sacred birds. ... I am pure! I am pure! I am pure!'[1]
The Vedic hymns, again, tell of endless happiness for the good in heaven with the gods, and speak also of the deep pit where the liars, the lawless, they who give no sacrifice, will be cast.[2] The rival theories of continuance and retribution are seen in instructive coexistence in classic Greece and Rome. What seems the older belief holds its ground in the realm of Hades; that dim region of bodiless, smoke-like ghosts remains the home of the undistinguished crowd in the μέσος βίος, the 'middle life.' Yet at the same time the judgment-seat of Minos and Rhadamanthos, the joys of Elysium for the just and good, fiery Tartarus echoing with the wail of the wicked, represent the newer doctrine of a moral retribution. The idea of purgatorial suffering, which hardly seems to have entered the minds of the lower races, expands in immense vigour in the great Aryan religions of Asia. In Brahmanism and Buddhism, the working out of good and evil actions into their necessary consequence of happiness and misery is the very key to the philosophy of life, whether life's successive transmigrations be in animal, or human, or demon births on earth, or in luxurious heaven-palaces of gold and jewels, or in the agonizing hells where Oriental fancy riots in the hideous inventory of torture — caldrons of boiling oil and liquid fire; black dungeons and rivers of filth; vipers, and vultures, and cannibals; thorns, and spears, and red-hot pincers, and whips of flame. To the modern Hindu, it is true, ceremonial morality seems to take the upper hand, and the question of happiness or misery after death turns rather on ablutions and fasts, on sacrifices and gifts to brahmans, than on purity and beneficence of life. Buddhism in South East Asia, sadly degenerate from its once high
