Materialien zum Neobuddhismus

Wilhelm II.: "Völker Europas, wahrt Eure heiligsten Güter!"

4. USA und Hawaii

3. Paul Carus (1852-1919)

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois <1944 - >: Materialien zum Neobuddhismus.  --  4. USA und Hawaii. -- 3. Paul Carus (1852-1919). -- Fassung vom 2005-07-05. -- URL: http://www.payer.de/neobuddhismus/neobud0403.htm . -- [Stichwort].

Erstmals publiziert: 1996-05-15

Überarbeitungen: 2005-07-05 [Ergänzungen]; 2005-06-28 [Ergänzungen];  2005-05-05 [überarbeitet];  2005-04-26 [überarbeitet und erweitert]; 2003-06-24 [überarbeitet und erweitert]

Anlass: Lehrveranstaltung Neobuddhismus, Univ. Tübingen, SS 1987, SS 2003, SS 2005

Copyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers.

Diese Inhalt ist unter einer Creative Commons-Lizenz lizenziert.

Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library

0. Übersicht

• 1. Weiterführende Ressourcen
• 2. 1852 - 1893
• 3. 1894: The Gospel of Buddha
• 4. 1896: Nirvana, Dharma und Karma
• 5. 1896/97 Dharmapala's zweiter USA-Aufenthalt
• 6. 1897: Buddhism and its Christian critics
• 7. 1897: D. T. Suzuki bei Carus
• 8. 1898-1903
• 9. Buddhistische Kirchenmusik
• 10. 1905-1919
• 11. Paul Carus' literarischer Nachlass

1. Weiterführende Ressourcen

Paul Carus memorial number. -- In: The open court. -- 33 (1919), No 9 (sept.).- S. 513ff.

Hecker, Hellmuth <1923 - >: Lebensbilder deutscher Buddhisten ; ein bio-bibliographisches Handbuch. -- Band II: Die Nachfolger. -- Konstanz, 1992. -- S. 26-29.
[Dort weitere Literatur und eine Bibliographie der auf deutsch erschienenen Bücher von Carus]

2. 1852 - 1893

Abb.: Paul Carus [Bildquelle: http://www.cpwr.org/what/programs/carusaward.htm. -- Zugriff am 2003-05-08]

"Carus, Paul, geb. 1852 in Ilsenburg, Prof. in Chicago, Herausgeber des »Monist«, Begründer von »The Open Court« (Publikationen). Carus ist Positivist und Monist. Nach seiner »unitarischen« Auffassung sind Objekt und Subjekt, Geist und Materie, Seele und Leib. Gott und Welt nur Seiten einer einheitlichen, konkreten Wirklichkeit, deren Einheit der Gegenstand der Philosophie ist. Eine Metaphysik, die auf Erfahrung fußt, ist möglich (gegen den Agnostizismus). Die Subjektivität (Selbstheit) ist das Innensein des Wirklichen, die Objektivität der äußere Aspekt derselben. In allem ist Leben (»Panbiotismus«), wenn auch erst in den Organismen das Seelische auftritt. Gott ist Weltseele, die der Welt immanente Allmacht (»Entheismus«), die Macht der sittlichen Weltordnung. Die Unsterblichkeit besteht in dem Weiterleben der Seelen in den Nachkommen, in denen sie sich immer weiter entwickeln." [Nachtrag:] "Carus, Paul. = Nach Carus ist die Philosophie eine »Philosophie der Form«. »Alle Wissenschaft besteht in einer Beschreibung von Formen und einem Verfolgen der Umwandlung von Formen.« Die Philosophie als Wissenschaft (als Anwendung von Wahrheiten = »Pragmatologie«) ist das Produkt der wissenschaftlichen Entwicklung der Menschheit. Allgemeinheit und Notwendigkeit sind aus den Bedingungen der Konstruktion reiner Formen abzuleiten. Form ist objektiv und subjektiv zugleich. Die formalen Wissenschaften sind Konstruktionen des reinen Denkens, im Felde einer abstrakten Leere dargestellt. Die reinen Formen an und für sich sind »überwirklich«, die Typen aller möglichen Einheiten, die Normen des Daseins. Die Kausalität ist das Gesetz der Transformation oder Formveränderung«. Das Sein ist von innen Subjektivität, Innerlichkeit, von außen Objektivität. Leben und Gefühl ist an die Wechselwirkung gewisser Formen gebunden. Die Seele entsteht erst durch »Kooperation psychischer Funktionen in organisierten Lebewesen«. Sie ist »ein System von fühlenden Symbolen«. Die Seele des Menschen ist ein Abbild der Weltordnung. Nach dem Tode beharren unsere Taten in ihren Wirkungen. Gott ist das Ewige, die Norm der Wahrheit und Gerechtigkeit, die Weltordnung, er ist überpersönlich, das bestimmende Gesetz, der Nomos über der Natur (»Nomotheismus«). Die Gesamtheit der idealen Normen der Welt ist der Logos." [Quelle: Eisler, Rudolf <1873-1926>: Philosophen-Lexikon : Leben, Werke und Lehren der Denker. -- Berlin : Mittler, 1912. -- 889 S. -- S. 89, 868.]

[Die Auflistung von in Buchform erschienen Veröffentlichungen von Paul Carus erhebt keinen Anspruch auf Vollständigkeit.]

1852

Paul Carus wird in Ilsenburg am Harz geboren als Sohn eines Pastors, der später Generalsuperindentent der Preussischen Kirche wurde.

Besuch des Gymnasiums in Posen und Stettin. Im Gymnasium in Stettin ist der Mathematiker und spätere Verfasser des Wörterbuchs zum Rig-Veda, Hermann Grassmann, einer seiner Lehrer.

Studium der Philosophie, klassischen Philologie und Naturwissenschaft in Greifswald, Straßburg und Tübingen.

1876

Promotion in Tübingen

Carus ist Anhänger der kantischen Philosophie.

Lehrer an Militärakademie in Dresden. Bekommt wegen seiner liberalen Ansichten bald Schwierigkeiten, emigriert zunächst nach England

1880

Carus, Paul: Helgi und Sigrun : ein episches Gedicht der nordischen Sage. -- Dresden, 1880. -- 36 S.

1881

Alethes <Pseud. f. Carus, Paul>: Quid est veritas? : eine religiöse Entwicklung in Gedichten. -- Dresden, 1981. -- 30 S.

Carus, Paul: Metaphysik in Wissenschaft, Ethik und Religion : eine philosophische Untersuchung. -- Dresden, 1881. -- 64 S.

1882

Carus, Paul: Lieder eines Buddhisten. -- Dresden, 1882. -- 60 S.

Carus, Paul: Gedichte. -- Dresden, 1882. -- 52 S.

Carus, Paul: Algenor : eine episch-lyrische Dichtung. -- Dresden, 1982. -- 54 S.

1883

Carus, Paul: Ursache, Grund und Zweck : eine philosophische Untersuchung zur Klärung der Begriffe. -- Dresden, 1883

Emigration in die USA (New York).

1885

Carus, Paul: Monism and meliorism, a philosophical essay on causality and ethics. -- New York : F.W. Christern, 1885. -- 83 p. 23 cm.

1886

Carus, Paul: Ein Leben in Liedern : Gedichte eines Heimatlosen. -- Milwaukkee, 1886

1887-

Abb.: Hefttitel

The Open Court : a monthly magazine, devoted to the science of religion, the religion of science, and the extension of the religious parliament idea. -- Chicago 1/1887 -
(Günder: Hegeler; Hrsg.: P. Carus)
[nicht buddhistisch, aber auch ein Forum für amerikanische und asiatische Buddhisten. Beiträge u.a. von Max Müller, Ernst Haeckel, Ernst Mach, Hermann Oldenberg, C. S., Peirce, Leo Tolstoi]

Auflage: fast 5000 Exemplare

Den ideologischen Hintergrund des Open Court definiert Carus in Editor's Salutatory (im Impressum jeden Hefts nachgedruckt) so:

"The message of The Open Court, to state it briefly, is that science is a religious revelation; science is the unfoldment of the spirit, and its truths (if they be genuine scientific truths) are holy. If God ever speaks to his creatures, he speaks to them in the truths that they have learned from their experience, and when truths are systematised and formulated with exactness, which is the province of science, they do not become less divine, but more divine. Therefore the application of scientific exactness to the various problems of religion is a religious duty, which, if obeyed, may destroy some errors that have become dear to us, but will in thee end unfailingly lead to the most important religious reform."

Abb.: Hegeler-Carus Mansion, La Salle, Illinois, erbaut 1874-76, der Sitz der Open Court Publishing Company [Bildquelle: http://www.hegelercarus.org/. -- Zugriff am 2003-06-17]

Abb.: Lage von La Salle, Illinois (©MS Encarta)

1889

Carus, Paul: Fundamental problems. The method of philosophy as a systematic arrangement of knowledge. -- Chicago, The Open court publishing company, 1889. -- 3 p.l., [3]-267 p. 20 cm.
Spätere Ausgaben: 1901, 1903 (3.ed.)
["Almost all the essays ... first appeared as editional articles in the Open court"-Pref.]

1890-

The Monist. -- Chicago. -- 1.1890/91-46.1936 47.1962/63 -
(Hrsg. P. Carus)

1891

Carus, Paul: The soul of man : an investigation of the facts of physiological and experimental psychology. -- Chicago : Open Court Pub. Co., 1891. -- xvi, 458 p. : ill. ; 21 cm.
Spätere Ausgaben: 1900 (2.ed.), 1905 (3.ed.)

1892

Carus, Paul: Homilies of science. -- Chicago : The Open court publishing company, 1892. -- x p., 1 l., 317 p. 21 cm.
Spätere Ausgaben: 1897 (2.ed.)
[First published as editorial articles in the Open court]

1893

Beim Weltparlament der Religionen trifft Carus Dharmapala (1864-1933) und Soyen Shaku (1859-1919).

Siehe: Payer, Alois <1944 - >: Materialien zum Neobuddhismus.  --  2. International. -- 2. Das Weltparlament der Religionen in Chicago 1893. -- URL: http://www.payer.de/neobuddhismus/neobud0202.htm

Carus lädt Soyen Shaku zu sich nach Hause nach LaSalle, Illinois ein (in der Nähe von Chicago). Dort schlug Carus Soyen Shaku vor, dass dieser Carus hilft bei der Übersetzung und Herausgabe von Open Courts neuer Reihe orientalischer Werke. Soyen lehnte ab -- er war immerhin Abt eines wichtigen Klosters -- und schlug statt dessen Daisetz Teitaro Suzuki (鈴木大拙) (1870-1966) vor, den jungen Studenten, der Soyen's Vorträge vor dem Weltparlament in Japan übersetzt hatte.

Carus, Paul: The philosophy of the tool / by Dr. Paul Carus. A lecture delivered on Tuesday, July 18, 1893, before the Department of manual and art education of the World's congress auxiliary. -- Chicago : The Open court publishing company, 1893. -- 2 p. 1 .,[1]p. 20 cm.

Carus, Paul:Truth in fiction : twelve tales with a moral. -- Chicago : Open Court Pub. Co., 1893. -- 111 p. ; 22 cm.
[Contents: The chief's daughter -- After the distribution of the type -- The clock or the watches -- The mysterious beetle -The highest trump in argument -- The philosopher's martyrdom -- The convention of the animals -- The people by the sea -The dross is discarded but nothing is lost -- Charity -Capital and labor -- Ben Midrash, the gardener of Galilee.]

Carus, Paul: The religion of science. -- Chicago : Open Court Pub. Co., 1893. -- 103 p.
Spätere Ausgaben: 1896 (2.ed.), 1899 (3.ed.)

Carus, Paul: Primer of philosophy. -- Chicago : The Open court publishing company, 1893. -- 2 p. l., [iii]-vi, 232 p. ; 20 cm.
Spätere Ausgaben: 1896, 1904 (4.ed.)

3. 1894: The Gospel of Buddha

1894

Carus, Paul: The gospel of Buddha according to old records. -- Chicago : The Open court publishing company, 1894. -- xiv, 275 p. 21 cm.
Spätere Ausgaben: 1895 (2.ed), 1895 (3.ed.), 1897 (5.ed.), 1909 (12. ed.), 1921,
Chines. Übersetzung: 1983

Der ganze Text des Gospel ist auf dem Internet erhältlich unter: http://reluctant-messenger.com/gospel_buddha/index.htm. -- Zugriff am 2005-04-26

Abb.: Einbandtitel der niederländischen Übersetzung, 1905

Carus, Paul: The gospel of Buddha / compiled from ancient records by Paul Carus ; illustrated by O. Kopetzky. -- [Ed. de luxe]. -- Chicago : Open Court Pub. Co., 1915. -- xx, 310 p. : ill. ; 26 cm.
Spätere Ausgaben: 1943, 1973
[Diese De luxe Ausgabe ist bemerkenswert wegen der Illustrationen von Olga Kopetzky, einer Zeichnerin aus München. Lesenswert als Dokument sind ihre Remarks on the Illustrations of the Gospel of Buddha am Ende dieser Ausgabe.]

Abb.: Illustration von Olga Kopetzky zur De luxe Edition des Gospel : "Die Rede, mit der Buddha in Sarnath bei Benares das Rad der Lehre in Bewegung setzte."

1895

erscheint die deutsche Übersetzung:

Carus, Paul <1852-1919>: Das Evangelium Buddhas nach den Quellen erzählt. -- 1895. -- 352 S.
[Einheitssachtitel: Kalyâno dhammo, the gospel of Buddha according to old records. -- 1894.]

