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INSTRUCTIONS:

This assignment has three parts.

Part 1 : Hinduism and Buddhism

For this part you will find three Hindu texts and three Buddhist texts.

❖ For each of the religious systems:

  1. Select one of the texts and explain why you have chosen it as most representative of the religious system;
  2. Address the reasons why the other two readings were not, in your assessment, as representative. You may useoutside sources to make your case. You will find more details in the pdf file attached.

Part 2 : Confucianism and Shinto

For this part you will find three Confucian texts and three Shinto texts.

❖ For each of the religious systems:

    1. Select one of the texts and explain why you have chosen it as most representative of the religious system;
    2. Address the reasons why the other two readings were not, in your assessment, as representative. You may useoutside sources to make your case. You will find more details in the pdf file attached.

Part 3 : The Abrahamic Faiths

For this part you will find three Jewish texts and three Christian texts.

❖ For each of the religious systems:

    1. Select one of the texts and explain why you have chosen it as most representative of the religious system;
    2. Address the reasons why the other two readings were not, in your assessment, as representative. You may useoutside sources to make your case. You will find more details in the pdf file attached.

    Chicago Manual of Style:

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Wat Rong Khun, Thailand INSTRUCTIONS: ❖ In the accompanying packet, you will find three Hindu texts and three Buddhist texts. ❖ For each of the religious systems: 1. Select one of the texts and explain why you have chosen it as most representative of the religious system; 2. Address the reasons why the other two readings were not, in your assessment, as representative. You may use outside sources to make your case. ❖ All the information you need to construct your critical apparatus (in-text citations, footnotes and bibliography) are in the packet. If you need help with this, see me during Office Hours or visit the Center for Teaching and Learning. FORMATING: ❖ Calibri 11pt; double-spacing; 2 ENTIRE pages (minimum and maximum). ❖ Use in-text citations for direct quotes from sacred texts (Book Chapter: Verse; e.g. Jb 38: 4), and Chicago Manual of Style for all other textual references. ❖ If not using Answer Sheet: files should be .doc/.docx or .pdf. No .pages files. EVALUATION: ❖ See rubric on Canvas. ❖ In the case no extension was requested, one point will be deducted per day late. HINDUISM SOMA (THE RIG-VEDA: Book VIII, Hymn XLVIII) 1 WISELY have I enjoyed the savoury viand, religious-thoughted, best to find out treasure, The food to which all Deities and mortals, calling it meath, gather themselves together. 2 Thou shalt be Aditi as thou hast entered within, appeaser of celestial anger. Indu, enjoying Indra's friendship, bring us—as a swift steed the car—forward to riches. 3 We have drunk Soma and become immortal; we have attained the light, the Gods discovered. Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception? 4 Absorbed into the heart, be sweet, O Indu, as a kind father to his son, O Soma, As a wise Friend to friend: do thou, wide-ruler, O Soma, lengthen out our days for living. 5 These glorious drops that give me freedom have I drunk. Closely they knit my joints as straps secure a car. Let them protect my foot from slipping on the way: yea, let the drops I drink preserve me from disease. 6 Make me shine bright like fire produced by friction: give us a clearer sight and make us better. For in carouse I think of thee, O Soma, Shall I, as a rich man, attain to comfort? 7 May we enjoy with an enlivened spirit the juice thou givest, like ancestral riches. O Soma, King, prolong thou our existence as Sūrya makes the shining days grow longer. 8 King Soma, favour us and make us prosper: we are thy devotees; of this be mindful. Spirit and power are fresh in us, O Indu give us not up unto our foeman's pleasure. 9 For thou hast settled in each joint, O Soma, aim of men's eyes and guardian of our bodies. When we offend against thine holy statutes, as a kind Friend, God, best of all, be gracious. 10 May I be with the Friend whose heart is tender, who, Lord of Bays! when quaffed will never harm meThis Soma now deposited within me. For this, I pray for longer life to Indra. 11 Our maladies have lost their strength and vanished: they feared, and passed away into the darkness. Soma hath risen in us, exceeding mighty, and we are come where men prolong existence. 12 Fathers, that Indu which our hearts have drunken, Immortal in himself, hath entered mortals. So let us serve this Soma with oblation, and rest securely in his grace and favour. 13 Associate with the Fathers thou, O Soma, hast spread thyself abroad through earth and heaven. So with oblation let us serve thee, Indu, and so let us become the lords of riches, 14 Give us your blessing, O ye Gods’ preservers. Never may sleep or idle talk control us. But evermore may we, as friends of Soma, speak to the synod with brave sons around us. 15 On all sides, Soma, thou art our life-giver: aim of all eyes, light-finder, come within us. Indu, of one accord with thy protections both from behind and from before preserve us. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Hymns of the Rigveda, Vol. 3; Translator: Ralph T. H. Griffith; Publisher: E. J. Lazarus and Co.; Location: Benares; Year: 1891; Page(s): 265-266. HINDUISM PURUṢA (THE RIG-VEDA: Book X, Hymn XC) 1 A THOUSAND heads hath Puruṣa, a thousand eyes, a thousand feet. On every side pervading earth, he fills a space ten fingers wide. 2 This Puruṣa is all that yet hath been and all that is to be; The Lord of Immortality which waxes greater still by food. 3 So mighty is his greatness; yea, greater than this is Puruṣa. All creatures are one-fourth of him, three-fourths eternal life in heaven. 4 With three-fourths Puruṣa went up: one-fourth of him again was here. Thence he strode out to every side over what cats not and what cats. 5 From him Virāj was born; again Puruṣa from Virāj was born. As soon as he was born he spread eastward and westward o’er the earth. 6 When Gods prepared the sacrifice with Puruṣa as their offering, Its oil was spring; the holy gift was autumn; summer was the wood. 7 They balmed as victim on the grass Puruṣa born in earliest time. With him the Deities and all Sādhyas and Ṛṣis sacrificed. 8 From that great general sacrifice the dripping fat was gathered up. He formed the creatures of-the air, and animals both wild and tame. 9 From that great general sacrifice Ṛcas and Sāma-hymns were born: Therefrom were spells and charms produced; the Yajus had its birth from it. 10 From it were horses born, from it all cattle with two rows of teeth: From it were generated kine, from it the goats and sheep were born. 11 When they divided Puruṣa how many portions did they make? What do they call his mouth, his arms? What do they call his thighs and feet? 12 The Brahman was his mouth, of both his arms was the Rājanya made. His thighs became the Vaiśya, from his feet the Śūdra was produced. 13 The Moon was gendered from his mind, and from his eye the Sun had birth; Indra and Agni from his mouth were born, and Vāyu from his breath. 14 Forth from his navel came mid-air the sky was fashioned from his head Earth from his feet, and from his car the regions. Thus they formed the worlds. 15 Seven fencing-sticks had he, thrice seven layers of fuel were prepared, When the Gods, offering sacrifice, bound, as their victim, Puruṣa. 