, of
connected
works and commentaries.
Warner - World's Best Literature - v09 - Dra to Eme
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Title: Library of the world's best literature, ancient and modern;
Charles Dudley Warner, editor; Hamilton Wright Mabie, Lucia
Gilbert Runkle, George H. Warner, associate editors . . .
Publisher: New York, R. S. Peale and J. A. Hill [c1896-97]
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1
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ALEX. DUMAS, FILS.
## p. 4851 (#9) #############################################
LIBRIR
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LIBRARY
OF
THE
WORLD'S BEST LITERATURE
Ancient and Modern
CHARLES DUDLEY WARNER
EDITOR
HAMILTON WRIGHT MABIE, LUCIA GILBERT RUNKLE,
GEORGE H. WARNER
ASSOCIATE EDITORS
THIRTY VOLUMES
VOL. IX
NEW YORK
R. S. PEALE AND J. A. HILL
PUBLISHERS
## p. 4854 (#12) ############################################
97
2697
V. 9
COPYRIGHT 1897
BY R. S. PEALE AND J. A. HILL
All rights reserved
HE WERTER COMPAME
PRINTERS DE
RRON
## p. 4855 (#13) ############################################
THE ADVISORY COUNCIL
CRAWFORD H. TOY, A. M. , LL. D. ,
Professor of Hebrew, HARVARD UNIVERSITY, Cambridge, Mass.
THOMAS R. LOUNSBURY, LL. D. , L. H. D. ,
Professor of English in the Sheffield Scientific School of
YALE UNIVERSITY, New Haven, Conn.
WILLIAM M. SLOANE, PH. D. , L. H. D. ,
Professor of History and Political Science,
PRINCETON UNIVERSITY, Princeton, N. J.
BRANDER MATTHEWS, A. M. , LL. B. ,
Professor of Literature, COLUMBIA UNIVERSITY, New York City.
JAMES B. ANGELL, LL. D. ,
President of the UNIVERSITY OF MICHIGAN, Ann Arbor, Mich.
WILLARD FISKE, A. M. , Ph. D. ,
Late Professor of the Germanic and Scandinavian Languages
and Literatures,
CORNELL UNIVERSITY, Ithaca, N. Y.
EDWARD S. HOLDEN, A. M. , LL. D. ,
Director of the Lick Observatory, and Astronomer,
UNIVERSITY OF CALIFORNIA, Berkeley, Cal.
ALCÉE FORTIER, LIT. D. ,
Professor of the Romance Languages,
TULANE UNIVERSITY, New Orleans, La.
WILLIAM P. TRENT, M. A. ,
Dean of the Department of Arts and Sciences, and Professor of
English and History,
UNIVERSITY OF THE SOUTH, Sewanee, Tenn.
PAUL SHOREY, Ph. D. ,
Professor of Greek and Latin Literature,
UNIVERSITY OF CHICAGO, Chicago, Ill.
WILLIAM T. HARRIS, LL. D. ,
United States Commissioner of Education,
BUREAU OF EDUCATION, Washington, D. C.
soba
MAURICE FRANCIS EGAN, A. M. , LL. D. ,
Professor of Literature in the
CatholIC UNIVERSITY OF AMERICA, Washington, D. C.
504533
## p. 4856 (#14) ############################################
## p. 4857 (#15) ############################################
TABLE OF CONTENTS
VOL. IX
LIVED
PAGE
4865
JOHN WILLIAM DRAPER
1811-1882
The Vedas and their Theology (“The Intellectual Develop-
ment of Europe')
Primitive Beliefs Dismissed by Scientific Knowledge
(same)
The Koran (same)
MICHAEL DRAYTON
1563-1631 4877
Sonnet
The Ballad of Agincourt
Queen Mab's Excursion (Nymphidia, the Court of Faery')
4885
GUSTAVE DROZ
1832-1895
How the Baby Was Saved (“The Seamstress's Story')
A Family New-Year's (Monsieur, Madame, and Bébé')
Their Last Excursion (Making an Omelette')
4897
HENRY DRUMMOND
1851-
The Country and Its People (Tropical Africa)
The East-African Lake Country (same)
White Ants (same)
4913
WILLIAM DRUMMOND OF HAWTHORNDEN 1585–1649
Sextain
Degeneracy of the World
Madrigal
Briefness of Life
Reason and Feeling
The Universe
On Death (Cypress Grove')
JOHN DRYDEN
1631-1700
4919
BY THOMAS R. LOUNSBURY
From The Hind and the Panther
To My Dear Friend Mr. Congreve
## p. 4858 (#16) ############################################
vi
LIVED
PAGE
JOHN DRYDEN — Continued :
Ode to the Pious Memory of Mrs. Anne Killigrew
A Song
Lines Printed under Milton's Portrait
Alexander's Feast; or, The Power of Music
Achitophel (Absalom and Achitophel')
4951
MAXIME DU CAMP
1822-
Street Scene during the Commune ('The Convulsions of
Paris)
ALEXANDRE DUMAS, SENIOR
1802-1870
4957
BY ANDREW LANG
The Cure for Dormice that Eat Peaches (“The Count of
Monte Cristo)
The Shoulder of Athos, the Belt of Porthos, and the
Handkerchief of Aramis (“The Three Musketeers')
Defense of the Bastion St. -Gervais (same)
Consultation of the Musketeers (same)
The Man in the Iron Mask ('The Viscount of Bra-
gelonne')
A Trick is Played on Henry III. by Aid of Chicot (“The
Lady of Monsoreau)
ALEXANDRE DUMAS, JUNIOR
1824-1895
5001
BY FRANCISQUE SARCEY
The Playwright Is Born—and Made (Preface to “The
Prodigal Father)
An Armed Truce (A Friend to the Sex')
Two Views of Money (The Money Question
M. De Remonin's Philosophy of Marriage ('L'Étrangère')
Reforming a Father (The Prodigal Father')
Mr. and Mrs. Clarkson (L'Étrangère')
1834-1896
5041
GEORGE DU MAURIER
At the Heart of Bohemia (“Trilby ')
Christmas in the Latin Quarter (same)
“Dreaming True » ('Peter Ibbetson')
Barty Josselin at School ('The Martian')
## p. 4859 (#17) ############################################
vii
LIVED
PAGE
14657-1530?
5064
WILLIAM DUNBAR
The Thistle and the Rose
From The Golden Targe)
No Treasure Avails Without Gladness
1811-1894
5069
JEAN VICTOR DURUY
The National Policy (History of Rome')
Results of the Roman Dominion (same)
1856–1877
5075
TORU DUTT
Jogadhya Uma
Our Casuarina-Tree
John S. Dwight
1813-1893
5084
Music as a Means of Culture
Georg Moritz EBERS
1837-
The Arrival at Babylon (An Egyptian Princess')
5091
1832–
5101
JOSÉ ECHEGARAY
From Madman or Saint? )
From The Great Galeoto)
THE EDDAS
5113
BY WILLIAM H. CARPENTER
Thor's Adventures on his Journey to the Land of the
Giants (“Snorra Edda')
The Lay of Thrym ('Elder Edda')
Of the Lamentation of Gudrun over Sigurd Dead: First
Lay of Gudrun
Waking of Brunhilde on the Hindfell by Sigurd (Morris's
'Story of Sigurd the Völsung')
5145
Alfred EDERSHEIM
1825-1889
The Washing of Hands (“The Life and Times of Jesus
the Messiah')
5151
MARIA EDGEWORTH
1767-1849
Sir Condy's Wake (Castle Rackrent')
Sir Murtagh Rackrent and His Lady (same)
## p. 4860 (#18) ############################################
viii
LIVED
PAGE
5162
ANNE CHARLOTTE LEFFLER EDGREN
1849-1893
Open Sesame
A Ball in High Life (‘A Rescuing Angel')
JONATHAN EDWARDS
1703-1758
5175
BY EGBERT C. SMYTH
From Narrative of His Religious History
« Written on a Blank Leaf in 1723"
The Idea of Nothing (“Of Being ')
The Notion of Action and Agency Entertained by Mr.
Chubb and Others (Inquiry into the Freedom of the
Will)
Excellency of Christ
Essence of True Virtue ('The Nature of True Virtue ')
GEORGES EEKHOUD
1854-
5189
Ex-Voto
Kors Davie
5215
EDWARD EGGLESTON
1837-
Roger Williams, the Prophet of Religious Freedom (The
Beginners of a Nation')
EGYPTIAN LITERATURE
5225
BY FRANCIS LLEWELLYN GRIFFITH AND
KATE BRADBURY GRIFFITH
a
The Shipwrecked Sailor Songs to the Harp
Story of Sanehat
From an Epitaph
The Doomed Prince
From Dialogue Between a
Story of the Two Brothers
Man and His Soul
Story of Setna
(The Negative Confession'
Stela of Piankhy
Teaching of Amenemhat
Inscription of Una
The Prisse Papyrus: Instruction
Songs of Laborers
of Ptahhetep
Love Songs: Love-Sickness; From the Maxims of Any'
The Lucky Doorkeeper; Instruction of Dauf
Love's Doubts; The Un- Contrasted Lots of Scribe and
successful Bird-Catcher
Fellâh
Hymn to l'sertesen III. Reproaches to a Dissipated Stu-
Hymn to the Aten
dent
Hymns to Amen Ra
## p. 4861 (#19) ############################################
ix
LIVED
PAGE
5345
Joseph von EICHENDORFF
1788–1857
From Out of the Life of a Good-for-Nothing'
Separation
Lorelei
GEORGE ELIOT
1819-1880
5359
BY CHARLES WALDSTEIN
The Final Rescue ('The Mill on the Floss ')
Village Worthies (Silas Marner )
The Hall Farm (Adam Bede')
Mrs. Poyser “Has Her Say Out” (same)
The Prisoners (Romola')
« Oh, May Join the Choir Invisible »
Ralph Waldo EMERSON
1803-1882
5421
BY RICHARD GARNETT
The Times
Each and All
Friendship
The Rhodora
Nature
The Humble-Bee
Compensation
The Problem
Love
Days
Circles
Musketaquid
Self-Reliance
From the Threnody)
History
Concord Hymn
Ode Sung in the Town Hall, Concord, July 4, 1857
## p. 4862 (#20) ############################################
|
|
|
## p. 4863 (#21) ############################################
LIST OF PORTRAITS
IN VOL. IX
John William Draper
Michael Drayton
Gustave Droz
Henry Drummond
William Drummond of Hawthornden
John Dryden
Maxime Du Camp
Alexandre Dumas, Senior
Alexandre Dumas, Junior
George Du Maurier
Victor Duruy
John S. Dwight
Georg Ebers
Maria Edgeworth
Jonathan Edwards
Edward Eggleston
George Eliot
Ralph Waldo Emerson
Vignette
Vignette
Vignette
Vignette
Vignette
Full page
Vignette
Full page
Full page
Vignette
Vignette
Vignette
Full page
Vignette
Vignette
Vignette
Full page
Full page
## p. 4864 (#22) ############################################
## p. 4865 (#23) ############################################
4865
JOHN WILLIAM DRAPER
(1811-1882)
he subject of this sketch was born at St. Helen's, near Liver-
pool, England, on the 5th of May, 1811. His earliest educa-
tion was obtained at a Wesleyan Methodist school, but after
a time he came under private teachers, with whose help he made
rapid progress in the physical sciences, thus showing in his boyhood
the natural bent of his mind and the real strength of his intellect.
He afterwards studied for a time at the University of London, but
in 1833 came to the United States, and three years later graduated at
the University of Pennsylvania with the
degree of M. D. In 1839 he was elected to
the chair of chemistry in the University of
New York, a position which he held until
his death in 1882.
Draper's contributions to science were
of a high order. He discovered some of
the facts that lie at the basis of spectrum
analysis; he was one of the first successful
experimenters in the art of photography;
and he made researches in radiant energy
and other scientific phenomena. He pub-
lished in 1858 a treatise on Human Physi- John William DRAPER
ology,' which is a highly esteemed and
widely used text-book. He died on the 4th of January, 1882.
Draper's chief contributions to literature are three works: (His-
tory of the Intellectual Development of Europe' (1863), a History
of the American Civil War' (1867-1870), and "The History of the
Conflict between Religion and Science, which appeared in the Inter-
national Scientific Series in 1873. Of these works, the one
intellectual development of Europe is the ablest, and takes a place
beside the works of Lecky and Buckle as a contribution to the his-
tory of civilization. The history of the Civil War was written too
soon after the events described to have permanent historical value.
(The History of the Conflict between Religion and Science) is a
judicial presentation of the perennial controversy from the standpoint
of the scientist.
Draper's claims to attention as a philosophic historian rest mainly
on his theory of the influence of climate on human character and
VIII-305
on the
## p. 4866 (#24) ############################################
4866
JOHN WILLIAM DRAPER
development. He maintains that “For every climate, and indeed for
every geographical locality, there is an answering type of humanity”;
and in his history of the American Civil War, as well as in his work
on the intellectual development of Europe, he endeavored to prove
that doctrine. Another theory which is prominent in his principal
work is, that the intellectual development of every people passes
through five stages; namely, I, the Age of Credulity; 2, the Age of
Inquiry; 3, the Age of Faith; 4, the Age of Reason; 5, the Age of
Decrepitude. Ancient Greece, he thinks, passed through all those
stages, the age of reason beginning with the advent of physical
science. Europe as a whole has now also entered the age of reason,
which as before he identifies with the age of physical science; so that
everywhere in his historical works, physical influences and the scien-
tific knowledge of physical phenomena are credited with most of the
progress that mankind has made. Draper has left a distinct mark
upon the scientific thought of his generation, and made a distinct and
valuable contribution to the literature of his adopted country.
THE VEDAS AND THEIR THEOLOGY
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
THE
HE Vedas, which are the Hindu Scriptures, and of which there
are four, — the Rig, Yagust, Saman, and Atharvan,- are
asserted to have been revealed by Brahma. The fourth is
however rejected by some authorities, and bears internal evidence
of a later composition, at a time when hierarchical power had
become greatly consolidated. These works are written in an
obsolete Sanskrit, the parent of the more recent idiom. They
constitute the basis of an extensive literature, Upavedas, Angas,
etc. , of connected works and commentaries. For the most part
they consist of hymns suitable for public and private occasions,
prayers, precepts, legends, and dogmas. The Rig, which is the
oldest, is composed chiefly of hymns; the other three of litur-
gical formulas. They are of different periods and of various
authorship, internal evidence seeming to indicate that if the later
were composed by priests, the earlier were the production of
military chieftains. They answer to a state of society advanced
from the nomad to the municipal condition. They are based
upon an acknowledgment of a universal Spirit, pervading all
things. Of this God they therefore necessarily acknowledge the
1
## p. 4867 (#25) ############################################
JOHN WILLIAM DRAPER
4867
( The
unity: “There is in truth but one Deity, the Supreme Spirit,
the Lord of the universe, whose work is the universe. ”
God above all gods, who created the earth, the heavens, and
waters. ” The world, thus considered as an emanation of God,
is therefore a part of him; it is kept in a visible state by his
energy, and would instantly disappear if that energy were for a
moment withdrawn. Even as it is, it is undergoing unceasing
transformations, everything being in a transitory condition.
moment a given phase is reached, it is departed from, or ceases.
In these perpetual movements the present can scarcely be said
to have any existence, for as the Past is ending, the Future has
begun.
In such a never-ceasing career all material things are urged,
their forms continually changing, and returning as it were through
revolving cycles to similar states. For this reason it is that we
may regard our earth and the various celestial bodies as having
had a moment of birth, as having a time of continuance, in
which they are passing onward to an inevitable destruction; and
that after the lapse of countless ages similar progresses will be
made, and similar series of events will occur again and again.
But in this doctrine of universal transformation there is some-
thing more than appears at first. The theology of India is
underlaid with Pantheism. God is One because he is All. ” The
Vedas, in speaking of the relation of nature to God, make use of
the expression that he is the material as well as the cause of the
universe, “the clay as well as the Potter. ” They convey the
idea that while there is a pervading spirit existing everywhere,
of the same nature as the soul of man, though differing from it
infinitely in degree, visible nature is essentially and inseparably
connected therewith; that as in man the body is perpetually
undergoing changes, perpetually decaying and being renewed, - or
as in the case of the whole human species, nations come into
existence and pass away,-- yet still there continues to exist what
may be termed the universal human mind, so forever associated
and forever connected are the material and the spiritual. And
under this aspect we must contemplate the Supreme Being, not
merely as a presiding intellect, but as illustrated by the parallel
case of man, whose mental principle shows no tokens except
through its connection with the body: so matter, or nature, or
the visible universe, is to be looked upon as the corporeal mani-
festation of God.
## p. 4868 (#26) ############################################
4868
JOHN WILLIAM DRAPER
PRIMITIVE BELIEFS DISMISSED BY SCIENTIFIC KNOWLEDGE
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
A
S MAN advances in knowledge, he discovers that of his primi-
tive conclusions some are doubtless erroneous, and many
require better evidence to establish their truth incontest-
ably. A more prolonged and attentive examination gives him
reason, in some of the most important particulars, to change his
mind.
He finds that the earth on which he lives is not a floor
covered over with a starry dome, as he once supposed, but a
globe self-balanced in space.
, of connected works and commentaries. For the most part
they consist of hymns suitable for public and private occasions,
prayers, precepts, legends, and dogmas. The Rig, which is the
oldest, is composed chiefly of hymns; the other three of litur-
gical formulas. They are of different periods and of various
authorship, internal evidence seeming to indicate that if the later
were composed by priests, the earlier were the production of
military chieftains. They answer to a state of society advanced
from the nomad to the municipal condition. They are based
upon an acknowledgment of a universal Spirit, pervading all
things. Of this God they therefore necessarily acknowledge the
1
## p. 4867 (#25) ############################################
JOHN WILLIAM DRAPER
4867
( The
unity: “There is in truth but one Deity, the Supreme Spirit,
the Lord of the universe, whose work is the universe. ”
God above all gods, who created the earth, the heavens, and
waters. ” The world, thus considered as an emanation of God,
is therefore a part of him; it is kept in a visible state by his
energy, and would instantly disappear if that energy were for a
moment withdrawn. Even as it is, it is undergoing unceasing
transformations, everything being in a transitory condition.
moment a given phase is reached, it is departed from, or ceases.
In these perpetual movements the present can scarcely be said
to have any existence, for as the Past is ending, the Future has
begun.
In such a never-ceasing career all material things are urged,
their forms continually changing, and returning as it were through
revolving cycles to similar states. For this reason it is that we
may regard our earth and the various celestial bodies as having
had a moment of birth, as having a time of continuance, in
which they are passing onward to an inevitable destruction; and
that after the lapse of countless ages similar progresses will be
made, and similar series of events will occur again and again.
But in this doctrine of universal transformation there is some-
thing more than appears at first. The theology of India is
underlaid with Pantheism. God is One because he is All. ” The
Vedas, in speaking of the relation of nature to God, make use of
the expression that he is the material as well as the cause of the
universe, “the clay as well as the Potter. ” They convey the
idea that while there is a pervading spirit existing everywhere,
of the same nature as the soul of man, though differing from it
infinitely in degree, visible nature is essentially and inseparably
connected therewith; that as in man the body is perpetually
undergoing changes, perpetually decaying and being renewed, - or
as in the case of the whole human species, nations come into
existence and pass away,-- yet still there continues to exist what
may be termed the universal human mind, so forever associated
and forever connected are the material and the spiritual. And
under this aspect we must contemplate the Supreme Being, not
merely as a presiding intellect, but as illustrated by the parallel
case of man, whose mental principle shows no tokens except
through its connection with the body: so matter, or nature, or
the visible universe, is to be looked upon as the corporeal mani-
festation of God.
## p. 4868 (#26) ############################################
4868
JOHN WILLIAM DRAPER
PRIMITIVE BELIEFS DISMISSED BY SCIENTIFIC KNOWLEDGE
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
A
S MAN advances in knowledge, he discovers that of his primi-
tive conclusions some are doubtless erroneous, and many
require better evidence to establish their truth incontest-
ably. A more prolonged and attentive examination gives him
reason, in some of the most important particulars, to change his
mind.
He finds that the earth on which he lives is not a floor
covered over with a starry dome, as he once supposed, but a
globe self-balanced in space. The crystalline vault, or sky, is
recognized to be an optical deception. It rests upon the earth
nowhere, and is no boundary at all; there is no kingdom of hap-
piness above it, but a limitless space adorned with planets and
suns. Instead of a realm of darkness and woe in the depths on
the other side of the earth, men like ourselves are found there,
pursuing, in Australia and New Zealand, the innocent pleasures
and encountering the ordinary labors of life. By the aid of such
lights as knowledge gradually supplies, he comes at last to dis-
cover that this our terrestrial habitation, instead of being a
chosen, a sacred spot, is only one of similar myriads, more nu-
merous than the sands of the sea, and prodigally scattered through
space.
Never, perhaps, was a more important truth discovered.
the visible evidence was in direct opposition to it. The earth,
which had hitherto seemed to be the very emblem of immobility,
was demonstrated to be carried with a double motion, with pro-
digious velocity, through the heavens; the rising and setting of
the stars were proved to be an illusion; and as respects the size
of the globe, it was shown to be altogether insignificant when
compared with multitudes of other neighboring ones — insignifi.
cant doubly by reason of its actual dimensions, and by the
countless numbers of others like it in form, and doubtless like it
the abodes of many orders of life.
And so it turns out that our earth is a globe of about twenty-
five thousand miles in circumference. The voyager who circum-
navigates it spends no inconsiderable portion of his life in
accomplishing his task. It moves round the sun in a year, but
at so great a distance from that luminary that if seen from him,
it would look like a little spark traversing the sky. It is thus
## p. 4869 (#27) ############################################
JOHN WILLIAM DRAPER
4869
recognized as one of the members of the solar system. Other
similar bodies, some of which are of larger, some of smaller
dimensions, perform similar revolutions round the sun in appro-
priate periods of time.
If the magnitude of the earth be too great for us to attach to
it any definite conception, what shall we say of the compass of
the solar system? There is a defect in the human intellect,
which incapacitates us for comprehending distances and periods
that are either too colossal or too minute. We gain no clearer
insight into the matter, when we are told that a comet which
does not pass beyond the bounds of the system may perhaps be
absent on its journey for more than a thousand years. Dis-
tances and periods such as these are beyond our grasp. They
prove to us how far human reason excels imagination; the one
measuring and comparing things of which the other can form no
conception, but in the attempt is utterly bewildered and lost.
But as there are other globes like our earth, so too there are
other worlds like our solar system. There are self-luminous suns,
exceeding in number all computation. The dimensions of this
earth pass into nothingness in comparison with the dimensions
of the solar system, and that system in its turn is only an invis-
ible point if placed in relation with the countless hosts of other
systems, which form with it clusters of stars. Our solar system,
far from being alone in the universe, is only one of an extensive
brotherhood, bound by common laws and subject to like influ-
ences. Even on the very verge of creation, where imagination
might lay the beginning of the realms of chaos, we see un-
bounded proofs of order, a regularity in the arrangement of in-
animate things, suggesting to us that there are other intellectual
creatures like us, the tenants of those islands in the abysses of
space.
Though it may take a beam of light a million years to bring
to our view those distant worlds, the end is not yet.
in the depths of space we catch the faint gleams of other groups
of stars like our own. The finger of a man can hide them in
their remoteness. Their vast distances from one another have
dwindled into nothing. They and their movements have lost all
individuality; the innumerable suns of which they are composed
blend all their collected light into one pale milky glow.
Thus extending our view from the earth to the solar system,
from the solar system to the expanse of the group of stars to
Far away
## p. 4870 (#28) ############################################
4870
JOHN WILLIAM DRAPER
which we belong, we behold a series of gigantic nebular crea-
tions rising up one after another, and forming greater and
greater colonies of worlds. No numbers can express them, for
they make the firmament a haze of stars. Uniformity, even
though it be the uniformity of magnificence, tires at last, and we
abandon the survey; for our eyes can only behold a boundless
prospect, and conscience tells us our own unspeakable insignifi-
cance.
But what has become of the time-honored doctrine of the
human destiny of the universe ? — that doctrine for the sake of
which the controversy I have described in this chapter was raised ?
It has disappeared. In vain was Bruno burnt and Galileo impris-
oned; the truth forced its way, in spite of all opposition, at last.
The end of the conflict was a total rejection of authority and
tradition, and the adoption of scientific truth.
THE KORAN
From (History of the Intellectual Development of Europe. ) Copyright 1876,
by Harper & Brothers
on
A military successes, and threatening even Constantinople,
rested essentially on an intellectual basis, the value of
which it is needful for us to consider. The Koran, which is
that basis, has exercised a great control over the destinies of
mankind, and still serves as a rule of life to a very large portion
of our race. Considering the asserted origin of this book, -indi-
rectly from God himself, - we might justly expect that it would
bear to be tried by any standard that man can apply, and vin-
dicate its truth and excellence in the ordeal of human criticism.
In our estimate of it, we must constantly bear in mind that it
does not profess to be successive revelations made at intervals
of ages and on various occasions, but a complete production
delivered to one man. We ought therefore to look for univer-
sality, completeness, perfection. We might expect that it would
present us with just views of the nature and position of this
world in which we live, and that whether dealing with the spir-
itual or the material, it would put to shame the most celebrated
productions of human genius, as the magnificent mechanism of
the heavens and the beautiful living forms of the earth are
## p. 4871 (#29) ############################################
JOHN WILLIAM DRAPER
4871
superior to the vain contrivances of man. Far in advance of all
that has been written by the sages of India, or the philosophers
of Greece, on points connected with the origin, nature, and des-
tiny of the universe, its dignity of conception and excellence of
expression should be in harmony with the greatness of the sub-
ject with which it is concerned.
We might expect that it should propound with authority, and
definitively settle, those all-important problems which have exer-
cised the mental powers of the ablest men of Asia and Europe
for so many centuries, and which are at the foundation of all
faith and all philosophy; that it should distinctly tell us in
unmistakable language what is God, what is the world, what
is the soul, and whether man has any criterion of truth; that it
should explain to us how evil can exist in a world the Maker
of which is omnipotent and altogether good; that it should reveal
to us in what the affairs of men are fixed by Destiny, in what
by free-will; that it should teach us whence we came, what is
the object of our continuing here, what is to become of us here-
after. And since a written work claiming a divine origin must
necessarily accredit itself even to those most reluctant to receive
it, its internal evidences becoming stronger and not weaker with
the strictness of the examination to which they are submitted, it
ought to deal with those things that may be demonstrated by
the increasing knowledge and genius of man; anticipating therein
his conclusions.
Such a work, noble as may be its origin, must not refuse but
court the test of natural philosophy, regarding it not as an an-
tagonist but as its best support. As years pass on, and human
science becomes more exact and more comprehensive, its conclu-
sions must be found in unison therewith. When occasion arises,
it should furnish us at least the foreshadowings of the great
truths discovered by astronomy and geology, not offering for
them the wild fictions of earlier ages, inventions of the infancy
of man.
It should tell us how suns and worlds are distributed
in infinite space, and how in their successions they come forth in
limitless time. It should say how far the dominion of God is
carried out by law, and what is the point at which it is his
pleasure to resort to his own good providence or his arbitrary
will.
How grand the description of this magnificent universe,
written by the Omnipotent hand! Of man it should set forth
his relations to other living beings, his place among them, his
## p. 4872 (#30) ############################################
4872
JOHN WILLIAM DRAPER
privileges and responsibilities. It should not leave him to grope
his way through the vestiges of Greek philosophy, and to miss
the truth at last; but it should teach him wherein true knowl-
edge consists, anticipating the physical science, physical power,
and physical well-being of our own times, nay, even unfolding
for our benefit things that we are still ignorant of. The discus-
sion of subjects so many and so high is not outside the scope of
a work of such pretensions. Its manner of dealing with them is
the only criterion it can offer of its authenticity to succeeding
times.
Tried by such a standard, the Koran altogether fails. In its
philosophy it is incomparably inferior to the writings of Chakia
Mouni, the founder of Buddhism; in its science it is absolutely
worthless. On speculative or doubtful things it is copious enough;
but in the exact, where a test can be applied to it, it totally fails.
Its astronomy, cosmogony, physiology, are so puerile as to invite
our mirth, if the occasion did not forbid. They belong to the old
times of the world, the morning of human knowledge. The earth
is firmly balanced in its seat by the weight of the mountains; the
sky is supported over it like a dome, and we are instructed in
the wisdom and power of God by being told to find a crack in it
if we can. Ranged in stories, seven in number, are the heavens,
the highest being the habitation of God, whose throne — for the
Koran does not reject Assyrian ideas — is sustained by winged
animal forms. The shooting stars are pieces of red-hot stone,
thrown by angels at impure spirits when they approach too
closely. Of God the Koran is full of praise, setting forth, often
in not unworthy imagery, his majesty. Though it bitterly de-
nounces those who give him any equals, and assures them that
their sin will never be forgiven; that in the Judgment Day they
must answer the fearful question, «Where are my companions
about whom ye disputed ? ”— though it inculcates an absolute
dependence on the mercy of God, and denounces as criminals all
those who make a merchandise of religion, its ideas of the
Deity are altogether anthropomorphic. He is only a gigantic
man, living in a paradise. In this respect, though exceptional
passages might be cited, the reader rises from a perusal of the
one hundred and fourteen chapters of the Koran with a final im-
pression that they have given him low and unworthy thoughts;
nor is it surprising that one of the Mohammedan sects reads it
in such a way as to find no difficulty in asserting that from
## p. 4873 (#31) ############################################
JOHN WILLIAM DRAPER
4873
the crown of the head to the breast God is hollow, and from the
breast downward he is solid;" that he has curled black hair,
and roars like a lion at every watch of the night. The unity as-
serted by Mohammed is a unity in special contradistinction to the
Trinity of the Christians, and the doctrine of a Divine genera-
tion. Our Savior is never called the Son of God, but always the
Son of Mary. Throughout there is a perpetual acceptance of the
delusion of the human destiny of the universe. As to man, Mo-
hammed is diffuse enough respecting a future state, speaking
with clearness of a resurrection, the Judgment Day, Paradise, the
torment of hell, the worm that never dies, the pains that never
end; but with all this precise description of the future, there are
many errors as to the past. If modesty did not render it unsuit-
able to speak of such topics here, it might be shown how feeble
is his physiology when he has occasion to allude to the origin or
generation of man. He is hardly advanced beyond the ideas of
Thales. One who is so untrustworthy a guide as to things that
are past cannot be very trustworthy as to events that are to come.
Of the literary execution of his work, it is perhaps scarcely
possible to judge fairly from a translation. It is said to be the
oldest prose composition among the Arabs, by whom Moham-
med's boast of the unapproachable excellence of his work is
almost universally sustained; but it must not be concealed that
there have been among them very learned men who have held it
in light esteem. Its most celebrated passages, as those on the
nature of God, in Chapters ii. , xxiv. , will bear no comparison
with parallel ones in the Psalms and Book of Job. In the narra-
tive style, the story of Joseph in Chapter xii. , compared with
the same incidents related in Genesis, shows a like inferiority.
Mohammed also adulterates his work with many Christian legends,
derived probably from the apocryphal gospel of St. Barnabas; he
mixes with many of his own inventions the Scripture account of
the temptation of Adam, the Deluge, Jonah and the whale, en-
riching the whole with stories like the later Night Entertain-
ments of his country, the seven sleepers, Gog and Magog, and
all the wonders of genii, sorcery, and charms.
An impartial reader of the Koran may doubtless be surprised
that so feeble a production should serve its purpose so well.
But the theory of religion is one thing, the practice another.
The Koran abounds in excellent moral suggestions and precepts;
its composition is so fragmentary that we cannot turn to a single
## p. 4874 (#32) ############################################
4874
JOHN WILLIAM DRAPER
page without finding maxims of which all men must approve.
This fragmentary construction yields texts and mottoes and rules
complete in themselves, suitable for common men in any of the
incidents of life. There is a perpetual insisting on the necessity
of prayer, an inculcation of mercy, almsgiving, justice, fasting,
pilgrimage, and other good works; institutions respecting conduct,
both social and domestic, debts, witnesses, marriage, children,
wine, and the like; above all, a constant stimulation to do battle
with the infidel and blasphemer. For life as it passes in Asia,
there is hardly a condition in which passages from the Koran
cannot be recalled suitable for instruction, admonition, consolation,
encouragement. To the Asiatic and to the African, such devo-
tional fragments are of far more use than any sustained theologi-
cal doctrine. The mental constitution of Mohammed did not
enable him to handle important philosophical questions with the
well-balanced ability of the great Greek and Indian writers; but
he has never been surpassed in adaptation to the spiritual wants
of humble life, making even his fearful fatalism administer
thereto. A pitiless destiny is awaiting us; yet the prophet is
uncertain what it may be. "Unto every nation a fixed time is
decreed. Death will overtake us even in lofty towers, but God
only knoweth the place in which a man shall die. ” After many
an admonition of the resurrection and the Judgment Day, many
a promise of Paradise and threat of hell, he plaintively confesses,
"I do not know what will be done with you or me hereafter. "
The Koran thus betrays a human and not a very noble intel-
lectual origin. It does not however follow that its author was,
as is so often asserted, a mere impostor. He reiterates again and
again, I am nothing more than a public preacher. ” He defends,
not always without acerbity, his work from those who even in
his own life stigmatized it as a confused heap of dreams, or what
is worse, a forgery. He is not the only man who has supposed
himself to be the subject of supernatural and divine communica-
tions, for this is a condition of disease to which any one, by
fasting and mental anxiety, may be reduced.
In what I have thus said respecting a work held by so many
millions of men as a revelation from God, I have endeavored to
speak with respect and yet with freedom, constantly bearing in
mind how deeply to this book Asia and Africa are indebted for
daily guidance, how deeply Europe and America for the light of
science.
## p. 4875 (#33) ############################################
JOHN WILLIAM DRAPER
4875
As might be expected, the doctrines of the Koran have re-
ceived many fictitious additions and sectarian interpretations in
the course of ages. In the popular superstition angels and genii
largely figure. The latter, being of a grosser fabric, eat, drink,
propagate their kind, are of two sorts, good and bad, and existed
long before men, having occupied the earth before Adam. Im-
mediately after death, two greenish livid angels, Monkir and
Nekkar, examine every corpse as to its faith in God and Moham-
med; but the soul, having been separated from the body by the
angel of death, enters upon an intermediate state, awaiting the
resurrection. There is however much diversity of opinion as to
its precise disposal before the Judgment Day: some think that it
hovers near the grave; some, that it sinks into the well Zemzem;
some, that it retires into the trumpet of the angel of the resur-
rection; the difficulty apparently being that any final disposal
before the Day of Judgment would be anticipatory of that great
event, if indeed it would not render it needless. As to the res-
urrection, some believe it to be merely spiritual, others corporeal;
the latter asserting that the os coccygis, or last bone of the spinal
column, will serve as it were as a germ; and that, vivified by a
rain of forty days, the body will sprout from it. Among the
signs of the approaching resurrection will be the rising of the
sun in the west. It will be ushered in by three blasts of a
trumpet: the first, known as the blast of consternation, will
shake the earth to its centre, and extinguish the sun and stars;
the second, the blast of extermination, will annihilate all material
things except Paradise, hell, and the throne of God. Forty years
subsequently, the angel Israfil will sound the blast of resurrec-
tion. From his trumpet there will be blown forth the countless
myriads of souls who have taken refuge therein, or lain concealed.
The Day of Judgment has now come. The Koran contradicts
itself as to the length of this day; in one place making it a
thousand, in another fifty thousand years. Most Mohammedans
incline to adopt the longer period, since angels, genii, men, and
animals have to be tried.
As to men, they will rise in their natural state, but naked;
white-winged camels, with saddles of gold, awaiting the saved.
When the partition is made, the wicked will be oppressed with
an intolerable heat, caused by the sun, which, having been called
into existence again, will approach within a mile, provoking a
sweat to issue from them; and this, according to their demer-
its, will immerse them from the ankles to the mouth; but the
## p. 4876 (#34) ############################################
4876
JOHN WILLIAM DRAPER
righteous will be screened by the shadow of the throne of God.
The Judge will be seated in the clouds, the books open before
him, and everything in its turn called on to account for its deeds.
For greater dispatch, the angel Gabriel will hold forth his bal-
ance, one scale of which hangs over Paradise and one over hell.
In these all works are weighed. As soon as the sentence is deliv.
ered, the assembly, in a long file, will pass over the bridge
Al-Sirat. It is as sharp as the edge of a sword, and laid over
the mouth of hell. Mohammed and his followers will successfully
pass the perilous ordeal; but the sinners, giddy with terror, will
drop into the place of torment. The blessed will receive their
first taste of happiness at a pond which is supplied by silver
pipes from the river Al-Cawthor. The soil of Paradise is of
musk. Its rivers tranquilly flow over pebbles of rubies and
emeralds. From tents of hollow pearls the Houris, or girls of
Paradise, will come forth, attended by troops of beautiful boys.
Each saint will have eighty thousand servants and seventy-two
girls. To these, some of the more merciful Mussulmans add the
wives they have had upon earth; but the grimly orthodox assert
that hell is already nearly filled with women. How can it be
otherwise, since they are not permitted to pray in a mosque upon
earth?
I have not space to describe the silk brocades, the green
clothing, the soft carpets, the banquets, the perpetual music and
songs. From the glorified body all impurities will escape, not as
they did during life, but in a fragrant perspiration of camphor
and musk. No one will complain, “I am weary; no one will
say, "I am sick. "
From the contradictions, puerilities, and impossibilities indi-
cated in the preceding paragraphs, it may be anticipated that the
faith of Mohammed has been broken into many sects. Of such
it is said that not less than seventy-three may be numbered.
Some, as the Sonnites, are guided by traditions; some occupy
themselves with philosophical difficulties, – the existence of evil
in the world, the attributes of God, absolute predestination and
eternal damnation, the invisibility and non-corporeality of God,
his capability of local motion. . . But the great Mohamme-
dan philosophers, simply accepting the doctrine of the oneness
of God as the only thing of which man can be certain, look upon
all the rest as idle fables- having however this political use: that
they furnish contention and therefore occupation to disputatious
sectarians, and consolation to illiterate minds.
## p. 4877 (#35) ############################################
4877
MICHAEL DRAYTON
(1563-1631)
HILE London still crowded to the new «Theatre » in Shore-
ditch, the first built in England; while Ben Jonson was
still soldiering in the Low Countries; while Marlowe was
working out the tragedy that was to revolutionize all stage traditions,
and Shakespeare was yet but a looker-on at greatness," — there
came up from Warwickshire a young man of good family who had
served as page in a noble house, who had studied possibly at Oxford,
and who in the first flush of manhood aspired to a place among
those prodigies who made the later Eliza-
bethan period immortal. This was Michael
Drayton, whose gentle birth and breeding,
education and talents, knowledge of the
world and of men, together with a most
sweet and lovable disposition, made him at
once welcome in the literary Bohemia of
the day. He became the “deare and bosom
friend” of Beaumont and Fletcher, and his
work received unquestioned honor from his
illustrious contemporaries.
As a child he had demanded of his
elders to know what kind of beings poets
were, had spent many hours in writing Michael DRAYTON
childishly fantastic verses, and had begged
of his tutor to make a poet of him. And although he seems to have
been poor and to have lived by the gifts of wealthy patrons, he
cast in his lot with literature, and cherished no other ambition than
that of writing well. His first book, a volume of spiritual poems, or
metrical renderings of the Bible, was published in 1590 under the
title “The Harmony of the Church. It is difficult to see why this
commonplace and orthodox performance should have given such
umbrage that the Archbishop of Canterbury condemned the entire
edition to destruction. Yet this was its fate, with the exception of
forty copies which Archbishop Whitgift ordered to be reserved for
the ecclesiastical library at Lambeth Palace. Undiscouraged, the
poet next produced a cycle of sixty-four sonnets and a collection of
pastorals entitled “Idea: the Shepherd's Garland,' in which under the
name “Rowland” he celebrated an early love. It is strange that
the intrinsic merit of these verses, and their undoubted popularity,
## p. 4878 (#36) ############################################
4878
MICHAEL DRAYTON
should not have urged Drayton to continue in the same vein. In-
stead, however, he set about the composition of a series of historical
poems which extended over the next twenty-four years, and to which
he gave the best energies of his life. Beginning with the epic
Matilda,' studied from English history, the series was continued by
a poem on the Wars of the Roses,' afterward enlarged into “The
Barons' Wars. ) This was followed by the epic (Robert, Duke of
Normandy. ' Destitute of imagination, prolix and tedious, these verses
were yet so popular in Drayton's day that in 1612 he began the
publication of a poem in thirty books, meant to include the entire
chronology and topography of Great Britain, from the earliest times.
This was the famous Poly-Olbion, in which, in spite of the inspiring
work of his contemporaries, Drayton harked back in spirit to the
dreary monotony of the Saxon Chronicle; the detail is so minute,
the matter so unimportant, and the absence of discrimination so ap-
parent, that notwithstanding many noticeable beauties of thought
and style, it is hard to realize that this poem was a favorite with
that brilliant group which had known Shakespeare, and still delighted
in Ben Jonson. After issuing eighteen books of Poly-Olbion,' his
publishers — with whom he was always quarreling, and whom he
declared that he “despised and kicked at ” — refused to undertake the
remaining twelve books of the second part. His friends, however,
loyal in their love and praise of him, secured a more complaisant
tradesman to bring out the rest of the already famous poem.
Fortunately for his fame, Drayton had in the mean time produced
two other volumes of verse, which displayed the real grace and fanci-
fulness of his charming muse. The first of these, Poems Lyrical
and Pastoral,' included the satire (The Man in the Moon”; while in
the second were printed the Ballad of Agincourt,' the most spirited
of English martial lyrics, and that delightful fantasy Nymphidia, or
the Court of Faery,' in which the touch is so light, the fancy so
dainty, and the conceit so delicate, that the poem remains immortally
fresh and young. Because everybody wrote plays, Drayton turned
playwright, and is said to have collaborated with Massinger and Ford.
Of his long works, the Heroicall Episodes) is perhaps the most read-
able. His last effort was “The Muses' Elizium, published in 1630. A
year later he died, and was buried in Westminster, where a monu-
ment was erected to him by the Countess of Dorset.
Drayton's place in English literature is with that considerable and
not unimportant band who have done somewhat, but whose repute
is much more for what they were in their friends' eyes than for
what they did.
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1
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ALEX. DUMAS, FILS.
## p. 4851 (#9) #############################################
LIBRIR
TORLD'S BEST UT
Incient a:
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IX
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ts
## p. 4852 (#10) ############################################
## p. 4853 (#11) ############################################
LIBRARY
OF
THE
WORLD'S BEST LITERATURE
Ancient and Modern
CHARLES DUDLEY WARNER
EDITOR
HAMILTON WRIGHT MABIE, LUCIA GILBERT RUNKLE,
GEORGE H. WARNER
ASSOCIATE EDITORS
THIRTY VOLUMES
VOL. IX
NEW YORK
R. S. PEALE AND J. A. HILL
PUBLISHERS
## p. 4854 (#12) ############################################
97
2697
V. 9
COPYRIGHT 1897
BY R. S. PEALE AND J. A. HILL
All rights reserved
HE WERTER COMPAME
PRINTERS DE
RRON
## p. 4855 (#13) ############################################
THE ADVISORY COUNCIL
CRAWFORD H. TOY, A. M. , LL. D. ,
Professor of Hebrew, HARVARD UNIVERSITY, Cambridge, Mass.
THOMAS R. LOUNSBURY, LL. D. , L. H. D. ,
Professor of English in the Sheffield Scientific School of
YALE UNIVERSITY, New Haven, Conn.
WILLIAM M. SLOANE, PH. D. , L. H. D. ,
Professor of History and Political Science,
PRINCETON UNIVERSITY, Princeton, N. J.
BRANDER MATTHEWS, A. M. , LL. B. ,
Professor of Literature, COLUMBIA UNIVERSITY, New York City.
JAMES B. ANGELL, LL. D. ,
President of the UNIVERSITY OF MICHIGAN, Ann Arbor, Mich.
WILLARD FISKE, A. M. , Ph. D. ,
Late Professor of the Germanic and Scandinavian Languages
and Literatures,
CORNELL UNIVERSITY, Ithaca, N. Y.
EDWARD S. HOLDEN, A. M. , LL. D. ,
Director of the Lick Observatory, and Astronomer,
UNIVERSITY OF CALIFORNIA, Berkeley, Cal.
ALCÉE FORTIER, LIT. D. ,
Professor of the Romance Languages,
TULANE UNIVERSITY, New Orleans, La.
WILLIAM P. TRENT, M. A. ,
Dean of the Department of Arts and Sciences, and Professor of
English and History,
UNIVERSITY OF THE SOUTH, Sewanee, Tenn.
PAUL SHOREY, Ph. D. ,
Professor of Greek and Latin Literature,
UNIVERSITY OF CHICAGO, Chicago, Ill.
WILLIAM T. HARRIS, LL. D. ,
United States Commissioner of Education,
BUREAU OF EDUCATION, Washington, D. C.
soba
MAURICE FRANCIS EGAN, A. M. , LL. D. ,
Professor of Literature in the
CatholIC UNIVERSITY OF AMERICA, Washington, D. C.
504533
## p. 4856 (#14) ############################################
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TABLE OF CONTENTS
VOL. IX
LIVED
PAGE
4865
JOHN WILLIAM DRAPER
1811-1882
The Vedas and their Theology (“The Intellectual Develop-
ment of Europe')
Primitive Beliefs Dismissed by Scientific Knowledge
(same)
The Koran (same)
MICHAEL DRAYTON
1563-1631 4877
Sonnet
The Ballad of Agincourt
Queen Mab's Excursion (Nymphidia, the Court of Faery')
4885
GUSTAVE DROZ
1832-1895
How the Baby Was Saved (“The Seamstress's Story')
A Family New-Year's (Monsieur, Madame, and Bébé')
Their Last Excursion (Making an Omelette')
4897
HENRY DRUMMOND
1851-
The Country and Its People (Tropical Africa)
The East-African Lake Country (same)
White Ants (same)
4913
WILLIAM DRUMMOND OF HAWTHORNDEN 1585–1649
Sextain
Degeneracy of the World
Madrigal
Briefness of Life
Reason and Feeling
The Universe
On Death (Cypress Grove')
JOHN DRYDEN
1631-1700
4919
BY THOMAS R. LOUNSBURY
From The Hind and the Panther
To My Dear Friend Mr. Congreve
## p. 4858 (#16) ############################################
vi
LIVED
PAGE
JOHN DRYDEN — Continued :
Ode to the Pious Memory of Mrs. Anne Killigrew
A Song
Lines Printed under Milton's Portrait
Alexander's Feast; or, The Power of Music
Achitophel (Absalom and Achitophel')
4951
MAXIME DU CAMP
1822-
Street Scene during the Commune ('The Convulsions of
Paris)
ALEXANDRE DUMAS, SENIOR
1802-1870
4957
BY ANDREW LANG
The Cure for Dormice that Eat Peaches (“The Count of
Monte Cristo)
The Shoulder of Athos, the Belt of Porthos, and the
Handkerchief of Aramis (“The Three Musketeers')
Defense of the Bastion St. -Gervais (same)
Consultation of the Musketeers (same)
The Man in the Iron Mask ('The Viscount of Bra-
gelonne')
A Trick is Played on Henry III. by Aid of Chicot (“The
Lady of Monsoreau)
ALEXANDRE DUMAS, JUNIOR
1824-1895
5001
BY FRANCISQUE SARCEY
The Playwright Is Born—and Made (Preface to “The
Prodigal Father)
An Armed Truce (A Friend to the Sex')
Two Views of Money (The Money Question
M. De Remonin's Philosophy of Marriage ('L'Étrangère')
Reforming a Father (The Prodigal Father')
Mr. and Mrs. Clarkson (L'Étrangère')
1834-1896
5041
GEORGE DU MAURIER
At the Heart of Bohemia (“Trilby ')
Christmas in the Latin Quarter (same)
“Dreaming True » ('Peter Ibbetson')
Barty Josselin at School ('The Martian')
## p. 4859 (#17) ############################################
vii
LIVED
PAGE
14657-1530?
5064
WILLIAM DUNBAR
The Thistle and the Rose
From The Golden Targe)
No Treasure Avails Without Gladness
1811-1894
5069
JEAN VICTOR DURUY
The National Policy (History of Rome')
Results of the Roman Dominion (same)
1856–1877
5075
TORU DUTT
Jogadhya Uma
Our Casuarina-Tree
John S. Dwight
1813-1893
5084
Music as a Means of Culture
Georg Moritz EBERS
1837-
The Arrival at Babylon (An Egyptian Princess')
5091
1832–
5101
JOSÉ ECHEGARAY
From Madman or Saint? )
From The Great Galeoto)
THE EDDAS
5113
BY WILLIAM H. CARPENTER
Thor's Adventures on his Journey to the Land of the
Giants (“Snorra Edda')
The Lay of Thrym ('Elder Edda')
Of the Lamentation of Gudrun over Sigurd Dead: First
Lay of Gudrun
Waking of Brunhilde on the Hindfell by Sigurd (Morris's
'Story of Sigurd the Völsung')
5145
Alfred EDERSHEIM
1825-1889
The Washing of Hands (“The Life and Times of Jesus
the Messiah')
5151
MARIA EDGEWORTH
1767-1849
Sir Condy's Wake (Castle Rackrent')
Sir Murtagh Rackrent and His Lady (same)
## p. 4860 (#18) ############################################
viii
LIVED
PAGE
5162
ANNE CHARLOTTE LEFFLER EDGREN
1849-1893
Open Sesame
A Ball in High Life (‘A Rescuing Angel')
JONATHAN EDWARDS
1703-1758
5175
BY EGBERT C. SMYTH
From Narrative of His Religious History
« Written on a Blank Leaf in 1723"
The Idea of Nothing (“Of Being ')
The Notion of Action and Agency Entertained by Mr.
Chubb and Others (Inquiry into the Freedom of the
Will)
Excellency of Christ
Essence of True Virtue ('The Nature of True Virtue ')
GEORGES EEKHOUD
1854-
5189
Ex-Voto
Kors Davie
5215
EDWARD EGGLESTON
1837-
Roger Williams, the Prophet of Religious Freedom (The
Beginners of a Nation')
EGYPTIAN LITERATURE
5225
BY FRANCIS LLEWELLYN GRIFFITH AND
KATE BRADBURY GRIFFITH
a
The Shipwrecked Sailor Songs to the Harp
Story of Sanehat
From an Epitaph
The Doomed Prince
From Dialogue Between a
Story of the Two Brothers
Man and His Soul
Story of Setna
(The Negative Confession'
Stela of Piankhy
Teaching of Amenemhat
Inscription of Una
The Prisse Papyrus: Instruction
Songs of Laborers
of Ptahhetep
Love Songs: Love-Sickness; From the Maxims of Any'
The Lucky Doorkeeper; Instruction of Dauf
Love's Doubts; The Un- Contrasted Lots of Scribe and
successful Bird-Catcher
Fellâh
Hymn to l'sertesen III. Reproaches to a Dissipated Stu-
Hymn to the Aten
dent
Hymns to Amen Ra
## p. 4861 (#19) ############################################
ix
LIVED
PAGE
5345
Joseph von EICHENDORFF
1788–1857
From Out of the Life of a Good-for-Nothing'
Separation
Lorelei
GEORGE ELIOT
1819-1880
5359
BY CHARLES WALDSTEIN
The Final Rescue ('The Mill on the Floss ')
Village Worthies (Silas Marner )
The Hall Farm (Adam Bede')
Mrs. Poyser “Has Her Say Out” (same)
The Prisoners (Romola')
« Oh, May Join the Choir Invisible »
Ralph Waldo EMERSON
1803-1882
5421
BY RICHARD GARNETT
The Times
Each and All
Friendship
The Rhodora
Nature
The Humble-Bee
Compensation
The Problem
Love
Days
Circles
Musketaquid
Self-Reliance
From the Threnody)
History
Concord Hymn
Ode Sung in the Town Hall, Concord, July 4, 1857
## p. 4862 (#20) ############################################
|
|
|
## p. 4863 (#21) ############################################
LIST OF PORTRAITS
IN VOL. IX
John William Draper
Michael Drayton
Gustave Droz
Henry Drummond
William Drummond of Hawthornden
John Dryden
Maxime Du Camp
Alexandre Dumas, Senior
Alexandre Dumas, Junior
George Du Maurier
Victor Duruy
John S. Dwight
Georg Ebers
Maria Edgeworth
Jonathan Edwards
Edward Eggleston
George Eliot
Ralph Waldo Emerson
Vignette
Vignette
Vignette
Vignette
Vignette
Full page
Vignette
Full page
Full page
Vignette
Vignette
Vignette
Full page
Vignette
Vignette
Vignette
Full page
Full page
## p. 4864 (#22) ############################################
## p. 4865 (#23) ############################################
4865
JOHN WILLIAM DRAPER
(1811-1882)
he subject of this sketch was born at St. Helen's, near Liver-
pool, England, on the 5th of May, 1811. His earliest educa-
tion was obtained at a Wesleyan Methodist school, but after
a time he came under private teachers, with whose help he made
rapid progress in the physical sciences, thus showing in his boyhood
the natural bent of his mind and the real strength of his intellect.
He afterwards studied for a time at the University of London, but
in 1833 came to the United States, and three years later graduated at
the University of Pennsylvania with the
degree of M. D. In 1839 he was elected to
the chair of chemistry in the University of
New York, a position which he held until
his death in 1882.
Draper's contributions to science were
of a high order. He discovered some of
the facts that lie at the basis of spectrum
analysis; he was one of the first successful
experimenters in the art of photography;
and he made researches in radiant energy
and other scientific phenomena. He pub-
lished in 1858 a treatise on Human Physi- John William DRAPER
ology,' which is a highly esteemed and
widely used text-book. He died on the 4th of January, 1882.
Draper's chief contributions to literature are three works: (His-
tory of the Intellectual Development of Europe' (1863), a History
of the American Civil War' (1867-1870), and "The History of the
Conflict between Religion and Science, which appeared in the Inter-
national Scientific Series in 1873. Of these works, the one
intellectual development of Europe is the ablest, and takes a place
beside the works of Lecky and Buckle as a contribution to the his-
tory of civilization. The history of the Civil War was written too
soon after the events described to have permanent historical value.
(The History of the Conflict between Religion and Science) is a
judicial presentation of the perennial controversy from the standpoint
of the scientist.
Draper's claims to attention as a philosophic historian rest mainly
on his theory of the influence of climate on human character and
VIII-305
on the
## p. 4866 (#24) ############################################
4866
JOHN WILLIAM DRAPER
development. He maintains that “For every climate, and indeed for
every geographical locality, there is an answering type of humanity”;
and in his history of the American Civil War, as well as in his work
on the intellectual development of Europe, he endeavored to prove
that doctrine. Another theory which is prominent in his principal
work is, that the intellectual development of every people passes
through five stages; namely, I, the Age of Credulity; 2, the Age of
Inquiry; 3, the Age of Faith; 4, the Age of Reason; 5, the Age of
Decrepitude. Ancient Greece, he thinks, passed through all those
stages, the age of reason beginning with the advent of physical
science. Europe as a whole has now also entered the age of reason,
which as before he identifies with the age of physical science; so that
everywhere in his historical works, physical influences and the scien-
tific knowledge of physical phenomena are credited with most of the
progress that mankind has made. Draper has left a distinct mark
upon the scientific thought of his generation, and made a distinct and
valuable contribution to the literature of his adopted country.
THE VEDAS AND THEIR THEOLOGY
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
THE
HE Vedas, which are the Hindu Scriptures, and of which there
are four, — the Rig, Yagust, Saman, and Atharvan,- are
asserted to have been revealed by Brahma. The fourth is
however rejected by some authorities, and bears internal evidence
of a later composition, at a time when hierarchical power had
become greatly consolidated. These works are written in an
obsolete Sanskrit, the parent of the more recent idiom. They
constitute the basis of an extensive literature, Upavedas, Angas,
etc. , of connected works and commentaries. For the most part
they consist of hymns suitable for public and private occasions,
prayers, precepts, legends, and dogmas. The Rig, which is the
oldest, is composed chiefly of hymns; the other three of litur-
gical formulas. They are of different periods and of various
authorship, internal evidence seeming to indicate that if the later
were composed by priests, the earlier were the production of
military chieftains. They answer to a state of society advanced
from the nomad to the municipal condition. They are based
upon an acknowledgment of a universal Spirit, pervading all
things. Of this God they therefore necessarily acknowledge the
1
## p. 4867 (#25) ############################################
JOHN WILLIAM DRAPER
4867
( The
unity: “There is in truth but one Deity, the Supreme Spirit,
the Lord of the universe, whose work is the universe. ”
God above all gods, who created the earth, the heavens, and
waters. ” The world, thus considered as an emanation of God,
is therefore a part of him; it is kept in a visible state by his
energy, and would instantly disappear if that energy were for a
moment withdrawn. Even as it is, it is undergoing unceasing
transformations, everything being in a transitory condition.
moment a given phase is reached, it is departed from, or ceases.
In these perpetual movements the present can scarcely be said
to have any existence, for as the Past is ending, the Future has
begun.
In such a never-ceasing career all material things are urged,
their forms continually changing, and returning as it were through
revolving cycles to similar states. For this reason it is that we
may regard our earth and the various celestial bodies as having
had a moment of birth, as having a time of continuance, in
which they are passing onward to an inevitable destruction; and
that after the lapse of countless ages similar progresses will be
made, and similar series of events will occur again and again.
But in this doctrine of universal transformation there is some-
thing more than appears at first. The theology of India is
underlaid with Pantheism. God is One because he is All. ” The
Vedas, in speaking of the relation of nature to God, make use of
the expression that he is the material as well as the cause of the
universe, “the clay as well as the Potter. ” They convey the
idea that while there is a pervading spirit existing everywhere,
of the same nature as the soul of man, though differing from it
infinitely in degree, visible nature is essentially and inseparably
connected therewith; that as in man the body is perpetually
undergoing changes, perpetually decaying and being renewed, - or
as in the case of the whole human species, nations come into
existence and pass away,-- yet still there continues to exist what
may be termed the universal human mind, so forever associated
and forever connected are the material and the spiritual. And
under this aspect we must contemplate the Supreme Being, not
merely as a presiding intellect, but as illustrated by the parallel
case of man, whose mental principle shows no tokens except
through its connection with the body: so matter, or nature, or
the visible universe, is to be looked upon as the corporeal mani-
festation of God.
## p. 4868 (#26) ############################################
4868
JOHN WILLIAM DRAPER
PRIMITIVE BELIEFS DISMISSED BY SCIENTIFIC KNOWLEDGE
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
A
S MAN advances in knowledge, he discovers that of his primi-
tive conclusions some are doubtless erroneous, and many
require better evidence to establish their truth incontest-
ably. A more prolonged and attentive examination gives him
reason, in some of the most important particulars, to change his
mind.
He finds that the earth on which he lives is not a floor
covered over with a starry dome, as he once supposed, but a
globe self-balanced in space.
, of connected works and commentaries. For the most part
they consist of hymns suitable for public and private occasions,
prayers, precepts, legends, and dogmas. The Rig, which is the
oldest, is composed chiefly of hymns; the other three of litur-
gical formulas. They are of different periods and of various
authorship, internal evidence seeming to indicate that if the later
were composed by priests, the earlier were the production of
military chieftains. They answer to a state of society advanced
from the nomad to the municipal condition. They are based
upon an acknowledgment of a universal Spirit, pervading all
things. Of this God they therefore necessarily acknowledge the
1
## p. 4867 (#25) ############################################
JOHN WILLIAM DRAPER
4867
( The
unity: “There is in truth but one Deity, the Supreme Spirit,
the Lord of the universe, whose work is the universe. ”
God above all gods, who created the earth, the heavens, and
waters. ” The world, thus considered as an emanation of God,
is therefore a part of him; it is kept in a visible state by his
energy, and would instantly disappear if that energy were for a
moment withdrawn. Even as it is, it is undergoing unceasing
transformations, everything being in a transitory condition.
moment a given phase is reached, it is departed from, or ceases.
In these perpetual movements the present can scarcely be said
to have any existence, for as the Past is ending, the Future has
begun.
In such a never-ceasing career all material things are urged,
their forms continually changing, and returning as it were through
revolving cycles to similar states. For this reason it is that we
may regard our earth and the various celestial bodies as having
had a moment of birth, as having a time of continuance, in
which they are passing onward to an inevitable destruction; and
that after the lapse of countless ages similar progresses will be
made, and similar series of events will occur again and again.
But in this doctrine of universal transformation there is some-
thing more than appears at first. The theology of India is
underlaid with Pantheism. God is One because he is All. ” The
Vedas, in speaking of the relation of nature to God, make use of
the expression that he is the material as well as the cause of the
universe, “the clay as well as the Potter. ” They convey the
idea that while there is a pervading spirit existing everywhere,
of the same nature as the soul of man, though differing from it
infinitely in degree, visible nature is essentially and inseparably
connected therewith; that as in man the body is perpetually
undergoing changes, perpetually decaying and being renewed, - or
as in the case of the whole human species, nations come into
existence and pass away,-- yet still there continues to exist what
may be termed the universal human mind, so forever associated
and forever connected are the material and the spiritual. And
under this aspect we must contemplate the Supreme Being, not
merely as a presiding intellect, but as illustrated by the parallel
case of man, whose mental principle shows no tokens except
through its connection with the body: so matter, or nature, or
the visible universe, is to be looked upon as the corporeal mani-
festation of God.
## p. 4868 (#26) ############################################
4868
JOHN WILLIAM DRAPER
PRIMITIVE BELIEFS DISMISSED BY SCIENTIFIC KNOWLEDGE
From History of the Intellectual Development of Europe. Copyright 1876,
by Harper & Brothers
A
S MAN advances in knowledge, he discovers that of his primi-
tive conclusions some are doubtless erroneous, and many
require better evidence to establish their truth incontest-
ably. A more prolonged and attentive examination gives him
reason, in some of the most important particulars, to change his
mind.
He finds that the earth on which he lives is not a floor
covered over with a starry dome, as he once supposed, but a
globe self-balanced in space. The crystalline vault, or sky, is
recognized to be an optical deception. It rests upon the earth
nowhere, and is no boundary at all; there is no kingdom of hap-
piness above it, but a limitless space adorned with planets and
suns. Instead of a realm of darkness and woe in the depths on
the other side of the earth, men like ourselves are found there,
pursuing, in Australia and New Zealand, the innocent pleasures
and encountering the ordinary labors of life. By the aid of such
lights as knowledge gradually supplies, he comes at last to dis-
cover that this our terrestrial habitation, instead of being a
chosen, a sacred spot, is only one of similar myriads, more nu-
merous than the sands of the sea, and prodigally scattered through
space.
Never, perhaps, was a more important truth discovered.
the visible evidence was in direct opposition to it. The earth,
which had hitherto seemed to be the very emblem of immobility,
was demonstrated to be carried with a double motion, with pro-
digious velocity, through the heavens; the rising and setting of
the stars were proved to be an illusion; and as respects the size
of the globe, it was shown to be altogether insignificant when
compared with multitudes of other neighboring ones — insignifi.
cant doubly by reason of its actual dimensions, and by the
countless numbers of others like it in form, and doubtless like it
the abodes of many orders of life.
And so it turns out that our earth is a globe of about twenty-
five thousand miles in circumference. The voyager who circum-
navigates it spends no inconsiderable portion of his life in
accomplishing his task. It moves round the sun in a year, but
at so great a distance from that luminary that if seen from him,
it would look like a little spark traversing the sky. It is thus
## p. 4869 (#27) ############################################
JOHN WILLIAM DRAPER
4869
recognized as one of the members of the solar system. Other
similar bodies, some of which are of larger, some of smaller
dimensions, perform similar revolutions round the sun in appro-
priate periods of time.
If the magnitude of the earth be too great for us to attach to
it any definite conception, what shall we say of the compass of
the solar system? There is a defect in the human intellect,
which incapacitates us for comprehending distances and periods
that are either too colossal or too minute. We gain no clearer
insight into the matter, when we are told that a comet which
does not pass beyond the bounds of the system may perhaps be
absent on its journey for more than a thousand years. Dis-
tances and periods such as these are beyond our grasp. They
prove to us how far human reason excels imagination; the one
measuring and comparing things of which the other can form no
conception, but in the attempt is utterly bewildered and lost.
But as there are other globes like our earth, so too there are
other worlds like our solar system. There are self-luminous suns,
exceeding in number all computation. The dimensions of this
earth pass into nothingness in comparison with the dimensions
of the solar system, and that system in its turn is only an invis-
ible point if placed in relation with the countless hosts of other
systems, which form with it clusters of stars. Our solar system,
far from being alone in the universe, is only one of an extensive
brotherhood, bound by common laws and subject to like influ-
ences. Even on the very verge of creation, where imagination
might lay the beginning of the realms of chaos, we see un-
bounded proofs of order, a regularity in the arrangement of in-
animate things, suggesting to us that there are other intellectual
creatures like us, the tenants of those islands in the abysses of
space.
Though it may take a beam of light a million years to bring
to our view those distant worlds, the end is not yet.
in the depths of space we catch the faint gleams of other groups
of stars like our own. The finger of a man can hide them in
their remoteness. Their vast distances from one another have
dwindled into nothing. They and their movements have lost all
individuality; the innumerable suns of which they are composed
blend all their collected light into one pale milky glow.
Thus extending our view from the earth to the solar system,
from the solar system to the expanse of the group of stars to
Far away
## p. 4870 (#28) ############################################
4870
JOHN WILLIAM DRAPER
which we belong, we behold a series of gigantic nebular crea-
tions rising up one after another, and forming greater and
greater colonies of worlds. No numbers can express them, for
they make the firmament a haze of stars. Uniformity, even
though it be the uniformity of magnificence, tires at last, and we
abandon the survey; for our eyes can only behold a boundless
prospect, and conscience tells us our own unspeakable insignifi-
cance.
But what has become of the time-honored doctrine of the
human destiny of the universe ? — that doctrine for the sake of
which the controversy I have described in this chapter was raised ?
It has disappeared. In vain was Bruno burnt and Galileo impris-
oned; the truth forced its way, in spite of all opposition, at last.
The end of the conflict was a total rejection of authority and
tradition, and the adoption of scientific truth.
THE KORAN
From (History of the Intellectual Development of Europe. ) Copyright 1876,
by Harper & Brothers
on
A military successes, and threatening even Constantinople,
rested essentially on an intellectual basis, the value of
which it is needful for us to consider. The Koran, which is
that basis, has exercised a great control over the destinies of
mankind, and still serves as a rule of life to a very large portion
of our race. Considering the asserted origin of this book, -indi-
rectly from God himself, - we might justly expect that it would
bear to be tried by any standard that man can apply, and vin-
dicate its truth and excellence in the ordeal of human criticism.
In our estimate of it, we must constantly bear in mind that it
does not profess to be successive revelations made at intervals
of ages and on various occasions, but a complete production
delivered to one man. We ought therefore to look for univer-
sality, completeness, perfection. We might expect that it would
present us with just views of the nature and position of this
world in which we live, and that whether dealing with the spir-
itual or the material, it would put to shame the most celebrated
productions of human genius, as the magnificent mechanism of
the heavens and the beautiful living forms of the earth are
## p. 4871 (#29) ############################################
JOHN WILLIAM DRAPER
4871
superior to the vain contrivances of man. Far in advance of all
that has been written by the sages of India, or the philosophers
of Greece, on points connected with the origin, nature, and des-
tiny of the universe, its dignity of conception and excellence of
expression should be in harmony with the greatness of the sub-
ject with which it is concerned.
We might expect that it should propound with authority, and
definitively settle, those all-important problems which have exer-
cised the mental powers of the ablest men of Asia and Europe
for so many centuries, and which are at the foundation of all
faith and all philosophy; that it should distinctly tell us in
unmistakable language what is God, what is the world, what
is the soul, and whether man has any criterion of truth; that it
should explain to us how evil can exist in a world the Maker
of which is omnipotent and altogether good; that it should reveal
to us in what the affairs of men are fixed by Destiny, in what
by free-will; that it should teach us whence we came, what is
the object of our continuing here, what is to become of us here-
after. And since a written work claiming a divine origin must
necessarily accredit itself even to those most reluctant to receive
it, its internal evidences becoming stronger and not weaker with
the strictness of the examination to which they are submitted, it
ought to deal with those things that may be demonstrated by
the increasing knowledge and genius of man; anticipating therein
his conclusions.
Such a work, noble as may be its origin, must not refuse but
court the test of natural philosophy, regarding it not as an an-
tagonist but as its best support. As years pass on, and human
science becomes more exact and more comprehensive, its conclu-
sions must be found in unison therewith. When occasion arises,
it should furnish us at least the foreshadowings of the great
truths discovered by astronomy and geology, not offering for
them the wild fictions of earlier ages, inventions of the infancy
of man.
It should tell us how suns and worlds are distributed
in infinite space, and how in their successions they come forth in
limitless time. It should say how far the dominion of God is
carried out by law, and what is the point at which it is his
pleasure to resort to his own good providence or his arbitrary
will.
How grand the description of this magnificent universe,
written by the Omnipotent hand! Of man it should set forth
his relations to other living beings, his place among them, his
## p. 4872 (#30) ############################################
4872
JOHN WILLIAM DRAPER
privileges and responsibilities. It should not leave him to grope
his way through the vestiges of Greek philosophy, and to miss
the truth at last; but it should teach him wherein true knowl-
edge consists, anticipating the physical science, physical power,
and physical well-being of our own times, nay, even unfolding
for our benefit things that we are still ignorant of. The discus-
sion of subjects so many and so high is not outside the scope of
a work of such pretensions. Its manner of dealing with them is
the only criterion it can offer of its authenticity to succeeding
times.
Tried by such a standard, the Koran altogether fails. In its
philosophy it is incomparably inferior to the writings of Chakia
Mouni, the founder of Buddhism; in its science it is absolutely
worthless. On speculative or doubtful things it is copious enough;
but in the exact, where a test can be applied to it, it totally fails.
Its astronomy, cosmogony, physiology, are so puerile as to invite
our mirth, if the occasion did not forbid. They belong to the old
times of the world, the morning of human knowledge. The earth
is firmly balanced in its seat by the weight of the mountains; the
sky is supported over it like a dome, and we are instructed in
the wisdom and power of God by being told to find a crack in it
if we can. Ranged in stories, seven in number, are the heavens,
the highest being the habitation of God, whose throne — for the
Koran does not reject Assyrian ideas — is sustained by winged
animal forms. The shooting stars are pieces of red-hot stone,
thrown by angels at impure spirits when they approach too
closely. Of God the Koran is full of praise, setting forth, often
in not unworthy imagery, his majesty. Though it bitterly de-
nounces those who give him any equals, and assures them that
their sin will never be forgiven; that in the Judgment Day they
must answer the fearful question, «Where are my companions
about whom ye disputed ? ”— though it inculcates an absolute
dependence on the mercy of God, and denounces as criminals all
those who make a merchandise of religion, its ideas of the
Deity are altogether anthropomorphic. He is only a gigantic
man, living in a paradise. In this respect, though exceptional
passages might be cited, the reader rises from a perusal of the
one hundred and fourteen chapters of the Koran with a final im-
pression that they have given him low and unworthy thoughts;
nor is it surprising that one of the Mohammedan sects reads it
in such a way as to find no difficulty in asserting that from
## p. 4873 (#31) ############################################
JOHN WILLIAM DRAPER
4873
the crown of the head to the breast God is hollow, and from the
breast downward he is solid;" that he has curled black hair,
and roars like a lion at every watch of the night. The unity as-
serted by Mohammed is a unity in special contradistinction to the
Trinity of the Christians, and the doctrine of a Divine genera-
tion. Our Savior is never called the Son of God, but always the
Son of Mary. Throughout there is a perpetual acceptance of the
delusion of the human destiny of the universe. As to man, Mo-
hammed is diffuse enough respecting a future state, speaking
with clearness of a resurrection, the Judgment Day, Paradise, the
torment of hell, the worm that never dies, the pains that never
end; but with all this precise description of the future, there are
many errors as to the past. If modesty did not render it unsuit-
able to speak of such topics here, it might be shown how feeble
is his physiology when he has occasion to allude to the origin or
generation of man. He is hardly advanced beyond the ideas of
Thales. One who is so untrustworthy a guide as to things that
are past cannot be very trustworthy as to events that are to come.
Of the literary execution of his work, it is perhaps scarcely
possible to judge fairly from a translation. It is said to be the
oldest prose composition among the Arabs, by whom Moham-
med's boast of the unapproachable excellence of his work is
almost universally sustained; but it must not be concealed that
there have been among them very learned men who have held it
in light esteem. Its most celebrated passages, as those on the
nature of God, in Chapters ii. , xxiv. , will bear no comparison
with parallel ones in the Psalms and Book of Job. In the narra-
tive style, the story of Joseph in Chapter xii. , compared with
the same incidents related in Genesis, shows a like inferiority.
Mohammed also adulterates his work with many Christian legends,
derived probably from the apocryphal gospel of St. Barnabas; he
mixes with many of his own inventions the Scripture account of
the temptation of Adam, the Deluge, Jonah and the whale, en-
riching the whole with stories like the later Night Entertain-
ments of his country, the seven sleepers, Gog and Magog, and
all the wonders of genii, sorcery, and charms.
An impartial reader of the Koran may doubtless be surprised
that so feeble a production should serve its purpose so well.
But the theory of religion is one thing, the practice another.
The Koran abounds in excellent moral suggestions and precepts;
its composition is so fragmentary that we cannot turn to a single
## p. 4874 (#32) ############################################
4874
JOHN WILLIAM DRAPER
page without finding maxims of which all men must approve.
This fragmentary construction yields texts and mottoes and rules
complete in themselves, suitable for common men in any of the
incidents of life. There is a perpetual insisting on the necessity
of prayer, an inculcation of mercy, almsgiving, justice, fasting,
pilgrimage, and other good works; institutions respecting conduct,
both social and domestic, debts, witnesses, marriage, children,
wine, and the like; above all, a constant stimulation to do battle
with the infidel and blasphemer. For life as it passes in Asia,
there is hardly a condition in which passages from the Koran
cannot be recalled suitable for instruction, admonition, consolation,
encouragement. To the Asiatic and to the African, such devo-
tional fragments are of far more use than any sustained theologi-
cal doctrine. The mental constitution of Mohammed did not
enable him to handle important philosophical questions with the
well-balanced ability of the great Greek and Indian writers; but
he has never been surpassed in adaptation to the spiritual wants
of humble life, making even his fearful fatalism administer
thereto. A pitiless destiny is awaiting us; yet the prophet is
uncertain what it may be. "Unto every nation a fixed time is
decreed. Death will overtake us even in lofty towers, but God
only knoweth the place in which a man shall die. ” After many
an admonition of the resurrection and the Judgment Day, many
a promise of Paradise and threat of hell, he plaintively confesses,
"I do not know what will be done with you or me hereafter. "
The Koran thus betrays a human and not a very noble intel-
lectual origin. It does not however follow that its author was,
as is so often asserted, a mere impostor. He reiterates again and
again, I am nothing more than a public preacher. ” He defends,
not always without acerbity, his work from those who even in
his own life stigmatized it as a confused heap of dreams, or what
is worse, a forgery. He is not the only man who has supposed
himself to be the subject of supernatural and divine communica-
tions, for this is a condition of disease to which any one, by
fasting and mental anxiety, may be reduced.
In what I have thus said respecting a work held by so many
millions of men as a revelation from God, I have endeavored to
speak with respect and yet with freedom, constantly bearing in
mind how deeply to this book Asia and Africa are indebted for
daily guidance, how deeply Europe and America for the light of
science.
## p. 4875 (#33) ############################################
JOHN WILLIAM DRAPER
4875
As might be expected, the doctrines of the Koran have re-
ceived many fictitious additions and sectarian interpretations in
the course of ages. In the popular superstition angels and genii
largely figure. The latter, being of a grosser fabric, eat, drink,
propagate their kind, are of two sorts, good and bad, and existed
long before men, having occupied the earth before Adam. Im-
mediately after death, two greenish livid angels, Monkir and
Nekkar, examine every corpse as to its faith in God and Moham-
med; but the soul, having been separated from the body by the
angel of death, enters upon an intermediate state, awaiting the
resurrection. There is however much diversity of opinion as to
its precise disposal before the Judgment Day: some think that it
hovers near the grave; some, that it sinks into the well Zemzem;
some, that it retires into the trumpet of the angel of the resur-
rection; the difficulty apparently being that any final disposal
before the Day of Judgment would be anticipatory of that great
event, if indeed it would not render it needless. As to the res-
urrection, some believe it to be merely spiritual, others corporeal;
the latter asserting that the os coccygis, or last bone of the spinal
column, will serve as it were as a germ; and that, vivified by a
rain of forty days, the body will sprout from it. Among the
signs of the approaching resurrection will be the rising of the
sun in the west. It will be ushered in by three blasts of a
trumpet: the first, known as the blast of consternation, will
shake the earth to its centre, and extinguish the sun and stars;
the second, the blast of extermination, will annihilate all material
things except Paradise, hell, and the throne of God. Forty years
subsequently, the angel Israfil will sound the blast of resurrec-
tion. From his trumpet there will be blown forth the countless
myriads of souls who have taken refuge therein, or lain concealed.
The Day of Judgment has now come. The Koran contradicts
itself as to the length of this day; in one place making it a
thousand, in another fifty thousand years. Most Mohammedans
incline to adopt the longer period, since angels, genii, men, and
animals have to be tried.
As to men, they will rise in their natural state, but naked;
white-winged camels, with saddles of gold, awaiting the saved.
When the partition is made, the wicked will be oppressed with
an intolerable heat, caused by the sun, which, having been called
into existence again, will approach within a mile, provoking a
sweat to issue from them; and this, according to their demer-
its, will immerse them from the ankles to the mouth; but the
## p. 4876 (#34) ############################################
4876
JOHN WILLIAM DRAPER
righteous will be screened by the shadow of the throne of God.
The Judge will be seated in the clouds, the books open before
him, and everything in its turn called on to account for its deeds.
For greater dispatch, the angel Gabriel will hold forth his bal-
ance, one scale of which hangs over Paradise and one over hell.
In these all works are weighed. As soon as the sentence is deliv.
ered, the assembly, in a long file, will pass over the bridge
Al-Sirat. It is as sharp as the edge of a sword, and laid over
the mouth of hell. Mohammed and his followers will successfully
pass the perilous ordeal; but the sinners, giddy with terror, will
drop into the place of torment. The blessed will receive their
first taste of happiness at a pond which is supplied by silver
pipes from the river Al-Cawthor. The soil of Paradise is of
musk. Its rivers tranquilly flow over pebbles of rubies and
emeralds. From tents of hollow pearls the Houris, or girls of
Paradise, will come forth, attended by troops of beautiful boys.
Each saint will have eighty thousand servants and seventy-two
girls. To these, some of the more merciful Mussulmans add the
wives they have had upon earth; but the grimly orthodox assert
that hell is already nearly filled with women. How can it be
otherwise, since they are not permitted to pray in a mosque upon
earth?
I have not space to describe the silk brocades, the green
clothing, the soft carpets, the banquets, the perpetual music and
songs. From the glorified body all impurities will escape, not as
they did during life, but in a fragrant perspiration of camphor
and musk. No one will complain, “I am weary; no one will
say, "I am sick. "
From the contradictions, puerilities, and impossibilities indi-
cated in the preceding paragraphs, it may be anticipated that the
faith of Mohammed has been broken into many sects. Of such
it is said that not less than seventy-three may be numbered.
Some, as the Sonnites, are guided by traditions; some occupy
themselves with philosophical difficulties, – the existence of evil
in the world, the attributes of God, absolute predestination and
eternal damnation, the invisibility and non-corporeality of God,
his capability of local motion. . . But the great Mohamme-
dan philosophers, simply accepting the doctrine of the oneness
of God as the only thing of which man can be certain, look upon
all the rest as idle fables- having however this political use: that
they furnish contention and therefore occupation to disputatious
sectarians, and consolation to illiterate minds.
## p. 4877 (#35) ############################################
4877
MICHAEL DRAYTON
(1563-1631)
HILE London still crowded to the new «Theatre » in Shore-
ditch, the first built in England; while Ben Jonson was
still soldiering in the Low Countries; while Marlowe was
working out the tragedy that was to revolutionize all stage traditions,
and Shakespeare was yet but a looker-on at greatness," — there
came up from Warwickshire a young man of good family who had
served as page in a noble house, who had studied possibly at Oxford,
and who in the first flush of manhood aspired to a place among
those prodigies who made the later Eliza-
bethan period immortal. This was Michael
Drayton, whose gentle birth and breeding,
education and talents, knowledge of the
world and of men, together with a most
sweet and lovable disposition, made him at
once welcome in the literary Bohemia of
the day. He became the “deare and bosom
friend” of Beaumont and Fletcher, and his
work received unquestioned honor from his
illustrious contemporaries.
As a child he had demanded of his
elders to know what kind of beings poets
were, had spent many hours in writing Michael DRAYTON
childishly fantastic verses, and had begged
of his tutor to make a poet of him. And although he seems to have
been poor and to have lived by the gifts of wealthy patrons, he
cast in his lot with literature, and cherished no other ambition than
that of writing well. His first book, a volume of spiritual poems, or
metrical renderings of the Bible, was published in 1590 under the
title “The Harmony of the Church. It is difficult to see why this
commonplace and orthodox performance should have given such
umbrage that the Archbishop of Canterbury condemned the entire
edition to destruction. Yet this was its fate, with the exception of
forty copies which Archbishop Whitgift ordered to be reserved for
the ecclesiastical library at Lambeth Palace. Undiscouraged, the
poet next produced a cycle of sixty-four sonnets and a collection of
pastorals entitled “Idea: the Shepherd's Garland,' in which under the
name “Rowland” he celebrated an early love. It is strange that
the intrinsic merit of these verses, and their undoubted popularity,
## p. 4878 (#36) ############################################
4878
MICHAEL DRAYTON
should not have urged Drayton to continue in the same vein. In-
stead, however, he set about the composition of a series of historical
poems which extended over the next twenty-four years, and to which
he gave the best energies of his life. Beginning with the epic
Matilda,' studied from English history, the series was continued by
a poem on the Wars of the Roses,' afterward enlarged into “The
Barons' Wars. ) This was followed by the epic (Robert, Duke of
Normandy. ' Destitute of imagination, prolix and tedious, these verses
were yet so popular in Drayton's day that in 1612 he began the
publication of a poem in thirty books, meant to include the entire
chronology and topography of Great Britain, from the earliest times.
This was the famous Poly-Olbion, in which, in spite of the inspiring
work of his contemporaries, Drayton harked back in spirit to the
dreary monotony of the Saxon Chronicle; the detail is so minute,
the matter so unimportant, and the absence of discrimination so ap-
parent, that notwithstanding many noticeable beauties of thought
and style, it is hard to realize that this poem was a favorite with
that brilliant group which had known Shakespeare, and still delighted
in Ben Jonson. After issuing eighteen books of Poly-Olbion,' his
publishers — with whom he was always quarreling, and whom he
declared that he “despised and kicked at ” — refused to undertake the
remaining twelve books of the second part. His friends, however,
loyal in their love and praise of him, secured a more complaisant
tradesman to bring out the rest of the already famous poem.
Fortunately for his fame, Drayton had in the mean time produced
two other volumes of verse, which displayed the real grace and fanci-
fulness of his charming muse. The first of these, Poems Lyrical
and Pastoral,' included the satire (The Man in the Moon”; while in
the second were printed the Ballad of Agincourt,' the most spirited
of English martial lyrics, and that delightful fantasy Nymphidia, or
the Court of Faery,' in which the touch is so light, the fancy so
dainty, and the conceit so delicate, that the poem remains immortally
fresh and young. Because everybody wrote plays, Drayton turned
playwright, and is said to have collaborated with Massinger and Ford.
Of his long works, the Heroicall Episodes) is perhaps the most read-
able. His last effort was “The Muses' Elizium, published in 1630. A
year later he died, and was buried in Westminster, where a monu-
ment was erected to him by the Countess of Dorset.
Drayton's place in English literature is with that considerable and
not unimportant band who have done somewhat, but whose repute
is much more for what they were in their friends' eyes than for
what they did.
