Lampsakos (504 B.C.), Xanthos the Lydian (463 B.C.), Pherekydes of
Leros (480 B.C.), Hellanikos of Mitylene (450 B.C.), etc.]
[Footnote 265: Lewis, "Astronomy," p. 92.]
[Footnote 266: See Hayman, _Journal of Philology_, 1879, p. 139.]
[Footnote 267: See M. M., "History of Ancient Sanskrit Literature,"
pp. 497 seqq., "On the Introduction of Writing in India."]
[Footnote 268: M. M., "History of Ancient Sanskrit Literature," p.
515.]
[Footnote 269: M. M., "Hibbert Lectures," p. 153.]
[Footnote 270: Learning was anciently preserved by memory. The Jewish,
or rather Chaldaic _Kabala_, or Tradition was not written for many
centuries. The Druids of ancient Britain preserved their litanies in
the same way, and to a Bard a good memory was indispensable, or he
would have been refused initiation.--A. W.]
[Footnote 271: See my article on the date of the Ka_s_ika in the
_Indian Antiquary_, 1880, p. 305.]
[Footnote 272: The translation of the most important passages in
I-tsing's work was made for me by one of my Japanese pupils, K.
Kasawara.]
[Footnote 273: See Bunyiu Nanjio's "Catalogue of the Chinese
Tripi_t_aka," p. 372, where Arya_s_ura, who must have lived before 434
A.D., is mentioned as the author of the "_G_atakamala."]
[Footnote 274: Wellington, 1880.]
[Footnote 275: De Bello Gall. vi. 14; "History of Ancient Sanskrit
Literature," p. 506.]
[Footnote 276: See De Coulanges, "The Ancient City," Book I. II. "We
find this worship of the dead among the Hellenes, among the Latins,
among the Sabines, among the Etruscans; we also find it among the
Aryas of India. Mention is made of it in the hymns of the Rig-Veda. It
is spoken of in the Laws of Manu as the most ancient worship among
men.... Before men had any notion of Indra or of Zeus, they adored the
dead; they feared them, and addressed them prayers. It seems that the
religious sentiment began in this way. It was perhaps while looking
upon the dead that man first conceived the idea of the supernatural,
and to have a hope beyond what he saw. Death was the first mystery,
and it placed man on the track of other mysteries. It raised his
thoughts from the visible to the invisible, from the transitory to the
eternal, from the human to the divine."
The sacred fire represented the ancestors, and therefore was revered
and kept carefully from profanation by the presence of a stranger.--A.
W.]
[Footnote 277: "Principles of Sociology," p. 313.]
[Footnote 278: "The Hindu Law of Inheritance is based upon the Hindu
religion, and we must be cautious that in administering Hindu law we
do not, by acting upon our notions derived from English law,
inadvertently wound or offend the religious feelings of those who may
be affected by our decisions."--Bengal Law Reports, 103.]
[Footnote 279:
"Earth-wandering demons, they their charge began,
The ministers of good and guards of man;
Veiled with a mantle of aerial light,
O'er Earth's wide space they wing their hovering flight."]
[Footnote 280: Cicero, "De Leg." II. 9, 22, "Deorum manium jura sancta
sunto; nos leto datos divos habento."]
[Footnote 281: See Atharva-Veda XVIII. 2, 49.]
[Footnote 282: Rig-Veda X. 14, 1-2. He is called Vaivasvata, the solar
(X. 58, 1), and even the son of Vivasvat (X. 14, 5). In a later phase
of religious thought Yama is conceived as the first man (Atharva-Veda
XVIII. 3, 13, as compared with Rig-Veda X. 14, 1).]
[Footnote 283: Rig-Veda X. 14.]
[Footnote 284: In the Avesta many of these things are done by
Ahura-Mazda with the help of the Fravashis.]
[Footnote 285: See _S_atapatha Brahma_n_a I. 9, 3, 10; VI. 5, 4, 8.]
