nor a religious enthusiast, 158, 159;
regard for ritual, 159-201;
birth and early life, 159;
as a teacher, 159;
subject of his doctrines, 160;
refuses state endowments, 160;
chief magistrate of Loo, 160;
resignation 160;
death, 161;
character, 162;
wanting in the bold originality of the other reformers of
religion, 162;
charge of insincerity, 162;
his purity, 163;
his courteous manners, 164;
formal deportment, 165;
relations with his disciples, 165;
four virtues of which he was master, 166;
sense of a mission, 166, 167;
pain at being misunderstood, 167;
had no theological beliefs, 167;
lays all stress upon terrestrial virtues, 168;
had an esoteric doctrine, 169;
subjects on which he did not talk, 170;
minds not things too high for him, but is silent, 170;
summary of moral duties, 171;
moral perfection, 171;
doctrine of reciprocity, 172;
some of his sayings, 172, 173;
Carlylean utterances, 173;
Tsge-Kung's admiration for him, 173;
interview with and opinion of Laò-tsé, 174, 175;
ante-natal signs, 225;
his teachings similar to Christ's, 342;
doctrine of recompense, 354-357;
idea of perfect virtue, 361;
and Christ, 362-365;
on unseen spiritual beings, 395, 396;
left writings, 414
Confucianism the official creed in China, 391
Consciousness, its rise unaccounted for by material evolution, 705;
necessarily of spiritual evolution, 706, 707;
not by creation, nor from nothing, 707
Consecration, power of, among the Mongolians, 86;
among the Catholics, 86;
differs from sacrifice, 86;
permanence of, 87
Consecrated objects in Sierra Leone, 84;
among the Tartars, 84;
in Ceylon, 86;
value of, 86
Cornelius, conversion of, 328, 610
Creation of the universe, Hebrew account of 531-533;
account, of the Quichés, 533,
of the Mixtecs, 533, 534,
of the Buddhists, 534,
of the Parsees, 534, 535;
of the Rig-Veda, 535, 536;
of animals and man, Hebrew account, 536-538,
Fijian account, 538;
impossible, 707
Creeds, the error of, 709, 710
Cylinders, rotary, in Thibet, with sacred texts, 373, 374
Dakhmas, the, 79, 80
Daniel, the book of, 586, 587;
the prophet, 587, 588, 590
Darwinism, an epoch, 705
Death, rites at, in New South Wales, 77;
in Western Africa, 77, 78;
in Polynesia, 77;
in Mexico, 78;
in Ceylon, 77;
in Thibet, 88;
among Christians, 89, 90
Death-watch, the, in Scotland, 114
Debt a disqualification in Buddhism, 460
Delphi, oracle at, 126
Deluge, the, Hebrew account of, 541, 542;
other traditions, 243, 244;
Indian tradition, 244, 245;
the judgment by, 597
Demoniac possession in the days of Christ, 210, 211;
in Judea, Abyssinia, Polynesia, and Ceylon, 245, 246
Design, argument from, 711, 712
Destruction, impossible, 706
Devadatta, 481
Devas, the worship of, renounced by the Parsees, 490
Didron, M., on the Scriptural proof of the Trinity, 379;
on mediæval representations of the Father and the Son in the
Trinity, 665, 666
Disciples, the, rebuked by Christ for not casting out a devil, 244;
and Judaism, 328-341, 345
Disease, moral theory of, 141
Disease-makers in Tanna, 140
Divination a profession, 115;
in South Africa, 115;
from sticks and bones, 115, 116;
by familiar spirits, 116, 117;
among the American Indians, 117, 118;
among the Ostiacks, 118;
in China, 118, 119;
in Ceylon, 119;
by the stars, 120
Diviners, methods of, in Sierra Leone, 143;
in Mexico, 143;
among the Jews, 145
Divorce, Christ's doctrine of, 304;
Paul's doctrine of, 632
Dogs, Parsee respect for, 409, 500
Drake, Sir Francis, and his men, divine honors paid to, 256, 257
Dreams, presumed supernatural origin of, 106;
theory of, 107;
interpretation of, 107;
Jewish ceremony against bad, 107, 108;
in Scripture, 108, 109;
in Homer, 110;
horn and ivory gates of, 110
Dreams, Joseph's, as a main proof of the incarnation, 108
Dress, Buddhist rule for nuns, 467
Duty, Chinese definition of, 395
Easter, 55
Ebionite, the, a sect apart, 333;
their fate, 334
Ecclesiastes, the work of a cynic, 568;
account of, 569
Eddas, the Norse, 388
Ego, consciousness of the, 700
Elisha, an Amazulu, 556
Elohim, the, 663, 664
Epistles, the, of the New Testament, general burden of, 618, 619
Equilibrium of soul, Chinese definition of, 395
Essenes, the, 96
Essence, the ultimate, of Brahminism, 661, 662
Evil, origin of, Hebrew account of; 537, 538;
Buddhist account, 539, 540
Evolution theory, its dark spot, 705;
its great triumph, 706
Existence the course of evil, 474, 475;
at bottom, what? 702
Exorcism among the Jews, 212;
among the disciples of Christ, 213
Experience as a test of truth, 678, 679
Ezekiel the prophet and his prophecies, 582, 584
Faith and belief distinguished, 23;
and works, Scripture controversy on, 618, 619;
and belief, relations of, 709-711
Fasting as a religious rite, 55
Festivals, idea of, 52;
natural seasons of, 52;
in Guinea, China, &c., 53;
New Year's day in China, 53;
Christmas, 54;
among the Jews, 55;
three kinds of, 54, 55;
of Peruvians, 56
Fetish, idea of a, 132;
power to
charm, 133,
priests as healers, 141
Fire a sacred symbol, 56;
invocation of, 489;
Parsee worship, 494, 495
Force, persistence of, 672-677;
Herbert Spencer on, 677, 705;
the notion of, 717
Frashaostra, 183, 184
Fravashis, the, 493
Gadarene demoniac, the, i. 243
Gâthâ, the fifth, i. 182;
account of the first, ii. 487, 488;
the second, ii. 485, 486;
third, ii. 486, 487;
fourth and fifth, ii. 487, 488
Gâthâs, the five, antiquity of, ii. 484;
account of, ii. 485-490
Gentleness, Laò-tsé on, ii. 419
Ghost, the Holy, the Christian art, ii. 666, 667;
generally unworshiped, 668
God, personality of, not an essential element in religious belief, 719;
loss of personality of, a gain, 720
God of Israel, the, his imperious attitude, 590;
arbitrary conduct towards man in Paradise, 591, 592;
his command to Abraham, 592;
a Bramanical contrast, 592;
his favoritism for Abel, 593,
for Abraham, Isaac, and Jacob, 594;
partizanship in delivering the Israelites from Egypt, 594,
and giving them Canaan, 594;
exacting and "jealous," 594;
anger and the calf idolaters, 595;
treatment of the Israelites in the wilderness, 594, 595;
capriciousness, 595, 596,
in the punishment by deluge, 596,
towards the builders of Babel, 596;
in regard to Balaam, ii. 596,
Nadab and Abihu, ii. 597,
the man that touched the ark, ii. 597,
his rejection of Saul, ii. 598;
preference for Samuel, 598;
treatment of Ahab, ii. 598;
his treatment of alien nations, 599;
his legislation, 600,
in regard to the Sabbath, 600,
idolatry, 600,
filial impiety, 600;
anthropomorphic conceptions of, 602, 603;
better elements in the ideal, 603, 604
God of Christendom, the, differs from the God of Israel, 636;
his worst action, 637;
the change accounted for, 637, 638;
no longer the God of a race, 638;
one blot on his character, makes punishment eternal, 638, 639;
step toward a milder view, Purgatory, 640;
recent still milder conceptions, 641
God the Father in mediæval art, 665, 666
God, belief in, as Father, 682;
as Son, 682, 683; as Spirit, 683
God among the Fijians, 650, 651;
the Negroes, 653, 654;
the Greenlanders, 654;
original Americans, 654, 655;
the great religions of the world, 655;
of Buddhism, and 653-657;
interior superior, 657
God, the highest, recognized amidst inferior, worshiped gods,
in Guinea, 657;
among the Kafirs, 657;
in Sierra Leone, 658;
in Dahomey, 658;
among the Ashantees, 658, 659;
in Mexico and Peru, 659;
in Sabaeism, 659;
among the Hindus, 659-664;
in Judaism, 664, 665;
in Christianity, 664-666;
various explanations of the idea of, 669,
of common realism, 670, 698,
of metaphysical realism, 671, 672, 698;
comparative estimate of these theories, 672, 673;
of moderate idealism, 673, 676, 698;
philosophical conclusion, 476, 477
Gods appealed to as men, 39, 40
Goethe, quotation, 415
Gopa, wife of Buddha, 177-179
Gospels, the, 199;
criticism of the narratives, 199-204;
discrepancies in regard to the genealogies, 218-220;
accounts of Christ's birth, 221, 222;
discrepancies regarding Christ's habitation, 239;
regarding the calling of his first disciples, 230, 231;
discrepancies about the sermon on the Mount, 243;
hopelessness of chronology, 243;
account of Christ's entry into Jerusalem, 253;
account of the fig-tree, 254;
accounts of Christ's annointing, 225;
accounts of Christ's betrayal by Judas, 240, 241;
accounts of Christ's last passover, 258, 259;
account of Christ's passion, 260, 261;
account of Christ's arrest, 261, 262,
of Jesus before the Sanhedrim, 262, 263,
of Jesus before Pilate, 263-265,
of the crucifixion, 265-267,
of the resurrection, 269-275;
account of Christ's lineage and birthplace, 295-298
Greece, gods of, 386
Groves, sacred, Africa and the South seas, 127
Habakkuk, the prophet, 579
Haggai, his prophecy, 585
Hanyfites, 550
Haoma, the plant, 46, 47
Harischandra, legend of, 246-249
Harmony, Chinese spiritual, 395
Haug, Dr, on the ages of the Vedas, 428, 429;
his translation of the Gâthâs, 482
Hea, decrees against the King of, 404, 405
Heaven and hell, Mahometan, 516, 517
Heaven, Chinese definition of, ii. 396