16 Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances. The Mighty Ones attained the height of heaven, there where the Sādhyas, Gods of old, are dwelling. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Hymns of the Rigveda, Vol. 2; Translator: Ralph T. H. Griffith; Publisher: E. J. Lazarus and Co.; Location: Benares; Year: 1891; Page(s): 517-518. HINDUISM THE BHAGAVAD-GITA (The Mahabarata, Book VI, Chapter XI) Arjuna said: 1 By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone. 2Of Thee, O lotuseyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness. 3So it is, O Lord Supreme! as Thou hast declared Thyself. (Still) I desire to see Thy Ishvara-Form, O Purusha Supreme. 4If, O Lord, Thou thinkest me capable of seeing it, then, O Lord of Yogis, show me Thy immutable Self. The Blessed Lord said: 5 Behold, O son of Prithâ, by hundreds and thousands, My different forms celestial, of various colours and shapes. 6 Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts; behold, O descendant of Bharata, many wonders never seen before. 7See now, O Gudâkesha, in this My body, the whole universe centred in one— including the moving and the unmoving—and all else that thou desirest to see. 8But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme. Sanjaya said: 9 Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Prithâ, His Supreme IshvaraForm—10With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted; 11Wearing celestial garlands and apparel, anointed with celestial-scented unguents, the All-wonderful, Resplendent, Boundless and All-formed. 12If the splendour of a thousand suns were to rise up at once in the sky, that would be like the splendour of that Mighty Being. 13There in the body of the God of gods, the son of Pându then saw the whole universe resting in one, with its manifold divisions. 14Then Dhananjaya, filled with wonder, with his hair standing on end, bending down his head to the Deva in adoration, spoke with joined palms. Arjuna said: 15 I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents. 16I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form. 17I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable. 18Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient, Purusha, I ween. 19I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance. 20The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One. 21Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; "May it be well!" thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns. 22The Rudras, Adityas, Vasus, Sâdhyas, Vishva-Devas, the two Ashvins, Maruts, Ushmapâs, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas— allthese are looking at Thee, all quite astounded. 23Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks—the worlds are terrified, and so am I. 24On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu. 25Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe. 26All these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sutaputra, with the warrior chiefs of ours, enter precipitately into Thy mouth, terrible with tusks and fearful to behold. 27Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder. 28Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths.29As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish. 30Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu! 31Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose. The Blessed Lord said: 32 I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live. 33Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna). 34 Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors—these already killed by Me, do thou kill. Be not distressed with fear; fight, and thou shalt conquer thy enemies in battle. Sanjaya said: 35 Having, heard that speech of Keshava, the diademed one (Arjuna), with joined palms, trembling, prostrated himself, and again addressed Krishna in a choked voice, bowing down, overwhelmed with fear. Arjuna said: 36 It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration. 37And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them). 38Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form. 39Thou art Vâyu, Yama, Agni, Varuna, the Moon, Prajâpati, and the Great-Grandfather. Salutation, salutation to Thee, a thousand times, and again and again salutation, salutation to Thee! 40Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All. 41 Whatever I have presumptuously said from carelessness or love, addressing Thee as, "O Krishna, O Yâdava, O friend," regarding Thee merely as a friend, unconscious of this Thy greatness—42in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company—I implore Thee, Immeasurable One, to forgive all this. 43Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O, Thou of power incomparable? 44 So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva. 45Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe. 46Diademed, bearing a mace and a discus, Thee I desire to see as before. Assume that same four-armed Form, O Thou of thousand arms, of universal Form. The Blessed Lord said: 47 Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else. 48Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals, nor by severe austerities, am I in such Form seen, in the world of men, by any other than thee, O great hero of the Kurus. 49 Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine. Sanjaya said: 50 So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified. Arjuna said: 51 Having seen this Thy gentle human Form, O Janârdana, my thoughts are now composed and I am restored to my nature. The Blessed Lord said: 52 Very hard indeed it is to see this Form of Mine which thou hast seen. Even the Devas ever long to behold this Form. 53 Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice can I be seen as thou hast seen Me. 54But by the single-minded devotion I may in this Form, be known, O Arjuna, and seen in reality, and also entered into, O scorcher of foes. 55He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Srimad-Bhagavad-Gita; Translator: Swami Swarupananda; Publisher: Advaita Ashrama; Location: Kolkata; Year: 1967; Page(s): 241-274. BUDDHISM THE BEGINNING OF BUDDHA'S PREACHING (Vin. Mahāv. I: 6, 10ff) Then the Lord [Buddha]addressed the five brethren: "These two extremes, brethren, are not to be practised by one who has given up the world. What are the two? The one, devotion to lusts and pleasures, base, sensual, vulgar, ignoble, and useless, and the other, devotion to self-mortification, painful, ignoble, and useless. By avoiding these two extremes, brethren, the Tathāgata has gained perfect knowledge of the middle path, which produces insight and knowledge, and conduces to tranquillity, to transcendent knowledge, to complete enlightenment, to Nirvana. What is this middle path, brethren? It is the Noble Eightfold Path, that is, right views, right aspiration, right speech, right action, right livelihood, right endeavour, right watchfulness, and right meditation. This, brethren, is the middle path, of which the Tathāgata has gained perfect knowledge, which produces insight and knowledge, and conduces to tranquillity, to supernatural faculty, to complete enlightenment, to Nirvana. This, brethren, is the noble truth of suffering: birth is suffering, old age is suffering, illness is suffering, death is suffering. Union with unpleasant things is suffering, separation from pleasant things is suffering, not obtaining what we wish is suffering, in short the fivefold clinging to existence is suffering. And this, brethren, is the noble truth of the cause of suffering: craving, which causes rebirth, accompanied by pleasure and lust, and rejoices at finding delight here and there, that is, craving for pleasure, craving for existence, and craving for prosperity. And this, brethren, is the noble truth of the destruction of suffering: which is the complete and trackless destruction of that thirst, its abandonment and relinquishment, liberation, and aversion. And this, brethren, is the noble truth of the path that leads to the destruction of suffering, that is, right views, right aspiration, right speech, right action, right livelihood, right endeavour, right watchfulness, and right meditation." BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Buddhist Scriptures; Translator: E. J. Thomas; Publisher: Pilgrims Publishing; Location: Kathmandu; Year: 2004; Page(s): 108. BUDDHISM CONCERNING THE GREAT SUTRA (Buddhist Psalms) 49 The Venerable Ananda, rising from his seat, and looking upwards to the World-Honoured Gautama Buddha, his eyes being opened, marvelled greatly, seeing the glory of his Lord so transfigured. 