1895

erschien noch eine weitere deutsche Übersetzung von Franz Hartmann (1838-1912), [dem deutschen Theosophen, der mit H.P. Blavatsky bis zu deren Lebensende auf freundschaftlichem Fuß stand] :

Die Religionslehre der Buddhisten / Aus dem "Evangelium Buddhas". Nach dem Originaltext ins Englische übersetzt von Paul Carus. Ins Deutsche übertragen von Franz Hartmann. -- Leipzig, 1895

Diese Übersetzung rezensierte der berühmte deutsche Indologe Hermann Oldenberg (1854 - 1920) in der Deutschen Literaturzeitung:

"Nicht wie der Titel annehmen lässt, die Übersetzung eines indischen Textes, sondern ein seltsames Gemisch von Übersetztem und freien, oft der Stimmung nicht entbehrenden Phantasien über buddhistische Motive. Wer nach einem Bilde des wirklichen Buddhismus verlangt »Nichts verlindert und nichts verwitzelt, »Nichts verzierlicht und nichts verkritzelt, für den ist das Buch nicht geeignet und wohl auch nicht bestimmt; es will »ein Wegweiser auf dem Pfad der Selbsterkenntnis sein«. »Das Evangelium Buddhas ist die Himmelsbotschaft, welche die Wahrheit selbst den Menschen in ihren Herzen verkündet«. Allzu viele Hörer wird diese etwas abenteuerliche Himmelsbotschaft in Deutschlands kaum finden -- doch wer weiß?" [Deutsche Literaturzeitung. -- 16 (1895). -- Sp. 1538-39]

Ins Japanische wurde das Gospel übersetzt von D. T. Suzuki. D. T. Suzuki:

"before the publication of The Gospel of Buddha, Buddhism had been treated in too scholarly a manner or too popularly. Dr. Carus combined the spirit of science and philosophy...." [Zitat bei Fields,Swans, S. 136]

Über seine Methode schreibt Carus im Vorwort:

"Der Buddhismus ist gleich dem Christenthum in unzählige Sekten zersplittert, und die Sekten hängen häufig an ihren sektirerischen Sätzen, als wären diese die hauptsächlichsten und unentbehrlichsten Bestandtheile ihrer Religion. Das vorliegende Buch hält sich an keine der sktirerischen Lehren, sondern nimmt eine ideale Stellung ein, auf welche, als auf einem gemeinschaftlichen Boden, alle wahren Buddhisten zu stehen vermögen. Die Anordnung des Evangeliums Buddhas als ein Ganzes in harmonischer und systematischer Form ist demnach die eigentliche Originalarbeit des Verfassers dieses Buches, welches in seinen Einzeltheilen eine bloße Sammelarbeit ist. Der Verfasser hat sich bestrebt, den Stoff nach dem Vorbild des vierten Evangelisten zu behandeln; das heißt: er unternahm es, die Einzelheiten aus dem Leben Buddhas im Lichte ihrer relgionsphilosophischen Bedeutung darzustellen. Er ließ den apocryphischen Aufputz, namentlich den, der sich so reichlich in den nördlichen Überlieferungen vorfindet, fort, hielt es aber nicht für richtig, die Wunder, welche in den alten Schriften berichtet werden, zu unterdrücken, wenn die darin enthaltene Moral die Aufnahme zu rechtfertigen schien. Er beschnitt nur die Übertreibungen, die sich in Unglaublichkeiten gefallen und in der Absicht erzählt werden, um zu imponiren, während sie in der That nur ermüdend wirken. Wunder haben aufgehört, religiöse Beweise zu sein, und doch zeugt heute noch der Glaube an die Wunderkraft des Meisters von der heiligen Ehrfurcht der ersten Jünger und spiegelt ihren religiösen Enthusiasmus wieder." [Deutsche Übersetzung, S. VI]

Aufbau des Werkes:

• Introduction
• Prince Siddhattha becomes Buddha
• The foundation of the Kingdom of Righteousness
• Consolidation of the Buddha's religion
• The teacher
• Parables and stories
• The last days
• Conclusion
• Table of reference
• Glossary of names and terms
• Index

Beispiele:

INTRODUCTION I. REJOICE! REJOICE at the glad tidings! The Buddha our Lord has found the root of all evil; he has shown us the way of salvation. 1 The Buddha dispels the illusions of our mind and redeems us from the terror of death. 2 The Buddha, our Lord, brings comfort to the weary and sorrow-laden; he restores peace to those who are broken down under the burden of life. He gives courage to the weak when they would fain give up self-reliance and hope. 3 You who suffer from the tribulations of life, you who have to struggle and endure, you who yearn for a life of truth, rejoice at the glad tidings! 4 There is balm for the wounded, and there is bread for the hungry. There is water for the thirsty, and there is hope for the despairing. There is light for those in darkness, and there is inexhaustible blessing for the upright. 5 Heal your wounds, you wounded, and eat your fill, you hungry. Rest, you weary, and you who are thirsty quench your thirst. Look up to the light, you who sit in darkness; be full of good cheer, you who are forlorn. 6 Trust in truth, You who love the truth, for the kingdom of righteousness is founded upon earth. The darkness of error is dispelled by the light of truth. We can see our way and take firm and certain steps. 7 The Buddha, our Lord, has revealed the truth. 8 The truth cures our diseases and redeems us from perdition; the truth strengthens us in life and in death; the truth alone can conquer the evils of error. Rejoice at the glad tidings! 9	Einführung I. Freuet euch. "Freuet euch der guten Botschaft! Buddha, unser Herr, hat die Wurzel alles Übels gefunden. Er hat uns den Weg des Heils gewiesen. 1 Buddha vertreibt die Wahngebilde unseres Gemüthes und erlöst uns von den Schrecken des Todes. 2 Buddha, unser Herr, bringt Trost den Müden und Sorgenbeladenen. Er verleiht Frieden denen, die unter der Bürde des Lebens niedergebeugt sind. Er giebt Muth den Schwachen, die Selbstvertrauen und Hoffnung verlieren. 3 Ihr, die ihr leidet unter der Mühsal des Lebens; ihr, die ihr kämpfen und ertragen müsst; ihr, die ihr Verlangen habt nach Leben und Wahrheit: freuet euch der guten Botschaft. 4 Hier ist Balsam für die Verwundeten und Brod für die Hungrigen. Hier ist Wasser für die Durstigen und Hoffnung für die Verzweifelnden. Hier ist Licht für die, so in Finsterniß wohnen, und unerschöpflicher Segen für die Aufrichtigen. 5 Heilet eure Wunden, ihr Verwundeten, und esset euch satt, ihr Hungrigen! Ruhet, ihr Müden, und ihr, die ihr dürstet, löschet euren Durst! Blicket auf zum Licht, ihr, die ihr in Finsterniß wohnet! Seid fröhlich, ihr Niedergeschlagenen. 6" [a.a.O. S. 1f.]
II. SAMSÂRA AND NIRVÂNA LOOK about and contemplate life! 1 Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. 2 The glory of the world is like a flower: it stands in full bloom in the morning and fades in the heat of the day. 3 Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure. There is a panic flight from pain and death, and hot are the flames of burning desires. The world is Vanity Fair, full of changes and transformations. All is Samsara, the turning Wheel of Existence. 4 Is there nothing permanent in the world? Is there in the universal turmoil no resting-place where our troubled heart can find peace? Is there nothing everlasting? 5 Oh, that we could have cessation of anxiety, that our burning desires would be extinguished! When shall the mind become tranquil and composed? 6 The Buddha, our Lord, was grieved at the ills of life. He saw the vanity of worldly happiness and sought salvation in the one thing that will not fade or perish, but will abide for ever and ever. 7 You who long for life, learn that immortality is hidden in transiency. You who wish for happiness without the sting of regret, lead a life of righteousness. You who yearn for riches, receive treasures that are eternal. Truth is wealth, and a life of truth is happiness. 8 All compounds will be dissolved again, but the verities which determine all combinations and separations as laws of nature endure for ever and aye. Bodies fall to dust, but the truths of the mind will not be destroyed. 9 Truth knows neither birth nor death; it has no beginning and no end. Welcome the truth. The truth is the immortal part of mind. 10 Establish the truth in your mind, for the truth is the image of the eternal; it portrays the immutable; it reveals the everlasting; the truth gives unto mortals the boon of immortality. 11 The Buddha has proclaimed the truth; let the truth of the Buddha dwell in your hearts. Extinguish in yourselves every desire that antagonizes the Buddha, and in the perfection of your spiritual growth you will become like unto him. 12 That of your heart which cannot or will not develop into Buddha must perish, for it is mere illusion and unreal; it is the source of your error; it is the cause of your misery. 13 You attain to immortality by filling your minds with truth. Therefore, become like unto vessels fit to receive the Master's words. Cleanse yourselves of evil and sanctify your lives. There is no other way of reaching truth. 14 Learn to distinguish between Self and Truth. Self is the cause of selfishness and the source of evil; truth cleaves to no self; it is universal and leads to justice and righteousness. 15 Self, that which seems to those who love their self as their being, is not the eternal, the everlasting, the imperishable. Seek not self, but seek the truth. 16 If we liberate our souls from our petty selves, wish no ill to others, and become clear as a crystal diamond reflecting the light of truth, what a radiant picture will appear in us mirroring things as they are, without the admixture of burning desires, without the distortion of erroneous illusion, without the agitation of clinging and unrest. 17 Yet you love self and will not abandon self-love. So be it, but then, verily, you should learn to distinguish between the false self and the true self. The ego with all its egotism is the false self. It is an unreal illusion and a perishable combination. He only who identifies his self with the truth will attain Nirvana; and he who has entered Nirvana has attained Buddhahood; he has acquired the highest good; he has become eternal and immortal. 18 All compound things shall be dissolved again, worlds will break to pieces and our individualities will be scattered; but the words of Buddha will remain for ever. 19 The extinction of self is salvation; the annihilation of self is the condition of enlightenment; the blotting out of self is Nirvana. Happy is he who has ceased to live for pleasure and rests in the truth. Verily his composure and tranquility of mind are the highest bliss. 20 Let us take our refuge in the Buddha, for he has found the everlasting in the transient. Let us take our refuge in that which is the immutable in the changes of existence. Let us take our refuge in the truth that is established through the enlightenment of the Buddha. Let us take our refuge in the community of those who seek the truth and endeavor to live in the truth. 21
III. TRUTH, THE SAVIOR THE things of the world and its inhabitants are subject to change. They are combinations of elements that existed before, and all living creatures are what their past actions made them; for the law of cause and effect is uniform and without exception. 1 But in the changing things there is a constancy of law, and when the law is seen there is truth. The truth lies hidden in Samsara as the permanent in its changes. 2 Truth desires to appear; truth longs to become conscious; truth strives to know itself. 3 There is truth in the stone, for the stone is here; and no power in the world, no god, no man, no demon, can destroy its existence. But the stone has no consciousness. 4 There is truth in the plant and its life can expand; the plant grows and blossoms and bears fruit. Its beauty is marvelous, but it has no consciousness. 5 There is truth in the animal; it moves about and perceives its surroundings; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth. It is a consciousness of self only. 6 The consciousness of self dims the eyes of the mind and hides the truth. It is the origin of error, it is the source of illusion, it is the germ of evil. 7 Self begets selfishness. There is no evil but what flows from self. There is no wrong but what is done by the assertion of self. 8 Self is the beginning of all hatred, of iniquity and slander, of impudence and indecency, of theft and robbery, of oppression and bloodshed. Self is Mara, the tempter, the evil-doer, the creator of mischief. 9 Self entices with pleasures. Self promises a fairy's paradise. Self is the veil of Maya, the enchanter. But the pleasures of self are unreal, its paradisian labyrinth is the road to misery, and its fading beauty kindles the flames of desires that never can be satisfied. 10 Who shall deliver us from the power of self? Who shall save us from misery? Who shall restore us to a life of blessedness? 11 There is misery in the world of Samsara; there is much misery and pain. But greater than all the misery is the bliss of truth. Truth gives peace to the yearning mind; it conquers error; it quenches the flames of desires; it leads to Nirvana. 12 Blessed is he who has found the peace of Nirvana. He is at rest in the struggles and tribulations of life; he is above all changes; he is above birth and death; he remains unaffected by the evils of life. 13 Blessed is he who has found enlightenment. He conquers, although he may be wounded; he is glorious and happy, although he may suffer; he is strong, although he may break down under the burden of his work; he is immortal, although he will die. The essence of his being is purity and goodness. 14 Blessed is he who has attained the sacred state of Buddhahood, for he is fit to work out the salvation of his fellow beings. The truth has taken its abode in him. Perfect wisdom illumines his understanding, and righteousness ensouls the purpose of all his actions. 15 The truth is a living power for good, indestructible and invincible! Work the truth out in your mind, and spread it among mankind, for truth alone is the savior from evil and misery. The Buddha has found the truth and the truth has been proclaimed by the Buddha! Blessed be the Buddha! 16

Abb.: Beginn des zweiten Teils des Gospel mit Illustration von Olga Kopetzky

Als Quellen verwendet Carus Übersetzungen aus allen buddhistischen Traditionen, die ihm zugänglich sind.

Über die Aufnahme, die die englische Ausgabe erfuhr, schreibt Carus im Vorwort zur deutschen Ausgabe :

"Die englische Ausgabe dieses Buches, The Gospel of Buddha, hat sogleich bei ihrem Erscheinen in christlichen sowohl wie buddhistischen Kreisen eine ausnehmend gute Aufnahme gefunden. Und in der That füllt das Buch eine längst empfundene Lücke aus. Es handelt nicht über den Buddhismus, sondern giebt den Inhalt des Buddhismus selbst. Dabei ist es nicht abstrakt und schwer verständlich, sondern erzählt in schlichter Form Buddhas Leben, wie es uns die Überlieferung bewahrt. Die christlichen Recensionen sind mit wenigen Ausnahmen sehr günstig gewesen, zumal dieselben mit Recht betonen konnten, dass das Das Evangelium Buddhas nicht verfasst sei, um Feindseligkeiten zwischen den Religionen hervorzurufen. ... The Gospel of Buddha ist auf Veranlassung von Schaku Soyen, einem hervorragenden buddhistischen Abt in Kamakura, durch T. Suzucki ins Japanische übersetzt worden, während Herr Ohara in Otsu, der Redakteur einer buddhistischen Zeitschrift, mit einer chinesischen übersetzung beschäftigt ist. Herr L. de Milloné, der Direktor des Musé Guimet in Paris, welches der vergleichneden Religionswissenschaft gewidmet ist, beabsichtigt eine französische Übersetzung herstellen zu lassen. Die wichtigsten buddhistischen Zeitschriften in Indien, Ceylon und Japan haben das Buch günstig besprochen, und der Verfasser ist im Besitz zahlreicher Briefe von repräsentativen Buddhisten verschiedener Länder und verschiedener Secten, welche ihm ihre Sympathie und Anerkennung aussprechen. In Ceylon ist die englische Ausgabe dieses Buches in buddhistischen Schulen als Lesebuch eingeführt."

(natürlich müssten diese Angaben überprüft werden)

1894

Carus, Paul: The nature of the state. -- Chicago : Open Court, 1894. -- vii, 56 p. ; 20 cm. -- (The Religion of science library ; v. 2, no.1.)
Spätere Ausgaben: 1904 (2.ed.)

4. 1896: Nirvana, Dharma und Karma

1896

Abb.: Einband
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Carus, Paul: Nirvana, a story of Buddhist philosophy / by Paul Carus; illustrations by Kwasong Suzuki. -- Chicago, The Open court publishing company, 1896. -- 1 p. l., 93 p. illus. 20 cm.
Spätere Ausgaben: u.d.T.: Nirvana, a story of Buddhist psychology 1902, 1913

Abb.: S. 13f.
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Carus, Paul: The dharma, or The religion of enlightenment; an exposition of Buddhism. -- [Third edition, enlarged]. -- Chicago : The Open Court Publishing Co., 1896. -- 2 p. l., 3-50 p. 15 cm.
Spätere Ausgaben: 1907 (5. ed.), 1918 (6. ed.), 1943 (7.ed.)

Carus, Paul: Karma, a story of Buddhist ethics / by Paul Carus, illustrated by Kwason Suzuki. -- Chicago : The Open court publishing company, 1903. -- vi, 46 p. illus. 20 cm.
[First published in the Open court, 1894.]
Spätere Ausgaben: 1917 (6.ed.), 1942, 1951, 1973 (zusammen mit Nirvana), 1978 (zusammen mit Nirvana)
Thai Übersetzung: 1978

Abb.: Einband der 3. Aufl.
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Abb.: S. 10f.
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Deutsche Übersetzung:

Carus, Paul: Karma, eine buddhistische Erzählung. -- Chicago : Open Court Pub. Co., 1897. -- 29 p. illus.

