing to do with our nature. Man inherits none of Adam's 
 sinful nature, r-96. C-22, 40-40. E-162. 
 
 , 17 
 
BELIEF CONCERNING SALVATION. 
 
 CHRISTIANITY. "Through this man (Jesus) is preached unto 
 you the forgiveness of sins," — Acts 13:38. "Neither is there salvation 
 in any other." — Acts 4:12. "By grace are ye saved through faith; 
 and that not of yourselves: it is the gift of God." — Eph. 2:8. — C- 
 59-64. 
 
 BRAHMANISM. The salvation of the Brahmans is the union of 
 the soul with Brahm. This is gained through transmigration, the 
 duration and number of births of which are shortened by strict ad- 
 herence to Brahminical laws.— r-106. s-138-9. t-77, 92. B-vol. 1-119; 
 n-31C, 330, 396. D-30. E-93. F-294. G-348. H-90, 101. 
 
 HINDUISM. Worshiping the gods, offering sacrifices, saying 
 prayers, bathing in the Ganges, making pilgrimages, doing penance, 
 placating the spirits or dying with a cow's tail in the hand, are some 
 w^ays of securing salvation. "Even if an evil person worship me, and 
 no other, he must certainly be deemed good." — "Bhagavad Gita" 
 18:71. n-117. r-159. t-87, 92. A-411 C-70-78. E-87-88, 187-198. 
 F-299. R-59, 400. 
 
 BUDDHISM. Existence is the cause of suffering. The only way 
 to overcome all evil is to cease to exist. Inward culture, through 
 right belief, resolve, language, behavior, livelihood, exertion, mind 
 and meditation will save.— c-76. k-70. 1-168. r-69. A-427-429. B- 
 vol. 11-306, 387. C-79-88. D-137, 141. E-48. F-114, 118, 120. G- 
 364, 370. J-109, 125. N-17. 
 
 TAOISM. A person's future life depends on his conduct in this 
 life. Offering prayers and gifts to the gods, are valuable in secur- 
 ing peace of soul. After death, relatives may send relief by prayers 
 and material gifts.— 1-185. m-674, 680. C-89. F-727-8. J-176. X-15. 
 
 CONFUCIANISM. Man is the maker of his own destiny. Con- 
 fucius said: "\Miat you do not want done to yourself, do not do to 
 others." He believed man is capable of eradicating evil from his 
 nature without God's help.— B-vol. 1-53. C-89. D-63, 66, 67, 76-77. 
 J-187. 
 
 ZOROASTRIANISM. Salvation comes to those who enter the 
 battle of good against evil and overcome. Pure tliouglit going out 
 in true words and resulting in right actions is the whole duty of 
 man. "\\Tiichever of two bedfellows gets up first, shall enter Para- 
 dise."— "Zend Avesta" 18:53. F-674. 
 
 PARSEEISM. Resist evil, do good, say prayers daily, wear 
 sacred shirt and string and keep hearth fire burning are some com- 
 mands of Parseeism. After death Parsees cross abyss on a razor. 
 For good Parsees it is laid flat, but for bad Parsees the sharp edge 
 is turned up.— r-66, x-31, 32. 
 
 SHINTOISM. With the belief that they are descended from the 
 gods and the practice of deifying and canonizing men, a moral code 
 is an innovation, and salvation from sin is quite unnecessary. 
 
 MOHAMMEDANISM. Their beliefs in predestination and fatal- 
 ism make their future fixed. However, prayer, good works, defense 
 of the faith, are of some assistance. Salvation from present power 
 of sin is ignored. No incarmatioH.- C-65-69. D-41. E-161. F-489. 
 J-244. 
 
 18 
 
BELIEF CONCERNING HEAVEN. 
 
 CHRISTIANITY. "He looked up steadfastly into heaven, and 
 saw the glory of God, and Jesus standing on the right hand of God." 
 — Acts 7:55. "In my Father's house are many mansions. I go to 
 prepare a place for you." — John 14:2. 
 
 "He who loves not, lives not; he who lives by the Life cannot die." 
 —Raymond Lull. 
 
 BRAHMANISM. The Brahman who has been true to the vows 
 of his caste and performed the required "good works," is at death 
 reabsorbed into Brahm as a drop of water is reabsorbed into the 
 ocean from which it came. R-146. 
 
 "If you want to serve your race, go where no one else will go and do 
 what no one else will do."— Mary Lyon. 
 
 HINDUISM. The goal of the Hindu is to escape from suffering. 
 Heavenly experiences are attained by merit. Peace comes only by 
 absorption into deity. No one has gone to prepare a place for them 
 as in Christianity.— C.-106-113. F-299. 
 
 BUDDHISM. Nirvana is the heaven of Buddhism. There the 
 personality of the Buddhist is absorbed into Buddha through con- 
 templation. It is what they call the "western paradise," full of 
 sensuous enjoyments.— a-45-46. k-69. 1-170. A-434. B-voI. 1-162: 
 vol. 11-332, 377, 386. F-116. J-113. 
 
 TAOISM. The way to heaven is difficult because the spirits and 
 gods are selfish and hinder one's progress. They can be coerced 
 occasionally, but usually must be won by bribes or gifts.— C- 114. 
 
 "Win China to Christ and the most powerful stronghold of Satan 
 upon earth will have fallen."— Mr. Wong. 
 
 CONFUCIANISM. Confucius confined his teaching to this world. 
 Man's rewards and punishments for good or evil are received in this 
 life, and there is no reckoning on what may or may not come here- 
 after.— m-31. C-114. J-194. 
 
 Do you enjoy the money you spend on yourself and begrudge what 
 you give to missions? 
 
 ZOROASTER was a firm believer in the hereafter, both of the 
 good and evil. His ethical teaching was of a high order, and it fol- 
 lows that his idea of heaven was less sensual than that of others. 
 
 "Give until you feel it and then give until you don't feel it."— Mary 
 Lyon. 
 
 PARSEES believe that after death the soul lingers near the place 
 to the end of the third day and then goes to its long home. Heaven 
 is the "house of hymns," where the angels ever siag praises.— r-64. 
 B-vol. 1-199. 
 
 SHINTOISM was absorbed by Buddhism so early in its history 
 that it did not develop a full code of theological beliefs. Heaven 
 seems to be a place where heroes are rewarded and worshiped. 
 
 "Now let me burn out for God."— Henry Martyn. 
 
 MOHAMMEDANISM teaches that heaven is a place of sensual 
 enjoyments to which only Mohammedans can go. They will rest 
 upon gold couches, be attended by celestial beings and be always 
 eating, and drinking but never satiated.— r-96. C-95-100, 104. J-244. 
 L-37. 
 
 "Ninety-nine per cent of the Christians In Central Africa have been 
 brought to Christ through agents of American churches."— Donald Frazer, 
 
 19 
 
BELIEF CONCERNING HELL. 
 
 CHRISTIANITY. "Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels."— Matt. 25:41. "In hell 
 he (the rieli man) lift up liis eyes, being in torments."— Luke 10:23. 
 "\\aio shall be punislied with everlasting destruction from the pres- 
 eace of the Lord, and from the glory of His power."— 2 Thess. 1:9. 
 Can you face God, if you have never tried to save a soul? 
 BRAHMANISM. As birtli in the Brahman caste is about the 
 last stage before absorption into Brahm, there is but little torment 
 for them. Hell is for those who have not reached this caste.— B-voL 
 11-330. F-296. 
 
 HINDUISM. Hell is a condition of suffering brought^ on hj sin 
 and demerit, which brings a retribution administered by evil spirits. — 
 s-125. C-lOG-113. 11-149. 
 
 "I tell you. fellow Christians, your love has a broken wing, if it can- 
 not fly across the ocean."— Maltbie D. Babcocli. 
 
 BUDDHISM. The purgatorial punishments wdiich Buddhists suf- 
 fer in their normal round of births and deaths constitutes the Budd- 
 hist hell. Its purpose is the preparation for final absorption into 
 Buddha. The problem of Christianity is, "What shall I do to be 
 saved?" while that of Buddhism is, "What shall I do to be extin- 
 guished?"— a -45. k-70. 1-175. B-vol. 11-179. D-136. 
 
 TAOISM. The future life of the Taoist is not a happy prospect, 
 because he believes it to be filled with greater battles and conflicts 
 than this life. Taoist views of the future are much the same as 
 those of Confucius. — F-728. 
 
 "China is under the hammer and the devil is an active bidder." 
 CONFUCIUS said: "You do not understand life, how can you 
 know death?" "We cannot perform our duties in this life, how can 
 we perform our duties to the spirits." Thus, Confucius ignored fu- 
 ture punishment. 
 
 "God never sent a man alone to do His work."— Donald Frazer. 
 ZOROASTRIANISM. Ahriman, the author of evil, presides over 
 the punishment of the wicked. However, righteousness will liiially 
 triumph and the wicked will be delivered. 
 
 "I cannot, I dare not, go up to .iudgment till I have done the utmost 
 God enables me to do to diffuse Ilis glory through the world."— Asabel 
 Grant. 
 
 PARSEEISM. After death the soul passes to judgment. Dur- 
 ing the last ton days of the year it is believed that the spirit comes 
 back to the earth to visit. Prayers are then offered for the dead. — 
 r-C4. B-vol. 1-200. 
 
 "Tho most pathetic feature of the condition of the heathen is their 
 ignorujice of their need."— Kobert E. Speer. 
 
 SHINTOISM. Since sin is not on moral grounds but in cere- 
 monial pollution, tlic ronicdy is also in a ceremonial act. runishinent 
 is all in this life, and death completes its work and the soul escapes. 
 They have no hell. 
 
 "You can drive a horse, but you must win a soul." 
 MOHAMMEDANISM. Tho liell of the :\Iohammedans is very 
 similar to the purgatory of the Uoman Catholics. It is believed that 
 ]\Iohanimed formed nuiny of his views from reading tlie Apocryphal 
 books.— L-37. Q-07. 
 
 20 
 
BELIEF CONCERNING PURGATORY. 
 
 CHRISTIANITY. In the Roman Catholic church, purgatory is 
 believed to be the great soul purifier of the future. This is a 
 denial of Christ's finished work, and deludes people into thinking 
 they can do penance in another world for the sins committed here. 
 Protestantism rests on the finished work of Christ and teaches that 
 Christians are thereby saved from punishment after death. 
 
 BRAHMANISM. The time to be spent in torment is 2,160,000 
 years, after which the sufferer is permitted to rise to a higher ex- 
 istence through the bodies of worms, reptiles or demons. A gold- 
 thief must pass 1,000 times through the bodies of spiders, snakes, 
 and noxious demons. R-151. 
 
 HINDUISM possesses a great variety of intermediate abodes for 
 the punishment of sin:— The "swine" hell, "padlock," "red hot 
 iron," "great flame,"' "salt," "insect," "pinchers' hell," etc. All who 
 break caste are sent to some appropriate place of torment. The 
 punishment is not for moral, but for ceremonial and caste failures. 
 R-149. 
 
 BUDDHISTS' purgatorial punishments may consist of delays of 
 re-births because of sin. Punishments are represented by figures 
 of people in front of Buddhist temples in China; some have heads 
 of calves, others have upheld their arms until rigid or are placed 
 in boiling oil. These are the priests' tricks to terrify worshipers 
 into obedience. 
 
 TAOISM teaches that one of three souls in man goes to pur- 
 gatory, where it is made to undergo various disciplinary sufferings, 
 and if, at last, after all the transmigrations and pains of purga- 
 tory the sinner prove irreformable, he is sent to an endless hell. 
 
 CONFUCIANISM deals with this life only. The question as to 
 what shall be after death for the individual, Confucius simply ig- 
 nored. He taught, however, that an evil doer might expect to reap 
 what he sowed and laid his entire stress upon correct living in this 
 world, allowing any future life to take care of itself. 
 
 ZOROASTRIANISM. The supreme consciousness of the just 
 punishment of sin rests on all the world. This conviction, coupled 
 with the universal dream that all will come out well in the end, 
 has necessitated the invention of an intermediate place of punish- 
 ment among those ignorant of God's saving grace in Christ. 
 
 PARSEEISM. At the end of time, the earth will become 
 a molten stream and all must pass througli it; to the righteous, 
 it will feel as warm as milk, but sinners will be carried down into 
 the abyss where they will burn three days and nights; this will 
 purify them, after which they will be received into heaven. 
 
 SHINTOISM. Since this cult has no hell and does not treat of 
 the punishment of sin, there can, therefore, be no place for a pur- 
 gatory in its teachings. Its proud attitude of sinlessness, and the 
 fact that its gods are merely deified heroes, put it on a low plane of 
 moral value, especially since its law of practical living is to follow 
 one's natural impulses. 
 
 MOHAMMEDANISM teaches that sinners are tormented in the 
 tomb, while the good have spiritual delights set before them. Mo- 
 hammedans may have to pass through purgatory but only for a 
 few days. Prayers are offered for departed friends (not idolators). 
 Priests make praying for the dead a very profitable business. 
 
 21 
 
BELIEF CONCERNING TRANSMIGRATION. 
 
 CHRISTIANITY denies transmigration in various ways. It ac- 
 cords to each spirit only one body. At death, these remain separate 
 and alone until reunited at the resurrection. God never unites 
 human spirits with bodies of lower animals. 
 
 BRAHMANISM. The knowledge that realizes that everything is 
 Brahma alone, liberates the soul. As long as the soul wishes any- 
 thing it will continue to migrate and to suffer. The early Vedic 
 worship, however, did not teach transmigration. Its principles of 
 sacrifice and transmigration are inconsistent with each other. B-vol. 
 II 39G. E-33, 93, R-139. 
 
 HINDUS universally accept transmigration. Present conduct is 
 the result of some past existence, and future existence is deter- 
 mined by present deeds. If good, the next birth will be in a higher 
 form, perhaps an elephant; if bad, it may be in a snake or a dog. 
 The final deliverance is through knowledge. — B-vol. 1-115. E-86, 93. 
 
 BUDDHISTS. Guatama adopted transmigration as an only solu- 
 tion to some of the inexplicable problems of life. He did not be- 
 lieve in a separate existence of soul and body. Since future bless- 
 ing is measured by present conduct, so the present condition is the 
 result of past conduct. — E-46. F-114. 
 
 TAOISM. The Taoists have been servile imitators of the Budd- 
 hists in many things; one of which was transmigration, as it enabled 
 them to increase the personal importance of the founder of their 
 religion by declaring that he had been born into the world many 
 times, in high positions. 
 
 CONFUCIANISM. Confucius did not teach transmigration. He 
 avoided all subjects pertaining to the future life. The Chinese call 
 "death" the breaking of the three-inch vapor, which escapes up- 
 ward like a wreath of smoke. The relatives have a custom of 
 going out just after dark and calling the soul to come back. 
 
 ZOROASTRIANISM. The passing of the spirit of a deceased 
 person into another physical body, to live out a new life, seems 
 never to have entered the mind of Zoroaster. His method of classify- 
 ing and rewarding people was not by the miseries of transmigi'ation 
 but by the ministrations of spirit judges. 
 
 THE PARSEES deal with but one life for each person. This life 
 begins at birth and continues through its earthly existence after 
 which the immortal good pass on to blissful enjoyment and the 
 wicked to their merited punishment. 
 
 SHINTOISM developed out of ancestral worship. About 400 A. 
 D. the system was advanced so that it passed out of the narrow 
 precincts of the home, and a separate temple was erected, o\er 
 which a chief priestess, the daughter of the Mikado, was placed as 
 custodian. Transmigi'ation was not recognize' 
 
 MOHAMMEDANISM docs not teach transmigration but declares 
 Adam's posterity was once taken from his loins, by the Creator, and 
 became small ants until they acknowledged tlieir dependence upon 
 God, after which they returned into the loins of their great ancestor. 
 
 22 
 
BELIEF CONCERNING THE RESURRECTION. 
 
 CHRISTIANITY. Jesus said: "I am the resurrection, and the 
 life."_John 11:23. "But now is Christ risen from the dead, and 
 become the firstfruits of them that slept."— 1 Cor. 15:20. "God 
 hath both raised up the Lord, and will also raise up us by his own 
 power."— 1 Cor. 6:14. 
 
 BRAHMANISM. The idea of a resurrection was carried to India 
 through Christ's teaching. It was introduced into Brahman teaching 
 and stands in opposition to its previous belief in transmigration. 
 When a Brahman dies, prayer is offered for the resurrection of the 
 soul and a ball of rice is exposed to be taken by a crow. 
 
 HINDUISM teaches transmigration which precludes any need for 
 a resurrection, since the spirit passes on from one body to another 
 and does not occupy its former body again. Thus, transmigration 
 largely fulfills, in the Hindu mind, the thought of a resurrection, 
 the future condition being determined by the conduct in this life. 
 
 BUDDHISM. Gautama said, before his death, "Through various 
 transmigrations have I passed, always vainly seeking to discover 
 the builder of my tabernacle. Painful are repeated transmigrations 
 but now, builder, thou art discovered. Never shalt thou build 
 me another house. To Nirvana, my mind has gone. I have at- 
 tained the extinction of desire." — E-48. 
 
 TAOISM. Some scholars, like Dr. Douglass, deny that the doc- 
 trine of a future life is any part of Taoism. However, the fact that 
 its leaders have sought the plant that gives immortality is con- 
 clusive. It teaches that whenever the body can be made impreg- 
 nable to attacks of disease and death, it will then be like that of 
 immortals. 
 
 CONFUCIANISM. Dr. Legge says: "Confucianism taught the 
 existence of the soul after death, but nothing of the character of 
 that existence." Confucius entirely ignored details of the life be- 
 yond. Those he did mention were about ^he soul and not the 
 body. Those who discipline theinselves sufficiently well attain power 
 to rise from earth to heaven; where the body will lose its grossness 
 and the soul will become pure. — K-150. 
 
 ZOROASTRIANISM. All good creation will be raised, as is 
 stated in the next paragraph under "Parseeism." However, suicide 
 and adultery, being considered deadly sins, cause all who commit 
 these deeds to be cast into torment from which they cannot be re- 
 leased. After death, prayer is offered that the soul of the deceased 
 may be raised up to heaven. 
 
 PARSEEISM. All life of the good creation, especially man, 
 bodily as well as spiritual, is a sacred pawn, intrusted by God to 
 man. If natural death destroy the body it is not the fault of 
 man. It is considered the duty of God, at the resurrection, to re- 
 store all life which has fallen prey to death. 
 
 SHINTOISM was the outgrowth of nature and ancestral wor- 
 ship. The doctrine of the resurrection had no larger place in the 
 thoughts of Shintoists than that which is found in the belief of those 
 races whose reason is undeveloped. They possessed the simple in- 
 stincts of an aboriginal people. 
 
 MOHAMMEDANISM teaches a literal resurrection produced by a 
 living principle residing in one of the bones of the body, which will 
 be impregnated by a forty days rain before the resurrection occurs, 
 and will cause the bodies to sprout forth like plants.— J-243. L-36-37. 
 
 23 
 
BELIEF CONCERNING PRAYER. 
 
 CHRISTIANITY. "Prayer is the offering up of our desires iiHto 
 God for things according to His will, in the name of Christ, with con- 
 fession of our sins and thankful acknowledgment of His mercy." 
 
 Did yon ever know a missionary, whose heart was in his work, who 
 wished to return to the homeland to live? 
 
 BRAHMANISM. Prayer forms a prominent and very important 
 part of a Brahman's life. No religion ever produced so many Phar- 
 isees. Their prayers are senseless, yet with fair speech, have en- 
 trapped millions of unwary souls. "The gods talk onlv to the upper 
 caste."— "Satapatha Brahmana" 11:4; 4:1.— B-vol. 11-229. 
 
 HINDUISM. Prayers are offered to anything and everything; to 
 snakes, so tliey will not bite; to tools, so they will work. The world 
 has no sadder picture than that of these half-starved people so earn- 
 estly pleading for absolute needs to gods of stone, wdiile priests 
 deceive them with answers. — r-142. F-297. 
 
 BUDDHISM. Prayer is offered to Buddha by means of prayer- 
 flags, also b}" wheels turned by hand or by mountain brooks. These 
 contain the w^ords, "Om mani padme hum" (Oh, the jewel in the 
 Lotus, Amen). Priests are paid for offering prayers. — a-47. d-67. 
 e-71, 214. g-147. r-75. B-vol. 11-236. D-151. E-60. J-98. K-164. 
 
 TAOISM. The worshiper falls on his knees before the altar and 
 then bows, touching his forehead to the ground; prayers are then 
 offered and money is given. Prayer continues according to the feel- 
 ings of the supplicant. 
 
 CONFUCIUS said. "He who sins against heaven has no place to 
 pray." Paper prayers are burned before the ancestral tablet. Pray- 
 ers' are offered to the dead, soliciting their help. — B-vol. 11-231. 
 D-60. F-192. 
 
 Missions have weight with you just in proportion as you are interested 
 in God. Have you weighed them recently? 
 
 ZOROASTRIANISM. "Your thoughts alone will be your inter- 
 cessor." Prayers are said from the "Zend" prayer book, which no one 
 but the priests understand. It is as Latin to Catholics. The very 
 pious must say prayers sixteen times a day. — B-vol. 11-12, 235. 
 
 PARSEEISM. Prayer is said before a fire in front of which the 
 worsliipor sits witli moutli covered, that no unholy saliva may fall 
 in the holy fire. Tlie choicest place for prayer is by the sea or a 
 running stream facing the setting sun. — r-6G, Co. H-129. 
 
 SHINTOISM. The worshiper approaches the temple, bathes his 
 hands and rinses his mouth at a fount of holy water, steps before 
 the altar, claps his hands to call the attention of tlie gods to his 
 l)resence, offers his prayer and retires. — r-88. B-vol. 1-475; 11-237. 
 J-45. 
 
 ORTHODOX MOHAMMEDANS pray five times a day. Friday is 
 their Sabbath, wiicn all Moslems gatlier for prayer at the mosques. 
 If traveling, tlie worshiper spreads his mat and i)rays toward Mecca. 
 —r-88. B-vol. 1-475; 11-237. J-24G. L-22-23, 38. Q-70. 
 
 The disasters of the world shock us, but the wail of the lost does not 
 even disturb the prolouud slumber of many churches. 
 
 24 
 
BELIEF CONCERNING INSPIRATION. 
 
 CHRISTIANITY. "All scripture is given by inspiration of God, 
 and is profit.iblo for doctrine, for reproof, for correction, for in- 
 struction in righteousness." — 2 Tim. 3:IG. "Holj^ men of God spake 
 as they were moved by the Holy Ghost." — 2 Pet. 1:21. 
 
