A CONFESSION
One confession I have to make, and one for which I can hardly hope for
absolution, whether from my friends or from my enemies. I have never
done anything; I have never been a doer, a canvasser, a wirepuller, a
manager, in the ordinary sense of these words. I have also shrunk from
agitation, from clubs and from cliques, even from most respectable
associations and societies. Many people would call me an idle,
useless, and indolent man, and though I have not wasted many hours of
my life, I cannot deny the charge that I have neither fought battles,
nor helped to conquer new countries, nor joined any syndicate to roll
up a fortune. I have been a scholar, a _Stubengelehrter_, and _voilà
tout_!
Much as I admired Ruskin when I saw him with his spade and
wheelbarrow, encouraging and helping his undergraduate friends to make
a new road from one village to another, I never myself took to
digging, and shovelling, and carting. Nor could I quite agree with
him, happy as I always felt in listening to him, when he said: “What
we think, or what we know, or what we believe, is in the end of
little consequence. The only thing of consequence is what we do.” My
view of life has always been the very opposite! What we do, or what we
build up, has always seemed to me of little consequence. Even Nineveh
is now a mere desert of sand, and Ruskin’s new road also has long
since been worn away. The only thing of consequence, to my mind, is
what we think, what we know, what we believe! To Ruskin’s ears such a
sentiment was downright heresy, and I know quite well that it would be
condemned as extremely dangerous, if not downright wicked, by most
people, particularly in England. My friend, Charles Kingsley, preached
muscular Christianity, that is, he was always up and doing. Another
old friend of mine, Carlyle, preached all his life that “it was no use
talking, if one would not do.” There is an old proverb in German, too,
“Die nicht mit thaten,
Die nicht mit rathen”;
actually denying the right of giving advice to those who had not taken
a part in the fight.
However, though I have not been a doer, a _faiseur_, as the French
would say, I do not wish to represent myself as a mere idle drone
during the long years of my quiet life. Nor did I stand quite alone in
looking on a scholar’s life—even when I was living in a garret _au
cinquième_—as a paradise on earth. Did not Emerson write, “The
scholar is the man of the age”? Did not even Mazzini, who certainly
was constantly up and trying to do, did not even he confess that men
must die, but that the amount of truth they have discovered does not
die with them? And Carlyle? Did he ever try to get into Parliament?
Did he ever accept directorates? Did he join either the Chartists or
the Special Constables in Trafalgar Square? As in a concert you want
listeners as well as performers, so in public life, those who look on
are quite as essential as those who shout and deal heavy blows.
Nature has not endowed everybody with the requisite muscle to be a
muscular Christian. But it may be said, that even if Carlyle and
Ruskin were absolved from doing muscular work in Trafalgar Square,
what excuse could they plead for not walking in procession to Hyde
Park, climbing up one of the platforms and haranguing the men and
women and children? I suppose they had the feeling which the razor has
when it is used for cutting stones: they would feel that it was not
exactly their _métier_. Arguing when reason meets reason is most
delightful, whether we win or lose; but arguing against unreason,
against anything that is by nature thick, dense, impenetrable,
irrational, has always seemed to me the most disheartening occupation.
Majorities, mere numerical majorities, by which the world is governed
now, strike me as mere brute force, though to argue against them is
no doubt as foolish as arguing against a railway train that is going
to crush you. Gladstone could harangue multitudes; so could Disraeli;
all honour to them for it. But think of Carlyle or Ruskin doing so!
Stroking the shell of a tortoise, or the cupola of St. Paul’s, would
have been no more attractive to them than addressing the discontented,
when in their hundreds and their thousands they descended into the
streets. All I claim is that there must be a division of labour, and
as little as Wayland Smith was useless in his smithy, when he hardened
the iron in the fire for making swords or horse-shoes, was Carlyle a
man that could be spared, while he sat in his study preparing thoughts
that would not bend or break.