Der russische Dichter Leo Tolstoi (1828-1910) schrieb in einem undatierten Brief an Carus, der in späteren Ausgaben von Karma als Vorwort verwendet wurde:

"This tale has greatly pleased me both by its artlessness and its profundity. The truth, much slurred in these days, that evil can be avoided and good archieved by personal effort only and that there exists no other means of attaining this end, has here been shown forth with striking clearness. The explanation is felicitous in that it proves that individual happiness is never genuine save when it is bound up with the happiness of all our fellows. From the very moment when the brigand on escaping from Hell thought only of his own happiness, his happines ceased and he fell back again into his former doom. This Buddhistic tale seems to shed light on a new side of the two fundamental truths revealed by Christianity: that life exists only in the renunciation of one's personality -- he that loseth his life shall find it (Matt. x.39), and that the good of men is only in their union with God, and through God with one another -- As thou art in me and I in thee, that they also may be one in us (John xvii.21). I have read this tale to children and they liked it. And amongst grown-up people its reading always gave rise to conversation about the gravest problems of life. And to my mind this is the very best recommendation ... It was only through a letter [from Paul Carus] that I learned Karma had been circulated under my name, and I deeply regret not only that such a falsehood was allowed to pass unchallenged, but also the fact that it really was a falsehood, for I should be very happy were I the author of this tale. It is one of the best products of national wisdom and ought to be bequeathed to all mankind, like the Odyssey, the History of Joseph, and Shakyamuni. Count Leo Tolstoy"

1896-02-26

Carus an Dharmapala:

"I have said repeatedly that I am a Buddhist, but you must not forget that I am at the same time a Christian in so far as I accept certain teachings of Christ. I am even a Taoist. ... I am a Israelite [sic]. ... In one word, I am, as it were, a religious parliament incarnate. To say that I am a Buddhist and nothing else but a Buddhist would be a misstatement, and, indeed, it would be un-Buddhistic, it would be against the teachings of Buddha himself. In this sense we read in Ashoka's twelfth edict: "The beloved of the gods honors all forms of religious faith." "In my opinion Buddha's intention was nothing else than to establish what we call a Religion of Science. 'Enlightenment' and 'Science' are interchangeable words." [Zitiert in: Tweed, Thomas A.: The American encounter with Buddhism, 1844-1912 : Victorian culture & the limits of dissent -- Chapel Hill, NC: University of North Carolina Press, ©2000. -- 242 S. -- ISBN 0-8078-4906-5. -- [Originally published: Bloomington, Indiana University Press, ©1992.]. -- S. 101, 103]

5. 1896/97 Dharmapala's zweiter USA-Aufenthalt

Abb.: Anagarika Dharmapala (1864-1933)

1896/1897

Dharmapala besucht zum zweiten Mal die USA (und Canada) auf Einladung von Hegeler (Verleger des Open Court) und Carus. Die Reisekosten tragen Hegeler und Dharmapalas Vater.

Aus Dharmapalas Tagebuch während seines USA-Aufenthalts:

SEPTEMBER 1896. 15th - Arrived in New York. Dream Went driving in a carriage and arrived at a Hotel where H.P. and his friends were talking: after a while I was again shown a small room, the door of which had the picture of 2 eyes. City of New York arrived early morning 7; it was at the docks. Bro. Strauss was at the jetty waiting to receive me. It took a long time to have the things cleared. 16th – Last night or it may be early this morning I had the significant dream wherein I saw the Blessed One standing and addressing an audience. I approached near the figure and made my salutation to the Blessed Lord addressed and said, "you are my cousin. I expect no worship from you''. When I was about 14 years of age I saw in a dream the figure of Buddha standing and I was so far away. 17th - My birthday. A happy day. Holy thoughts. 19th – Started by train from Bayshore to NY. Bid goodbye to all. I was happy that the time I stayed with the Strausses I had no evil thoughts. All was pious and surrounded by the fragrance of piety. Bro. Strauss was all attentive to me since the time I arrived in NY. May he prosper and live long to work for Buddhism. King of Siam born. 20th – Travelling once more in American soil. At Syracuse a reporter rushed into the train and interviewed me. At Van Buron station Dr. Carus met me. We started an hour later for La Salle. On arrival we were met by Mr. Hegeler and taken to his house. Again I meet the same good omen of getting good milk food. 21st - There seem to be a perfect sympathy between Dr. C[arus]. and myself. In Mr. Hegeler I find an unselfish man. Went with Mr. Hegeler and Dr. Carus to the farm belonging to the former. Sent a telegram to Ceylon. The 4 words cost $5.20. Mr. Hegeler paid the money. 22nd – Called on Mr Bain along with Dr.Carus. In evening Mr Short called on us. He is a Weslyan Methodist clergyman infatuated with the idea that he is holy! 23rd – Reading - Hopkin's "Religions of India” and Warren's “Buddhism. “Oh for the glorious Buddha’s". May I be the embodiment of purity, truth and wisdom, so that I may Preach the Blessed Law to the world. Magic lantern exhibition. 24th – Got up at 5.30. India is a land of religions. Blessed land of the Buddhas. Old India had her Kulagara Halls where every religious teacher could have his say. Chicago has also a could have his say. Chicago has also a Haskell Oriental Museum. This is good. Started for Chicago. Soon after arrival a reporter from the Evening Post interviewed me. With Dr. Carus went to see Mr. Bonney. He received me very kindly. I spoke emotionally. I said that love cannot antagonize love and then Dr. Carus took me to the Tribune office. Then called on Dr Harper President, Chicago University. He too received me very kindly. I spoke with emotion. We parted like two old friends. Then we went to Mrs Howard at Englewood. 25th - Got up at 4.30. Then looked back to my past and I found that I had my education under a variety of forms. First under my mother, then under my aunt, under female teachers, under R. C., under Sinhalese teacher, under C.M.S., under S.P.C., under Government, under S.P.G., at home and with young liberals, then a psychological change-basis compas­sion, another opening through H. P. B., Join Government Service progressing higher under belief of com­ing near the Mahatmas, wish to make a sacrifice, therefore pass Government Service Examination-make the sacrifice and resign from service and in 1888 March make the renunciation, work and live still 1890 in Ceylon. In 1888 read Arnold's ‘India Revisited’, and about Buddhagaya. In 1890 start for Buddhagaya. In 1891 take up the work of rescuing it and work hard. In Chicago. Returned to La Salle at 9 p.m. 27th - Attended the Congregational Church at la Salle. Magic Lantern show. 28th - Col. Olcott writes me a letter. He does not understand me. He thinks that I am conceited. I wrote him a long letter in reply to him. Ah the bliss of Nirvana ! The infinite continuous Blissful thought. Self is annihilated. Individual thought individualized, evolved. Succession in infinite continuity. The Absolute thought Infinite does not arise in the mind until all Ignorance, selfishness and passion are annihilated -And this experience I do not want to realise alone and I want to save others. 29th - Began to write out the lecturee about the Message of Buddha. 30th - Writing out lecture. Received severall letters from friends in Chicago. Addressed a parlour meeting in the drawing room of Mr. Hegeler; Had long discussion with Dr. Carus about the subject of butchery. OCTOBER 1896 1st - Long consultation with Dr. Carus about the organization of the M. B. S. [Maha Bodhi Society] in Chicago. 2nd - Jeremiah xxviii 9V. Prophetisies of the Prophet of Peace. Jeremiah xxxii 31. Jehovah preaches a new Doctrine. Everything sorrow and pain for man according to Genesis, II Chapter. Revised M. B. S. prospectus for America. 3rd - Revised M. B. S. prospectus. Donations received in America will not be used for Indian work. 4th - At La Salle. Sunday evening. Preached in the Congregational Church of Mr. Bayne. 5th - Started with Dr. Carus from La Salle.. Dr. Carus had been to Mr. Bonney to show him the prospectus of the M. B. S. Suggestions made were accepted. In the evening I had to go with Mr. Stak St… to spend the night with him. Pleased to meet Mr. Jen. Lloyd Jones. Buddha taught the way of Nirvana by changing the old into the new. 6th - Returned to Chicago. Mr. Grairo was wwaiting for me at the Open Court to take me to Mrs. &  Mr. Gandhi and family, Mr. Roy (Brahinachan) were present. At night there was a reception. Mr. Bennett and Judge Water…. and his wife and Mr. Eldridge were present. Mr. White wants me as his guest. 7th - Attended to correspondence. Mr. Hegeler and Annie [Besant] had come to Open Court where I saw them. Festivities arranged. Buddhist anthropologist at the Handel Hall, on … 3 p.m. In the same evening same hall: Relationship of Buddhism to Christianity. In the evening there was an inaugural meeting at the Chicago Esoteric Extentri…Masonic Temple. 8th - Reading the Saddharmalankara. The Maha Brahma, the God …enters into the Bodhisatva. Gives him the impulse to become Buddha. 9th - Chicago Day. 1,303,000 people came too Chicago today. 100,000 took part in the parade. This city indeed the centre of the new world. Reading the Saddharmalankara. The public executioner of Sravasti is converted by Sariputta…. Vissamitta, queen of Kosambi comes out of the fiery furnace unburnt by ­the power of faith in Buddha. Buddha the Blessed One, was born at a time when the world was expecting him. From his time a reign of Peace. Kingsford “Perfect Way'' speaks of Buddhism. 11th - Addressed the congregation of the Uniiversity Church at 11 a.m. At 6 p.m. before the Anthropological Society, at 8 p.m. in the T. [Theosophical] Society on Christianity and Buddhism. 12th - Went to the city with Mr. Grairo. Reception at the T.S.[Theosophical Society] Hall. Returned home at 11 p.m. Answered letters. 13th - Had a dream last night that from my lleft palm there came out severa1 trains which I pulled out, and there was an abscess in my palm and several relic like pieces came out of it. 14th - At Mrs. Howard’s. 15th - At Mrs. Howard’s. 16th - Visited the Englewood Technical Schoool. Mr.& Mrs. Nikambe were at Mrs. Howard’s. They have come to preach Christanity to the Christians. 17th - Heavy snow. Rain. Went to the city at 1.30. Spoke to a few interested people. Mr. Summers paid a few dollars, but I declined to accept any remuneration. 18th - Lectured at Ryder Memorial Church; Had lunch at Mrs. Hynes. Mrs. Havilan Squires is interested in the formation of the Anagarika Order. Had a sensational experience. Horse bolted. In the evening lectured at All Soul's Church. l9th - At Mr. Jones’. 20th - At Mrs. Trumbull's. Lady friends met to hear me talk about Buddhism. 21st - Universalist Conference at Oak Park. Mrs. Trumull and Mrs. Square accompanied me. Dr. Rexford was addressing the meeting. I was asked to speak and I spoke about the Temple of Truth. Went in the evening to Evanston. Passed the night at Dr. Stockham's.Few Ladies met at her house to hear me. 22nd - Retnrned to Chicago with Dr. Stockham. Called on Mr. Boring of Farewell….. Talked at length about the new Brotherhood. He said he would do all he can to help the movement. Lectured at the University. Relationship of Christianity to Buddhism. Dr. Godspeed presided. Mr. Howard Moore was present ant he asked meto dine with him. He is the Vegetarian Society's President. After the lec­ture Dr. Carus and I went to Mrs. Trumbull's. Passed the night there. 23rd - Returned to Mrs. Howards. 24th - At Mrs. Jones’. Talked about Benares Congress. 25th - With Mr. Jones. Attended Church to hear his sermon. Holy alliance: Preached in Mrs. Jones' Church. 26th - At Mr. Jones’. Dr. (Mrs.) Clapp called and escorted me to her house. Chariot racing. Saw a female riding straddle wise. Awful. Spent the night at Clappts: a parlour meeting was held and I explained about the Teinple of Truth. Dr. Clap is a kind hearted lady. 27th - Mrs. Trumbull called to escort me to her place. Mrs. Haveland Squire is greatly interested in the work. At 2-30 talked before the women's Club about the Art and Literaiture of India. Spent the night Mrs. Trumbull's. 28th - Called on Mrs. Howard with Mrs. Trumbbull. Neuralgic pain. Went to the city. At 5 p.m. Dr. Burnett came to take me to her home. 29th - At Park Avenue with Dr. Burnett. 30th - At Park Avenue. Dr. Burnett’s. Went with her to see Dr. Darling. A good lady interested in the Temple of Truth. Called on Carus. He thinks that I should undertake the work of initiating the Temple of Truth. Mr. Grairo called on me. Mr. Moore has not yet seen the draft. It was on the 6th of Sept. that I entrusted it. The amount £6/10. I am sorry for himthat he has delayed so long in sending it. 31st - At Dr. Burnett's Park Avenue. Sent letters to friends. Returned to Mrs. Howards. Mr. Pipe’s letterr of invitation to visit Canada. NOVEMBER, 1896 1st - From 1a.m. to 4 meditating. Went with Mr. Gandhi to the city. He spoke on Truth. 3rd - Emperor of Japan born. Addressed the Vegetarian Society in the evening. Election Day. Mr. McKinley elected. 8th - At Streator. 9th - At Streator. Started at 9 a.m. from Station and arrived at Chicago at 12 a.m. Started for Manistee at 11 p.m. Mr. Grairo saw me off at the station. 10th - Arrived at Grand Rapids in the morning. Arrived at Manistee at 12 to attend the Unitarian Conference. Mr. Byrnes sent me to Mr. Remsdell. He is not Unitarian. His young child daughter is intelligent. Attended the Sunday school conference. Spoke there on education of young children. In the even­ing addressed the audience. 11th - At Manistee. Spoke in the evenning. 12th - Started from Manistee with Gandhi. 13th - At Chicago. Finished lecture on the "Ethics of Buddhism” for the Brooklyn Association. Sent letter to Mr. Mead about money entrusted to Mr. Moore. Mr. Grairo came to see me at the Office. We came in the to Mrs. Howard. Poor lady is suffering and I am sorry for her. 14th - Mrs. Howard spoke in a plaintive way of her suffering. Started for Freeport at 3 p.m. Reached at 7 p.m. Mr. Little and Rev. Percy reached me at the station. Mr. Little is taking an interest in the T. S. work. 15th - At Freeport. Sunday school. In the evvening lectured to a crowded house. Announced the Doctrine of Compassion and asked all to abstain from killing on Thanksgiving Day. Mr. Brian Nixon is a young student. 16th - Left Freeport in the morning. A Jewish lady accompanied me. Hard work undertaken. Issued message. Got doctor to examine my ear. Mrs. Havens to talk about TS. Mr. Stevenson is interested in the work. 17th - Message of Peace and Love to the peopple of the United States to abstain from destroying life on the 26th instant on the Thanksgiving Day. Appears in today's Tribune. Started for Indianapolis with Mr. Jones and party. Brahmachari accompanied me. Reached Indianapolis at 2. Liberal Congress. 18th - At Indianapolis. Attended the Conference. 19th - At Indianapolis Conference. Had dinneer at Mr. Swift's, a kind hearted man. Left Indianapolis at 11 p.m. I gave my sleeper to Mr. Jones and slept in the Toilet Room. I would have been left behind had not Dr. Carus inquired. I trusted Mr. Jones and he failed to take me with him. 20th - Returned from Indianapolis with Mr. Jones. Went to Open Court Office. Attended to work. Congratulatory and pleasant letters about future work. At Mrs. Haven. 21st - Came to Open Court with Mr. Stevenson. I Received telegram from Brother Pipe to start for Canada Tuesday next. Answered letters. 22nd - At Mrs. Haven's. Went to see the Columbian Museum. Friends met at Mrs. Haven's. 23rd - Came to Mrs. Howard and took lunch and then went to Open Court. Mrs. Reeds ''Primitive Buddhism" contains nothing primitive for Buddhism. It is a rehash of theological criticism on Buddhism. Received ticket from Mr. Pipe to go the future. Slept at Mrs. Haven's. Dreamt of my mother rescued from a watery grave. 24th -Started in the evening. Mrs. Howard is ill slightly. Started for Canada on the Grand Trunk Railway at 3 p.m. Mr. Sacksteder saw me off. In the train contemplating: “If the Canadian trip succeeds the future is good.” This is the burden of my concentration. 25th - Early morning reached Guelph. My goodd Brother Pipe received me at the station very kindly and took me to his home. Mrs. Harvey, Miss. Harvey, Mrs. Pipe, Miss Pipe and Mr. Charles T. Nelles introduced. 26th - At Guelph. Raining, Muddy. Reading. 27th & 28th - At Guelph. 29th - At Guelph. Attended Church. Mr. Belt Rector. Prayer and money worship. 30th - In Guelph. Slight attack of neuralgia in the head. DECEMBER 1896 1st -In Guelph. 2nd-In Guelph. Called on Mrs. MacClean with Mr. Pipe. 3rd-In Guelph. In the evening lectured on the Religions in India. The Presbyterian minister Mr. Smith proposed the vote of thanks. After the close of the lecture went with Mr. Pipe to Mr. …… where we had dinner. 4th – Started for Cincinnati. Reached Detroit at 9 p.m. Changed train for Cincinnati. Travelled all night. Mr. Pipe paid for the sleeper and the ticket for Cincinnati. Cost $15 which Dr Buck sent beforehand. 5th - Reached Cincinnati. Went driving to Dr. Buck's. Dr. Buck was not telegraphed to and therefore he did not know that I had started last night. Went with Dr. Buck to the T.S. meeting. 6th - In Cincinnati. Lecture in the evening. 7th - In Cincinnati. Lectured be­fore the University students and it was received enthusiastically by them. In the evening again lectured. Dr. Buck is an excellent devoted worker. He likes the work that I am doing. 8th - Started for Chicago en route to Duluth, Minnesota. Reached Chicago in the evening. Mr. Sacksteder met me at the station. After having taken lunch I started at 10 p.m. for Duluth. Slept in the train. 9th - Reached Eau Clair where I changed train for Duluth. At the depot strangers talked to me and they became friends. Everywhere I meet with sympathetic people. Reached Duluth in the evening. Mr. F. C. Southwarth met me at the station and took me to Mrs. Marshall's where I was given a cordial welcome. 10th - At Duluth. Lectured in the tinitarian Church. Mrs. Marshall is very intelligent. 11th - Started for St. Cloud. Mr. F.C. Southhwarth saw me off. Good thinking, quiet young pastor. His infant son Constant is beautiful. He repeated namo. May all blessings come upon him. Arrived in St. Cloud. Mr. Browne received me at the station. 12th - Staying with Mr. Carleton Browne. Energetic, young and good natured. Mrs. Browne is amiable young woman. At St Cloud Lecture before the Unity Club. 13th - Lectured in the morning at the Unitarian Church. Left for Minneapolis at 3 p.m. Arrived Minneapolis at 7. Mr. H. M. Simmons Pastor of the Church, received me kindly. Church crowded. 14th - Started in the morning for Fargo. Mr. Simmons saw me off. Reached Fargo at 8 p.m. Mr. William Billon received me at the station and took me to Mr. Baker. 15th - At Fargo. Lectured in the evening in the Unity Church. Mrs. Baker is a good lady and very liberal in her ways of thinking. Mr. Baker is an excellent man. 16th - In Fargo. Lady's Club. Spoke a few words. Went to lunch at Mrs. Lulu Wear's. She is very clever. Spoke before the students of Agricultural College. In the evening lectured in Mr. Billon’s Church. Mr. Billon is Buddhist in thought. 17th - Left Fargo for Minneapolis. Reached M. Mr. Simmons and daughter were waiting for me. T. S. Rooms. Mrs. Kate Buffington Davis extends hospitality. She is a good lady. 18th - In the morning left Minneapolis for New Ulm. Mrs. Davis escorted me. I explained to her the atman theory. Reached New Ulm in the evening. Mr. Hugo Fisher, Mr. Buzzell and Mr. Johnson were the prime movers. Lectured before the Turner Society. The people are all German Liberals. 19th - Started in the morning for Minneapolis. Mr. Fischer accom­panied me to Spooner. Reached Minneapolis in the evening. Mr. Simmons received me. Attended parlour meeting at a Lady Theosophist’s house. Reached Mr. Simmon's in the night. 20th - Again preached in Mr. Simmon's Church in the morning. In the evening at Mrs. Macqueay's Universalist Church. Went driving with Mrs. Simmon to her father's house. 21st - At Minneapolis. In the study Mr. Simmons. A noble, unselfish, persevering soul. Mr. Simmons is one of the best men I have ever met. He saw me off at the station at 7 p.m. Good bye Minneapolis. Nice place, nice town. May your people hear the Good Law. Yesterday had lunch at Mrs. Davis'. Countess Wachtmeister, the noble lady Theosophist, is on a tour. May she succeed. 22nd - Reached Chicago at 10 a.m. John was at the station to receive me. Good boy. Attended to letters at the office of the Open Court. Met Dr. Paul Carus. Got letter from my brother that he has doubts about the non-existence of the soul. I replied thereto that there is no soul but that one lives in his good works. Engaged new room at Calumet Ave. Mr. Sacksteder - unselfish soul, he takes all interest. Slept at Mrs. Haven’s. 23rd – Came to city. Travelled together with Mr. Stevenson, Dr. Clap and Brahmachari. Engaged new room at Calumet Ave. JANUARY 1897 2nd - In Columbus, visited the Deaf & Dumb Inst, with Mrs. Henderson and Miss Byers. I was a little late and therefore prevented from speaking to the in the chapel. Then I visited tile Insane Asylum. What a sight it was. All sorts of maniacs. A young girl confined and she wants to go back to her home. It is said that they are confined. Visited the School for the Feeble­ minded. Another sad spectacle. Cases of absolute loss of memory are to be found in the Asylum. Where is the Ego gone to? Talk of a soul, where is it? Visited the Penitentiary. About 2000 prisoners, Coloured and the Whites are together. Hashed beef and bread is their food. 35 women were confined to the cells. One coloured woman, a giantess. The annexe was not visited. I felt compassion on the men who are to be hanged. How could I go to satisfy my curiosity? Millions are spent in maintaining prisons etc. and nothing is done to find out the causes. Western civilization is only skin deep. It is clean outside but rotten inward. Called on Dr. Rexford, had dinner with him. I told him that it is the blood of the heathen that washes the sins of the Christians, whose salaries are paid by the taxes of the non-Christians. Miss Byers is an excellent lady. She was of great service to me. Left Columbus by the 8.30 P.M. train for Chicago. Mr.Talbot …. accompanied me to the station. 3rd - Arrived in the morning 7.30 from Columbus …. Sent a long letter to Brother N.Mookerjee. He promises to pay Maha Bodhi rent monthly till I return. Received letter froth Mrs. Hyde to speak for them in July. 4th - In Chicago. Suffering from a cold. Attended office. Sent letter to Private Secretary to the Prince of Wales suggesting an Ecclesiastical Council of all non-Christian religious leaders representatives - Buddhists, Brahmins and Muslims to be held in London in commemoration of the 60th anniversary of H. M. Queen of-England. May the Council be held. It would be a crowning triumph of England. In the evening attended the ……. Branch of the T.S. Addressed them on Buddhism and called on them to be free and fearless in the examination of truth. 5th – In Chicago. Rain and snow. Wet weather. Called at the Van …. to see the Countess Werkmeister. She was not there. I wrote a letter expressing regret that I could not see her. Went to see Mr. Marpole Willis, President of the Branch . Spent about 2 hours talking to him. ……… 6th - In Chicago. The cold is still bothering me. Office work. Wrote to Mr. Potter Palmer, Dr. Carus, Dr. Rexford and Mrs. Henderson. 7th - Started from Calumet at 10.30. I went to hear Mr. Satter of the Ethical Society who lectured at the Steinway Hall. He addressed the people to be free from passion and anger etc. After the address I went to the Van Buren T S. and waited for over 1 hour in the hope hearing the Countess Werchmeister, but I felt a headache and so I had to go home. 8th – Dream “Mahappa Meruna”. Received letter from the Countess Werchmeister. Received telegram from Mr. Wadham to start for S. F. They wanted me in S. F. and Mrs. Wadham got Mr. Wadham to get the S. F. Call to issue a pass for me, and when the Countess wrote to him that I have been helping the “Judgeities”. Mr.Wadham wrote back that if I go to S. F. I should he entirely in the hands of Besantines ! I sent a dignified answer that I am not come to preach a business religion and that I will die in the gutter before selling my independence. And now comes the telegram welcoming me Ah the selfishness I see everywhere and yet I am glad that Truth conquers Self. Mr. Julius Hegeler started today for Europe. I presented my photo. Sent letter to Sir Edwin Arnold about Ecclesiastical Convention. Started at 4 P.M. for Oak Park. Met on the way a poor young man who wanted 5 cents, to get food. He said that be was a Compositor and was without work. I gave him 10 cents. Mr. Johonnot met me at the platform. Had a pleasant evening. Tea party. Explained to them about Buddhism. Sent a letter to my father. Passed the night in Mr. Johonnot’s house. 9th – Mrs. Johonnot is a pleasant person. The college chums of Mr. Johonnot have a letter dispatched every year. One chum is a Negro. In Washington no Negro is allowed to enter a dining saloon intended for White men. Received letters from Countess and Mrs. Wadham. Consciousness individualises itself now here now there under different personalities through selfishness based on ignorance. The emancipation from the idea of Self is the real bliss. It is ignorance that makes one think that there is bliss in the idea ''I am I''. Passed the night in Mrs. Howard's house. 10th - Paid dollars five to Mrs. Howard to pay the laundry woman for washing my clothes. Since my arrival Mrs. Howard has been of great service to me and has been to me like a Mother. Snowing. $ 2.25 for cleaning my yellow long coat. Received tickets and telegram from Mr. Wadham to visit S. Francisco. He has also sent $ 20 for sleeper. Mach's "Analysis of Sensations" is interesting as it shows the Buddhist idea of Non-Ego. Cadillac, Michigan. Church Methodist Rev. W. L. Laufman kills cats in the pulpit by giving tobacco. Abb.: Gräfin Wachtmeister, 1893 [Bildquelle: Olcott, Henry Steel <1832-1907>: Old diary leaves : the history of the Theosophical Society. -- Fifth series, 1893 - April, 1896. -- 1932. -- Vorsatzbild] Went to hear the Countess Wachtmeister's lecture on "Daily Worship & Prayer" in the Atheneum Build­ing. She said that the Buddhists pray to Buddha. Calling themselves teachers these leaders ef Occultism disseminate ideas which they have not verified. It was 10 when I left the.Hall. Mrs. Prainard met me and told me that she has sent me a letter. That I should not get offended. Passed the night at Mrs. Howard’s. 11th - Selfishness manifests in many ways and it crops up in manifold ways. Mrs. Howard indeed kind and she shows it by good nature. The $ 5 which I paid for the laundry woman has been returned as she does not want that. I should pay. May all blessings be upon her. Received letter from the Countess and Mrs. Brainard. To the latter sent an answer. Started for Genesco by the Rock Island Route. Mr. Millar met me at the station. 150 miles to Genesco from Chicago. Mr. J. B. Bidwell called on me later on. In the evening I lectured in the Unity Church. The draft on the Illinois Nations Bank will not be paid at its full. It is a case of swindling. 12th – In Genesco. Rev. and Mrs. Millar's house. Departed for Davenport at 2 p.m. Mr. Millar escorted me to the station. Reached Davenport. Met by Mr. Hills. The society paper of Davenport had an article about my work. Passed the night at Mrs. Hills. Restless for some hours. Spoke to children and related the squirrel story in the Jatakas. They were pleased. Spoke afterwards to the people and appealed to ladies not to wear birds' feathers. In the evening lectured in Miss Gordon’s Church. She is a good lady. 16th - Started from Iowa City to Des Moines.. Arrived at 12 p.m. Mr. Leon A. Harvey met me at the station. His little son Philip is suffering from measles. Soon after, mail from India was handed to me. I find all sad news. From Ceylon H.S.Perera writes that my dear mother was bitten by a snake and that she is all right. Calcutta letters from N. Saddhananda Priest and C. C, Bose bring harrowing descriptions about Indian Famine. I read them to Mrs. Harvey and then to Mr. Harvey. Immediate steps were taken to bring the matter before the Legislature. He took me to the Governor Mr. Drake whose Private Secretary very kindly arranged for the interview. He read the letter and promised to do all he can. We then went to the Senate House and then to the Speaker. Got the letter of Brother C. C. Bose printed and distributed after the lecture. Good work done. Sent letters to the Japanese Minister and Siam Mi­nister about the famine Appealed to the ladies not to wear birds' feathers in their hats. Wrote to J. Moonasinghe about famine and about my mother. 17th – At Des Moines. Writing letters and drafted out a message to the Representatives and Senators of the U.S.A. Went to the Capitol and at 12 the Speaker introduced Mr. Leon A. Harvey who again introduced me to the Representatives. There were about 100 Representatives and members of Senate. I appealed in the name of dumb millions to send relief to the dying thousands in India. Distributed about 100 copies of the letter I got from Brother C. C. Bose. One little boy after hearing the speech shed tears and said that he wished to draw his deposited money from the Savings Bank to send to India. Harold Maysent is his name. Mr. Leon A. Harvey is an excellent man. May he succeed in his work of rais­ing funds for the famine. Left Des Moines the good city, at 9-30 P.M. after initiating good work. 18th - Arrived in Chicago at 8-30. Correspondence. Sent letters about the famine to Russian Minister, British Minister, American Chief Secretary etc. Went with Mr. Charles A. Lane to see the Editor of the Inter Ocean. He interviewed me on the famine question. Mr. Perry, an Episcopalean Minister, was there. Wrote also a letter to President Cleveland and concluded with the words "This awful catastrophe is due to selfishness of British administra­tion." I have spoken to the American people and have appealed to the Buddhists of China, Japan and Siam through their Ministers stationed in Washington,  Went in the evening with Mr. Sacksteder and passed the night in his house. [Das Folgende gehört vermutlich in den Februar!] 19th - This morning Inter Ocean has the report of my interview about the famine. Called on Mr. Bonney to discuss, matters - the Famine­ Question. He gave an idea of how things should be done in exporting grain to India. Mr. Gandhi is excellent organiser. India suffers from the selfishness of her own children. Called on Bro. Gandhi. I was glad that he has done so much work in so short a time. While I was appealing to the Chicago people I was speaking to the people in Iowa. Sent letter to Governor Drake of Iowa. Had myself photographed. 100 copies at 10 dollars. Started in the evening by the Sante Fe Route. Brothers Grairo and Sacksteder. 20th - In the train. The Santa Fe Route is the best when traveling in winter. 21st - I will go to Tibet. It was in 1885 that I, for the first time, talked about the trip to the late priest Medhankara of blessed and delightful memory. 22nd - San Francisco Call of today has an article on Indian grievances; Mr. Holden of Chicago left for Phoenix. Mr. Stone of Columbus bid me good bye. The Eating House man mistaking inc for a coloured man asked me to sit with the Negroes-I sat and had my milk and bread without meat. Paid 75 cents. The conductor of the train called the attention of the man to the mistake he had made. Humanity is all the same. They take coloured man’s money but show the distinction. 23rd – Breakfast 40 cents. Writing a manifesto in the train for the San Francisco Call. Of the 20 dollars sent for my expenses from Chicago to S. F. I have saved dol!ars by travelling 2nd class and living on one meal a day: This amount I will give to the famine fund. Sent letter to Bro. Grairo. Sent to The Indian Mirror a copy of yesterday’s Call. Its article on Indian grievances is timely. I wish to go to Tibet, through China get the Call's help, I would start in August or September. 24th -Arrived in S.F. [San Francisco] At the Ferry Count Wachtmeister and Bro. Watters met me. At the Jetty Mrs. Wadham met me. Pleasant memories. Back again in Mrs. Wadham’s house. The little girls have grown up now-Bertha and Mabel. In the evening there was a Theosophical meeting. I spoke on Theosophical Society's work. 25th – In San Francisco. This morning's Call has my manifesto. 26th - Had breakfast. Received telegram to start at once for Toledo. Mrs. Havens escorted me to the Illinois Central Station. On the way I slipped and fell down. Walked down to the Open Court Office. Started for Toledo by the 10.40 p.m. from the Lake Shore Depot. Had lunch in the car. 1$ for meals. Arrived at Toledo. Mr. Lang received me at the Station and took me to his house. Mrs. Lang cordially greet­ed me. Finishing lunch we went to the Theosophical meeting. There were about 20 people present. It was their regular meeting. I took part in the deliberations and spoke a few words on the subject announced to be discussed and they liked it. The Noble Unselfish Life was brought forward prominently on the study of the Bibles. In all things one does, the doctrine of tile Noble Unselfish Life should be before the mind's eye. In studying different religions they should study them impartially. 27th.-At Toledo. Neuralgic pain in the head. The whole day I suffered. Mrs. Lang is a studious lady. Three years ago she lost her only daughter who was 17 yrs old. This had shocked her very much. Felt the pain myself. The more one practices kindness the more one feels compassion. Every pang of suffering enters the heart of the Bodhisatva and they suffer with all the world. In the evening several ladies called on me. Mrs. Bartlett's aunt, Mrs. Hitchcock, a very strong Chubby woman, also called on me. She had heard about me from Mrs. Bartlett. Lecture in the evening in the Auditorium. Small audience due to extreme cold. 28th - At Toledo. Mr. & Lang are very goood people. Lang entrusted me with $ 15 for transportation all the way to Chicago. Mrs. Dell escorted me to the station and we waited about an hour for ­the train.  The history of the evolution of the God-being Jehovah could be traced to the Bible. In the Tripitaka the evolution of the individual culminating in the Buddha is found. The emancipation of the American woman is due to a band of female workers who have freed themselves from orthodoxy. The ancient Aryan tradition is the best after all. India when freed from superstitions will again rise. Missionaries make the native converts not Christians but black Ame­ricans. The heathen remains the same. I lectured in the evening. The audience is very small. The Theosophical Society's Lady President introduced me. 31st - At Columbus. Attended Church with Mrs. Henderson. A Salvation Army Convert, a low caste Tamil, began howling about the heathen in India etc. After long vociferation he stopped. The heathen even after he is converted is still called the “converted heathen". A poor compliment. Fools those converts are. They have no self-respect in them. Called on Dr. Rexford. Spent about 1/2 hour with him Spoke for a few minutes in the T. S. meeting in the evening. Ame­rican Theosophists have taken the Bhagavat Gita as their Bible. No critical spirit is in them. They would swallow anything if it is India. I told them to be critical and to analyse everything before being accepted. FEBRUARY 1897 1st - In Columbus. Dr. Rexford called on me. Had a long conversation with him. I told him about the ascetics who live in graveyards in India. Miserable fanatics they have become useless for themselves and the world..Spoke to children and related the squirrel story in the Jatakas. They were pleased. Spoke afterwards to the people and appealed to ladies not to wear birds' feathers.In the evening lectured in Miss Gordon’s Church. She is a good lady. [Hier bietet die unten angegebene Quelle ein Dublette zu den Angaben im Januar!] 26th - Had a dream. 3 little boys, all very small, lying on their backs smiling in a carpeted room. Belonged to the Sandilya Gotra. Reading the Bhagavat Gita by M. M. Chatterjee and taking down notes for my lectures. Sent 3 dollars the amount saved out of the 20 dollars after paying all expenses from Chicago to S. F. I went without food for 2 nights. I will practice the ten Paramitas. 28th - Sent letters to Prince Devavongsa annd Dr. Carus about my proposed mission to Tibet. Sent letter to Ras Behari. The mantrams of the Brahmins are full of power and they are used only for destruction. In Buddhism all the Mantrams are prohibited. Power and destruction go hand in hand. The Gayatri is very powerful but it is destructive. Buddha's words are protective and soothing to all. In Buddhist coun­tries the mantras are only uttered by the devil's and god's priests. MARCH 1897 1st – Taking down notes from the Bhagavat Gita. Attended the Unitarian Conference and talked to them about Buddhism. Received letter from India about famine. Mr. Leon Harvey writes to say that a Committee has been organised and that Major Sherman, brother of the Secretary of State, has been appointed Chairman. H.P.B. class. I pointed out to the few the danger of swallowing everything in the Bhagavat Gita. The Yoga is contradictory and people ignorant follow the suspension of ……sad. Humanity is made to suffer by ignorant leaders. 2nd - Meditation. Attended to correspondennce. Sent letters to Siamese Minister, London, and Governor Budd, of Sacramento, about Indian Famine. Sent letter to my brother in London to inquire about tbe cheque sent to be cashed. What a trouble Mr. Moore has given since I entrust­ed the £ 68/- to him in London in September last. I hope the money will be paid in full and if so I should like to give 1/2+ of it to the Famine Fund. Sent letter to Countess Werchmeister. I regard and love Annie Besant and she is mother to me but she is not the successor of H.P.B. Pandering the prejudices of the superstitious would never be my lot. My mission is to remove ignorance from the human mind. Adviced Bertha to live a religions life if she is not going to marry. 3rd -Went to Alameda with Mr. Wadham. Addressed a meeting of ladies in the house of Mrs. Buttton. ……Spoke a few words on the Brotherhood of the Masters at the T.S. 4th -Called on Dr. Morse, the lady is doing useful work to elevate condition of the telegraph boys. Wants me to speak to the girls who are being trained by her to do useful work. Received 25 copies of my photo and Dhamma. 6th - Started for San Jose at the invitatioon of the Theosophical Society. 7th – In San Jose. Started for S. Francisco at 2-55 and on my way visited the Theo. Society. Recited the Metta Bhavana. ….In the train I put my consciousness into their presence. Arrived in S.F . Given the pure life of holiness you can get everything. I received several letters from India. Moung Shwe Oh of Moulmein, good Brother has donated over a thousand rupees for the M.B. Society. 8th - Had a dream. "I was in the compaany of several people and a ticket conductor came to me and inquired by whose authority and from where I had travelled in the train. I had at the time no proper costume. I read in the Mirror. Vivekananda Swami is to be given a reception in Calcutta. May he work for India's regeneration. 9th - Engaged in correspondence. At 2 p. m.. addressed the Christian Scientists at Miss Fulton’s residence. Called Mrs. Third’s as she is confined to bed from weakness. On my way met Dr. Allen Griffiths. He is a good man. He has done his best; he has his faults and who has not. In the evening lectured on the Continuity of Life. 10th - Yesterday it dawned on my mind that I should write to Col. Olcott informing about my trip to Tibet. For years he took care of me. In March 1896 I received from him the first letter that he will be a father to me and he remained true to me till 1896 March. The M.B. Temple question made him to resign his office and he left me. Great indeed is the aid he has given me. H.P.B. gave me the key to open my spiritual nature and Col. Olcott taught me to work forgetting myself. I left home, Government service and everything for the sake of this blessed life. It was my actual suffering and sacrifice I entered the life. My aspirations are towards the Buddha and save humanity and this I will do. Expressing my desire I wrote a letter to Col. Olcott and when it was being written a letter came from him. Mrs. Hotaling, a loveable character, like my own mother, called on me. We went to the Century Club where I lectured on "Practical Altruism''. I addressed them - not as a body of religionists but on broad grounds and appealed to their noble nature to come down from their high pedestals and work for Humanity. In the evening I address­ed the Golden Gate Branch on Karma. Mr. Johnston also called on me. Prof. Howison of the Berkely University called on me and we had a conversation on Buddhism. 11th - Had a dream. A Big Bodhi Tree occupying a large space and its branches spreading to cover Ceylon and India. 12th - Had lunch in Mrs. Brigg's. She does not like H.P.B. because she smoked and one woman is thereby kept back. Lectured in the Unitarian Hall in Oakland, Mr. Wendt's church. Returned home at 11-30 pm. l3th - Received letter from Bro. Strauss, Prof. Howison and Prof. called. We had a long conversation about Nirvana and Buddhism. It is so difficult to explain to people whose bent of- mind is so entirely different from Buddha's: Buddha is supreme because he influences the greatest number of minds to come out of their environment. ………….. Preached in the United Church of Mr. Wendt in Oakland. The Church was all full. Had lunch at Mrs. Canovara. Gave her the Buddhist gatha of “Navaguna”…Presented copy of Gospel of Buddha to Mahe… May I grow in purity and remain pure like the Lotus flower! 18th – I Had a dream of a small performing horse doing the most wonderful things as well as of a beauti­ful boy of great precocity. Training the memory is Buddhism. Western psychologists stop at the threshold; but the Buddhists proceed on teaching the continuity of consciousness. At 4 p.m. Mrs. W. and I started for Berkley where on arrival Prof. Howison met me. We had dinner in his house. Prof. Le Conte and Mr. Alger joined us. Prof. Le Conte's face reflects my father who is so kind and dear to me. Great and bene­volent soul he looked for the future and took care of me. I did not understand him when I was young, and now I do. Lecture before the Philosophical Union. Prof. Howison introduced me to the audience. I am glad that he gave me the opportunity to pre­sent Buddhism to his people. Received letter from Monasinghe. He has given his son the name of Piyadasa and he promises to make him my pupil. From America, from Chicago I sent the name Piyadasa. When I was writing tire letter Asoka the great was in my mind. May the child grow up to be like Emperor Asoka and spread Buddhism all over the world. …. Received letter from Mrs. Davids about the Dhyana MS and also a letter from Prince of Wales’ Private Secy. about the suggestion I made to invite priests from all Buddhist countries. 22nd – Dream. Saw the Queen of England and I shaked her hand at sat like a son would near a mother.­ Sent letter to Rhys Davids about Jhana also to Sir Edwin Arnold asking for his cooperation to build the temple in Buddhagaya and also to Prince of Wales. Asked Moonasinghe to take care of his son Piyadasa, the future apostle of Buddhism to America. 26th – Lectured before a Young Ladies Club and thence started for Oakland to speak at Mrs. Biggs. Good lady so fond of showing hospitality, like a Buddhist Upasika. Explained the Anapana concentration. Returned home 12 p.m. 27th – Finished article for the Call “On the Future of Christianity”. APRIL 1897. 9th -- Two grey hairs in my moustache. Getting old. Reached Eau Clair. There I changed train for Duluth. At the depot strangers talked to me and they became friends. Everywhere I meet with sympathetic people. Reached Duluth in the evening. Mr. F. C. Southwarth met me at the station and took me to Mrs. Marshall’s where I was given a cordial welcome. " [Quelle: http://www.geocities.com/anagarikadhammapala/adiary.htm. -- Zugriff am 2003-05-29]