 BRAHMANISM professes belief in a revelation, yet the character 
 and arrangement of the writings make this claim seem quite in- 
 consistent. The prophets often secured their revelations while in 
 a state of intoxication. As morality is no particular requirement 
 for communication with the gods, the condition of drunkenness was 
 acceptable to the people for receiving revelations. — E-82. 
 
 HINDUISM. The evidence of inspiration to many Orientals, is 
 seen when a speaker or writer presents lofty ideas. Their so- 
 called revelations are sometimes secured by priests or holy men who 
 work themselves up into a state of mental exhilaration during 
 which they affect to receive communications from the unseen world. 
 
 BUDDHISM. Buddha's disbelief in God, and his reliance wholly 
 on intuitional knowledge, shut him out from professing any divine 
 revelation. He claimed to have arrived at perfect knowledge and 
 his teachings consist in sentences containing epigrams of wisdom 
 delivered in a conversational way. — E-57. 
 
 TAOISM. The inspiration of Taoism is like the revelations of 
 the clairvoyant, coupled with the magic tricks of the sorcerer. Its 
 priests are in league with the evil one and their demoniacal de- 
 ductions are to blame for most of the fanatical movements in 
 China since it gained its foothold. 
 
 CONFUCIUS made no claim to inspiration, though his followers 
 have tried to claim it for him. He taught more as one who feels 
 perfect assurance that his doctrines are wholly reliable. Inspira- 
 tion is not usually expected in a man like Confucius, who said that 
 *'to keep away from spiritual beings may be called wisdom." 
 
 ZOROASTER is declared to have conversed with tlieir divine 
 being, Ormazd, and also with archangels, from whom lie received 
 commands and injunctions which may be found in the "Zend Avesta." 
 A revelation of the resurrection and the future life is believed to 
 have been accorded the prophet. 
 
 PARSEEISM. The sacred books of Zoroaster are used by the 
 Parsees. These books treat of religion, medicine, astronomy, agri- 
 culture, botany, philosophy, etc., all having been revealed to Zoroaster 
 from the god Ormazd. The high priests are the only ones now 
 WHO are expected to be able to understand these sacred books. — 
 "Zend Avesta." 
 
 SHINTOISM. Since Shintoism has no strictly sacred t^^ritings, 
 it naturally does not deal with inspiration. It was only after 
 Buddhism came to Japan that Shintoism began to take a religious 
 turn. In 1700, A. D. a scholarly study began which aroused Shin- 
 toism to a religious-political revival. 
 
 MOHAMMEDANISM. :Moslems believe God sent down 204 
 sacred books. Their doctrine of inspiration is meclianical. The 
 "Koran" is uncreated and eternal. To deny this is rank lieresy. Tlie 
 original "Koran" is believed to be kept under the throne of God. — 
 J-2'11. L-19, 23, 28. 
 
 25 
 
GOD OR GODS OP THE SYSTEM. 
 
 CHRISTIANITY. ''God is a spirit, infinite, eternal and unchange- 
 able, in His being, wisdom, power, holiness, justice, goodness and 
 truth." — Westminster Catechism. 
 
 "We are the children of the converts of foreign missionaries, and fair- 
 ness means that I must do to others as men once did for me."— Maltble 
 D. Babcoclj. 
 
 BRAHMANISM. The gods of the Aryans, who preceded the Brah- 
 mans, were transferred, after being renamed, to Brahmanism. 
 Brahma was a new god from whom the Brahmans came. Every 
 Hindu has his Guru (Brahman) for his earthly god. — s-128. t-G-l. 
 B-vol. 1-123; vol. 11-54. E-27. 
 
 HINDUISM has a triad of gods: — Brahm the creator, Vishnu the 
 preserver, and Siva, the destroyer. Besides the.se, the Hindus make 
 any object a god — a tree, stone, cow, or a Brahman. A traveler 
 may step from a waiting train, set up a stone and say his prayers 
 to it.— n-107. q-273-287. r-137. s-122. E-98, 110-148. 
 
 BUDDHA had no god higher than a perfect man. He declared 
 that he knew no one he ought to worship. His followers have 
 erected his image in every Buddhist temple and millions offer their 
 prayers before them.— b-121, 124. d-65. e-C4. k-72. 1-176. E-59, 
 105. F-117. 
 
 TAOISM. The dragon, forces of nature, stars, serpent, tiger, 
 Tsaichin (the god of wealth), Lao-tsze, are some of the gods. They 
 did not worship idols until after Buddhism came, when they 
 borrowed its triad system of holy deities. — j-01. k-60. m-G79. F-729. 
 J-170-6, 180. 
 
 CONFUCIANISM. The one great god of Confucianism is 
 "Shangte" (supreme ruler of the universe), which is worshiped 
 only by the emperor. Confucius' picture is hung in all the school- 
 rooms and idolized by teachers and scholars. Ancestral worship 
 makes every father a god.— F-190, 191. J-197. 
 
 ZOROASTER taught that there is one god named Ormazd, who is 
 the creator of light and all that is good. His description somewhat 
 resembles IVIoses' description of Jehovah, and it is possible that he 
 had read the Pentateuch. He believed in a spirit of evil, which 
 arose out of chaos. 
 
 PARSEEISM has taken the two "spirits" of Zoroastrianism and 
 called them gods. Ornuizd and Ahriman, the gods of liglit and 
 darkness, are bitterly opposed to each other. Ornuizd will, hoAv- 
 ever, finally triumph. — B-vol. I-17G. 
 
 SHINTOISM. The supreme god is called "The Central and Su- 
 preme God of Heaven." Two gods, Isaname (female), and Isanagi 
 (male), the Adam and Eve of Shintoism, have been the source of 
 created things. They have many other gods and a sun goddess. 
 Heroes are deified.— a-41. d-GO. F-C73. J-33, 38. 
 
 MOHAMMEDANS believe in a God of only one person. They 
 teach that to admit that Jesus is God is to become a polytheist and 
 therefore an idolator. Their declaration is: "There is no God but 
 Allah, and Mohammed is his prophet." — r-91. Q-59. 
 
 Your mental furnishings may ho small, but if yon can live the humble 
 Christ life, Ko and show it to the heathen for that Is what they most 
 need to see. 
 
IDOLS. 
 
 CHRISTIANITY. "Thou shalt have no other gods before me," 
 is God's command. The sweet fellowship which the Christian enjoys 
 with his personal Saviour also makes him spurn the thought of 
 setting up any representation of Him to assist in his spiritual 
 communion. 
 
 BRAHMANISM. The idols are bathed and fed. They are put 
 to sleep and awakened by unearthly noises on conch shells. The 
 Brahmans believe the idol imprisons a spirit which consumes the 
 etherial portion of the offerings of rice, oil, butter or flowers. 
 
 HINDUISM. The Hindu pantheon has 330,000,000 deities. Be- 
 sides these, trees, rivers and fields are worshiped. Only a few of 
 their deities are represented in idol form. Silver, gold, iron, wood 
 and stone are used. Most of the idols are of evil gods. Good 
 spirits receive but little attention. — B-vol. 1-132. 
 
 BUDDHISM. Buddha opposed the idolatry of his day, and thus 
 object worship has been observed but little. The first objects were 
 the wheel of the law and the bodhi tree, both of which are now 
 largely supplanted by the image of Buddha. 
 
 TAOISM. The kitchen god has a strong hold on the Taoist 
 mind. It is believed to watch over and note every word and act 
 of the family, especially of the women while they work and gossip. 
 On New Year's eve, this god goes to the courts above and gives 
 a report of the family. On this night, special conciliatory offerings 
 are made. On the third day, he is royally welcomed back. 
 
 CONFUCIANISM. Confucian temples contain no idols except 
 perhaps a statue or painting representing Confucius, and he is 
 not exactly worshiped. Spirit tablets in the shape of small pieces 
 of board, neatly varnished, each inscribed with the name of one 
 of the sages, are arranged on pedestals. 
 
 ZOROASTRIANISM never seems to have been an idolatrous re- 
 ligion, except as the people worshiped natural objects, such as the 
 sun and fire. They never spit in the river, neither will they wash 
 their hands in it, nor allow anyone else to do so, for they greatly 
 reverence rivers. Zoroaster earnestly opposed idolatry, but was not 
 an iconoclast, as was Mohammed. 
 
 THE PARSEES have neither idols nor sacred objects except 
 the ever-burning fire. They have been accused of being fire worship- 
 ers but they resent it, declaring that they use the fire only as a 
 symbol through which to worship deity. 
 
 SHINTOISM. Pure Shinto shrines contain neither idols nor 
 graven images. As emblems of Shinto, they contain mirrors and 
 strips of paper hanging from wands. 
 
 MOHAMMEDANISM. Arabs before IMohammed's day were 
 idolaters, but afterwards, through his teaching, they became the 
 most iconoclastic people in the world. However, they possess ros- 
 aries, visit shrines, pray to saints, and give almost divine honor 
 to Mohammed though he himself denounced saint worship. 
 
 27 
 
SYMBOLS. 
 
 If CHRISTIANITY had a designed symbol it might be the "crosr, 
 and crown." However, it is not a "religion," but a life, and its best 
 representation is not an inanimate object, but a Spirit-filled Christian. 
 
 "Get close to the hearts you would win for Christ."— Pilkington. 
 
 BRAHMANISM. Each Brahman wears upon his forehead, breast 
 or arm, the particular mark ot his caste. It is marked on fresh every 
 morning and serves as an open testimony of his faithfulness to his 
 caste and god. 
 
 You have said : "I fear the climate," "my health," "that I cannot 
 learn the language." VThy should you not say : "I fear the heathen are 
 going into hell. I must go to them." 
 
 HINDUISM. The "iron bracelet" of the Hindus is placed on the 
 wrist of a woman when she is married, to show that by the laws of 
 Hinduism she is the slave of her husband. 
 
 "Nothing earthly will make me give up my work in despair."— David 
 Livingstone. 
 
 BUDDHISM. The image of Buddha stands out clearly as its sym- 
 bol wherever Buddhism exists. The position of the image (always 
 sitting) and the quiet, peaceful expression of the face depict its 
 teachings. 
 
 If you exchanged places with the heathen, would you believe them 
 converted, if they had your spirit and conduct? 
 
 Since TAOISM is practically the worship of demons, the "dragon" 
 is a fitting symbol of the religion. It is used on the national flag 
 and on postage stamps and the emperor is said to sit on a dragon 
 throne. 
 
 You may think you are enlarging your bank account by not giving to 
 missions, but at the judgment you may find every cent thus saved 
 is forever lost? 
 
 CONFUCIANISM. The ancestral tablet, so revered in all Chi- 
 nese homes, is a striking symbol of Confucianism. The father's ab- 
 solute authority, as head of the house, is exliibited in the respect 
 paid to the tablet after his death. 
 
 ZOROASTER Ixdieved, since Ormazd created the light, that the 
 sun, which is the largest of his created objects, would be a fitting 
 symbol of his presence. 
 
 Can you prove to Christ that you are not called to be a missionary? 
 
 THE PARSEES constantly use a picture of the "rising sun" as a 
 symbol of thoir religion. Their reason is the same as that which 
 caused Zoroaster to employ it in the beginning. A flame of fire is 
 also a much employed symbol. — F-575. 
 
 THE SHINTOISTS teach that the sun goddess gave a mirror to 
 her son Ninigi when he came to subdue tlie eartli, saying, "Look 
 upon this as my spirit." All shrines have a duplicate as a symbol of 
 the divine man within us." — F-ti73. J-38. J-27. 
 
 MOHAMMEDANISM. The crescent, which is the symbol of 
 Mohammedanism, is also the standard for the sultan of Turkey, who 
 is the head of the Moslem religion. 
 
 As regards Christ and missions you are a servant, yet you pass judg- 
 ment on the heathen as though you were their master. 
 
 28 
 
SACRED WRITINGS. 
 
 CHRISTIANITY. "All scripture is given by inspiration of God, 
 and is profitable for doctrine, for reproof, for correction, for instruc- 
 tion in righteousness: that the man of God may be perfect, thoroughly 
 furnished unto all good works."— 2 Tim. 3:16, 17. B-vol. II-256-2G4. 
 
 BRAHMANISM. Vedism, Brahmanism and then Hinduism, is the 
 successive order of this religion in India. The Vedas were the earliest 
 sacred writings. Then followed those found under "Hinduism." — 
 B-vol. 1-90; vol. 11-178, 259. D-96, 103-124. E-32. F-294. G-338. 
 
 HINDUISM. 1. Rig Veda, hymns addressed to the gods. 2. Code 
 of Manu, regulates Hindu social and domestic life. 3. Upanishads 
 (philosophy). 4. "Sutras" (proverbs). 5. Epic (poems). 6. Pura- 
 nas (for women). 7. Tantras. The Sanskrit language is sacred. — 
 n-26. B-vol. 1-89-138; 11-396. J-54. 
 
 BUDDHISM. The Pali language in which the "Tripataka," is 
 written, is a dead language, as is the Latin of the Catholic church. 
 The Tripataka consists of Buddha's sermons, his moral teaching and 
 philosophy. Tibetan Buddhist books differ considerably. — D-126-130. 
 F-114. G-352. 
 
 TAOISM. The preserved writings of Lao-tsze are called "The 
 Canon of Reason and Virtue." It equals less than half of Mark's 
 Gospel. A later Taoist book is "The Book of Rewards and Punish- 
 ments." It is widely read. The former is used but very little. — k-57. 
 n-26. B-vol. 1-89-138; 11-396. J-54. 
 
 CONFUCIANISM. The Confucian teachings are divided into two 
 groups: the "Five Classics," and the "Four Books." Some of these 
 books are: — "Lun-Yu," Confucian Analects; "Tahioh," great learn- 
 ing; "Chung Yung," doctrine of the mean; "Yeh King," the book 
 of changes; "She King," the book of odes; "Shoo King," the book 
 of history.— j -46. k-63. F-190. 
 
 ZOROASTRIANISM. "Avesta " contains twenty-one books, and is 
 said to have been originally written upon 12,000 cowhides. Now it is 
 one-tenth the size of the Bible, as many of the writings have been 
 lost. (See Parsee "Sacred Writings.")— B-vol. 1-178, 187-208; II- 
 395. G-381. 0-119. 
 
 PARSEEISM. "Avesta" consists of hymns and sermons of 
 Zoroaster with methods and instructions for worship. One section 
 gives a law against the demons. They acknowledge their sacred 
 books are not complete. 
 
 "I have one passion ; it is He, He alone."— Count ZInzendorf. 
 
 SHINTOISM. Kojiki is a "Record of Antiquities," or a collection 
 of oral traditions reduced to writing, A. D. 712. Nihonge, or "Chron- 
 icles of Japan," were composed A. D. 720. Engishike is the "Book of 
 Ceremonial Law," A. D. 927.— b- 105. F-673. 
 
 MOHAMMEDANISM. "The Koran," smaller than our New Testa- 
 ment, has no chronological order. It is never touched with unwashed 
 hands, carried below the waist or laid upon the floor. They declare 
 it will not burn. Arabic language in which it is written, is sacred. 
 — u-186. B-vol. 11-260, 381. D-28-33. F-489-491. G-236. J-241. 
 L-19, 25-30-34. Q-62. 
 
TEMPLES AND SHRINES. 
 
 CHRISTIANITY. In the Old Testament, the temple stood as a 
 type of Christ. In its inner sanetuarj-, God manifested His presence. 
 In the New Testament, God has changed the place of His abode to 
 the liearts of His children. ''Ye are the temple of the livinsr God." 
 —2 Cor. 6:10. ^ 
 
 BRAHMANISM has a multitude of temples, but no congrega- 
 tional worship. Spiritual fellowship in prayer, song and testimony 
 in a house set apart for public Avorship is quite unheard of among 
 the heathen. Temples grew out of the increasing population and the 
 popularity of certain gods, but the idea of public, social worship 
 never developed. 
 
 HINDUISM has many temples, shrines and sacred resorts. What 
 Jerusalem is to the Jew, so is Benares to the Hindu. Their idols, 
 symbols, sacred wells, springs, and pools are legion. The temples 
 number 2,000. The city contains 500,000 idols. 
 
 BUDDHIST temples are usually located in picturesque places and 
 have generous courts and capacious buildings. Thev are believed to 
 be the dwelling place of spirits. Priests and often 'monks and nuns 
 live in the temples or near by. Many wealthy people build temples 
 or pagodas as a work ol merit. 
 
 TAOISM. A common saying among Chinese is that the more 
 temples a village has, the poorer the people are, and the worse their 
 morals. The larger temples are built by subscription; the donors' 
 names and gifts, fictitiously enlarged, are conspicuously posted. 
 Sometimes funds are secured by special assessments on the land of 
 the villagers. 
 
 ^ CONFUCIANISM. Confucian temples are richly ornamented 
 within, the floor is paved and the walls contain landscape paintings 
 in the best style of Chinese art. These exist in every part of the 
 empire and in them the mandarins perform ceremonies in honor of 
 Confucius, in the second and eighth months of each year. 
 
 ZOROASTRIANISM. Herodotus, the "father of history," wrote: 
 "It is not customary for them (Persians) to have idols made, temples 
 built, and altars erected; they even upbraid witli folly those who do 
 so." ^ The persecutions of later years confirmed this practice which 
 is still seen in the plainness of the Parsee temples. 
 
 THE PARSEE temples are small, simple buildings containing 
 neither idols nor otlier sacred objects, except the ever-burning sacred 
 fire. The peculiarities of Parsoeism, around which cluster tlieir re- 
 ligious ceremonies, do not foster the erection of large places of 
 worship. 
 
 SHINTOISM. The Shinto places of worship are called "shrines." 
 They have two compartments: one containing the altar before which 
 the people worship, and another inner room containing the mirror. 
 The wood is never painted, indicating natural purity. The roof is 
 thatched and the interior destitute of furniture.— J -28, 37. 
 
 MOHAMMEDANISM. Tlie typical mosque is a dome-covered 
 building with a court yard surrounded by colonnades. :Minarets rise 
 above it from which the muezzin calls 'the faithful to prayer five 
 times a day. The pulpit end of the interior faces Mecca. 
 
 30 
 
WORSHIP. 
 
 CHRISTIANITY. Though Christians worship God directly 
 through Christ, yet they are exhorted not to forsake the assembling 
 of themselves together for public worship and fellowship, and are 
 further taught that all who worship God must worship Him in spirit 
 and in truth. 
 
 BRAHMANISM. Worship is mostly individual. Pilgrims prob- 
 ably number millions. Prayer or a brief ceremony makes up the ser- 
 vice. It requires over 100 ceremonies to go through the Benares 
 temples. Christianity has everywhere caused the heathen to have 
 some congregational services. — r-132. F-297. G-340. 
 
 HINDUISM. It is impossible to give a tithe of the ceremonies 
 and prayers offered to trees, cows, tools and gods, or the perform- 
 ances in dressing the idols and taking them to ride on a god-car. 
 Thousands gather to bathe at some river or sea on holidays. Ninety 
 per cent of the worship is through fear.— n-116, 127. r-131, 137, 152. 
 s-132. v-159-178. E-128. 
 
 BUDDHISM. Worship is offered three times a day over Buddha's 
 relics with an offering of flowers and perfumes and accompanied by 
 music. Sins are publicly confessed at the new and full moon. The 
 laity visit the temple for confession and to hear the sacred book 
 read. At times of pestilence people come for worship. — 1-176. 
 
 TAOISM. Prayers may be said privately, but certain ceremonies, 
 which are absolutely necessary, can be performed only by the priests 
 who shut up the kingdom to themselves that they may be enriched 
 by the fees of the helpless worshipers. — J- 174. 
 
 CONFUCIANISM. The service of the Confucianist is individual, 
 not collective, and is largely performed in connection with his wor- 
 ship before the ancestral tablet in his home. No public spiritual 
 teaching is given.— c-366. d-59. i-187, 190. j-53. k-G7. m-33. D-G2, 
 82. H-18. J-192. 
 
 ZOROASTRIANISM. Worshipers go to the fire temple whenever 
 they choose and offer prayers as long as they choose, as is practiced 
 by the Catholics in their churches. The priests' service begins at mid- 
 night, when evil spirits exercise their highest power. — B-vol. 11-11. 
 H-128. 
 
 PARSEEISM. There are no regular temple services where the 
 people are given spiritual instruction but there are special occasions 
 when the people assemble at the temple where prayers are repeated. 
 — r-59. F-575. 
 
 SHINTOISM. Priests bathe before service and wear paper over 
 the mouth while presenting offerings. Every worshiper must wash 
 his hands before approaching the god. In the morning they go out 
 and bow their heads and clap their hands before the rising sun. — a-43. 
 b-105, 142. F-G73. J-28, 34. 
 
 MOHAMMEDANISM. Friday is the day of worship when the 
 men gather at the mosques for prayer. Mosques are always open 
 and are frequented by worshipers. Once a week, dervishes whirl in 
 praise before Allah until exhausted.— n- 11 7. r-92-94. F-490. 
 
 The fact that you do not live up to the light you have is a proof that 
 the heathen cannot live up to their iight. 
 
 31 
 
THE PRIESTHOOD. 
 
 CHRISTIANITY. Under the Old Testament covenant, priests 
 were ordained for service under the law, but under the New Testa- 
 ment covenant the condition is stated in 1 Pet. 2:5: "Ye, also, as 
 lively stones, are built up a spiritual house, an holy priesthood, to 
 offer up spiritual sacrifices, acceptable to God by Jesus Christ." 
 
 THE BRAHMANS are a race of priests and their conceit and intel- 
 lectual pride is seldom e(iualled. They readily accept the worship of 
 Hindus, who call them their gods. Three million Brahmans are said 
 to be ascetics.— s-131. E-28, 37-38. F-294. 
 
 HINDUISM. The priests of Hinduism are among the most de- 
 graded in the world and they preach the most immoral teaching. 
 Nothing is too base for them, if it will help them weave more tightly 
 their coils around their victims. — A- 33 1-333. 
 
 BUDDHISM. The priests of Buddhism are exceedingly corrupt. 
 The Japanese papers openly condemned them for immorality. They, 
 like the Jesuit priests, take the vow of povertv, chastity and obe- 
 dience.— a-47. d-C9. f-129. k-71. i-70. A-326, 329, 334. G-28. J-150. 
 
 TAOISM. Exorcism and witchcraft are the arts with which the 
 Taoist priests hold in subjection the people of China. Their pope 
 has in his palace rows of sealed jars containing evil spirits that ne is 
 said to have imprisoned. 
 
 Christians sometimes feel that when prosperity favors them, Satan is 
 leaving tliem alone and God is blessing tliem. It may be vice versa. 
 
 CONFUCIANISM. The emperor is the sole priest of Confucian- 
 ism and offers sacrifice once a year, for himself and his people. Each 
 year he "plows the first furrow of spring," in honor of the god of 
 agriculture. — D-62. 
 
