No sect of Hinduism personifies the powers of evil in one figure corresponding to Satan, or the Ahriman of Persia.  In proportion as a nation thinks pantheistically it is disinclined to regard the world as being mainly a contest between good and evil.  It is true there are innumerable demons and innumerable good spirits who withstand them.  But just as there is no finality in the exploits of Rama and Krishna, so Ravana and other monsters do not attain to the dignity of the Devil.  In a sense the destructive forces are evil, but when they destroy the world at the end of a Kalpa the result is not the triumph of evil.  It is simply winter after autumn, leading to spring and another summer.

Buddhism having a stronger ethical bias than Hinduism was more conscious of the existence of a Tempter, or a power that makes men sin.  This power is personified, but somewhat indistinctly, as Mara, originally and etymologically a god of death.  He is commonly called Mara the Evil One[733], which corresponds to the Mrityuh papma of the Vedas, but as a personality he seems to have developed entirely within the Buddhist circle and to be unknown to general Indian mythology.  In the thought of the Pitakas the connection between death and desire is clear.  The great evils and great characteristics of the world are that everything in it decays and dies and that existence depends on desire.  Therefore the ruler of the world may be represented as the god of desire and death.  Buddha and his saints struggle with evil and overcome it by overcoming desire and this triumphant struggle is regarded as a duel with Mara, who is driven off and defeated[734].

Even in his most mythological aspects, Mara is not a deity of Hell.  He presides over desire and temptation, not over judgment and punishment.  This is the function of Yama, the god of the dead, and one of the Brahmanic deities who have migrated to the Far East.  He has been adopted by Buddhism, though no explanation is given of his status.  But he is introduced as a vague but effective figure—­and yet hardly more than a metaphor—­whenever it is desired to personify the inflexible powers that summon the living to the other world and there make them undergo, with awful accuracy, the retribution due for their deeds.  In a remarkable passage[735] called Death’s Messengers, it is related that when a sinner dies he is led before King Yama who asks him if he never saw the three messengers of the gods sent as warnings to mortals, namely an old man, a sick man and a corpse.  The sinner under judgment admits that he saw but did not reflect and Yama sentences him to punishment, until suffering commensurate to his sins has been inflicted.

Buddhism tells of many hells, of which Avici is the most terrible.  They are of course all temporary and therefore purgatories rather than places of eternal punishment, and the beings who inhabit them have the power of struggling upwards and acquiring merit[736], but the task is difficult and one may be born repeatedly in hell.  The phraseology of Buddhism calls existences in heavens and hells new births.  To us it seems more natural to say that certain people are born again as men and that others go to heaven or hell.  But the three destinies are really parallel[737].