THE NEW SCHAFF-HERZOG
law and felt more or less the fictitious make-up of the pseudo-Isidorian laws, although he was unable to prove it. (Albert Freystedt.)
Bibliography: The works of Hincmar were edited by Sirmond, Paris, 1645, and again in MPL, cxxv.-cxxvi. Consult W. F. Gess, Merkwiirdigkeiten aus dem Leben und den Schriften Hinkmars, Gottingen, 1806; J. C. Prichard, The Life and Times of Hincmar, Littlemore, 1849; Weizsacker, in Historische Zeitschrift, i (1858), 327-430, iii (1860), 42-96; C. Diez, De vita et inqenio Hincmari, Sens, 1859; C. von Noorden, Hinkmar Erzbischof von Rheims, Bonn, 1863; Loupot, Hincmar, . . sa vie, ses amvres, son inflvence, Reims, 1869; T. Forster, Drei Erzbischbfe vor 1000 Jahren, Giltersloh, 1874; A. Vidieu, Hincmar de Reims, Paris, 1875; M. Sdralek, Hincmars von Rheims canonistisches Gutachten uber die Ehescheidung des Konigs Lothar II., Freiburg, 1881; H. Schrors, Hinkmar, Erzbischof von Reims, Freiburg, 1884; Histoire liltiraire de la France, v. 544 sqq.; Ceillier, Auteurs sacres, xii. 654-691; Milman, Latin Christianity, iii. 51, 64, 72, 77, 80, iv. 184; Neander, Christian Church, iii. 354-368, 47S-4S2, 489-494; Schaff, Christian Church, iv. 276-277, 528, 534-535, 552, 750-761; Moeller, Christian Church, ii. 162, 165, 198, 204-205, 221.
HINDUISM. I. The Brahmanistic Counterreformation and the Rise of the Hindu Sects. The Mahabharata and Pin-anas (§ 1). Krishna (§ 2). Sivaisra (§ 3). II. Modern Hinduism and the Unitarian Movements. Origin (§ 1). The Popular Religion (§ 2).
The name applied to the post-Buddhistic development of native religion in India.
I. The Brahmanistic Counterreformation and the Rise of the Hindu Sects : The elasticity of Brahmanism, which enabled it to survive the attacks of the pantheism of the Upanishads, carried it through the more open assaults of the great heretical leaders Buddha and Mahavira (see Brahmanism; Buddhism; Jainism). The waning power of the older gods and the rise of a host of new divinities were not due to any influence of Buddha or Mahavira, but were apparently the result of contact with non-Aryan aboriginal tribes. Early Hinduism finds its chief literary monument in the great epic of India, the Mahabharata. This poem, the composition of which probably lasted from the fourth or fifth century b.c. to 500 a.d., shows i. The a new force as the key-note of India's Mahabha- religion. This is found in asceticism, rata and or self-immolation, which sways all Puranas. powers of heaven and of earth. Out of this has arisen the distinctively Indian class of fakirs, professional religious mendicants, who represent the grotesque and outre' sides of asceticism, and number perhaps two millions at the present. The only element of asceticism which is absolutely requisite to gain distinction as a fakir is the ability to endure terrific self-torture. The gods, to protect themselves, frequently sent celestial nymphs to seduce such ascetics as threatened the divinities by the power acquired through selfcastigation, and the temptation was by no means always unsuccessful. Yet true religion might constantly be found both among the Brahmans and among the ascetics and hermits dwelling in the forest depths.
Beside the Mahabharata stand the Ramayana, an essentially Vishnuite poem, and the eighteen poems
called Puranas, which are of comparatively recent date, the latest being composed perhaps as late as 1500 a.d. Unlike the epic, which is non-sectarian, the Puranas are avowedly written in honor of the deities who form the eponymous gods of the two great Hindu sects which characterized that period and have survived as active forces to the present day. The mythology of these minor epics still awaits thorough investigation and study, for in the poems lie a mass of legends of the gods which represent popular Brahmanism at a later period than the Mahabharata. Yet the great epic of India can not be dismissed without an allusion to what is, for Occidentals, its most famous episode, the Bhagavadgita, the " Divine Song " of Vishnuite Brahmanism. Before the great battle of Kurukshetra, which marks the culmination of the epic, the god Vishnu, acting as the charioteer of Arjuna, addresses the hero in a hymn proclaiming himself as the sole godhead. It is the Upanishad of Hinduism, but it differs from the early Brahmanic Upanishads in its teaching of salvation by " loving faith " (bhakti). Herein is sounded the key-note of Vishnuitic sectarianism which is to-day the most potent religious factor in India.
With the deity Vishnu is incorporated the human Krishna, and with reverence for the divine is combined love for the human to a degree known to no other religion excepting Christianity. Originally an earthly hero, Krishna becomes an incarnation of the Supreme God, the way being paved for this apotheosis by the avatars, or " descents," of the deity in the form of the fish, the tortoise, the boar, the man-lion, the dwarf, " Rama with the ax," " the moonlike Rama " (the hero of the Ramayana), and Krishna. This list is also extended to include Buddha, thus changing the
2. Krishna, opponent of Brahmanism to its friend,
and Kalki, the messiah of Hinduism. According to later texts, the avatars are innumerable, and modern Vishnuites even include Christ in the series. The great incarnation, however, is that of Krishna, and about him have been woven countless legends. Some of these show so great a similarity to traditions concerning Christ, especially in the apocryphal New Testament, that many older scholars sought to trace the influence of the legends about Krishna in early Christianity; but it is now generally conceded that this view is erroneous. The dark side of Krishnaitic Vishnuism is its erotic tendency, which is fostered in the popular mind by the adventures of Krishna with the go-pis, or milkmaids. Side by side with Vishnuism was developed the rival sect of the Sivaites. Sivaism is preeminently the sect which encourages cruelest self-torture, though, on the other hand, it is marked, in the socalled " left-handed worship," by wild
3. Sivaism. orgies and all manner of sexual ex-
cesses. The phallic aspect of the cult seems to be non-Aryan. It is, of course, a survival of the worship of the principle of fertility, personified usually by a nude woman who represents the Sakti, or female counterpart, of the male principle as it appears in the god.
II. Modern Hinduism and the Unitarian Movements: The tendency toward monotheism, or