Page:The Sikh Religion, its gurus, sacred writings and authors Vol 1.djvu/60

liv It is curious that the greatest religious reforms have been effected by the laity. The clergy, apart from their vested interests, are too wedded to ancient systems, and dare not impugn their utility or authority. Pythagoras, who founded a religio-philosophical school and taught the transmigration of souls, was the son of a gem-engraver and not a priest by early training or association. Isaiah, the Hebrew poet, who gave consistency and splendour to Jewish sentiments, was not an ecclesiastic by profession. Moses had a brother who was a high priest, but he was not himself designed for the priesthood. Sokrates was a profound thinker and moral guide, but still a member of the laity who had emerged from the schools of the sophists. Budha was a prince brought up without any sacerdotal instruction. He conceived ideas of reform by profound contemplation and introspection. Christ was by trade a carpenter, and was never intended to expound the law, or play the part of a Jewish Rabbi. Muhammad of Makka was born an idolater, herded sheep and goats in early life, and appears to have had no religious instruction whatever until he had met the Hanif Waraka, his wife's cousin. The renowned Indian teacher Kabir was a weaver, who was so little of a professional priest that he denounced the Hindu and Muhammadan preachers of his age. And, as we shall see, Guru Nanak was not a priest either by birth or education, but a man who soared to the loftiest heights of divine emotionalism, and exalted his mental vision to an ethical ideal beyond the conception of Hindu or Muhammadan.

The illustrious author of the Vie de Jésus asks whether great originality will again arise or the world be content to follow the paths opened by the daring creators of ancient ages. Now there is here presented a religion totally unaffected by Semitic or Christian influences. Based on the concept of the unity of God, it rejected Hindu formularies and adopted an independent ethical system, ritual, and standards which were totally opposed to the theological beliefs of Guru Nanak's age and country. As we shall see