chapter xi., 490, 491;

the younger, 491, 496; hymn of, in praise of the good creation, 495

Yajur-Veda, the, 426, 427, 428

Yaou, the Emperor, and Shun, 398, 399; a great man, 400; a model ruler, 403

Yashts, the, 582, 583; nature of, 585

Yin, the house of, fate of, 405, 406, 559, 560

Yu, the great, 397

Zacharias and Elizabeth, story of, 222, 232, 297

Zarathustra, absence of documents, 182; fragment of biography, 182; his daughter a disciple and apostle of his faith, 183; his disciples, 183; the opponents of, 183; without honor in his own country, 184; rejected and despised, 185; chief article of his creed, 185; faith in Ahura-Mazda as the one god, 185; high descent of, 221; his temptation, 238; interrogates Ahura-Mazda, 479-502; the favors he asks from Homa, 506

Zayd, a forerunner of Mahomet, 195

Zealand, a preternatural birth in, 223, 224

Zechariah, prophecies of, 229

Zend-Avesta, the interpretation of, 378, 379; style, 389; translation of, 483; chronology of, 483; ethics of, 509; theology, 509

Zephaniah, the prophecy of, 578, 579

Zeus, worship of, 38, 39

Zoroaster. See ZARATHUSTRA

FOOTNOTES:

[1] This prayer, which is too long to quote, may be found in Aglio, A. M., v. 372, and in Sahagun, C. N. E., book vi. chap. 8. According to Sahagun, it contains "muy delicada materia."

[2] Lewis, The Bible, &c., p. 496. For a full account of the ceremonies on Holy Saturday at Rome, see A. M. Baggs, D. D., The Ceremonies of Holy Week, p. 96.

[3] A. M., vol. v. p. 90 (Spanish), and vol. vi. p. 45 (English).

[4] Brinton has given a very imperfect version of two of them in his M. N. W., pp. 127, 128.

[5] Griffith, The Ramayan, vol. i. p. 268.

[6] Henry IV., pt. 1, act iii. scene 1.

[7] Irenæus adv. Hæreses, II. xxxi. 2.—A. N. L., vol. v. p. 241.

[8] Ibid., II., xxxii. 4.—A. N. L., vol. v. p. 246.

[9] For the evidence of these miracles, see a paper by the author on "The Latter-day Saints," in the _Fortnightly Review_ for December, 1869.

[10] Bryant, a Forest Hymn.

[11] After some hesitation, I have determined to adhere to the Latinized form of the name of the prophet of China, as more familiar to English ears. As a general rule, I consider the movement in literature which is restoring proper names to their original spellings,—giving us Herakles for Hercules, and Oidipous for Œdipus,—as deserving of all support. But where the common form, in addition to being the more familiar, may be considered as English proper and not Latin used in English (as in such names as Homer, Aristotle, Jesus Christ), I conceive it to be more convenient to retain the accustomed designation, even though it may be regretted that it has come into general use. Hence, I think, we may retain Confucius, who would scarcely be recognized by English readers under his full name, Khung-fu-tsze, or under his more usual abridged name, Khung-tsze, or under the name elsewhere given him, Chung-ne. No similar justification appears to me to exist for the Greek form Zoroaster, as compared with Zarathustra, which last form is as easy to pronounce as the other, and not very dissimilar from it in sound.

My authorities for the life of Confucius have been Dr. Legge's Chinese Classics, vol. i. Proleg. p. 54-113, and the Lun Yu and Chung Yung, translated in the same volume.

[12] Ibid., vii. 22. The occasion of this utterance is said to have been an attack by the emissaries of an officer named Hwan T'uy, with a view of killing the sage.

[13] For authorities on Laò-tsé, see vol. ii. chap. vi. section ii.

[14] Julien assigns B. C. 604 as the date, but confesses that he has no authority but historical tradition. L. V. V. xix.

[15] The following works may be advantageously consulted with reference to the Buddha Sakyamuni:—Notices on the Life of Shakya, by Csoma Korosi; Asiatic Researches, vol. xx. part ii. p. 285: the Rgya Tch'er Rol Pa, par Ph. Ed. Foucaux; Hardy's Manual of Buddhism; Bigandet's Life or Legend of Gautama, the Buddha of the Burmese; Alabaster's Wheel of the Law; and Koeppen's Religion des Buddha, vol. i. p. 71, ff. Some information will also be found in my article on "Recent Publications on Buddhism", in the _Theological Review_ for July, 1872.