50 The Venerable Ananda asked the Cause of that glory, for the Lord, shining in the Light that was hitherto unseen of the world, taught openly, for the first time, that Truth for which He came into the world. 51In the meditation of the Great Calm the Buddha whose countenance is glorious, commendeth the most excellent wisdom of Ananda for that he asked the way of knowledge, desiring to be instructed. 52That Buddha that was made flesh in India was in this world manifested that he might preach the Divine Promise of Him who is Infinite. Hard is it to see the hidden blossom of the myriad-century-blooming Lotus, so hard also is it for a man's understanding to receive the message of that Blessed One. 53 Ten Kalpas of Ages have rolled away since He who is Infinite attained unto the Wisdom, yet before the myriads of the Kalpas He was. 54He who is of the Light Ineffable, Holiest Refuge of men, ordaining that His saving grace should be made manifest, duly considered all the worlds of the Ten Regions, under the guidance of the holy Buddha of Loka-is-Vara-Raja. 55Purity, Rejoicing, Wisdom, these three are the Supernal Essence of the light of the Infinite One that enlighteneth all things, communicating good to all the worlds of the Ten Regions. 56Teaching all that have life in the Ten Regions, that they might, with sincerity, faith, and hope, be born again into Paradise, He set forth that promise infinite and divine—the true seed of birth within the Kingdom of Truth. 57Whoso attaineth unto the True Faith is in unity with them that return no more to birth and death, for having thus attained, they pass onward into Nirvana, their lives being ended. 58In His great compassion the Blessed One accomplished His infinite wisdom in His divine promise, ordaining that womanhood shall be raised into manhood. 59Instructing all that have life in the Ten Regions how they should through sincerity, effort, and hope be born into the Temporal Paradise, He faithfully promiseth to manifest Himself unto the eyes of the dying, opening wide the gate of all righteousness before them. 60 By the divine promise to the dying of His consoling presence our Lord instructeth men that they shall make to grow all righteousness revealed in the Sutra of Meditation upon the Buddha of Infinite Life. 61All righteous deeds done of men in true obedience to the holy Doctrine of Sincerity and right-doing, are but the seed of merit that shall be born within the Temporal Paradise. 62Instructing All that have life in the Ten Regions how that they may through sincerity, merit, and hope be born into the Temporal Paradise, He promiseth that no man shall lose salvation, for He hath opened the Gate of Truth. 63By the Divine Promise of the final salvation hath our Lord instructed the men of the Single Vehicle to recite His Holy Name that is the Essence of all the merit revealed in the Lesser Sutra of the Buddha of Infinite Life. 64 He that reciteth the Holy name by his own effort and in the mind of meditation or of dispersing, being led by the virtue of the divine promise of final salvation, turneth naturally in at the Gate of Truth. 65He that holds not the True Faith, even though he desire to be born into the Pure Paradise of Joy, must go unto his own place, and it shall be in the border of the Outermost Places, for this is the fruit of doubting the mystery of the Supreme Wisdom. 66 That a man should be a Buddha, made manifest in this world, is a rare thing and difficult. So difficult is it also to hear the excellent doctrine of all the Buddhas and Bodhisattvas. In all the myriads of Kalpas such a way comes seldom. 67Difficult is it for men to find a wise Teacher; so is it also for them to be instructed and to hear the Holy Law. More difficult still is it to receive the True Faith. 68More difficult is it for men to receive the Divine Promise made unto men than to receive all other teachings. The Lord Buddha teacheth that this is of all hard things most difficult and yet again more difficult. 69The true Doctrine teacheth men that they may become Buddhas in reciting the Holy Name, and so therefore is it that all other faiths and moralities are but transitory doorways unto the Truth. Man comprehendeth not that Pure Land of Peace unless he holdeth fast the true Doctrine, casting aside that which is transitory. 70Seek refuge in the Sole Vehicle of His merciful promise. For the transitory teachings have let and hindered men in the Way of Enlightenment so that they must needs pass through the long weariness of births and deaths. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Buddhist Psalms; Translators: S. Yamabe and L. Adams Beck; Publisher: E. P. Dutton and Co.; Location: New York City; Year: 1921; Page(s): 28-32. BUDDHISM FAITH All those followers of the True Sect who pray to a Buddha or Bodhisattva other than Amida are either misunderstanding, or do not fully believe in, the love of Amida, that saves all beings without exception. A faith one entertains for an absolute being must also be absolute and unconditional. Let us, therefore, rely upon no other mystery than Amida himself, who is the mystery of mysteries; and it is he alone that can save us unconditionally and supremely. The name of Amida is the most worshipful one in the whole universe; and all the roots of goodness and all the stock of merit are gathered up in this name; and the reciting of it is the noblest thing to do in the world, the best of all good deeds one could think of. When we recite the name of Amida, we grow conscious of the inferiority of all other deeds to the reciting itself. However noble, honorable, and beautiful a moral or religious deed may appear to our vulgar eyes, it has no power to lead us into the Pure Land proper where abides Amida himself, for we have nothing to add, even an iota, to the love of Amida which alone can save us from sin. All that we can do is to surrender ourselves—our sin, our ignorance, our destiny, and our all—into the all-embracing love of Amida, and to express our inmost feeling of gratitude for the grace of the Buddha by reciting his name. To thus resign oneself to the will of Amida and to follow his guiding hand to salvation, is the faith required by the True Sect of its followers. In this faith we recognise two things: 1. That we are such sinful beings as are destined to be inhabitants of Hell, that we are prisoners forever to be confined in the world of pain, that our eyes of wisdom are closed and our legs of morality broken and we are spiritual invalids; 2. That it is the love of Amida who has cherished the thought of saving these sinful creatures and taken vows that he will not stop his efforts until every single being is carried to his Pure Land, that however sinful, all who believe in Amida and his will to save will surely be born in the Land of Happiness. How could we then but rejoice in the surety of our salvation through his grace? BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The History and the Teaching of Shin Buddhism; Translator: Yejitsu Okusa; Publisher: Eastern Hong-Wangi Monastery; Location: Kyoto; Year: 1928; Page(s): 89. Arakura Sengen Shrine, Fujiyoshida, Yamanashi Prefecture, Japan INSTRUCTIONS: ❖ In the accompanying packet, you will find three Confucian texts and three Shinto texts. ❖ For each of the religious systems: 1. Select one of the texts and explain why you have chosen it as most representative of the religious system; 2. Address the reasons why the other two readings were not, in your assessment, as representative. You may use outside sources to make your case. ❖ All the information you need to construct your critical apparatus (in-text citations, footnotes and bibliography) are in the packet. If you need help with this, see me during Office Hours or visit the Center for Teaching and Learning. FORMATING: ❖ Calibri 11pt; double-spacing; 2 ENTIRE pages (minimum and maximum). ❖ Use in-text citations for direct quotes from sacred texts (Book Chapter: Verse; e.g. Jb 38: 4), and Chicago Manual of Style for all other textual references. ❖ If not using Answer Sheet: files should be .doc/.docx or .pdf. No .pages files. EVALUATION: ❖ See rubric on Canvas. ❖ In the case no extension was requested, one point will be deducted per day late. CONFUCIANISM THE TÂ YÛ HEXAGRAM (The I-Ching) Tâ Yû indicates that, (under the circumstances which it implies), there will be great progress and success. 1. In the first NINE, undivided, there is no approach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end). 2. In the second NINE, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error. 3. The third NINE, undivided, shows us a feudal prince presenting his offerings to the Son of Heaven. A small man would be unequal (to such a duty). 4. The fourth NINE, undivided, shows its subject keeping his great resources under restraint. There will be no error. 5. The fifth SIX, divided, shows the sincerity of its subject reciprocated by that of all the others (represented in the hexagram). Let him display a proper majesty, and there will be good fortune. 6. The topmost NINE, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Sacred Books of China: The I-Ching; Translator: James Legge; Publisher: Dover Publications; Location: New York City; Year: 1967; Page(s): 108. CONFUCIANISM KING HÛI OF LIANG (The Mencius) King Hûi of Liang said, 'I wish quietly to receive your instructions.' Mencius replied, 'Is there any difference between killing a man with a stick and with a sword?' The king said, 'There is no difference! 'Is there any difference between doing it with a sword and with the style of government? 'There is no difference,' was the reply. Mencius then said, 'In your kitchen there is fat meat; in your stables there are fat horses. But your people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men. 'Beasts devour one another, and men hate them for doing so. When a prince, being the parent of his people, administers his government so as to be chargeable with leading on beasts to devour men, where is his parental relation to the people? BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Works of Mencius; Translator: James Legge; Publisher: Dover Publications Inc.; Location: New York City; Year: 2011; Page(s): 132-133. CONFUCIANISM THE WEAVER-MAIDEN AND THE HERDSMAN (Chinese Myth) Her august father, the Sun, would have the accomplished Chih Nü turn her footsteps towards his bright gardens or appear in his celestial halls. But Chih Nü would not leave her loom. All day and every day the maiden sat by the River of Heaven weaving webs that were endless. The Sun thought in his august mind that if the maiden were wedded she would not permit herself to be a slave to the loom. He thought that if she had a husband she would depart a little from her exceptional diligence. Therefore, he let it be known that he would favourably consider a proposal involving the marriage of the accomplished Chih Nü. Then one whose dwelling was at the other side of the heavenly river drew his august regard. This was Niu Lang: he herded oxen, and he was a youth who was exceedingly amiable and who had accomplishments that matched the accomplishments of Chih Nü. They were united, the Weaver Maiden and the Herdsman Youth; they were united in the palace of the august Sun. The omens were favourable, and the heavens made themselves as beautiful as a flying pheasant for the ceremony. The guests drank of that sweet heavenly dew which makes those who drink of it more quick-witted and intelligent than they were before. The Sun, the Weaver Maiden, the Herdsman Youth, and all the guests who were present sang in mutual harmony the song that says "The Sun and Moon are constant; the stars and other heavenly bodies have their courses; the four seasons observe their rule! How responsive are all things to the harmony that has been established in the heavens!" The august Sun expected that after this auspicious marriage his daughter would moderate her diligence and be more often at leisure. But Chih Nü was as immoderate in her play as she was in her industry. No more did she work at her loom; no more did she attend to her inescapable duties; with her husband she played all day, and for him she danced and made music all night. The heavens went out of harmony because of this failure in right performance, and the earth was greatly troubled. Her august father came before Chih Nü and pointed out to her the dire consequences of her engaging in endless pastimes. But in spite of all he said to her the Weaver Maiden would not return to her loom. Then the august Sun determined to make a separation between the pair whose union had such dire results. He commanded the blameless Niu Lang to go to the other bank of the River of Heaven, and to continue there his herdsman's duties. He commanded the accomplished Chih Nü to remain on her own side of the river. But the august Sun showed a spirit of kindliness to his daughter and his son-in-law. They could meet and be together for one day and one night of the year. On the seventh day of the seventh month of every year they could cross the River of Heaven and be with each other. And to make a bridge by which they might cross the river a myriad of magpies would come together, and each by catching the head-feathers of the bird next him would make a bridge with their backs and wings. And over that bridge the Weaver Maiden would cross over to where the Herdsman Youth waited for her. All day the Weaver Maiden sat at her loom and worked with becoming diligence. Her father rejoiced that she fulfilled her duties. But no being in the heavens or on the earth was as lonely as she was, and all day the Herdsman Youth tended his oxen, but with a heart that was filled with loneliness and grief. The days and the nights went slowly by, and time when they might cross the River of Heaven and be together drew near. Then a great fear entered the hearts of the young wife and the young husband. They feared lest rain should fall; for the River of Heaven is always filled to its brim, and one drop would cause it to flood its banks. And if there was a flood the magpies could not bridge the space between the Weaver Maiden and the Herdsman Youth. For many years after their separation no rain fell. The magpies came in their myriad. The one behind held the head-feathers of the one before, and with their backs and wings they made a bridge for the young wife to cross over to where the young husband waited for her. With hearts that were shaken like the wings of the magpies she would cross the Bridge of Wings. They would hold each other in their arms and make over again their vows of love. Then Chih Nü would go back to her loom, and the magpies would fly away to come together in another year. And the people of earth pray that no drop of rain may fall to flood the River of Heaven; they make such prayer when it comes near the seventh day of the seventh month. But they rejoice when no rain falls and they can see with their own eyes the magpies gathering in their myriad. Sometimes the inauspicious forces are in the ascendant; rain falls and the river is flooded. No magpies then go to form a bridge, and Chih Nü weeps beside her loom and Niu Lang laments as he drives his ox beside the flood of the River of Heaven. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Great Myths of the World; Translator: Padraic Colum; Publisher: Dover Publications; Location: Mineola; Year: 2012; Page(s): 215-218. SHINTO THE BEGINNING OF HEAVEN AND EARTH (The Nihon Shoki) Of old, Heaven and Earth were not yet separated, and the In and Yo not yet divided. They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs. The purer and clearer part was thinly drawn out, and formed Heaven, while the heavier and grosser element settled down and became Earth. The finer element easily became a united body, but the consolidation of the heavy and gross element was accomplished with difficulty. Heaven was therefore formed first, and Earth was established subsequently. Thereafter divine beings were produced between them. Hence it is said that when the world began to be created, the soil of which lands were composed floated about in a manner which might be compared to the floating of a fish sporting on the surface of the water. At this time a certain thing was produced between Heaven and Earth. It was in form like a reed-shoot. Now this became transformed into a God, and was called Kuni-toko-tachi no Mikoto. Next there was Kuni no sa-tsuchi no Mikoto, and next Toyo-kumu-nu no Mikoto, in all three deities These were pure males spontaneously developed by the operation of the principle of Heaven. In one writing it is said: '"When Heaven and Earth began, a thing existed in the midst of the Void. Its shape may not be described. Within it a deity was spontaneously produced, whose name was Kuni-tokotachi no Mikoto, also called Kuni-soko-tachi no Mikoto. Next there was Kuni no sa-tsuchi no Mikoto, also called Kuni no sa-tachi no Mikoto. Next there was Toyo-kuni- nushi no Mikoto, also called Toyo-kumu-nu no Mikoto, Toyo-ka-fushi-no no Mikoto, Uki-fu-no-toyo-kahi no Mikoto, Toyo-kuni-no no Mikoto, Toyo-kuhi-no no Mikoto, Ha-ko-kuni-no no Mikoto, or Mi-no no Mikoto." In one writing it is said: "Of old, when the land was Young and the earth young, it floated about, as it were floating oil. At this time a thing was produced within the land, in shape like a reed-shoot when it sprouts forth. From this there was a deity developed, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni no toko-tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto." In one writing it is said: "When Heaven and Earth were in a state of chaos, there was first of all a deity, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni-soko-tachi no Mikoto." In one writing it is said: "When Heaven and Earth began, there were deities produced together, whose names were, first, Kuni-no-toko-tachi no Mikoto, and next Kuni no satsuchi no Mikoto." It is further stated: "The names of the gods which were produced in the Plain of High Heaven were Ama no mi-naka-nushi no Mikoto, next Taka-mi-musubi no Mikoto, next Kami-mi-musubi no Mikoto." In one writing it is said: "Before Heaven and Earth were produced, there was something which might be compared to a cloud floating over the sea. It had no place of attachment for its root. In the midst of this a thing was generated which resembled a reed-shoot when it is first produced in the mud. This became straightway transformed into human shape and was called Kuni no toko-tachi no Mikoto." BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Nihongi: Chronicles of Japan from the Earliest Times to AD 697; Translator: Basil Hall Chamberlain; Publisher: Cosimo Classics; Location: New York City; Year: 2008; Page(s): 2-3. SHINTO RITUALS TO THE SUN-GODDESS (The Yengishiki) He (the priest envoy) says: "Hear all of you, ministers of the gods and sanctifiers of offerings, the great ritual, the Heavenly ritual, declared in the great presence of the From-Heaven-shining-great deity, whose praises are fulfilled by setting up the stout pillars of the great house, and exalting the cross-beam to the plain of high Heaven at the sources of the Isuzu river at Udji in Watarahi." He says: "It is the Sovereign's great Word. Hear all of you, ministers of the gods and sanctifiers of offerings, the fulfilling of praises on this seventeenth day of the sixth moon of this year, as the morning sun goes up in glory, of the Oho-Nakatomi, who-having abundantly piled up like a range of hills the tribute thread and sanctified liquor and food presented as of usage by the people of the deity's houses attributed to her in the three departments and in various countries and places, so that she deign to bless his (the Mikado's) life as a long life and his age as a luxuriant age eternally and unchangingly as multitudinous piles of rock; may deign to bless the children who are born to him, and deigning to cause to flourish the five kinds of grain which the men of a hundred functions and the peasants of the countries in the four quarters of the region under Heaven long and peacefully cultivate and eat, and guarding and benefiting them deign to bless them is hidden by the great offering-wands." I declare in the great presence of the From-Heaven-shining-great deity who sits in Ise. Because the Sovereign great goddess bestows on him the countries of the four quarters over which her glance extends, as far as the limit wbere Heaven stands up like a wall, as far as the bounds where the country stands up distant, as far as the limit where the blue clouds spread flat, as far as the bounds where the white clouds lie away fallenthe blue sea plain as far as the limit whither come the prows of the ships without drying poles or paddles, the ships which continuously crowd on the great sea plain, and the roads which men travel by land, as far as the limit whither come the horses' hoofs, with the baggage-cords tied tightly, treading the uneven rocks and tree-roots and standing up continuously in a long path without a break—making the narrow countries wide and the hilly countries plain, and as it were drawing together the distant countries by throwing many tens of ropes over them—he will pile up the first-fruits like a range of hills in the great presence of the Sovereign great goddess, and will peacefully enjoy the remainder. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Holy Kojiki, Including, the Yengishiki; Translator: Anonymous; Publisher: Cosimo Classics; Location: New York City; Year: 2007; Page(s): 55-56. SHINTO SOURCES OF THE SAMURAI CODE (Bushido) Such loyalty to the sovereign, such reverence for ancestral memory, and such filial piety as are not taught by any other creed, were inculcated by the Shinto doctrines, imparting passivity to the otherwise arrogant character of the samurai. Shinto theology has no place for the dogma of "original sin." On the contrary, it believes in the innate goodness and Godlike purity of the human soul, adoring it as the adytum from which divine oracles are proclaimed. Everybody has observed that the Shinto shrines are conspicuously devoid of objects and instruments of worship, and that a plain mirror hung in the sanctuary forms the essential part of its furnishing. The presence of this article is easy to explain: it typifies the human heart, which, when perfectly placid and clear, reflects the very image of the Deity. When you stand, therefore, in front of the shrine to worship, you see your own image reflected on its shining surface, and the act of worship is tantamount to the old Delphic injunction, "Know Thyself." But self-knowledge does not imply, either in the Greek or Japanese teaching, knowledge of the physical part of man, not his anatomy or his psycho-physics; knowledge was to be of a moral kind, the introspection of our moral nature. Mommsen, comparing the Greek and the Roman, says that when the former worshipped he raised his eyes to Heaven, for his prayer was contemplation, while the latter veiled his head, for his was reflection. Essentially like the Roman conception of religion, our reflection brought into prominence not so much the moral as the national consciousness of the individual. Its nature-worship endeared the country to our inmost souls, while its ancestor-worship, tracing from lineage to lineage, made the Imperial family the fountain-head of the whole nation. To us the country is more than land and soil from which to mine gold or to reap grain--it is the sacred abode of the gods, the spirits of our forefathers: to us the Emperor is...the bodily representative of Heaven on earth, blending in his person its power and its mercy. The tenets of Shinto cover the two predominating features of the emotional life of our race: Patriotism and Loyalty. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Bushido, The Spirit of the Samurai; Translator: Inazo Nitobe; Publisher: Shambhala Library; Location: Boston; Year: 2005; Page(s): 6-7. The Wailing Wall/The Gospel According to St. Luke 21: 37/The Glorious Qur’an INSTRUCTIONS: ❖ In the accompanying packet, you will find three Jewish texts and three Christian texts. ❖ For each of the religious systems: 1. Select one of the texts and explain why you have chosen it as most representative of the religious system; 2. Address the reasons why the other two readings were not, in your assessment, as representative. You may use outside sources to make your case. ❖ All the information you need to construct your critical apparatus (in-text citations, footnotes and bibliography) are in the packet. If you need help with this, see me during Office Hours or visit the Center for Teaching and Learning. FORMATING: ❖ Calibri 11pt; double-spacing; 3 ENTIRE pages (minimum and maximum). ❖ Use in-text citations for direct quotes from sacred texts (Book Chapter: Verse; e.g. Jb 38: 4), and Chicago Manual of Style for all other textual references. ❖ If not using Answer Sheet: files should be .doc/.docx or .pdf. No .pages files. EVALUATION: ❖ See rubric on Canvas. ❖ In the case no extension was requested, one point will be deducted per day late. JUDAISM TRACT ROSH HASHANA (The Babylonian Talmud) The rabbis taught: As soon as three festivals have passed by and the following duties (or vows) have not been fulfilled one is guilty of procrastination; and these are: The vow of one who says, "I will give the worth of myself (to the sanctuary);" or, "I will give what I am estimated to be worth (in accordance with Lev. xxvii.);" or the vow concerning objects, the use of which one has forsworn, or which one has consecrated (to the sanctuary), or sin-offerings, guilt-offerings, burnt-offerings, peace-offerings, charity, tithes, the firstlings, the paschal offerings, the gleanings of the field, that which is forgotten to be gathered in the field, the produce of the corner of the field. R. Simeon says: The festivals must pass by in their regular order, with Passover as the first. And R. Meir says: As soon as even one festival has elapsed and the vow has not been kept the law is infringed. R. Eliezer ben Jacob says: As soon as two festivals have elapsed the law is infringed, but R. Elazar ben Simeon says: Only the passing of the Feast of Tabernacles causes the infringement of the law (whether or not any other festivals have passed by between the making and the fulfilling of the vow). What is the reason of the first Tana? Since in [Deut. xvi.] the Text has been speaking of the three festivals, why does it repeat, "On the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Tabernacles?" This signifies that when Tabernacles, Passover, Pentecost, and again Tabernacles had passed, but if the vow was made before Passover, then the man becomes guilty if he allows the three festivals to pass by in their regular order. Infer from this that the festivals must pass in the order just mentioned before one is guilty of procrastination. R. Simeon says: It was not necessary to repeat "on the Feast of Tabernacles," because the Text was speaking of that festival (when it mentioned the names of the three festivals). Why, then, does it repeat it? To teach us that Tabernacles shall be the last of the three festivals. R. Meir arrives at his opinion because it is mentioned of each festival "Thou shalt come there (to Jerusalem), and ye shall bring there" (your vows; and this being said of each festival, if one elapses and the vow is not brought, then the law against delay is infringed. The reason of R. Eliezer ben Jacob is, that the passage [Numb. xxix. 39] runs: "These shall ye offer to the Lord on your appointed feasts," and the minimum of the plural word "feasts" is two. On what does R. Elazar b. Simeon base his opinion? We have learned in the following Boraitha: "The Feast of Tabernacles" should not have been mentioned in [Deut. xvi. 16], since the preceding passages (of that chapter) were treating of that feast. Why, then, was it mentioned? To indicate that that particular feast (Tabernacles) is the one that causes the infringement of the law. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: New Edition of the Babylonian Talmud, Vols. 3 & 4; Translator: Michael L. Rodkinson; Publisher: New Talmud Publishing; Location: Boston; Year: 1918; Page(s): 6-7. JUDAISM THE KABBALA (Kitzur Sh'lh, fol. 72, col. 1) It is customary then to repeat a number of hymns and songs and legends wherein Elijah the Prophet is mentioned, because he it is that is to come and bring the tidings of redemption, for it is thus stated in Tosephta, that on the exit of the Sabbath Elijah of blessed memory sits under the "Tree of Life" and records in writing the merits of those that keep the Sabbath. Those that are particular repeat, and the very pious write, "Elijah the Prophet, Elijah the Prophet, Elijah the Prophet," a hundred and thirty times, for "Elijah the Prophet," by Gematria equals 120, to which add 10, the number of the letters, and the total is 130. Ibid. The word Elijah is written a hundred and thirty times in tabular form, with the letters transposed. This can be understood better by forming a Kabbalistic table of the same word in English. Elijah Ehlija Ejahli Eijahl Elhija Elahij Eljahi Elhaji Eljiah Ealijh Eahlij Eajhli Eaijhl Ealhij Ehalij Ehlaij Ehijla Ehjial Ehialj Ehjail ...and so on. The last day of the month is called, "The little Day of Atonement," and it is fit and proper to do penance on that day. On the first day of the month it is a pious act to prepare an extra dish for dinner in honor of the day. God has given the first of the month (as a festival) more for women than for men, because the three annual festivals are according to the three patriarchs, Abraham, Isaac, and Jacob, and because the twelve months are according to the twelve tribes; and as the tribes sinned in the matter of the golden calf, and the women were unwilling to give up their golden earrings for that idolatrous purpose, therefore they deserved that God should give them as their reward the first days of the twelve months, according to the number of the tribes. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Hebraic Literature; Translator: Maurice H. Harris; Publisher: Universal Classics Library; Location: Washington D.C.; Year: 1901; Page(s): 286-287. JUDAISM THE PUNISHMENT OF THE NEPHILIM (The Haggada) Grown to manhood, Noah followed in the ways of his grandfather Methuselah, while all other men of the time rose up against this pious king. So far from observing his precepts, they pursued the evil inclination of their hearts, and perpetrated all sorts of abominable deeds. Chiefly the fallen angels and their giant posterity caused the depravity of mankind. The blood spilled by the giants cried unto heaven from the ground, and the four archangels accused the fallen angels and their sons before God, whereupon He gave the following orders to them: Uriel was sent to Noah to announce to him that the earth would be destroyed by a flood, and to teach him how to save his own life. Raphael was told to put the fallen angel Azazel into chains, cast him into a pit of sharp and pointed stones in the desert Dudael, and cover him with darkness, and so was he to remain until the great day of judgment, when he would be thrown into the fiery pit of hell, and the earth would be healed of the corruption he had contrived upon it. Gabriel was charged to proceed against the bastards and the reprobates, the sons of the angels begotten with the daughters of men, and plunge them into deadly conflicts with one another. Shemhazai's ilk were handed over to Michael, who first caused them to witness the death of their children in their bloody combat with each other, and then he bound them and pinned them under the hills of the earth, where they will remain for seventy generations, until the day of judgment, to be carried thence to the fiery pit of hell. The fall of Azazel and Shemhazai came about in this way. When the generation of the deluge began to practice idolatry, God was deeply grieved. The two angels Shemhazai and Azazel arose, and said: "O Lord of the world! It has happened, that which we foretold at the creation of the world and of man, saying, 'What is man, that Thou art mindful of him?' " And God said, "And what will become of the world now without man?" Whereupon the angels: "We will occupy ourselves with it." Then said God: "I am well aware of it, and I know that if you inhabit the earth, the evil inclination will overpower you, and you will be more iniquitous than ever men." The angels pleaded, "Grant us but permission to dwell among men, and Thou shalt see how we will sanctify Thy Name." God yielded to their wish, saying, "Descend and sojourn among men!" When the angels came to earth, and beheld the daughters of men in all their grace and beauty, they could not restrain their passion. Shemhazai saw a maiden named Istehar, and he lost his heart to her. She promised to surrender herself to him, if first he taught her the Ineffable Name, by means of which he raised himself to heaven. He assented to her condition. But once she knew it, she pronounced the Name, and herself ascended to heaven, without fulfilling her promise to the angel. God said, "Because she kept herself aloof from sin, we will place her among the seven stars, that men may never forget her," and she was put in the constellation of the Pleiades. Shemhazai and Azazel, however, were not deterred from entering into alliances with the daughters of men, and to the first two sons were born. Azazel began to devise the finery and the ornaments by means of which women allure men. Thereupon God sent Metatron to tell Shemhazai that He had resolved to destroy the world and bring on a deluge. The fallen angel began to weep and grieve over the fate of the world and the fate of his two sons. If the world went under, what would they have to eat, they who needed daily a thousand camels, a thousand horses, and a thousand steers? These two sons of Shemhazai, Hiwwa and Hiyya by name, dreamed dreams. The one saw a great stone which covered the earth, and the earth was marked all over with lines upon lines of writing. An angel came, and with a knife obliterated all the lines, leaving but four letters upon the stone. The other son saw a large pleasure grove planted with all sorts of trees. But angels approached bearing axes, and they felled the trees, sparing a single one with three of its branches. When Hiwwa and Hiyya awoke, they repaired to their father, who interpreted the dreams for them, saying, "God will bring a deluge, and none will escape with his life, excepting only Noah and his sons." When they heard this, the two began to cry and scream, but their father consoled them: "Soft, soft! Do not grieve. As often as men cut or haul stones, or launch vessels, they shall invoke your names, Hiwwa! Hiyya!" This prophecy soothed them. Shemhazai then did penance. He suspended himself between heaven and earth, and in this position of a penitent sinner he hangs to this day. But Azazel persisted obdurately in his sin of leading mankind astray by means of sensual allurements. For this reason two he-goats were sacrificed in the Temple on the Day of Atonement, the one for God, that He pardon the sins of Israel, the other for Azazel, that he bear the sins of Israel. Unlike Istehar, the pious maiden, Naamah, the lovely sister of Tubal-cain, led the angels astray with her beauty, and from her union with Shamdon sprang the devil Asmodeus. She was as shameless as all the other descendants of Cain, and as prone to bestial indulgences. Cainite women and Cainite men alike were in the habit of walking abroad naked, and they gave themselves up to every conceivable manner of lewd practices. Of such were the women whose beauty and sensual charms tempted the angels from the path of virtue. The angels, on the other hand, no sooner had they rebelled against God and descended to earth than they lost their transcendental qualities, and were invested with sublunary bodies, so that a union with the daughters of men became possible. The offspring of these alliances between the angels and the Cainite women were the giants, known for their strength and their sinfulness; as their very name, the Emim, indicates, they inspired fear. They have many other names. Sometimes they go by the name Rephaim, because one glance at them made one's heart grow weak; or by the name Gibborim, simply giants, because their size was so enormous that their thigh measured eighteen ells; or by the name Zamzummim, because they were great masters in war; or by the name Anakim, because they touched the sun with their neck; or by the name Ivvim, because, like the snake, they could judge of the qualities of the soil; or finally, by the name Nephilim, because, bringing the world to its fall, they themselves fell. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Legends of the Jews; Author: Louis Ginzberg; Translator: Henrietta Szold; Publisher: Johns Hopkins University Press; Location: Baltimore; Year: 2004; Page(s): 147 - 152. CHRISTIANITY THE SERMON ON THE MOUNT (The New Testament: The Gospel According to St. Matthew, Chapters V-VII) 1 5 And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: 2And He opened His mouth, and taught them, saying, 3Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7Blessed are the merciful: for they shall obtain mercy. 8Blessed are the pure in heart: for they shall see God. 9Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. 13Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14Ye are the light of the world. A city that is set on an hill cannot be hid. 15Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 21Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 27Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. 33Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. 38Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41And whosoever shall compel thee to go a mile, go with him twain. 42Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46For if ye love them which love you, what reward have ye? do not even the publicans the same? 47And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48Be ye therefore perfect, even as your Father which is in heaven is perfect. 6 1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3But when thou doest alms, let not thy left hand know what thy right hand doeth: 4That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10Thy kingdom come, Thy will be done in earth, as it is in heaven. 11Give us this day our daily bread. 12And forgive us our debts, as we forgive our debtors. 13And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 16Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17But thou, when thou fastest, anoint thine head, and wash thy face; 18That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. 19Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21For where your treasure is, there will your heart be also. 22The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27Which of you by taking thought can add one cubit unto his stature? 28And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. 1Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9Or what man is there of you, whom if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law 7 and the prophets. 13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine: 29For He taught them as one having authority, and not as the scribes. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Holy Bible, The King James Version; Author: 😊; Publisher: Thomas Nelson Publishers; Location: Nashville; Year: 1984; Page(s): 563-565. CHRISTIANITY A TREATISE ON LOVE (The New Testament: St. Paul’s First Letter to the Corinthians, Chapter I) 1 Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. 8 Love never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up, But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became an adult, I put away childish things. 12 5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6 Rejoiceth not in iniquity, but rejoiceth in the truth; For now we see through a glass, darkly; but then Face to face: now I know in part; but then shall I know even as also I am known. 13 And now abideth faith, hope, love, these three; but the greatest of these is love. 7 Beareth all things, believeth all things, hopeth all things, endureth all things. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Holy Bible, The King James Version; Author: 😊; Publisher: Thomas Nelson Publishers; Location: Nashville; Year: 1984; Page(s): 676-677. CHRISTIANITY THE ANIMA CHRISTI (Anonymous prayer of Sacred Tradition, c. XIV century) Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from Christ’s side, wash [cleanse] me. Passion of Christ, strengthen me. O good Jesus, hear me. Within Thy wounds hide me. Suffer me not to be separated from Thee. From the malicious enemy defend me. In the hour of my death call me. And bid me come unto Thee. That I may praise Thee with Thy saints and angels Forever and ever. Amen BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Finding God in All Things; Authors: Robert Anthony Wild and Stephanie Russell; Publisher: Marquette University Press; Location: Milwaukee; Year: 2009; Page(s): 8. ISLAM THE AL-BAQARAH (The Glorious Qur’an: Surat II, Ayat 246-256) 246 Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers. 247 Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing. 248 And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers. 249 And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast. 250 And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. 251 So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures. 252 These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers; 253 Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will. 254 O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers. 255 Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous. 256 There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Glorious Qur’an; Translator: Mohammed Marmaduke Pickthall; Publisher: Adam Publishers & Distributors; Location: New Delhi; Year: 1930; Page(s): 22-24. ISLAM ETHICS OR ADAB (Hadith of the Prophet) 1 2 bd Allāh ibn 'Amr said, The Prophet, peace and blessings of Allāh be on him, used to say: "The best of you are those who have the most excellent morals." (B. 61:23.) bu Hurairah said, A man came to the Messenger of Allāh, peace and blessings of Allāh be on him, and said, O Messenger of Allāh! Who has the greatest right that I should keep company with him with goodness? He said, "Thy mother". He said, Who then? He said, "Thy mother." He said, Who then? He said, "Thy mother." He said, Who then? He said, "Then thy father." (B. 78:2.) 3 u'āviyah Ibn Jāhimah reported, Jāhimah came to the Prophet, peace and blessings of Allāh be on him, and said, O Messenger of Allāh! I intended that I should enlist in the fighting force and I have come to consult thee. He said: "Hast thou a mother?" He said, Yes. He said: "Then stick to her, for paradise is beneath her two feet." (Ns. 25:6.) 4 'ishah said, A dweller of the desert came to the Prophet, peace and blessings of Allāh be on him, and said, You kiss children but we do not kiss them. The Prophet, peace and blessings of Allāh be on him, said: "Do I control aught for thee if Allāh has taken away mercy from thy heart?" (B. 78:18.) BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: Manual of Hadith; Translator: Maulana Muhammad Ali; Publisher: Routledge Curzon; Location: London; Year: 2005; Page(s): 373-375. ISLAM UNTITLED (The Masnavi, Spiritual Couplets) Dance when you’re broken open. Dance, if you’ve torn the bandage off. Dance in the middle of the fighting. Dance in your blood. Dance, when you’re perfectly free. ֎ In Your Light I learn how to love. In Your Beauty, how to make poems. You dance inside my chest, Where no one sees You, But sometimes I do, Ant that glimpse becomes this art. BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography) Title: The Poetry of The Masnavi; Author: Jalāl ad-Dīn Muhammad Rūmī Translator: Colman Barks; Publisher: Harper Collins; Location: San Francisco; Year: 1995; Page(s): 122.
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Part 1: Hinduism and Buddhism Text
Hinduism: “Purusa”
The text offers an elaborate explanation about the immortality of the Hindu gods and
their omnipresence in all parts of the world. For instance, the text says “a thousand heads hath
Purusa, a thousand eyes, and a thousand feet”. The text depicts the religion as having a powerful
deity who is immortal and occupies the entire earth and overpowers all creation (Griffith 1891).
Conversely, the other two texts are not as representative because they capture certain aspects of
the religion. For instance, “Soma” is depicted as an aspect of Hinduism that is taken to attain
immortality (Griffith 1891). Further, immortality is considered to be a deception of the mortal
man and thus not an attribute of the Creator. “The Bhagavad-Gita” depicts the Supreme Being as
a delusion. The author stated that words spoken by the Supreme Being have answered his doubts
and delusion (Swarupananda 1967).

Buddhism: “The Beginning of Buddha’s preaching”
The text represents the religious system as it depicts the address of Lord Buddha on the
concept of how to find the middle path that offers insight and knowledge so that one gets or
t...


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