 If Jesus had done the same for yon that you have done for the 
 heatlien, what would be your condition today? 
 
 ZOROASTRIANISM. The high priest kept the holy fire always 
 burning in liis home from which all Parsees took a flame to light the 
 altar fires in their homes. It was necessary that he should know the 
 law by heart. 
 
 "Emotion is no substitute for action."— Pilkington. 
 
 PARSEEISM. The priesthood is hereditary. The dastoor or 
 priest has many duties. He confirms youth at fifteen in the Parsee 
 faith and puts on them the sacred shirt and string. He prays over 
 the dying and the dead. — F-1751. 
 
 "My heart burns for the deliverance of Africa."— Mackay. 
 
 SHINTO priests may marry. They may leave the priesthood. 
 Their service is chieUy the recital of a ritual, ofi'ering rice, beer, salt 
 and fruits, accompanied by shrill mournful music from fiutes. — a-43. 
 A-328. F-G73. 
 
 MOHAMMEDANISM. There are no priests, as they do not believe 
 in sacrifice for sin. They have teachers who are the most liigoted 
 of all Mohammedans. Their education is conthuMl to tlie "Koran." 
 "No crime is to be charged on the prophet." — "Koran" 33:38. — A-335. 
 
 If you give nothing to missions, docs it not mean that you are voting 
 that all efforts to save the lieuihcu shall be given up at once? 
 
PROPHETS. 
 
 CHRISTIANITY. A prophet was a person whom God chose and 
 endued to be His representative and to announce His message to 
 whomsoever He desired to send him. His message often contained 
 warnings of divine judgment coupled with an unfolding of future 
 events. 
 
 BRAHMANISM. The ancient Vedic hymns frequently speak of 
 the Kavis, or seers, who were believed to possess divine revelation 
 and secret wisdom. They were enabled to secure this wisdom by 
 drinking the delicious but intoxicating soma juice and were consulted 
 by those wishing guidance. 
 
 HINDUISM. The Hindu mind is so trained in superstition that 
 a priest has but to play upon that mental chord to gain any conces- 
 sion he desires. When once he gains the reputation of a seer, his 
 fame and success are assured. Five classes of men have been deified: 
 — noted kings, warriors, Brahmans, saints and sages. 
 
 BUDDHISM. Gautama was so occupied with exposing and de- 
 nouncing the conduct of the Brahmans, and with teaching the solu- 
 tion of the difficult problem of how one should live, that prophecy 
 did not seem to find a place in his thought. 
 
 TAOISM developed alchemists and philosophers who offered wis- 
 dom and length of life through drinking their elixir of immortality, 
 but its system has become so debased that it cannot now produce 
 men who aspire to anything above the conjurer's tricks. Its com- 
 munications are largely with evil spirits. 
 
 CONFUCIUS did not claim prophetic ability. He said the future 
 could be foretold only as it followed the past, 1. e., his rule for 
 future success was, to follow what had been a success with the 
 fathers. He, however, claimed wisdom intuitively, saying: "Tlie 
 sage knows things from birth." Having therefore no revelation to 
 use in urging on his teachings, he could appeal only to man's in- 
 stincts. — J -88. 
 
 ZOROASTRIANISM: "Every thousandth year Ormuzd shall send 
 a new prophet. He dared not send his great prophet because 
 Ahriman was too strong. Nevertheless Zoroaster was born and 
 Ormuzd then protected him and in his thirteenth year taught him 
 his commandments. At the end, the great prophet Sosyosh will 
 awaken the dead and hold the last judgment." 
 
 THE PARSEES believe that three great prophets will appear be- 
 fore the end of the world. They will perpetuate life, check the in- 
 fluence of the devil and restore truth and the Zoroastrian religion. 
 One of these will bring the new Parsee Bible which has hitherto 
 been unknown. 
 
 SHINTOISM began with simple nature worship without any 
 particular acquaintance of deities, except deified heroes. Tlie mikado 
 was a direct lineal descendant of the sun-goddess. The people 
 obe3'ed him as one possessing divine right, and the thought of 
 prophecy was outside the realm of their narrow minds. 
 
 MOHAMMEDANISM. Mohammed is said to have taught that 
 there were 144,000 prophets and 315 apostles. Adam, Noah, Abra- 
 ham, Moses, Jesus and Mohammed are the major prophets. There 
 were 22 minor prophets among whom were Balaam, Islimael and 
 Alexander the Great. The iman is, for the Moslem, a supernatural 
 revealer or saviour. — J-242. L-34-35, 107. 
 
 3 33 
 
MONKS AND NUNS. 
 
 CHRISTIANITY. The so-called religious retreats for men and 
 women are only found in sects which distort the free grace of the 
 Gospel and misinterpret the responsibility of every believer to work 
 out his part of "tlie Great Commission." 
 
 BRAHMANISM stands in the front ranks of the world's faiths 
 which produce religious idlers. The iron grip which Brahmans have 
 on the people, by virtue of their belonging to the highest caste, 
 makes it possible for them to secure public charities quite uni- 
 versally. They swarm over India like a horde of parasites. 
 
 HINDUISM betrays its inner self in its practice of marrying girls 
 to its gods which is done in reality, for licentious purposes. Tlioy 
 live in the temples or houses belonging thereto under the guise of 
 nuns. It is generally admitted that in all ascetic practices the 
 motive is some selfish gain. 
 
 BUDDHISTS. In China, fugitives from justice may escape pun- 
 ishment by taking priestly vows. Bankrupts repudiate their debts 
 by entering monasteries. Both men and women are eligible. Upon 
 them, celibacy is enjoined, and the rules of the order are so exacting 
 that they produce morbidness. A few nunneries exist under the 
 patronage of the Goddess of Mercy. Every Siamese man is ex- 
 pected to spend part of his life in a monastery. — E-50. J- 115. K-103. 
 TAOISM. Terrible results sometimes follow the practice of 
 asceticism. Monks who shut themselves in tiny cells and allow 
 themselves but little food often become insane from their morbid 
 meditations. Strange to say, however, their insanity is an evidence 
 to many that they have secured communication with the spirit world 
 and are possessed of superior wisdom and power. 
 
 CONFUCIANISM. The character of this system is such that 
 asceticism of the solitaire kind, for the purifying of the carnal 
 passions is not so popular as in other religions. Nunneries are 
 erected along the way to the sacred shrines, where nuns teach the 
 pilgrims and, in turn, often receive large amounts of money. 
 
 ZOROASTRIANISM formerly had an hereditary priesthood. This 
 prevented young men of other families from aspiring to that sacred 
 ollice and as there was no particular stress laid upon the merit-mak- 
 ing value of an ascetic life the monks were few in number. 
 
 PARSEEISM. The monks of Parsceism found in Persia are sim- 
 ilar to the dervishes of Mohammedanism, though much cleaner in 
 person and dress, because of which they loudly boast. They travel 
 about, dressed in blue garments, selling rings which they have made, 
 and begging a little from sympathetic people. 
 
 SHINTOISM. There arc virgin priestesses, as well as priests, 
 who minister at the shrines. Like most heathen cults, Shintoism 
 has absorbed not a few of its practices from other systems. Bud- 
 dhism is responsible for much of the ascetic life found among the 
 Shintoists of Japan. 
 
 MOHAMMEDANISM. The Arabs' nearest approach to monks 
 is seen in the dervishes who constitute orders of religious mendi- 
 cants. TIh'V are strolling story-tellers in Persia, while in Egypt 
 thov may be seen doing the sacred dance. Those who travel about 
 often go in rags and with disheveled hair, taking alms for their 
 support. 
 
 34 
 
BEGGING CLASSES. 
 
 CHRISTIANITY. Begging as a means of livelihood is forbidden. 
 Paul wrote: "If any would not work, neither should he eat." — 2 
 Thess. 3:10. "Six days shalt thou labor."— Ex. 20:9. "\Miatsoever 
 thy hand findeth to do, do it with thy might." — Eccl. 9:10. 
 
 BRAHMANISM. India is a land of beggars. Religion, poverty 
 and a passion for jewelry and big weddings, keep millions of people 
 on the verge of starvation. Bishop Thoburn states that 60,000,000 
 people constantly suffer hunger and fall easy victims in times of 
 drought and famine. 
 
 HINDUISM. While many beg because of poverty, the real beg- 
 gars are the religious mendicants. These fakirs adopt this easy 
 life of idleness, and under the guise of being holy men play upon 
 the feelings and fears of pilgrims and sympathizers. There are said 
 to be 4,000,000 in India. Rudra is the god of the beggars, as he is 
 also of thieves, brigands, hunters and fakirs. 
 
 BUDDHISM. The priests beg their living from door to door. 
 They also beg for the erection of temples. False priests, mendi- 
 cants and wizards exploit the people and live by alms. Twenty 
 thousand are said to live in Bankok, Siam, alone. Gautama practiced 
 and endorsed begging, which has resulted in the organizing of a large 
 number of "orders" of beggars, whose style and symbol includes 
 everything from public beggars to self -imprisoned monks. — J- 150. 
 
 TAOISM. Beggars seem to swarm in China. In cities they are 
 organized into powerful guilds, each beggar being given a district 
 which he is to work. If a merchant refuses to give when the beg- 
 gar calls, he may soon find several about his door who make it so 
 unpleasant that he is compelled to surrender and give to them all. 
 
 CONFUCIANISM. The beggar is one of China's parasites. Con- 
 fucianism has promulgated ancestral worship which has cost China 
 hundreds of millions of dollars. Families cannot leave the graves 
 of their ancestors, and thus large tracts of China are left undevel- 
 oped while family relatives increase to the overcrowding of the al- 
 ready inhabited portions, 
 
 ZOROASTER poured contempt upon the man who would not 
 work, but sought his food from house to house. He especially ex- 
 alted agriculture, — "Whoever cultivates barley, cultivates agricul- 
 ture, promotes the Mazdayasnian religion by a hundred resistances 
 (against the demons), a thousand offerings, ten thousand prayer- 
 readings." "When barley occurs, then the demons hiss, — when flour 
 occurs, the demons flee." 
 
 PARSEEISM. It is said: "A Parsee is never seen begging, as 
 the Parsee community always attends to the wants of its own poor 
 and suffers no member of its race to become a public burden." The 
 average amount of wealth in India is highest among Parsees. 
 
 SHINTOISM. While there are deserving poor who beg, yet the 
 mo'st commonly seen are the religious mendicants, some of whom 
 are priests or monks, while others are pilgrims who aspire to visit 
 the noted shrines and beg their way from place to place. These beg- 
 gars stand before the villager's door and sing songs for alms. 
 
 MOHAMMEDANISM. The classes that might be called the 
 "order" of beggars are the dervishes. They belong to various orders 
 from the priests to the musicians and tlie snake charmers. They are 
 often quite insolent in their demands, declaring they are related to 
 some great family and will curse the people who do not give. 
 
 35 
 
PILGRIMAGES. 
 
 CHRISTIANITY. Catholics have always had shrines containing 
 sacred relics to which thousands of pilgrims have flocked, affording 
 considerable gain to the priests in charge and none to tlic pilgrims, 
 Protestants find all those blessings in Christ which Catholics are 
 exhorted to seek in those disappointing pilgrimages. 
 
 BRAHMANISM. Bishop Thoburn gives the total number of de- 
 votees in India as being four million. JSIost of these devote a part 
 of their time to visiting the sacred rivers and temples. Benares is 
 the holy city of the Brahmans and is believed to be 80,000 steps 
 nearer heaven than any other city on earth. It requires six years 
 to make a complete pilgrimage of the river Ganges. 
 
 HINDUS. Pilgrimages among Hindus are popular and the holy 
 places and temples are very numerous. Benares, Ramesvara, Alla- 
 habad, Mutra, Tanjore, Madura, Tinnevelle, Ellora are among the 
 principal pilgrim cities. The Ganges and Jumna are sacred rivers. 
 Teeming thousands swarm to these places, many dying from fatigue, 
 hunger or disease. 
 
 BUDDHISTS. Gautama began his religious life as a pilgrim. He 
 left all, spent six years in the desert agonizing for revelations. Pil- 
 grimages have ever since been one of the fundamental features of 
 Buddhism. Shrines and relics are used as in the Catholic church. 
 In China there are five sacred mountains visited by pilgrims. 
 
 TAOISM. Pilgrimages are made to the Lunghu ^Mountains in 
 Kiangsi where the Taoist hierarch lives who is believed to have con- 
 trol of demons. Pilgrims are there shown long rows of sealed jars, 
 containing spirits of evil, imprisoned by the arch-magician, who cap- 
 tured them at the request of persons who have suffered from them. 
 
 CONFUCIANISM. Pilgrimages are made to the most important 
 of the 1,500 temples to Confucius; the greatest, located in Shantung, 
 possesses much beauty. Poor people are enabled to visit this, or 
 other sacred places, by a number forming a society to which each 
 member pays a certain amount annually, thus enabling one member 
 to go each year. 
 
 ZOROASTRIANISM. There seems to be no indication that 
 Zoroaster advocated pilgrimages. He indicated that the five most 
 pleasing spots on earth are, "the fire temples, the houses of pious 
 Zoroastrians, cultivated lands, stables, and pastures." 
 
 THE PARSEES reside mostly in Bombay and have no special 
 places to which they can go in India on holy pilgrimages. However, 
 they may be seen going away to the burning hikes, somewhere by 
 the Caspian Sea, wliere they believe the god of fire has his home. 
 They sometimes are seen at other pilgrim resorts in India. 
 
 SHINTOISM. Pilgrimages to holy spots, especially "high places," 
 are important in Shinto. Visitors to the great shrine at Kizuki, 
 Japan, number 250,000 annually. Over 10,000 pilgrims climb Mt. 
 Fuji every summer. The total munbcr who make pilgrimages to the 
 shrine of Ise is said to be half a million annually. ''They are really 
 picnic parties flavored with piety." 
 
 MOHAMMEDANISM. From 00,000 to 90,000 pilgrims reach Mecca 
 annually at the time of Hajj. Every INIoslem wishes to make this 
 visit once in his lifetime. There he visits the sacred mosque, kisses 
 the black stone, drinks sacred water, prays, pelts Satan and then re- 
 turns a "rock-ribbed fanatic." Before going, each pilgrim endeavors 
 to pay all his debts so he can be clean before Allah. — J-249. L-90. 
 
 36 
 
ASCETICISM. 
 
 CHRISTIANITY, as it is found in the Word of God, has no 
 cloister except its closet for prayer. It warns its followers against 
 hiding their light as under a bushel and commissions them to go 
 into all the world and preach the Gospel to every creature. 
 
 BRAHMANISM. The most wicked men can acquire power over 
 gods and men by devout asceticism. Thus, under Brahmanism, vast 
 power is gained without morality. An ascetic, who exhibits his 
 sufferings, gains great power among the people of his faith. 
 
 HINDUISM teaches that the source of corruption is in the blood 
 and that if it can be dried up the passions will be subdued. Tens 
 of thousands cease all labor and give themselves to mortification 
 of the flesh and sometimes self-inflicted tortures. _ Vows of silence 
 are taken. An arm is sometimes held in one position until it be- 
 comes rigid. 
 
 BUDDHISTS. Asceticism finds a large place in Buddhism which 
 requires separation from the world and annihilation of self through 
 repression of all desire. The action of each sense must be watched 
 and crushed. "Let the householder leave home, clad in a yellow 
 robe, and wander alone like a rhinoceros." Gautama, the founder, 
 was an ascetic until his death, though he did not believe in self- 
 torture.— B-vol. 11-404. J- 101. 
 
 TAOISM. Many attempts have been made to unite Taoism and 
 Buddhism, but the Taoists have always refused to adopt the celibacy 
 of the Buddhists. The founder of Taoism spent his life as an ascetic 
 and taught that man can best be purified by habitual silence and 
 meditation. 
 
 CONFUCIANISM. Ancestral worship antagonized asqeticism. 
 Calamities, however, often cause people to enter seclusion for a 
 time. Confucianism does not arouse the ascetic spirit as do many 
 other religious. It has no horde of priests whose lives attract young 
 men toward religion and its teachings deal with active life rather 
 than that of monastic seclusion. 
 
 ZOROASTRIANISM. The founder of this system was evidently 
 a thoughtful person of much insight into human nature and a practi- 
 cal view of affairs. This, coupled with the fact that it was confined 
 to a few followers in Persia did not encourage asceticism, though it 
 recognized the practice. 
 
 PARSEEISM does not tend to asceticism. The Parsees are of a 
 practical turn of mind and are remarkably successful in business, 
 ship-building, constructing railroads, etc. Their number is too 
 small and their business sagacity too keen, to futnish many idlers 
 to become monks. Their priesthood being hereditary furnishes no 
 bait tor monastic living. 
 
 SHINTOISM never had the ascetic spirit until Buddhism was 
 introduced into Japan, and its priests were compelled to adopt it 
 to save themselves and their system. Shintoism was hero worship 
 rather than the idolizing of begging priests. One of man's highest 
 duties was to protect his emperor. The life of an ascetic was not 
 considered of much practical value. 
 
 MOHAMMEDANISM. Asceticism seems to have as small a place 
 in Mohammedanism as in any non-Christian religion. It partakes 
 largely of pilgrimages to Mecca and Medina, and strict observance 
 of ceremonial customs. 
 
 37 
 
MERIT-MAKING. 
 
 CHRISTIANITY acknowledges but one source of merit and that 
 is in Christ. After a person has been born again, and made a new 
 creation in Christ Jesus, there is the promise of a reward for his 
 service, if faithfully done for the glory of God. 
 
 BRAHMANISM. The millions of Brahmans who live ascetic lives 
 in India are influenced to do so largely from the standpoint of 
 merit, although other motives are apparent and are more noticeable 
 to the traveler. The practices in self-denial are frequently those 
 calculated to appeal to the sjnupathy of their friends and admirers. 
 
 HINDUISM. It is considered a pious act in India to build a 
 temple, to dig a tank for water, or to plant a tree by the roadside. 
 Some take the "vow of silence" to minimize the number of sins com- 
 mitted; others measure their length on the ground, over and over, 
 for miles to a temple, to gain the favor of some god and to prepare 
 the way for the answer of the prayer they expect to offer. — J-65. 
 
 BUDDHISM. One of the teachings of this religion is: "By one- 
 self the evil is done, by oneself one suffers, by oneself evil is left 
 undone, by oneself one is purified. Purity and impurity belong to 
 oneself; no one can purify another." Asceticism and celibacy are 
 essential to salvation. Great merit is obtained, simply by repeating 
 the name of Buddha many times, and by charity. — J-11, 120, 126. 
 
 TAOISM. Rich men hire servants to go about the city and 
 gather up pieces of paper containing printing. These are burned be- 
 fore the god in the temple of literature and give great merit. Some 
 keep merit account books in which they credit themselves with every 
 good act, and charge each bad act against themselves. This kind of 
 work atones for all manner of evil. 
 
 CONFUCIANISM has for its ideal virtue the simple doing of one's 
 duty. Chinese beggars appeal for alms by saying: "Do a good ac- 
 tion," or "Act virtuously, that you may obtain sons and grandsons." 
 These views are, however, the result of the teaching of Buddhism 
 rather than Confucianism. 
 
 ZOROASTRIANISM says: "Merit for both good and bad deeds 
 increase with time as does money put out at interest." Thus, a 
 meritorious deed in youth is more effective than the same deed in 
 old age. Destiny of all is decided by the weight of deeds, the slight- 
 est over-balance, eitlior good or bad, determining the future abode. 
 
 PARSEEISM pictures the gods as bidding for gifts, while they 
 promise to reward the givers with both temporal and spiritual things. 
 Stress is laid on philanthropy, righteous living, and the observance 
 of ceremonials inculcated by the Parsee religion. Between heaven 
 and hell is the "bridge of the gatherer," over which the soul of the 
 pious alone can pass, while the wicked fall into hell. 
 
 SHINTOISM having no moral system and no eschatology, no sin 
 and no real salvation, naturally has no place for merit-making. Any 
 practice of its followers along the line of penance and merit-making 
 have come from Buddhism, the influence of which almost shook the 
 skeleton of Shintoisni to pieces. 
 
 MOHAMMEDANISM lays considerable stress on the merit of good 
 works in spite of its denial of man's free agency and its strong 
 claims of predestination. Five things are especially meritorious: 
 Confessing the creed, prayer, fasting, legal alms, and pilgrimages. 
 "Every good act done shall receive from ten to seven hundred re- 
 wards'."— J -245, 248. L-39-41. 
 
 38 
 
PENANCE. 
 
 CHRISTIANITY. The Romish church makes much of penance. 
 Protestantism believes that everlasting life is the free gift of God, 
 and that we are not saved by works, but by unmerited grace. Pen- 
 ance implies that Christ's work was incomplete for a full salvation 
 and also that sinners have inherent ability to earn righteousness. 
 
 BRAHMANISM. In the "Bhagavat," it is said that Brahma, by a 
 penitence of 15,000 years, created the universe. A sage of lower caste 
 became a Brahman by penance in spite of the gods. A Brahman 
 who has lost caste may be restored by taking the sacred pill composed 
 of the five parts of the cow, viz.,— milk, curds, butter, dung and 
 urine.— B-vol. 1-131. 
 
 HINDUISM. Knowledge alone liberates the soul, but penance is 
 useful to insure a happy transmigration from lower to higher forma 
 of life. Eating improper food, receiving a present from a wicked 
 person, etc., requires penance. Drinking boiling hot whiskey absolves 
 if it scalds the body.— "INIanu." R-398. 
 
 BUDDHISM. Buddha practiced penance and allowed his followers 
 to do so. Some methods were to go naked, to have loose habits in- 
 stead of being neat, to lick the hands clean with the tongue instead of 
 washing them, to refuse to eat anything given or prepared, and 
 sometimes to wear clothes taken from a corpse. The motive was, 
 perhaps, more often that of self-abasement than penance for sin. ^ 
 
 TAOISM teaches that rewards and punishments all come in this 
 life. Their deeds and gifts of a penitential character are somewhat 
 like bribes to buy otf the spirits, for they reason that if men can 
 be bought, why cannot the gods. In fact, the whole system, as prac- 
 ticed by Taoists, has for its aim the influencing of the inhabitants 
 of the spirit world and escaping the penalty which should come to 
 them for conscious wrong doing. 
 
 CONFUCIANISM. Philanthropy and charity are the means 
 whereby one's evil tendencies may be overcome and self -mastered. 
 The motive is not so much the idea of penance for sins committed, 
 as the weeding out of wrong habits and the cultivating of good 
 ones, with the hope that, in the end, all evil will be eliminated. 
 
 ZOROASTRIANISM taught that good deeds would overcome evil 
 ones. If a person had done wrong, he could make up for it by doing 
 an extra number of good deeds. These, when placed in the balances, 
 would outweigh the evil ones and entitle the person to pass to the 
 abode of the righteous. 
 
