The Tibetan Book of the Dead — ed. W. Y. Evans-Wentz

remind) you that it was not well; and counselled thee to fice the place of peril, and the company that should stir or move you thereto. Can ye say nay thereto? Howcan you think that I should answer for you?”’

Though the Dying Creature appeals for assistance to Reason, to Dread, to Conscience, and to the Five Wits—very much after the manner of Lveryman, probably the best known of the medieval Christian mystery plays (which scem to be the outcome of the spread of Orientalism into Europe)—none can succour him. Thence, in his final appeal to the Virgin, through Faith, Hope, and Charity as mediators, and in the Virgin’s resulting appeal to the Son, there is introduced the Christian doctrine of the forgiveness of sins, in opposition to the doctrine of arma as expounded by the Lardo Thodol. Such introduction suggests that this curious Christian version of the Judgement may possibly have had a pre-Christian and non-Jewish Oriental source, wherein the dectrine of £arma (and the correlated doctrine of rebirth) remained unmodified by the European medievalism which shaped The Lamentation of the Dying Creature (see p. 3”). The ancient doctrine of karma (to which the primitive, or Gnostic, Christians adhered, ere Church-council Christianity took shape), being taught in the following answers to the Dying Creature, gives some plausibility, even from internal evidence, to this purely tentative view:

Conscience: ‘Ye must sorrowfully and meckly suffer the judgements that ye have deserved.’

The Five Wits: ‘Therefore of your necessity your defaultsp. 240 must be laid upon you.... Wherefore of right the peril must be yours.’

Also compare the similar account of the Judgement in the Orologium Sapicntieg (14th cent.), chap. V, in Douce MS. 322 (fol. 20), Comper’s ed., from which the following passage (p. 118) is taken:

‘O thou most righteous Doomsman, how strait and hard be thy dooms; charging [i.e. accusing] and hard deeming me, wretched, in those things the which few folk charge or dread, forasmuch as they seem small and little. O the dreadful sight of the righteous Justice, that is now present to me by dread, and suddenly to come in deed.’

accusing] and hard deeming me, wretched, in those things the which few folk charge or dread, forasmuch as they seem small and little. O the dreadful sight of the righteous Justice, that is now present to me by dread, and suddenly to come in deed.’

Reference might also be made to the wall-painting of the Judgement in Chaldon Church, Surrey, England, dating from about A.D. 1200 and discovered in 1870, which parallels in a very striking manner our Tibetan painting of the Judgement.' Thus, in both paintings there is the judging of the dead in an intermediate or dardo state, the heaven-world being above and the hell-world below. In the Chaldon Christianized version, St. Michael, in place of Shinje, holds the scales; instead of karmic actions, souls are being weighed; the Six Karmic Pathways leading to the Six Lokas have become a single ladder leading to a single heaven; at the top of the ladder, in place of the Six Buddhas of the Six Lokas, there is the Christ waiting to welcome the righteous, the sun being shown on His right hand and the moon on His left—as though He were a Buddha. In the Hell-world, in both versions, there is the cauldron in which evil-doers are being cooked under the supervision of demons; and, in the Christianized version, the ‘Hill of Spikes’ of the Buddhist version is represented by a ‘Bridge of Spikes’, which the condemned souls are compelled to traverse.

1 Cf. G. Clinch, Old English Churches (London, 1900), pp. 162-4, where a photograph of the Chaldon wall-painting is reproduced; also E. S. Bouchier, Notes on the Stained Glass of the Oxford District (Oxford, 1918), pp. 66-7, concerning a stained glass window in Brightwcll Baldwin Church, depicting the soul-weighing episode of the Judgement: ‘Below, the hand of St, Michael in white glass supports a yellow balance, in the left tray of which a half-length soul with yellow hair is praying, while beneath the right a small devil, with horns, tail, claws, and yellow wings, is trying to pull it down.’

p. 241

All such parallels as these tend to strengthen our opinion that the greater part of the symbolism nowadays regarded as being peculiarly Christian or Jewish seems to be due to adaptations from Egyptian and Eastern religions. They suggest, too, that the thought-forms and thought-processes of Orient and of Occident are, fundamentally, much alike—that, despite differences of race and creed and of physical and social environment, the nations of mankind are, and have been since time immemorial, mentally and spiritually one.