Hebrews, the, its teachings, as contrasted with that of James, 618-620
Hegira, the, 189
Here's conception of Hephaistos, 223
Hermits, Indian, 195
Herod and the birth of Christ, 227-229
Herod the Tetrarch, fate of, 611
Heu Hing, political economy of, 400
Hezekiah, and Isaiah, 550;
divine favor to, 557;
inglorious reign of, 558
Hilkiah, and his associates, and Josiah, 523-525
Hindus, ritual among the, 51;
festivals among the, 52-54
Hodgson, his discovery in Nepaul, 451
Homa, the god, 506-508
Homa-Yasht, the, 506
Homer, poems of, 388, 389
Horace, quotation, 418
Hosea, the prophet, 573
How-tseih, miraculous birth of, 224
Huran, prayer of a, 33
Hymns, Vedic, of cursing, 565, 566
Hysteria in Judea in the days of Christ, 210, 211
Ibos, sacrifice among the, 42
Idealism, its forms, 673;
moderate,
as a solution, 677-676;
extreme, 676
Idolatry, the crime of, among the Jews, 600
Immortality of the soul, not an article in either the Buddhist or
Jewish creed, 687;
the Greek and Roman philosophers on, 687, 688
Incas, the worship of, by images, 651
Indian, Nootka, prayer of, 32
Indra, his praises, 433;
his soma-drinking, 433;
the Indian Zeus, 433
Infallibility of the clergy, 153
Inspiration of sacred books, 311, 372;
among the Chinese, 380, 381
Instruction, Chinese definition of, 305
Interpretation, forced, of sacred books, 375-383
Isaac, the sacrifice of, an Indian parallel to, 545-548
Isaiah quoted to prove Messiahship of Christ, 297-299;
53d as a prophecy of Christ, 299;
his rank as a prophet, 517;
dates of his prophecies, 518;
earliest stratum of his prophecies, 518;
contrast with Joel, 519;
on the Jerusalem ladies, 519;
second part, 519;
accepts the divine call, 520;
third part, 520;
fourth part, 520, 521;
fifth, sixth, and seventh parts, 521;
vision of the future, 521
Jacob, his bargain with Jehovah, 39;
his conduct to Esau, 594
Jahveh, the holy name, 664
James, the Epistle of, its teaching contrasted with that of the
Hebrews, 619, 620
Jehovah, his praises in the Psalms, 38;
and Adonia, 663, 664
Jeremiah, the prophet, 579;
his call 579, 580;
denunciatory prophecies, ii. 580, 581;
and Pashur, 581;
analysis of his prophecies, ii. 581, 582;
lamentations of, 583
Jesus Christ, the historical (see CHRIST), difficulties in regard to
materials for his life, 199;
compared with the mythical, and the ideal, 200;
his sayings credibly reported, 201;
criticism of his doings, 202;
further tests applied, 202-204;
his parents and family, 204-206;
his mother, 205;
birth at Nazareth, 206;
originally a carpenter, 207;
influence of John the Baptist, 206, 207;
comes forth a Messiah, 207;
boldly asserts his claim, 207;
his early disciples, the three most intimate, 207, 208;
female followers, 209;
his own family and neighbors unfriendly to his mission, 208, 209;
his public teaching, 209;
state of Judea at the time, 209, 210;
casts out devils, 210, 211;
his sermons and parables, 212;
authority as a teacher, 212, 213;
offends the Jews by forgiving sin, 213;
disregard of Sabbatical customs, 213;
claiming Messiahship, 213, 214;
abusing his enemies, 214;
violent conduct in the Temple, 214;
his betrayal and apprehension, 214;
accusation and trial, 215, 216;
the witnesses and his defense, 215, 216;
his condemnation, 216;
before Pilate, 216;
crucifixion, 216;
interment, 216
Jesus, of the Gospels, indifference to alleged lineage and
birthplace, 294;
believed to be of Nazareth, 296;
misapplies a prophecy to himself, 298, 299;
and the Jewish Sabbath, 301, 302;
offense taken at the company he kept and free living, 302;
his neglect of the tradition of the elders, 303;
views of divorce, 304;
on paying tribute, 304, 305;
and the Sadducees in regard to the future state, 305-307;
two chief commandments, 307;
on the denunciation of the Scribes, 408, 409;
provokes opposition, 409;
expulsion of the money-changers, 409, 410;
defense of his conduct, 410, 411;
gives offense to the Sanhedrim, 312;
before the Sanhedrim, 312;
before Pilate, 313;
his faith in his Messiahship, 316;
conscious of being son of God, 316, 317;
comparative modesty of the claim, 317;
asserted inferiority to the Father, 318;
his relation to the law, 319, 320;
his mission confined to the Jews, 320, 321;
his idea of his mission his one thought, 321-326;
his warning to his disciples to be ready, 321-323;
his idea of his kingdom, 323;
his one qualification for admission, 324;
his kingdom to be on earth, 325;
Peter's confession of, 327;
doctrine of his divinity not found in the New Testament, 327;
not thought to have a design of subverting the Mosaic law, 328;
modern laudation of, 339;
materials for criticism, 339, 340;
his fondness for contrasts, 340, 341;
his resemblance to Laò-tsé, 344;
aversion to wealth and wealthy men, 446, 447;
his doctrine in regard to invitations to feasts, 448;
parable of the laborers in in the vineyard, 449;
his assertion of eternal punishment, 350;
his false estimate of the power of prayer, 349;
his sermon on the Mount, 450-462;
his doctrine of murder, adultery, and perjury, 451, 452;
of resisting evil by doing good, 452, 453;
his model prayer, 356, 358;
on the superiority of heavenly to temporal interests, 358-461;
founder of scientific ethics, 360;
as a prophet, compared with Buddha and Confucius, 362-364;
compared with Socrates, 464, 465;
his transcendent moral grandeur, 366;
as a man of sorrows, 366-368
Jesus Christ, Mahomet's view of, 513, 514
Jesus, the ideal, of St. John, peculiarities of the narrative, 277-288;
improbabilities, 288;
raising Lazarus, 288-291;
at the marriage feast, 279, 280;
heals by a word, 282;
at the pool of Bethesda, 282;
interviews with Nathaniel, &c., 280, 281, 283;
symbolic teachings, 281-283;
last discourse to his disciples, 283;
as the Logos, 283, 284;
Oneness with God, as his father, 284;
last days and moments, 286, 287
Jesus, the mythical, the accounts of, 216, 217;
variety of these, 217;
the genealogies, 217-221;
conception and nativity, 221-223;
mythological parallels, 223-226;
mediæval painting of, in the womb, 225;
recognition by the shepherds, 226, 227;
by the Magi, 227;
and Herod, 227, 228;
a
dangerous child, 228-230;
circumcision, 230;
recognized by Simeon, 231;
by Anna, 231;
in the Temple, 232-233;
called a Nazarene, 234;
his baptism, 234, 236;
message from John the Baptist, 236;
temptation, 237;
comes to Capernaum, 238;
reasons for leaving Nazareth 238, 239;
reception in Nazareth as a preacher, 239;
has an abode, 239;
no ascetic, 240;
in comfortable circumstances, 240;
collects followers, 240, 241;
calls Peter, 241;
calls Matthew, 241;
appoints twelve, 241;
his four select, 241, 242;
works miracles, 242;
sermon on the Mount, 242, 243;
heals the Gadarene demoniac, 243;
expels a devil, and rebukes his disciples for their want of
faith, 244;
heals the Syrophenician damsel, 244, 245;
heals a leper, 246;
a paralytic, 246;
raises Jarius' daughter, 246, 248;
heals a woman with an issue of blood, 248;
the centurion's servant, 248, 249;
heals a deaf mute, 250;
heals a blind man, 250,
ten lepers, 250;
raises the widow's son, 250;
miraculously feeds a multitude, 250;
walks on the water, 251;
stills the storm, 251;
his transfiguration, 251, 252;
foretells his crucifixion and resurrection, 253;
triumphal entry into Jerusalem, 253, 254;
blasts the fig-tree, 254;
purges the temple, 254;
last anointing, 254;
betrayal by Judas, 257;
keeps his last passover, 258;
institutes the supper, 259;
washes his disciples' feet, 260;
in Gethsemane, 260;
arrest, 261;
before the Sanhedrim, 261, 262;
before Pilate, 262-265;
before Herod, 264;
mockery, 265;
crucifixion, 265-267;
last words, 267;
wonders accompanying his death, 267;
his burial, 268, 269;
resurrection, 269-273;
ascension, 275
Jews, sacrifices among the, 42-44;
prayers, 50;
festivals of, 52, 53;
passover among, 55;
rite of circumcision among, 64;
historical result of their rejection of Christ, 287, 288;
unjust treatment, 289;
consideration in extenuation, 289;
their provocations, 290, 291;
credulity
of skepticism in regard to Messianic pretensions, 292;
justification of their Messianic expectations, 293-294;
excusable ignorance as to Christ's lineage, 295, 296;
and their own prophecies, 296-299;
treatment of Christ's miracles, 299;
their esteem for the Sabbath law, 300, 301;
their offense at Christ for his disregard of ceremonial
observance, 300-303;
their right to interrogate Christ, 303;
question to Jesus about tribute, 304, 305;
just offense, as monotheists, at Christ, 313;
and Christianity, 314-316;
justification of their rejection of Christ, 315;
identified with their Bible, 162;
settlement in Judea, 162, 163;
under kings, 163;
in captivity, 163;
epoch in their history, 163;
their national god, 164-166;
early creed not monotheistic, 166;
idolatry, 167;
not Jehovistic, only the priests, 167, 169;
effects of the captivity, 170-172;
under the Maccabees, 173;
their pride and intolerance, 133, 173;
under the Asmoneans and the Herods, 173;
under the Romans, 174;
in Christendom, 175;
their toughness, 175.