 PARSEEISM. When a Parsee commits a sin, he is expected to 
 go and freely confess it to his father confessor, the priest, and to 
 fulfill whatever penance the priest enjoins, which often may con- 
 sist in killing a certain number of vicious animals or in saying a 
 certain number of prayers. 
 
 SHINTOISM had no moral code until after the arrival of Bud- 
 dhism in Japan. Modern Shinto writers explain this by declaring 
 that "originally Japanese nature was pure, clean, and sinless, pos- 
 sessing no evil or wrong." They admit that the moral code is nec- 
 essary now because of their contact with surrounding nations. 
 
 MOHAMMEDANISM. Fatalism, based upon tlie inflexible sov- 
 ereignty of a god who irrevocably foreordains each individual's des- 
 tin^^ has warped ISIohammedanism almost beyond the thought of for- 
 o-iveness. Nevertheless, there lingers the belief that a life full of 
 good acts will be rewarded. 
 
 39 
 
SUPERSTITIONS. 
 
 CHRISTIANITY stronfjly opposes superstitions, as they are mere 
 fancios given the place of facts. This eliminates faith and makes life 
 to be controlled by uncertainty, \vhich is contrary to every element of 
 Christianity. 
 
 BRAHMANISM. Their particular stress is to "eat correctly, 
 drink correctly and marr}'- correctly," and all manner of evil results 
 mav come from the neglect of these commands. Thev are all their 
 lifetime subject to bondage.— A-317. B-vol. 11-179. F-297-8. 
 
 HINDUISM. They believe there are 8,400,000 human, animal and 
 plant lives through which man may transmigrate. Day and night 
 they live in fear of "ghosts, omens, signs, the evil eye, evil days, evil 
 spirits, devils and haunted burning grounds." — r-lGl-lG4. A-310. 
 
 BUDDHISM. A common water snake is believed to be the embod- 
 iment of the god of the floods, so when the rivers overflow, these 
 snakes are sought out and worshiped. Even Li Hung Chang went to 
 a temple into which one had crawled and worshiped it. — E-383. i-19G- 
 198. 1-173. r-73. A-315. 
 
 TAOISM. The Chinese superstitions concerning Feng-shi are the 
 strongest and most numerous of all. In fear of this mysterious, yet 
 unknown influence, the}' have demolished churches, torn up railroad 
 tracks and driven foreigners off the walls of the cities to their homes. 
 — k-GO. 1-187-189, 223-239. A-312-314. F-727-9. J-179. lv-151, 159, 
 161. M-lOG-122. 
 
 CONFUCIANISM. A merchant, on opening a new store, explodes 
 a quantity of fire-crackers to drive away evil spirits and give "good 
 luck."— C-163. 
 
 "I will place no value on anything T have or may possess, except in 
 relation to the kingdom of Christ."— David Livingstone. 
 
 ZOROASTRIANISM. ^AOien a person dies, a dog is brought into 
 the room. If it will look into the dead person's face, it is a good 
 omen, and if not, it is a sign of bad luck. The dog accompanies the 
 deceased body to the "tower of silence." 
 
 A PARSEE on sneezing, snaps his thumb and finger and says, "Go 
 away, devil; go off where you belong." On lighting a lamp or a fire, 
 all the family turn toward it, clasp hands in prayer, and say, "Sa- 
 hibji," "Salaam," a term of greeting between friends. 
 
 SHINTOISM. A mirror is often carried in dark woods or places 
 where si)irits are feared, as it is believed the mirror will frightrn 
 them away. By paying a sen or two, to priests at the shrine, you can 
 draw a lot which gives good or bad luck. — d-Gl. F-G73. J-39. 
 
 "When MOHAMMED'S parents were married," it is said, that "200 
 Koreish girls died of broken hearts, and on the night Mohammed was 
 born all the sacred fires of the Parsees went out. all the idols in the 
 world fell over, and the river Tigris overflowed its banks. — r-80. 
 A-318. Q-Gl. 
 
 40 
 
SORCERY. 
 
 CHRISTIANITY. Everywhere throughout the Word of God, 
 sorcery is denounced because of its evil character and alliance with 
 Satan. Moses, Samuel, Isaiah, Ezekiel, Hosea, Micah, Malachi and 
 Paul spoke of the practice of sorcery and denounced it. King Saul 
 lost his life partly because of it. 
 
 BRAHMANISM. The mantras or charms used by Brahmans in 
 consecrating idols consist of passages from the Vedas. "The gods 
 are subject to the mantras and the mantras to the Brahmans." Thus 
 the Brahmans exert magic power over their worshipers. 
 
 HINDUISM. The wily Brahman priests, with the mantra as his 
 ready tool, plays easily on the spellbound Hindus whose minds are 
 tortured day and night with fear from tlie myriads of superstitions, 
 ghosts, demons, demigods and deified saints which they are told 
 haunt their pathway and can be dispelled only by Brahman priests. 
 
 BUDDHISM. Great powers of sorcery are attributed to Chun-ti, 
 the female Buddha, yet Buddha denounced the Brahmans who earned 
 their livelihood by low arts of sorcery and divining. He stood out 
 firmly against a multitude of groveling practices of his day which 
 were employed by idle Brahmans to secure their living. 
 
 TAOISM. Geomancy is a strong characteristic of Taoism. Its 
 priests are expert in magic and constantly play upon the many su- 
 perstitions of the susceptible Chinese. Dr. Griffis calls this mental 
 pandemonium from fear of evil spirits, "the delirium tremens of 
 paganism." Priests, by this means, can inflame a mob to fury and 
 madness in a very short time. 
 
 CONFUCIANISM. Before a Chinese will build a house, or dig 
 a grave, he must consult the geomancer, who, by incantations, will 
 discover from the spirit world the proper place to locate it. Thus 
 "fungshui" holds the Chinese with a grip of steel and the sorcerers 
 profit immensely thereby. 
 
 ZOROASTRIANISM. The founder of this system of religion was 
 opposed to all forms of the black arts. He is believed to have been 
 acquainted with a portion of the Old Testament teachings and to 
 have been thereby influenced against idols and the tricks of the 
 Oriental cults. 
 
 THE PARSEES do not practice sorcery but they are possessed 
 by a slavish superstition to their rites and ceremonies; such as 
 bringing a dog to look into the face of a dead man before burial, 
 that all evil spirits may thus be driven away. 
 
 SHINTOISM. The priests practice cunning tricks upon the wor- 
 shipers. "In their ordeals of water and fire they make clever use of 
 the pheHomena of water boiling on mountain heights at a low tem- 
 perature, and of the heat absorbing qualities of salt." 
 
 MOHAMMEDANISM. Rings are worn against the influence of 
 evil spirits. The child-witch is feared by evej-y mother. Amulets 
 are placed on children to protect them from tlu- avil eye. A chapter 
 from the "Koran," or certain names of God, or names of the prophets 
 are worn as amulets. The "Koran" forbids divining by arrows.— U-42. 
 
 41 
 
ANCESTRAL WORSHIP. 
 
 CHRISTIANITY. The teachings of the Bible concerning the sin- 
 ful, dopraved nature of man and the exclusive right of God to accept 
 worship, excludes all thought of ancestral worship. Christians are 
 not taught to expect any communication from deceased relatives nor 
 that they will act as mediators for them before God. 
 
 BRAHMANISM. The Brahman, being one of the highest caste, 
 gains almost infinite power over Hindu minds. He poses before 
 them as an intercessor and promises that, after death, he will act 
 as a forerunner for those who pay proper respect to him, and will 
 pave the way for them in the world to come. 
 
 HINDUISM. The oldest son performs ceremonies at his father's 
 death and others a year after. Once he must perform a pilgrimage 
 to some sacred stream or lake to burn the "pind" to his father's 
 manes. The neglect of this may seriously offend the father's spirit 
 and cause him to take revenge on his forgetful son. — s-125. E-91. 
 
 BUDDHISM. Ancestral worship is a worship of fear. Departed 
 spirits are believed to have greatly enlarged freedom and increased 
 power, and the father especially must be honored or revenge will be 
 forthcoming. It is estimated tliat the Chinese spend over $150,000,000 
 annually on the worship of their ancestors. 
 
 TAOISM. Ancestral worship in China has caused a great desire 
 that a boy be born in each home, because girls cannot perform this 
 ancestral rite. The eldest son often sleeps by his father's coffin 
 for a time after death. Ancestral worship has produced a strong 
 family tie. Disembodied spirits are believed to have the same gen- 
 eral wants as when living on earth, and this worship attempts to 
 supply that need. 
 
 CONFUCIANISM. Ancestral worship is the real religion of 
 China. Confucianism has been its most ardent advocate. At the 
 father's death, the eldest son places his name on a wooden tablet 
 which is retained in the family for one or two generations. Offerings 
 are made to it from time to time and pilgrimages are made to the 
 tomb.— J-201-207. 
 
 ZOROASTRIANISM did not seem to teach the worship of an- 
 cestors, but it placed those who had been remarkably successful in 
 life upon a pedestal in the hall of fame and pointed to them as illus- 
 trious examples, for all others to follow until they too arrive at 
 the ''resting place from which nobody can turn out the occupants." 
 
 PARSEEISM does not teach ancestral worship. Each individual 
 possesses only one personality from birth throughout its entire ex- 
 istence. The fear of departed spirits is not a distinctive teaching 
 of Parseeism. 
 
 SHINTOISM. Ancestral worship, including the performing of 
 rites to the memory of tlie so-called divine ancestors of the sovereigns 
 of Japan, is a distinctive practice of Shintoism. Since Shintoism has 
 ceased to be a religion, the priests have caused trouble for some 
 Christians by trying to compel them to observe these rites. 
 
 MOHAMMEDANISM. On Friday the people visit the graves of 
 relatives and pay their respects with prayers and tears. The priests 
 are employed to road the "Koran" at the grave. Visits are paid to 
 the graves of prominent people that prayers may there be made. 
 
 42 
 
VIEW OF MAN'S DUTY TO MAN. 
 
 CHRISTIANITY. "Love your enemies, bless them that curse 
 you, do good to them that hate you, and pray for them which despite- 
 fully use you, and persecute you."— Matt. 5:44. "Love thy neighbor 
 as thyself."— Matt. 19:19. "^Miatsover ye would that men should 
 do to Vou, do ye even so to them."— Matt. 7 : 12. 
 
 BRAHMANISM denies the unity of the human race. Brahmans 
 are the gods, while women and the outcasts do not even have souls. 
 The Brahmans have no responsibility to care for others.— F-299. 
 G-334. 
 
 More soldiers went to the Philippine Islands from the United States 
 in six montlis tlian have ever gone as missionaries to all lands trom all 
 America. 
 
 HINDUISM is the most cruelly neglectful of all religious systems. 
 Its caste system prohibits anyone from even touching those of an 
 alien caste. Its treatment of the dying is shocking and barbarous. 
 
 Do yon desire to be rich?— then win souls. Every one is worth more 
 than a world. 
 
 BUDDHISTS are very careful to be kind to insect and beast, but 
 are neglectful and often cruel to their own kindred, for fear they 
 may encounter the wrath of the spirits wdiich are punishing them 
 for sin.— d-74-78. B-vol. 1-156. F-llQ, 120. 
 
 TAOISM says: "Do not expose the faults nor conceal the vir- 
 tues of others. Feed the hungry, clothe the naked. Do not over- 
 throw others that you may take their place." 
 
 God knows your excuses for not going as a missionary. Have you 
 ever thought of letting Him answer them instead of answermg them 
 yourself ? 
 
 CONFUCIUS gave a splendid principle for saving oneself trouble. 
 "Do not do unto others what you w^ould not have others do to you." 
 He taught peaceable relations between all classes.- a-26. B-130. 
 f-132. m-278. D-C3-67, 69. 
 
 ZOROASTER said: 'T)evote your life to good works and eschew 
 evil." This is the sum of Zoroaster's teaching concerning man's 
 duty to man. Their system of living is communistic. 
 
 "The conversion of the world is the will of Christ and therefore it 
 is our bounden duty."— Bishop Selwyn. 
 
 PARSEES. No sect of non-Christian people have a higher stand- 
 ard of duty to man than the Parsees. Honesty, fidelity to one's 
 promise, and charity, are cardinal virtues. None are beggars. One 
 man gave $1,500,000 to charity.— F-574. 
 
 SHINTOISM. "Follow your natural impulses and obey the laws 
 of the state" is the gist of Shinto teaching. The ethical teaching is 
 very crude and some statements are even bad. — b-16. 
 
 Many of the true heroes of the world are not in athletics, or in battle's 
 carnage, but plodding away in obscure mission fields. 
 
 MOHAMMEDANS profess and often practice great loyalty to 
 those of their own religious faith, but more often are jealous, sus- 
 picious and revengeful. From all others, they keep separate and 
 show hatred.— A-422. F-496. 
 
 "That land is henceforth my country which most needs the Gospel."— 
 Count Zinzendorf. 
 
 43 
 
PLACE GIVEN TO WOMEN. 
 
 CHRISTIANITY. No religion in the world gives woman her right- 
 ful place, except Christianity. The Bible teaches that, as a sinner 
 she needs salvation, as a woman she deserves respect and esteem, as 
 a relative she merits love. "Husbands, love your wives, even as 
 Christ also loved the church." — Eph. 5:25. 
 
 BRAHMANIvSM. Originally woman held a high place, but now she 
 is a slave and her husband is her god. It is a sin for her to read 
 the "Vedas." Her face must never be seen by any man, except her 
 husband.— 0-48-74, 12G-130. p-223. q-146-166. t-143. v-89-108. B- 
 vol. I-llO. F-296. 11-91. 
 
 HINDUISM. Woman is considered so degi'aded that a Brahman 
 who is reading his scriptures must cease if she is passing his door. 
 No other religious system can approach the cruelty shown the women 
 under Hinduism.— n-94, 100, 223. o-148. 0-73-107. r-116-128. W- 
 40-130. 
 
 Hear this cry of a Hindu woman : "O God, let no more women be 
 born in India." 
 
 BUDDHISM. In childhood, a girl must obey her father; after 
 marriage, her husband, and if a widow, her son. She dare do noth- 
 ing without her lord's permission. She has no soul and her only 
 hope of heaven is to be reborn a man.— b-31-32. B-200-201. F-119. 
 
 TAOISM. Polygamy is practiced. Girl babies are unwelcomed. 
 This system allows foot-binding, and endorses the slavery of women 
 to their husbands. The "Book of Rewards" teaches, "Do not listen 
 to what your wife says." 
 
 The disciples left their business for Christ Why cannot you do the 
 same? 
 
 CONFUCIUS used the words "small fidelity" to show the strength 
 of the relations necessary between man and wife. A woman may 
 be divorced for "talking too much." Woman is tolerated because she 
 is necessary to the race. — j-58. B-vol. 1-61. F-191. 
 
 ZOROASTRIANISM. The wife is queen of the home. She holds 
 a high place in authority and affection. To be an ideal wife she must 
 be obedient and chaste, educated and wise, modest, courteous and 
 cheerful. 
 
 Jesus did not come to the earth and die for nothing, but do you not 
 almost malie it so when you neglect to send the Gospel to the heathen? 
 
 PARSEEISM. Marriage is sacred; polygamy forbidden, and di- 
 vorce is not legalized. Disobedience is a great sin, punishable after 
 death. The wife stands on a social equality with her luisband and 
 is mistress of the home. — n-54. r-54, CO. F-374. H-118. 
 
 Under SHINTOISM, woman probably had a higher place than 
 after Buddliism entered. Now Shinto women are enslaved. They are 
 often found as holy dancers in the Shinto shrines. — b-111. F-074. 
 
 "If yon are contrihutins less to missions this year than you did last 
 year, does it mean that you desire some of the worli of Christ to stop?" 
 
 MOHAMMEDANISM. A man may divorce his wife by saying: 
 "Thou art divorced." Her duty is implicit obedience and reverential 
 silence in his presence. A woman's hope of heaven is to have a 
 husband and tlius get in to be his attendant. — n-09. 0-7C. r-82-85. 
 A-305. D-35, 47. 
 
 One missionary said she had been asked a hundred times by women 
 for some drug that would end their misery. 
 
 44 
 
HONESTY. 
 
 CHRISTIANITY. "Let him tliat stole steal no more."— Eph. 4:28. 
 "Provide things honest in the sight of all men." — Rom. 12:17. 
 Christianity provides moral power in the Word of God and by the 
 Holy Spirit to overcome every dishonest tendency. 
 
 BRAHMANISM. The pride of an Oriental is to conceal his mind 
 and purpose. A Brahman may be a thief or a murderer and yet 
 be received in full fellowship by his caste.— R-5, G. 
 
 HINDUISM. There is a proverb: "Trade does not go on without 
 falsehood." The Assamese have hardly a word in their language 
 to indicate strict honesty. Untruthfulness, dishonesty and perjury 
 are notoriously common in India. Lying and stealing are all but 
 universal. One man while in the midst of lying about his work, 
 refused to touch an old dry bone as it was contrary to his religion. 
 
 BUDDHISM. A Chinaman, who broke his promise, replied that 
 it was of no consequence for he could make another just as good. 
 There are few non-Christian Chinese who have a well-developed 
 conscience. "Keeping face" is of first value and as long as a wrong 
 act is not found out there is nothing to worry about. 
 
 TAOISM. The deception of the priests have filled China with 
 "ways that are dark and tricks that are vain." The "squeeze 
 system" equals the graft of any land and is universal. It per- 
 meates government, business and society. The sin of dishonesty is 
 in being found out. Robbery is a high art. Officials are given 
 little or no salary and are expected to squeeze their living from the 
 people, and something also for officials higher up. 
 
 CONFUCIANISM. In popular intercourse and diplomatic nego- 
 tiations, the unchristianized Chinaman is untruthful. If entrusted 
 with a thing of value, he will guard it zealously, but if not, he will 
 steal it readily. His religion does not restrain him because he 
 can make up for any sin by penance. Business honesty is well 
 authenticated among many. 
 
 ZOROASTRIANISM. "Lying is regarded as the most discredit- 
 able thing; next to it is the incurring of debt, chiefly because the 
 debtor is often compelled to tell lies." Zoroaster insisted upon 
 honesty and charity as a means of vanquishing evil. 
 
 PARSEEISM advocates honesty. The Parsee merchants are con- 
 sidered among the most reliable in India. Their contact with Eng- 
 lish and Europeans has caused them to adopt much the same 
 general business methods. 
 
 SHINTOISM. "If a lie is politic and convenient, not many un- 
 saved Japanese will respect truth for its own sake." "Patriotism 
 and loyalty to public responsibility save them to a notable ex- 
 tent from official dishonesty and corruption." Shinto furnishes no 
 examples of redeemed men picked up from the gutter and made 
 honest and pure. 
 
 MOHAMMEDANISM. "Truthfulness is one of the lost arts" in 
 Mohammedanism. "Verily a lie is allowable in three cases: to 
 women, to reconcile frienos, and in war." After twelve centuries, 
 the Arabs are a nation of robbers. One Persian said: "Lying ia 
 jotting this country."— Xi-119. 
 
 45 
 
MORALITY. 
 
 CHRISTIANITY requires strict morality. "It is the only re- 
 ligion which (loos not hopelessly confound the moral, the immoral 
 and the morally indillVMont." It is the only religion which gives the 
 power needed to attain its ideals. 
 
 BRAHMANISM. Brahmans use their position and authority to 
 exact anything they desire from the lower castes, and the losers 
 dare not complain. Marrying girls to the gods, only to make them 
 temple prostitutes, is among their worst practices. Their self- 
 exalted position and pantlieistic beliefs have made them feel ir- 
 responsible in matters of moral evil. 
 
 HINDUISM. The law of caste is more observed than the law 
 of conscience. Hinduism endorses immoral acts, while Christianity 
 denounces them. Eeligion is quite severed from morals. An im- 
 moral person may be very religious. It is said that one of their gods 
 had his limbs drop off because of his immorality. 
 
 BUDDHISM was one of the best of the great non-Christian 
 religious systems. It was a moral system but had not moral 
 power. Therefore, it failed utterly to touch India's deplorable 
 immorality which so shocked Gautama. However, he appealed to the 
 intellect only and left the soul untouched. 
 
 TAOISM, which is practically demon worship, cannot be expected 
 to have a high moral standard. A successful liar is honored, pil- 
 fering is a universal habit among servants, and judicial corruption 
 among officials. Immorality, so common, develops its blighting 
 fungus everywhere. 
 
 CONFUCIANISM. The Chinese do not make an open show of 
 their vices. They are greatly shocked at the public advertising 
 which English papers give to crime, licentiousness, divorce and 
 drunkenness. They wonder why newspapers are allowed to drag 
 everyone's failure into the lime light. Confucianism has never 
 encouraged cruelty nor sensuality. 
 
 ZOROASTRIANISM. "Think purely, speak purely, act purely." 
 The "Zend Avesta" sacred books are free from immorality and 
 cruelty both in their characterization of deity and in their directions 
 for worship. 
 
 PARSEEISM. "Avoid all arrogance and envy, all lying and 
 slander, all unchastity, magic and vice. Keep thyself pure." The 
 Parsees follow this teaching more closely than most Orientals 
 follow their religion, and have reached as high a standard of morals 
 as is usually found, except in those whom Christ has delivered from 
 sin's guilt and power. — N-15. 
 
 SHINTOISM.— A Shinto teacher asserted that the Japanese had 
 »o need for a system of morals, as each person acted rightly if he 
 only consulted his own heart. Shinto has no definite moral code, 
 lays down no particular precepts or doctrines and prescribes no 
 ritual. 
 
 MOHAMMEDANISM permits sensuality during this life and 
 promises it for the life to come. Thus religion has become divorced 
 from morality. One of the most severe charges of Mirza Ali ]Mo- 
 hammed against the jMoslem clergy in Persia was their scandalous 
 vices. The activity of Arabs in slave dealing is also a black scar 
 on the morals of Moslems. — J-258, L-111, 119. 
 
 46 
 
TREATMENT OF THE POOR. 
 
 CHRISTIANITY stands far ahead of any non-Christian religion 
 or unbelieving organization in the world in its care of the poor. 
 It has given the pattern, the motive, and the impetus to all efforts 
 for the needy. The heathen let the poor suffer and even kill them, 
 until Christianity shows them their duty. 
 
 BRAHMANISM presents no balm to poverty. Religious and so- 
 cial customs are so rigid that families are plunged into debt for 
 life by a marriage or a funeral. Merciless money lenders prey upon 
 people and shyster lawyers urge on any breach of friendship to get a 
 case in court. Travelers are often left to die, if their caste is not 
 known. 
 