Dharmapala hielt Vorträge in New York, Chicago, San Francisco, Grand Rapids, Cincinnati, Duluth, Minneapolis, Iowa City, Des Moines, Dayton und Columbus. Die Zuhörerzahlen waren nicht so groß, wie Dharmapala erwartet hatte, aber das Presseecho war gut. Überall erwartete man von ihm, dass er über The Reconciliation of Buddhism and Christianity spreche. Der Großteil der Zuhörer waren Frauen. Wie sein Hagiograph Sangharakshita schreibt:

"Mehrere amerikanische Frauen versuchten, den hübschen jungen Asketen zu verführen. Aber ihre Versuche, die leuchtende Reinheit seines Charakters zu beschmutzen, schlugen fehl. Statt zärtlicher Worte, die sie sich erhofften, hörten sie von seinen unbefleckten Lippen nur das Wort des Buddha." [Zitat bei Fields, Swans, S. 134]

1897

Gründung des amerikanischen Zweiges der Maha Bodhi Society durch Dharmapala unter Mitwirkung von Carus.

Carus wird Präsident des amerikanischen Zweiges.

1897-05

Dharmapala zelebriert in San Francisco die erste Wesak-Feier in Amerika, in Anwesenheit von 400 Personen.

1897-06-22

Carus an Dharmapala zu dessen Ankündigung der Maha Bodhi Society:

"I am very sorry at the tone in which the note has been written, and I can only wish that the expressions which are attributed to you may soon be forgotten. The charges which are made in these remarks against Christianity are not true, and even if they were true they ought to be expressed in a different way. Buddha certainly would not have used this language." [Zitiert in: Tweed, Thomas A.: The American encounter with Buddhism, 1844-1912 : Victorian culture & the limits of dissent -- Chapel Hill, NC: University of North Carolina Press, ©2000. -- 242 S. -- ISBN 0-8078-4906-5. -- [Originally published: Bloomington, Indiana University Press, ©1992.]. -- S. 100]

6. 1897: Buddhism and its Christian critics

1897

Carus, Paul: Buddhism and its Christian critics. -- Chicago, The Open court pub. co., 1897. -- 316 pp. d.
Spätere Ausgaben: 1905

Das Buch ist ein Versuch, das, was Carus unter dem Geist des Buddhismus versteht, gegen Missverständnisse durch Indologen (besonders Oldenberg, Rhys-Davids) und Christen (u.a. Monier-Williams ) klarzustellen.

7. 1897: D. T. Suzuki (鈴木大拙) bei Carus

1897

Daisetz ("Große Einfachheit", Suzuki später: Große Dummheit) Teitaro Suzuki (鈴木大拙) (1870-1966) kommt zu Carus, um diesem - der kein Chinesisch konnte - bei der Übersetzung des Tao Te king zu helfen:

Lao-tzu: Lao-Tze's Tao-Teh-king, Chinese-English / with introduction, transliteration, and notes by Dr. Paul Carus. Chicago : The Open Court Pub. Co. ; London : K. Paul, Trench, Truebner, 1898. -Description: xxxiii, 345 p. illus. 21 cm.

Dann übersetzte Suzuki A'svagho*sas Mahâyâna'sraddhotpâda , ein Werk, das in Japans Schulen und Klöstern als Grundlage der Mahâyânalehre studiert wurde:

Asvaghosa: Acvaghosha's Discourse on the awakening of faith in the Mahayana / translated for the first time from the Chinese version by Teitaro Suzuki. -- Chicago : Open Court, 1900. -- xiv, 160 p., [1] leaf of plates : ill. ; 20 cm.
Einheitssachtitel: Mahayanasraddhotpadasastra. English.
Translated from Sanskrit into Chinese "by Paramartha, otherwise called Kulanatha," in 554--cf. P. 39. From the later Chinese translation attributed to Sikshananda.

Bei Carus begann Suzuki auch Outlines of Mahayana Buddhism:

Suzuki, Daisetz Teitaro (1870-1966): Outlines of Mahayana Buddhism. -- London: Luzac and Company, Publishers to the University of Chicago, 1907. -- xii, 420 p. 20 cm.
Appendix: Hymns of Mahayana faith.

D. T. Suzuki stammt aus einer Samurai-Familie. Nach seinem Universitätsstudium in Toky übte er zunächst unter dem Rinzai-Zen-Meister Kosen, nach dessen Tod 1892 unter dessen Nachfolger Soyen Shaku, der gerade aus Ceylon zurückkam, wo er eine Zeitlang studiert hatte. Während dieser Zeit übersetzte Suzuki auch Carus' Gospel ins Japanische.

Carus glaubte, dass die meisten asiatischen Buddhisten den Geist von Buddhas Lehre verloren haben. Er suchte aber nicht den ursprünglichen Buddhismus mittels des Pali-Text-Society-Syndroms, sondern er suchte (wie wir gesehen haben) durch Religionsvergleich eine universale Religion.

1897-09-15

Carus an F. S. Ryman:

"I thought that especially painters could make quite a hit if they succeeded in giving a fixed type to the conception of Buddha, not according to Japanese and Chinese style, but according to more modern American notions." [Zitiert in: Tweed, Thomas A.: The American encounter with Buddhism, 1844-1912 : Victorian culture & the limits of dissent -- Chapel Hill, NC: University of North Carolina Press, ©2000. -- 242 S. -- ISBN 0-8078-4906-5. -- [Originally published: Bloomington, Indiana University Press, ©1992.]. -- S. 111.]

8. 1898-1903

1898

Carus wird Ehrenmitglied der Maha Bodhi Society

1898

Carus, Paul: Chinese philosophy : an exposition of the main characteristic features of Chinese thought. -- Chicago : Open Court, 1898. -- 64 p. : ill. ; 25 cm.
Spätere Ausgaben: 1902

Lao-tzu: Lao-Tze's Tao-Teh-king, Chinese-English / with introduction, transliteration, and notes by Dr. Paul Carus. Chicago : The Open Court Pub. Co. ; London : K. Paul, Trench, Truebner, 1898. -- xxxiii, 345 p. illus. 21 cm.

1899

Carus, Paul: Kant and Spencer; a study of the fallacies of agnosticism. -- Chicago, The Open court publishing company; [etc., etc.], 1899. -- 1 p. l., 105 p. 19 1/2 cm. -- (The religion of science library, no. 40.)
Spätere Ausgaben: 1904 (2.ed.)

Carus, Paul: The history of the devil and the idea of evil; from the earliest times to the present day. -- Chicago : Open Court Pub. Co.; London : K. Paul, Trench, Trubner, 1899. -- xvi, 496 p. illus. 28 cm.
Spätere Ausgaben: 1900, 1969, 1974, 1994

Carus, Paul: The dawn of a new religious era : and other essays. -- Rev. and enl. ed. -- Chicago : Open Court Pub. Co., 1899. -- vii, 128 p. ; 20 cm.
Spätere Ausgabe: 1916
[Contents: The dawn of a new religious era.--Science a religious revelation.--The new orthodoxy.--The late Professor Romanes's thoughts on religion.--The revision of a creed.--Behold! I make all things new.--Definition of religion.--The clergy's duty of allegiance to dogma & the struggle between world-conceptions.--The work of the Open Court.]

Carus, Paul: The ethical problem : three lectures on ethics as a science. -- 2d edition, enlarged by a discussion of the subject by William M. Salter, John Maddock ... [and others] with replies by the author. -- Chicago : Open Court Pub. Co., 1899. -- Description: xxiv, 351 p. 20 cm.

Carus Paul: Sacred tunes for the consecration of life : hymns for the religion of science. -- Chicago : Open Court, 1899

Unter den 14 Kircheliedern kommt auch "Nirvâna" nach einer Melodie von Gabriel Voigtländer (1596 - 1643) vor:

Sweet Nirvâna,
Highest Jhâna!
Rapture sweeter than all pleasures,
Thou the measure of all measures,
Thou the treasure of all treasures,
O, immortal Buddhahood!

[Zitiert in:  Stowe, David W. (David Ware): How sweet the sound : music in the spiritual lives of Americans. -- Cambridge, Mass. : Harvard University Press, 2004. -- viii, 335 S. : Ill., music ; 24 cm.  -- ISBN 0674012909. -- S. 151. -- {Wenn Sie HIER klicken, können Sie dieses Buch direkt bei amazon.de bestellen}] 

1900

Carus, Paul: Whence and whither : an inquiry into the nature of the soul, its origin and its destiny. -Chicago : Open Court, 1900. -- viii, 218 p. : ill. ; 20 cm.
Spätere Ausgabe: 1902

1901

Carus, Paul: The crown of thorns; a story of the time of Christ. -- Chicago: The Open court publishing co. ; London : K. Paul, Trench, Trubner & co., 1901. . -- 1 p. l., 74 p. front., illus. 18 cm.

Carus, Paul: The chief's daughter; a legend of Niagara. Chicago : The Open court publishing company ; London : K. Paul, Trench,Trubner & co., 1901. -- 4 p.l., 54 p. front., illus., plates. 18 cm.
[Indianerlegende]

1902

Kant, Immanuel (1724-1804): Kant's Prolegomena to any future metaphysics / edited in English by Dr. Paul Carus...with an essay on Kant's philosophy, and other supplementary material for the study of Kant. -- Chicago, The Open court publishing company, 1902. -- V p., 2 l., 301 p. illus. (incl. 2 port.) 19 1/2cm.
Contents: Kant's Prolegomena.--Essay on Kant's philosophy by Dr. Paul Carus.--Supplementary materials for the study of Kant's life and philosophy: Introductory note. Kant's life and writings. (After Win delband) The Critique of practical reason and the Critique of judgment. (After Weber) Kant's views on religion. (After Schwegler) Kant and materialism. (After Lange) Kant and delsin. (After Helarieh Heine) The Kantian philosophy. (After Arthur Schopenhaner) Hostile estimate of Kant by a Swedenborgian. (After T. F. Wright) Facsimile and translation of a letter of Kant to his brother. Chronology of Kant's life and publications. (After Paulsen)
Spätere Ausgaben: 1912 (3.ed.), 1949

1903

Lao-tzu: The canon of reason and virtue being Lao-tze's Tao teh king / Chinese and English by Paul Carus. -- Chicago : The Open court publishing company, 1903. -- iv p., 1 l.,[95]-138 p. front. 20 cm.
Spätere Ausgaben: 1913, 1945, 1949, 1954, 1964, 1974

John Wesley Powell : a memorial to an American explorer and scholar / comprising articles by Mrs. M. D. Lincoln (Bessie Beach), Grove Karl Gilbert, Marcus Baker, and Paul Carus; edited by Grove Karl Gilbert ... -- Chicago : The Open court publishing company, 1903. -- 2 p. l., 75 p. front., ports. 24 cm.
["Reprinted from 'The Open court'."]

Carus, Paul: The surd of metaphysics; an inquiry into the question Are there things-in-themselves? -- Chicago : The Open court publishing company ; London : K. Paul, Trench, Trubner & company, ltd., 1903. -- vi, 233 p. 20 cm.

1903

Carus finanziert eine Vortragsreise von Daisetz Teitaro Suzuki  (鈴木大拙) (1870-1966) zur Buddhist Mission in San Francisco.

Die Buddhist Mission hatte versucht,

Carus Paul: Sacred tunes for the consecration of life : hymns for the religion of science. -- Chicago : Open Court, 1899

in der Liturgie zu verwenden, fand diese Lieder aber "zu philosophisch".

Dagegen hat

Carus, Paul: The gospel of Buddha according to old records. -- Chicago : The Open court publishing company, 1894. -- xiv, 275 p. 21 cm.

die Position der Bibel in der Liturgie der Buddhist Mission eingenommen. Daraus wurde bei jeder liturgischen Feier vorgelesen.

9. Buddhistische Kirchenmusik

Carus widmete sich sehr dem Problem der Einwestlichung des Buddhismus. Er meinte, dass es dazu sehr gut wäre, Musik einzuführen. Carus dichtete darum Verse des Dhammapada und anderer Quellen so um, dass sie zu Melodien von Beethoven, Chopin, Volksliedern, Kirchenliedern (z.B. ein Hymnus an Amitabha nach "O heilger Geist kehr bei uns ein") passten.

Hermann Oldenberg (1854 - 1920) mockierte sich darüber in einer Rezension von Carus' Dharma:

"Neben einer kurzen Darstellung buddhistischer Hauptlehren, die hier und da bedenkl.ich modernisiert und verwestlicht erscheinen, wird dem Leser auch eine Sammlung von »Gems of Buddhist Poetry« dargeboten: Übersetzungen aus dem Dhammapada u. ähnl., aber auch eigene Produktionen des Verfassers, die dieser offenbar jenen »Gems« zuzählt, so ein von ihm gedichteter Hymnus an Amitabha (s. 160), der recht wirkungsvoll dsem Rhytmus von »O heilger Geist kehr bei uns ein« angepasst ist." [Deutsche Literaturzeitung. -- 1908, Nr. 17. -- Sp. 1052f.

Carus, Paul: Buddhist hymns : versified translations from the Dhammapada and various other sources / adapted to modern music by Paul Carus. -- Chicago : Open Court, 1911. -- 12 p., [28] p. of music ; 25 cm.

Abb.: Beispiel aus Buddhist Hymns (S. 22)
[Bildvorlage: Asian religions in America : a documentary history / edited by Thomas A. Tweed, Stephen Prothero. -- New York : Oxford University Press, ©1999. -- 416 S. : Ill. -- ISBN 0-19-511339-X. -- S. 148]

Buddhist Hymns enthält sechs Lieder aus:

Carus Paul: Sacred tunes for the consecration of life : hymns for the religion of science. -- Chicago : Open Court, 1899

Daneben enthält es aber acht neue Lieder. Für drei davon hat Carus selbst die Melodie komponiert:

• The Buddhist Doxology (Melodie: Paul Carus)

  Bright shineth the sun in his splendor by day
  And bright the moon radiance by night
  Bright shineth the hero in battle array
  And the sage in his thought shineth bright

  But by day and by night none so glorious and bright
  As lord Buddha, the Source of all Spiritual Light
  But by day and by night none so glorious and bright
  As lord Buddha, the Source of all Spiritual Light.
   

• Self-Reliance (Melodie: Paul Carus)

  By ourselves is evil done
  By ourselves we pain endure
  By ourselves we cease from wrong
  By ourselves become we pure

  No one saves us but ourselves
  No one can and no one may
  We ourselves must walk the Path
  Buddha merely shows the way
   

• The Religion of All Buddhas (Melodie: Paul Carus)
  siehe Noten unten!
   

• The Buddha's Hymn of Victory (Melodie: anonymer deutscher Choral)

  Through many births I sought in vain,
  The builder of this house of pain;
  Now, builder, thee I plainly see,
  This is the last abode for me.
  Thy gable's yoke, thy rafters broke,
  My heart has peace, all lust will cease.
   

• Happiness (Melodie: deutsches Volkslied)

  Happy is the Buddhist's fate
  For his heart knows not of hate
  Haters may be all around
  Yet in him no hate is found
  Haters may be all around
  Yet in him no hate is found

  Chorus:
  Hate is not overcome by hate
  By love alone it is quelled
  This is the truth of ancient date
  Today still unexcelled

  Happy is the Buddhist's fate
  He all pining makes abate
  Pining may be all around
  Yet in him no pining's found
  Pining may be all around
  Yet in him no pining's found

  Happy is the Buddhist's fate
  Him no greed will agitate
  In the world may greed abound
  Yet in him no greed is found
  In the world may greed abound
  Yet in him no greed is found

  Happily then let us live
  Joyously our service give
  Quench all pining, hate and greed
  Happy is the life we lead
  Quench all pining, hate and greed
  Happy is the life we lead
   

• The Essence of the Doctrine (Melodie: Hans Georg Nägeli, 1773 - 1836)

  Namo Tassa Bhavagato Arahato Samma Sambuddhassa
  The Buddha did the cause unfold
  Of all the things that sprang from causes
  And further the Great Sage had told,
  How finally their passion pauses
  Praise Ye the Lord
  The Blessed One, the Holy One
  The Enlightened One.
   

• An Ancient Rule (Melodie: W. A. Mozart)
   

• The Three Characteristics (Melodie: Ludwig van Beethoven)
  siehe Noten oben!

Dies führte zu einer Kontroverse mit Ananda Metteya (1872-1923), dem zweiten westlichen buddhistischen Mönch, einem Schotten, der 1902 zum Mönch geweiht worden war. Dieser schrieb 1904 aus Rangoon an Carus:

"Ich denke, Sie vergessen dabei, dass für den Buddhisten Musik eine der groben Zerstreuungen der Sinne ist. Und der Buddhismus lehrt, dass man sich davon als von einer der fruchtbaren Ursachen der Entstehung von Emotionen enthalten soll." [Aus dem Nachlass von Carus zitiert von Fields, Swans, S. 142]

Carus antwortete Ananda Metteya, dass Buddha den mittleren Pfad zwischen den beiden Extremen des Sinnengenusses und der Askese lehrte. Und dass Musik, wie Dichtung, dazu verwendet werden kann sowohl hohe und edle als auch niedre und vulgäre Gedanken auszudrücken. Carus verwies auch auf eine Stelle aus Suzukis Übersetzung von Asvaghosas Mahâyâna'sraddhotpâda, wo von A'svagho*sa gesagt wird, dass er die Leute von Pataliputra durch eine Melodie bekehrt hat, die "klassisch, traurig und melodiös war und die die Hörer dazu brachte über das Elend, die Leere und Atmanlosigkeit des Lebens nachzudenken." Auch die Malereien von Ajanta zeigten Mönche mit Lauten und anderen Musikinstrumenten und "die klassische Musik Europas ist tief durchdrungen vom religiösen Geist, den man völlig zu recht als buddhistisch bezeichnen kann. Chopins Nocturne op 37 könnte man nicht besser beschreiben als die Sehnsucht nach Nirvana."

Von den Liedern von Paul Carus fanden folgende Eingang in:

Dharma school service book / Dharma School Department, Buddhist Churches of America. -- [ohne Ort : ohne Verlag], 1981. -- 115 S. : Ill.

Abb.: Paul Carus <1852-1919>: In Lumbini's garden [a.a.O., S. 57]

Abb.: Paul Carus <1852-1919>: The teachings of all Buddhas [a.a.O., S. 93]

10. 1905-1919

1905

Carus, Paul: Friedrich Schiller; a sketch of his life and an appreciation of his poetry. -- Chicago : Open Court Pub. Co., 1905. -- 102 p. front. (port.) illus.

1906

Yin chih wen : the tract of the quiet way, with extracts from the Chinese commentary / translated from the Chinese by Teitaro Suzuki and Dr. Paul Carus; edited by Dr. Paul Carus. Chicago : The Open Court Publishing Co., 1906. -- 48 p. front. 20 cm.
Spätere Ausgaben: 1950

Lao-tzu:T'ai-shang kan-ying p'ien : treatise of the exalted one on response and retribution / translated from the Chinese by Teitaro Suzuki and Dr. Paul Carus ; containing introduction, Chinese text, verbatim translation, explanatory notes and moral tales ; edited by Dr. Paul Carus. -- Chicago : Open Court ; London : Kegan Paul, Trench, Trubner, 1906. -- [1]8 + 1 leaf [2-10]8 [11]8 -- 1 leaf [12]6; [i-vi, 1-3] 4-139 [140], [1] 2-13 [14-16] p. : ill., port., plate ; 20 cm.
[With sixteen plates by Chinese artists and a frontispiece by Keichyu Yamada.]
Spätere Ausgaben: 1944, 1973

T'ai-shang kan-ying p'ien = Treatise of the exalted one on response and retribution / translated from the Chinese by Teitaro Suzuki and Paul Carus, containing introduction, Chinese text, verbatim translation, translation, explanatory noteand moral tales ; edited by Paul Carus ; with sixteen plates by Chinese artists and a frontispiece by Keichyu Yamada. -- Chicago, Ill. : Open Court Pub. Co., 1906. -- 139 p., [16] leaves of plates : ill. ; 21 cm.