3069 11

INDEX

Black-type figures indicate the chief references, most of which may be

3069 11

INDEX

Black-type figures indicate the chief references, most of which may be

Abhidhamma, 1671.
Abhidharmakosha, x\.
Adi (Primordial) -Buddha,
OS, ON TPE), 1 TH,
BiG Hats PBA.
Adi- Kaya, 1674.
Aeschylus, 167}.
Acsop’s Fables, 3, 37, 57:
Agamemnon, 50, 51.
Agsanita Siltainta, 233.
Aggregate: see Skandha,
— Bodhic Wisdom, of, 16.
— Body, of, 16, 72", 109},
192*,
—Consciousness, of, 9",
15, 1062, 1091, 1924.
— Feelings, of, 9", 16, 114,
1924.

— Matter, of,9, 9°, 15,106. — Touch (or Sensation), OfMOu LO; LT, 102%. — Volition, of, 9°, 16, 116,

1924.
Aggregates of Life, xii.
Ain Soph, 67.
Ajanta Cave, 38, 56.
Ajax, 59, 51.
Akasha (Ether), 9, 16, 63,
~ 174%, 179.
Akasha-Garbha, 1112,
Akshobhya, 9!, 16, 108},
mele OL a20:
Aloke (Aloka), 113°.
Amitabha, 9", 13, 16-18,
20, 28, 32, 55, 70, 96,
1131, 114-15, 120, 123,
140, 189?, 200, 2021, 220.
— State, g6*,
Amogha-Siddhi, xxxii, 9",
16-17, 325 55, 70, 115},
116-18, 120, I4I, 200,
20229220:
Amrita-Dhara, 120°.
Anthropology, 14, 59.
Apollo, 113%.
Apparitions, xxxiii, 32,
98, 101 ff., 103,104, 162,
204: seée Hallucinations,
—Psychology of, 132},
168, 181, 213,
Arhant (Pali: Arahant),
41, 54, 160'.
Ars Moriendi (Craft of
Dying), viii, xxvi, 3?,

used as a Glossary.

882-5, 93%, 951, 991,107,
1348, 1512, 1722, 1987.

Arthurian Legend, 54.

Asanga, 2121,

Ashvaghosha, 115, 154,
225-33, 2361.

Asoka, Edicts of, 170°.

— Missionaries of, 14.

Astrology, 19, 27, 75, 877,
193", 214".

Asura( Titan), 17, 24, 63,
Magi He, tee a2
Light-Path, and Zozas.

— Birth, 156, 185.

— Existence, 1217, 194}.

Atalanta, 50, 51.

Atharva-Veda, 46°.

Atisha, 1353, 234°.

Atma, xxviii, xxxiii, xliii,
189!,

Avalokiteshvara, 237, 99°,
1138, 116%, 120%, 134°,
149': see Chenrazee.

Avatamsaka Stitra, xxxiii.

Awakening of Faith, The,
115, 154, 2251-31.

Bardo, XXvi, 281, 38: see Bardo Thodol, JSudgement, and Rebirth.

— Astral Light, 1615,

— Birth, 156°.

— Birth-Place, 102', 202.

—Body, xxiii}, xxviii,
XXXVi, Xxxix, 16, 30, 31,
871, 924, 1001, 103°, 104,
1265, 148, 155 ff., 161°,
166°, 177, 187, 195, 219.

— Chikhat, xxxiv, 29, 89}, 89-100, 1024, 151, 203.

— Chonyid, xxxiv, 20,29,
71, 891, IOI-5I, 1025,
135°, 1524,193, 203, 217.

—Consciousness, xxxiv, 182: seé Consciousness. — Cult, 373.

— Dawning of, 90, 202-4.

— Dhyana, 102°, 203.

— Dream-State, 1027, 202.

— Dream-World, xl, 17, 34, 66, 187}.

— Dwellers in, 187}.

— Ending of, 30, 34, 188".

— Food in, 164.

Bardo, Friends in, 164.

— Forty-Nine Daysof, xlii,
6-7, 20, 30, 44, 48,
104, 161, 183.

— Intellect in, 172, 195.

— Liberation from, xxxvii,
Tisfsy, WANG, TSE gg
Liberation.

— Plato and, 36, 49-53: see Plato.

— Prayers, 71', 88, 192, 197-208, 237.

— Psychology, 31-5, 66, T40!, 195.

— Recognition of, 895, 90%,
97, 99, 99%, LOI, 103-5,
112, 118-19, 124-6,
131-3, 135°, 137-41,
146-9, 151, 155-8, 165,
168, 173, 181, 193-4.