 HINDUS. The average income of a laborer in India is $1.50 
 per month, and 60,000,000 are said to go to bed hungry even in 
 prosperous years. Famine mows down these famished people rapidly. 
 Caste is so binding that even the dying refuse food from one of 
 another caste. People are very slow to help the needy. — 1-19. 
 
 BUDDHISM teaches:— "Give to him who begs, though it be but 
 a little." The poor in China and Siam are held in a species of 
 slavery for debt and children of the poor are sometimes sold to 
 pay debts. The motive for any assistance is, that the act may 
 lay up merit. 
 
 TAOISM. To relieve the poor of the expense of the interment 
 of children, the Chinese government provides towers outside the 
 cities where dead infants may be placed. If dying beggars are 
 found at one's doorway, they are shoved on to the next place, 
 notwithstanding the Taoist sacred book teaches men "to feed the 
 hungry, clothe the naked, bury the dead." 
 
 CONFUCIANISM. To be poor at home is not counted poverty, 
 but to oe poor on the highway, away from home, will cost a man 
 his life. A man may drown in sight of a crowd and no one move 
 to rescue him. Unwillingness to assist others, without pay, is a 
 trait of the unsaved Chinese. 
 
 ZOROASTRIANISM. Acts of philanthropy are inculcated, be- 
 cause, since life is a warfare between good and evil, every generous 
 and unselfish act throws its influence toward the final overthrow of 
 evil and the ultimate triumph of good. 
 
 THE PARSEES provide for their poor better than any other 
 non-Christian people. They strongly resemble the Jews in their 
 care of their own race. They even contributed to the Sanitary 
 Commission during the Civil War in the United States. 
 
 SHINTOISM grew up during a period wlien the shogun and the 
 feudal lords controlled things to such an extent that the common 
 people could not count their lives as their own. Their wliole policy 
 bordered on the "survival of the fittest." A life sacrificed in a 
 chivalrous cause was something to be greatl}^ admired. The care 
 of the poor did not burden the public conscience. It was a matter 
 between relatives only. 
 
 MOHAMMEDANISM. The hospitality of the Arab is a well 
 known fact, yet it runs by rule and Lasts only a few days. Arabs, 
 whose history runs red with the blood of murdered slaves, and of 
 secular and religious bloodshed, cannot be expected to show much 
 real heart pity for those in need. Gifts are usually to gain merit. 
 
 47 
 
TREATMENT OF THE SICK. 
 
 CHRISTIANITY. "Pure relifrion and undefilod bpfore God and 
 the Father is tliis, To visit the fatherless and widows in their 
 allliction, and to keep himself unspotted from the world." — James 
 1:27; 5:14-15. "Finally, be ye all of one mind, having compassion 
 one of another, love as brethren, be pitiful, be courteous." — 1 Pet. 
 3:8. Christianity rightfully has the credit of the only real intel- 
 ligent care of the sick, feeble, cripples and insane to be found in 
 the world. 
 
 BRAHMANISM. Caste rules prevent a Brahman from assisting 
 a person of an}' other caste than liis own. A hideous wail is set 
 up by relatives as soon as a sick person is believed to be dying. 
 This often hastens death. Evil spirits are believed to flock into 
 the death chamber, which causes terror to both living and dying. 
 
 HINDUISM. A dying person is placed in the Ganges and ex- 
 horted to say: "Hasi," as a passport to heaven. The ailments of 
 women and children are treated by men of the family as of no 
 conseciuence and are constantly allowed to run into incurable 
 maladies because time, money and inclination to help are wanting. 
 
 BUDDHISM. China's reputation for callousness in the presence 
 of sutl'ering is notorious. ]\Iany of the Chinese can see persons 
 drowning or being killed before their eyes without seeming to think 
 of offering assistance.. 
 
 TAOISM. It is a current saying that, "In the presence of a 
 long continued sickness, there is no filial son." If a young married 
 woman is sick, the first step is to send for her mother as the only 
 one who has the time or disposition to care for her; and who, also, is 
 often expected to meet the expenses. Patients having contagious 
 diseases are deserted like lepers. 
 
 CONFUCIANISM. The announcement of illness is a signal for 
 all manner of raids upon the patient, the numbers being in pro- 
 portion to the gravity of the disease. Priests raise pandemonium 
 to drive away evil spirits. Guests throng the place and wail 
 if death is feared. Quietness is not even thought of. 
 
 ZOROASTRIANISM. The whole trend of the teaching and life 
 of Zoroaster was a great advance over the cruelty of the 
 people of his times. He pled for mercy for man and beast, and 
 set in motion a new line of ethics which developed the best human 
 civilization of his day. 
 
 THE PARSEES take good care of the sick. They form the 
 habit of giving while they live rather than leaving their earn- 
 ings in a legacy. As a result, Bombay has a number of well- 
 appointed hospitals and asylums through their generosity. Their 
 care of the sick has been stimulated by the example of Christianity 
 in India. 
 
 SHINTOISM did not deal with moral obligations, the result of 
 which was, that everyone did as his own feelings prompted in 
 cases of need. Ancestral worship exerted considerable influence in 
 the individual determination of one's personal obligations to the 
 sick and dying, 
 
 MOHAMMEDANISM. Arabs depend on amulets, charms or herb 
 remedies. Honey is a great panacea according to the "Koran." 
 Women are so versed in Arabic nuiteria mediea that the Arab doctors, 
 "hakeem," find comparatively few to practice upon. Their treatmeiit 
 of the sick is pitifully, though iguorantly, cruel. 
 
 48 
 
FUNERALS. 
 
 CHRISTIANITY provides at every funeral a sweet, healing balm 
 
 for its bereaved and sorrowing followers, and they need not sor- 
 row as those who have "no hope." The cross, the resurrection, and 
 the heavenly reunion rob death of its sting and assure believers 
 that it IS but a short time until they will meet again. 
 
 BRAHMANISM. After the death of a man, Brahmans must 
 pray to raise the soul of the deceased up to heaven. They use 
 the important ceremony of kakasparsha, that is, they expose a 
 ball of rice to be taken by a crow. 
 
 HINDUS. The body of the deceased must be washed, hair, 
 beard and nails trimmed. The grave must be southeast or south- 
 west of the place where the man died. Old men, without their 
 wives, carr}' the corpse. The priest walks three times around the 
 grave, sprinkles it with water from a branch of a tree and re- 
 peats a verse of the "Veda-Code of INIanu." 
 
 BUDDHISM. After death, a short service is held in the home, 
 then the body is reverently borne to the temple for more elaborate 
 services. There the priest gives the man a new name Avhich is 
 inscribed upon his tombstone and tablet, and by this name he 
 is known in the spirit world. — ^^J-135. 
 
 TAOISM. The correct burial under Taoism calls for a funeral 
 every seventh day until the forty-ninth day. In wealthy families, 
 priests cliant every day for seven weeks. Ceremonies of lighting 
 the lamps, bathing the soul, crossing the bridge and scattering 
 the cash, take place. Death is considered unclean. — J- 180. 
 
 CONFUCIANISM. Large prolonged funerals are sought in China, 
 because they bring honor. Paper articles for the household are 
 burned at the gi-ave and are believed to be transported in smoke 
 to the spirit world, for the use of the deceased. Paper, representing 
 money, is scattered on the way to the grave to detract the spirits 
 from following tlie corpse. 
 
 ZOROASTRIANISM. \Yhen a man is dying, the priest ap- 
 proaches and repeats texts from the sacred "Avestas." After death, 
 prayers are said for the repose of the soul. The men friends 
 go and bow their respects before the corpse to indicate their 
 sympathy and sorrow. It is borne on four men's shoulders to the 
 "tower of silence." 
 
 THE PARSEES reverence earth, air, fire and water, therefore, 
 a corpse cannot be buried in earth, burned in fire or thrown into 
 the water as it would defile these elements. The body is ex- 
 posed on a circular roof and swiftly devoured by vultures. These 
 structures are called "towers of silence." 
 
 SHINTOISM has simple funeral rites. The deceased is placed in 
 a long, narroAV coffin. The ceremonies are elaborate, expensive, 
 solemn and yet somewhat boisterous. Fish, vegetables, fruits, rice 
 and sake are put on the grave, at intervals after burial, in honor 
 of the dead and to nourish the spirits of the departed. — J-3G-7. 
 
 MOHAMMEDANISM. Mohammed said: "A propliet should be 
 buried where he died." He was embalmed in fragrant aromatics. 
 His family led the procession, followed by his companions and fel- 
 low citizens, A death is announced by a "molla" from the house- 
 top. It is said that after burial, two black angels come and or- 
 der the dead man to sit up for examination. For this reason, some 
 have their graves made hollow so they can sit up easily. 
 
 4 49 
 
FEASTS AND FASTS. 
 
 CHRISTIANITY, in accordance with Christ's command, observes 
 one spiritual "love feust" of fellowship with Christ for the spirit 
 and not the body. Its fasts are purely voluntary among Protest- 
 ants and are for times of introspection and prayer. Non-Protest- 
 ants make considerable of fast days as days of merit-making. 
 
 BRAHMANISM. "Fasting is the expiatory penance for neglect- 
 ing the regular ceremonies declared in the "Veda." In the sacrificial 
 feasts, the deities are supposed to come and eat with the wor- 
 shipers. The priests drink, often too freely, of an intoxicating 
 liquor made from the putika plant, used in sacrificial services. 
 
 HINDUISM. April, October and January are the most sacred 
 months. June is devoted to the bathing of the Juggernaut and 
 the festival of the Ganges. The feast of Krishnu occurs in 
 August. Doorga, wife of Siva, is elaborately worshiped in Sep- 
 tember.— B- vol. 1-134. 
 
 BUDDHISM observes days such as the birth of Buddha in April, 
 the anniversary of his entrance into Nirvana, birthday of the 
 female Buddha and many others; also, the commencement and 
 end of summer and winter, the eclipses of sun and moon. In 
 Ceylon, there is an annual festival in honor of Buddha's tooth 
 located at Kandy. 
 
 TAOISM. "The feast of dragon boats" occurs oh the fifth day 
 of the fifth month and is a lively festival. The "feast of lanterns," 
 which takes place at the first full moon of each year, is a dull and 
 uninteresting festival. Taoists possess more liberty in eating than 
 the Buddhists, who are compelled to be vegetarians, because of their 
 fear of taking animal life; yet Buddhists often eat meat killed 
 by a non-Buddhist. The sin is in the killing and not in the eating. 
 CONFUCIANISM. It is only once or twice in the year, that 
 the emperor, as father and priest of the nation, approaches Shang-ti. 
 The solemn day of sacrifice is preceded by a period of fasting. 
 The emperor spends the night alone in a humble dwelling, near the 
 place of sacrifice, to prepare himself for his solemn duties. 
 
 ZOROASTRIANISM contained many ceremonies similar to those 
 found in the old Aryan system, though they were much modified 
 and tempered by the more humane feelings of Zoroaster. The 
 juice of the soma plant was drunk and sacred bread was eaten 
 with the flesh of the animal which had been sacrificed. 
 
 THE PARSEES have reduced the elaborate sacrificial customs 
 of the Zoroastrians to a few rites. The Ijashne, Darum and the 
 Afringan ceremonies are the most important. No sacrifices are 
 allowed to be offered in the night time and feasts often follow. 
 
 SHINTOISM. Mourning and fasting are elaborate. White gar- 
 ments are worn and animal food is not eaten. Craves are visited 
 on the Vth, 14th, 21st, 35th, 4nth and 100th days and on the 1st, 3rd, 
 7th, 13th, 23rd, 27th, 33rd, 37th, 50th and 100th years. For feast 
 days, see "Sacrod Da vs." New Year's is the greatest feast day. 
 
 ■^ MOHAMMEDANISM. There are two principal annual feasts:— 
 breaking the fast of Kamadan, and the feast of the sacrifice. Re- 
 wards for fasting are beyond bounds, for it is for God alone. 
 The chief fast is during 'the month of Ramadan. Not a drop 
 of water or morsel of food is taken during the day, but at night 
 much feasting is indulged in. None are excused from this excejit 
 travelers, the aged, the sick, infants and idiots. — J-248. L-38. Q-73. 
 
 50 
 
SONGS AND SINGING. 
 
 CHRISTIANITY alone produces the condition of life which 
 liberates the soul in song. Its wealth of truth, its glorious 
 deliverance from sin's fetters, and its unnumbered hopes create 
 songs and the spirit of praise to sing them. Paul sang m prison 
 though his body was bruised and aching. 
 
 BRAHMANISM. Ancient Aryans possessed a moderately pure 
 collection of hymns. They were composed, much as were the 
 modern Christian hymns, in ascribing attributes to their deities, 
 confessing their own shortcomings, and in seeking deliverance from 
 the mental torture and fear over their sins. 
 
 HINDUS. Many of the Hindu hymns are so immoral that 
 they are not alloAved to appear in print in civilized lands. There 
 is but little chorus singing among the Orientals. A man sings 
 alone accompanying himself with some stringed instrument. Often 
 the crowd joins in the refrain. Max Muller says: "Large num- 
 bers of the Vedic hymns are childish in the extreme — and unworthy 
 of deity." 
 
 BUDDHISM. Gautama's strict views of moral conduct and his 
 ascetic practices to prevent arousing emotional passions, made 
 him denounce the exciting songs and dances of the Nautch girls, 
 which the Brahmans were and are so fond of in their recluses, 
 where, he said: "They lived on food provided by the faithful." 
 
 TAOISM. The songs of China are from the theater or the idol 
 temple, which excludes them from use in Christian homes. They 
 are usually sung with a strong nasal sound and chanted, which 
 becomes very tiresome to an Anglo-Saxon. On one occasion, 
 priests chanted the same three lines for seventeen minutes. 
 
 CONFUCIANISM. The music of China is pentetonic, the fourths 
 and sevenths being omitted. This strange system, combined with 
 the untrained native voice, causes grief to an aesthetic ear when- 
 ever compelled to listen to it. The children readily learn Western 
 music under careful training. 
 
 ZOROASTRIANISM contained many expressions of worshipful 
 praise in hymns addressed to various beings of good nature. To 
 Homa for his miraculous power, to Ahuramazda and to various 
 angels. These hymns were fragments of ancient Iranian epic 
 poetry kept by the bards. 
 
 PARSEEISM. Hymns are interspersed with prayer and sacri- 
 fice in the Parsee service, which occurs daily, beginning at mid- 
 night — the hour at which the spirits of darkness exercise their 
 highest power. The service lasts until morning. 
 
 SHINTOISM. Worship is observed by individuals, singly and 
 alone, who pray in silence. Singing is found in the performances 
 of the temple theaters, and is a weird drawl. The singing re- 
 counts some ancient historic narrative. Temple beggars go from 
 door to door, singing the brave deeds of their gods, and receiving 
 gifts to support the priests. 
 
 MOHAMMEDANISM. Music is generally held to be contrary 
 to Mohammed's teaching. Once, on hearing music, he put his 
 fingers in his ears and went another road. In spite of this, the 
 Arabs are fond of music and love their improvised songs. Moham- 
 med despised poets because a woman once wrote satirical verses 
 about him. 
 
 51 
 
SACRIFICES. 
 
 CHRISTIANITY. "Christ our passover is sacrificed for us."— 
 1 Cor. 5:7. '"Neither by the blood of goats and calves, but by his 
 OAvn blood he entered in once into the holy place, having obtained 
 eternal redemption for us." — Heb. 9:12. 
 
 BRAHMANISM. Human sacrifices were once offered among 
 Brahmans. Now the Brahmanical sacrifice has disappeared as com- 
 pletely as the Levitical sacrifice has disappeared from Judaism. 
 The transmigration taught in Buddhism brouglit about its over- 
 throw. To sacrifice an animal might mean the killing of a re- 
 incarnated relative. 
 
 HINDUISM. Oflferings among the heathen are losing some of 
 their sacrificial import and are looked upon and presented as food 
 for the gods. Yet it is said that there is scarcely a respectable 
 house in Bengal where the mistress has not at sometime shed her 
 blood to satisfy her goddess. 
 
 BUDDHISM. Gautama considered sacrifices an abomination, oc- 
 casioning pain without securing any good. This was a natural 
 conclusion, since he did not believe in a god. He also objected 
 to persons inflicting physical torture upon themselves. 
 
 TAOISM. The Taoist priest officiates in red robes, while the 
 Buddhists wear yellow. Death brings a number of evil influences 
 into the dwelling which, the people believe, are only to be expelled 
 by the sacrifices and prayers of Taoist priests. The ceremony 
 is called "cleansing the house." 
 
 CONFUCIANISM. There are three grade's of sacrifices: 1. 
 The Great — to heaven, earth, great temple of ancestors and the 
 gods of the land and grain. 2. The Medium — to sun, moon, Con- 
 fucius, manes of deceased emperors and kings, ancient patrons of 
 agriculture and silk weaving, the gods of heaven, earth and the 
 passing vear. 3. Tlie Inferior — to statesmen, martyrs, clouds, etc. 
 
 ZOROASTRIANISM. Herodotus wrote: "They oflfer sacrifices 
 to Zeus, the sun, moon, earth, fire, water, and winds. They off"er 
 the sacrifices without altars in a pure spot, the priest singing 
 the incantation after which the flesh is eaten." Their sacrifices 
 resemble those of the ancient Brahmans. 
 
 PARSEEISM. The priest receives the offering and consecrates it. 
 It is then left beside the fire for a short time after which it is 
 taken away by the offerer. During Ijashme ceremony no animal 
 is killed, only some hair of the ox is placed in a vessel and shown 
 with other things to the fire. Tliev throw nothing into the fire. 
 
 SHINTOISM. The sacrifices of Shintoism consist chiefly in the 
 offerings to the spirits of departed heroes and ancestors. The 
 priests are very particular to be clean and clothed Mith clean robes. 
 Thoy even bind a slip of paper over their mouths, that their 
 breath may not pollute the ofloring. Twice a year paper manikins 
 are solemnly thrown into the river as a cleansing from sin. 
 
 MOHAMMEDANISM teaches tlie slaying of the brute creation 
 to commemorate the name of God in obedience. Sheep, goats, 
 kine or camels are used. After the sacrifice, the offerer cuts his 
 hair and nails and buries them. These ceremonies came down 
 from the paganism of IMohammed's day. Although ^Mohammedanism 
 denies Christ's atonement and also that he was ever crucified, yet 
 for its great festival it has a sacrifice to commemorate Abraham's 
 obedience and God's providing a substitute. 
 
 52 
 
SACRED ANIMALS. 
 
 CHRISTIANITY. No animals are considered sacred, yet all are 
 held in esteem as a part of God's creation. 
 
 BRAHMANISM. Killing a cow is as bad as murder. For this 
 offence, one man was tied to the foot of an elephant and dragged 
 about until dead. The serpent, which is the emblem of immor- 
 tality, and the monkey are also sacred. The "tulsi" plant is 
 sacred to Vishnu. The "vilva" to Siva and the "pipal" tree to 
 Brahma. Certain stones and rivers are sacred. 
 
 HINDUISM. The duty of reverencing the cow is the only 
 common bond of union of all castes. The bullock driver whose 
 clothes have been defiled by contact with a sweeper, may rub 
 the polluted part on the nose of his bullock and thus restore him- 
 self to purity. Monkeys, bulls, cows, and snakes, are sacred. 
 
 BUDDHISTS take no animal life because of their belief in 
 transmigration. Killing any creature might mean depriving the 
 spirit of some relative of its abode, and it, in retaliation, might 
 get revenge on the slayer. The so-called "white elephant" is held 
 sacred in the royal stables of Siam. The Buddhists' mercy, however, 
 is only wiiimsical. In some sections they will eat meat if the 
 animal was not killed by a Buddhist. 
 
 TAOISM. The dragon, a picture of which is seen on China's 
 national flag and in all places where supernatural protection is 
 needed, is the real and supreme power in Taoism. Animals of 
 great strength or sagacity, such as the tiger and serpent, are held 
 in high esteem. Portions of them are often mixed in medicine. 
 
 CONFUCIANISM. Animals of various kinds are used in sacri- 
 fice. The animals are previously inspected by the board of sacred 
 rites to see that they are perfect in form, color and condition. 
 The victims are all slain and prepared the day before by butchers 
 with whom no idea of priesthood is associated. 
 
 ZOROASTRIANISM teaches men to show reverence to Bahman 
 by keeping sacred all clean, living beings. Another meritorious 
 work is to destroy serpents and weeds and other vicious animals 
 and plants. These acts contribute to the extension of the realm 
 of Ormazd. The killing of an otter is a horrible crime since it 
 contains the souls of a thousand male and a thousand female 
 dogs. The man who kills an otter must receive 10,000 lashes or kill 
 10,000 bad animals, such as snakes, mice, lizards, etc." 
 
 THE PARSEES do not consider any animals sacred for worship. 
 They consider certain animal flesh, such as pork and camel, to 
 be imfit for food. They confine their food to that prescribed by 
 their religion. A plant called the "white homa," which is the em- 
 blem of immortality, is guarded by innumerable spirits. 
 
 SHINTOISM. Such animals as the fox and badger are worshiped, 
 but the knowledge of science that is being now gained by the 
 educated classes is showing up the foolishness of such practices 
 and the students of the empire are becoming infidels and atheists. 
 
 MOHAMMEDANISM. The Arabs do not consider the camel 
 sacred, but say: "The camel is the greatest of all blessings given 
 to mankind." Arabic dictionaries give this animal 5,744 different 
 names, according to Hammer Purgstall. It is indispensable in the 
 desert for it can eat even thorny cactus, go days without water and 
 carry from GOO to 1,000 lbs. It furnishes milk, meat, leather, and 
 hair for rope, shawls and tents. 
 
 53 
 
SACRED DAYS. 
 
 CHRISTIANITY. The Xgw Testament lays no stress upon sacred 
 days, except the first day of the week. Formalism in observing 
 days dedicated to certain departed saints detracts from Christ. 
 Paul wrote to the Galatians, and said: "I am afraid of you; ye ob- 
 serve days, and months, and times, and years." 
 
 BRAHMANISM. In August the twice-born castes of India put 
 on a new sacred thread and all castes tie colored threads around 
 their wrists. At the sacred places throughout the country, there 
 are special days for bathing in a tank or river. On these days it 
 is the custoni to combine worship with pleasure, so the people 
 also visit entertainments and peepshows. 
 
 HINDUISM. Tlie Holi festival is in spring and Dewali is in 
 autumn for traders. Pola festival, at which time the cattle are 
 garlanded and worshiped, is held in August or September and re- 
 sembles the Jewish Day of Atonement. Houses are cleaned, and the 
 sweeping carried beyond the village boundary. Dashava, held in the 
 autumn, is tlie greatest festival of the year; then the story of 
 Kama's triumph is recited amid much noise and fireworks. 
 