[Footnote 286: Rig-Veda VIII. 48, 3: "We drank Soma, we became
immortal, we went to the light, we found the gods;" VIII. 48, 12.]
[Footnote 287: Rig-Veda IX. 97, 39.]
[Footnote 288: L. c. X. 14, 6.]
[Footnote 289: L. c. X. 16, 10.]
[Footnote 290: A translation considerably differing from my own is
given by Sarvadhikari in his "Tagore Lectures for 1880," p. 34.]
[Footnote 291: Cf. Max Mueller, Rig-Veda, transl. vol. i. p. 24.]
[Footnote 292: In a previous note will be found the statement by
Professor De Coulanges, of Strasburg, that in India, as in other
countries, a belief in the ancestral spirits came first, and a belief
in divinities afterward. Professor Mueller cites other arguments which
might be employed in support of such a theory. The name of the oldest
and greatest among the Devas, for instance, is not simply Dyaus, but
Dyaush-pita, Heaven-Father; and there are several names of the same
character, not only in Sanskrit, but in Greek and Latin also. Jupiter
and Zeus Pater are forms of the appellation mentioned, and mean the
Father in Heaven. It does certainly look as though Dyaus, the sky, had
become personal and worshipped only after he had been raised to the
category of a Pitri, a father; and that this predicate of Father must
have been elaborated first before it could have been used, to
comprehend Dyaus, the sky, Varu_n_a, and other Devas. Professor
Mueller, however, denies that this is the whole truth in the case. The
Vedic poets, he remarks, believed in Devas--gods, if we must so call
them--literally, the bright ones; Pit_ri_s, fathers; and Manushyas,
men, mortals. (Atharva-Veda, X. 6, 32.) Who came first and who came
after it is difficult to say; but as soon as the three were placed
side by side, the Devas certainly stood the highest, then followed the
Pit_ri_s, and last came the mortals. Ancient thought did not
comprehend the three under one concept, but it paved the way to it.
The mortals after passing through death became Fathers, and the
Fathers became the companions of the Devas.
In Manu there is an advance beyond this point. The world, all that
moves and rests, we are told (Manu III., 201), has been made by the
Devas; but the Devas and Danavas were born of the Pit_ri_s, and the
Pit_ri_s of the _R_ishis. Originally the _R_ishis were the poets of
the Vedas, seven in number; and we are not told how they came to be
placed above the Devas and Pit_ri_s. It does not, however, appear
utterly beyond the power to solve. The Vedas were the production of
the _R_ishis, and the Pit_ri_s, being perpetuated thus to human
memory, became by a figure of speech their offspring. The Devas sprung
from the Pit_ri_s, because it was usual to apotheosize the dead. "Our
ancestors desired," says Cicero, "that the men who had quitted this
life should be counted in the number of gods." Again, the conception
of patrons or Pit_ri_s to each family and tribe naturally led to the
idea of a Providence over all; and so the Pit_ri_ begat the Deva. This
religion preceded and has outlasted the other.--A. W.]
[Footnote 293: _S_atapatha Brahma_n_a XI. 5, 6, 1; Taitt. Ar. II. 11,
10; A_s_valayana G_ri_hya-sutras III. 1, 1; Paraskara G_ri_hya-sutras
II. 9, 1; Apastamba, Dharma-sutras, translated by Buehler, pp. 47 seq.]
[Footnote 294: In the _S_ankhayana G_ri_hya (I. 5) four Paka-ya_gn_as
are mentioned, called Huta, ahuta, prahuta, pra_s_ita.]
[Footnote 295: A_s_v. G_ri_hya-sutras I. 3, 10.]
[Footnote 296: Manu III. 117-118.]
[Footnote 297: L. c. III. 85.]
[Footnote 298: See Des Coulanges, "Ancient City," I. 3. "Especially
were the meals of the family religions acts. The god [the sacred fire]
presided there. He had cooked the bread and prepared the food; a
prayer, therefore, was due at the beginning and end of the repast.