But I cannot even claim to have been a man of action in the sense in
which Carlyle was in England, or Emerson in America. They were men who
in their books were constantly teaching and preaching. “Do this!” they
said; “Do not do that!” The Jewish prophets did much the same, and
they are not considered to have been useless men, though they did not
make bricks, or fight battles like Jehu. But the poor _Stubengelehrte_
has not even that comfort. Only now and then he gets some unexpected
recognition, as when Lord Derby, then Secretary of State for India,
declared that the scholars who had discovered and proved the close
relationship between Sanskrit and English, had rendered more valuable
service to the Government of India than many a regiment. This may be
called a mere assertion, and it is true that it cannot be proved
mathematically, but what could have induced a man like Lord Derby to
make such a statement, except the sense of its truth produced on his
mind by long experience?
However, I can only speak for myself, and of my idea of work. I felt
satisfied when my work led me to a new discovery, whether it was the
discovery of a new continent of thought, or of the smallest desert
island in the vast ocean of truth. I would gladly go so far as to try
to convince my friends by a simple statement of facts. Let them follow
the same course and see whether I was right or wrong. But to make
propaganda, to attempt to persuade by bringing pressure to bear, to
canvass and to organize, to found societies, to start new journals, to
call meetings and have them reported in the papers, has always been to
me very much against the grain. If we know some truth, what does it
matter whether a few millions, more or less, see the truth as we see
it? Truth is truth, whether it is accepted now or in millions of
years. Truth is in no hurry, at least it always seemed to me so. When
face to face with a man, or a body of men, who would not be convinced,
I never felt inclined to run my head against a stone wall, or to
become an advocate and use the tricks of a lawyer. I have often been
blamed for it, I have sometimes even regretted my indolence or my
quiet happiness, when I felt that truth was on my side and by my side.
I suppose there is no harm in personal canvassing, but as much as I
disliked being canvassed, did I feel it degrading to canvass others. I
know quite well how often it happened at a meeting when either a
measure or a candidate was to be carried, that the voters had
evidently been spoken to privately beforehand, had in the conscience
of their heart promised their votes. The facts and arguments at the
meeting itself might all be on one side, but the majority was in
favour of the other. Men whose time was of little value had been round
from house to house, a majority had been compacted into an inert
unreasoning mass; and who would feel inclined to use his spade of
reason against so much unreason? Some people, more honest than the
rest, after the mischief was done, would say, “Why did you not call?
why did you not write letters?” I may be quite wrong, but I can only
say that it seemed to me like taking an unfair advantage, unfair to
our opponents, and almost insulting to our friends. Still, from a
worldly point of view, I was no doubt wrong, and it is certainly true
that I was often left in a minority. My friends have told me again and
again that if a good measure or a good man is to be carried, good men
must do some dirty work. If they cannot do that, they are of no use,
and I doubt not that I have often been considered a very useless man
by my political and academic friends, because I trusted to reason
where there was no reason to trust to. I was asked to write letters,
to address and post letters, to promise travelling expenses or even
convivial entertainments at Oxford, to get leaders and leaderettes
inserted in newspapers. I simply loathed it, and at last declined to
do it. If a measure is carried by promise, not by argument, if an
election is carried by personal influence, not by reason, what happens
is very often the same as what happens when fruit is pulled off a tree
before it is ripe. It is expected to ripen by itself, but it never
becomes sweet, and often it rots. A premature measure may be carried
through the House by a minister with a powerful majority, but it does
not acquire vitality and maturity by being carried; it often remains
on the Statute-book a dead letter, till in the end it has to be
abolished with other rubbish.
However, I have learnt to admire the indefatigable assiduity of men
who have slowly and partially secured their converts and their
recruits, and thus have carried in the end what they thought right and
reasonable. I have seen it particularly at Oxford, where
undergraduates were indoctrinated by their tutors, till they had taken
their degree and could vote with their betters. I take all the blame
and shame upon myself as a useless member of Congregation and
Convocation, and of society at large. I was wrong in supposing that
the walls of Jericho would fall before the blast of reason, and wrong
in abstaining from joining in the braying of rams’ horns and the
shouts of the people. I was fortunate, however, in counting among my
most intimate friends some of the most active and influential
reformers in University, Church, and State, and it is quite possible
that I may often have influenced them in the hours of sweet converse;
nay, that standing in the second rank, I may have helped to load the
guns which they fired off with much effect afterwards. I felt that my
open partnership might even injure them more than it could help them;
for was it not always open to my opponents to say that I was a German,
and therefore could not possibly understand purely English questions?
