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62 62 HISTORY OF INDIA. [Book IV.

AD. — doom which the great majority of worshippers can anticipate. As even this doom is not fixed beyond the possibility of change, there is a sense in which it

Hiniiooheii. may be said, that "hope is denied to none;" but the truth of the case would be more accurately expressed by saying, that to all professing Hindoos, with the exception of a comparatively small number, to whom peculiar favour is shown, the natural tendency of their creed is not to cherish hope, but to produce indif- ference or despair. This will be made manifest by attending to the mode in which its rewards and punishments are distributed.

Hindoo All actions not indifferent, naturally range themselves under the two great

inor.il sjs-. . f, ■,. . ^

tern. heads of "virtuous" and "vicious." Every form of religion, false as well as true,

recognizes this important classification, and professes to distribute rewards and punishments in accordance with it. In this respect Hindooism follows the common rule, and presents a system of morality which, notwithstanding some glaring defects and excrescences, does not suffer by comparison with any other system derived from the mere light of nature. Thus, not only is the funda- mental principle laid down, that, " for the sake of distinguishing actions. He (the supreme Ruler) made a total difference between right and wrong ;" but the peculiar qualities belonging to each are enumerated with considerable accuracy and fulness. Even from the Institutes of Menu, though not specially intended to furnish a complete moral code, it would be possible to extract a series of pre- cepts enjoining the observance of almost all individual and relative duties. The Its compara- following quotatious give a sufficient specimen. In regard to the natural ten- nessand deucics of virtuc and vice, it is declared that "even here below an unjust man

accuracy.

attains no felicity;" and, therefore, though a man should be "oppressed by penury, in consequence of his righteous dealings, let liim never give his mind to unrighteousness ; for he may observe the speedy overthrow of iniquitous and sinful men. Yes; iniquity once committed, fails not of producing fruit to him that wrought it ; if not in his own person, yet in his sons, or if not in his sons, yet in his grandsons. He grows rich for a while through unrighteousness ; then he beholds good things; then it is that he vanquishes his foes; but he perishes at length from his root upwards." To these observations, equally sound in principle and confirmed by experience, it is immediately added, " Let a man continually take pleasure in truth, in justice, in laudable practices, and in purity ; let him chastise those whom he may chastise ' in a legal mode ; let him keep in subjection his speech, his arm, and his appetite ; wealth and pleasures repugnant to law, let him shun ; and even lawful acts, which may cause future pain or be offensive to mankind. Let him not have nimble hands, restless feet, or voluble eyes ; let him not be crooked in his ways ; let him not be flippant in his speech, nor intelligent in doing mischief; let him walk in the path of good men." Should the discharge of duty involve the loss of life, it is expressly decided that the former must be preferred. " On a comparison between death and vice, the learned pronounce vice the more dreadful, since after death a