Before eating, they placed upon the altar the first fruits of the
food; before drinking, they poured out a libation of wine. This was
the god's portion. No one doubted that he was present, that he ate and
drank; for did they not see the flame increase as if it had been
nourished by the provisions offered? Thus the meal was divided between
the man and the god. It was a sacred ceremony, by which they held
communion with each other.... The religion of the sacred fire dates
from the distant and dim epoch when there were yet no Greeks, no
Italians, no Hindus, when there were only Aryas. When the tribes
separated they carried this worship with them, some to the banks of
the Ganges, others to the shores of the Mediterranean.... Each group
chose its own gods, but all preserved as an ancient legacy the first
religion which they had known and practiced in the common cradle of
their race."
The fire in the house denoted the ancestor, or pit_ri_, and in turn
the serpent was revered as a living fire, and so an appropriate symbol
of the First Father.--A. W.]
[Footnote 299: "Taittiriyara_n_yaka," Preface, p. 23.]
[Footnote 300: Masi masi vo 'sanam iti _s_rute_h_; Gobhiliya G_ri_hya
sutras, p. 1055.]
[Footnote 301: See "Pi_nd_apit_ri_ya_gn_a," von Dr. O. Donner, 1870.
The restriction to three ancestors, father, grandfather, and
great-grandfather, occurs in the Va_g_asaneyi-sa_m_hita, XIX. 36-37.]
[Footnote 302: There is, however, great variety in these matters,
according to different _s_akhas. Thus, according to the Gobhila-_s_akha,
the Pi_nd_a Pit_ri_ya_gn_a is to be considered as smarta, not as _s_rauta
(pi_nd_a-pit_ri_ya_gn_ah khalv asma_kkh_akhaya_m_ nasti); while others
maintain that an agnimat should perform the smarta, a _s_rautagnimat the
_s_rauta Pit_ri_ya_gn_a; see Gobhiliya G_ri_hya-sutras, p. 671. On page
667 we read: anagner amavasya_s_raddha, nanvaharyam ity adara_n_iyam.]
[Footnote 303: "Ueber Todtenbestattung und Opfergebraeuche im Veda," in
"Zeitschrift der Deutschen Morgenlaendischen Gesellschaft," vol. ix.
1856.]
[Footnote 304: A_s_valayana G_ri_hya-sutras IV. 4, 10.]
[Footnote 305: Manu V. 64-65.]
[Footnote 306: Buehler, Apastamba, "Sacred Books of the East," vol.
ii., p. 138; also "_S_raddhakalpa," p. 890. Though the _S_raddha is
prescribed in the "Gobhiliya G_ri_hya-sutras," IV. 4, 2-3, it is not
described there, but in a separate treatise, the _S_raddha-kalpa.]
[Footnote 307: As meaning the food, _s_raddha occurs in
_s_raddhabhu_g_ and similar words. As meaning the sacrificial act, it
is explained, yatraita_k_ _kh_raddhaya diyate tad eva karma
_s_raddha_s_abdabhidheyam. Pretam pit_rims_ _k_a nirdi_s_ya
bho_g_ya_m_ yat priyam atmana_h_ _s_raddhaya diyate yatra ta_k_
_kh_raddham parikirtitam. "Gobhiliya G_ri_hya-sutras," p. 892. We also
read _s_raddhanvita_h_ _s_raddha_m_ kurvita, "let a man perform the
_s_raddha with faith;" "Gobhiliya G_ri_hya-sutras," p. 1053.]
[Footnote 308: Manu III. 82.]
[Footnote 309: Pit_ri_n uddi_s_ya yad diyate brahma_n_ebhya_h_
_s_raddhaya ta_k_ _kh_radd ham.]
[Footnote 310: Apastamba II. 16, 3, Brahma_n_as tv ahavaniyarthe.]
[Footnote 311: L. c. p. 142.]
[Footnote 312: Manu III. 138, 140.]
[Footnote 313: "A_s_v. G_ri_hya-sutras" IV. 5, 8.]