Besides, there is another peculiarity which I have often observed in
England. People like to do what has to be done by themselves. It
seemed to me sometimes as if I had offended my friends if I did
anything by myself, and without consulting them. Besides, my position,
even after I had been in England for so many years, was always
peculiar; for though I had spent nearly a whole life in the service of
my adopted country, though my political allegiance was due and was
gladly given to England, still I was, and have always remained, a
German.
And next to Germany, which was young and full of ideals when I was
young, there came India, and Indian thought which exercised their
quieting influence on me. From a very early time I became conscious of
the narrow horizon of this life on earth, and the purely phenomenal
character of the world in which for a few years we have to live and
move and have our being. As students of classical and other Oriental
history we come to admire the great empires with their palaces and
pyramids and temples and capitols. What could have seemed more real,
more grand, more likely to impress the young mind than Babylon and
Nineveh, Thebes and Alexandria, Jerusalem, Athens, and Rome? And now
where are they? The very names of their great rulers and heroes are
known to few people only and have to be learnt by heart, without
telling us much of those who wore them. Many things for which
thousands of human beings were willing to lay down their lives, and
actually did lay them down, are to us mere words and dreams, myths,
fables, and legends. If ever there was a doer, it was Hercules, and
now we are told that he was a mere myth!
If one reads the description of Babylonian and Egyptian campaigns, as
recorded on cuneiform cylinders and on the walls of ancient Egyptian
temples, the number of people slaughtered seems immense, the issues
overwhelming; and yet what has become of it all? The inroads of the
Huns, the expeditions of Genghis Khan and Timur, so fully described by
historians, shook the whole world to its foundations, and now the sand
of the desert disturbed by their armies lies as smooth as ever.
What India teaches us is that in a state advancing towards
civilization, there must be always two castes or two classes of men, a
caste of Brahmans or of thinkers, and a caste of Kshatriyas, who are
to fight; possibly other castes also of those who are to work and of
those who are to serve. Great wars went on in India, but they were
left to be fought by the warriors by profession. The peasants in their
villages remained quiet, accepting the consequences, whatever they
might be, and the Brahmans lived on, thinking and dreaming in their
forests, satisfied to rule after the battle was over.
And what applies to military struggles seems to me to apply to all
struggles—political, religious, social, commercial, and even
literary. Let those who love to fight, fight; but let others who are
fond of quiet work go on undisturbed in their own special callings.
That was, as far as we can see, the old Indian idea, or at all events
the ideal which the Brahmans wished to see realized. I do not stand up
for utter idleness or sloth, not even for drones, though nature does
not seem to condemn even _hoc genus_ altogether. All I plead for, as a
scholar and a thinker, is freedom from canvassing, from letter-reading
and letter-writing, from committees, deputations, meetings, public
dinners, and all the rest. That will sound very selfish to the ears of
practical men, and I understand why they should look upon men like
myself as hardly worth their salt. But what would they say to one of
the greatest fighters in the history of the world? What would they say
to Julius Caesar, when he declares that the triumphs and the laurel
wreaths of Cicero are as far nobler than those of warriors as it is a
greater achievement to extend the boundaries of the Roman intellect
than the domains of the Roman people?