 BUDDHISM. Devout Buddhists observe four worsliip days in 
 each month. Lenten season in Burma extends from the full moon 
 of July to that in October. "On worshiping days, and especially 
 at great feasts, the people visit the pagodas and monasteries with 
 their offerings and recite their religious formulae." On the 8th 
 and 15th of each month, the moon is worshiped. — J-120. 
 
 TAOISM. On the last evening of the year, they gather for the 
 worship of the tablets of ancestors. On the morning of the second 
 day of the first new moon, all males of suitable age go to the 
 family or clan graveyard and there make the customary offerings 
 to the spirits of the departed. 
 
 CONFUCIANISM. The worshiping of the ancestral tablets and 
 spirits of the departed, constitutes a most essential ingredient of 
 the Chinese New Year. Once a year the emperor and his ministers 
 "plow the sacred field." The ground belongs to the temple of heaven 
 and earth. The crop of wheat is used in idolatrous services. 
 
 ZOROASTRIANISM. Sacred days, in commemoration of an- 
 niversaries, do not seem to have had a very prominent place in the 
 religion of Zoroaster. In all probability, he did not deal with this 
 subj'ect but left people free to their own pleasure. 
 
 THE PARSEES do not seem to lay so much stress on certain 
 sacred days as on ceremonial observances, such as the one con- 
 nected with the confirmation of boys when they put on the sacred 
 cord and shirt and are initiated into membersliip in the Parsee re- 
 ligion. Funeial ceremonies are also considered important. 
 
 "^ SHINTOISM. There are five great festivals: New Year's day, 
 on tlie first dav of the first month; Dolls' Festival (for girls), on 
 tlie third dav of the tliird month; Feast of the Flags (for boys), on 
 the fifth day of the fifth month; Festival of the Star Vega, on the 
 seventh day of tlie seventh month; Chrysanthemum Festival, on 
 the ninth dav of the ninth month. 
 
 MOHAMMEDANISM. INIarch tenth is commemorated as the 
 birthday of :Mohammed and Friday is observed, all over :Moslem 
 lands, as the Mohammedan Sabbath. In Palestine, ".Mebe ^[u.sa 
 (lay is made verv popular by great crowds visiting the :Moslem site 
 of 'the grave of Moses, between Jerusalem and the Jordan river. 
 
 54 
 
NEW YEAR'S DAY. 
 
 CHRISTIANITY. The calendar of the civilized world dates 
 its historical incidents from the birth of Christ. Events occurring 
 before Christ are marked "B. C." and those after, "A. D." — Anno 
 Domini (the year of our Lord). This is a grand testimony to the 
 world-wide conviction that Jesus lived. 
 
 BRAHMANISM. The New Year in India is begun with a day 
 set apart for the worship of the gods. Images of the various gods 
 are gathered in a room where they are bathed, decorated with 
 flowers, and worshiped. Artisans, mechanics, farmers and house- 
 keepers bring their tools and implements and worship before them, 
 asking their kind assistance in winning the battle for bread. 
 
 HINDUISM. The Hindu New Year begins in April, when Hindus 
 of all castes dedicate pitchers to the shades of their ancestors. The 
 Hindu commercial year begins with the Feast of Dewali, a special 
 festival, in which they worship a rupee and their account books. — 
 B-vol. 1-132. 
 
 BUDDHISM. The New Year, in Burma, begins in April as in 
 India. The Chinese Buddhists have arranged their calendar to suit 
 the Chinese months, the New Year beginning in February. Chi- 
 nese do not reckon their age from the date of birth but from the 
 New Year. Few days, in any land, have more power of attraction 
 than the New Year in China. 
 
 TAOISM. New Year's day, in China, is a great national holiday. 
 All work ceases; people try to square accounts with man and with 
 the temple gods; festivals, fire-crackers, social visiting in gay at- 
 tire, and exchanging presents, fill the day with pleasure. Gambling 
 is very common, and pilgrimages are made to the Great Mountain 
 after the New Year. 
 
 CONFUCIANISM. The Chinese New Year generally falls in 
 the middle of February. The streets and shops take on a gi-eat 
 change. Store counters are piled with goods. All who can, are 
 busy paying their debts; debtors sell things to clear their ac- 
 counts, and the receivers spend the money as fancy dictates. Every- 
 one tries to be at home on New Year's day. 
 
 ZOROASTRIANISM. Since Mohammedanism gained control of 
 Persia, it has exerted a dominant influence over many of the pub- 
 lic observances. The observance of Mohammed's birthday is so 
 universal that it usurps the observance of other days; just as when 
 foreigners come to America, they often cease to observe their own 
 national holidays and join in ours,— such as the Fourth of July. 
 
 THE PARSEES reckon time by the lunar year. The Nau-voz 
 is the Persian New Year's day. The Parsees, however, join in the 
 celebrations of the Mohammedans, in March. 
 
 SHINTOISM. Before the era of Christian influence in Japan, 
 the mode of reckoning time was by the Chinese calendar, the New 
 Year beginning in February. They followed the moon as a guide of 
 time. Now, the Japanese follow the Christian calendar. A few 
 peasants, in isolated sections, observe the old method. 
 
 MOHAMMEDANISM, in Persia, observes the festival of the 
 New Year or Nau-voz, which, being fixed at the vernal equinox, 
 falls on a different date each succeeding year. The sacred year 
 opens with a season of mourning for Iman Husian. 
 
 55 
 
MARRIAGE. 
 
 CHRISTIANITY gives marriage a place of honor, and commands 
 husbands to love their wives and not to be bitter against them. 
 It also commands that the wife see that she reverence her hus- 
 band, because they twain are one flesh, they are made in the image 
 of (Jod and their union symbolizes the union of Christ and His 
 Church.— Heb. 13:4; Col. 3:19; Eph. 5:33; Matt. 19:5. 
 
 BRAHMANISM. The claim favoring child marriage is that it 
 promotes morality, but the reverse has proven to be true. It 
 has also produced multitudes of child widows whose sufferings 
 have been intolerable. The marriage ceremony is elaborate, last- 
 ing for weeks, and is very expensive, often plunging the poor parents 
 into debt for the rest of their lives. 
 
 HINDUS. Child marriage is one of the remaining great curses 
 in India. An unmarried girl over twelve years of age is a disgrace to 
 herself and parents. The contract for marriage is made by the par- 
 ents without the children's knowledge. If the boy dies, the girl can- 
 not remarry, and remains under the curse of having caused her hus- 
 band's death by offending the gods in some way. 
 
 BUDDHISM. Cautama won so many to celibacy that the people 
 complained: "Gautama is breaking up family life." "A wise man 
 should avoid married life as if it were a pit of burning coal." "Celi- 
 bacy was obligatory on monks and was necessary for the direct 
 patli to Nirvana." He said that a man must be free, if he would gain 
 supreme perfection in wisdom. 
 
 TAOISM. IMarriage preliminaries are tediously carried on by a 
 "go between" wiio is often bribed into deceiving either or both parties, 
 who do not see each other until the wedding. Sometimes the girl 
 becomes so saddened over her disappointment, and the evil treatment 
 she receives, that she commits suicide. 
 
 CONFUCIANISM. The marriage customs of the Chinese vary 
 with the habits, conditions and locality of the wide empire. The 
 failure of Confucianism to recognize the sanctity of the marriage bond 
 is one of its great marks of weakness. The procreation of sons for 
 ancestral worsliip is the chief object of marriage. 
 
 ZOROASTRIANISM. Children in Persia are betrothed when the 
 parents find a suitable companion. The "fire priest" then decides 
 if the match is a suitable one and when the young people reach the 
 proper age, he appoints the wedding day. 
 
 THE PARSEES have secured a special legislation for them- 
 selves, in India, regulating the age of marriage at fourteen. Child 
 marriage was formerly practiced, but the growing appreciation of 
 educated boys and girls caused the age to be clianged. 
 
 SHINTOiSM. IMarriage in Japan, heretofore, has been loose and 
 sometimes even without any ceremony. It rested u])on the official 
 registration of the couple as husband and wife, which was often 
 entirely omitted. The new civil code, which is a result of Christian 
 teaching, tl)rows a safeguard around domestic relationships. Mar- 
 riageable age is 17 years for boys and 15 years for girls. 
 
 MOHAMMEDANISM allows* each Moslem four legal wives at 
 one time besides concubines. They may exchange wives, but must 
 not marry idolaters, a mother, a daughter, a sister, or an aunt. 
 One may marry his own wife after divorcing her, but after a 
 second divorce he cannot marry her a third time, until she has 
 married another man and been divorced by him.— L-24. P-vol. III-310. 
 
 5G 
 
POLYGAMY. 
 
 CHRISTIANITY does not permit polygamy. Jesus said: "They 
 twain shall be one flesh."— Mark 10:8. On mission fields it is some- 
 times permitted if the parties were married before they under- 
 stood the teachings of Christianity on the subject. This spares the 
 later wives from inevitable lives of shame. 
 
 BRAHMANISM. There are "much married" Kulin Brahmans 
 who sell themselves as husbands to innumerable wives whose 
 friends pay a good round sum for the privilege of having daugh- 
 ters married to such exalted connection. The Brahmans are the 
 highest caste in the land. 
 
 HINDUISM licenses both polygamy and polyandry and recog- 
 nizes eight diflerent kinds of marriage. Krishna, one of the most 
 popular of Hindu gods, is said to have had 15,000 wives. Since 
 Hindus deny their wives the right to remarry, the tendency to 
 polygamy is doubtless diminished. A second wife is not often 
 taken while the first wife is yet living. 
 
 BUDDHISM. Polygamy among Chinese Buddhists depends upon 
 their position, wealth and choice. The poor usually have but one 
 wife while the rich may have more. Some have concubines who 
 are purchased but not married. The wife is considered much in- 
 ferior to the husband and has but little to do outside the home. 
 
 TAOISM has not been entirely devoured by either Confucianism 
 or Buddhism. It allows its priests to marry and its policy re- 
 garding polygamy is largely governed by the tastes of the indi- 
 vidual. It exercises no disciplinary restrictions as long as the 
 priests receive sufficient "filthy lucre." 
 
 CONFUCIANISM presupposes and tolerates polygamy. Ances- 
 tral worship is a great source of polygamy and much unhappiness 
 in family life. "A wife who bears no son is a slave, while a mother 
 with grown up sons is a monarcli." The second wife occupies an 
 inferior place and may be but little better than a slave, unless she 
 has sons while the first wife has none. 
 
 ZOROASTRIANISM furnished a presentably clean line of teach- 
 ings for domestic life and, where religious liberty has been granted, 
 its homes have been above those produced by other non-Christian 
 religious systems. Plural wives Avere permitted only in cases of 
 barrenness. 
 
 THE PARSEES in Persia are sometimes polygamists where they 
 have wealth enougli. Among those in Bombay monogamy is the 
 rule. Their home life seems to be as happy as is to be found 
 among any heathen people. A man and his wife may be seen 
 walking or riding side by side in Bombay, and enjoying each other's 
 companionship. 
 
 SHINTOISM is asleep along all moral lines. Christianity in 
 Japan has disestablished concubinage and through individual 'mis- 
 sionaries, the Y. W. C. A., and W. C. T. U., disorderly houses 
 have been decreased and thousands of inmates set at liberty. Shin- 
 toism claims no authority over the moral faculties of its worshipers. 
 
 MOHAMMEDANISM boasts that its svstem of plural marriages 
 guards them against pestliouses. This is disproven bv the fact that 
 purity among young men and in the home is wanting. There is 
 a system of contract marriages in which women are passed along 
 from one temporary husband to another. The position of woman 
 fell through Mohammed's teaching.— L- 110. 
 
 57 
 
DIVORCE. 
 
 CHRISTIANITY. Jesus said: 'TMoses, because of the hardness 
 of your hearts, suffered you to put away your wives; but from 
 the beginning it was not so." — Matt. 19:8. "Let not the wife 
 
 depart from her husband and let not the husband put away his 
 
 ^yife."_i Cor. 7:10, 11. Only one ground for divorce is given— for- 
 nication. Matt. 5:32. 
 
 BRAHMANISM. Divorce may be expected when the religious 
 books of this system instruct the young man to seek a wife as 
 follows: "Let him not marry a girl with red hair, who talks too 
 much or has a barbarous name; but marry a girl without defects, 
 whose walk is like a flamingo or elephant." — "Manu." 
 
 HINDUS. Even after marrying a girl according to rule, the 
 husband may al)andon her if he finds her blameworthy, sickly, very 
 corrupt or married to him by fraud."— "Manu." It is an easy matter 
 for a man to divorce his wife when he believes she has no soul, 
 nor any rights which he is bound to respect. 
 
 BUDDHISTS. "In China, divorce is everywhere accomplished 
 with little formality and upon the most trivial pretexts." "In 
 Burma, any man desiring to be rid of his wife has only to enter a 
 monastery' for a month or more, after which he can leave and 
 marry another wife." 
 
 TAOISM exercises but little influence on moral questions. It 
 allows its followers to continue in tlieir own way and winks at 
 the looseness practiced on all sides in domestic life. There can be 
 no moral standard or backbone in a system which w^orships demons. 
 
 CONFUCIANISM. The husband's power of divorce is limited un- 
 der seven justifying causes, "barrenness, lewdness, jealousy, talka- 
 tiveness, thievery, disobedience, and loathsome disease." No man 
 can send away his wife for any of these reasons, however, unless her 
 parents are living to give her a home. 
 
 ZOROASTRIANISM. Divorce was forbidden. The crimes of for- 
 nication and adultery were very severely punished. Tlie fewness 
 of divorces may be accounted for by the care of the parents and 
 priests in selecting a companion and by the impressions to be faith- 
 ful which had been inculcated from childhood. 
 
 PARSEEISM. Divorce in Persia is not as common among the 
 Parsees as among Mohammedans. In case of trouble, the olTended 
 party goes to the priest and requests divorce. If reasonable, the 
 ofTender must pay a sum to the one gaining the divorce. In India, 
 the Parsees seem quite contented and divorce is less common. 
 
 SHINTOISM. Marriage being only a civil contract, in the past, 
 and the fact that the matches were usually made by parents, guar- 
 dians, relatives or friends, without the parties becoming personally 
 acquainted with each other, has made divorces common and easy 
 to obtain. 
 
 MOHAMMEDANISM teaches that a man may divorce his wife 
 at pleasure twice, but cannot marry her a third time until she has 
 married another man and been divorced. Tlie husband must pay 
 dowry to the divorced wife according as he is able. The "Koran" 
 everywliere presumes that the divorce is the sole prerogative of the 
 husband.— J -253. L-24. P-vol. 1-371-7. 
 
 58 
 
PECULIAR CHARACTERISTICS. 
 
 CHRISTIANITY is like no other, because it is from heaven and 
 bears the likeness of Hira of whom it was said: "Never man spake 
 like this man."— John 7:47. "0 the depth of the riches both of the 
 M'isdom and knoAvledjT^e of God, liow imsearchable are his judgments, 
 and his ways past finding out!" — Rom. 11:33. 
 
 BRAHMANISM. Some of its characteristics are: Caste laws; se- 
 clusion of women; cliild marriage; enforced widowhood; wor- 
 ship of cow; defilement of touch; making pilgrimages; wearing sacred 
 beads.— n-122. q-243. F-297-8. 
 
 "Jesus is the way: have you invited anyone to walk in it?" 
 
 HINDUISM also teaches caste system, zenanas, seclusion, child 
 marriage and enforced widowhood. Brahmans are worshiped. Hindus 
 pray for the dead; hold Ganges river sacred; worship cow, and teach 
 that "the same skin wliich belongs to the cow was originally on 
 man."— "Satapatha Brahmana" 3:1; 2:16.— n-120. x-35-41. 
 
 BUDDHISM considers animal life as sacred. Buddhists wear 
 beads as charms; have images of Buddha only; make many pil- 
 grimages, and worship relics of Buddha. Priests are paid for saying 
 prayers. — F-114, 119. 
 
 Have you ever written a letter to even one missionary to cheer him 
 in his loneliness? 
 
 TAOISTS worship demons; make extended pilgrimages; call 
 their emperor a god. Priests sell "pills of immortality." 
 
 Men go away into the jungles of Africa to rob the natives of Ivory 
 and rubber. They risk their lives for gain. Can you for souls? 
 
 CONFUCIANISM. Worship is observed on the first and fifteenth 
 day of each month. Anything from a pig to a roll of silk may be 
 offered. Its followers burn paper prayers to their ancestors. Their 
 greatest sin is to neglect ancestral worship. — D-90. 
 
 ZOROASTRIANISM. Each family has a confessor to whom also 
 one-tenth of the income is paid. They do not eat food cooked by 
 a person of another religion; neither do they blow fire with the 
 breath, as fire is sacred and the breath is impure. They dislike 
 to blow out even a candle. — G-404. 
 
 PARSEES pray before a lighted fire. They consider earth, air, 
 fire and water sacred; have no sacrifice. Touch defiles, while pray- 
 ing. They worship toward the sun. The dead are not buried, but 
 placed for vultures to devour. — n-119. r-G2. 
 
 SHINTOISTS worship the horse. Shintoism degi-ades women. 
 The symbols of Shinto are the mirror and white paper. — F-(j73-4. 
 
 How would you enjoy their worship when it has' no loving heart re- 
 sponse, such as Jesus gives? If you could not enjoy it, how can you bear 
 to allow them to do it? 
 
 MOHAMMEDANS observe prayer, almsgiving, fasting and pil- 
 grimages to ^Nlecca, They abhor idols, circumcise children, sacrifice 
 goats, and shut women in zenanas. — L-17, 29. 
 
 Did you ever say : "I am enjoying myself," whPn, if yon had told the 
 exact truth, you would have said : "I am enjoying my s^ilfishness." 
 
 59 
 
DEFECTS. 
 
 CHRISTIANITY. All the defects found in Cliristianity are in its 
 followers. Pilate said, concernint^ Christ: "I find no fault in him." 
 The centurion said: "Surely this was a righteous man." The 
 demon said: "I know thee Avho thou art, the Holy One of God." 
 
 BRAHMANISM is a cruel system of religious slavery. It offers 
 no Saviour, no love, no mercy, no grace; only cold, bitter tyranny 
 both here and hereafter; pride and self -exaltation rule the' heart. 
 "A Brahman should carefullv avoid agriculture, which causes great 
 pain."— "Manu" 10:82— B- vol. 1-494; vol. 11-63. 
 
 HINDUISM fosters immorality, even in its temples. It denies 
 equal riglits to men; degrades Momen; has no Saviour, no hope of 
 peace or of freedom from sin in this life; teaches that "the soul, 
 which is the size of the thumb, dwells in the middle of the bodv." — 
 "Upanishad"4:12— n-115, 124. r-107-8. s-144. v-52-63. A-445. J-61, 
 68. 
 
 BUDDHISM exalts the beast above woman. Annihilation is its 
 goal. It destroys human affection. Its followers believe in trans- 
 migration.— d-79-81. s-116. A-430, 437. B-vol. 1-495. D-lo4-157. 
 E-54-G1. r-120. J-123, 127. 
 
 If the interest of the church in missions; were exactly parallel to 
 yours, would there be MUCH, little, or NOTHING done? 
 
 TAOISM enslaves people to demons. It is only a system of de- 
 ception and is so full of superstition that people fear their own 
 shadows. It tills people with fear and terror, and they know nothing 
 of salvation.— D-88. r-729. J-181. 
 
 There are many times as great a numl^er of Americans in heathen 
 lands seeking to make money as there are seeking to save souls. 
 
 CONFUCIANISM ignores God; exalts self; teaches salvation by 
 merit; degrades women; grants the father tvrannical authority 
 over his family.— j -51. A-441. B-vol. 1-494. D-75, 80-90. 
 
 The road to peace of heart for you may lead to China. 
 
 ZOROASTRIANISM has no divine revelation, but uses human 
 philosophy in its place. It is far astray as to the origin of God, 
 the devil and also the hereafter. Salvation is by inward culture and 
 works. 
 
 You perhaps enjoy speaking of the defects of the heathen. It may be 
 your defects hav<' kept them from overcoming theirs. 
 
 PARSEEISM has no Saviour; no idea of sacrifice for sin; no 
 doctrine of atonement. Moral culture comes through following the 
 teachings of the "Avestas" and this is the extent of their salvation. 
 Astrology is i)racticed.— B-vol. 1-496. G-392. 
 
 SHINTOISM knows nothing of sin or salvation; offers sacrifices 
 to dead heroes; Morships ancestors. Shintoists have no loving God, 
 nor Saviour, no true conception of sin. Father can compel daughter 
 to lead sinful life to help him pay his debts.— r-074. 
 
 Which is the greater risk— that you will lose vour health, if you become 
 a missionary, or, that tiie heathen will go into hell? 
 
 MOHAMMEDANISM denies Christ's deity; exalts Mohammed as 
 a divine prophet; denies personality of the Holy Ghost; legalizes 
 murder, lying, etc., if in defense of their religion, also legalizes slavery 
 and polygamy.— s- 120. u-375. A-446. D-34. J-242, 256. L-41. 
 
 60 
 
REFORMS. 
 
 CHRISTIANITY. Instead of our reforming Christianity, it trans- 
 forms us. The Gospel needs no revising, though the creeds men 
 draw from it often need changing. 
 
 BRAHMANISM has had many reformers. Chunder Sen searched 
 the creeds of all religions and composed one for himself using as a 
 basis, ''the Fatherhood of God and the Brotherhood of Man." His 
 tributes to Christ are earnest and generous. 
 
 HINDUISM. Various reform movements have arisen in India. The 
 Arya Samaj theoretically opposes caste, idolatry, child marriage 
 and pilgrimages. The Brahma Samaj has borrowed from Christian- 
 ity and instituted reform movements. It is headed by very influ- 
 ential men— E-224. The British government has put down widow 
 burning, throwing children into the sacred rivers, and suicide in 
 religious processions — J-59, 65. 
 
 BUDDHISTS have no desire for reforms. In Japan they have 
 been compelled to follow the initiative of the government. This was 
 done without serious resistance, because the Japanese have from 
 time immemorial, followed implicitly the will of the state. 
 
 TAOISM. Any reform of Taoism means an entirely new system. 
 This is proven by such teaching as: "Do not shout or get angi-y on 
 the first day of the month. Do not spit toward shooting stars. Do 
 not weep toward the north. Do not point at a rainbow. Do not 
 destroy paper which is written upon. Do not stare at the sun or 
 moon. Do not leap over a well." 
 
 CONFUCIANISM. The whole empire of China for 2,000 years 
 has had its face turned toward the past and its back to the future. 
 The Confucian classics have contained China's ideals and the thought 
 of their improvement has never come to mind. The reform move- 
 ments as yet have not touched the Confucian classics. 
 
