Ten Great Religions by James Freeman Clarke

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T.

Tacitus, the spirit of his writings, 346.
Tae-Ping (or Ti-Ping) insurrection, its origin, 62.
" " its leader the heavenly prince, 62.
" " essentially a religious movement, 64.
" " based on the Bible, 65.
Tae-Pings (or Ti-Pings), their prayers, 65.
" their public religious exercises, 66.
" their moral reforms, 68.
" put down by British intervention, 68.
" worshipped one God, and believed in Jesus, 69.
Talmud, the, extracts from, 445.
Tao-te-king, its doctrines described, 54.
" resembles the system of Hegel, 54.
" its doctrine of opposites, 55.
" its resemblance to Buddhism, 55.
" its tendency to magic, 56.
Tellus, the earth, a Roman god, 330.
Tempestates, the tempests, worshipped at Rome, 327.
Terminus, an old Italian god, 330.
Three classes of Roman gods, 325.
Tiberinus, or father Tiber, a Roman god, 328.
Things, or popular assemblies of the Scandinavians, 358.
Thor, his character and prowess, 377.
" his famous mallet, 378.
" his journey to Jotunheim, 374.
" his fight with the Midgard serpent, 376.
Triad, the Hindoo, its origin, 124.
" compared with other Triads, 124.
Trinity, Christian, derived from Egypt, 255.
Trinity the, its meaning in Christianity, 500.
Truths and errors of the different systems, 21.
Tyr, the Scandinavian war god, 379.
" how he lost his hand, 380, 383.

U.

Ulphilas, the Arian, first Christian teacher of the Germans, 390.
" his translation of the Bible into Gothic tongue, 390.

V.

Vedanta philosophy assumes a single principle, 116.
" " knows no substance but God, 119.
" " described by Chunder Dutt, 118.
" " souls absorbed in God, 119.
Vedas, the, when written, 89-99.
" their chief gods, 89-99.
" traces of monotheism in, 90.
" some hymns given, 91, 92, 93, 95.
Vedic literature, divided into four periods, 95.
" " contains Chhandas, Mantras, Brahmans, Upanishads, Sutras,
and Vedangas, 96.
" " at first not committed to writing, 97.
Venus, an early Latin or gabine goddess, 325.
Vertumnus, god of gardens, 330.
Vesta, goddess of the hearth, 328.
Vestal Virgins, their duties, 337.
Vischnu, mentioned in the Rig-Veda as Sun-God, 125.
" his Avatars, 126.
" one of the Triad, 126.
" incarnate as Juggernaut, 133.
" worshipped as Krishna, 134, 135.
" worshipped in the Puranas, 132.
Voeluspa, or wisdom of Vala, extracts from, 364.
Vulcanus, an Italian deity, 328.

W.

Wahhabee, revival in Arabia, described by Palgrave, 478.
Wedding ring, in Egypt and Christendom, 253.
Welcker, his opinion of the substance of Greek religion, 286.
Works on Scandinavian religion (note), 362.
Worship of the Scandinavians, 385.

Z.

Zend Avesta, a collection of hymns, prayers, and thanksgivings, 187.
" " extracts from the Gathas, 188.
" " extract from the Khordah Avesta, 189.
" " hymn to the star Tistrya, 190.
" " hymn to Mithra, 190.
" " a confession of sin, 191.
Zoroaster, mentioned by Plato, Diodorus, and other classic writers, 175.
" account of him by Herodotus, 175.
" account of him by Plutarch, 176.
" inquiry as to his epoch, 180.
" resided in Bactria, 181.
" spirit of his religion, 182.
" he continually appears in the Avesta, 186.
" oppressed with the sight of evil, 184.

The End.

Footnotes

[1] It is one of the sagacious remarks of Goethe, that "the eighteenth
century tended to analysis, but the nineteenth will deal with synthesis."

[2] Professor Cocker's work on "Christianity and Creek Philosophy," should
also be mentioned.