[16] For an account of all that is to be made out concerning this prophet, see Haug's Parsees, p. 258-264.

[17] Yasna liii. 1-3. The translations contained in this section are taken either from Dr. Haug's F. G., or his Parsees. Here and there I have ventured to amend his English without altering the sense.

[18] The source from which this notice is mainly drawn is Sprenger, "Das Leben und die Lehre des Mohammed," 3 vols. In addition to this I have consulted Muir's "Life of Mahomet;" Caussin de Perceval, "Les Arabes;" Gustav Weil, "Mohammed der Prophet," and other works. The facts here stated will generally be found in Sprenger. The translations of Koranic passages are taken from Rodwell's Koran.

[19] The author of "The Messiah" (London, 1872) contends that he was not only a master builder, but the principal builder of Nazareth. His remarks on this subject (pp. 91 ff.) deserve consideration, though they are not conclusive.

[20] Lu. xi. 19. I use this verse, not as evidence that Jesus actually spoke the words ascribed to him, but that the practice of casting out devils was common to Jesus and the disciples of the Pharisees.

[21] Kings omitted in the Gospel are inserted in brackets and italicized.

[22] Mt. i. 1-17; Lu. iii. 23-38.

[23] C. C. vol. iv. p. 465.—She King, Part iii. Bk. 2. i. 1. 2.

[24] Ibid., vol. ii. p. 73. It is very remarkable that the same notion is expressed in Christian paintings of the middle ages. On a painted glass of the sixteenth century, found in the church of Jouy, a little village in France, the virgin is represented standing, her hands clasped in prayer, and the naked body of the child in the same attitude appears upon her stomach, apparently supposed to be seen through the garments and body of the mother. M. Didron saw at Lyons a Salutation painted on shutters, in which the two infants, likewise depicted on their mothers' stomachs, were also saluting each other. This precisely corresponds to Buddhist accounts of the Bodhisattva's ante-natal proceedings.—Ic. Chr. p. 263.

[25] C. C., vol. iv. p.468.—She King, Pt. iii. Bk. 2. i. 3.

[26] Zech. xi. 12, 13. According to Ewald, this portion of Zechariah is by an anonymous prophet contemporaneous with Isaiah.

[27] Mk. xiv. 17-21; Mt. xxvi. 20-25; Lu. xxii. 21, 22; Jo. xiii. 21-28.

[28] Mk. xiv. 43-65; Mt. xxvi. 47-68; Lu. xxii. 47-53, and 63-71; Jo. xviii. 3-14 and 19-24.

[29] Mk. xiv. 26-30, and 66-72; Mt. xxvi. 30-35, and 69-75; Lu. xxii. 33, 34, and 55-62; Jo. xiii. 37, 38, and xviii. 15-18, and 25-27.

[30] Mt. xxiii. 1-33; Mk. vii. 6. I omit the concluding verses in Mt. xxiii., as the allusion in verse 35 renders it impossible that Christ could have uttered them. Indeed, the whole chapter is suspicious; but as portions of it are confirmed by Mark, I conclude that the sentiments at least, if not the precise words, are genuine.

[31] Milton, Treatise on Christian Doctrine, Sumner's translation, p. 100 ff.

[32] This verse is so inconsistent with other declarations of Christ, especially with Mt. x. 23, that I am disposed to regard it as an interpolation.

[33] The use of this word casts suspicion on the authenticity of the verse where it occurs.

[34] See on this subject the truly admirable remarks of Karl Otfried Muller, in his Prolegomena zu einer Wissenschaftlichen Mythologie (Göttingen, 1825), pp. 282-284.

[35] C. C., vol. iv. p. 140.—She King, pt. i. b. 7, ode 13.

[36] C. C., vol. iv. p. 153.—She King, pt. i. b. 8, ode 4.

[37] In treating of the Sacred Books of the Confucian School in China, I rely entirely upon the admirable and (so far as it has yet gone) complete work of the Rev. Dr. James Legge. Although I have consulted other publications, I have not drawn my information from them, because it was at once evident that Dr. Legge's "Chinese Classics" was immeasurably superior to all that had preceded it on the same subject. Unfortunately, the very thoroughness of the work renders it voluminous; and it thus happens that the author has not fulfilled more than a portion of the promise held out at its commencement. It must be the earnest hope of all who are interested in these studies that the learned missionary will live to complete his design; meantime, we are obliged to confine ourselves to a notice of that portion of the Classics which he has translated. For Pauthier's French translation of the Chinese Classics (in the Panthéon Littéraire: "Les Livres Sacrés de l'Orient") embraces only that portion of the King which is to be found in the hitherto-published volumes of Dr. Legge.

[38] Of which an English translation by David Collie, entitled "The Chinese Classical Work, commonly called the Four Books," was published at Malacca in 1828.

[39] Sir J. Davis (The Chinese, ii. 48) reckons only nine King, those enumerated above. I presume that the remaining four enjoy an inferior degree of veneration.

[40] Yaou and Shun are the ideal Chinese emperors, and belong to a mythical age. Shun was not the legitimate successor of Yaou, who had raised him from poverty, and given him his two daughters in marriage. On Yaou's death, his son at first succeeded him, and Shun withdrew; but the latter was soon called to the throne by the general desire.

[41] Shoo King, b. 3, pt. iii. ch. i. pp. 6, 7.

[42] She King, i. 4. 1.

[43] She King, i. 7. 2.

[44] Not literally a child. "Little child" is the usual style of Chinese rulers when designing to express feelings of modesty and religious reverence.

[45] She King, iv. 1. [iii.] 1.

[46] By far the best European work on the Taò-tĕ-Kīng is that of Victor von Strauss, and I have followed his translation, though not without consulting those of others. I am fully sensible of the inconvenience of a double translation, and I should have preferred to follow Chalmers' English rendering of Laò-tsé, had not the obscurity of his version been so great as to render it almost unintelligible to the general reader. Reinhold von Plänckner's translation errs on the other side by excess of clearness. It is a palpable attempt to force upon the ancient Chinaman a connected system professedly unraveled from the text by the ingenuity of the modern German. It should be used only with extreme caution, or not at all.

[47] It deserves to be noted, as a peculiarity of the Chinese prophets—Confucius and Laò-tsé—that they alone among their peers have left authentic written compositions. The Koran can scarcely be said to have been written by Mahomet, in the sense in which we talk of writing a book. And neither Zarathustra, Jesus, nor the Buddha, were authors. The calmer Chinese temperament permitted, in the case of these two great teachers, a mode of conveying instructions which is repugnant, as a rule, to the fervid prophetic nature. Observe that of the Jewish (so-called) prophets, those who committed their prophecies to writing, generally belonged to a comparatively late age, in which oral prophecy was no longer in vogue, and the state of feeling that had inspired it no longer prevalent.

[48] The former view is that of Stan. Julien; the latter that of von Plänckner.

[49] Ch. 51. I have borrowed some expressions from Chalmers. O. P.

[50] Ch. 25. For the sake of enabling the reader to compare the interpretations of this important chapter given by various Sinologues, I subjoin in an appendix four other translations.

[51] Ch. 55. Von Strauss explains this to mean that he is like the child in its unconsciousness of danger from these sources.

[52] Or Compassionateness. Chalmers translates "compassion," but this term denotes the sentiment rather than the virtue.

[53] See their names in Le Livre de la Voie et de la Vertu (hereafter abbreviated thus—L. V. V.). Composé dans le VI Siècle avant l'ère chrétienne par le Philosophe Laò-tséu. Traduit en Français et publié avec le texte chinois par Stanislas Julien. 8vo. Paris, 1872, xxxvi.

[54] Such is the description of M. Julien, derived from the most ancient Chinese commentators. I am at a loss to reconcile it even with his own translation, though it would be presumptuous in me to deny that the learned Sinologue may have reasons for it of which I am not aware.—See L. V. V., p. xiii.

[55] Mémoire sur la Vie et les Opinions de Laò-tséu, par M. Abel Rémusat, Paris, 1823, p. 27.

[56] The literature of the Veda is now copious. To mention only a few works, H. H. Wilson published a translation of the first five Ashtakas of the Rig-Veda-Sanhitâ, but I have forborne to make use of it, from a conviction that the advance of Vedic scholarship has to a great degree, if not wholly, superseded the methods of interpretation employed by him. Benfey has translated the whole of the Sâma-Veda-Sanhitâ into German, and I have studied his translation, but have preferred to rely mainly on the labors of English scholars, both because the inherent obscurity of these ancient hymns might be increased by the process of re-translation, and also because I might possibly fail to catch the exact shade of meaning of the German words. His work should, however, be consulted by those who desire to acquaint themselves with the style of the Veda. Max Müller has unhappily published but one volume of his translation of the Rig-Veda-Sanhitâ, which is doubtless destined (if completed) to become the standard English version of that portion of the text. The same eminent scholar has translated many of the hymns in his "Ancient Sanskrit Literature." Another source from which I have derived valuable assistance is Dr. Muir's laborious work entitled "Original Sanskrit Texts." Such are the principal authorities on the hymns. Of the Brâhmanas, the whole of the Aitareya Brâhmana has been translated by Haug, and portions of others by Roer and by Rajendralal Mitra.

[57] All this will be found admirably treated in Mr. Cox's "Mythology of the Aryan Nations."

[58] No complete translation of the Tripitaka exists, or is ever likely to exist in any European language. Its vast extent, and the comparative worthlessness of many of its parts, would preclude its publication as a whole. But complete treatises, or portions of treatises, have been translated by Burnouf, in his "Histoire du Buddhisme Indien," and "Lotus de la Bonne Loi;" by Beal, in his "Chinese Buddhist Scriptures;" by Schmidt, in "Der Weise und der Thor;" by Hardy, in his "Manual of Buddhism," and by Alabaster, in his "Modern Buddhist." An exact analysis of the contents of the hundred volumes of the great collection called the Kah-gyur is supplied by Csoma Kőrösi in the 20th vol. of the "Asiatic Researches." The leading features of the books, and parts of books thus translated, are so well marked and uniform, that nothing further is needed to enable us to estimate the general character of each division of the whole Tripitaka.

[59] Southern Buddhists fix the dates of these General Councils somewhat differently.

[60] Apparently a people living beyond the frontiers (of the civilized world). See H. B. I., p. 252, _n._

[61] The state of an "Arhat" is the highest of four degrees which the hearers of the Buddha used to attain; _i. e._, the one which led most directly to Nirvâna. The other three degrees were those of Srotâpatti, of Sakridâgâmin, and Anâgâmin. The Arhat was not born again; each of the other three had a smaller or greater number of existences to undergo before Nirvâna.

[62] I translate "l'Assemblée" by this phrase, which appears to render its meaning more precisely than a more literal translation.

[63] These two verses are a standing formula by which the Buddha of the Canon summons the world to receive his law.

[64] This Vocabulary is a Chinese compilation, forming one of a class of catalogues drawn up in ancient times by Buddhist preachers. Such catalogues are found in the midst of canonical books, and are of high authority among Buddhists.

[65] The translation of this Sûtra is due to Mr. Beal, to whose most useful labors on Buddhism I am much indebted.—C. B. S., p. 206.

[66] This is a standing miracle on the reception of novices by Buddha.

[67] I do not pretend to any certainty that the above interpretation is correct, but I have in the main followed a trustworthy guide, Burnouf. See H. B. I., p. 491-507.

[68] The authorities do not entirely agree in the accounts they give of the speed with which these paths lead to Nirvâna. The above statement appears to me unquestionably the oldest and most authentic. It is in agreement with Eitel, Sanskrit-Chinese Dictionary, _sub vocibus_ Sakridâgâmin, however, is omitted, and with Hardy, E. M., p. 280.

Eitel indeed adds that an Arhat, if he does not enter Nirvâna, may become a Buddha, but this is probably a Northern perversion of the original notion. In the genuine authorities, a Bodhisattva is quite distinct from an Arhat. The account derived by Burnouf (H. B. I., p. 291 ff.) from Northern sources is palpably a corruption of the oldest doctrine, proceeding from that unbounded love of exaggerated numbers which is the besetting sin of Buddhist writers. According to this version, the Srotâpanna must pass through 80,000 ages before his seven births; Sakridâgâmin, after 60,000 ages, is to be born once as a man and once as a god; the Anâgâmin, after 40,000 ages, is exempted from re-birth in the world of desire, and arrives at supreme knowledge; which the Arhat reaches after 20,000 ages. Poor comfort this to souls longing for their eternal rest. Cf. Köppen, R. B., vol. i. p. 498.

[69] Aryas is a term comprehending the several classes of believers.

[70] There is a complete translation of the Zend-Avesta by Spiegel. It contains useful introductory essays; but in the present state of Zend scholarship the translation cannot be regarded as final. Dr. Haug, in a German treatise, has elucidated as well as translated a small, but very important, portion, of the Zend-Avesta, termed the five Gâthâs. The same scholar has also published a volume of Essays on the Parsee language and religion, which contains some translated passages, and may be consulted with advantage, though Dr. Haug's English stands in great need of revision. Burnouf has translated but a very small part of the Zend-Avesta, in a work entitled "Le Yaçna." Unfortunately Dr. Haug and Dr. Spiegel—both very eminent Zend scholars—are entirely at variance as to the proper method of translating these ancient documents; and pending the settlement of this question, any interpretation proposed must be regarded by the uninstructed reader as uncertain. I cannot refrain from adding an expression of regret that Dr. Haug, to whose labors in the interpretation of these obscure fragments of antiquity we owe so much, should have so far forgotten himself as to fall foul of Dr. Spiegel in a tone wholly unbecoming a scholar and inappropriate to the subject. It is not by this kind of learned Billingsgate that the superiority of his translation to that of his rival, as he evidently considers him, or his fellow-laborer as I should prefer to call him, can be established.

[71] Throughout the Gâthâs I follow Haug; and I need make no apology for neglecting Spiegel's translation, because that scholar himself admits, with creditable candor, that even his indefatigable perseverance was baffled by the difficulties of this portion of the Yaçna.—Av., 2. xi.

[72] The sentences enclosed in parentheses are Haug's explanations of the sense of the text.

[73] It is a satisfaction to find that Spiegel's translation does not differ so widely from Haug's after we leave the territory of the Gâthâs. As a specimen, I quote the following verses from his Avesta, vol. ii. p. 135, which the reader may compare with the English rendering of the same passage in the text:—

_Yaçna Haptağhâiti._

xxxv. 1.

1. "(Raçpi). Den Ahura-Mazda, den reinen Herrn des Reinen, preisen wir. Die Amesha-çpenta, die guten Herrscher, die weisen, preisen wir. 2. Die ganze Welt des Reinen preisen wir, die himmlische wie die irdische, 3. mit Verlangen nach der guten Reinheit, mit Verlangen nach dem guten mazdayaçnischen Gesetze. 4. (Zaota.) Der guten Gedanken, Worte und Werke, die hier und anderswo 5. gethan worden sind oder noch gethan werden, 6. Lobpreiser und Verbreiter sind wir, damit wir zu den Guten gehören mögen. 7. Das glauben wir, Ahura-Mazda, Reiner, Schöner, 8. Das wollen wir denken, sagen und thun: 9. was das Beste ist unter den Handlungen der Menschen für beide Welten. 10. Durch diese besten Thaten nun erbitten wir, dass für das Vieh 11. Annehmlichkeit und Futter gespendet werden möge 12. den Gelehrten wie den Ungelehrten, den Mächtigen wie den Unmächtigen."

[74] I follow Burnouf's translation, because the strict accuracy of his method is acknowledged by both Haug and Spiegel. There are considerable differences in the text followed by Burnouf and Spiegel, which I need not weary the reader by particularizing in detail.

[75] Y., p. 146.—Cf. Spiegel: 1. "Ich lade ein und thue es kund: dem Schöpfer Ahura-Mazda, dem glänzenden, majestätischen, grössten, besten, schönsten, 2. dem stärksten, verständigsten, mit bestem Körper versehenen, durch Heiligkeit höchsten. 3. Der sehr weise ist, der weithin erfreut, 4. welcher uns schuf, welcher uns bildete, welcher uns erhielt, der Heiligste unter den Himmlischen"—Av., ii. 35.

[76] No mention of Zarathustra here in Spiegel.—Av. ii. 44.

[77] Y. pp. 585, 588, 592. The concluding stanza is simpler and more intelligible in Spiegel.—Av., ii. 44.

[78] Av., vol. ii. p. 85.—Yaçna, 12. The ch. xii. quoted above is No. 13. in Spiegel.

[79] Çraosha is an important divinity in Parsee worship, who is considered by Spiegel to express the moral quality of obedience.

[80] Av., vol. ii. p. 191.—Yaçna, 61. This blessing is repeated, Khorda-Avesta, 11.

[81] There is, indeed, a passage which permits the mutilation of a mad dog by cutting off an ear, or a foot, or the tail; Spiegel, however, regards it as interpolated, and it is palpably at variance with the remainder of the chapter.

[82] Spiegel holds that Airyama is only a certain prayer hypostatized.—Cf. Av., vol. iii. p. 34.

[83] Av., vol. iii. p. 3.—Khorda-Avesta, 1.

[84] In the "Journal Asiatique," 4me Série, tom. 4, 5, 6, 7, 8. I have followed it exclusively. The Homa Yasht is not formally included in the Khorda-Avesta; it forms the 9th chapter of the Yaçna. But the fact that, while utterly alien to the rest of the Yaçna, it is truly a Yasht—being in honor of a special personage—induced me to defer its consideration till now.

[85] The term Çpitama, usually coupled with the name of Zarathustra, is translated by Spiegel "holy," but is treated by Haug and Burnouf as a proper name. There are indications that it may have been the family name of the prophet. See Av., vol. iii. p. 209, _n._

[86] Complete translations of the Koran into English have been made by Sale and by Rodwell. Considerable portions have been rendered into German by Sprenger, "Das Leben und die Lehre des Mohammed;" and by Gustav Weil, "Mohammed der Prophet;" and into English by Dr. Muir, in his "Life of Mahomet."

[87] L. L. M., vol. iii., Vorrede; Sale, preliminary discourse, p. 46.—K., p. vii.

[88] K., p. 604.—Sura, 66. 12. She is called the daughter of Imran, by a confusion between Mary, mother of Jesus, and Mariam, sister of Moses.

[89] So in 2 Chron. xxiv. 3-7. But in 2 Kings xxii. 1, 2, there is no mention of the period at which "he began to seek after the God of David."

[90] Ewald, Geschichte des Volkes Israel, vol. iv.—Die Heiligherrschaft, 3 Die bestimmtere Gestaltung der Zeit der neuen Wendung.

[91] Geschichte der Ost-Mongolen und ihres Fürstenhauses, verfasst von Ssanang Ssetsen Chungtaidschi. Aus dem Mongolischen übersetzt von I. J. Schmidt, St. Petersburg, 1829. 4to. p. 3.

This work will, in the following pages, always be referred to under "G. O. M."

[92] R. B., vol. i. p. 434.—Lotus, p. 447.—Wheel, p. xliii.

[93] My attention was drawn to the fact that these were the contents of the tables by Goethe's interesting essay: "Zwei wichtige, bisher unerörtete biblische Fragen."

[94] C.C., vol. iv. p. 598.—She King, part 4, b. i. [iii.] 3.

[95] For information on the character and signification of this book, see "Le Cantique des Cantiques," par Ernest Renan.

[96] Throughout these descriptions of the prophetic books, I follow the chronological arrangement of Ewald.

[97] The remark is not mine, but is made by Didron, a devout Roman Catholic writer, to whom I am much indebted for this and other hints.—Ic. Ch., p. 572 n.

[98] Mill's "Examination of Sir W. Hamilton's Philosophy," p. 209 (second edition).

[99] Mr. Mill, in treating the point, seems to have forgotten the animal world, but his argument would cover it.—Mill's "Examination of Sir W. Hamilton's Philosophy," pp. 208, 209.

[100] See much interesting evidence in Dulaure, "Histoire Abrégée de différens Cultes." vol. i. chs. xxiv.-xxvii.; and a valuable discussion of the whole subject in Tylor's "Primitive Culture."

[101] See some evidence bearing on this point in a paper by the author, entitled "Recent Publications on Buddhism." "Theological Review," July, 1872, p. 313.

[102] De Rerum Nat., iii. 830.

[103] The doctrine here stated is not my own invention. It was first published (so far as I know) by Mr. Shadworth Hodgson in his "Theory of Practice," vol. i. p. 416-436, § 57; but I am indebted for my acquaintance with it to Mr. D. A. Spalding, who discovered it independently, and announced it in the _Examiner_, December 30, 1871; September 6, 1873; March 14, 1874; and in _Nature_, January 8, 1874.

[104] See an ingenious attempt to maintain the personality, along with the moral Qualities of God, in Mr. Shadworth Hodgson's "Theory of Practice," vol. i. p. 305 ff.