 ZOROASTRIANISM. The founder of this system was himself a 
 reformer. In the "Zend Avestas," he is represented as standing be- 
 fore sacred fire and in a speech seeking to induce his countrymen 
 to forsake the worship of the dervis or gods, and to bow only to 
 Ormazd. He was very zealous against idol worship. 
 
 THE PARSEES have been aggressive and quick to learn new 
 methods of business and have adopted many western ideas; but in 
 religion, they have tenaciously held to the old beliefs and practices. 
 
 SHINTOISM. Education has exploded many teachings of Shin- 
 toism, until its leaders have voluntarily abandoned its claim to be 
 a religion. Ancestral worship is much modified; sun worship is 
 nearly abandoned and it is now only a cult, the chief aim of which 
 is to promulgate the spirit of patriotism and loyalty to the em- 
 peror.---J-42. 
 
 MOHAMMEDANISM was "cast in a mold made in eternity" and 
 all things were fixed by divine decree, therefore improvement or de- 
 velopment is impious. All progressive movements are made in 
 spite of IMohammedanism. It cannot reform without forsaking itself. 
 Slowly the Moslems are taking on European ways, which are gradu- 
 ally breaking down their bitter prejudice and paving the way for 
 reform.-^L- 101-182, 187. 
 
 61 
 
SELF-PROPAGATION. 
 
 CHRISTIANITY stands unique and alone in its message, motive 
 and nielliod of 8olf-pro])agation. Its message is "free salvation"; 
 it admits no partnership; its motive is love and its method is a 
 non-combative, simple testimony, permeated with divine wisdom 
 and power and leaving the hearer entirely free to act as he chooses. 
 
 BRAHMANISM. A Bralniian appears in an aboriginal village, 
 gains confidence of the poo])le by sanctity and mystic rites, declares 
 the village idol to be a Brahman god and teaches forms of worship. 
 After this he divides the people into castes and gives caste laws. 
 
 HINDUISM. Outcast tribes in India may be brought within the 
 pale of Hinduism by adopting the Avorship of the holy Brahman 
 and ihe sacred cow. This makes them eligible to be granted a higher 
 birth in the next life. No effort is made to get people of one caste 
 to leave it and join another. 
 
 BUDDHISM. Buddhism has been called the "Oriental banyan," 
 spreading itself over Asia. There is no regular, systematic public 
 preaching. Its only power exercised is persuasion. It admits all 
 castes and races, which gives it universal possibilities. Buddha re- 
 fused the armed forces of his kingly disciples. His example caused 
 many to become missionaries. 
 
 TAOISM. Taoism belongs to China to which it has been con- 
 fined because the religious" systems outside were superior and be- 
 cause its character and principles dealt subjectively. Such religions 
 are not propagated because of any serious soul convictions of the 
 worshiper. The priests may, however, strive to make it popular be- 
 cause of the foes they will gain. 
 
 CONFUCIANISM. Confucius was disappointed that his teachings 
 were not more readily accepted by his countrymen. He disseminated 
 his teachings gradually as his disciples were ready for them. He 
 traveled considerably, teaching those who were willing to listen, 
 but the indift'erence shown him affected even his dreams. His teach- 
 ings, however, have been taught in the Chinese schools for centuries, 
 and are known as the Chinese classics. 
 
 ZOROASTRIANISM. Zoroaster, like his contemporary, Gautama, 
 the founder of Buddliism, attempted to propagate his religious views 
 only through moral suasion. The character of the teachings of both 
 these men was opposite to the use of physical force such as that 
 to which INTohammed resorted. 
 
 PARSEEISM. The rule of Parsees not to intermarry with other 
 people, and their exclusiveness in religion, has prevented their 
 undortaKmg anything like missionary work. The persecutions they 
 have received at the hands of Mohammedans has increased their re- 
 stricted condition. 
 
 SHINTOISM cannot advance against the wave of education which 
 is fatally exposing its defects. Shintoists have not expected their 
 religion to become universal. An effort was made to propagate 
 it but from the first the attempt seemed hopeless. — J-45. 
 
 MOHAMMEDANISM is a religion of conquest by the sword. 
 Its cry is: "Fight against infidels till strife be at an end and the 
 religion be all of Cod." IMohammed said: "He who dies and has 
 not fought for the religion of Islam is even as a hypocrite." Tliis 
 spirit has developed general cruelty among the followers of the 
 prophet upon whose life there rests the terrible sin of embitter- 
 ing his fellow men against even their own kin. — J-255. L-42, Cl-02, 83. 
 
 G2 
 
ATTITUDE TOWARD CHRISTIANITY. 
 
 CHRISTIANITY'S attitude toward itself is that it is absolute. 
 The reason that Christ's death could alone meet the sinner's need is 
 that He is the God-man. Since there can be no other sufficient 
 Saviour, there caa, therefore, be no other salvation.— E-233. 
 
 BRAHMANISM. Almost every principle of Christianity causes 
 Brahmans to cordially hate it. They would far rather one of their 
 number should die than become a Christian. They sometimes poison 
 converts and spirit away those under conviction.— q-47 -54. 
 
 HINDUS seek to combat Christianity by teaching that they have 
 always had Christ, that He is the same as their god Vishnu. Christ- 
 tianity opposes caste, enforced widowhood, etc., and therefore causes 
 their bitter hatred.— n-248. p-97, 100. s-126. v-60. E-159, 199, 245. 
 
 BUDDHISTS in Japan have strenuously opposed Christianity. 
 The Boxer movement in China was accompanied by Buddhist edicts 
 threatening Christianity. Buddhists have imitated Christianity in 
 order to hold their adherents.— a-48, 92. b-136. d-70. D-63. F-120-1. 
 
 TAOISM. Owing to the intimacy of Taoists with evil spirits, this 
 system is a very formidable foe to Christianity. The priests of 
 this system were largely to blame for the Boxer movement of 1900, 
 and sometimes led the mob. — j-65. 1-194-206. D-88. 
 
 CONFUCIANISM. Ancestral worship is a deadly enemy of Chris- 
 tianity and one of the last things given up by converted Chinese. 
 Its fundamental principle of salvation, by inward culture, makes it 
 oppose salvation by grace.— A-323. D-87-88. G-24. 
 
 ZOROASTRIANISM. This religious system seems to have been 
 borrowed from Judaism, which was carried to Persia by captive Jews. 
 Zoroaster, or some late writer, even incorporated a promise of a 
 coming Messiah. 
 
 Nothing pays in heaven like work done faithfully here for Jesus. 
 
 THE PARSEES are tolerant toward Christianity, but are so sat- 
 isfied with their own religious beliefs that they consider it fully 
 equal to the Bible and are slow to become converted.— F-575. H-130. 
 
 SHINTOISM has been a bitter foe of Christianity. \Vlien it was 
 the state religion, its priests caused many severe edicts to be issued 
 to help them to drive Christianity from the land.— F-674. 
 
 If you feel that money sent to save the heathon is wasted, does it 
 not show that you linow nothing of the worth of a human soul? 
 
 MOHAMMEDANISM is the bitterest foe among non-Christian re- 
 ligions. To kill a Christian is to make certain the murderer's en- 
 trance to heaven. The cause of the bitter opposition is the claim 
 of tlie deity of Clirist. "If tliey turn back from the faith, take them 
 and kill them, wherever ye find them." — "Koran" 4:88. n-118. r-95, 
 97. u-31. A -305. D-18. E-161-162. r-484-5, 496. G-230, J-250. 
 L-32, 34. Q-99. 
 
INFLUENCE ON EDUCATION. 
 
 CHRISTIAN nations are tlie best educated individually and col- 
 lectively. Christianity places no premium on i^'norance. However, 
 it places the "knowledge of the Trutli" first, and re(iuires that secular 
 education shall not detract from doing the will of God. 
 
 BRAHMANS are sharp, philosophical reasoners. They desire to 
 hold the key of knowledge and so discourage education for others. 
 Their study is largely along religious lines. Girls are seldom taught 
 to read.— P-2G1. F-294. 
 
 HINDUISM. Education among Hindu children goes but little be- 
 yond reading and writing. It consists largely of instruction in re- 
 ligious dogmas and caste rules. Until recently no girl was expected 
 to receive an education. — q-2G0. t-27. v-82-88. 
 
 BUDDHISM. Ignorance is considered bliss. To cease mental ac- 
 tivity is the goal of their ambition. However, in spite of its theory, 
 Buddhism, in its early da^'s of conquest, excited considerable awaken- 
 ing in primitive education. — b-129. f-128. 
 
 There are few more fatal mistakes than for a person to get the Im- 
 pression he can think and plan for himst'lf as God would. 
 
 TAOISM. Lao-tsze taught that education created activity and 
 unrest and was therefore an enemy of a simple life. To increase 
 your knowledge is to be an enemy of your country. To know^ your- 
 self inside your doorway is education. — r-724. 
 
 It is every Christian's duty to present himself at the Divine registra- 
 tion office and ask God to what life-task he has assigned him. 
 
 CONFUCIUS was an advocate of learning. The Chinese, however, 
 have been content to memorize his ethical statements and call it 
 education.— j -50. B-vol. 1-38. D-78-82. 
 
 "When China is moved, it will change the face of the globe."— Napo- 
 leon, at St. Helena. 
 
 ZOROASTER seems to have been a hearty supporter of education. 
 He may liave lived during the time when Persia experienced its 
 palmy days of learning. — iJ-vol. 11-14. 
 
 You can never know the sweetness of the word "Saviour" as you 
 might, if you could tell it for the first time to the heathen. 
 
 THE PARSEES are careful to give their children some education. 
 They are among the most enlightened people in India. — F-574. H-116. 
 
 "If I had a thousand souls and thoy were worth anything, I would 
 give them all to God."— David Brainerd. 
 
 SHINTOISM is a mass of myths and superstitions which are not 
 conducive to education. Heroism and physical powers are most ad- 
 mired, which always leaves education in the background. — F-073. 
 
 "^^issionarios to a barbarous people deserve a vote of thanks from the 
 commercial world."— Koljort Moffat. 
 
 MOHAMMEDANISM. Until the eleventh century, the Mohamme- 
 dan world was a leadi-r in education. After that it fell, and now 
 the chief end of education is to know the "Koran." Real education 
 has been unpopular. — s-118. L- 102-5. 
 
 C4 
 
BENEFITS OF THE SYSTEM. 
 
 CHRISTIANITY stands in a class by itself in all moral and 
 spiritual teachings. First, it gives a correct picture of man s con- 
 dition; second, it offers man salvation from that condition; third, 
 it keeps him in the new condition in Christ. Christianity instructs 
 public officials, business men and servants. It ennobles man, exalts 
 woman and blesses children. 
 
 BRAHMANISM has had several reformers who have sought to 
 put down idol worship, promote female education, abolish infant 
 marriage and permit the remarriage of widows. A Brahman said: 
 '•EngliSimen rule over us because their religion produces high moral 
 virtues of which we have not a vestige." 
 
 HINDUISM presents but few benefits outside of its reform 
 movements. The Arya Samaj, which was a movement from the very 
 center of Hinduism, broke the confines of caste and introduced 
 gome of the moral teachings of Christ though it has bitterly op- 
 posed Christianity. It is endeavoring to give life when it does not 
 possess a spark nor the power to generate it. , . , . 
 
 BUDDHISM proclaims equality of civil rights and social free- 
 dom Women are free. Education, literature and art were 
 developed in the earlier monastic schools. War was condemned. 
 Moral purity of thought, word and action was inculcated, ihe 
 taking of any animal life was forbidden.— E-49. J-128. _ _ 
 
 TAOISM "All the good that can be found in Taoism is like 
 a few grains of gold dust in heaps of offensive debris." The nar- 
 row, carnal minds of Taoists are not capable of understanding how 
 a man can devote himself in any unselfish way for the service of 
 his fellowmen. No religion which presents false views ot God 
 can present right views of living. 
 
 CONFUCIANISM. Ancestral worship has as it« essence filial 
 piety, which has tended to consolidate and perpetuate the nation. 
 The Confucian ethics have had a higher moral standard than that 
 of many other non-Christian religions. The purity of the Chinese 
 school books and classic literature has done much to preserve a 
 wholesome public sentiment in China.— J-210. 
 
 ZOROASTRIANISM presented the cleanest writings and teachings 
 of its day among the heathen. The high moral tone of its teach- 
 ings had a tendency to restrain evil and turn the minds of people to 
 the development of high attainments. Its moral standards pre- 
 pared the mind for a larger development than the surrounding 
 systems possessed. , .1 
 
 THE PARSEES' high standard of honesty, morality and other 
 virtues lias developed in them a high grade of human kind, yet their 
 success has developed a race pride which makes them quite impervious 
 to the Gospel. They have become proud of their religion through 
 comparing it with the weaker systems around them. 
 
 SHINTOISM. Ancestral worship welded families together and 
 formed a basis of tribal and national unity. Loyalty to the emperor, 
 who was believed to be of divine origin, produced patriotism which 
 added greatly in cementing the Japanese people togetlier.— J-32-34-44. 
 MOHAMMEDANISM has many strong teachings in its Koran, 
 such as temperance, honesty, hospitality, reverence, but ''sadly lacks 
 the power of the divine Holy Spirit (whom it rejects) to enable 
 its followers to perform any of its behests." 
 
 65 
 
RECENT CHANGES. 
 
 CHRISTIANITY evidently liad its revelation closed durin« 
 apostolic days and its Bible lias not been increased or diminished 
 since its canon was arranged. God put a warning at the close 
 of the book of Revelation for those who dare to change His prophetic 
 utterances.— Rev. 22:18, 19. 
 
 BRAHMANISM. The educational facilities now afTorded in India 
 are having a revolutionar}" effect upon the ideas of the rising genera- 
 tion of Brahmans. Many are shaking off the grave clothes of 
 heathenism and are looking for the true liglit. With many it means 
 the adoption of atheistic views. 
 
 HINDUISM. Changes in India come slowly and against great op- 
 position. However, the age of child marriage has been raised from 
 eight and ten years to twelve; the suttee and human sacrifices 
 have been abolished; mothers have ceased to throw their cliildren 
 into the sacred Ganges river; death by falling under the wheels 
 of the temple cars has been stopped. Over twenty laws against 
 heathen practices have been enacted. 
 
 BUDDHISTS have awakened to the fact that Christianity is a 
 poweiful, uplifting force and that it threatens the speedy doom 
 of their religion. They have plied their old trick of absorbing and 
 imitating and have introduced Christian methods in order to re- 
 tain their followers. 
 
 TAOISM. The worship of demons will change slowly and any 
 change for the better will be born of the cunning craftiness whicli 
 characterized Pharaoh, when God said to him: "Let my people 
 go." Taoists have no desire for improvement and must be forced 
 to it before they awaken to the inevitable. 
 
 CONFUCIANISM. For a long time the three religions of Giina 
 waged a bitter war against each other. At last, they became 
 united in a system known as "Sankaio," in which they divided the 
 dominion of tliree worlds among themselves: heaven being as- 
 signed to Buddha, hell to Taoism, and the world to Confucius. 
 
 ZOROASTRIANISM was compelled to undergo certain changes 
 because of the persecution of jNlohammedans and Hindus. Under 
 tins new form, it is known as Parseeism which has been in vogue 
 since the eighth century, A. D. 
 
 PARSEEISM. Formerly the priesthood was hereditary and be- 
 longed to a certain tribe, as Levi in Israel. It has, however, under- 
 gone a change which makes it possible for an outsider to acquire 
 this sacred oilice. 
 
 SHINTOISM. "S^Hien Emperor ;Mutsuhito ascended the throne, 
 he granted a constitution, opened the country to the commerce of 
 the world and brought educators from all lands to instruct his 
 subjects. This enlightenment undermined Shintoism which, in 1899, 
 was finally disestablished and is now governed by a secular bureau. 
 — J-35-42. 
 
 MOHAMMEDANISM is experiencing many changes under the in- 
 fluence of the Gospel. The freedom from tyrannical rule in Turkey 
 and Persia is awakening the jMohamniedaii women to demand 
 their rights from their husbands and from society. They ask 
 that their veils be done away with, that they be educated and 
 given proper marriage rights. — L- 120- 125. 
 
 GG 
 
FETICHISM. 
 
 Fetichism had its origin in the common conscious need of 
 God, which abides in every human heart and which has driven 
 human beings everywhere to the god of their race or country. 
 
 Fetichism is dechired by some authorities to be the lowest 
 of all systems of worship. It originated in man's trying to gain 
 protection from the unseen forces of evil, and is therefore a sal- 
 vation, not for the soul, but simply for the body, more especially 
 in its relation to danger. It is not the evidence of evolution in 
 which its worshipers are seen groping upward toward God; but rather, 
 it is almost the last stage of human degradation, in which man 
 gives outward formal evidence of a previous knowledge which has 
 long ceased to be an inward conscious joy. 
 
 The fundamental idea of Fetichism is found in the amulet or 
 charm which through the witch doctor's sorcery is believed to have 
 become the abode of a guardian spirit, who is to watch over its 
 possessor's life. This is none other than spirit or demon worship. 
 It not only stands as a system of religion by itself, but it permeates 
 many other systems such as Hinduism and Taoism. It is so 
 closely related to the needs of man that it practically rules the 
 non-Christian world. It watches over man's sleep and aids him 
 in his work. It wards off disease and gives success in physical 
 conflicts. It reveals secrets and gives power over enemies. There 
 is not a human bodily need that the fetich does not promise to 
 supply. Even a wish or whim can be gratified, as the priest has 
 only to go through a formula of incantations and then pronounce 
 the trinket capable of bringing about the desire of tlie applicant. 
 Young men and women are initiated into the priesthood by an 
 already qualified priest, who puts them through a course of train- 
 ing in his arts. 
 
 In Africa, leopard's or lion's claws, teeth or whiskers are hung 
 about the neck as a protection from the attack of these beasts. 
 The spine bones of a serpent are a cure for back-ache. Tortoise 
 bones worn on the ankles give endurance, while its jaw-bone is 
 worn by some tribes to prevent toothache. Love charms are used 
 by both men and women for securing a husband or wife. 
 
 A fetich doctor acts as physician, detective, accomplice to an 
 enemy's death, bestower of wealth and success, or anything else 
 that may be desired. His methods of curing the sick are often 
 worse than the disease and occasion much pain and even death. 
 The doctor begins his incantations with drum and dance which 
 are sometimes kept up all night, the patient occasionally being re- 
 quired to join in the ceremonies. The practice of bleeding a patient 
 is common, though very unskillfully done. 
 
 It can quite truthfully be said of them that "God is not in all 
 their thoughts." Their religion is that of the fear of evil spirits 
 which constantly fills them with terrible forebodings for the future. 
 
 How restful Christianity is, especially when compared with 
 such worship of fear. The Apostle John in his old age wrote, 
 "There is no fear in love; but perfect love castcth out fear: be- 
 cause fear hath torment. He tliat fearetli is not made perfect in 
 love. We love him, because he first loved us." — 1 John 4:18, 19. 
 
 07 
 
BABISM. 
 
 Within tlio past century there has arisen a system of belief 
 known as "Jiabisin," which demands our attention. It was founded 
 by .Mirza AH JNToliammed, avIio was born October 9, 1.S20, at Shiraz, 
 in the south of Persia. He was a descendant of Mohammed and 
 belonged to the Mohammedan sect called Sayid. lie took the 
 name Bab. meaning a ''gate" and signifying ' that the "Son of 
 Truth," the "Illuminated One," had come. 
 
 In 1843, while living near Bagdad, the Bab began to advocate 
 his doctrine. He had studied under various renowned Mohammedan 
 teachers, but he aspired to found a new system of his own. One 
 day he suddenly announced himself as the "pVomised guide." He pro- 
 duced 20,000 verses in Persian and Arabic which constitute the 
 "Beyan" or "Babite" Bible. His first disciple was converted May 23, 
 1844, and the new teaching spread over Persia. 
 
 In 1848, the Bab and his followers were in open rebellion against 
 their persecutors. Horrible cruelties were inflicted upon them, many 
 being slowly burned or sawed to death. The Babists made a brave 
 resistance but were defeated, and on July 8, 1850, Mirza All Moham- 
 med was slain at Tabriz. 
 
 In 1852 an attempt was made on the Shah's life, which resulted 
 in a fresh inhuman persecution of the Babists. The boldness and 
 fervency of the martyrs, together with their declarations and teach- 
 ings caused Babism to increase in spite of the eflorts to suppress it. 
 
 The Bab is declared to have led a respectable life. His teach- 
 ings are more humane than those practiced by the Mohammedans. 
 Di'. Shedd of Urumiah, Persia, gives the following gist of his 
 teaching: "There is a community of brotherly love, dignity com- 
 bined with courtesy; leisure with labor; the cultivation of alf useful 
 arts and the prohibition of all that are useless; elevation of 
 women; general elementary education; provision for the poor, strict 
 prohibition of mendicancy and tramps; children treated with 
 gentleness; animals with kindness; no persecution for conscience 
 sake." 
 
 The Bahai conception of the supreme being is not a personality, 
 but an essence, an all-pervading force of power, frequently referred 
 to as love, or truth or life." 
 
 Modern Babism has as one of its great leaders Abbas Effendi, 
 a resident of Haifa, Palestine. He is a marvel at compromising. 
 No one need to change or leave his church or sect to become 
 a Babist. "It recognizes as equally divine in origin with itself, 
 every other religion.^' He has advised Christians that they do not 
 need to leave their churches, but that they may remain in them and 
 teach Babism. The system is breaking down Mohammedanism and 
 giving more freedom to the people to learn about Christianity. 
 
 Babism has a few adherents in the United States. It is gain- 
 ing the same kind of a following as have other Oriental religions 
 which have endeavored to gain a foothold in America. Their teaeli- 
 ings are drawn from Hinduism, Pantheism, Sufisni and even 
 Christianity. "The deity is called Maana, the meaning or reality 
 of all things." 
 
 Robert E. Speer has an excellent chapter on "The Religion of the 
 Bab," in volume I of his work entitled "Missions and Modern His- 
 tory." Some of tlie above items of history are from this chapter. 
 ]\Ir. Speer'a presentation of the subject is very valuable. 
 
 68 
 
JAINISM OF INDIA. 
 
 The Jains stand seventh in the numerical classification by 
 adherents of the nine religions of India. Some writers claim that 
 Jainism was contemporary with Buddhism, both being the out- 
 come of a simultaneous revolt against Hinduism. Otliers say that 
 it was originated about 1,000 years ago by a Buddhist priest, 
 when a number of people broke away from Buddhism. 
 