Carus, Paul: Portfolio of Buddhist art, historical and modern. Ill. of representative monuments and other pictures / collected by Dr. Paul Carus. -- Chicago : Open Court Pub. Co., 1906. -- [6] p. 31 pl. 28 cm.

Carus, Paul: Our children; hints from practical exprience for parents and teachers. -- Chicago : Open Court Pub. Co., 1906. -- 210 p. front. 20 cm.

Carus, Paul: Amitabha : a story of Buddhist theology. -- Chicago : The Open Court Publishing Company, 1906. -- [4], 121, [5] p. (first 2 p. and last 5 p. blank), [1] leaf of plates : ill. ; 19 cm.

1907

Carus trifft sich mit Karl Seidenstücker in Leipzig

1907

Carus, Paul: The story of Samson and its place in the religious development of mankind. -- Chicago : The Open court publishing company; [etc., etc.], 1907. -- viii, 183 p. front., illus. 24cm.

Carus, Paul: The rise of man; a sketch of the origin of the human race. -- Chicago : The Open court publishing company; [etc., etc.], 1907. -- 2 p.l., 97 p. front., illus. 25 cm.

Carus, Paul: Chinese life and customs / by Paul Carus; illustrated by Chinese artists. -- Chicago : The Open court publishing company, 1907. -- vi p., 2 l., ll4 p. front., illus. 24 cm.

Carus, Paul: Chinese thought : an exposition of the main characteristic features of the Chinese world-conception. -- Chicago : Open Court, 1907. -- 195 p., [1] leaf of plates : ill. ; 24 cm.
["Being a continuation of the author's essay 'Chinese philosophy'."]

1908

Carus, Paul: The philosopher's martyrdom : a satire. -- Chicago : The Open Court Publishing Co., 1908. -- 2 p. 1., [iii]-vi, 67 p. 20 cm.

Carus, Paul: God : an enquiry into the nature of man's highest ideal and a solution of the problem from the standpoint of science. -- Chicago : Open Court, 1908. -- iv, 249 p. ; 20 cm. -- (Christianity of to-day series)

Andrews, William Symes (b. 1847): Magic squares and cubes / by W. S. Andrews, with chapters by Paul Carus, L. S. Frierson, C. A. Browne, jr., and an introduction by Paul Carus. -- Chicago : Open Court, 1908. -- vi, 199 p. diagrs. 25 cm.

Carus, Paul: The bride of Christ; a study in Christian legend lore. -- Chicago : The Open Court Publishing Company, 1908. -- vii, 111 p. front., illus. 24 cm.
[Über die Hl. Katharina von Siena (1347-1380)]

Carus, Paul: The foundations of mathematics; a contribution to the philosophy of geometry. -- Chicago : The Open court publishing co.; [etc., etc.], 1908. -- iv, 141 p. illus. 20 cm.

1909

The Nestorian monument : an ancient record of Christianity in China, with special reference to the expedition of Frits v. Holm / ed. by Dr. Paul Carus. Containing: Mr. Holm's account of how the replica was procured, the original Chinese text of the inscription, A. Wylie's English translation, and historical notes on the Nestorians. -- Chicago : The Open court publishing company, 1909. -- 42 p. front., illus. 24 cm.
[Reprinted from "The Open court" of January, 1909, with numerous additions.]

Carus, Paul: The Pleroma, an essay on the origin of Christianity. -- Chicago : Open Court Pub. Co., 1909. -- vi, 163 p. 21 cm.
["Collateral reading. Articles on subjects relating to the origin of Christianity by Dr. Paul Carus"]

Carus, Paul: Philosophy as a science : a synopsis of the writings of Dr. Paul Carus, containing an introduction written by himself, summaries of his books, and a list of articles to date. -- Chicago, Open Court Pub. Co., 1909. -- 213 p.

Angelus Silesius (1624-1677): Angelus Silesius, a selection from the rhymes of a German mystic. -- Chicago : The Open court publishing company; [etc., etc.], 1909. -- 2 p.l., iii-xxviii, 174 p. incl. front., illus. 16 cm.
Carus, Paul, 1852-1919, tr.

Busch, Wilhelm (1832-1908): Edward's dream, the philosophy of a humorist / tr. and ed. by Dr. Paul Carus from the German of Wilhelm Busch. Chicago : The Open court publishing company; [etc., etc.], 1909. -- 74 p., 1 l. front. (port.) 16cm.

1910

Carus tritt der Deutschen Pâligesellschaft (DPG) bei.

1911

Carus, Paul: Truth on trial : an exposition of the nature of truth, preceded by a critique of pragmatism and an appreciation of its leader. -- Chicago : The Open court pub. co., 1911. -- v, 138 p. 24 cm.

Carus, Paul: The philosophy of form, by Paul Carus; an expanded reprint of the author's introduction to his "Philosophy as a science.". -- Chicago, The Open Court Publishing Company; [etc., etc.], 1911. -- 2 p. ., 50 p. 20 cm.
Spätere Ausgaben: 1914 (holländ. Übersetzung), 1980

Carus, Paul: The oracle of Yahveh : urim and thummim, the ephod, the breastplate of judgement. -- Chicago : Open Court ; London : Kegan Paul, Trench, Trubner [distributor], 1911. -- 36 p., [5] p. of plates : ill. ; 21 cm.

Carus, Paul: The Buddha : a drama in three acts and four interludes. -- Chicago : Open Court Pub. Co., 1911. -- Description: iv, 68., [1] leaf of plates : port. ; 20 cm.

Carus, Paul: Der Buddha. Ein Drama in fünf Akten und vier Zwischenspielen / von Paul Carus. Unter Mitwirkung des Verfassers aus dem englischen übers. von Martin Drescher. -- Chicago : The Open Court Publishing Co., 1913. -- 100 p. 20 cm. -- Einheitssachtitel: The Buddha <dt.>

1913

Carus besucht Europa, trifft sich in Leipzig mit Karl Seidenstücker, um die zweite Auflage des Evangelium zu besprechen.

1913

Carus, Paul: The principle of relativity in the light of the philosophy of science / by Paul Carus; with an appendix containing a letter from James Bradley on the motion of the fixed stars, 1727. -- Chicago : Open Court Pub. Co., 1913. -- 105 p. 24 cm.

Carus, Paul: The mechanistic principle and the non-mechanical; an inquiry into fundamentals, with extracts from representatives of either side. -- Chicago : The Open court publishing company, 1913. -- iv, 125 p. 24 cm.

1914

Carus, Paul: Nietzsche and other exponents of individualism. -- Chicago : Open Court Pub. Co., 1914. -- 150 p. illus., plates, ports. 20 cm.
Spätere Ausgaben: 1972

1915

Carus, Paul: Goethe, with special consideration of his philosophy : containing one hundred and eighty-five portraits and other historical illustrations. -- Chicago [etc.] : The Open court publishing company, 1915. -- 4 p.l., [vii]-xi, 357 p. front. (port.) illus. (incl. ports.) facsims. 24 cm.
Spätere Ausgaben: 1981
["Miscellaneous epigrams and poems" tr. by the author: p. [327]-346.]

Carus, Paul: K'ung Fu Tze : a dramatic poem. -- London, Chicago : The Open court publishing co., 1915. -- 1 p. l., [5]-72 p. 21 cm.
["The author's main object has been to work out for the English-speaking public a presentation of the Chinese religio-ethical world-conception in the dramatized life of its founder."--Foreword.]

Goethe, Johann Wolfgang von (1749-1832): Goethe and Schiller's Xenions / selected and tr. by Paul Carus. -- 2d ed. -- Chicago [etc.]: The Open court publishing co., 1915. -- 3 p. ., v-ix, 179 p. front. (ports.) 16 cm.

1916

Carus, Paul: The Venus of Milo; an archeological study of the goddess of womanhood. -- Chicago [etc.] : The Open court publishing company, 1916. -- vii, 182 p. illus. 20 cm.

Carus, Paul: The new morn, English diplomacy and the Triple entente : a phantasmagoria in one act / by Barrie americanus neutralis <Paul Carus>. -- Chicago, Open Court publishing company, 1916. -- 36 p. 22 cm.
[Subjects: World War, 1914-1918 -- Drama.]

1919

Paul Carus stirbt

11. Paul Carus' literarischer Nachlass

Einen beeindruckenden Einblick in das Wirken von Paul Carus gibt die Übersicht über seinen literarischen Nachlass, der Morris Library der Southern Illinois University at Carbondale aufbewahrt werden:

"THE OPEN COURT PUBLISHING COMPANY RECORDS. Collection 27. 1930-1961. 146 boxes, 4 pkgs.. 140 Standing Volumes Scope and Content Note   What follows is a descriptive inventory of the collection. Examples and highlights are noted as indications of the type of material to be found. Also noted are the indexes which facilitate initial research of the collection. The material itself is stored in 246 appropriately labeled archival storage boxes. SERIES 1 - CORRESPONDENCE The correspondence is the largest and the most important part of the collection. It consists of over 50,000 letters which have been arranged chronologically from 1886 to 1930. Most of the letters are from the period 1886 to 1914. After this, the collection has very few letters until 1920, and the letters from 1920 to 1930 are relatively few when compared to the earlier volume. The Name Index is a selected index of correspondents whose letters have been listed. In some instances, the listing is annotated. Where it was impossible to determine a letter’s date, it was placed in an alphabetically arranged No Date and Fragment file. The correspondence is almost a research library in itself. Scholars from practically every field and from all over the globe corresponded with the company. Not only scholars, but literary figures, social activists, religious leaders, and hundreds of people who were excited about progressive ideas, all contribute to make the correspondence something of a cultural chronicle. The great number of notable exchanges permits mention of only a few samples. Paul Carus’ interest in science and his affinity with German thinkers disposed him for communication with men like biologist-philosopher Ernst Haeckel and physicist-philosopher Ernst Mach. The Haeckel correspondence reveals data concerning Haeckel’s writings, especially those published by Open Court. In other instances, Haeckel freely states his opinion of other scientists. Writing to Carus on November 7, 1893, he says that Weismann’s theories on hereditary transmission are anti-monistic and simply wrong. Carus’ communication with Ernst Mach was more extensive; there are 229 pieces of this correspondence in the collection. Mach discusses everything from the translation of his works to what he considered his decrepit physical condition. In a letter dated October 21, 1892, he confides that he developed from his father’s Voltairian type of free thought to a position like Carus’ which allows for a religion free from antiquated dogmas. He says further that "a simple scientific enlightenment is not a sufficient substitute for the powerful and valuable religious sentiment." Carus also corresponded with German philosophers Friedrich Jodl, Rudolph Eucken, and Hans Vaihinger. There is but one brief note from Edmund Husserl in which Husserl acknowledges receiving Carus’ books, and mentions that he enjoyed meeting with Carus in Göttingen. Among the French philosophers Carus communicated with are Henri Poincaré, Émile Boutroux, Louis Couturat, and Lucien Lévy-Bruhl. The Lévy-Bruhl correspondence contains 52 letters, most of which are about the translating and publishing of his History of Modern Philosophy in France. Carus corresponded with several philosophers in England, but most of the letters are not present in the collection. For example, the letters of Herbert Spencer and Bertrand Russell are missing. There is some correspondence with F. Max Müller, an early contributor to The Open Court, and also some with Philip E. B. Jourdain, the London editor of The Monist. More abundant by far is the correspondence with American philosophers. It included exchanges with George Herbert Mead, Arthur O. Lovejoy, William T. Harris, Josiah Royce, and numerous others who sought to have their articles published by Carus. With some, such as Robert M. Wenly and Edmund Montgomery, Carus carried on both a professional and personal correspondence. Carus also carried on professional and personal correspondence with John Dewey, William James, and Charles S. Peirce. Many of the 38 letters between Dewey and Carus concern arrangements for personal visits. In a letter dated December 30, 1892, Dewey says he may have to modify his article on necessity after considering Carus’ views. The 25 letters of the James correspondence bring out the personalities of both James and Carus. In a letter of February 18, 1897, James replies to Carus that he has "sworn an oath to spend no more time on book notices. . . . . My life is half destroyed by too great a variety of occupations." In another letter, which is merely dated March 18, James comments that the lectures of C. S. Peirce leave one with "a sense that you had been in the place where ideas are manufactured." The letters of C. S. Peirce himself are much more revealing. Many of the 107 pieces in this exchange deal with Peirce’s money problems and Carus’ editorial problems with Peirce. But a number of the letters are lengthy discussions of philosophy and philosophers. Talking about William James, Peirce tells Carus that "James is an old and dear friend of mine and for a long time scarce a paper of his has reached me that has not caused me to pass a night in grief that I should have to disagree with him as deeply as I do" (March 9, 1909). On April 5 of the same year, Peirce defends James against Carus’ charge of being unscientific. Peirce writes, "You don’t yet quite understand James. He is Not a poet. He is a man of scientific training accustomed to all the usual precautions of science." In an attempt to clarify his own views, Peirce told Carus that his tychism "is simple the theory that the variety of the Universe of Existence has been due to evolution; and I suppose that evolution to be, as nearly as may be, of the Darwinian type. Of course, my absolute chance may be regarded by anybody so disposed (as a further hypothesis) as creative activity" (March 9, 1909). The entire correspondence with Peirce has been Xeroxed for easier access. Information concerning the publication of well-known philosophical works may also be found in the correspondence. For instance, the many letters of philosophy professor Mary Whiton Calkins contain data about Open Court’s edition of John Locke’s Essay on Human Understanding and Julian Offray de Le Mettrie’s Man a Machine. A. E. Taylor’s letters tell of the preparations for Aristotle on His Predecessors. The letters of Paul Deussen and Elisabet Ney contain interesting information about Arthur Schopenhauer. Ney, who was a good friend of "woman hater" Schopenhauer, related that Schopenhauer was really a very emotional man. She tells of tears streaming down his cheeks when his recitation from Hamlet reminded him of his own mother’s lack of appreciation for his father (April 15, 1897). The correspondence also contains information regarding the establishment of the Carus Lectures of the American Philosophical Association. A letter dated March 25, 1921, contains the proposal of the Hegeler Foundation and the Open Court Publishing Company for funding the lectures. J. H. Tufts, H. B. Alexander, G. A. Tawney, and E. S. Ames were participants in the original negotiations. John Dewey gave the first series of lectures which were published by the company as Experience and Nature. Dewey wrote to Mary Carus on March 2, 1925, saying that he was very pleased with the published volume. In addition to philosophers, Carus dealt with a variety of religionists. His letters reveal his conflicts with conservative clergy who thought he had sold his soul to science, and his counsels to liberal and Eastern clergy who sought him out as a refuge. All comers were treated with respect, and with some, Carus developed an extensive correspondence. The Anagarika H. Dharmapala, an activist Buddhist priest considered Carus his chief supporter in the United States. The 327 letters in his exchange with Carus contain confidences about the struggles of reform Buddhism in Ceylon and India. He relates conflicts with Christian missionaries, the British, Theosophists, and Hindus. In an obituary for Svami Vivekananda enclosed in a letter of August 12, 1902, he gives his opinion that the noted Vedantic Svami was much less of a holy person than some Americans were led to believe. Vivekananda himself had previously corresponded with Carus. Many of Carus’ religious contacts came from the World’s Parliament of Religion of 1893 and its subsequent developments. Another instance is Carus’ relationship with Shaku Soyen, the teacher of Daisetz Teitaro Suzuki. Suzuki served as an English translator for Soyen, and as a Japanese and Chinese translator for Carus. The Soyen and Suzuki exchanges with Carus total some 236 letters. Carus also had considerable correspondence with American religious organizers. This included such men as John Henry Burrows, Jenkin Lloyd Jones, Charles O. Boring, and Charles C. Bonney. Their letters reveal the idealism and struggles of men who accomplished much, but who found it difficult to find others whose enthusiasm matched their own. From Europe, where Churchmen, especially Roman Catholics, were embroiled in the crises of modernism, the letters of Pére Hyacinthe Loyson and his wife Emile convey the human side of the struggle for religious unity. Another witness to the human side of religion is found in the equally personal and extensive correspondence of Countess Miranda de Souze Canavarro (Sister Sanghamitta), a Western woman who became a Buddhist nun. Among religious scholars, Carus seemed to have a predilection for those researching the history of religious traditions. He corresponded with C. P. Tiele, Otto Pfleiderer, Franz Cumont, C. H. Cornill, and Hermann Gunkel. He was also in contact with some of those who had theorized on the basis of the new findings in the religious past. He published some of the writings of Rudolf Otto, Paul Haupt, and William B. Smith, all of whom speculated on questions concerning the historical Jesus. Carus’ interest in Biblical studies carried over to Assyriologyk which, at the time, seems to have been an exciting field. The number of Assyriologists with whom Carus corresponded is rather large. A few of them are Fredrich Deltzsch; Hermann Hilprecht, around whom a controversy erupted with Carus advising both sides; Hugo Radau; James A. Craig; E. A. Wallis Budge; and Lawrence H. Mills, whose correspondence with Carus runs over 100 letters. Carus had similar contact with leading Indologists, for example, Paul Deussen, F. Max Müller, Charles R. Lanman, Hermann Oldenberg, and T. W. Rhys Davids. And, as if to round out the circle of global scholarship, Carus also had friends and scholarly contacts among orientalists. He corresponded with Herbert A. Giles, and more extensively with George T. Candlin and Friedrich Hirth. Pioneers in anthropological studies supplied Carus with data for his theories of social and religious evolution. The collection contains a long exchange with French anthropologist, Paul Topinard. Others include Guiseppe Sergi of Italy, and Americans Franz Boas, John Wesley Powell, Alexander Chamberlain, and Frederick Starr. Sociologist Lester Frank Ward corresponded concerning the development of his philosophical position. In a letter of March 4, 1893, he says that he has "recently received from Professor Heckel (sic) his Altenburg address on Monismus, which has been a feast." Almost a year later, on January 6, 1894, Ward admits a philosophical impasse between himself and Carus, saying that he could easily answer all of Carus’ points, but that it would do no good. He grants that his views are like Haechel’s and comments somewhat cryptically, "I think philosophical biology will always come to the same result." Psychologists also entered Carus’ communication network. He had significant contacts with continental psychologists Alfred Binet, Theodule Ribot, Cesare Lombroso, and Wilhelm Wundt. The 65 letters in the C. Lloyd Morgan correspondence contain interesting items such as Morgan telling Carus that he is planning to put out a book on science and religion using an assumed name lest supporters of his college object. American psychologists James M. Baldwin, E. B. Titchener, John B. Watson, and Adolf Meyer, all wrote to Carus at one time or another. The 47 letters from Meyer give an autobiographical account of a large segment of his professional career, from his interests in physiological experimentation to the establishment of a psychiatric clinic. Carus did not neglect the natural scientists. Many of them corroborated his ideas on evolution. In the Hugo DeVries exchange there are over 100 letters. Most of them deal with the translation and publication of his Mutation Theory. The 92 letters in the exchange with bio-physiologist Jacques Loeb reveal the friendship between himself and Carus. Among the other scientists Carus communicated with are Joseph LeConte, John M. Coulter, James A. Harris, Luther Burbank, and Karl Pearson. Mathematics was one of Carus’ early interests and one which he continued to cultivate. He helped bring to the United States the developments of European mathematicians such as Richard Dedekind, Augustus DeMorgan, David Hilbert, and Joseph LaGrange. Much of this type of work was made possible by the publishing enthusiasm of George Bruce Halsted and is documented in the 176 letters of his correspondence with Carus. Carus also had extensive correspondence with academic mathematicians such as David E. Smith, Wooster W. Beman, and Cassius J. Keyser. Included in the letters of Mary Carus for 1921 and 1922 are negotiations with the American Mathematical Association for the funded publication of mathematical monographs. Letters from artists and literary figures add spice to the collection. Many poets, authors, and journalists wrote to Carus, most of them seeking publication of their works. There are letters from Edwin Markham, Jack London, and John Greenleaf Whittier. The last, however, were enclosures in the letters of Mary Gunning. The exchange of 91 letters with poet-classicist William Ellery Leonard reveals Carus’ attitude toward writing. Carus himself wrote many poems, the most elaborate being his "De Rerum Natura." Among the six letters from Count Leo Tolstoy, there is one (ca. July 1897) in which he praises the work of Carus, saying that Carus’ story Karma, which was mistakenly circulated abroad under Tolstoy’s name, "is one of the best projects of natural wisdom and ought to be bequeathed to all mankind, like the Odyssey, the History of Joseph, and Shakyamuni." There are also a few letters from sculptors Moses Ezekiel, Daniel French, Paul Bartholome, and Carus’ friend Elisabet Ney. Among the other interesting people with correspondence in the collection are mediums and debunkers of mediums, magicians like Harry Houdini, chroniclers of magicians like Henry R. Evans, inventors such as Thomas A. Edison and Alexander G. Bell, and assorted public figures including David Belasco, Clarence Darrow, and Robert G. Ingersoll. Many of Carus’ personal letters are mixed in with his editorial correspondence. He often wrote to relatives in Germany telling about his family’s health, the education of his children, and his plans for his next trip abroad. But it would be difficult to put together a composite picture of Carus’ home life. Rarely is there a clear glimpse of his home relationship with his wife and children. The letters from Mary Carus are usually straightforward and friendly. One has the impression that she was the good wife and mother, but that she stayed in the background. When she took over the company after her husband’s death, she apparently did not have the capability for maintaining the flow of correspondence. Many letters from contributors during the 1920s are letters of inquiry as to the fortune and whereabouts of their manuscripts. A good portion of the total correspondence in the collection consists of interoffice memos between the LaSalle and Chicago offices. Often enough, these letters contain candid information about articles and books in the process of translation and/or publication. There is also the routine business with publishers, printers, and advertisers. Other business-type correspondence concerns Carus’ dealings with learned societies, religious groups, and the like. Although much of the business correspondence is routine, it reveals the unique Open Court venture in its behind-the-scenes operations. Outgoing correspondence from June 1893 to December 1907 was copied by a wet process and bound in volumes called letterpress books (LPB’s). The volumes were numbered 1 through 27, and the collection has all but volumes 5, 15, and 16. Volumes 26 and 27 contain, for the most part, the letters of Matthew A. Sacksteder. The books are in fair condition, and only a small percentage of the letters cannot be read. Each volume has its own index, and the existing volumes were cumulatively indexed in 1963 by Wolfram Mallison. This provides an easy checklist of correspondents for this fifteen-year period. The number of letters to a person of which there are copies in the letterpress books has been noted in the Name Index to the collection. After 1907, the company made carbon copies of outgoing letters. These have been filed chronologically with the general correspondence. Also available, but separated from the papers, is a microfilm copy of the correspondence as it was received by Southern Illinois University. It was in alphabetical order in groups of several years at a time. The alphabetical ordering and the limited time periods provide another avenue of access to the correspondence. The collected letters of 223 selected correspondents have been filmed as complete units. The microfilm on which an individual’s collected letters appear is noted in the Name Index, and a separate inventory for the film is available with the collection. The letterpress volumes have also been filmed. (See inventory, Micro. #21.)   SERIES II - EDWARD CARUS PAPERS Three folders of correspondence and miscellaneous items have been called "The Edward Carus Papers." They date from 1913 to 1924 and contain interesting family letters such as the one to Edward dictated by Paul Carus in 1914 from his hospital bed. There are also records from the Carus Chemical Company which was founded and directed by Edward.   SERIES III - ARTICLES There is in the collection a group of about 850 items designated as articles. Included are manuscripts and proofs for articles which were intended to appear in either The Monist or The Open Court. The designation "article" was used to simplify filing and indexing. The articles are arranged alphabetically by author in 20 boxes. Complete author and title-subject matter. Notations in the Name Index indicate the presence in the collection of articles by the particular person.   About 250 of the articles are by Paul Carus. They are filed under his name according to title-subject. His articles contain manuscripts and corrected proofs on a wide range of topics from the most profound to the most trivial. There are many articles on religion, especially Christianity and Buddhism, and a good number of commentaries on other thinkers. The articles by others also cover a wide range of topics. There is, for instance, a twenty-page manuscript by Charles S. Peirce dealing with changes in his "Illustrations of the Logic of Science." A slightly amended manuscript with galley proofs by Charles Hartshorne is entitled "Continuity, the Forms in Charles Peirce." There is also a brief autobiographical manuscript by Ernst Mach, and manuscripts by philosophers F. S. C. Northrop (2), Sidney Hook (2), Victor Yarros (16), and Arthur E. Murphy (3). Most interesting among the corrected proofs is a set of galleys for "The Present Position of Logical Theory" by John Dewey. Apparently, Dewey did not return the proofs in time, since the originally published version does not contain his corrections and modifications. Also among corrected proofs are the galley proofs for "Realism and Evolutionary Naturalism, a Reply to Professor Hoernle," by Roy Wood Sellers. Among the articles on uncorrected page proofs are two by Gottlob Frege and three by Bertrand Russell. Articles outside the field of philosophy include a thirty-page manuscript by Julian Huxley on "Biology and Sociology," Jacques Loeb’s manuscript on "The Physiological Problems of Today," and unsigned manuscript of translations of Leo Tolstoy’s "Two Letters about Orthodoxy" and the preface to his "Christianity as a New Conception of Life." But the list could go on to include titles of many more articles about religion, science, literature, and so forth, whose value will probably never be known.   SERIES IV - BOOK MATERIAL The book material, like the articles, is comprised of manuscript and proofs, and is arranged and indexed in the same way. But also included are copies of books which have been corrected in preparation for second editions. There is material of one sort or another for forty-two books, fourteen of which are by Paul Carus.   Carus had collected material for books on the authorship of Shakespeare and on the traditions of fish symbolism, but he never found the time to put the books together. Besides this material, there are revised and corrected proofs for his Gospel of Buddha, and a manuscript translation probably made by D. T. Suzuki of Shaku Soyen’s Preface to the Japanese edition of the same book. There is considerable material from two books translated by Carus’ editorial assistant, Lydia G. Robinson. The books are Ernst Bergmann’s The Satires of Mr. Machine and Richard Garbe’s India and Christendom. Other material included the originals and plates of illustrations for DeVries’ Mutation Theory, manuscript translations by K. Ohara of The Sutra of Forty-Two Sections and The Buddha’s Last Sutra, and the manuscript and corrected galley proofs for Edward Carus’ Invariants as Products and a Vector Interpretation of Symbolic Method.   SERIES V - ILLUSTRATIONS There are 17 folders of illustrations for books and articles. Generally, when illustrative material was identified as belonging to an article or book which was in the collection, the illustrations were filed with the appropriate book or article. The remaining illustrations were classified by general subject matter such as Chinese, Christ Portrayals, Geometrical Figures, and the like. Most of the illustrations are prints from photographic plates. Some are original drawings.   Many of the illustrations concern religious topics and antiquarian lore from around the world. Two folders contain illustrations of magic squares and other mathematical recreations or puzzles. Also included is a collection of fine portraits for a volume on Goethe, portraits for frontispieces to The Open Court, and pictures dealing with war.     SERIES VI - MISCELLANEOUS There are two folders containing reviews of Open Court books, filed alphabetically by author of the book. They include seven reviews of F. Cumont’s The Mysteries of Mithra, a review appearing in The Dial of Carus’ A Primer of Philosophy in which the reviewer, John Dewey, says the book is thoroughly worth reading and study. A small notebook contains reviews of Theodule Ribot’s The Psychology of Attention. See the packaged volumes for more reviews.   Printed Articles The five folders of printed articles contain reprints, monographs, clippings from magazines, pamphlets, printed poems, and the like. Samples of the material include a reprint of Luther Burbank’s "Another Mode of Species Farming" (1909), a monograph by Kenneth S. Guthrie on "The Philosophy of Platinos" (1896), a booklet by Charles S. Peirce entitled Three Papers on Logic (1867), and a document from the German government entitled "How the Franco-German Conflict Might Have Been Avoided." The material is arranged alphabetically by author and is selectively indexed. Journals and Circulars Two folders of periodicals come under this classification. Some seem to be rare items such as The Cause, II, 4 (April 1896) from the Society for Ethical Culture of Philadelphia; The Fatherland, I, 2 (August 17, 1914), a weekly from New York for fair play for Germany and Austria; The Journal of the China Branch of the Royal Asiastic Society, XXXII (1897-1898). Also included in this section are several loose copies of The Open Court. An October 1914 copy of The Open Court, which was devoted to the war, was returned liberally annotated by a not so liberal pro-American reader.   There is one folder of newspaper clippings which concern the Carus family and the Open Court Publishing Company. One clipping is a report of letters written to Carus by famous men. There are two folders of promotion material largely relating to the books and journals of Open Court and other publishers. There are also ads for touring lectures. There is only one folder of Business material, broken down into two sections. One consists of editorial lists of articles and books on hand to be published, mostly dating from 1916 and on. The other section contains financial records of payments for articles. There is one small ledger for 1895 to 1903. See the standing volumes for more financial records. There are two folders of miscellaneous matter, most of which consists of announcements, programs, and letter enclosures. There are about a dozen photographs, notes for a Sanskrit correspondence course, and a number of calling cards including those of Ernst Mach, Nicolas Vaschide, Victor Charbonnel, and Emile Durkheim.   Standing Volumes In addition to the letterpress books, boxed volumes include two large scrapbooks containing book reviews and two large notebooks of financial records. The first scrapbook is dated 1888-1889. It contains reviews of F. Max Müller’s Science of Thought, Alfred Binet’s The Psychic Life of Micro-Organisms, Paul Carus’ Fundamental Problems and The Idea of God.   The second book, which is dated from 1890 to 1893, contains reviews of Müller’s Science of Languages, Binet’s Double Consciousness, Gustav Freytag’s novel The Lost Manuscript, Theodule Ribot’s The Disorders of Personality, and a number of books by Carus. Most interesting are the reviews of what was the Open Court’s new publication The Monist. Reviews come from the Ulster Gazette, Woman’s Tribune, American Israelite of Cincinnati, The Agnostic Journal, Indian Light of Madras, and many other journals from around the world. Many of the reviews carry on the discussions of the articles in The Monist. One of the financial notebooks contains receipts relating to the Open Court Publishing Company. It is marked VIII and dates from August 1907 to November 1910. Most of the items are payroll or shipping receipts. The other financial notebook is marked Rankin Farm. It contains payroll and other receipts for what was known as the Rankin Horse Venture, apparently a horse ranch in which E. C. Hegeler was involved. Hegeler and Joseph Carter are the principal parties in the account. It runs from March 1886 to May 1892.

Zu 4.4.:  Japanischer Buddhismus in Amerika