Job, story of the book of, 563, 564
"Jocelyn," Lamartine's, 102, 103
Joel, his prophecy, 571;
Isaiah, 575
John, Baptist, asceticism of, 96, 206, 207;
baptizes Christ, 235;
message from prison to Christ, 336;
Christ's estimate of, 336
John, Gospel of, silence about miraculous conception, 221;
account of Christ's baptism, 235;
account of the crucifixion, 268;
on Christ's Divinity, 327, 328;
its value in evidence, 328
John, the apostle, the beloved disciple, 281;
his Gospel, its fondness for symbolic speech, 281, 282;
for obscure theological questions, 383, 384;
doctrine of the Logos, 384, 385;
his Gospel as regards Christ's birthplace and lineage, 294, 295
John, the three epistles of, 620, 621
Jonah, book and story of, 586, 587
Jongleurs, the, in New France, installation of, 601
Jordan, crossing the, an Indian parallel, 553
Joseph, the father of Jesus, 204, 218, 221, 229, 233
Josiah, Jehovistic _coup d'état_ under, 523, 525
Judas, his betrayal of Jesus, 214;
slander against, 255;
betrays Christ, 263;
myth of his unhappy end, 257, 258;
charged with his intended crime at the last supper, 258, 259;
arrest of Christ, 261, 263
Judaism, antagonism to asceticism, 96;
of John the Baptist, 97;
tendency of Christianity to encourage, 97;
idea of, 98;
Protestant disregard of, 99;
and Christianity, 328;
and the apostle Paul, 330, 331;
and the early Church, 334
Kafirs, prayer of, 34;
sacrifice among the, 42, 43;
sneezing an omen among, 110;
other omens among, 112
Kama, burning of, 55;
invoked to curse, 566
Kantaka, horse of Buddha, 179
Karma, the, of Buddhist ethics, 481
Kava-Vistaspa, 183, 184
Keightley, data from, on saint worship in England, 668
Khadija, the first wife of Mahomet, 187;
her relations with the prophet, 187;
her death, 180
Khorda-Avesta, the, 502-509;
its use, 502;
subject-matter and date, 503
King, the meaning of the term, 391;
the five, 391, 392
Kingdom of heaven, Christ's idea of, 321-324;
Paul's, 335;
Peter's 336
Koran, style of, 194, 378-389;
the staple of, 198;
the single authorship and unity of, 510;
apology for its style, 510;
translations, 510;
origin and formation of, 510;
original copy, 511;
arrangement, 511;
themes, 511, 512;
specimens, 512;
its paradise, 517;
its hell, 517
Korosi, his discovery, 451
Kosti, investure with the, 74
Kronos, his dread of his children, 229
Kunâla, legend of, 481
Kyros, a dangerous child, 230
Lady, a pious, 460
Laò-tsé, probable date of birth, 168;
admonition to Confucius, 168;
account of himself, 168;
resembled Plato's philosopher, 169;
his style similar to Christ's, 340;
the Christianity of, 353;
left writings, 413;
description of Tao, 414;
conception of goodness, 418;
on gentleness, 419;
against luxury, 419;
has three cardinal virtues, 420;
mysticism, 420;
conception of God, 421, 422;
his character and teaching, 422
Lazarus, story of, peculiar to John's Gospel, 255;
his resurrection, 347, 348
Lazarus and Dives, 344, 347, 350
Legge, Dr. James, his Chinese classics, 390;
his opinion of the authorship of Ch'un' Tsew, 59
Legislation, Hebrew, 600-603
Libations in sacrifice, 47;
in Tartary, Samoa, Thibet, &c., 47
Life, vital forces, Indian apologue, 445, 446
Linga, the, worship of, 54
Lucretius on immortality, 688
Luke, his genealogy of Jesus, 218-221;
account of miraculous conception and birth, 222, 223;
account of the shepherds, 226, 227;
account of Christ's infancy, 230;
discrepancies with Matthew, 233-236;
his free spirit, 232;
account of the call of Peter, 241;
version of the sermon on the Mount, 243;
account of lunatic boy, 244;
his partiality for angels, 252;
accompanies Paul, 257
Lun Yu, the, date of, 392;
subject matter, 392;
its Boswellian minuteness of detail, 392
Luxury, Laò-tsé on, 419
Magi and the birth of Christ, 228-230
Mahomet, pretensions of, to the supernatural, 122;
the last of the great prophets, 186;
his religion self-derived, 187;
his parents and birth, 187;
his original social position, 187;
marries Khadija, 187;
his first revelation, 187;
passes through the period of the "Everlasting No." 187;
Gabriel his guardian angel, 187;
first disciples,
187;
his doctrines provoke persecution, 187;
his momentary relapse into idolatry and repentance, 188;
persecution of his family, 188;
binds by a vow pilgrims from Medina, 188;
his flight to Medina, 189;
success there, 189;
war with Mecca, 189;
truce with the Meccans, 190;
summons crowned heads to submit to his religion, 190;
first pilgrimage to Mecca, 190;
enters Mecca in triumph, 191;
proclamation to the inhabitants, 192;
final triumph and death, 191;
his character an open question, 192;
his sincerity, 193-195;
sense of inspiration, 193;
time-serving withal, 193;
inspired poetic style, 193;
his predecessors, 195;
his sources of information, 195;
takes to the sword, 195;
conduct to the Jews, 195, 196;
his weak point, 196, 197;
his harem, 197;
his marriages, 198;
his jealousy, 198;
triumph of his religion, 199, 200;
aristocratic descent, 221;
ante-natal intimations of his greatness, 226;
the infant recognized by his grandfather, 231;
his awe under the new revelation, 512;
his stock-in-trade, 513;
view of his prophetic function, 513;
prophets acknowledged by, 514;
views of Christ, 514, 515;
of himself, 516, 517;
address of God to, 516
Malachi on sacrifices to God, 44;
prophecies of, 586, 587
Man, the wise and the fool, chapter from, 468
Mang, on high-mindedness, his teaching similar to Christ's, 341;
a disciple of Confucius, 396;
his works, 396, 397;
late introduction to the canon, 397, 398;
his democratic philosophy, 398;
his view how heaven makes known its will, 399, 400;
notions of good government, 399, 400;
a political economist, 401;
his regard for propriety, 401, 402;
his faith in human nature, 402, 403;
his moral tone, 403
Manu, code of, on legal and illegal forms of marriage, 76, 77;
the typical ancestors of men, 447;
and the deluge, 543, 544
Mark, Gospel of, its credibility, 203;
omits miraculous conception, 221;
account of Christ's baptism, 235;
reference to Christ's temptation, 237
Marriage, rites at, peculiar to civilized nations, 75;
in Ceylon, 75;
in Thibet, 76;
according to the code of Manu, 76;
among Parsees, Jews, and Christians, 77;
with strangers, among the Jews, 600
Marriage-tie, the, Christ on, 345
Maruts, the, prayer to, 35, 38;
their nature, 434
Mary, the mother of Jesus, 204, 205, 218, 221-223, 233, 234;
at the cross, 267
Masses for the dead, 80
Materialism, unphilosophic, 694
Matthew, his genealogy of Jesus, 218-221;
account of miraculous conception, and birth, 221, 222;
account of the Magi, 227;
reticence about infancy of Christ, 230;
discrepancies with Luke, 233-236;
call of, 241;
version of sermon on the Mount, 243;
his misappropriation of prophecy, 297, 298
Maya Devi, her dream, 176;
her pregnancy, 176;
delivery of a son, 177;
death thereafter, 177
Maya, her gestation-time, 225
Mean, the, Chinese doctrine of, 394, 395
Mencius. See MANG
Messiah, the, the term, 292, 293;
Jewish ideas of, 292, 293;
these ideas not responded to by Christ, 293;
presumptuous Christian interpretations, 293, 294;
predictions as to lineage and birth, 294-296;
as son of David, 295;
predictions of his birth from a virgin, 297, 298;
in 53d of Isaiah, 279
Metaphysics, Buddhist, 473, 474
Mexico, human and other sacrifices in, 41, 42, 43;
worship in, 51;
burial rites in, 78;
monasticism in, 91, 93
Mexican festival for rain, 35
Micah, the prophecy of, 578
Mill, J. S., a metaphysical realist, 676
Mind, not resolvable in matter, or physical cause, 689-692
Miracles as credentials of the divine, 120, 121;
of Buddhism, 121;
among the Mongols, 122;
among the Moslems, 122;
of Christianity, 123;
in the early Church, 123, 124;
of the Mormons, 124, 125;
insufficiency of the evidence in the case of Christ, 299, 300
Mite, the widow's, 342, 343
Mithra, the god, 467, 471, 493
Mitra, 435
Moments, four sacred, 57
Monasticism in Mexico and Peru, 89, 92;
among the Buddhists, 93-95;
in Siam, 96;
in Nepaul, 97;
in Christianity, 104
Monk, Buddhist, condemned, to monkeyhood, 556
Monotheism, fate of, 312
Monteçuma and human sacrifice, 41
Mormons, the, claim to supernatural gifts, 124, 125
Moses, a dangerous Child, 229;
address of God to, 515;
the ten commandments of, 549, 550;
commandments of the tables of stone given to, 595, 596;
mercifulness, 239;
divine manifestations to, 602
Moslems, prayer among the, 51
Muir, Dr., Sanskrit texts, 425
Müller, Max, translator of Rig-Veda-Sanhitâ, 425;