 Jainism possesses characteristics similar to both Hinduism and 
 Buddhism. Like the Brahmans, the Jains recognize the distinctions 
 of caste, worship some of the gods of the Hindu pantlieon and 
 resemble Hindus in their family rites, weddings, and funeral cere- 
 monies, their reverence for the cow, their fasts and pilgrimages. 
 Like the Buddhists they carry their reverence for animal life to 
 an extreme. Their devotees brush their pathAvay, strain their 
 drinking water and wear a cloth over tlieir mouths for fear they 
 may tread upon, swallow or inhale some living thing. They are 
 noted for their animal hospitals in which diseased cows and horses, 
 cats, dogs and even insects are housed, being considered sacred 
 because they possess the principle of life. "Snakes are not ex- 
 cluded, but children are not admitted." Bishop Thoburn writes that 
 "even vermin are tolerated and protected." 
 
 They reject the Hindu "Vedas" and appeal to their own sacred 
 books called "Agamas," which were begun by their great prophet 
 Vardhamaha, or Mahavira, he being the twenty-fourth of their 
 religious teachers. They believe in the practice of the four virtues 
 of liberality, gentleness, piety, magnanimity and in goodness of 
 thought, word and deed. They worship a number of deified saints 
 whom they call Jina. 
 
 The Jains are confined to India. They number about one and 
 one-half million are found in upper Hindustan, in the provinces 
 of Mewar and Marwar; along the Ganges; the Malabar coast and 
 in Calcutta. They call themselves "good Hindus" while the Hindus 
 consider them heterodox. Some speak of them as degenerate Budd- 
 hists. Unlike the Sikhs, they are comparatively well educated. Al- 
 most all of them are traders and live in cities. Most of them be- 
 long to the Banya or Bhabra castes. Their numbers are increas- 
 ing and they are divided into two orders:— priests and laymen; 
 the former lead a life of abstinence and self-denial. Their widows 
 cannot remarry. There are certain differences among the Jains 
 which govern their dress and decorations. 
 
 "Jainism is the only one of the early monastic orders which has 
 survived to the present day in India. It escaped the disasters 
 which overcame Buddhism, partly because its severance from Budd- 
 hism was never so complete; partly because it never adopted an 
 active missionary policy, but preferred to practice its peculiar rites 
 in a quiet, unobtrusive fashion. 
 
 "The Jain pantheon consists of a body of deified saints, creatino- 
 a passage through the circuit of life. The ascetic members of 
 the order are known as Jati, who hold no property and never quit 
 their dwellings except to beg for food. Their bodies and clothes 
 are filthy and covered with vermin. The images of the saints, are 
 statues of black and white marble and are represented as nude, but 
 they present none of the indecencies which disfigure the modern 
 Hindu temple. Jains clioose for their sanctuaries wooded hills sur- 
 rounded by lovely scenery."— "Imperial Gazateer of India." 
 
 69 
 
SIKHISM OF INDIA. 
 
 Sikhism is the religion of a sect found in India. It was begun 
 by a man named Baba Xanak, a Hindu reformer, born near Lahore, 
 in north India, (1469-1539). He made a study of the Hindu and 
 Mohammedan faiths, but, finding no satisfaction ia them, he be- 
 came a pilgrim. Being disappointed also in this, he returned home, 
 declaring that he had failed to find God in any of the creeds. 
 He laid aside his ascetic habits, and settled down to ordinary 
 family life. He preached God as Creator, and salvation by merit. 
 He claimed to have had a visiom in which God said to him, 
 "Nanak, I am with thee, and whosoever shall follow thee stall 
 be happy indeed." He awoke uttering the words which have be- 
 come the key to his religious system: "In religion, tliere is no 
 Hindu and there is no Moslem." Miracles and supernatural power 
 are accredited to him. He left a company of zealous followers 
 called ''Sikhs" or "Disciples" and had as successors in instruction 
 nine gurus or teachers, the first of whom was Angad. Nanak 
 discouraged caste, believed in the transmigration of the_ soul, 
 in veneration of the cow, in abhorrence of the hog and in ab- 
 stinence from all flesh as food. 
 
 The sixth guru, Govind Singh, made his religion the basis of 
 political power w^hich infused the military and political spirit into 
 the Sikhs. This has developed great bravery in them which has 
 caused the British government to make considerable use of them 
 as soldiers and policemen. It was the Sikh soldiers who first broke 
 through to the rescue of the imprisoned missionaries in Peking. 
 
 Tlie Sikhs are not educated, though they are superior in in- 
 telligence to some of their neighbors. Religiously, they have de- 
 generated. They have fallen under the power of caste and many 
 of them are as faithful to its laws as are the Hindus. **Low- 
 caste people who adopt their faith, are kept at a distance and 
 excluded from the higher privileges of the community." Sikhs 
 reverence Brahmans, worship deities and practice idolatrous and 
 superstitious rites. Their sacred book, "Granth," is kept in the famous 
 Golden Temple in their sacred city of Amritsar. It lies on cushions 
 of silk and is ever surrounded with worshipers. "One of the pre- 
 cepts most strictly enforced by them, nowadays, is that the hair 
 of the head and face must never be cut and that smoking is a 
 habit to be avoided." 
 
 Sikhism is one of those movements which started as a religious 
 reform and ended in becoming a political organization. 
 
 Guru Govind prescribed that every Sikh should bear five marks, 
 known as the five ka— the uncut hair (kes), the short drawers 
 (kachh), the iron bangle (kara), the steel knife (khanda), the comb 
 (kangha); that he sliould abstain from tobacco, and eat no meat 
 save that the animals decapitated by a single blow at the back of 
 the neck. The teaching of the Gurus in matters of faith was little 
 more than an exposition of the principles of Kabir. 
 
 The strength of Sikhism lay not in the novelty of its message, 
 but in the social observances, stimulating patriotism and making 
 the followers of the Guru a peculiar peoi>le." 
 
 The Sikh ortliodox teachers, who have tlieir headquarters at Am- 
 ritsar, are opposing the present departure from tlie ancient faith 
 and are more stringently enforcing the principles of Granth.— "The 
 Imperial Gazateer of India." 
 
 70 
 
N^-^^iSs^sss^S&s^ 
 
 :J,Ei*24^.eiiiatS^^^ 
 
 BRAHMA VISHNU SIVA 
 
 THE THREE CHIEF HINDU GODS 
 
 BRAHMA. 
 
 ■Rrnhmi the creator, is the first person of the Hindu triad. 
 Proves o?Monier W^^^^^^^^ says: "The notion of Brahma grew out 
 nf that of the Vedic Agni, the god of fire and generative heat 
 Brahma was alo regarded as the%ersonification of all manifested 
 
 reals Bralma, ihough once popular, is now almost forgotten, being 
 
 ''■"Bishop Tloton,'in'writing about tbe Hindu triad of Brahma, 
 ,7- r ."^,.1 4ivn s4vs- "The sacred triad has led many to suppose 
 S:rhrChSiau 'doctrine of a trinity is f^-t-y refl-t^l ,„ 
 
 to^Sr1-;^\«nd.ddi™.yea.^ 
 
 divine days and mg^^t^ A day and ^^^^J^^^^^^^ ^^ ];,,,,„„,, the 
 
 equal to 4,320,000,0UU >™"ai ) e ^1^^^ consumed 
 
 S:?Vace"3c!ioS 'tinreTwhen he expirL and everything comes 
 to an end." 
 
 VISHNU. 
 
 The name Vishnu occurs in the "Vodas" as that of one of the 
 twelve ?:Z That the sun takes in the course of a year. Ho 
 
belongs to the trimurti or Hindu triad— Brahma, Vishnu and Siva, 
 which are considered the highest manifestations of the eternal 
 essence of Brahma. This triad places "Brahma, the creator, in the 
 center; Vishnu, the preserver, on the right and Siva, the destroyer 
 and recoiistructor, on the left." Vishnu has infused his essence at 
 various times into animals and men in a series of incarnations. A 
 strange idea found among the Bralimans explains why there is 
 such a mixture of human weakness and divine strength in'the stories 
 of their gods. "They believe that these gods had been mere mortals 
 until they extorted immortality from the supreme being by sacri- 
 fics and austerities." 
 
 The Ganges, being a universally sacred river, is claimed by all 
 sects. The Vaishnava claim it flows from the feet of Vishnu. The 
 Sivaites declare it flows from the body of Siva, while others de- 
 clare it flows from the mouth of the sacred cow. 
 
 The *Tishnu Dharm Tantra" says, "As without knowledge, fire 
 burns when anything touches it, so'^the name Vishnu, even without 
 knowledge, burns up all sin, and the Vaishnava is sure of heaven." 
 For this reason Hindus give their sons the names of their gods, 
 under the idea that merit will be acquired even when calling them 
 for any purpose. "It matters not how atrocious a sinner may 
 be, if he paints his face, breast and arms with certain sectarial 
 
 inarks and if he die with the word Hari, Rama or 
 
 Krishna on his lips," he is sure of heaven. One Hindu writer voices 
 the conviction of vast multitudes, however, when he states: "He 
 whose heart is not pure will not be clean though he should rub 
 his body with mud as much as would form a mountain, and bathe 
 in the Ganges as long as his life would last." 
 
 SIVA. 
 
 "Siva represents the earliest and universal impression of nature 
 upon man, the impression of endless and pitiless change. He is the 
 destroyer and rebuilder of the various forms of life; he has charge 
 of the whole circle of animated creation, the incessant round of 
 birth and death in which all Nature eternally revolves. His at- 
 tributes are indicated by symbols, emblematic' of death and man's 
 desire. Less human and more mystical than Vishnu, anthropomor- 
 phic image-worship has little place in his cults. He needs none 
 of the gorgeous ceremonial wliich is provided for Vishnu. A few 
 flowers and an oblation of water, are all that his worshiper needs to 
 dedicate." 
 
 "Some of the sects of Sivaism exhibit asceticism in its highest 
 and most repulsive form. Such, for instance, are the loathsome 
 Aghoris, eaters of filth and of corpses; the Urdhvabahus, who ex- 
 tend the arms over tlie head until the muscles wither from non- 
 use; the Asasamukhins, who keep tlie neck bent back looking up 
 at the sky; the Kapalikas, who use a human skull for a drinking 
 cup." 
 
 The various forms which Siva assumes, each bearing his own 
 name, present a great variety of cliaracters, from the mountain 
 god, who devotes himself to drinking and dancing, attended by 
 dwarfs, to the demon form of Bhairava, who wears garlands made 
 of serpents and a necklace of skulls. Some of his forms are the 
 most degiading known in India. 
 
SHRINE OF KWANON. 
 
 GANESA, THE ELEPHANT GOD. 
 
 KWANON. 
 
 From the beginning of the Christian era down to the twelfth 
 century, Kwanon was known as a male deity of the Buddhist s 
 relioion, but since that time, Kwanon has been considered a gocl- 
 desf of mercy and dressed in female attire. There is at iokyo, 
 Japan, an immense temple erected to this goddess On New \ear s 
 day the priests stand on a raised platform at the doorway, trom 
 which they distribute paper amulets to the people, guaranteeing 
 the protection of Kwanon to all those who shall JDe so fortunate 
 as to receive one. Inside the gateway are booths where idols, 
 rosaries, candles, etc., are sold to worshipers. In the temple 
 grounds there is an albino pony for the use of the goddess Kwanon. 
 Each morning the priests lead the pony before the goddess and ask 
 her if she does not wish to take a ride. 
 
 Wire screens are placed before the idol, on which scores of 
 braids of hair of men and women have been hung as offerings. 
 The worshiper sometimes purchases a printed prayer from tie 
 priest, puts it in his mouth, chews it into a pulp and throws the 
 "spit-ball" at the screen. If it sticks, he believes his prayer will 
 be heard; if it falls, he expects to fail. 
 
 GANESA. 
 
 Ganesa is the son of Kali, the wife of Siva. He is the elephant- 
 headed god of wisdom; a great glutton, fond of drinking soma 
 and eating pancakes. Hindu school children are taught to wor- 
 ship him. He is adored by all who wish to gain a knowledge of 
 Hindu learning. His images may be seen in temples and schools; 
 at the corners of city streets; and also under trees at the resting 
 places along the country roadside. It is probable that the form 
 of imao-e used (an elephant head on a human body) is to convey 
 the Hindu idea of the character of the god, though it seems rather 
 a reflection to retain the man's body while his head is displaced 
 with that of a beast. His wahan or chariot on which he travels 
 through space, is a rat. He is master of the troops of demi-gods 
 which constitute a portion of the retinue of Siva. He is also the 
 god of obstacles and is therefore worshiped at the commencement 
 of every undertaking. 
 
 73 
 
KALI DANCING. 
 
 KALI, THE GODDESS Cr BLOOD. 
 
 Kali, the Hindu goddess, is said to ho. the Avife of Siva. She 
 has two characters, one mild and the other fierce, the latter being 
 the one especially worshiped. She is represented as a dark woman 
 with four arms. In one hand, she has a sword; in another, the head 
 of a giant she has slain, and with her other two hands she is en- 
 couraging her worshipers. For earrings, she has two dead bodies; 
 she wears a necklace of skulls; her only clothing is a girdle made 
 of dead men's hands and her tongue protrudes from her mouth. 
 Her eyes are red as those of a drunkard and her breasts are be- 
 smeared with blood. She stands with one foot upon the breast 
 and the other upon the thigh of her husband. 
 
 Siva, her husband, says concerning sacrifices to her: "The flesh 
 of the antelope and rhinoceros g[\e my beloved delight for five 
 hundred years. By human sacrifice, attended by the forms laid 
 down, Devi is pleased a thousand years. Let the sacrificer repeat 
 the word 'Kali' twice and say: 'Hail, Devi! Goddess of Thunder; 
 Hail, iron-sceptered Goddess. Let him take the ax in his hand and 
 again invoke the same by the Kahiiatri text, as follows: Let the 
 sacrificer say— 'Hrang, Hrang! Kali, Kali, O horrid-toothed god- 
 dess! eat, cut, destroy all tlie malignant; cut with the ax; bind, 
 bind, seize, seize, drink blood!'" 
 
 The thugs, who used to murder and rob unsuspecting travelers, 
 made offerings to Kali before they set out, and expected her to 
 preserve them from detection. Tho city of Calcutta is named 
 from Kalighat, the shrine of the goddess Kali, which is situated 
 about a mile from the city. Tliis slirine draws many pilgrims an- 
 nually and is a source of considerable profit to its custodians, who 
 charge for every sacrifice. 
 
 7t 
 
JAGGANATH DRESSED. 
 
 JAGGANATH. 
 
 This is one of the most popular gods of India, and his name 
 signifies "Lord of the World." According to tradition, Jagganath 
 first appeared A. D. 318, and his long hold on the Hindus is ac- 
 counted for by the fact that he is the god of the people. Though 
 there are many temples dedicated to him in India, the most im- 
 portant one is at Puri, built during the twelfth century. Tens 
 of thousands of devout pilgi'ims visit this temple annually, and 
 their gifts to the priests are said to amount to over $200,000. The 
 entire temple grounds contain 120 temples dedicated to various 
 forms of Hindu worship. Tvventy-four festivals are held annually. 
 The car festival, which takes place in June or July, is the chief 
 event of the year. The great car is 45 feet high, 35 feet square 
 and is supported on IG wheels, each 7 feet in diameter. When 
 the idols are placed on these cars for their annual ride, the mul- 
 titudes of pilgrims fall on their knees and put their faces in the 
 dust. Then there is a terrific struggle to get hold of the rope 
 and have a part in drawing the sacred car out to the country house 
 of the god, a mile distant. The wheels sink into the sand at 
 certain places, causing the journey to consume days of strenuous 
 work. A crowd of 100,000 excited, half-frenzied pilgrims struggling 
 with each other under a blazing Indian mid-summer sun, straining 
 both to keep their places at the ropes and also to drag the cum- 
 bersome car along, causes a shocking number of deaths. Before 
 the British government gained control of India, it was the cus- 
 tom of people to throw themselves under the wheels of this car, 
 thus offering themselves to the god and receiving the assurance 
 from the priests, that they would be transported immediately to 
 Paradise. This occasion presented a terrible spectacle, with the 
 road strewn with mangled bodies and the reeling mob half insane, 
 sweltering and quarreling at their religious task. The practice of 
 suicide at this ceremony is now forbidden by the government and 
 is forcibly prevented by mounted oolicemen, who guard the annual 
 procession. 
 
KRISHNA AND THE SNAKE. 
 KRISHNA. 
 
 Krishna is, in some sections, the most popular Hindu god. He 
 was the eighth incarnation of Vishnu. From infancy, so the 
 legends say, his life was sought, partly because it had been pre- 
 dicted that he was to be the slayer of Kansa, king of Muttra, who 
 was a great enemy of cows and Brahmans. While a youtli he is 
 said to have, with his companions, crept into houses and stolen 
 butter, eating some and throwing the rest about. One day, in a 
 pouting rage, he broke open the churning dish and spilled the 
 contents all around, because he had not been awakened from his 
 sleep and given some of the curds. He afterwards told a lie when 
 asked if he had spilled the buttermilk. Like a spoiled child he re- 
 fused to eat and broke the dishes. He stole the clothing of 
 the wives of the cowherds. He is said to have had eight queens, 
 sixteen thousand wives and one hundred and eighty thousand sons. 
 
 His followers are very immoral, but what else could be expected 
 when he was a thief, a liar and ill-tempered when a child; and 
 deeply dyed in immorality when an adult. 
 
 Someone has said of' the Hindu: "He eats religiously, drinks 
 religiously, bathes religiously, dresses religiously and sins re- 
 ligiously." Instructors in righteousness are not to be found among 
 Hindu people. Their sacred books assert that "both sin and virtue 
 are delusions which proceed from spiritual ignorance alone." Im- 
 morality greatly increased when the ])rosont race of gods began to 
 be worshiped. Pe()i)lo sometimes declare tiiat Christians live sinful 
 lives as well as Hindus, but the case has nothing ])aral]el. Tlie Hindu 
 has the bold example of a sinful god and tlie i)lain immoral teachings 
 of his sacred books to follow, while the Christian has a righteous God 
 and a sacred book demanding holiness as his guide to life. 
 
 Hinduism teaches that "it matters not how atrocious a sinner 
 may be, if he paints his face, breast and arms with certain caste- 
 marks and if he die with the word Hari or Rama or 
 
 Krishna on his lips and the thought of him in his mind, though 
 he nuiy have lived a monster of inicpiity — he is certain of heaven." 
 — Prof. Wilson. 
 
 76 
 
GIGANTIC JAPANESE IMAGE OF BUDDHA 
 
 BUDDHA. 
 
 Buddha is a Sanskrit word meaning "awakened, enlightened, 
 illuminated." Its Oriental application is to a man who has at- 
 tained to perfect knowledge of the truth; who by "good works, 
 through countless existences, has at length, become released from 
 the bonds of existence; and who, before entering Nirvana, preaches 
 the truth to mankind for its redemption." 
 
 The Buddha of history, who founded the religion now bearing 
 his name, was born in India about 500 years before Christ. He 
 set himself to correct the evils of his day. The knowledge he pos- 
 sessed, he declared, was self -acquired. 'T am the all -knowing. By 
 my own power I possess knowledge. Whom should I call my 
 master? I have no teacher." The sliallowness of this claim is seen 
 when the teachings of Buddha are examined. He declared the 
 earth contained a rock 84,000 yojimas square and 168,000 yojimas 
 high. The Sinhalese yojima is 16 miles, making the rock's size to 
 be 1,344,000 miles square and 2,688,000 miles in height. ''There 
 are fish in the sea 1,000 yojimas in size." Eclipses are accounted 
 for by Rahu covering the sun or moon with his hand, or hiding 
 them "^ in his mouth. Earthquakes are caused as follows: "The 
 great earth rests on a world of water, and the water rests pn a 
 world ot wind, and the wind rests on space. And at such times, 
 mighty winds blow and by the moving water the earth is 
 shaken. These are the first cause of the appearance of a mighty 
 earthquake." If Buddlia was so far astray in his scientific teach- 
 ing concerning material things, what guarantee is there that he 
 was infallible in spiritual things? 
 
 Buddha opposed idol worship. His followers, however, have 
 outdone almost all others in adoring their leader. His footprint, 
 a tooth or hair, has been reverenced by millions. His image has 
 been made in enormous sizes, especially in Japan, Siam and Bui'ma. 
 
 77 
 
BIBLIOGRAPHY. 
 
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 78 
 
INDEX. 
 
 Asceticism 37 
 
 Authority, Present Head of . . . 13 
 
 Begging Classes 35 
 
 Belief Concerning Created Uni- 
 verse 15 
 
 God 14 
 
 Heaven 19 
 
 Hell 20 
 
 Inspiration 25 
 
 Man 16 
 
 Prayer 24 
 
 Purgatory 21 
 
 Resurrection 23 
 
 Salvation 18 
 
 Sin 17 
 
 Transmigration ..... 22 
 
 Benefits of the System 65 
 
 Bibliography 78 
 
 Character of the System 11 
 
 Characteristics, Peculiar 59 
 
 Christianity, Attitude toward 63 
 Countries in "Wliich Observed 10 
 
 Defects 60 
 
 Divorce 58 
 
 Education, Influence upon .... 64 
 
 Feasts and Fasts 50 
 
 Followers, Number of 8 
 
 Founder, Date and Place 5 
 
 Funerals 49 
 
 God or Gods of the Systems . . 26 
 
 Government, Relation to 12 
 
 History 7 
 
 Honesty 45 
 
 Idol Gods, Prominent — 
 
 Brahma 71 
 
 Buddha 77 
 
 Ganesa 73 
 
 Jagganath 75 
 
 Kali 74 
 
 Krishna 76 
 
 Kwanon 73 
 
 Idol Gods, Proiiiinont — 
 
 Siva 72 
 
 Vishnu 71 
 
 Idols 27 
 
 Inauguration, Founder's Rea- 
 son for 6 
 
 Man's Duty to Man, View of 43 
 
 Marriage 56 
 
 Merit -]\Iaking 38 
 
 Minor Religious Systems — 
 
 Babism 68 
 
 Fetichism 67 
 
 Jainism of India .... 69 
 
 Sikism of India 70 
 
 Monks and Xuns 34 
 
 Morality 46 
 
 New Year's Day 55 
 
 Penance 39 
 
 Polygamy 57 
 
 Pilgrimages 36 
 
 Poor, Treatment of 47 
 
 Priesthood, The 32 
 
 Prophets 33 
 
 Recent Changes 66 
 
 Reforms 61 
 
 Sacred Animals 53 
 
 Days 54 
 
 Writings 29 
 
 Sacrifices 52 
 
 Sects 9 
 
 Self -Propagation 62 
 
 Sick, Treatment of 48 
 
 Songs and Singing 51 
 
 Sorcery 41 
 
 Superstitions 40 
 
 Symbols 28 
 
 Temples and Shrines 30 
 
 Worship 31 
 
 Ancestral 42 
 
 Women, Place Given to 44 
 
 79 
 
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 Date Due 
 
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