INDEX
Abiturienten, Examination at Zerbst, 106
Acland, Dr., 245
Admiration, power of, 90
Aitareya-brâhmana, 203
All Souls’ Fellowship, 23
-- -- pinnacles, 225, 226
Altenstein, Minister of Instruction, 131
Anglican system, 209
-- orders, 291
Anhalt-Dessau, Duchy of, 46
Antiquities hid in etymologies, 152-154
Anti-Semitism, 70, 71
Arnim, Count, 110
Arnold, Matthew, 282-283
Artistic element in the Oxford movement, 303, 304
Aryan speakers may differ in blood, 32
-- and aboriginal languages of India, M. M.’s paper on, 210, 211
Aryans of India, 197
Aryas, meaning of, 32
Asvalâyana Sûtras, 203
Atavism, 17, 25, 26, 27, 30
Atavistic influences, 27
Autobiography, object of M. M. in writing his, vi
Autos, the, 35
Babies, studying, 86
Bach family, 34
Baden-Powell, Professor, 238, 245
Bandinell, Dr., 259-261
Bardelli, Abbé, 170
Basedow, von, President, 54
-- the Pedagogue, 55, 76
Bathing, 77
Bernays, Professor, 69
Bibliothèque Royale, 167
Biographies, too lenient, 2
-- best kind of history, 14
Bismarck, 175
Blücher, Marshal, 235
Blum, Robert, 15
Boden Professorship of Sanskrit, vii
Bodleian Library, 258, 259
Boehtlingk, 181, 182, 183
Books, scarcity of, 67
Bopp, 125, 132, 148, 151, 156
-- his lectures, 156, 157
Brahmo Somaj, service for the, 61
Breakfast parties, 205
British Association at Oxford, 210, 215
Brockhaus, Professor, 147
Buckle, 287
Bull, Dr., 40, 255, 256
Bunsen, Baron, 5, 13, 16
-- first visit to, 190, 191
-- his kindness, 193, 199, 221
Burgon, 287
Burnouf, 167, 169, 178, 179-182, 288
Camerarius, 51
Canon of Christ Church, an old, 256-258
Canvassing, 312, 313
Carlyle, 310, 311
Carus, Professor, 98, 109
Chartist Deputation, 16
Chrétian, 287
Christianity, historical teaching of, in Germany, 65, 287, 291
-- an historical event, 300
Church, Dr., 287
Church, not for young children, 60
Circumstances, influence of, 24
Clarke, Sir Andrew, 82, 86
Classics, exaggerated praise of the, 101, 102
-- -- reactions from, 103
-- nothing takes their place, 103
Colebrooke, 192
Colenso, 298, 305
Collegien-Buch, 121, 123-125
Comparative Philology, Professorship of, 12
Congregation and Convocation, why M. M. kept away from, 314, 315
Conscience, the voice of, 63
Coxe, Mr., 258
Cradock, Dr. and Mrs., 267
Crawford, Mr., the Objector General, 211
Curtius, 132, 151
Darwin, 2, 11, 17, 131
David, 107, 109
Deafness in M. M.’s family, 29
De Lisle, 293, 296
Dessau, Dukes of, 46
-- cheapness of life at, 56, 57
-- Gottesacker at, 57
-- only two classes at, 73
-- trade of, 73
-- public school at, 76
-- its walls, 89
-- M. M.’s world, 89
-- simplicity of life at, 92
-- -- effect on the character, 92, 96
-- moral sayings, 96
Devas, Θεὁς, 144
Dieu, Deus, Devas, 197
Donkin, Professor, 246
Double First, 240
Drobisch, 129, 140, 142, 145
Duels at University, 119, 128, 129, 284, 286
Dyaus, Zeus, Iovis, 197
Early life, roughing it, 91
East India Company, 14
East India House, 16, 215
Eckart, 107, 109
Eckstein, Baron d’, 176, 177
“Edinburgh Review,” first article in, 222
Egyptian chronology, 199
“Elsie Venner,” 31
Emerson, 310
Encaenia, 265, 266
-- jokes at, 265
English and German Doctors, 84, 85
Environment, 17, 18, 25
Ernst, 110
Eternal, _ewig_, 150, 151
Etymologies, 152
Evolution, 198
Ewald, 298, 299, 305
Fairy tales, influence of, 50-52
Fear, the feeling of, 88
Feast of Tabernacles, 71
Fellowships, old system of, 246, 247, 263
Forbiger, 99
French master at Dessau, 75
French Revolution, 16, 216
Friar Bacon, 227
Fröge, Professor, 109
-- his wife and Mendelssohn, 109
Froude, J. A., 8, 287
Funkhänel, 99
Gaisford, Dr., 240, 252-254
Gathy, M., 165, 172