[3] James Foster has a sermon on "The Advantages of a Revelation," in
which he declares that, at the time of Christ's coming, "just notions of
God were, in general, erased from the minds of men. His worship was
debased and polluted, and scarce any traces could be discerned of the
genuine and immutable religion of nature."

[4] John Locke, in his "Reasonableness of Christianity," says that when
Christ came "men had given themselves up into the hands of their priests,
to fill their heads with false notions of the Deity, and their worship
with foolish rites, as they pleased; and what dread or craft once began,
devotion soon made sacred, and religion immutable." "In this state of
darkness and ignorance of the true God, vice and superstition held the
world." Quotations of this sort might be indefinitely multiplied. See an
article by the present writer, in the "Christian Examiner," March, 1857.

[5] Mosheim's Church History, Vol. I. Chap. I.

[6] Neander, Church History, Vol. I. p. 540 (Am. ed.).

[7] Essays and Reviews, Article VI.

[8] In this respect the type has changed.

[9] The actual depth reached in the St. Louis well, before the enterprise
was abandoned, was 3,8431/2 feet on August 9, 1869. This well was bored
for the use of the St. Louis County Insane Asylum, at the public expense.
It was commenced March 31, 1866, under the direction of Mr. Charles H.
Atkeson. At the depth of 1,222 feet the water became saltish, then
sulphury. The temperature of the water, at the bottom of the well, was
105 deg.F. Toward the end of the work it seemed as if the limit of the
strength of wood and iron had been reached. The poles often broke at
points two or three thousand feet down. "Annual Report (1870) of the
Superintendent of the St. Louis County Insane Asylum."

[10] Andrew Wilson ("The Ever-Victorious Army, Blackwood, 1868") says that
"the Chinese people stand unsurpassed, and probably unequalled, in regard
to the possession of freedom and self-government." He denies that
infanticide is common in China. "Indeed," says he, "there is nothing a
Chinaman dreads so much as to die childless. Every Chinaman desires to
have as large a family as possible; and the labors of female children are
very profitable."

[11] Quoted by Mr. Meadows, who warrants the correctness of the account.
"The Chinese and their Rebellions," p. 404.

[12] Dr. Legge thus arranges the Sacred Books of China, or the Chinese
Classics:--

A. The Five _King_. [_King_ means a web of cloth, or the warp which
keeps the threads in their place.]

(a) _Yih-King_. (Changes.)
(b) _Shoo-King_. (History.)
(c) _She-King_. (Odes.)
(d) _Le-Ke-King_. (Rites.)
(e) _Ch'un-Ts'eu_. (Spring and Autumn. Annals from B.C. 721 to 480.)

B. The Four Books.

(a) _Lun-Yu_. (Analects, or Table-Talk of Confucius.)
(b) _Ta-Hio_. (Great Learning. Written by _Tsang-Sin_, a disciple
of Confucius.)
(c) _Chung-Yung_ (or Doctrine of the Mean), ascribed to _Kung-Keih_,
the grandson of Confucius.
(d) Works of _Mencius_.

After the death of Confucius there was a period in which the Sacred Books
were much corrupted, down to the _Han_ dynasty (B.C. 201 to A.D. 24),
which collected, edited, and revised them: since which time they have been
watched with the greatest care.

"The evidence is complete that the Classical Books of China have come down
from at least a century before our era, substantially the same as we have
them at present."--_Legge_, Vol. I. Chap. 1. Sec. 2.

The Four Books have been translated into French, German, and English. Dr.
Marshman translated the Lun-Yu. Mr. Collie afterward published at Calcutta
the Four Books. But within a few years the labors of previous sinologues
have been almost superseded by Dr. Legge's splendid work, still in process
of publication. We have, as yet, only the volumes containing the Four
Books of Confucius and his successors, and a portion of the Kings. Dr.
Legge's work is in Chinese and English, with copious notes and extracts
from many Chinese commentators. In his notes, and his preliminary
dissertations, he endeavors to do justice to Confucius and his doctrines.
Perhaps he does not fully succeed in this, but it is evident that he
respects the Chinese sage, and is never willingly unfair to him. If to the
books above mentioned be added the works, of Pauthier, Stanislas Julien,
Mohl, and other French sinologues, and the German works on the same
subject we have a sufficient apparatus for the study of Chinese thought.

[13] "On the top of his head was a remarkable formation, in consequence of
which he was named Kew."--Legge, Vol. I. Chap. VI. (note).

[14] Meadows, "The Chinese and their Rebellions," p. 332.

[15] Meadows, p. 342.

[16] "Le Tao-te-king, le livre de la voie et de la vertu, compose dans, la
vie siecle avant l'ere Chretienne, par le philosophe Lao-tseu, traduit par
Stanislas Julien. Paris, 1842."

[17] "Le livre des Recompenses et des Peines. Julien, 1835."

[18] "Seyn and Nichte ist Dasselbe." Hegel.

[19] "The meek shall inherit the earth."

[20] See "La Magie et l'Astrologie, par Alfred Maury."

[21] Was it some pale reflection of this Oriental philosophy which took
form in the ode of Horace, "Integer vitae" (i. 22), in which he describes
the portentous wolf which fled from him?

[22] Meadows, p. 28.

[23] Meadows, p. 18.

[24] Ti-Ping Tien-Kwoh; The History of the Ti-Ping Revolution, by Lin-Le,
special agent of the Ti-Ping General-in-Chief, &c. Davy and Son, London,
1866. Vol. 1. p. 806.

Mr. Andrew Wilson, author of "The Ever-Victorious Army" (Blackwood, 1868),
speaks with much contempt of Lin-Le's book. In a note (page 389) he
brings, certain charges against the author. Mr. Wilson's book is written to
glorify Gordon, Wood, and others, who accepted roving commissions against
the Ti-Pings; and of course he takes their view of the insurrection. The
accusations he brings against Lin-Le, even if correct, do not detract from
the apparent accuracy of that writer's story, nor from the weight of his
arguments.

[25] Ibid., Vol. I. p. 315. These forms are given, says the writer, partly
from memory.

[26] Hong-Kong Gazette, October 12, 1855.

[27] Intervention and Non-Intervention, by A. G. Stapleton.

[28] Official Papers of the Chinese Legation. Berlin: T. Calvary & Co.,
Oberwasser Square. 1870.

[29] From Hue's "Christianity in China."

[30] Now usually written Sakoontala or Sakuntala.

[31] To avoid multiplying footnotes, we refer here to the chief sources on
which we rely in this chapter. _C. Lassen_, Indische Altherthumskunde;
_Max Mueller_, History of Ancient Sanskrit Literature (and other works);
_J. Muir_, Sanskrit Texts; _Pictet_, Les Origines Indo-Europeennes; _Sir
William Jones_, Works, 13 vols.; _Vivian de Saint-Martin,_ Etude, &c., and
articles in the Revue Germanique; _Monier Williams_, Sakoontala (a new
translation), the Ramayana, and the Maha Bharata; _Horace Hayman Wilson_,
Works (containing the Vischnu Purana, &c.); _Burnouf_, Essai sur la Veda,
Le Bhagavata Purana; _Stephenson_, the Sanhita of the Sama Veda; _Ampere_,
La Science en Orient; _Bunsen_, Gott in der Geschichte; _Shea_ and
_Troyer_, The Dabistan; _Hardwick_, Christ and other Masters; _J. Talboys
Wheeler_, History of India from the Earliest Times; Works published by the
Oriental Translation Fund; _Max Duncker_, Die Geschichte der Arier;
_Rammohun Roy_, The Veds; _Mullens,_ Hindoo Philosophy.

[32] "The soul knows no persons."--EMERSON.

[33] All Indian dates older than 300 B.C. are uncertain. The reasons for
this one are given carefully and in full by Pictet.

[34] Our English word _daughter_, together with the Greek [Greek:
thygater], the Zend _dughdar_, the Persian _docktar_, &c., corresponds
with the Sanskrit _duhitar_, which means both daughter and milkmaid.

[35] _Hatchet_, in Sanskrit _takshani_, in Zend _tasha_, in Persian
_tosh_, Greek [Greek: tochos], Irish _tuagh_, Old German _deksa_,
Polish _tasalc_, Russian _tesaku._ And what is remarkable, the root _tak_
appears in the name of the hatchet in the languages of the South Sea
Islanders and the North American Indians.

[36] M. Vivien de Saint-Martin has determined more precisely than has been
done before the primitive country of the Aryans, and the route followed by
them in penetrating into India. They descended through Cabul to the
Punjaub, having previously reached Cabul from the region between the
Jaxartes and the Oxus.

[37] The Rig-Veda distinguishes the Aryans from the Dasjus. Mr. Muir
quotes a multitude of texts in which Indra is called upon to protect the
former and slay the latter.

[38] Agni, whence Ignis, in Latin.

[39] See Talboys Wheeler, "History of India."

[40] Mueller's Ancient Sanskrit Literature, page 569. He adds the following
remarks: "There is nothing to prove that this hymn is of a particularly
ancient date. On the contrary, there are expressions in it which seem to
belong to a later age. But even if we assign the lowest possible date to
this and similar hymns certain it is that they existed during the Mantra
period, and before the composition of the Brahmanas. For, to spite of all
the indications of a modern date, I see no possibility how we could
account for the allusions to it which occur in the Brahmanas, or for its
presence in the Sanhitas, unless we admit that this poem formed part of
the final collection of the Rig-veda-Sanhita, the work of the Mantra
period."

[41] Max Mueller translates "breathed, breathless by itself; other than it
nothing since has been."

[42] Max Mueller says, "Love fell upon it."

[43] Mueller, Sanskrit Lit., p. 546.

[44] Mueller, Sanskrit Lit., p. 552.

[45] Ibid., p. 553.

[46] That heat was "a form of motion" was thus early discovered.

[47] It is the opinion of Maine ("Ancient Law") and other eminent
scholars, that this code was never fully accepted or enforced in India,
and remained always an ideal of the perfect Brahmanic state.

[48] See Vivien de Saint-Martin, Revue Germanique, July 16, 1862. The
Sarasvati is highly praised in the Rig-Veda. Talboys Wheeler, II. 429.

[49] Max Mueller, Sanskrit Lit., p. 425.

[50] Institutes of Hindu Law, or the Ordinances of Manu, according to the
Gloss of Calluca, Calcutta, 1796, Sec.Sec. 5, 6, 7, 8.

[51] See translation of the Sanhita of the Sama-Veda, by the Rev. J.
Stevenson. London, 1842.

[52] Max Mueller, "Chips," Vol. I. p. 107.

[53] Geschichte der Arier, Buch V. Sec. 8.

[54] Lassen, I. 830.

[55] Laws of Manu (XII. 50) speaks of "the two principles of nature in the
philosophy of Kapila."

[56] Duncker, as above.

[57] Mueller, Ancient Sanskrit Literature, p. 102.

[58] Colebrooke, Miscellaneous Essays, I. 349.

[59] Lassen, I. 834.

[60] Colebrooke, I. 350, 352.

[61] Duncker, I. 204 (third edition, 1867).

[62] The Sankhya-Karika, translated by Colebrooke. Oxford, 1837.

[63] Essay on the Vedanta, by Chunder Dutt. Calcutta, 1854.

[64] Colebrooke, I. 262.

[65] The Religious Aspects of Hindu Philosophy: A Prize Essay, by Joseph
Mullens, p. 43. London, 1860. See also Dialogues on the Hindu Philosophy,
by Rev. K. M. Banerjea. London, 1861.

[66] Mullens, p. 44.

[67] Duncker, I. 205. He refers to Manu, II. 160.

[68] The Bhagavat-Gita, an episode in the Maha-Bharata, in an authority
with the Vedantists.

[69] Burnouf, Introduction a l'Histoire du Buddhisme Indien, I. 511, 520.
He says that Sukya-Muni began his career with the ideas of the Sankhya
philosophy, namely, absence of God; multiplicity and eternity of human
souls; an eternal plastic nature; transmigration; and Nirvana, or
deliverance by knowledge.

[70] Cours de l'Histoire de Philosophie, I. 200 (Paris, 1829); quoted by
Hardwick, I. 211.

[71] Karika, 8. "It is owing to the subtilty of Nature ... that it is not
apprehended by the senses."

[72] Karika, 19.

[73] Karika, 58, 62, 63, 68.

[74] Quoted from the Lalita Vistara in Dialogues on the Hindu Philosophy.
By Rev. R. M. Banerjea. London: Williams and Nordgate, 1861.

[75] Muir, Sanskrit Texts, Part IV. p. 253.

[76] Journal Am. Orient. Soc., III. 318.

[77] Even in the grammatical forms of the Sanskrit verb, this threefold
tendency of thought is indicated. It has an active, passive, and middle
voice (like that of the cognate Greek), and the reflex action of its
middle voice corresponds to the Restorer or Preserver.

[78] See Colebrooke, Lassen, &c.

[79] Lassen, I. 838; II. 446.

[80] See Muir, Sanskrit Texts, Part IV. p. 136.

[81] Lassen, Ind. Alterthum, I. 357.

[82] Max Mueller, Sanskrit Lit., 37.

[83] Ibid., p. 46.

[84] Ind. Alterthum, I. 483-499. Mueller, Sanskrit Lit., 62, _note_.

[85] As of the Atheist in the Ramayana, Javali, who advises Rama to
disobey his dead father's commands, on the ground that the dead are
nothing.

[86] Preface to the Vischnu Purana, translated by Horace Hayman Wilson.
London, 1864.

[87] Duncker, Geschichte, &c., II. 318.

[88] Preface to his English translation of the Vischnu Purana.

[89] Translated by E. Burnouf into French.

[90] The Ramayana, &c., by Monier Williams Baden Professor of Sanskrit at
Oxford.

[91] Preface to the translation of the Vischnu Purana, by H. H. Wilson.

[92] Kesson, "The Cross and the Dragon" (London, 1854), quoted by
Hardwick.

[93] See Note to Chap. II. on the Nestorian inscription in China.

[94] Illustrated Handbook of Architecture, p. 67.

[95] Hardy, Eastern Monachism, p. 224. Fergusson, p. 9.

[96] Fergusson, p. 10. Cunningham, Bhilsa Topes of India.

[97] Upham, Sacred and Historical Books of Ceylon.

[98] Here are a few of the guesses:--

Cunningham, _Bhilsa Topes_.
Christians 270 millions.
Buddhist 222 "

Hassel, _Penny Cyclopaedia_.
Christians 120 millions.
Jews 4 "
Mohammedans 252 "
Brahmans 111 "
Buddhists 315 "

Johnston, _Physical Atlas_.
Christians 301 millions.
Jews 5 "
Brahmans 133 "
Mohammedans 110 "
Buddhists 245 "

Perkins, _Johnson's American Atlas_.
Christians 369 millions.
Mohammedans 160 "
Jews 6 "
Buddhists 320 "

_New American Cyclopaedia_.
Buddhists 290 millions.

And Professor Newmann estimates the number of Buddhists at 369 millions.

[99] Le Bouddha et sa Religion. Par J. Barthelemy Saint-Hilaire.--Eastern
Monachism. By Spence Hardy.--Burnouf, Introduction, etc.--Koeppen, Die
Religion des Buddha.

[100] The works from which this chapter has been mostly drawn are
these:--Introduction a l'Histoire du Buddhisme indien. Par E. Burnouf.
(Paris, 1844) Le Bouddha et sa Religion. Par J. Barthelemy Saint-Hilaire.
(Paris, 1860.) Eastern Monachism. By R. Spence Hardy. (London, 1850.) A
Manual of Buddhism in its Modern Development. By R. Spence Hardy. (London,
1853.) Die Religion des Buddha. Von Karl F. Koeppen. (Berlin, 1857.)
Indische Alterthumskunde. Von Christian Lassen. (Bonn, 1852.) Der
Buddhismus, Seine Dogmen, Geschichte, und Literatur. Von W. Wassiljew.
(St. Petersburg, 1860.) Ueber Buddha's Todesjahr. Von N. L. Westergaard.
(Breslau, 1862.) Gott in der Geschichte. Von C. C. J. Bunsen. (Leipzig,
1858.) The Bhilsa Topes, or Buddhist Monuments of Central India. By A.
Cunningham. (London, 1854.) Buddhism in Thibet. By Emil Schlagintweit.
(Leipzig and London, 1863.) Travels in Eastern countries by Hue and Gabet,
and others. Eeferences to Buddhism in the writings of Max Mueller, Maurice,
Baur, Hardwick, Fergusson, Pritchard, Wilson, Colebrooke, etc.

[101] At the end of the fourth century of our era a Chinese Buddhist made
a pilgrimage to the birthplace of Buddha, and found the city in ruins.
Another Chinese pilgrim visited it A.D. 632, and was able to trace the
remains of the ruined palace, and saw a room which had been occupied by
Buddha. These travels have been translated from the Chinese by M.
Stanislas Julien.

[102] _Buddha_ is not a proper name, but an official title. Just as we
ought not to say Jesus Christ, but always Jesus _the_ Christ, so we should
say _Siddartha_ the Buddha, or _Sakya-muni_ the Buddha, or _Gautama_ the
Buddha. The first of these names, Siddartha (contracted from
_Sarvartha-siddha_) was the baptismal name given by his father, and means
"The fulfilment of every wish." Sakya-muni means "The hermit of the race
of Sakya,"--Sakya being the ancestral name of his father's race. The name
_Gautama_ is stated by Koeppen to be "der priesterliche Beiname des
Geschlechts der Sakya,"--whatever that may mean.

[103] The Sanskrit root, whence the English "bode" and "forebode," means
"to know."

[104] Saint-Hilaire.

[105] Bhilsa Topes.

[106] Goethe, Faust.

[107] Die Persischen Keilinscriften (Leipzig, 1847.) See also the account
of the inscription at Behistun, in Lenormant's "Manual of Ancient
History."

[108] Rawlinson, Five Great Monarchies.--Duncker, Geschichte des
Alterthums, B. II.--Heeren, The Persians.--Fergusson, Illustrated
Hand-Book of Architecture.--Creuzer, Schriften. See also the works of
Oppert, Hinks, Menant, and Lassen.

[109] Vendidad, Fargard, XIX.--XLVI. Spiegel, translated into English by
Bleek.

[110] Herodotus, I. 131.

[111] Herodotus, in various parts of his history.

[112] "Plutarch's Morals. Translated from the Greek by several hands.
London. Printed for W. Taylor, at the Ship in Pater-noster Eow. 1718."
This passage concerning Zoroaster is from the "Isis and Osiris" in Vol.
IV. of this old translation. We have retained the antique terminology and
spelling. (See also the new American edition of this translation. Boston,
Little and Brown, 1871.)

[113] This is the Haoma spoken of on page 202.

[114] These, with Ormazd, are the seven Amshaspands enumerated on page
197.

[115] See the account, on page 195, of these four periods of three
thousand years each.

[116] Kleuker (Anhang zum Zend Avesta) has given a full _resume_ of the
references to Zoroaster and his religion in the Greek and Roman writers.
More recently, Professor Bapp of Tubingen has gone over the same ground in
a very instructive essay in the Zeitschrift der Deutsohen Morgenlandisshen
Gesellschaft. (Leipzig, 1865.)

[117] Anq. du Perron, Zend Avesta; Disc. Prelim., p. vi.

[118] At the time Anquetil du Perron was thus laboring in the cause of
science in India, two other men were in the same region devoting
themselves with equal ardor to very different objects. