Nothing could be more weari- | They mostly grew up in close connection
some reading; yet the information which with Brahmanas, in a sort of appendix
can be gleaned in regard to sacrifices, to them called the Aranyakas (forest-
the priestly caste, and many features of books).
some reading; yet the information which with Brahmanas, in a sort of appendix
can be gleaned in regard to sacrifices, to them called the Aranyakas (forest-
the priestly caste, and many features of books).
Warner - World's Best Literature - v30 - Guide to Systematic Readings
) On its pub- lowing year in Harper's New Monthly
lication, this novel was called the most Magazine. It represents the sentimental
promising work of fiction since Bulwer's Bachelor before a fire of oak and hick-
(Pelham. ) Sir Joseph Lee, a rich but ory in a country farmhouse. He broods
weak-minded baronet, dies bequeathing through evening of «sober and
all his property to his young widow, un- thoughtful quietude. ” His thoughts are
der the condition that she does not marry of matrimony, suggested by the smoke
again without the consent of Col. Lee, - signifying doubt; blaze - signifying
Joseph's dissolute old uncle. In case of cheer; ashes — signifying desolation.
her marriage, the estate is to be divided Why should he let himself love, with
between the baronet's young son and the chance of losing ? The second Rev.
Col. Lee. The interest depends on the erie is by a city grate, where the toss-
contrivances of Col. Lee to secure con- ing sea-coal flame is like a flirt, - (so
trol of his niece's fortune, and the lively yet uncertain, so bright yet flick-
counter-contrivances of Lady Lee and ering,» — and its corruscations like the
her friends to keep it. The remaining leapings of his own youthful heart; and
chief characters of the tale are Captain just here the maid comes in and throws
Lane, a young soldier, Ostend, and two upon the fire a pan of anthracite, and
charming young girls, all of whom are its character soon changes to a pleasant
provided with plenty of incident, and glow, the similitude of a true woman's
opportunity to shine. Gipsies, fortune- love, which the bachelor enlarges much
hunters, and members of the swell mob upon in his dream-thoughts. The third
fill up the scene. The story is told with Reverie is over his cigar, as lighted by
ease and vivacity, the composition is a coal, a wisp of paper, or a match,-
an
-
## p. 412 (#448) ############################################
412
SYNOPSES OF NOTED BOOKS
has a
server.
each bearing its suggestion of some of tendency is so vividly indicated, that
heart-experience. The fourth is divided the analysis of the movement of the last
into three parts, also: morning, which century might almost be a statement of
is the past, – a dreaming retrospect of certain phases of thought and morals of
younger days; noon, which is the bache- to-day. If the terms of the problems
lor's unsatisfied present; evening, which discussed are obsolete, their discussion
is the future, with its vision of Caro-
constant reference to the most
line, the road of love which runs not modern theories.
smooth at first, and then their mar- Mr. Stephen is never the detached ob-
riage, foreign travel, full of warm and
These questions mean a great
lively European scenes, and the return deal to him; and therefore the reader
home with an ideal family conclusion. also, whether he approve or disapprove
These papers, full of sentiment, enjoyed the bias of his guide, is compelled to
a wide popularity.
find them important. In studying such
books as this, and the admirable discus-
English Thought in the Eighteenth sions of Mr. Lecky on European morals,
Century, History of, in two vol- and Rationalism in Europe, it is difficult
umes, by Leslie Stephen. (1876. ) The to escape from a certain sense of the
scope of this important book is hardly inevitableness of the opinions held by
so broad as the title would indicate, for mankind at every stage of their develop-
the subject treated with the greatest ment; so that the question of the import-
fullness is theology. The first volume, ance of the truth of these opinions is
indeed, is given almost entirely to the apt to seem secondary. But Mr. Stephen
famous deist controversy with which does not belittle the duty of arriving at
the names of Hume, Warburton, Chubb, true opinions, nor does he assume that
Sherlock, Johnson, and the rest of the his side- and he takes sides - is the
great disputants of the time — names right side, and the question closed.
only to the modern reader — are asso- Volume ii. discusses moral philosophy,
ciated. The ground covered extends political theories, social economics, and
from the milestones planted by Des- literary developments. It gives with
cartes by
of his doctrine of great fullness and fairness the position
innate ideas, to the removal of the of the intuitional school of morals, and
boundaries of the fathers by the con- of the latest utilitarians, who now de-
structive » infidelity of Thomas Paine. clare that society must be regulated not
This review weighs with care the phil- by the welfare of the individual, but by
osophical significance of the
the gradual the well-being of that organism which
change of thought, a knowledge of is called the human race. “To under-
which is conveyed through an examina- stand the laws of growth and equi-
tion of the representative books upon librium, both of the individual and the
theology and metaphysics. The histo- race, we must therefore acquire a con-
rian's criticism upon these is fair-minded, ception of society as a complex organ-
illuminative, and always interesting, by ism, instead of a mere aggregate of
means of its wide knowledge and wealth individuals. » To Mr. Stephen history
of illustration. So broad is it that it witnesses that the world can be im-
seems to bring up for judgment all the proved, and that it cannot be improved
pressing social, moral, and religious suddenly. Of the value of the theory
questions of the present time. Mr. Ste- that society is an organism, this book is
phen points out that the deist controversy a conspicuous illustration.
Its candor,
was only one form of that appeal from its learning, its honest partisanship, its
tradition and authority to reason, which impartiality, with its excellent art of
was the special characteristic of the stating things, and its brilliant criticism,
eighteenth century. In his method of make it a most stimulating as well as a
dealing with the body of divinity," most informing book, while it is always
which he explains to the worldly modern entertaining
reader, he shows himself both the phil-
osophic historian and the philosophic
Life and
Times of Stein;
critic. He belongs to the Spencerian GERMANY AND PRUSSIA IN THE NA-
school, which regards society as an POLEONIC AGE, by J. R. Seeley, regius
ganism, and history as the record of its professor of modern history in the Uni-
growth and development. The stream versity of Cambridge. (3 vols. , octavo,
means
OR,
or-
## p. 413 (#449) ############################################
SYNOPSES OF NOTED BOOKS
413
-as
never
came
1878. ) Professor Seeley's object in writ- the principal deities, myths, religious
ing this valuable if rather lengthy bi- ideas and doctrines, as they are found in
ography was primarily, as he states in Egyptian writings, and with special ref-
his preface, to describe and explain the erence to such facts as have important
extraordinary transition period of Ger- bearings on the history of religion. It is
many and Prussia, which occupied the based throughout on original texts, of
age of Napoleon (1806–22), - and which which the most significant parts are given
has usually been regarded as dependent in a rendering as literal as possible, in
upon the development of the Napoleonic order that the reader may judge for
policy,-- and to give it its true place in himself of their meaning. Dr. Wiede-
German history. Looking for some one mann expresses the opinion that the
person who might be regarded as the essays of Maspero, in his Études de
central figure around whom the ideas Mythologie et de Religion (Paris, 1893),
of the age
concentrated themselves, are far weightier for knowledge of the
he settled on Stein. Biographies of subject than any previous writings de-
other prominent persons-
Harden- voted to it. Maspero especially condemns
berg, Scharnhorst, etc. —are interwoven the point of view of Brugsch, who at-
with that of Stein. The work is divided tempts to prove that Egyptian religion
into nine parts: (1) Before the Catas- was a coherent system of belief, corre-
trophe (i. e. , the Prussian subjugation sponding somewhat to that imagined by
by Napoleon); (2) The Catastrophe; (3) Plutarch in his interesting work on Isis
Ministry of Stein, First Period; (4) and Osiris.
Ministry of Stein, Transition; (5) Min- We may speak of the religious ideas
istry of Stein, Conclusion; (6) Stein in of the Egyptians, he says, but not of an
Exile; (7) Return from Exile; (8) At Egyptian religion: there
the Congress; (9) Old Age. It is clearly into existence any consistent system. Of
and picturesquely written, and springs various religious ideas, found more or
from a statesmanlike and philosophical less clearly represented, it cannot be
grasp of its material,
Stein's great
proved historically which are the earlier
services to Prussia, and indeed to the and which are the later. They are all
world (the emancipating edict of 1807, extant side by side in the oldest of the
his influence in Russia, at the Congress longer religious texts which have come
of Vienna, 1814, etc. ), have never else- down to us,— the Pyramid inscriptions
where been so convincingly stated. The of the Fifth and Sixth dynasties. Re-
author indeed confesses, that while at search has determined nothing indisput-
starting he had no true conception of able as to the origins of the national
the greatness of the man, Stein's im- religion of the Egyptians, their form of
portance grew on him, and he ended government, their writing, or their ra-
by considering the part which the chan- cial descent. The more thoroughly the
cellor played an indispensable one in accessible material, constantly increasing
the development of modern Germany. in amount, is studied, the more obscure
Many extracts are given from Stein's do the questions of origin become.
letters and official documents, which Ancient Egypt was formed by the
make his personality distinct and im- union of small States, or districts, which
pressive. The politics and social con- the Greeks called Nomes: twenty-two in
ditions of Russia, Austria, and France, Upper Egypt, and twenty in Lower
and the effect which these produced in Egypt. Each nome consisted of (1) The
Germany, are made both clear and in- capital with its ruler and its god; (2)
teresting. A multitude of anecdotes and the regularly tilled arable land; (3) the
personal reminiscences adds the element marshes, mostly used as pasture, and
of entertainment which so serious a bi- for the cultivation of water plants; and
ography demands. But its great merit is (4) the canals with their special officials.
that nowhere else exists a more judicial Not only did each nome have its god
and philosophic estimate of Napoleon's and its own religion regardless of neigh-
character and policy than in the chap- boring faiths, but the god of a nome was
ters devoted to his meteoric career. within it held to be Ruler of the gods,
Creator of the world, Giver of all good
Esyptians, Ancient Religion of the, things, irrespective of the fact that adja-
by Alfred Wiedemann. (1897. ) A cent nomes similarly made each its own
work designed to set before the reader god the One and Only Supreme.
## p. 414 (#450) ############################################
414
SYNOPSES OF NOTED BOOKS
sun
If a
There were, thus many varieties and work of personal founders: Buddha,
endless rivalries and conflicts of faiths, Zoroaster, Confucius, Lao-tze, and Mo-
and even distinct characters attached hammed. In Buddha's case, the book
to the same name; as Horus at Edfu, of his religion came from his disciples.
a keen-sighted god of the bright sun, Zoroaster produced a small part only of
and Horus at Letopolis, a blind god of the Parsee books. Confucius produced
the in eclipse.
ruler rose the sacred books of his religion; but
to royal supremacy, he carried up the mainly by compiling, to get the best of
worship of his god. From the Hyksos the existing literature. Lao-tze produced
period of about six hundred years, the one very small book. The Koran or
origin of all forms of religion was Qur'an was wholly spoken by Moham-
sought in sun worship. Dr. Wiedemann med, not written,- in the manner of
devotes chapters to (Sun Worship,' | trance-speaking; and preserved as his
(Solar Myths,' and 'The Passage of disciples either remembered his words,
the Sun through the Underworld, tra- or wrote them down.
cing the general development of sun The oldest writings brought into use as
worship and the hope of immortality scriptures of religion were the Babylon-
connected with it. Then he sketches ian, dating from about 4000 B. C. The
(The Chief Deities); <The Foreign Egyptians also had sacred writings, such
Deities); and (The Worship of Ani- as the Book of the Dead, which may
mals, which was due to the thoroughly have had nearly as early an origin. In-
Egyptian idea of an animal incarnation dia comes next to Egypt and Babylonia
of deity. He then reviews the story of in the antiquity (perhaps 2000-1500
(Osiris and his Cycle, and the devel- B. C. ) of the poems or hymns made into
opment of The Osirian Doctrine of sacred books and called the Veda. Per-
Immortality,'— «a doctrine of immor- sia follows in order of time, perhaps
tality which in precision and extent 1400 B. C. To the Greeks, from about
surpasses almost any other that has 900 B. C. , the Homeric poems were
been devised. » This doctrine, Dr. sacred scriptures for many centuries,
Wiedemann says, is of scientific import- very much as in India Sanskrit poems
ance first from its extreme antiquity, became sacred. The Chinese scriptures
and also from its many points of affinity date not far from 600 B. C. , and the
to Jewish and Christian dogma. The Buddhist about a hundred years later,
whole cult or worship of Osiris, of Isis, The Hebrews first got the idea at the
and of Horus, with some other related last end of their history, when in exile
names, forms a study of great interest. in Babylon; and they not only borrowed
Dr. Wiedemann concludes his work with the idea, but borrowed stories and be-
chapters on Magic and Sorcery,' and liefs and religious feelings. Under the
Amulets,' features in all ancient religion direction of Ezra, a governor sent from
of the practical faith of the masses. Babylon, they publicly recognized writ-
ings got together by the priestly scribes
The Sacred Books
Books of the East. as their sacred scriptures. The exact
TRANSLATION BY VARIOUS ORIENTAL date was 444 B. C. The idea of script-
SCHOLARS, AND EDITED BY MAX MÜLLER.
of religion is a universal ancient
(First Series, 24 vols. Second Series, 25 idea, similar to the idea of literature in
vols. )
modern times. It in some cases grew
An attempt to provide, by means of a very largely out of belief that the trance
library of selected works, a complete, inspiration, which was very common,
trustworthy, and readable English trans- was of divine origin. The Koran, or
lation of the principal Sacred Books of Qur'an, which came very late, 622 A. D.
the Eastern Religions, – the two reli- was wholly the product of the trance
gions of India, Brahmanism and Bud- experiences of Mohammed; and
dhism; the religion of Persia, the Parsee such it was thought to be direct from
or Zoroastrianism; the two religions of God. The trances in which Mohammed
China, Confucianism and Taoism; and spoke its chapters were believed to be
the religion of Arabia. Mohammedanism. miraculous. He did not know how to
Of these six Oriental book-religions, write; and while he made no other di-
Brahmanism was started by Brahman vine claim, he pointed to the trance.
or priestly use of a body of Sanskrit uttered suras or chapters of the Koran
poetry. The other five started from the as manifestly miraculous.
ures
as
## p. 415 (#451) ############################################
SYNOPSES OF NOTED BOOKS
415
or
What may
The sacred books of the East do not
come to us full of pure religion, sound
morality, and wise feeling. They rather
show the dawn of the religious con-
sciousness of man, rays of light and
clouds of darkness, a strange confusion
of sublime truth with senseless untruth.
Their highest points seem to rise nearer
to heaven than anything we can read
elsewhere, but their lowest are dark
abysses of superstition.
seem, however, on first reading, fantastic
phraseology, may prove upon sufficient
study a symbol of deep truth. But it is
chiefly as materials of history, records of
the mind of man in many lands and
distant ages, and illustrations of the
forms taken by human search for good,
aspiration for truth, and hope of eternal
life, that all the many books of old reli-
gions and strange faiths are full of in-
terest to-day.
In the list of separate works which
follows, the books of the different reli-
gions are brought together. The figures
in Roman are the numbers under which
the volumes have been published. The
Oxford University Press is about to
bring out a greatly cheapened popular
edition of the entire double series.
the simple days before the age of priests
Brahmans. The fourth Veda was
like the first in being a literary collec-
tion, but hardly at all another book of
hymns. It had some poetry, but more
prose, and was more a book of thoughts
than of song. But it made the fourth of
the original Vedas. Its hymns are given
in Vol. xlii. , Hymns of the Atharva-
Veda. ) The reader will easily see that
these Atharva-Veda hymns represent a
different and much later stage of culture
from that seen in the Rig-Veda.
The word Veda means knowledge; and
it was carried on to cover several stages
of development or successive classes of
productions, such as the Brahmanas, the
Upanishads, the Sutras, the Laws, and
many more. Not only the four Vedas,
but the Brahmanas and the Upanishads,
are included under Sruti,- something
heard, absolutely divine; while later pro-
ductions are classed as Smriti, some-
thing handed down, tradition of human
origin.
The Maruts were the Storm-gods, the
wild forces of nature, and to these the
first volume is almost wholly devoted.
To give, however, at the opening, an
example of the very best, Max Müller
places at the head of his collection a
hymn containing the most sublime con-
ception of a supreme Deity. The second
volume contains the greater part of the
Agni hymns of the Rig-Veda. The two
volumes make a very valuable study in
translation of selected parts of the earli-
est, most original, and most difficult of
Vedic books, the Rig-Veda.
The volume of hymns from the Ath-
arva-Veda, translated by Maurice Bloom-
field, includes very extended extracts
from the Ritual books and the Com-
mentaries; making, with the translator's
notes and an elaborate introduction, a
complete apparatus of explanations. Most
of the hymns are for magical use, –
charms, imprecations, etc. , with a few
theosophic and cosmogonic hymns of ex-
ceptional interest.
BRAHMANICAL
Vedic Hymns. Part i. : Hymns to the
Maruts, Rudra, Vâyu, and Vâta. Trans-
lated by F. Max Müller. Part ii. : Hymns
to Agni. Translated by Hermann Olden-
berg. (2 vols. xxxii. , xlvi. )
The hymns of Rig-Veda are something
over a thousand in nuniber, divided into
ten Mandalas, or books. Rig-Veda means
Praise-Veda. The other three Vedas,
placed side by side with the Rig-Veda,
on the top shelf of Veda Literature, are
the Sama-Veda, the Yajur Veda, and the
Atharva-Veda. But they are not collec-
tions of hymns. The Sama-Veda is a
liturgy, to be used in connection with
a kind of sacrament, in which a liquor
prepared from the Soma plant and used
in aid of inspiration was employed. It
was made up mostly by quotations from
the Rig Veda. The Yajur Veda was
another liturgy, to be used in connec-
tion with sacrifices, and made up partly
by quotations from the Rig Veda, and
partly by prose directions (yajus) for
the sacrifices. There was thus a first
Veda of the poets, and a second and
third of the priests. To some extent at
least the poets had been priests also, in
The Satapatha-Brahmana, according
to the Text of the Mâdhyana School.
Translated by Julius Eggeling. (5 vols.
xii. : xxvi. : xli. : xliii. : xliv. )
An example of the ancient theological
writings appended to the original four
Vedas by the Brahmans, or priests, for
the purpose of very greatly magnify-
ing their own office as a caste intrusted
## p. 416 (#452) ############################################
416
SYNOPSES OF NOTED BOOKS
sense.
on
ures.
as
theo
with the conduct of sacrifices of every Veda, or the four Vedas, in the limited
kind. There are some thirteen of them,
The second was the Brahmanas
with attachments to different parts of or priestly commentaries the four
the original four Vedas. The title Vedas. The third stage was the Upan.
given above is that of the most im- ishads looking in a very different direc-
portant and valuable. It is called tion from that of the priests and the
Satapatha, or of the hundred paths,” pious offerers of sacrifice; works for
because it consists of one hundred lect- thinkers. They were produced, to the
It has a very minute and full ac- number of 150 to 200, in the long course
count of sacrificial ceremonies in Vedic of time; but of the most ancient, older
times, and many legends and historical probably than 600 B. C. , the list is short.
allusions.
Nothing could be more weari- | They mostly grew up in close connection
some reading; yet the information which with Brahmanas, in a sort of appendix
can be gleaned in regard to sacrifices, to them called the Aranyakas (forest-
the priestly caste, and many features of books).
the social and mental development of In Max Müller's two volumes, twelve
India, is very valuable. A devout belief representative ones are given. As early
in the efficacy of invocation and sacrifice the reign of Akbar at Delhi in
appears in the Vedic hymns.
This was
India (1556-86), translations of fifty
taken advantage of by the Brahmans to Upanishads were made; and
in 1657
arrange a regular use of these hymns in Dârâ Shukoh, a grandson of Akbar, and
the two liturgical Vedas, and to establish Shah Jehân's eldest son, brought out a
a proper offering of sacrifices conducted translation into Persian, a language then
by themselves. The Brahmanas are their universally read in the East, and known
endlessly repeated explanations and dic- also to many European scholars. This
tions about sacrifice and prayer.
act of religious liberalism, like that of
The third, fourth, and fifth books of the great Akbar, was made a pretext in
the great work presented in these five 1659, by Aurangzib, the son of Shâh
volumes deal very particularly with the Jehân, who had succeeded to the empire,
Soma-sacrifice, the most sacred of all for putting to death the scholar brother
the Vedic sacrificial rites. It concerns who wished to bring Mohammedans and
the nature and use of <a spirituous Hindus into one broad faith.
liquor extracted from a certain plant, one of the manuscript copies of this
described as growing on the mount- Persian translation came into the hands
ains. » «The potent juice of the Soma of Anquetil Duperron, a French scholar
plant, which endowed the feeble mortal famous also for his discovery of the
with godlike powers and for
a time
Zend-Avesta, or Zoroastrian scriptures
freed him from earthly cares and trou- of ancient Persia; and he brought out
bles, seemed a veritable God, bestower a translation into Latin, one volume in
of health, long life, and even immortal- 1801 and a second in 1802. Although
ity. ” The Moon was regarded as the the Latin
was very hard to under-
celestial Soma, and source of the virtue stand, and this was a specimen of the
of the plant.
utterly unknown Sanskrit literature, done
Another branch of the story of sacri- first into Persian in 1657, Schopenhauer,
fices relates to the worship of Agni, the since known as one of the most emi-
Fire. It fills five out of fourteen books, nent of German philosophers, said: “I
and the ideas reflected in it are very anticipate that the influence of Sans-
important for knowledge of Brahman krit literature will not be less pro
theosophy and cosmogony. The ritual found than the revival of Greek in the
of the Fire-altar was brought into close fourteenth century. ” He also said of the
connection with that of the Soma Upanishads as he read them: (From
<fiery” liquor.
every sentence, deep, original, and sub-
lime thoughts arise, and the whole is
The Upanishads. Translated by F. pervaded by a high and holy and earnest
Max Müller. (2 vols. i. : xv. )
spirit. And how thoroughly is the mind
Philosophical treatises of the third here washed clean of all early engrafted
stage of the Veda literature, designed to Jewish superstitions, and of all philos-
teach the spiritual elements, the deepest ophy that cringes before those supersti-
thoughts, and the purest wisdom, of Ve- tions. In the whole world there is no
dic religion. The first stage was the study so beneficial and so elevating.
In 1775
## p. 417 (#453) ############################################
SYNOPSES OF NOTED BOOKS
417
а
at
It has been the solace of my life, and
will be the solace of my death. "
The two volumes here given contain
eleven of the Upanishads, which Mas
Müller calls the classical or fundamental
Upanishads of the Vedânta philosophy,
and which the foremost native authorities
have recognized as the old and genuine
works of this class.
The Vedanta-Sútras, with the Com-
mentary by Sairkarâkârya. Translated
by G. Thibaut. (2 vols. xxxiv. , xxxviii. )
Sutras are short aphorisms, a collection
of which contains a complete body of
teaching ne cla of sutras contains
concise explanations of sacrificial mat-
ters, designed to give in brief what
the Brahmanas give interminable
length. Another class are designed to
give in the same way concise, clear
explanations of the philosophy taught
in the Upanishads. They deal with
such topics as the nature of Brahman
or the Divine, the relation to it of the
human soul, the origin of the physical
universe, and the like. Sutra writings
form the fourth stage of Veda.
The Grihya-Sutras, Rules of Vedic
Domestic Ceremonies. Translated by
Hermann Oldenberg.
(2 vols.
xxix. :
xxx. ) These treatises giving rules of
domestic ceremonies reflect in a very
interesting way the home life of the
ancient Aryas. In completeness and
accuracy, nothing like the picture which
they give can be found in any other lit-
erature. They are a secondary class of
Sûtras; based, in the case of those here
given, on the Rig-Veda, and on one of
the Brahmanas. They presuppose the
existence of « Srauta-sûtras, dealing
with such more important matters as
the great sacrifices. Their object was
to deal with the small sacrifices of do-
mestic life.
and carry sacted law in India back
to its source in the teaching of the
schools of Vedic study; proving that
the great law codes which came later,
and claimed to be revealed, were
literary working-over of older works
which made no claim to be revelation.
The laws that are brought to view are
of the nature of Sutra teaching in re-
gard to the sacrifices and the duties
of the twice-born.
The Institutes of Vishnu. Trans-
lated by Julius Jolly. (vii. ) A collection
of legal aphorisms, closely connected
with one of the oldest Vedic schools, the
Kathas, but considerably added to in
later time. The great work of Manu is
an improved metrical version of a simi-
lar work, the law-book of the Manavas.
Both the Manavas and the Kathas were
early schools studying the Yajur Veda in
what was known as its Black form;
Black meaning the more ancient and
obscure; and White, the corrected and
clear. The Institutes,' in one hundred
chapters, were put
ler the name of
Vishnu by a comparatively late editor.
Manu. Translated, with extracts from
seven Commentaries, by Georg Bühler.
The celebrated code of Manu, the great-
est of the great lawgivers of India.
The translation is founded on that of
Sir William Jones, carefully revised and
corrected with the help of seven
tive commentaries. The quotations from
Manu, which are found in the law-books
now in use in India, in the government
law courts, are all given in an appendix;
and also many synopses of parallel pass-
ages found in other branches of the im-
mense literature of India. Manu is the
Moses of India. His laws begin with
relating how creation took place; and
chapters i. -vii. have a religious, cere-
monial, and moral bearing. The next
two chapters deal with civil and crimi-
nal law. Then three chapters relate
again to matters chiefly moral, religious,
or ceremonial.
The Minor Law-Books. Part i. Nâ-
rada: Brihaspati. Translated by Julius
Jolly. (xxxiii. ) A volume of law-books
of India which come after Manu. The
first is an independent and specially
valuable exposition of the whole system
of civil and criminal law, as taught in
the law-schools of the period; and it is
the only work, completely preserved in
manuscript, which deals with law only,
without any reference to ceremonial and
na-
LAW-BOOKS OF INDIA
The Sacred Laws of the Aryas, as
taught in the schools of Apastamba,
Gautama, Vâsishtha, and Baudhâyana.
Translated by Georg Bühler.
(2 vols.
ii. : xiv. ) The original treatises show-
ing the earliest Aryan laws on which
the great code of Manu, and other great
codes of law by other lawgivers, were
founded. As a revelation of the origins
of law and usage in the early Aryan
times, these treatises are of great inter-
est. They overthrow the Brahmanical
legend of the ancient origin of caste,
XXX-27
## p. 418 (#454) ############################################
418
SYNOPSES OF NOTED BOOKS
religious matters. The' date of Manu
being supposed to be somewhere in the
period 200 B. C. to A. D. , Narada is sup-
posed to have compiled his work in the
fourth or fifth centuries A. D. The sec-
ond part of the volume contains the
Fragments of Brihaspati. They are of
great intrinsic value and interest, as
containing a very full exposition of the
whole range of the law of India; and
they are also important for their close
connection with the code of Manu.
ZOROASTRIAN
dynasty, under which the Pahlavi texts
were produced, is 226 A. D. The fall of
the dynasty came in 636–651 A. D.
The Contents of the Nasks, as stated
in the 8th and 9th books of the Din-
kard. Translated by E. W. West. (2
vols. xxxvii. , xlvii. ) The Nasks were
treatises, twenty-one in number, con-
taining the entire Zoroastrian literature
of the Sassanian period. The object of
the present work is to give all that is
known regarding the contents of these
Nasks, and thus complete the earlier
story of the Zoroastrian religion.
The Bhagavadgîtå, with the Sana-
tsugátiya, and the Anugítå. Trans-
lated by Kashinath Trimbak Telang,
(viii. ) The earliest philosophical and
religious poem of India.
It is para-
phrased in Arnold's "Song Celestial. )
Its name means the Divine Lay or the
Song sung by the Deity. The work
represents an activity of thought depart-
ing from Brahmanism, and tending to
emancipation from the Veda, not unlike
that represented in Buddha and his
career.
BUDDHIST
The Zend-Avesta. Part i. : The Ven-
didad. Part ii. : The Sîrôzahs, Yasts,
and Nyâyis.
Translated by James
Darmesteter. Part iii. : The Yasna,
Visparad, Afrinagân, Gâhs, and Miscel-
laneous Fragments. Translated by L.
H. Mills. (iv. , xxiii , xxxi. ) The Parsee
or Zoroastrian scriptures. The three vol-
umes contain all that is left of Zoroas-
ter's religion, the religion of Persia under
Cyrus, Darius, and Xerxes; which might
have become, if the Greeks had not de-
feated the Persian army at Marathon,
the religion of all Europe. The Moham-
medans almost blotted it out in Persia,
when the second successor of Mohammed
overthrew the Sassanian dynasty, 642
A. D. To-day the chief body of Parsees
(about 150,000 in number) are at Bom-
bay in India, where their ancestors found
refuge. Though so few in number, they
have wealth and culture along with their
very peculiar customs and ideas. Only
a portion of their sacred writings is now
extant, and but a small part of this rep-
resents the actual teaching of Zoroaster.
The Parsees are the ruins of a people,
and their sacred books are the ruins of
a religion ; but they are of great interest
as the refiex of ideas which, during the
five centuries before and the seven cen-
turies after Christ, greatly influenced
Judaism, Christianity, and Mohammed-
anism.
Pahlavi Texts. Translated by E. W.
West. (3 vols. , V. , xviii. , xxiv. , xxxvii. )
A reproduction of works, nine in num-
ber, constituting the theological literature
of a revival of Zoroaster's religion, be-
ginning with the Sassanian dynasty.
Their chief interest is that of a compari-
son of ideas found in them with ideas
adopted by Gnostics in connection with
Christianity. They form the second
stage of the literature of Zoroastrianism.
The date of origin of the Sassanian
Buddhist Suttas. Translated from
Pâli by T. W. Rhys Davids. (xi. ) A
collection of the most important reli-
gious, moral, and philosophical dis-
courses taken from the sacred canon of
the Buddhists. It gives the most essen-
tial, most original, and most attractive
part of the teaching of Buddha, the
Sutta of the Foundation of the Kingdom
of Righteousness, and six others of no
less historical value, treating of other
sides of the Buddhist story and system.
The translator gives as the dates of
Buddha's life of eighty years about 500-
420 B. C.
Vinaya Texts. Translated from the
Pâli by T. W. Rhys Davids and Her-
mann Oldenberg. (3 vols. , xiii. , xvii. ,
xx. ) A translation of three Buddhist
works which represent the moral teach-
ing of Buddhism as it was definitively
settled in the third century B. C. They
belong to that part of the sacred litera-
ture of the Buddhists which contains
the regulations for the manner of life of
the members of the Buddhist Frater-
nity of monks, nearly the oldest and
probably the most influential that ever
existed.
The Dhammapada. A collection of
verses; being one of the canonical books
## p. 419 (#455) ############################################
SYNOPSES OF NOTED BOOKS
419
-one
an
works, such as "The Diamond Cutter,'
one of their most famous Mahâyâna
treatises; (The Land of Bliss,' which
more than ten million Buddhists
of the largest Buddhist sects — use as
their sacred book; and The Ancient
Palm Leaves,' containing fac-similes of
the oldest Sanskrit manuscripts at pres-
ent known. The third is another Jap-
anese work, in the form of a Medi-
tation) by Buddha himself. Japan
received Buddhism from China by way
of Corea in 552 A. D. The present vol-
ume gives all the sacred books in use
by the Japanese Buddhists.
The Fo-sho-hing-tsan-king: A Life
of Buddha, by Asvaghosha Bodhisattva,
translated from Sanskrit into Chinese by
Dharmaraksha, 420 A. D. , and from
Chinese into English by Samuel Beal.
(xix. ) A Life of Buddha rendered into
Chinese for Buddhists in China. It con-
mere legends, similar to
those which appeared in apocryphal ac-
counts of the life of Jesus.
tains many
CHINESE
of the Buddhists. Translated from Pali
by F. Max Müller. And The Sutta-
Nipata. Translated from Pâli by V.
Fausböll. (x. ) Two canonical books of
Buddhism. The first contains the essen-
tial moral teaching of Buddhism, and the
second authentic account of the
teaching of Buddha himself, on some of
the fundamental principles of religion.
The Saddharma-pundarîka; or, The
Lotus of the True Law. Translated
by H. Kern. (xxi. ) A canonical book of
the Northern Buddhists, translated from
the Sanskrit. There is a Chinese ver-
sior of this book which was made as
earlv as the year 286 A. D. It repre-
sents Buddha himself making a series
of speeches to set forth his all-surpass-
ing wisdom. It is one of the standard
works of the Mahâyâna system. Its
teaching amounts to this, that every one
should try to become a Buddha. Higher
than piety and higher than knowledge
is devoting oneself to the spiritual weal
of others.
Gaina-Sutras. Translated from Prâ-
krit by Hermann Jacobi. (2 vols.
lication, this novel was called the most Magazine. It represents the sentimental
promising work of fiction since Bulwer's Bachelor before a fire of oak and hick-
(Pelham. ) Sir Joseph Lee, a rich but ory in a country farmhouse. He broods
weak-minded baronet, dies bequeathing through evening of «sober and
all his property to his young widow, un- thoughtful quietude. ” His thoughts are
der the condition that she does not marry of matrimony, suggested by the smoke
again without the consent of Col. Lee, - signifying doubt; blaze - signifying
Joseph's dissolute old uncle. In case of cheer; ashes — signifying desolation.
her marriage, the estate is to be divided Why should he let himself love, with
between the baronet's young son and the chance of losing ? The second Rev.
Col. Lee. The interest depends on the erie is by a city grate, where the toss-
contrivances of Col. Lee to secure con- ing sea-coal flame is like a flirt, - (so
trol of his niece's fortune, and the lively yet uncertain, so bright yet flick-
counter-contrivances of Lady Lee and ering,» — and its corruscations like the
her friends to keep it. The remaining leapings of his own youthful heart; and
chief characters of the tale are Captain just here the maid comes in and throws
Lane, a young soldier, Ostend, and two upon the fire a pan of anthracite, and
charming young girls, all of whom are its character soon changes to a pleasant
provided with plenty of incident, and glow, the similitude of a true woman's
opportunity to shine. Gipsies, fortune- love, which the bachelor enlarges much
hunters, and members of the swell mob upon in his dream-thoughts. The third
fill up the scene. The story is told with Reverie is over his cigar, as lighted by
ease and vivacity, the composition is a coal, a wisp of paper, or a match,-
an
-
## p. 412 (#448) ############################################
412
SYNOPSES OF NOTED BOOKS
has a
server.
each bearing its suggestion of some of tendency is so vividly indicated, that
heart-experience. The fourth is divided the analysis of the movement of the last
into three parts, also: morning, which century might almost be a statement of
is the past, – a dreaming retrospect of certain phases of thought and morals of
younger days; noon, which is the bache- to-day. If the terms of the problems
lor's unsatisfied present; evening, which discussed are obsolete, their discussion
is the future, with its vision of Caro-
constant reference to the most
line, the road of love which runs not modern theories.
smooth at first, and then their mar- Mr. Stephen is never the detached ob-
riage, foreign travel, full of warm and
These questions mean a great
lively European scenes, and the return deal to him; and therefore the reader
home with an ideal family conclusion. also, whether he approve or disapprove
These papers, full of sentiment, enjoyed the bias of his guide, is compelled to
a wide popularity.
find them important. In studying such
books as this, and the admirable discus-
English Thought in the Eighteenth sions of Mr. Lecky on European morals,
Century, History of, in two vol- and Rationalism in Europe, it is difficult
umes, by Leslie Stephen. (1876. ) The to escape from a certain sense of the
scope of this important book is hardly inevitableness of the opinions held by
so broad as the title would indicate, for mankind at every stage of their develop-
the subject treated with the greatest ment; so that the question of the import-
fullness is theology. The first volume, ance of the truth of these opinions is
indeed, is given almost entirely to the apt to seem secondary. But Mr. Stephen
famous deist controversy with which does not belittle the duty of arriving at
the names of Hume, Warburton, Chubb, true opinions, nor does he assume that
Sherlock, Johnson, and the rest of the his side- and he takes sides - is the
great disputants of the time — names right side, and the question closed.
only to the modern reader — are asso- Volume ii. discusses moral philosophy,
ciated. The ground covered extends political theories, social economics, and
from the milestones planted by Des- literary developments. It gives with
cartes by
of his doctrine of great fullness and fairness the position
innate ideas, to the removal of the of the intuitional school of morals, and
boundaries of the fathers by the con- of the latest utilitarians, who now de-
structive » infidelity of Thomas Paine. clare that society must be regulated not
This review weighs with care the phil- by the welfare of the individual, but by
osophical significance of the
the gradual the well-being of that organism which
change of thought, a knowledge of is called the human race. “To under-
which is conveyed through an examina- stand the laws of growth and equi-
tion of the representative books upon librium, both of the individual and the
theology and metaphysics. The histo- race, we must therefore acquire a con-
rian's criticism upon these is fair-minded, ception of society as a complex organ-
illuminative, and always interesting, by ism, instead of a mere aggregate of
means of its wide knowledge and wealth individuals. » To Mr. Stephen history
of illustration. So broad is it that it witnesses that the world can be im-
seems to bring up for judgment all the proved, and that it cannot be improved
pressing social, moral, and religious suddenly. Of the value of the theory
questions of the present time. Mr. Ste- that society is an organism, this book is
phen points out that the deist controversy a conspicuous illustration.
Its candor,
was only one form of that appeal from its learning, its honest partisanship, its
tradition and authority to reason, which impartiality, with its excellent art of
was the special characteristic of the stating things, and its brilliant criticism,
eighteenth century. In his method of make it a most stimulating as well as a
dealing with the body of divinity," most informing book, while it is always
which he explains to the worldly modern entertaining
reader, he shows himself both the phil-
osophic historian and the philosophic
Life and
Times of Stein;
critic. He belongs to the Spencerian GERMANY AND PRUSSIA IN THE NA-
school, which regards society as an POLEONIC AGE, by J. R. Seeley, regius
ganism, and history as the record of its professor of modern history in the Uni-
growth and development. The stream versity of Cambridge. (3 vols. , octavo,
means
OR,
or-
## p. 413 (#449) ############################################
SYNOPSES OF NOTED BOOKS
413
-as
never
came
1878. ) Professor Seeley's object in writ- the principal deities, myths, religious
ing this valuable if rather lengthy bi- ideas and doctrines, as they are found in
ography was primarily, as he states in Egyptian writings, and with special ref-
his preface, to describe and explain the erence to such facts as have important
extraordinary transition period of Ger- bearings on the history of religion. It is
many and Prussia, which occupied the based throughout on original texts, of
age of Napoleon (1806–22), - and which which the most significant parts are given
has usually been regarded as dependent in a rendering as literal as possible, in
upon the development of the Napoleonic order that the reader may judge for
policy,-- and to give it its true place in himself of their meaning. Dr. Wiede-
German history. Looking for some one mann expresses the opinion that the
person who might be regarded as the essays of Maspero, in his Études de
central figure around whom the ideas Mythologie et de Religion (Paris, 1893),
of the age
concentrated themselves, are far weightier for knowledge of the
he settled on Stein. Biographies of subject than any previous writings de-
other prominent persons-
Harden- voted to it. Maspero especially condemns
berg, Scharnhorst, etc. —are interwoven the point of view of Brugsch, who at-
with that of Stein. The work is divided tempts to prove that Egyptian religion
into nine parts: (1) Before the Catas- was a coherent system of belief, corre-
trophe (i. e. , the Prussian subjugation sponding somewhat to that imagined by
by Napoleon); (2) The Catastrophe; (3) Plutarch in his interesting work on Isis
Ministry of Stein, First Period; (4) and Osiris.
Ministry of Stein, Transition; (5) Min- We may speak of the religious ideas
istry of Stein, Conclusion; (6) Stein in of the Egyptians, he says, but not of an
Exile; (7) Return from Exile; (8) At Egyptian religion: there
the Congress; (9) Old Age. It is clearly into existence any consistent system. Of
and picturesquely written, and springs various religious ideas, found more or
from a statesmanlike and philosophical less clearly represented, it cannot be
grasp of its material,
Stein's great
proved historically which are the earlier
services to Prussia, and indeed to the and which are the later. They are all
world (the emancipating edict of 1807, extant side by side in the oldest of the
his influence in Russia, at the Congress longer religious texts which have come
of Vienna, 1814, etc. ), have never else- down to us,— the Pyramid inscriptions
where been so convincingly stated. The of the Fifth and Sixth dynasties. Re-
author indeed confesses, that while at search has determined nothing indisput-
starting he had no true conception of able as to the origins of the national
the greatness of the man, Stein's im- religion of the Egyptians, their form of
portance grew on him, and he ended government, their writing, or their ra-
by considering the part which the chan- cial descent. The more thoroughly the
cellor played an indispensable one in accessible material, constantly increasing
the development of modern Germany. in amount, is studied, the more obscure
Many extracts are given from Stein's do the questions of origin become.
letters and official documents, which Ancient Egypt was formed by the
make his personality distinct and im- union of small States, or districts, which
pressive. The politics and social con- the Greeks called Nomes: twenty-two in
ditions of Russia, Austria, and France, Upper Egypt, and twenty in Lower
and the effect which these produced in Egypt. Each nome consisted of (1) The
Germany, are made both clear and in- capital with its ruler and its god; (2)
teresting. A multitude of anecdotes and the regularly tilled arable land; (3) the
personal reminiscences adds the element marshes, mostly used as pasture, and
of entertainment which so serious a bi- for the cultivation of water plants; and
ography demands. But its great merit is (4) the canals with their special officials.
that nowhere else exists a more judicial Not only did each nome have its god
and philosophic estimate of Napoleon's and its own religion regardless of neigh-
character and policy than in the chap- boring faiths, but the god of a nome was
ters devoted to his meteoric career. within it held to be Ruler of the gods,
Creator of the world, Giver of all good
Esyptians, Ancient Religion of the, things, irrespective of the fact that adja-
by Alfred Wiedemann. (1897. ) A cent nomes similarly made each its own
work designed to set before the reader god the One and Only Supreme.
## p. 414 (#450) ############################################
414
SYNOPSES OF NOTED BOOKS
sun
If a
There were, thus many varieties and work of personal founders: Buddha,
endless rivalries and conflicts of faiths, Zoroaster, Confucius, Lao-tze, and Mo-
and even distinct characters attached hammed. In Buddha's case, the book
to the same name; as Horus at Edfu, of his religion came from his disciples.
a keen-sighted god of the bright sun, Zoroaster produced a small part only of
and Horus at Letopolis, a blind god of the Parsee books. Confucius produced
the in eclipse.
ruler rose the sacred books of his religion; but
to royal supremacy, he carried up the mainly by compiling, to get the best of
worship of his god. From the Hyksos the existing literature. Lao-tze produced
period of about six hundred years, the one very small book. The Koran or
origin of all forms of religion was Qur'an was wholly spoken by Moham-
sought in sun worship. Dr. Wiedemann med, not written,- in the manner of
devotes chapters to (Sun Worship,' | trance-speaking; and preserved as his
(Solar Myths,' and 'The Passage of disciples either remembered his words,
the Sun through the Underworld, tra- or wrote them down.
cing the general development of sun The oldest writings brought into use as
worship and the hope of immortality scriptures of religion were the Babylon-
connected with it. Then he sketches ian, dating from about 4000 B. C. The
(The Chief Deities); <The Foreign Egyptians also had sacred writings, such
Deities); and (The Worship of Ani- as the Book of the Dead, which may
mals, which was due to the thoroughly have had nearly as early an origin. In-
Egyptian idea of an animal incarnation dia comes next to Egypt and Babylonia
of deity. He then reviews the story of in the antiquity (perhaps 2000-1500
(Osiris and his Cycle, and the devel- B. C. ) of the poems or hymns made into
opment of The Osirian Doctrine of sacred books and called the Veda. Per-
Immortality,'— «a doctrine of immor- sia follows in order of time, perhaps
tality which in precision and extent 1400 B. C. To the Greeks, from about
surpasses almost any other that has 900 B. C. , the Homeric poems were
been devised. » This doctrine, Dr. sacred scriptures for many centuries,
Wiedemann says, is of scientific import- very much as in India Sanskrit poems
ance first from its extreme antiquity, became sacred. The Chinese scriptures
and also from its many points of affinity date not far from 600 B. C. , and the
to Jewish and Christian dogma. The Buddhist about a hundred years later,
whole cult or worship of Osiris, of Isis, The Hebrews first got the idea at the
and of Horus, with some other related last end of their history, when in exile
names, forms a study of great interest. in Babylon; and they not only borrowed
Dr. Wiedemann concludes his work with the idea, but borrowed stories and be-
chapters on Magic and Sorcery,' and liefs and religious feelings. Under the
Amulets,' features in all ancient religion direction of Ezra, a governor sent from
of the practical faith of the masses. Babylon, they publicly recognized writ-
ings got together by the priestly scribes
The Sacred Books
Books of the East. as their sacred scriptures. The exact
TRANSLATION BY VARIOUS ORIENTAL date was 444 B. C. The idea of script-
SCHOLARS, AND EDITED BY MAX MÜLLER.
of religion is a universal ancient
(First Series, 24 vols. Second Series, 25 idea, similar to the idea of literature in
vols. )
modern times. It in some cases grew
An attempt to provide, by means of a very largely out of belief that the trance
library of selected works, a complete, inspiration, which was very common,
trustworthy, and readable English trans- was of divine origin. The Koran, or
lation of the principal Sacred Books of Qur'an, which came very late, 622 A. D.
the Eastern Religions, – the two reli- was wholly the product of the trance
gions of India, Brahmanism and Bud- experiences of Mohammed; and
dhism; the religion of Persia, the Parsee such it was thought to be direct from
or Zoroastrianism; the two religions of God. The trances in which Mohammed
China, Confucianism and Taoism; and spoke its chapters were believed to be
the religion of Arabia. Mohammedanism. miraculous. He did not know how to
Of these six Oriental book-religions, write; and while he made no other di-
Brahmanism was started by Brahman vine claim, he pointed to the trance.
or priestly use of a body of Sanskrit uttered suras or chapters of the Koran
poetry. The other five started from the as manifestly miraculous.
ures
as
## p. 415 (#451) ############################################
SYNOPSES OF NOTED BOOKS
415
or
What may
The sacred books of the East do not
come to us full of pure religion, sound
morality, and wise feeling. They rather
show the dawn of the religious con-
sciousness of man, rays of light and
clouds of darkness, a strange confusion
of sublime truth with senseless untruth.
Their highest points seem to rise nearer
to heaven than anything we can read
elsewhere, but their lowest are dark
abysses of superstition.
seem, however, on first reading, fantastic
phraseology, may prove upon sufficient
study a symbol of deep truth. But it is
chiefly as materials of history, records of
the mind of man in many lands and
distant ages, and illustrations of the
forms taken by human search for good,
aspiration for truth, and hope of eternal
life, that all the many books of old reli-
gions and strange faiths are full of in-
terest to-day.
In the list of separate works which
follows, the books of the different reli-
gions are brought together. The figures
in Roman are the numbers under which
the volumes have been published. The
Oxford University Press is about to
bring out a greatly cheapened popular
edition of the entire double series.
the simple days before the age of priests
Brahmans. The fourth Veda was
like the first in being a literary collec-
tion, but hardly at all another book of
hymns. It had some poetry, but more
prose, and was more a book of thoughts
than of song. But it made the fourth of
the original Vedas. Its hymns are given
in Vol. xlii. , Hymns of the Atharva-
Veda. ) The reader will easily see that
these Atharva-Veda hymns represent a
different and much later stage of culture
from that seen in the Rig-Veda.
The word Veda means knowledge; and
it was carried on to cover several stages
of development or successive classes of
productions, such as the Brahmanas, the
Upanishads, the Sutras, the Laws, and
many more. Not only the four Vedas,
but the Brahmanas and the Upanishads,
are included under Sruti,- something
heard, absolutely divine; while later pro-
ductions are classed as Smriti, some-
thing handed down, tradition of human
origin.
The Maruts were the Storm-gods, the
wild forces of nature, and to these the
first volume is almost wholly devoted.
To give, however, at the opening, an
example of the very best, Max Müller
places at the head of his collection a
hymn containing the most sublime con-
ception of a supreme Deity. The second
volume contains the greater part of the
Agni hymns of the Rig-Veda. The two
volumes make a very valuable study in
translation of selected parts of the earli-
est, most original, and most difficult of
Vedic books, the Rig-Veda.
The volume of hymns from the Ath-
arva-Veda, translated by Maurice Bloom-
field, includes very extended extracts
from the Ritual books and the Com-
mentaries; making, with the translator's
notes and an elaborate introduction, a
complete apparatus of explanations. Most
of the hymns are for magical use, –
charms, imprecations, etc. , with a few
theosophic and cosmogonic hymns of ex-
ceptional interest.
BRAHMANICAL
Vedic Hymns. Part i. : Hymns to the
Maruts, Rudra, Vâyu, and Vâta. Trans-
lated by F. Max Müller. Part ii. : Hymns
to Agni. Translated by Hermann Olden-
berg. (2 vols. xxxii. , xlvi. )
The hymns of Rig-Veda are something
over a thousand in nuniber, divided into
ten Mandalas, or books. Rig-Veda means
Praise-Veda. The other three Vedas,
placed side by side with the Rig-Veda,
on the top shelf of Veda Literature, are
the Sama-Veda, the Yajur Veda, and the
Atharva-Veda. But they are not collec-
tions of hymns. The Sama-Veda is a
liturgy, to be used in connection with
a kind of sacrament, in which a liquor
prepared from the Soma plant and used
in aid of inspiration was employed. It
was made up mostly by quotations from
the Rig Veda. The Yajur Veda was
another liturgy, to be used in connec-
tion with sacrifices, and made up partly
by quotations from the Rig Veda, and
partly by prose directions (yajus) for
the sacrifices. There was thus a first
Veda of the poets, and a second and
third of the priests. To some extent at
least the poets had been priests also, in
The Satapatha-Brahmana, according
to the Text of the Mâdhyana School.
Translated by Julius Eggeling. (5 vols.
xii. : xxvi. : xli. : xliii. : xliv. )
An example of the ancient theological
writings appended to the original four
Vedas by the Brahmans, or priests, for
the purpose of very greatly magnify-
ing their own office as a caste intrusted
## p. 416 (#452) ############################################
416
SYNOPSES OF NOTED BOOKS
sense.
on
ures.
as
theo
with the conduct of sacrifices of every Veda, or the four Vedas, in the limited
kind. There are some thirteen of them,
The second was the Brahmanas
with attachments to different parts of or priestly commentaries the four
the original four Vedas. The title Vedas. The third stage was the Upan.
given above is that of the most im- ishads looking in a very different direc-
portant and valuable. It is called tion from that of the priests and the
Satapatha, or of the hundred paths,” pious offerers of sacrifice; works for
because it consists of one hundred lect- thinkers. They were produced, to the
It has a very minute and full ac- number of 150 to 200, in the long course
count of sacrificial ceremonies in Vedic of time; but of the most ancient, older
times, and many legends and historical probably than 600 B. C. , the list is short.
allusions.
Nothing could be more weari- | They mostly grew up in close connection
some reading; yet the information which with Brahmanas, in a sort of appendix
can be gleaned in regard to sacrifices, to them called the Aranyakas (forest-
the priestly caste, and many features of books).
the social and mental development of In Max Müller's two volumes, twelve
India, is very valuable. A devout belief representative ones are given. As early
in the efficacy of invocation and sacrifice the reign of Akbar at Delhi in
appears in the Vedic hymns.
This was
India (1556-86), translations of fifty
taken advantage of by the Brahmans to Upanishads were made; and
in 1657
arrange a regular use of these hymns in Dârâ Shukoh, a grandson of Akbar, and
the two liturgical Vedas, and to establish Shah Jehân's eldest son, brought out a
a proper offering of sacrifices conducted translation into Persian, a language then
by themselves. The Brahmanas are their universally read in the East, and known
endlessly repeated explanations and dic- also to many European scholars. This
tions about sacrifice and prayer.
act of religious liberalism, like that of
The third, fourth, and fifth books of the great Akbar, was made a pretext in
the great work presented in these five 1659, by Aurangzib, the son of Shâh
volumes deal very particularly with the Jehân, who had succeeded to the empire,
Soma-sacrifice, the most sacred of all for putting to death the scholar brother
the Vedic sacrificial rites. It concerns who wished to bring Mohammedans and
the nature and use of <a spirituous Hindus into one broad faith.
liquor extracted from a certain plant, one of the manuscript copies of this
described as growing on the mount- Persian translation came into the hands
ains. » «The potent juice of the Soma of Anquetil Duperron, a French scholar
plant, which endowed the feeble mortal famous also for his discovery of the
with godlike powers and for
a time
Zend-Avesta, or Zoroastrian scriptures
freed him from earthly cares and trou- of ancient Persia; and he brought out
bles, seemed a veritable God, bestower a translation into Latin, one volume in
of health, long life, and even immortal- 1801 and a second in 1802. Although
ity. ” The Moon was regarded as the the Latin
was very hard to under-
celestial Soma, and source of the virtue stand, and this was a specimen of the
of the plant.
utterly unknown Sanskrit literature, done
Another branch of the story of sacri- first into Persian in 1657, Schopenhauer,
fices relates to the worship of Agni, the since known as one of the most emi-
Fire. It fills five out of fourteen books, nent of German philosophers, said: “I
and the ideas reflected in it are very anticipate that the influence of Sans-
important for knowledge of Brahman krit literature will not be less pro
theosophy and cosmogony. The ritual found than the revival of Greek in the
of the Fire-altar was brought into close fourteenth century. ” He also said of the
connection with that of the Soma Upanishads as he read them: (From
<fiery” liquor.
every sentence, deep, original, and sub-
lime thoughts arise, and the whole is
The Upanishads. Translated by F. pervaded by a high and holy and earnest
Max Müller. (2 vols. i. : xv. )
spirit. And how thoroughly is the mind
Philosophical treatises of the third here washed clean of all early engrafted
stage of the Veda literature, designed to Jewish superstitions, and of all philos-
teach the spiritual elements, the deepest ophy that cringes before those supersti-
thoughts, and the purest wisdom, of Ve- tions. In the whole world there is no
dic religion. The first stage was the study so beneficial and so elevating.
In 1775
## p. 417 (#453) ############################################
SYNOPSES OF NOTED BOOKS
417
а
at
It has been the solace of my life, and
will be the solace of my death. "
The two volumes here given contain
eleven of the Upanishads, which Mas
Müller calls the classical or fundamental
Upanishads of the Vedânta philosophy,
and which the foremost native authorities
have recognized as the old and genuine
works of this class.
The Vedanta-Sútras, with the Com-
mentary by Sairkarâkârya. Translated
by G. Thibaut. (2 vols. xxxiv. , xxxviii. )
Sutras are short aphorisms, a collection
of which contains a complete body of
teaching ne cla of sutras contains
concise explanations of sacrificial mat-
ters, designed to give in brief what
the Brahmanas give interminable
length. Another class are designed to
give in the same way concise, clear
explanations of the philosophy taught
in the Upanishads. They deal with
such topics as the nature of Brahman
or the Divine, the relation to it of the
human soul, the origin of the physical
universe, and the like. Sutra writings
form the fourth stage of Veda.
The Grihya-Sutras, Rules of Vedic
Domestic Ceremonies. Translated by
Hermann Oldenberg.
(2 vols.
xxix. :
xxx. ) These treatises giving rules of
domestic ceremonies reflect in a very
interesting way the home life of the
ancient Aryas. In completeness and
accuracy, nothing like the picture which
they give can be found in any other lit-
erature. They are a secondary class of
Sûtras; based, in the case of those here
given, on the Rig-Veda, and on one of
the Brahmanas. They presuppose the
existence of « Srauta-sûtras, dealing
with such more important matters as
the great sacrifices. Their object was
to deal with the small sacrifices of do-
mestic life.
and carry sacted law in India back
to its source in the teaching of the
schools of Vedic study; proving that
the great law codes which came later,
and claimed to be revealed, were
literary working-over of older works
which made no claim to be revelation.
The laws that are brought to view are
of the nature of Sutra teaching in re-
gard to the sacrifices and the duties
of the twice-born.
The Institutes of Vishnu. Trans-
lated by Julius Jolly. (vii. ) A collection
of legal aphorisms, closely connected
with one of the oldest Vedic schools, the
Kathas, but considerably added to in
later time. The great work of Manu is
an improved metrical version of a simi-
lar work, the law-book of the Manavas.
Both the Manavas and the Kathas were
early schools studying the Yajur Veda in
what was known as its Black form;
Black meaning the more ancient and
obscure; and White, the corrected and
clear. The Institutes,' in one hundred
chapters, were put
ler the name of
Vishnu by a comparatively late editor.
Manu. Translated, with extracts from
seven Commentaries, by Georg Bühler.
The celebrated code of Manu, the great-
est of the great lawgivers of India.
The translation is founded on that of
Sir William Jones, carefully revised and
corrected with the help of seven
tive commentaries. The quotations from
Manu, which are found in the law-books
now in use in India, in the government
law courts, are all given in an appendix;
and also many synopses of parallel pass-
ages found in other branches of the im-
mense literature of India. Manu is the
Moses of India. His laws begin with
relating how creation took place; and
chapters i. -vii. have a religious, cere-
monial, and moral bearing. The next
two chapters deal with civil and crimi-
nal law. Then three chapters relate
again to matters chiefly moral, religious,
or ceremonial.
The Minor Law-Books. Part i. Nâ-
rada: Brihaspati. Translated by Julius
Jolly. (xxxiii. ) A volume of law-books
of India which come after Manu. The
first is an independent and specially
valuable exposition of the whole system
of civil and criminal law, as taught in
the law-schools of the period; and it is
the only work, completely preserved in
manuscript, which deals with law only,
without any reference to ceremonial and
na-
LAW-BOOKS OF INDIA
The Sacred Laws of the Aryas, as
taught in the schools of Apastamba,
Gautama, Vâsishtha, and Baudhâyana.
Translated by Georg Bühler.
(2 vols.
ii. : xiv. ) The original treatises show-
ing the earliest Aryan laws on which
the great code of Manu, and other great
codes of law by other lawgivers, were
founded. As a revelation of the origins
of law and usage in the early Aryan
times, these treatises are of great inter-
est. They overthrow the Brahmanical
legend of the ancient origin of caste,
XXX-27
## p. 418 (#454) ############################################
418
SYNOPSES OF NOTED BOOKS
religious matters. The' date of Manu
being supposed to be somewhere in the
period 200 B. C. to A. D. , Narada is sup-
posed to have compiled his work in the
fourth or fifth centuries A. D. The sec-
ond part of the volume contains the
Fragments of Brihaspati. They are of
great intrinsic value and interest, as
containing a very full exposition of the
whole range of the law of India; and
they are also important for their close
connection with the code of Manu.
ZOROASTRIAN
dynasty, under which the Pahlavi texts
were produced, is 226 A. D. The fall of
the dynasty came in 636–651 A. D.
The Contents of the Nasks, as stated
in the 8th and 9th books of the Din-
kard. Translated by E. W. West. (2
vols. xxxvii. , xlvii. ) The Nasks were
treatises, twenty-one in number, con-
taining the entire Zoroastrian literature
of the Sassanian period. The object of
the present work is to give all that is
known regarding the contents of these
Nasks, and thus complete the earlier
story of the Zoroastrian religion.
The Bhagavadgîtå, with the Sana-
tsugátiya, and the Anugítå. Trans-
lated by Kashinath Trimbak Telang,
(viii. ) The earliest philosophical and
religious poem of India.
It is para-
phrased in Arnold's "Song Celestial. )
Its name means the Divine Lay or the
Song sung by the Deity. The work
represents an activity of thought depart-
ing from Brahmanism, and tending to
emancipation from the Veda, not unlike
that represented in Buddha and his
career.
BUDDHIST
The Zend-Avesta. Part i. : The Ven-
didad. Part ii. : The Sîrôzahs, Yasts,
and Nyâyis.
Translated by James
Darmesteter. Part iii. : The Yasna,
Visparad, Afrinagân, Gâhs, and Miscel-
laneous Fragments. Translated by L.
H. Mills. (iv. , xxiii , xxxi. ) The Parsee
or Zoroastrian scriptures. The three vol-
umes contain all that is left of Zoroas-
ter's religion, the religion of Persia under
Cyrus, Darius, and Xerxes; which might
have become, if the Greeks had not de-
feated the Persian army at Marathon,
the religion of all Europe. The Moham-
medans almost blotted it out in Persia,
when the second successor of Mohammed
overthrew the Sassanian dynasty, 642
A. D. To-day the chief body of Parsees
(about 150,000 in number) are at Bom-
bay in India, where their ancestors found
refuge. Though so few in number, they
have wealth and culture along with their
very peculiar customs and ideas. Only
a portion of their sacred writings is now
extant, and but a small part of this rep-
resents the actual teaching of Zoroaster.
The Parsees are the ruins of a people,
and their sacred books are the ruins of
a religion ; but they are of great interest
as the refiex of ideas which, during the
five centuries before and the seven cen-
turies after Christ, greatly influenced
Judaism, Christianity, and Mohammed-
anism.
Pahlavi Texts. Translated by E. W.
West. (3 vols. , V. , xviii. , xxiv. , xxxvii. )
A reproduction of works, nine in num-
ber, constituting the theological literature
of a revival of Zoroaster's religion, be-
ginning with the Sassanian dynasty.
Their chief interest is that of a compari-
son of ideas found in them with ideas
adopted by Gnostics in connection with
Christianity. They form the second
stage of the literature of Zoroastrianism.
The date of origin of the Sassanian
Buddhist Suttas. Translated from
Pâli by T. W. Rhys Davids. (xi. ) A
collection of the most important reli-
gious, moral, and philosophical dis-
courses taken from the sacred canon of
the Buddhists. It gives the most essen-
tial, most original, and most attractive
part of the teaching of Buddha, the
Sutta of the Foundation of the Kingdom
of Righteousness, and six others of no
less historical value, treating of other
sides of the Buddhist story and system.
The translator gives as the dates of
Buddha's life of eighty years about 500-
420 B. C.
Vinaya Texts. Translated from the
Pâli by T. W. Rhys Davids and Her-
mann Oldenberg. (3 vols. , xiii. , xvii. ,
xx. ) A translation of three Buddhist
works which represent the moral teach-
ing of Buddhism as it was definitively
settled in the third century B. C. They
belong to that part of the sacred litera-
ture of the Buddhists which contains
the regulations for the manner of life of
the members of the Buddhist Frater-
nity of monks, nearly the oldest and
probably the most influential that ever
existed.
The Dhammapada. A collection of
verses; being one of the canonical books
## p. 419 (#455) ############################################
SYNOPSES OF NOTED BOOKS
419
-one
an
works, such as "The Diamond Cutter,'
one of their most famous Mahâyâna
treatises; (The Land of Bliss,' which
more than ten million Buddhists
of the largest Buddhist sects — use as
their sacred book; and The Ancient
Palm Leaves,' containing fac-similes of
the oldest Sanskrit manuscripts at pres-
ent known. The third is another Jap-
anese work, in the form of a Medi-
tation) by Buddha himself. Japan
received Buddhism from China by way
of Corea in 552 A. D. The present vol-
ume gives all the sacred books in use
by the Japanese Buddhists.
The Fo-sho-hing-tsan-king: A Life
of Buddha, by Asvaghosha Bodhisattva,
translated from Sanskrit into Chinese by
Dharmaraksha, 420 A. D. , and from
Chinese into English by Samuel Beal.
(xix. ) A Life of Buddha rendered into
Chinese for Buddhists in China. It con-
mere legends, similar to
those which appeared in apocryphal ac-
counts of the life of Jesus.
tains many
CHINESE
of the Buddhists. Translated from Pali
by F. Max Müller. And The Sutta-
Nipata. Translated from Pâli by V.
Fausböll. (x. ) Two canonical books of
Buddhism. The first contains the essen-
tial moral teaching of Buddhism, and the
second authentic account of the
teaching of Buddha himself, on some of
the fundamental principles of religion.
The Saddharma-pundarîka; or, The
Lotus of the True Law. Translated
by H. Kern. (xxi. ) A canonical book of
the Northern Buddhists, translated from
the Sanskrit. There is a Chinese ver-
sior of this book which was made as
earlv as the year 286 A. D. It repre-
sents Buddha himself making a series
of speeches to set forth his all-surpass-
ing wisdom. It is one of the standard
works of the Mahâyâna system. Its
teaching amounts to this, that every one
should try to become a Buddha. Higher
than piety and higher than knowledge
is devoting oneself to the spiritual weal
of others.
Gaina-Sutras. Translated from Prâ-
krit by Hermann Jacobi. (2 vols.