German regiments, hymns sung by, 62
-- students, 213
Germany and Germans, prejudice against, 20, 21
-- religious feeling in, 62
Germ-plasm, 19, 28
Gewandhaus Concerts, 107
Giordano Bruno on Oxford, 228
Goethe, not always admired, 93
Goldstücker, 170-172
Goldwin Smith, 238
Gottesacker at Dessau, 57
Grabau, M. M.’s concerts with, 110
Grandfather of M. M., 79-81
Grandmother of M. M., 53
Grant, Sir Alexander, 272, 273
Greene’s Oxford, 227
Greenhill, Dr., 245
Grenville, Lord, 229
Greswell, Mr., 245
Griffith, Dr., Master of University, 229
Grimm, 151
Gründer, ein, 48
Guizot, 182
Habits acquired not hereditable, 33
Hagedorn, Baron, 112-114, 162
-- journey with him, 112
-- his plan of life for M. M., 113
Hahnemann, 82 _et seq._, 86
Hallam’s literary dog, 209
Hare, Archdeacon, 205, 286
-- visit to, 208
Hase, 185
Haupt, his Latin Society, 121, 125
-- his dislike to modern philology, 155, 156
Hawkins, Dr., 240, 249
Headaches, suffering from, 81 _et seq._
-- how cured, 83
Heads of Houses, 234, 264
-- -- their power, 239
Hebdomadal Board, 239, 255
Hebrew taught at the Nicolai-Schule, 100
Hegel, 2
-- his philosophy, 130-138
Hegel’s idea, 133-135
-- “Philosophy of Nature,” 135, 136
-- “Philosophy of Religion,” 135, 142
-- “Metaphysics,” 136
Heinroth, 139
Helps, Sir Arthur, 266
Hentzner, his description of Oxford, 228
Herbart, school of, 129, 140, 142
Heredity, 17
Hermann, Gottfried, 121, 125, 128
-- welcomed modern philology, 155
-- his kindness to M. M., 156
Hermae round the Theatre, 264
Highland lady at Oxford, 229
Hiller, 107, 109
-- his oratorio, 110
Historical method, 198
-- events, their influence transitory, 315, 316
Hitopadesa, 51
Holmes, Oliver Wendell, 6, 266
Hönicke, Dr., 78
Horace, “cheekiness” of, 102
Human weaknesses, allowance must be made for, 93, 94
Humboldt, 181
Imprisonment, M. M.’s, at University, 118, 119
Indian thought, influence of, 315, 317
Indolence, M. M.’s, 312
Inherited and acquired qualities, difference between, 33
Inspiration and infallibility, 65, 66
Institut de France, 186
-- M. M. made Member, 186, 187
Jenkins, Dr., Master of Balliol, 250
Jerusalem, Bishopric of, 293
Jews at Dessau, 68, 70
-- their privileges in Germany, 70
Johnson, Manuel, 286, 303
-- his art treasures, 303
Jowett, Professor, 4, 6, 287
Kaliwoda, 107
Kant’s “Kritik,” 138
Kaspar Hauser, 18
Keshub Chunder Sen, 61
Kingsley, Charles, 5
-- and muscular Christianity, 309
Klengel, 147
Kuhn, A., 154
Lamartine, 177
Language, influence of, 31
-- differentiation of, 31, 32, 33
-- science of, 198
Lassen, 23
Latham, Dr., 210
Layard, 11, 205
Leipzig, 15
-- school at, 97
-- University, 115
Lepsius, 159
Liberals at University, 117, 118
Liddell, Dr., 238
-- and Mrs., 267
Liddell’s Dictionary, 99
Liszt, 107-111
London, 188
-- society, peeps into, 205
-- M. M.’s social difficulties, 206-208
Longchamps, 167
Lotze, 129, 136, 139, 287
Louis Lucien Bonaparte, 214
Louis Napoleon, 16
Luther, 64
-- his love of fairy tales, 50, 51
-- tercentenary, 105
Maitland, Sir Peregrine, 251
Mammoth, 18
Manning, 296
Masters, influence of, in German and English schools, 77
Maurice, Frederick, 205, 286
-- Pusey’s attack on, 302
Memory changes, 39
Mendelssohn family, 33, 34
Mendelssohn, Felix, 107, 110
-- his death, 110
-- his concert for Liszt, 110, 111
Mendelssohn’s “Hymn of Praise,” 105
-- music in Oxford, 268
Metternich, 72
-- his system, 117
Mezzofanti, 30
Michelet, 287
Mill, John Stuart, 7, 14
-- his Autos, 7
Mill, Dr., mention of a Vedic hymn printed at Calcutta, 192
Milton on Oxford, 228
Modern Literature, Professorship of, 12
Mommsen, 186, 187
Moncalm, “L’origine de la Pensée,” 10 _n._
Monk, M. M.’s wish to be a, 24
Monument-raising, 47
Morier, 275-279
Mother, M. M.’s, 57-59
-- her relations, 54, 55
Mozley, 287
MSS., copying, 179
Mulde, excursion on foot along the, 112
Müller, Wilhelm, 47, 48
-- his poems, 48
-- his family, 52, 53
-- his home and society, 55
-- early death, 56
-- monument to, 49
Music, its influence on M. M., 67
-- wished to make it his career, 111
“Mystères de Paris,” 174
Natural Science and Mathematics little taught at Nicolai-Schule, 100
Neander, 21, 22
Newman, 286, 292-296
-- want of openness in his friends, 292, 296
-- his influence, 293
-- on “Lives of the Saints,” 294, 295
Newspapers few in number, 71
-- influence of modern, 72
-- old, 74
Nicolai-Schule, 99
-- chiefly for classics, 99-101
Niebuhr, 191, 289
Niedner, Dr., 127, 137, 140
Nirukta, the, 203
Nobbe, Dr., 99
-- his testimonial, 105
Old and young men, 36
Oriental languages, 146
Orléans, Duchesse d’, 177
Oxford, first visit to, 213
-- settled at, 220
-- social life at, 220, 221
-- changes in, 223-226
-- new buildings, 224, 225
-- conservative, 226
-- Greene’s, 227
-- Hentzner’s description of, 228
-- Giordano Bruno on, 228
-- Milton on, 228
-- society in 1810, 229-231
-- great changes in, 243, 244
-- society at, in the forties and fifties, 244, 245
-- city society of, 245, 246
-- high tone of talk, 284
-- theological atmosphere at, 286
-- trivial questions of ceremony in, 291, 292, 300, 301
Palgrave, 274, 287
Palm, Dr., 99
Palmerston, Lord, 16, 217
Pânini, 182
-- his grammar, 204
Pantschatantra, 51
Paper, scarcity of, 67
Parental influences, 27
Paris, 15, 162
Paris, journey to, 163, 164
-- meals there, 166
-- hard struggles in, 173, 283
Patagonians as types of humanity, 88
Peel, Sir Robert, 205
Philanthropinum, 54, 76
Philology, love of, 121
Philosophy, studied by M. M., 129, 137, 146
Physical science, revolt of, against Hegel, 135
Pillar and pillow, 189
“Pitar,” father, 153
Pitcairn Islands, 18
Plumptre, Dr., 213, 215, 265
Poems, M. M.’s, 104, 105
Pollen, 287
Pott, 151, 160
Pranks at University, 119, 120
“Presence of mind,” 262
Prichard, Dr., 211, 212, 221
Professor’s lectures and fees, 121, 122
Professors, feeling of German students for their, 127
Proto-Aryan language, 200
Prowe, Professor, 116, 117
Public schools in Germany, 98
-- -- in England need reforming, 242
Pusey, Dr., 261, 299, 302
Race, differentiation of, 35
Rawlinson, Sir H., 205
Reay, Professor, 260
Reinaud, 186
Religion, practical, 305, 306
Religious feeling in Germany, 68
-- -- great tolerance in, 70, 71
-- sentiments must be taught at home, 62
-- teaching in school, 63
Renan, 185, 186, 288, 289, 290, 305
Research, fellowships for, 270
Revelation, subjective not objective, 66
-- in the old sense, 288
Rigaud, John, 287
Rig-veda, how to publish the, 181, 182
-- printing of, 222
Roman Catholic Church, English national feeling opposed to, 296, 297
Rose-bush, vision of the, 43, 44
Roth, 170, 171
Routh, Dr., 247-249
Rubens, Levy, 75
Ruskin, 224
Russell, Sir W., 37, 190
Sadowa, and Sixty-six, 38
St. Hilaire, Barthélemy, 170
St. Petersburg, idea of going to, 181, 183
Salis-Schwabe, Madame, 98
Salmon at Dessau, 56, 57
“Salve caput cruentatum,” 59
Sanskrit Professorship, vii, 12
-- chair of, at Leipzig, 147
-- feeling against, 147
-- unedited works, 204
Savigny, Professor, 122
Sâyana’s Commentary, 202-204
Schelling, 156, 195, 287, 289
Schlegel’s “Weisheit der Indier,” 146
Schleswig-Holstein question, 276
Schloezer, Karl von, 174, 176
School teaching, 67, 68
-- success at, 104, 105
-- routine of learning, 120
Schopenhauer, 289
Selbst-Kritik, 6
Self, the, 42
Sellar, Professor, 273, 274
Seminaries and societies at University, 123
Senatus Academicus, 236, 237
Shelley, 233
Simolin, Baron, 55
Sister, M. M.’s, 115, 116
Spiegel, Professor, 147
Sport, M. M.’s dislike of, 80
Stanislas Julien, 185
Stanley, Dr., 5, 41, 238, 286, 287, 302
Steel pens, 67
Stories in Oxford, regular descent of, 248
Strauss, 21, 305
Stubengelehrter, 308, 311
Student Clubs, 116
Student life in Paris, 184
Sunday games at the Observatory, 298
Sykes, Colonel, 16
Symons, Dr., 239, 240, 251
Sympathy in the joys and sufferings of others, 41, 42
Tait, Dr., 238
Talents in families, 33-35
Taylorian Professorship, 22
Telegraphs, old, 72
Testimonials, 4
Thalberg, 111
Thirlwall, 205
Thomson, Dr. and Mrs., 267, 268, 280, 281
Tippoo Sahib’s tiger, 215
Travelling in the thirties, 111
Troyer, M., and the Duchesse de Wagram, 184
Truth, 312
Turanian languages, M. M.’s letter on, 160, 161
Tutors and Fellows, 236
-- -- their influence, 241, 268, 269
University, M. M.’s life at, 115, 116
-- pranks, 119, 120
-- duels at, 119, 128-130
University Press, 218, 219
Upanishads, 169
Van der Weyer, 205
Veda, 9, 12-14, 148, 168
Veda, a mystery, 191, 194
-- MSS. of, in India, 192
-- -- brought to Europe, 193
-- oldest of real books, 195
-- primitive thought in the, 195, 197-199
-- date of, 200
-- translations of, 201
-- East India Company and the, 201
-- forming correct text of the Rig-, 202
-- enormous work involved, 204
Vedic scholarship, 193
_Veih_, home, 153
_Vernunft_ and _Verstand_, 143
Vigfusson, Dr., 254
Voltairian philosophy at Oxford, 307
Weismann, 27-30
Weisse, 129, 132-135, 139-142, 287
Wellesley, Dr., 304
Wellington, Duke of, 16, 40, 205
Westminster Abbey and St. Peter’s, 304
Wilberforce, Samuel, 207, 208
Wilson, Professor, 158, 159
Wiseman, 296
Wolf, F. A., 48
Wolseley, Lord, 266
Wren, Sir Christopher, 264
Wright, Dr., 261, 262
Youth painted by the old, 35, 36
Zerbst, examined at, 106
-- M. M.’s examiners at, 106
Zeus, Dyaus, 148, 149
OTHER BOOKS BY MAX MÜLLER
Auld Lang Syne
_First Series._ Illustrated. 8vo, $2.00
“This book, the fruit of enforced leisure, as its author tells us, is
a charming mass of gossip about people whom Professor Max Müller has
known during his long career—musicians, literary men, princes, and
beggars. The last class is not, perhaps, the least interesting or
amusing. To our mind, however, the chapter on musicians, with its
delightful pictures of the author’s early life, and the naïve
confessions as to musical tastes, with some of the stories about
celebrated composers, forms the most interesting portion of a work
which has not one dull page.”—_The Spectator._
“One of the most charming examples of reminiscent literature that has
recently seen the light.”—New York _Sun_.
* * * * *
Auld Lang Syne
_Second Series._ =My Indian Friends.= 8vo, $2.00.
“The professor’s ‘Indian Friends’ are not all of the nineteenth
century. His oldest friends are in the Veda, about which he has always
loved to write. Indeed, he spent the best years of his life over the
text of the Rig Veda, and has a clear right to be heard upon the
classic he has done so much to make familiar.... But the real charm of
his recollections lies rather in their peaceful kindliness, in their
wide and tolerant sympathies, and in their earnest aim, which will
surely be attained in some measure, of bringing what is best in India
closer home to foreigners.”—_Literature._
Science of Language
Founded on Lectures delivered at the Royal Institution. _New Edition
from New Plates. Largely Re-written._ In 2 vols., crown 8vo, $6.00.
