An audience that filled the Unitarian Church heard the renowned monk, Swami Vivekananda, deliver a lecture last night on the manners and customs of his country. His eloquent and graceful manner pleased his listeners, who followed him from beginning to end with the closest attention, showing approval from time to time by outbursts of applause. While his lecture was more popular in character than the celebrated Address before the religious congress in Chicago, it was highly entertaining, especially where the speaker diverted from the instructive portions and was led to an eloquent narration of certain spiritual conditions of his own people. It is upon matters religious and philosophic (and necessarily spiritual) that the Eastern brother is most impressive, and, while outlining the duties that follow the conscientious consideration of the great moral law of nature, his softly modulated tones, a peculiarity of his people, and his thrilling manner are almost prophetic. He speaks with marked deliberation, except when placing before his listeners some moral truth, and then his eloquence is of the highest kind.
It seemed somewhat singular that the Eastern monk, who is so outspoken in his disapproval of missionary labour on the part of the Christian church in India (where, he affirms, the morality is the highest in the world), should have been introduced by Bishop Ninde who in June will depart for China in the interest of foreign Christian missions. The Bishop expects to remain away until
December; but if he should stay longer he will go to India. The Bishop referred to the wonders of India and the intelligence of the educated classes there, introducing Vivekananda in a happy manner. When that dusky gentleman arose, dressed in his turban and bright gown, with handsome face and bright, intelligent eyes, he presented an impressive figure. He returned thanks to the Bishop for his words and proceeded to explain race divisions in his own country, the manners of the people, and the different languages. Principally there are four northern tongues and four southern, but there is one common religion. Four – fifths of the population of 300 million people are Hindus and the Hindu is a peculiar person. He does everything in a religious manner. He eats religiously; he sleeps religiously; he rises in the morning religiously; he does good things religiously; and he also does bad things religiously. At this point the lecturer struck the great moral keynote of his discourse, stating that with his people it was the belief that all non – self is good and all self is bad. This point was emphasised throughout the evening and might be termed the text of the address. To build a home is selfish, argues the Hindu; so he builds it for the worship of God and for the entertainment of guests. To cook food is selfish, so he cooks for the poor; he will serve himself last if any hungry stranger applies, and this feeling extends throughout the length and breadth of the land. Any man can ask for food and shelter, and any house will be opened to him.
The caste system has nothing to do with religion. A man’s occupation is hereditary: a carpenter is born a carpenter; a goldsmith, a goldsmith; a workman, a workman; and a priest, a priest. But this is a comparatively modern social evil, since it has existed only about 1,000 years. This period of time does not seem so great in India as in this and other countries. Two gifts are especially appreciated — the gift of learning and the gift of life. But the gift of learning takes precedence. One may save a man’s life, and that is excellent; one may impart to another knowledge, and that is better. To instruct for money is an evil, and to do this would bring opprobrium on the head of the man who barters learning for gold, as though it were an article of trade. The government makes gifts from time to time to the instructors, and the moral effect is better than it would be if the conditions were the same as exist in certain alleged civilised countries. The speaker had asked through the length and breadth of the land what was the definition of civilisation, and he had asked the question in many countries. Sometimes the reply had been given: What we are, that is civilisation. He begged to differ in the definition of the word. A nation may control the elements, develop utilitarian problems of life seemingly to the limit, and yet not realise that in the individual the highest type of civilisation is found in him who has learnt to conquer self. This condition is found in India more than in any country on earth, for there the material conditions are subservient to the spiritual, and the individual looks for the soul manifestations in everything that has life, studying nature to this end. Hence that gentle disposition to endure with indomitable patience the flings of what appears unkind fortune, the while there is a full consciousness of a spiritual strength and knowledge greater than those possessed by any other people; hence the existence of a country and a people from which flows an unending stream that attracts the attention of thinkers far and near to approach and throw from their shoulders an oppressive earthly burden. The early king, who in 260 B.C. commanded that there should be no more bloodshed, no more wars, and who sent forth instead of soldiers an army of instructors, acted wisely, although in material things the land has suffered. But though in bondage to brutal nations who conquer by force, the Indian’s spirituality endures for ever, and nothing can take it away from him. There is something Christlike in the humility of the people to endure the stings and arrows of outraged fortune, the while the soul is advancing towards the brighter goal. Such a country has no need of Christian missionaries to “preach ideas”, for theirs is a religion that makes men gentle, sweet, considerate, and affectionate towards all God’s creatures, whether man or beast. Morally, said the speaker, India is head and shoulders above the United States or any other country on the globe. Missionaries would do well to come there and drink of the pure waters, and see what a beautiful influence upon a great community have the lives of the multitude of holy men.
Then marriage condition was described; and the privileges extended to women in ancient times when the system of co – education flourished. In the records of the saints in India there is the unique figure of the prophetess. In the Christian creed they are all prophets, while in India the holy women occupy a conspicuous place in the holy books. The householder has five objects for worship. One of them is learning and teaching. Another is worship of dumb creatures. It is hard for Americans to understand the last worship, and it is difficult for Europeans to appreciate the sentiment. Other nations kill animals by wholesale and kill one another; they exist in a sea of blood. A European said that the reason why in India animals were not killed was because it was supposed that they contained the spirits of ancestors. This reason was worthy of a savage nation who are not many steps from the brute. The fact was that the statement was made by a set of atheists in India who thus carped at the Vedic idea of non – killing and transmigration of souls. It was never a religious doctrine, it was an idea of a materialistic creed. The worship of dumb animals was pictured in a vivid manner. The hospitable spirit — the Indian golden rule, was illustrated by a story. A Brahmin, his wife, his son, and his son’s wife had not tasted food for some time on account of a famine. The head of the house went out and after a search found a small quantity of barley. He brought this home and divided it into four portions, and the small family was about to eat, when a knock was heard at the door. It was a guest. The different portions were set before him, and he departed with his hunger satisfied, while the quartette who had entertained him perished. This story is told in India to illustrate what is expected in the sacred name of hospitality.
The speaker concluded in an eloquent manner. Throughout, his speech was simple; but whenever he indulged in imagery, it was delightfully poetic, showing that the Eastern brother has been a close and attentive observer of the beauties of nature. His excessive spirituality is a quality which makes itself felt with his auditors, for it manifests itself in the love for animate and inanimate things and in the keen insight into the mysterious workings of the divine law of harmony and kindly intentions.