account, of the Vedas, 427, 428;
on the supreme god of the Hindus, 662, 663
Myths, three classes of, about Jesus, 217;
instance of first order, 221, 222, 224;
of the dangerous child, 227;
Perseus's birth, 229;
of Oidipous, 229;
of Christ's baptism, 352;
illustration of the growth of, 234
Nagardjuna, thaumaturgic powers of, 122
Nahum, the prophet, and his prophecy, 578
Nathaniel, 280-285
Nature, Chinese definition of, 395
Nausikaa, a Chinese, 409
Nazareth, Christ's reputed birthplace, 296
Nazarites, the, 96
Neander on the Judaism of the early Church, 333, 334
Newman, Francis W., 640
Nicodemus, 267, 280, 282, 283, 285
Nidânas, the twelve, 473-475
Nirvâna, theory of, 474, 475;
sacrifice of, 478
Obadiah, prophecy of, 577
Objects, holy, in Peru, 133;
trees as, 134;
animals as, 134;
serpents as, 134;
images as, 135
Odes, Chinese, traditional interpretation of, 379-381
Offerings, religious, in Sierra Leone, 84;
in Tartary, 85
Oidipous, 229
Omar, his conversion to Mahometanism, 188
Omens, divine, 106;
in dreams, 106;
in sneezing, 109-110;
interpretation of, 111;
from flight of eagles, 111;
from a horse turning back, 111;
from bleating of a sheep, 111;
among the Kafirs and Chinese, 112;
in Ceylon, 112, 113;
in the heavens, 113;
in Tacitus, 113, 114;
in Ireland and Scotland, 114;
at birth of great men, 114, 115
Ophites, the, their worship, 134
Ordeals, as a moral test, 119;
in Western Africa, 119;
among the Hebrews, 120;
among the Negroes, 120;
among the Ostiacks, 121
Orders, holy, in the Church of England, 102, 103;
Buddhist monastic rules, 104-106
Ormazd. See AHURA-MAZDA
Pachacamac, or the universal soul, 658
Palestine, state of, in days of Christ, 209, 210
Parker, Theodore, 641
Parsees, sacrifices among the, 44;
prayers, 50;
festivals of, 53;
baptism among, 61, 62;
burial rites, 78, 80
Parseeism, rise of, 484;
reformers' hymn, 483;
religious zeal of, 486;
objects of worship, 489;
fire-worship, 490, 491;
confession of faith, 490, 491;
new divinities, 491, 493;
respect for dogs, 499, 500;
later respect for purity, 500, 501;
times of, 507, 508;
eight commandments of, 550, 551
Passover, the Jewish, 55
Patets, the Parsees, 506, 507
Patria Potestas, the, in Judea and Rome, 600, 601
Paul, his independence and concession to Jewish prejudices, 330, 331;
his views of the Mosaic law, 332, 333;
idea of the coming of Christ, 334, 335;
as a persecutor, 608;
accounts of his conversion, 608-610;
his consecration, 611;
at Paphos, 611;
in Antioch, 611;
at Lystra, taken for Hermes, 611;
for a god, 611;
parallel in the case of Sir Francis Drake, 612, 613;
stoned, 614;
parts with Barnabas, 614;
chooses Silas, 614;
at Phillippi, 614;
at Athens, 614;
at Corinth, 614;
at Ephesus, 614, 615;
at Troas, 616;
at Jerusalem, 616, 617;
appeal to Cæsar, 616;
in Rome, 617;
his equal apostleship, 621, 622;
his epistles, their style and spirit, 623;
his reasoning powers, 623, 624;
his exclusive regard for essential principles, 623, 624;
denunciation of cohabitation with a stepmother, 626;
against prostitution, 626;
views on matrimony, 628, 629, 630, 632;
rules affecting widows, 629;
preference for celibacy, 630;
allows bishops and deacons to marry, 630;
on divorce, 632;
on the resurrection of the dead, 632-634;
on brotherly love, 634;
other maxims, 634
Perseus, myth of his birth, 229
Persia, power of, 482
Peru, monasticism in, 91, 92
Peruvians, festivals of, 55;
baptism among, 58
Peter, call of, 240;
his denial of Christ, 262;
his confession, 327;
his vision, 328;
and Judaism, 329, 330;
idea of kingdom of heaven, 335, 336;
conduct towards Ananias and Sapphira, 606, 607;
deliverance by an angel, 608;
scandal caused by, 610;
his epistles, 619
Pharisee, the, and publican, 344
Pharisees, and Christ, 300, 305;
denounced by Christ, 308, 309
Phinehas and the Midianitish woman, 597
Pilate, as governor of Judea, 262, 263;
treatment of Christ, 263, 265;
Christ before, 313
"Pilgrim's Progress," 635, 636. See BUNYAN
Places, holy, 82, 83;
special haunts
of the divine, 126, 127;
in Africa and South Seas, 127;
in Ceylon, (the Bo-tree), 127;
graves as, 127, 128;
in history, 128;
oracles, 128;
by consecration—the temple, 128, 129;
holy of holies, 130
Plato, his description of a philosopher in his "Theætetus," 170
Polynesia, burial rites in, 78
Positivism, weak point in, 157
Pourutschista, St., 183, 184
Power, the Unknown, not a suggestion of sense, 696, or of
reason, 696, 697, but of religious sentiment, 697, 698;
idea of, unaccounted for by Realism, common and metaphysical, 698;
moderate and extreme Idealism, 698;
neither one nor many, but all, 699, 700;
sense of, an intuition, 700, 701;
of kin to mind, as in man, 701, 702;
includes consciousness, 702;
includes our nature, 702;
the universal solvent, 703, 704;
fountain of all reservoirs of force, 705;
allows nothing to be a law to itself, 705;
our knowledge of, no riddle, 707;
illustrations, 708-712;
the denial of, an affirmation, 717;
faith in, the foundation of religious faith, 718;
answer to charge of vagueness, 719, 720;
not a father, not a judge, 720;
harmony of the idea of, with deep religious feeling, 721
Praise conjoined with prayer, 32-37;
part of worship, 37, 38;
Christian and heathen compared, 38
Prajapati, 535
Prayer, its influence, 32;
its concomitant, praise, 32;
its primitive form and purpose, 33;
specimens of primitive, 33;
of Indians, preparing for war, 33;
of a Huron, 33;
of Kafirs, 34;
of Caribbean Islanders, 34;
of the Samoans, 34;
Polynesian, 34;
Vedic, 35-37;
Solomon's, 35;
special, 35;
efficacy, 35;
for rain and other physical benefits, 36;
for Thebes, 38;
specimens of, 38-40;
and sacrifice, 39;
forms of, 50;
Christ's doctrine of, 350;
the Lord's, 356-358
Pre-Adamites, Buddhist, 460
Priests, special function of, 99;
in relation to the monastic order,
99, 100;
consecration of, in Greenland, 100;
among the American tribes, 100;
among certain Negroes, 100;
in Mexico, 101;
among the Jews, 101, 102;
in the Christian Church, 102, 103;
sanctity of, 136;
authority of, 136-138;
grades of, 137;
prophets _versus_, 138;
privileges of, 138;
primitive, 138;
formation as a separate class, as medical practitioners, 139, 140;
disease-making, 140;
as doctors in Australia, Africa, &c., 141;
as healers among the Negroes, 140, 141;
as mediators for the sick, 142;
irregular, 142;
miscellaneous functions, 142;
in North America as soothsayers, 144;
as fortune-tellers, &c., in Thibet, 145;
claim to inspiration, 145;
Jewish high, claims and powers of, 146;
protected by heaven, 146;
repute of Brahminical, 147;
functions of, 147;
as rain makers, &c., 148;
power and sanctity of, 148, 149;
in Ceylon and Siam, 149;
reward of, 149;
tithes to, 149;
the duty and privilege of offering, 152;
privileges of, 150;
hereditary, 151;
internally called, 152;
a demand for, 152;
infallibility, 153
Priestesses in Guinea, 148, 149
Prophet, anonymous, 574;
another, 578;
_the_ anonymous, his rank among the prophets, 583;
his prophecies, 584;
the prophet of consolation, 584, 585
Prophets of the world, the, 154;
their ultimate authority, 155;
mystically invested with superhuman endowment, 155;
their absolute consciousness, 155, 156;
their conservative spirit, 156;
the Hebrew, civil standing, 554, 555;
Elijah and Elisha, 555;
the most powerful, 570
Prophecy, Hebrew, originally oral, then written, 570;
constant theme of, 570, 571;
minor topics, 571
Prosperity, national or royal, Jewish, Chinese, and Thibetan
theories of, 558, 559
Protestantism and asceticism, 98
Proverbs, the, a criticism, 568
Psalms, the, their character, 564, 565;
of cursing (cx. and cix.), 565;
Vedic parallels, 565, 566
Psalmists, the, their praises of Jehovah, 38
Puberty, rites of, cruel and mysterious, 64, 65;
meaning of the rites, 65, 66;
Catlin's account of the rite among the Mandans, 66, 67;
Schoolcraft's account, 68;
rite in New South Wales, 68-70;
and in other parts of Australia, 70, 71;
of a Phallic nature in Africa, 71-73;
in South Seas, 73;
among the Hindus, 72, 73;
among the Parsees, 74;
among Jews and Christians, 74
Punishment, eternal, doctrine of, 350;
in the Christian system, 638-640
Purgatory, a merciful suggestion, 640
Pûrna, the Christianity of, 354;
the legend of, 452-458
Purusha Sûkta, the, a universal essence, 438, 439
Rain, prayer for, 35, 36
Rays of Buddha, 113
Realism, common, in relation to God, 670, 671;
metaphysical, do., 671, 672;
comparative estimate, 672, 673;
