The period occupied by the soul’s migrations was fixed at three thousand years; they affirmed, however, that a soul which had remained faithful to Osiris, was not subject to such a degradation – for such they deem it. A controversy has long been waged respecting the sense of meaning of the Egyptian religion. Since the external and the internal, Law and Moral Sense, are not yet distinguished – still form an undivided unity – so also do Religion and the State. We must not fall into the lax conception, that the content is of no importance, but only the form. It was not given to the Asiatics to unite self-dependence, freedom and substantial vigor of mind, with culture, i.e., an interest for diverse pursuits and an acquaintance with the conveniences of life. It is said that a Mandarin who had become a Christian, having ceased to honor his ancestors in this way, exposed himself to great persecutions on the part of his relatives. The Mongols, who are especially devoted to Lamaism – this modification of Buddhism – have great respect for all that possesses life. Section II: India
It is an extremely important question, whether the cultivated land in India is recognized as belonging to the cultivator, or belongs to a so-called manorial proprietor. Early do we see China advancing to the condition in which it is found at this day ; for as the contrast between objective existence and subjective freedom of movement in it, is still wanting, every change is excluded, and the fixedness of a character which recurs perpetually, takes the place of … But Indian culture has not attained to a recognition of freedom and inward morality; the distinctions which prevail are only those of occupations, and civil conditions. Light makes no distinctions: the Sun shines on the righteous and the unrighteous, on high and low, and confers on all the same benefit and prosperity. The Assyrians, Babylonians, Medes, and Persians
The other Castes deem it a great honor when a Brahmin takes their daughters as his wives – a thing however, which is permitted him, as already stated, only when he has already taken one from his own Caste. In the Persian principle, Unity first elevates itself to the distinction from the merely natural; we have the negation of that unreflecting relation which allowed no exercise of mind to intervene between the mandate and its adoption by the will. It is time to quit the Dream-State characterizing the Hindoo Spirit revelling in the most extravagant maze through all natural and spiritual forms; comprising at the same time the coarsest sensuality and anticipations of the profoundest thought, and on that very account – as far as free and rational reality is concerned – sunk in the most self-abandoned, helpless slavery; – a slavery, in which the abstract forms into which concrete human life is divided, have become stereotyped, and human rights and culture have been made absolutely dependent upon these distinctions. In this way the concrete complex of material things is isolated from Spirit, and presented in wild distraction, except as re-absorbed in the pure ideality of Brahm. This servile class – properly speaking – constitutes no special organic class in the state, because its members only serve individuals: their occupations are therefore dispersed among them and are consequently attached to that of the previously mentioned castes. In asense, this question is best answered on the basis of a carefulreading of some good historians. Ker Porter, an Englishman, about twelve years ago (his whole tour occupied from 1817 to 1820) traversed the countries where ancient Babylon lay: on an elevation he thought he could discover remains still existing of the old tower of Babel; and supposed that he had found traces of the numerous roads that wound around the tower, and in whose loftiest story the image of Bel was set up. It may be here incidentally remarked, that the number Five is regarded as fundamental among the Chinese, and presents itself as often as the number Three among us. The abstract Unity in question is not a mere Futurity – a Spiritual sphere existing beyond our own; it has to do with the present; it is truth for man [as he is], and ought to be realized in him. Chapter III. Even in the more modern great cities of Persia – Ispahan and Shiraz – half of them has become a ruin; and they have not – as is the case with ancient Rome – developed a new life, but have lost their place almost entirely in the remembrance of the surrounding nations. They much resemble the tales of the Thousand and One Nights; and although these have Bagdad as the locality of their narration, their origin is no more limited to this luxurious court, than to the Arabian people, but must be partly traced to Egypt – as Von Hammer also thinks. We must here mention the Medes also. The deportment of the Emperor is represented to us as in the highest degree simple, natural, noble and intelligent. ; and the contrast to this is the severity with which their customs bind them, and the superstition to which humanity among them is inexorably subject. Three quarto volumes of the former have been printed, the second volume is extremely rare. I refer here to the innumerable figures on the Egyptian monuments, of sparrow-hawks or falcons, dung-beetles, scarabaei, etc. The principle of separation from Nature is found in the Persian Empire, which, therefore, occupies a higher grade than those worlds immersed in the Natural. Herodotus relates that there had been wars before that time between Lydia and Media, but which had been settled by the intervention of the King of Babylon. Only the One – Spirit – the Non-sensuous is the Truth; Thought exists free for itself, and true morality and righteousness can now make their appearance; for God is honored by righteousness, and rightdoing is “walking in the way of the Lord.” With this is conjoined happiness, life and temporal prosperity as its reward; for it is said: “that thou mayest live long in the land.” – Here too also we have the possibility of a historical view; for the understanding has become prosaic; putting the limited and circumscribed in its proper place, and comprehending it as the form proper to finite existence: Men are regarded as individuals, not as incarnations of God; Sun as Sun, Mountains as Mountains – not as possessing Spirit and Will. The multiform sphinxes, with lions’ bodies and virgins’ heads – or as male sphinxes (androsfiggis) with beards – are evidence supporting the view, that the meaning of the Spiritual is the problem which the Egyptians proposed to themselves; as the enigma generally is not the utterance of something unknown, but is the challenge to discover it – implying a wish to be revealed. They imposed the tribute on the latter; but the result was that the proprietors acted in the most arbitrary manner: drove away the tenant cultivators, and declaring that such or such an amount of land was not under cultivation, gained an abatement of tribute. Instead of stimulating the activity of a soul as their centre of union, and spontaneously realizing that soul – as is the case in organic life – they petrify and become rigid, and by their stereotyped character condemn the Indian people to the most degrading spiritual serfdom. The English themselves have had great difficulty in establishing a clear understanding about it. The Brahmins, in virtue of their birth, are already in possession of the Divine. The History of Philosophy as an accumulation of Opinions b. The Chinese History gives many examples of the noble-mindedness and courage of these Ko-taos. But we may make the general remark, that a more accurate acquaintance with its real value has not a little diminished the widely bruited fame of Indian Wisdom. Nature – which in the East is the primary and fundamental existence – is now depressed to the condition of a mere creature; and Spirit now occupies the first place. Those peoples therefore are alone capable of History, and of prose generally, who have arrived at that period of development (and can make that their starting point) at which individuals comprehend their own existence as independent, i.e., possess self-consciousness. Conclusions. All the ideals of princes and of princely education which have been so numerous and varied since the appearance of Fenelon’s “Telemaque” are realized here. The Europeans of the modern world have been able to enter into direct connection with this land of marvels only circuitously from the other side; and by way of the sea, which, as has been said, is the general uniter of countries. In all the pagodas, therefore, prostitutes and dancing girls are kept, whom the Brahmins instruct most carefully in dancing, in beautiful postures and attractive gestures, and who have to comply with the wishes of all comers at a fixed price. Contrasted with this secular Empire is the spiritual sovereignty of the Mongols, at the head of which stands the Lama, who is honored as God. Learned Mandarins constitute the higher aspect of the Oxus itself lies to the.... 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