[Footnote 314: It is described as a vik_ri_ti of the
Parva_n_a-_s_raddha in "Gobhiliya G_ri_hya-sutras," p. 1011.]
[Footnote 315: One of the differences between the acts before and after
the Sapi_nd_ikara_n_a is noted by Salankayana:--Sapi_nd_ikara_n_am yavad
_rig_udarbhai_h_ pit_ri_kriya Sapi_nd_ikara_n_ad urdhva_m_ dvigu_n_air
vidhivad bhavet. "Gobhiliya G_ri_hya-sutras," p. 930.]
[Footnote 316: "Gobhiliya G_ri_hya-sutras," p. 1023.]
[Footnote 317: "G_ri_hya-sutras," ed. Oldenberg, p. 83.]
[Footnote 318: A pratyabdikam ekoddish_t_am on the anniversary of the
deceased is mentioned by Gobhiliya, l. c. p. 1011.]
[Footnote 319: "Gobhiliya G_ri_hya-sutras," p. 1039.]
[Footnote 320: "_S_ankh. G_ri_hya," p. 83; "Gobh. G_ri_hya," p. 1024.
According to some authorities the ekoddish_t_a is called nava, new,
during ten days; navami_s_ra, mixed, for six months; and pura_n_a,
old, afterward. "Gobhiliya G_ri_hya-sutras," p. 1020.]
[Footnote 321: "Gobhiliya," l. c. p. 1032.]
[Footnote 322: "Gobhiliya," l. c. p. 1047.]
[Footnote 323: "Life and Essays," ii. p. 195.]
[Footnote 324: Colebrooke adds that in most provinces the periods for
these sixteen ceremonies, and for the concluding obsequies entitled
Sapi_nd_ana, are anticipated, and the whole is completed on the second
or third day; after which they are again performed at the proper
times, but in honor of the whole set of progenitors instead of the
deceased singly. It is this which Dr. Donner, in his learned paper on
the "Pi_nd_apit_ri_ya_gn_a" (p. 11), takes as the general rule.]
[Footnote 325: See this subject most exhaustively treated,
particularly in its bearings on the law of inheritance, in Rajkumar
Sarvadhikari's "Tagore Law Lectures for 1880," p. 93.]
[Footnote 326: "Gobhiliya G_ri_hya-sutras," p. 892.]
[Footnote 327: L. c. p. 897.]
[Footnote 328: See p. 666, and p. 1008. G_ri_hyakara_h_
pi_nd_apit_ri_ya_gn_asya _s_raddhatvam aha.]
[Footnote 329: Gobhila IV. 4, 3, itarad anvaharyam. But the
commentators add anagner amavasya_s_raddham, nanvaharyam. According to
Gobhila there ought to be the Vai_s_vadeva offering and the Bali
offering at the end of each Parva_n_a-_s_raddha; see "Gobhiliya
G_ri_hya-sutras," p. 1005, but no Vai_s_vadeva at an ekoddish_t_a
_s_raddha, l. c. p. 1020.]
[Footnote 330: L. c. pp. 1005-1010; "Nirnayasindhu," p. 270.]
[Footnote 331: See Burnell, "The Law of Partition," p. 31.]
[Footnote 332: Kalau tavad gavalambho ma_m_sadana_m_ _k_a _s_raddhe
nishiddham, Gobhilena tu madhyamash_t_akaya_m_ vastukarma_n_i _k_a
gavalambho vihita_h_, ma_m_sa_k_aru_s_ _k_anvash_t_akya_s_raddhe;
Gobhiliya G_ri_hya-sutra, ed. "_K_andrakanta Tarkalankara,
Vi_gn_apti," p. 8.]
[Footnote 333: It may be seriously doubted whether prayers _to_ the
dead or _for_ the dead satisfy any craving of the human heart. With us
in "the North," a shrinking from "open manifestations of grief" has
nothing whatever to do with the matter. Those who refuse to engage in
such worship believe and teach that the dead are not gods and cannot
be helped by our prayers. Reason, not feeling, prevents such
worship.--AM. PUBS.]
[Footnote 334: A deeper idea than affection inspired this custom.
Every kinsman was always such, living or dead; and hence the service
of the dead was sacred and essential. The _S_raddhas were adopted as
the performance of such offices. There were twelve forms of this
service: 1. The daily offering to ancestors. 2. The _s_raddha for a
person lately deceased, and not yet included with the pit_ri_s. 3. The
_s_raddha offered for a specific object. 4. The offering made on
occasions of rejoicing. 5. The _s_raddha performed when the
recently-departed has been incorporated among the Pit_ri_s. 6. The
_s_raddha performed on a parvan-day, _i.e._, new moon, the eighth day,
fourteenth day, and full moon. 7. The _s_raddha performed in a house
of assembly for the benefit of learned men. 8. Expiatory. 9. Part of
some other ceremony. 10. Offered for the sake of the Devas. 11.
Performed before going on a journey. 12. _S_raddha for the sake of
wealth. The _s_raddhas may be performed in one's own house, or in some
secluded and pure place. The number performed each year by those who
can afford it varies considerably; but ninety-six appears to be the
more common. The most fervent are the twelve new-moon rites; four Yuga
and fourteen Manu rites; twelve corresponding to the passages of the
sun into the zodiacal mansions, etc.--A. W.]
[Footnote 335: See "Hibbert Lectures," new ed. pp. 243-255.]
[Footnote 336: The same concept is found in the Platonic Dialogue
between Sokrates and Euthyphron. The philosopher asks the diviner to
tell what is holy and what impiety. "That which is pleasing to the
gods is holy, and that which is not pleasing to them is impious"
promptly replies the mantis, "To be holy is to be just," said
Sokrates; "Is the thing holy because they love it, or do they love it
because it is holy?" Euthyphron hurried away in alarm. He had
acknowledged unwittingly that holiness or justice was supreme above
all gods; and this highest concept, this highest faith, he dared not
entertain.--A. W.]
[Footnote 337: In Chinese we find that the same three aspects of
religion and their intimate relationship were recognized, as, for
instance, when Confucius says to the Prince of Sung: "Honor the sky
(worship of Devas), reverence the Manes (worship of Pit_ri_s); if you
do this, sun and moon will keep their appointed time (_Ri_ta)."
Happel, "Altchinesische Reichsreligion," p. 11.]
[Footnote 338: Rig-Veda I. 164, 46; "Hibbert Lectures," p. 311.]
[Footnote 339: Rig-Veda X. 114, 5; "Hibbert Lectures," p. 313.]
[Footnote 340: Rig-Veda I. 164, 4.]
[Footnote 341: [Greek: Tu de phronema tou pneumatos zoe kai eirene]. See
also Ruskin, "Sesame," p. 63.]
[Footnote 342: Major Jacob, "Manual of Hindu Pantheism," Preface.]
[Footnote 343: "Life and Letters of Gokulaji Sampattirama Zala and his
views of the Vedanta, by Manassukharama Suryarama Tripa_th_i." Bombay,
1881.
As a young man Gokulaji, the son of a good family, learned Persian and
Sanskrit. His chief interest in life, in the midst of a most
successful political career, was the "Vedanta." A little insight, we
are told, into this knowledge turned his heart to higher objects,
promising him freedom from grief, and blessedness, the highest aim of
all. This was the turning-point of his inner life. When the celebrated
Vedanti anchorite, Rama Bava, visited Junagadh, Gokulaji became his
pupil. When another anchorite, Paramahansa Sa_kk_idananda, passed
through Junagadh on a pilgrimage to Girnar, Gokulaji was regularly
initiated in the secrets of the Vedanta. He soon became highly
proficient in it, and through the whole course of his life, whether in
power or in disgrace, his belief in the doctrines of the Vedanta
supported him, and made him, in the opinion of English statesmen, the
model of what a native statesman ought to be.]
[Footnote 344: Professor Kuenen discovers a similar idea in the words
placed in the mouth of Jehovah by the prophet Malachi, i. 14: "For I
am a great King, and my name is feared among the heathen." "The
reference," he says, "is distinctly to the adoration already offered
to Yahweh by the people, whenever they serve their own gods with true
reverence and honest zeal.(A1) Even in Deuteronomy the adoration of
these other gods by the nations is represented as a dispensation of
Yahweh. Malachi goes a step further, and accepts their worship as a
tribute which in reality falls to Yahweh--to Him, the Only True. Thus
the opposition between Yahweh and the other gods, and afterward
between the one true God and the imaginary gods, makes room here for
the still higher conception that the adoration of Yahweh is the
essence and the truth of all religion." "Hibbert Lectures," p. 181.
A1: There is, we believe, not the slightest authority for reading
Malachi in this way; any reader of the Old Testament is competent to
judge for himself.--AM. PUBS.]
[Footnote 345: The author's enthusiasm has carried him beyond bounds.
The weight to be given to Schopenhauer's opinion touching any
religious subject may be measured by the following quotation: "The
happiest moment of life is the completest forgetfulness of self in
sleep, and the wretchedest is the most wakeful and conscious."--AM.
PUBS.]
[Footnote 346: "Sacred Books of the East," vol. i, "The Upanishads,"
translated by M. M.; Introduction, p. lxi.]
* * * * *
INDEX.
A.
ABBA Seen river, 192.
ABRAIAMAN, 74.
ABU FAZL, on the Hindus, 75.
ACTIVE side of human nature in Europe, 120.
ADITI, meaning of, 215.
ADITYA, 158.
ADITYAS, 215.
ADROGHA, 83.
AERIAL GODS, 168.
AFGHANISTAN, 159;
inhabitants of, 189.
AGNI, god of fire, 167.
AGNI-IGNIS, fire, 41;
as a terrestrial deity, 195.
AITAREYA BRAHMANA, on heaven and earth, 175.
ALEXANDER THE GREAT, 37;
changes the name of a river, 191.
ALL-SACRIFICE, the, 85.
ALPHABET, the, whence derived, 86;
Ionian and Phoenician, 222;
two used in Asoka's inscription, 225.
AMITABHA worship, 106.
ANAXAGORAS, his doctrine, 177.
ANCESTORS, spirits of, 238;
worship of, 239.
ANIMISM, 130.
AURITA, 83.
ARCHAEOLOGICAL survey of India, 26.
ARRIAN, on the Hindus, 73;
rivers known to, 191.
ARYANS, the, our intellectual relatives, 33;
seven branches of, 41;
found in Sanskrit literature, 116;
religion of, 161.
ASMI, I am, 43.
ASOKA, king, 96;
adopts Buddhism, 106;
author of the first inscriptions, 225;
language of the same, 234.
ASTRONOMY, ancient, in India, 114;
in the Veda, 150;
in China, 151.
ATMAN, the Self, 265.
AVATARAS of Vishnu, three, 153.
B.
BABYLONIAN division of time, 36;
influences on Vedic poems, 145;
on Vedic astronomy, 147;
zodiac, 158.
BARZOI, 114.
BASTIAN, on the Polynesian myths, 169.
BENGAL, the people of, 55;
villages of, 65;
schools in, 80.
BENGALI, 161.
BHAGAVADGITA, 272.
BHAGAVAT, supreme lord, 272.
BIMETALLIC currency, 37.
BHISHMA, death of, 83.
BIBLE, the, Sanskrit words in, 28;
and the Jewish race, 140.
BIBLIOGRAPHICAL survey of India, 102.
BOOKS read by ancient nations compared with modern, 137.
BOPP, his comparative grammar, 46.
BRAHMA sacrifice, 249.
BRAHMA Samaj, of india, 163.
BRAHMANA, 162.
BRAHMANAS, on truth, 84;
as a class, 256.
BUDDHA and the popular dialects, 96.
BUDDHISM, chief source of our fables, 27;
striking coincidences with Christianity, 108;
its rise, 234.
BURNOUF, 115.
C.
CABUL river, 192.
CAESAR, on the Druids and their memorizing, 233.
CANAAN, 140.
CARLYLE, his opinion of historical works, 16.
CASTE, origin of, 117;
in the laws of Manu, 117;
in the Rig-Veda, 117.
CAT, the domestic, its original home, 42.
CHINA, origin of the name, 151;
chronicles of, 104;
lunar stations of, 150;
aspects of religion, 264.
CHRISTIAN religion, the, and the Jewish race, 35.
CIVIL service examinations, Indian, 20.
CLIMATIC influences on morals and social life, 120.
COINS of India, 26.
COLEBROOKE'S religious ceremonies, 247.
COMMERCIAL honor in India, 82.
COMMERCE between India and Syria in Solomon's time, 28.
COMMERCIAL writing, 225.
CONFUCIUS, a hard student, 230.
CONQUERORS of India, 30.
COULANGES, Professor, his opinion on religious beliefs, 245.
CUNNINGHAM'S Ancient Geography of India, 192.
CYLINDERS of Babylon, 139.
D.
DACOITS, 79.
DARWIN, 141.
DAWN, the, 173.
DAYANANDA'S introduction to the Rig-Veda, 104.
DELUGE, the, 153;
in Hindu literature, 154;
not borrowed from the Old Testament, 157;
its natural origin, 159.
DEPARTED spirits, 237;
honors paid to, 240;
ceremonies to, 246.
DEVA, 159;
the meaning of, 236.
DEVAPATNIS, wives of the gods, 164.
DEVAPI'S prayer for rain, 204.
DEVELOPMENT of human character in India and Europe, 118.
DIALECTS in Asoka's time, 106.
DIPHTHERA, 222.
DIVI Manes, 240.
DONKEY, in the lion's skin, 27;
in the tiger's skin, 28.
DRUIDS, their memory, 233.
DYAUS and Zeus, 213.
E.
EABANI, 158.
EAST, the, our original home, 49.
ECLIPTIC, Indian, 153.
EDUCATION of the human race, 107.
EDUCATION in India, by training the memory, 232.
EGYPTIAN hieroglyphics preserved in the alphabet, 36.
ELPHINSTONE, Mountstuart, his opinion of the Hindus, 77.
ENGLISH officers in India, 69.
ENGLISH oriental scholars, a list of, 22.
EOS and Ushas, 201.
ESTHONIAN prayer to Picker, the god of thunder, 211.
EURIPIDES, on the marriage of heaven and earth, 177.
EXAMINATIONS, work produced at, 20.
F.
FABLES, migration of, 27.
FALSEHOOD, no mortal sin, five cases of, 89.
FATHERS, Hymn to the, 241.
FINITE, the, impossible without the infinite, 126.
FIRE, names for, 41;
as a civilizer, 195;
a terrestrial deity, 195;
why worshipped, 196.
FIVE nations, the, 117.
FIVE sacrifices, religious duties, 249.
FRAVASHIS, in Persia, 240.
FREDERICK the Great, 34.
FRIAR Jordanus, opinion of Hindu character, 75.
FUNERAL ceremonies, 248;
an earlier worship, 252;
striking coincidences, 253;
burial and cremation, 253.
G.
GAINAS, language of, 97.
GALILEO, his theory, 135.
GANGES, sources of, 96;
its tributaries, 187.
GATAKA, 30.
GATHAS, 107.
GAUTAMA allows a lie, 88.
GERMANY, study of Sanskrit in, 22.
GEMS, the nine, 114.
GILL, Rev. W., myths and songs of the South Pacific, 169;
savage life in Polynesia, 233.
GODS in the Veda, their testimony for truth, 83;
the number of, 164;
river gods and goddesses, 167;
made and unmade by men, 182;
growth of a divine conception in the human mind, 198.
GOLDEN RULE, the, 92.
GOETHE'S West-oestlicher Divan, 22.