and Idealism, unable to solve the religious problem, 698, 699
Reality, the one, 701
Reason, the process of, 696
Relations, the, of time and space to mind and matter, 691, 692
Religion, interest and importance of the subject, 19, 20;
fallacious evidences, 20, 21;
method of inquiry, 22, 23;
universality and varied phases, 22, 23;
substance and form, 22;
its root principle, 27;
craving after, 28;
twofold aspect and function, 29;
analysis of treatment of the subject in these volumes, 28-30;
two distinct questions regarding, 645, 646;
these resolved into three, 646;
essential assumption, 647;
three fundamental postulates, 648;
two kinds of proof, 649;
universal, 649, 650;
meagre among the Australians, 650;
in Kamtschatka, 650;
the permanent in, 668, 669;
question suggested by, as regards God, 669;
conclusion of science, 677, 678;
tendency to limit itself in theology, 679, 680;
historical progress of, 681, 682;
the great truth in, offered to philosophy, 683;
involves a faith in the soul, 684-694;
final postulate, 695;
conclusion of, neither from sense nor reason, but sentiment, 696;
conclusion of, necessary, 696;
a pervading error and a general truth in, 709;
real difficulty about, 711;
denial of its truth emotional as well as the affirmation, 712;
objections met, 710, 725;
the one universal foundation of, 718
Religions, founders of new, 154;
their comparison, 645
Resurrection, of Christ, accounts of the, 269;
the germ of these in Mark, 269, 270;
Matthew's, 269, 270;
Luke's, 270;
John's, 271, 272;
Paul's, 272, 273;
summary of accounts, 272, 273;
psychological explanation of the myth, 275, 277;
of Lazarus, 278, 279
Reverend, the title of, 149
Review, general, 643-645
Rig Veda, the, 426, 427, 429
Rig-Veda, Sanhitâ, its contents, 430, 435;
its praise of Agni, 431;
of Indra and the Soma, 431-434;
of the Maruts, 434;
of Ushas, the dawn, 434;
of Varuna, 435, 436;
consciousness of one God, 437, 438;
speculative element, 440;
on the Purusha Sûkta, 438, 439;
personification of abstractions, 439, 440;
general estimate of, 440, 441;
interest to the mythologist, 441;
elementary religious ideas, 442, 443
Ritual, early, universal development of a fixed, 49, 50;
in prayer, 50;
in worship, 51;
in Mexican and other worships, 51;
Griggories, charms in Sierra Leone, 133
Rome, Church of, and Paganism, 56
Rudrayana, legend of his conversion to Buddhism, 458, 459
Sabaeism, god of, 659
Sabbath, the Jewish, Christ's treatment of, 309-302
Sacrament, the Christian, 46, 47
Sacrifice, idea and origin of, 39, 40, 42, 43, 48;
motive to and duty of, 49, 50;
to the Amatongo, 40;
object of, 41, 44;
in Kamtschatka, 42;
human, 41;
animal, among the Kafirs and in Western Africa, 42;
among the American Indians, 42;
in China, 42;
among the Jews, 42, 46;
the Ibos, 42;
in South Sea Islands, 43;
among the Mexicans, Peruvians, Incas, 43;
among the Hindus, 43;
among the Parsees, 44;
Malachi on, 45;
among the Buddhists, 45;
a requirement of the religious sentiment, 45;
part of, the priests' and worshipers', 46;
among the Tembus, 46;
by libation, 46;
supposed effects on the deity, 47;
theory of, among the Hindus, 47;
idea of, fundamental to Christianity, 48, 49
Sadducees, the, and Christ, 305, 308
Saints, worship of, 310, 311
Sakyamuni. See BUDDHA
Saleh, the legend of the prophet, 512-514
Sâma Veda, the, 427, 429
Sâmaria, the woman of, 281-284
Samoans, prayer of the, 34;
drink-offerings of, 47
Samson, the Jewish Hercules, 553
Samudra, the legend of, 588, 589
Samuel, government of, 553, 554
Sanhitâs, the, what? 425, 426
Satan in the book of Job, 563, 564
Saturday, holy, in the Catholic Church, 55
Scala Santa, the, 128
Sect, Johannine, trace of a, 616
Self-consecration common to all religions, 88;
its nature, 89;
its elements, 89
Sennacherib, legend of, 556, 557
Sermon on the Mount, 350, 351
Shakers, the, 98
She King, the, slight religious interest of, 407;
popularity of its songs, 408;
varied themes of these, 407;
the widow's protest, 408;
young lady's request to her lover, 408;
ode of filial piety, 410;
theory of kingly success, 560;
ode similar to one of psalmist David's, 567
Ship adrift, a parallel, 718, 719
Shoo, the four, 391
Shoo King, the, its antiquity, 403;
doctrine of imperial duties and rights, 403, 404;
respect for the
popular mind, 404;
on the house of Hea, 404, 405;
on the house of Yin, 406;
counsels of the Duke of Chow, 406;
of the Duke of Ts'in, 406
Shun, heaven's choice of, as king, 399, 400, 402, 406
Simeon, his recognition of the infant Christ, 231-235
Sin, supposed physical effects of, 36
Sincerity, a Chinese virtue, 395
Sneeze, a famous, in Xenophon, 111
Sneezing, an omen, 110;
exclamations connected with, in Polynesia, Germany, Africa, &c., 110;
as an omen in Germany, 111
Socrates, and Christ, his superior gift, 364, 366;
a Chinese, 417
Solomon, prayer of, 35;
dedication of Temple, 83;
an Indian, 554
Soma, a god as well as a juice, 431
Son, the, in the Trinity, 682, 683
Song of Solomon, traditional interpretation of, 379;
dramatic character of, 569, 570;
brief account of, 570
Sophocles, prayer to Apollo, 39
Soul, Indian conception of a universal, 445, 446;
Indian idea of the future of the, 446;
the universal, of the Veda, 659, 661;
faith in, involved in every religion, 684;
in Kamtschatka, Tartary, America, 685;
the Kafirs, the Ashantees, 686;
immateriality of, 687;
faith in its immortality not universal, 687, 688
Space and time as elements, 691
Spiegel, Dr., translation of the Zend-Avesta, 483
Spirit, the, in the Trinity, 683
Spirits, familiar, divination by, 108, 109
Spiritualism, 724
Sramana, a, defined, 94
Srotâpanna, the, 479 (note)
Suddhodana and his queen worthy to produce Buddha, 176
Sunday, Jewish notions of, 301
Serpent, worship of the, 133, 134
Suras, showing how Mahomet was possessed by his idea, 512;
the opening of the Koran, 512;
of the prophet's maturity, 513
Sûtras, the Buddhistic, the interpretation of, 378;
tediousness, 389;
the simple and developed, 450;
diffuseness and supernatural gear, 472;
the simple, 472
Sûtra, Prâtimoksha, the, monastic rules of, 94;
its subject, 463;
antiquity, 463;
monastic rules of, 464-466
Sûtra-Pitaka, the, 467, 468;
stories from, 467, 468;
contents of, 468
Svetaketu, the ill-educated young Brahman, 446
Syrophœnicia, woman of, 244, 245
Swimming, mixed, 460
Tables of stone, commandments of, 551, 552
T'ae-k'ang, the Shoo King on, 403
Ta Hëo, the, its doctrinal character, 293;
the original text, 393, 394;
Tsang's commentary, 394;
its politico-practical character, 394
Talapoins, the, 148, 149
Tantras, the, 476
Tao, description of, 414, 417;
his character, 421
Taò-tĕ-Kīng, book of the Taò-sse, 413;
European translations, 413;
authenticity of, 414;
meaning of the title, 414;
its principal subjects, 414;
on Tao, 416, 417;
its ideal man, 417, 419;
moral doctrines, 417, 418;
most philosophical of sacred books, 414;
a perplexing study, 414;
its conception of God, 421, 422;
extract in French and German, 423, 424
Tao-tsé, the sect, 413
Tartars, drink-offerings among the, 47
Tathâgata, the, 477
Temple, rudest form of, known, 83;
Solomon's, its dedication, 83;
usual splendor of such structures, 82;
the Jewish, as a holy place, 129;
Fijian, 129, 130;
in Mexico and Peru, 130, 131
Testament, the Old, the sum of the literary activity of the Jews, 518;
historical books, 530, 563;
doctrine of creation of the universe, 531, 532;
of animals and man, 535-538;
account of the deluge, 542, 543;
of Abraham, 545, 546;
of the Jews in Egypt and their deliverance, 548, 549;
of the law, 549;
of the laws of the stone tablets, 552;
of settlement in Palestine, 554;
of the kings, 554, 555;
of the schism, 555;
of the captivity, 563
Testament, New, its contents, 604
Theologians, royal, 445-447
Theology and religion, 681
Theology, misconception of, 709
Therapeutæ, the, 95
Thibet, marriage in, 76;
death rites in, 79
Thread, investiture with the, among the Hindus, 73, 74
Tombs, sacred, 127
Tongues, the gift of, at Pentecost, 605, 606;
Paul's view of, 606, 607
Tree, the Ruminal, 113
Trees, holy, 127, 133, 134
Tribute, Christ on paying, 304-306
Trinity, Scripture proof of the doctrine, 379;
rationally viewed, 681, 682
Tripitaka, the, translations of, 449;
its origin, 450;
its divisions and their authorship, 450;
second and third editions called for, 450;
real antiquity, 451;
discoveries connected with, 451;
theology and ethics of, 476
Tsang, commentary of, 393
Ts'in on the choice of rulers, 406
Tsze-Kung, hero-worship of, 168
Unkulunkulu, the Great-great of the Kafirs, 651, 652
Upagupta and the courtesan, 469, 470
Upanishad, the, 444, 445
Upâsakas, 479, 480
Ushas, the Indian aurora, 434
Utikxo, a greater than the Great-great, 653
Utilitarianism sanctioned by Christ, 360
Utshaka, his prayer for rain, 35
Varuna, his power and attributes, 435, 436
Veda, the, merit of studying, 373;
forced interpretation of, 377, 378;
its inspiration, 429
Vedas, the, meaning of the term, 425;
subdivisions, literature, and versions, 425, 426;
the Sanhitâ portion, 425;
the Brâhmana, 425;
origin of the four, 427;
arrangement, 427, 428;
antiquity, 427-429;
four epochs of development, 427;
theories of them, 428, 429;
division into Sruti and Smriti, 429;
the study of, 430
Vedic hymns, prayer and praise in, 37, 38;
the style of, 39
Vendidad, the, a legislative code, 497, 502;
on agriculture, 498, 499;
on penalties, 499;
on surgical training, 499
Vinaya-Pitaka, the date, 451, 452;
specimen legend of Pûrna, 452, 458;
immediate subject of, 460, 461;
monastic rules, 461-463
Virgin, the term in Scripture, 297
Vishnu, the unknowable of Spencer, 659, 660
Visvamitra, his merits and trials as an ascetic, 95, 96;
an Indian Joshua, 553
Vocabulary, Pentaglot Buddhist, rules, 461, 462
Voice, the still small, 603
Volsunga-Saga, 388, 399
Water, holy, 55;
virtues of, 135
Wilson, H. H., translation of first five Ashtakas, 425;
on the age of the Vedas, 428
Wisdom, Indian hymn to, 440;
worship a universal necessity, 31;
its elements, 31;
its grades, 32;
efficacy of, 32;
often selfish, 37;
considered as pleasing to deity, 37;
matter of commerce, 38;
of Zeus and Apollo, 39;
ritual in, 122
Woo, King, legend of, 557, 558
Xenophon, encouraged by a sneeze, 111
Yaçna, the, of seven chapters, antiquity, 488;
theme of, 488-490;
chapter xi., 490, 491;
the younger, 491, 496;
hymn of, in praise of the good creation, 495
Yajur-Veda, the, 426, 427, 428
Yaou, the Emperor, and Shun, 398, 399;
a great man, 400;
a model ruler, 403
Yashts, the, 582, 583;
nature of, 585
Yin, the house of, fate of, 405, 406, 559, 560
Yu, the great, 397
Zacharias and Elizabeth, story of, 222, 232, 297
Zarathustra, absence of documents, 182;
fragment of biography, 182;
his daughter a disciple and apostle of his faith, 183;
his disciples, 183;
the opponents of, 183;
without honor in his own country, 184;
rejected and despised, 185;
chief article of his creed, 185;
faith in Ahura-Mazda as the one god, 185;
high descent of, 221;
his temptation, 238;
interrogates Ahura-Mazda, 479-502;
the favors he asks from Homa, 506
Zayd, a forerunner of Mahomet, 195
Zealand, a preternatural birth in, 223, 224
Zechariah, prophecies of, 229
Zend-Avesta, the interpretation of, 378, 379;
style, 389;
translation of, 483;
chronology of, 483;
ethics of, 509;
theology, 509
Zephaniah, the prophecy of, 578, 579
Zeus, worship of, 38, 39
Zoroaster. See ZARATHUSTRA
FOOTNOTES:
[1] This prayer, which is too long to quote, may be found in Aglio, A.
M., v. 372, and in Sahagun, C. N. E., book vi. chap. 8. According to
Sahagun, it contains "muy delicada materia."
[2] Lewis, The Bible, &c., p. 496. For a full account of the ceremonies
on Holy Saturday at Rome, see A. M. Baggs, D. D., The Ceremonies of
Holy Week, p. 96.
[3] A. M., vol. v. p. 90 (Spanish), and vol. vi. p. 45 (English).
[4] Brinton has given a very imperfect version of two of them in his M.
N. W., pp. 127, 128.
[5] Griffith, The Ramayan, vol. i. p. 268.
[6] Henry IV., pt. 1, act iii. scene 1.
[7] Irenæus adv. Hæreses, II. xxxi. 2.—A. N. L., vol. v. p. 241.
[8] Ibid., II., xxxii. 4.—A. N. L., vol. v. p. 246.
[9] For the evidence of these miracles, see a paper by the author on
"The Latter-day Saints," in the _Fortnightly Review_ for December, 1869.
[10] Bryant, a Forest Hymn.
[11] After some hesitation, I have determined to adhere to the
Latinized form of the name of the prophet of China, as more familiar to
English ears. As a general rule, I consider the movement in literature
which is restoring proper names to their original spellings,—giving
us Herakles for Hercules, and Oidipous for Œdipus,—as deserving of
all support. But where the common form, in addition to being the more
familiar, may be considered as English proper and not Latin used
in English (as in such names as Homer, Aristotle, Jesus Christ), I
conceive it to be more convenient to retain the accustomed designation,
even though it may be regretted that it has come into general use.
Hence, I think, we may retain Confucius, who would scarcely be
recognized by English readers under his full name, Khung-fu-tsze, or
under his more usual abridged name, Khung-tsze, or under the name
elsewhere given him, Chung-ne. No similar justification appears to me
to exist for the Greek form Zoroaster, as compared with Zarathustra,
which last form is as easy to pronounce as the other, and not very
dissimilar from it in sound.
My authorities for the life of Confucius have been Dr. Legge's Chinese
Classics, vol. i. Proleg. p. 54-113, and the Lun Yu and Chung Yung,
translated in the same volume.
[12] Ibid., vii. 22. The occasion of this utterance is said to have
been an attack by the emissaries of an officer named Hwan T'uy, with a
view of killing the sage.
[13] For authorities on Laò-tsé, see vol. ii. chap. vi. section ii.
[14] Julien assigns B. C. 604 as the date, but confesses that he has no
authority but historical tradition. L. V. V. xix.
[15] The following works may be advantageously consulted with reference
to the Buddha Sakyamuni:—Notices on the Life of Shakya, by Csoma
Korosi; Asiatic Researches, vol. xx. part ii. p. 285: the Rgya Tch'er
Rol Pa, par Ph. Ed. Foucaux; Hardy's Manual of Buddhism; Bigandet's
Life or Legend of Gautama, the Buddha of the Burmese; Alabaster's Wheel
of the Law; and Koeppen's Religion des Buddha, vol. i. p. 71, ff. Some
information will also be found in my article on "Recent Publications on
Buddhism", in the _Theological Review_ for July, 1872.
[16] For an account of all that is to be made out concerning this
prophet, see Haug's Parsees, p. 258-264.
[17] Yasna liii. 1-3. The translations contained in this section are
taken either from Dr. Haug's F. G., or his Parsees. Here and there I
have ventured to amend his English without altering the sense.
[18] The source from which this notice is mainly drawn is Sprenger,
"Das Leben und die Lehre des Mohammed," 3 vols. In addition to this
I have consulted Muir's "Life of Mahomet;" Caussin de Perceval, "Les
Arabes;" Gustav Weil, "Mohammed der Prophet," and other works. The
facts here stated will generally be found in Sprenger. The translations
of Koranic passages are taken from Rodwell's Koran.
[19] The author of "The Messiah" (London, 1872) contends that he was
not only a master builder, but the principal builder of Nazareth. His
remarks on this subject (pp. 91 ff.) deserve consideration, though they
are not conclusive.
[20] Lu. xi. 19. I use this verse, not as evidence that Jesus actually
spoke the words ascribed to him, but that the practice of casting out
devils was common to Jesus and the disciples of the Pharisees.
[21] Kings omitted in the Gospel are inserted in brackets and
italicized.
[22] Mt. i. 1-17; Lu. iii. 23-38.
[23] C. C. vol. iv. p. 465.—She King, Part iii. Bk. 2. i. 1. 2.
[24] Ibid., vol. ii. p. 73. It is very remarkable that the same notion
is expressed in Christian paintings of the middle ages. On a painted
glass of the sixteenth century, found in the church of Jouy, a little
village in France, the virgin is represented standing, her hands
clasped in prayer, and the naked body of the child in the same attitude
appears upon her stomach, apparently supposed to be seen through the
garments and body of the mother. M. Didron saw at Lyons a Salutation
painted on shutters, in which the two infants, likewise depicted on
their mothers' stomachs, were also saluting each other. This precisely
corresponds to Buddhist accounts of the Bodhisattva's ante-natal
proceedings.—Ic. Chr. p. 263.
[25] C. C., vol. iv. p.468.—She King, Pt. iii. Bk. 2. i. 3.
[26] Zech. xi. 12, 13. According to Ewald, this portion of Zechariah is
by an anonymous prophet contemporaneous with Isaiah.
[27] Mk. xiv. 17-21; Mt. xxvi. 20-25; Lu. xxii. 21, 22; Jo. xiii. 21-28.
[28] Mk. xiv. 43-65; Mt. xxvi. 47-68; Lu. xxii. 47-53, and 63-71; Jo.
xviii. 3-14 and 19-24.