_CONTENTS:—Vol. I.—The Science of Language one of the Physical
Sciences; The Growth of Language in Contradistinction to the History
of Language; The Empirical Stage in the Science of Language; The
Classificatory Stage in the Science of Language; The Genealogical
Classification of Languages; Comparative Grammar; The Constituent
Elements of Language; The Morphological Classification of Languages;
The Theoretical Stage in the Science of Language—Origin of Language;
Genealogical Tables of Languages._
_CONTENTS:—Vol. II.—Introductory Lecture. New Materials for the
Science of Language and New Theories; Language and Reason; The
Physiological Alphabet; Phonetic Change; Grimm’s Law; On the
Principles of Etymology; On the Powers of Roots; Metaphor; The
Mythology of the Greeks; Jupiter, The Supreme Aryan God; Myths of the
Dawn; Modern Mythology._
“In practical value to the student of the science of language, the
work stands alone.”—Boston _Transcript_.
* * * * *
Ramakrishna
=His Life and Sayings.= Crown 8vo, $1.50 _net_.
“As a whole the little book marks one of the summit points of recent
scientific religious literature. Max Müller’s penetrating insight into
the broad facts of Hindu intellectual history is coupled in this
instance with all the just criticism needed for a true valuation of
Ramakrishna’s personality and teaching.”—_American Historical
Review._
Science of Thought
_Two Volumes._ Crown 8vo, $4.00.
“Of the portion of the work in which the author exemplifies and
illustrates his theory—his analysis of the Sanskrit roots, his
chapters on Kant’s philosophy, on the formation of words, on
propositions and syllogisms—it is only necessary to say that while
they contain, along with much that will reward a careful study, not a
little that will arouse controversy, they have, like all the author’s
former productions, the prime merit of being free from the two
greatest of literary faults—obscurity and dulness. A work in which
two of the driest and hardest of studies, analytic philology and
mental philosophy, are made at once lucid and attractive, is an
acquisition for which all students of those mysteries have reason to
be grateful.”—New York _Evening Post_.
* * * * *
Science of Religion
=Lectures on the Science of Religion=; with Papers on Buddhism, and a
Translation of the Dhammapada, or Path of Virtue. Crown 8vo, $2.00.
_CONTENTS:—LECTURES ON THE SCIENCE OF RELIGION; BUDDHIST NIHILISM;
BUDDHA’S DHAMMAPADA, OR “PATH OF VIRTUE”; Introduction; The
Twin-Verses; On Reflection; Thought; Flowers; The Fool; The Wise Man;
The Venerable; The Thousands; Evil; Punishment; Old Age; Self; The
World; The Awakened (Buddha); Happiness; Pleasure; Anger; Impurity;
The Just; The Way; Miscellaneous; The Downward Course; The Elephant;
Thirst; The Bhikshu (Mendicant); The Brahmana._
Chips from a German Workshop
_Five Volumes._ Crown 8vo, $2.00 per vol.; the set, $10.00.
Vol. I. Essays on the Science of Religion.
Vol. II. Essays on Mythology, Traditions and Customs.
Vol. III. Essays on Literature, Biography and Antiquities.
Vol. IV. Comparative Philology, Mythology, etc.
Vol. V. Miscellaneous. Later Essays.
* * * * *
=Lectures on the Origin and Growth of Religion=, as Illustrated by the
Religions of India. [_Hibbert Lectures for 1878._] Crown 8vo, $1.50
_net_.
=Biographical Essays=: Râmmohun Roy—Keshub Chunder Sen—Dayânanda
Sarasvatî—Bunyiu Nanjio—Kenjiu Kasawara—Mohl—Kingsley. Crown 8vo,
$2.00.
=The German Classics.= From the Fourth to the Nineteenth Century. With
biographical notices, translations into modern German and notes. _A
New Edition, Revised, Enlarged and Adapted to_ SHERER’S “History of
German Literature.” 2 vols, $6.00 _net_.
CHARLES SCRIBNER’S SONS, _Publishers_
153-157 FIFTH AVENUE, NEW YORK