[29] Mk. xiv. 26-30, and 66-72; Mt. xxvi. 30-35, and 69-75; Lu. xxii.
33, 34, and 55-62; Jo. xiii. 37, 38, and xviii. 15-18, and 25-27.
[30] Mt. xxiii. 1-33; Mk. vii. 6. I omit the concluding verses in Mt.
xxiii., as the allusion in verse 35 renders it impossible that Christ
could have uttered them. Indeed, the whole chapter is suspicious; but
as portions of it are confirmed by Mark, I conclude that the sentiments
at least, if not the precise words, are genuine.
[31] Milton, Treatise on Christian Doctrine, Sumner's translation, p.
100 ff.
[32] This verse is so inconsistent with other declarations of Christ,
especially with Mt. x. 23, that I am disposed to regard it as an
interpolation.
[33] The use of this word casts suspicion on the authenticity of the
verse where it occurs.
[34] See on this subject the truly admirable remarks of Karl Otfried
Muller, in his Prolegomena zu einer Wissenschaftlichen Mythologie
(Göttingen, 1825), pp. 282-284.
[35] C. C., vol. iv. p. 140.—She King, pt. i. b. 7, ode 13.
[36] C. C., vol. iv. p. 153.—She King, pt. i. b. 8, ode 4.
[37] In treating of the Sacred Books of the Confucian School in China,
I rely entirely upon the admirable and (so far as it has yet gone)
complete work of the Rev. Dr. James Legge. Although I have consulted
other publications, I have not drawn my information from them,
because it was at once evident that Dr. Legge's "Chinese Classics"
was immeasurably superior to all that had preceded it on the same
subject. Unfortunately, the very thoroughness of the work renders it
voluminous; and it thus happens that the author has not fulfilled more
than a portion of the promise held out at its commencement. It must
be the earnest hope of all who are interested in these studies that
the learned missionary will live to complete his design; meantime, we
are obliged to confine ourselves to a notice of that portion of the
Classics which he has translated. For Pauthier's French translation of
the Chinese Classics (in the Panthéon Littéraire: "Les Livres Sacrés de
l'Orient") embraces only that portion of the King which is to be found
in the hitherto-published volumes of Dr. Legge.
[38] Of which an English translation by David Collie, entitled "The
Chinese Classical Work, commonly called the Four Books," was published
at Malacca in 1828.
[39] Sir J. Davis (The Chinese, ii. 48) reckons only nine King, those
enumerated above. I presume that the remaining four enjoy an inferior
degree of veneration.
[40] Yaou and Shun are the ideal Chinese emperors, and belong to a
mythical age. Shun was not the legitimate successor of Yaou, who had
raised him from poverty, and given him his two daughters in marriage.
On Yaou's death, his son at first succeeded him, and Shun withdrew; but
the latter was soon called to the throne by the general desire.
[41] Shoo King, b. 3, pt. iii. ch. i. pp. 6, 7.
[42] She King, i. 4. 1.
[43] She King, i. 7. 2.
[44] Not literally a child. "Little child" is the usual style of
Chinese rulers when designing to express feelings of modesty and
religious reverence.
[45] She King, iv. 1. [iii.] 1.
[46] By far the best European work on the Taò-tĕ-Kīng is that of Victor
von Strauss, and I have followed his translation, though not without
consulting those of others. I am fully sensible of the inconvenience of
a double translation, and I should have preferred to follow Chalmers'
English rendering of Laò-tsé, had not the obscurity of his version
been so great as to render it almost unintelligible to the general
reader. Reinhold von Plänckner's translation errs on the other side by
excess of clearness. It is a palpable attempt to force upon the ancient
Chinaman a connected system professedly unraveled from the text by the
ingenuity of the modern German. It should be used only with extreme
caution, or not at all.
[47] It deserves to be noted, as a peculiarity of the Chinese
prophets—Confucius and Laò-tsé—that they alone among their peers have
left authentic written compositions. The Koran can scarcely be said to
have been written by Mahomet, in the sense in which we talk of writing
a book. And neither Zarathustra, Jesus, nor the Buddha, were authors.
The calmer Chinese temperament permitted, in the case of these two
great teachers, a mode of conveying instructions which is repugnant,
as a rule, to the fervid prophetic nature. Observe that of the Jewish
(so-called) prophets, those who committed their prophecies to writing,
generally belonged to a comparatively late age, in which oral prophecy
was no longer in vogue, and the state of feeling that had inspired it
no longer prevalent.
[48] The former view is that of Stan. Julien; the latter that of von
Plänckner.
[49] Ch. 51. I have borrowed some expressions from Chalmers. O. P.
[50] Ch. 25. For the sake of enabling the reader to compare the
interpretations of this important chapter given by various Sinologues,
I subjoin in an appendix four other translations.
[51] Ch. 55. Von Strauss explains this to mean that he is like the
child in its unconsciousness of danger from these sources.
[52] Or Compassionateness. Chalmers translates "compassion," but this
term denotes the sentiment rather than the virtue.
[53] See their names in Le Livre de la Voie et de la Vertu (hereafter
abbreviated thus—L. V. V.). Composé dans le VI Siècle avant l'ère
chrétienne par le Philosophe Laò-tséu. Traduit en Français et publié
avec le texte chinois par Stanislas Julien. 8vo. Paris, 1872, xxxvi.
[54] Such is the description of M. Julien, derived from the most
ancient Chinese commentators. I am at a loss to reconcile it even with
his own translation, though it would be presumptuous in me to deny
that the learned Sinologue may have reasons for it of which I am not
aware.—See L. V. V., p. xiii.
[55] Mémoire sur la Vie et les Opinions de Laò-tséu, par M. Abel
Rémusat, Paris, 1823, p. 27.
[56] The literature of the Veda is now copious. To mention only a few
works, H. H. Wilson published a translation of the first five Ashtakas
of the Rig-Veda-Sanhitâ, but I have forborne to make use of it, from a
conviction that the advance of Vedic scholarship has to a great degree,
if not wholly, superseded the methods of interpretation employed by
him. Benfey has translated the whole of the Sâma-Veda-Sanhitâ into
German, and I have studied his translation, but have preferred to rely
mainly on the labors of English scholars, both because the inherent
obscurity of these ancient hymns might be increased by the process of
re-translation, and also because I might possibly fail to catch the
exact shade of meaning of the German words. His work should, however,
be consulted by those who desire to acquaint themselves with the style
of the Veda. Max Müller has unhappily published but one volume of his
translation of the Rig-Veda-Sanhitâ, which is doubtless destined (if
completed) to become the standard English version of that portion of
the text. The same eminent scholar has translated many of the hymns in
his "Ancient Sanskrit Literature." Another source from which I have
derived valuable assistance is Dr. Muir's laborious work entitled
"Original Sanskrit Texts." Such are the principal authorities on the
hymns. Of the Brâhmanas, the whole of the Aitareya Brâhmana has been
translated by Haug, and portions of others by Roer and by Rajendralal
Mitra.
[57] All this will be found admirably treated in Mr. Cox's "Mythology
of the Aryan Nations."
[58] No complete translation of the Tripitaka exists, or is ever likely
to exist in any European language. Its vast extent, and the comparative
worthlessness of many of its parts, would preclude its publication as
a whole. But complete treatises, or portions of treatises, have been
translated by Burnouf, in his "Histoire du Buddhisme Indien," and
"Lotus de la Bonne Loi;" by Beal, in his "Chinese Buddhist Scriptures;"
by Schmidt, in "Der Weise und der Thor;" by Hardy, in his "Manual
of Buddhism," and by Alabaster, in his "Modern Buddhist." An exact
analysis of the contents of the hundred volumes of the great collection
called the Kah-gyur is supplied by Csoma Kőrösi in the 20th vol. of
the "Asiatic Researches." The leading features of the books, and parts
of books thus translated, are so well marked and uniform, that nothing
further is needed to enable us to estimate the general character of
each division of the whole Tripitaka.
[59] Southern Buddhists fix the dates of these General Councils
somewhat differently.
[60] Apparently a people living beyond the frontiers (of the civilized
world). See H. B. I., p. 252, _n._
[61] The state of an "Arhat" is the highest of four degrees which the
hearers of the Buddha used to attain; _i. e._, the one which led most
directly to Nirvâna. The other three degrees were those of Srotâpatti,
of Sakridâgâmin, and Anâgâmin. The Arhat was not born again; each
of the other three had a smaller or greater number of existences to
undergo before Nirvâna.
[62] I translate "l'Assemblée" by this phrase, which appears to render
its meaning more precisely than a more literal translation.
[63] These two verses are a standing formula by which the Buddha of the
Canon summons the world to receive his law.
[64] This Vocabulary is a Chinese compilation, forming one of a class
of catalogues drawn up in ancient times by Buddhist preachers. Such
catalogues are found in the midst of canonical books, and are of high
authority among Buddhists.
[65] The translation of this Sûtra is due to Mr. Beal, to whose most
useful labors on Buddhism I am much indebted.—C. B. S., p. 206.
[66] This is a standing miracle on the reception of novices by Buddha.
[67] I do not pretend to any certainty that the above interpretation is
correct, but I have in the main followed a trustworthy guide, Burnouf.
See H. B. I., p. 491-507.
[68] The authorities do not entirely agree in the accounts they give of
the speed with which these paths lead to Nirvâna. The above statement
appears to me unquestionably the oldest and most authentic. It is
in agreement with Eitel, Sanskrit-Chinese Dictionary, _sub vocibus_
Sakridâgâmin, however, is omitted, and with Hardy, E. M., p. 280.
Eitel indeed adds that an Arhat, if he does not enter Nirvâna, may
become a Buddha, but this is probably a Northern perversion of the
original notion. In the genuine authorities, a Bodhisattva is quite
distinct from an Arhat. The account derived by Burnouf (H. B. I., p.
291 ff.) from Northern sources is palpably a corruption of the oldest
doctrine, proceeding from that unbounded love of exaggerated numbers
which is the besetting sin of Buddhist writers. According to this
version, the Srotâpanna must pass through 80,000 ages before his seven
births; Sakridâgâmin, after 60,000 ages, is to be born once as a man
and once as a god; the Anâgâmin, after 40,000 ages, is exempted from
re-birth in the world of desire, and arrives at supreme knowledge;
which the Arhat reaches after 20,000 ages. Poor comfort this to souls
longing for their eternal rest. Cf. Köppen, R. B., vol. i. p. 498.
[69] Aryas is a term comprehending the several classes of believers.
[70] There is a complete translation of the Zend-Avesta by Spiegel. It
contains useful introductory essays; but in the present state of Zend
scholarship the translation cannot be regarded as final. Dr. Haug, in
a German treatise, has elucidated as well as translated a small, but
very important, portion, of the Zend-Avesta, termed the five Gâthâs.
The same scholar has also published a volume of Essays on the Parsee
language and religion, which contains some translated passages, and may
be consulted with advantage, though Dr. Haug's English stands in great
need of revision. Burnouf has translated but a very small part of the
Zend-Avesta, in a work entitled "Le Yaçna." Unfortunately Dr. Haug and
Dr. Spiegel—both very eminent Zend scholars—are entirely at variance
as to the proper method of translating these ancient documents; and
pending the settlement of this question, any interpretation proposed
must be regarded by the uninstructed reader as uncertain. I cannot
refrain from adding an expression of regret that Dr. Haug, to whose
labors in the interpretation of these obscure fragments of antiquity we
owe so much, should have so far forgotten himself as to fall foul of
Dr. Spiegel in a tone wholly unbecoming a scholar and inappropriate to
the subject. It is not by this kind of learned Billingsgate that the
superiority of his translation to that of his rival, as he evidently
considers him, or his fellow-laborer as I should prefer to call him,
can be established.
[71] Throughout the Gâthâs I follow Haug; and I need make no
apology for neglecting Spiegel's translation, because that scholar
himself admits, with creditable candor, that even his indefatigable
perseverance was baffled by the difficulties of this portion of the
Yaçna.—Av., 2. xi.
[72] The sentences enclosed in parentheses are Haug's explanations of
the sense of the text.
[73] It is a satisfaction to find that Spiegel's translation does
not differ so widely from Haug's after we leave the territory of the
Gâthâs. As a specimen, I quote the following verses from his Avesta,
vol. ii. p. 135, which the reader may compare with the English
rendering of the same passage in the text:—
_Yaçna Haptağhâiti._
xxxv. 1.
1. "(Raçpi). Den Ahura-Mazda, den reinen Herrn des Reinen, preisen
wir. Die Amesha-çpenta, die guten Herrscher, die weisen, preisen wir.
2. Die ganze Welt des Reinen preisen wir, die himmlische wie die
irdische, 3. mit Verlangen nach der guten Reinheit, mit Verlangen nach
dem guten mazdayaçnischen Gesetze. 4. (Zaota.) Der guten Gedanken,
Worte und Werke, die hier und anderswo 5. gethan worden sind oder noch
gethan werden, 6. Lobpreiser und Verbreiter sind wir, damit wir zu den
Guten gehören mögen. 7. Das glauben wir, Ahura-Mazda, Reiner, Schöner,
8. Das wollen wir denken, sagen und thun: 9. was das Beste ist unter
den Handlungen der Menschen für beide Welten. 10. Durch diese besten
Thaten nun erbitten wir, dass für das Vieh 11. Annehmlichkeit und
Futter gespendet werden möge 12. den Gelehrten wie den Ungelehrten,
den Mächtigen wie den Unmächtigen."
[74] I follow Burnouf's translation, because the strict accuracy of his
method is acknowledged by both Haug and Spiegel. There are considerable
differences in the text followed by Burnouf and Spiegel, which I need
not weary the reader by particularizing in detail.
[75] Y., p. 146.—Cf. Spiegel: 1. "Ich lade ein und thue es kund:
dem Schöpfer Ahura-Mazda, dem glänzenden, majestätischen, grössten,
besten, schönsten, 2. dem stärksten, verständigsten, mit bestem Körper
versehenen, durch Heiligkeit höchsten. 3. Der sehr weise ist, der
weithin erfreut, 4. welcher uns schuf, welcher uns bildete, welcher uns
erhielt, der Heiligste unter den Himmlischen"—Av., ii. 35.
[76] No mention of Zarathustra here in Spiegel.—Av. ii. 44.
[77] Y. pp. 585, 588, 592. The concluding stanza is simpler and more
intelligible in Spiegel.—Av., ii. 44.
[78] Av., vol. ii. p. 85.—Yaçna, 12. The ch. xii. quoted above is No.
13. in Spiegel.
[79] Çraosha is an important divinity in Parsee worship, who is
considered by Spiegel to express the moral quality of obedience.
[80] Av., vol. ii. p. 191.—Yaçna, 61. This blessing is repeated,
Khorda-Avesta, 11.
[81] There is, indeed, a passage which permits the mutilation of a mad
dog by cutting off an ear, or a foot, or the tail; Spiegel, however,
regards it as interpolated, and it is palpably at variance with the
remainder of the chapter.
[82] Spiegel holds that Airyama is only a certain prayer
hypostatized.—Cf. Av., vol. iii. p. 34.
[83] Av., vol. iii. p. 3.—Khorda-Avesta, 1.
[84] In the "Journal Asiatique," 4me Série, tom. 4, 5, 6, 7, 8. I
have followed it exclusively. The Homa Yasht is not formally included
in the Khorda-Avesta; it forms the 9th chapter of the Yaçna. But the
fact that, while utterly alien to the rest of the Yaçna, it is truly
a Yasht—being in honor of a special personage—induced me to defer its
consideration till now.
[85] The term Çpitama, usually coupled with the name of Zarathustra,
is translated by Spiegel "holy," but is treated by Haug and Burnouf as
a proper name. There are indications that it may have been the family
name of the prophet. See Av., vol. iii. p. 209, _n._
[86] Complete translations of the Koran into English have been made
by Sale and by Rodwell. Considerable portions have been rendered into
German by Sprenger, "Das Leben und die Lehre des Mohammed;" and by
Gustav Weil, "Mohammed der Prophet;" and into English by Dr. Muir, in
his "Life of Mahomet."
[87] L. L. M., vol. iii., Vorrede; Sale, preliminary discourse, p.
46.—K., p. vii.
[88] K., p. 604.—Sura, 66. 12. She is called the daughter of Imran, by
a confusion between Mary, mother of Jesus, and Mariam, sister of Moses.
[89] So in 2 Chron. xxiv. 3-7. But in 2 Kings xxii. 1, 2, there is
no mention of the period at which "he began to seek after the God of
David."
[90] Ewald, Geschichte des Volkes Israel, vol. iv.—Die
Heiligherrschaft, 3 Die bestimmtere Gestaltung der Zeit der neuen
Wendung.
[91] Geschichte der Ost-Mongolen und ihres Fürstenhauses, verfasst von
Ssanang Ssetsen Chungtaidschi. Aus dem Mongolischen übersetzt von I. J.
Schmidt, St. Petersburg, 1829. 4to. p. 3.
This work will, in the following pages, always be referred to under "G.
O. M."
[92] R. B., vol. i. p. 434.—Lotus, p. 447.—Wheel, p. xliii.
[93] My attention was drawn to the fact that these were the contents
of the tables by Goethe's interesting essay: "Zwei wichtige, bisher
unerörtete biblische Fragen."
[94] C.C., vol. iv. p. 598.—She King, part 4, b. i. [iii.] 3.
[95] For information on the character and signification of this book,
see "Le Cantique des Cantiques," par Ernest Renan.
[96] Throughout these descriptions of the prophetic books, I follow the
chronological arrangement of Ewald.
[97] The remark is not mine, but is made by Didron, a devout Roman
Catholic writer, to whom I am much indebted for this and other
hints.—Ic. Ch., p. 572 n.
[98] Mill's "Examination of Sir W. Hamilton's Philosophy," p. 209
(second edition).
[99] Mr. Mill, in treating the point, seems to have forgotten the
animal world, but his argument would cover it.—Mill's "Examination of
Sir W. Hamilton's Philosophy," pp. 208, 209.
[100] See much interesting evidence in Dulaure, "Histoire Abrégée de
différens Cultes." vol. i. chs. xxiv.-xxvii.; and a valuable discussion
of the whole subject in Tylor's "Primitive Culture."
[101] See some evidence bearing on this point in a paper by the author,
entitled "Recent Publications on Buddhism." "Theological Review," July,
1872, p. 313.
[102] De Rerum Nat., iii. 830.
[103] The doctrine here stated is not my own invention. It was
first published (so far as I know) by Mr. Shadworth Hodgson in his
"Theory of Practice," vol. i. p. 416-436, § 57; but I am indebted
for my acquaintance with it to Mr. D. A. Spalding, who discovered it
independently, and announced it in the _Examiner_, December 30, 1871;
September 6, 1873; March 14, 1874; and in _Nature_, January 8, 1874.
[104] See an ingenious attempt to maintain the personality, along with
the moral Qualities of God, in Mr. Shadworth Hodgson's "Theory of
Practice," vol. i. p. 305 ff.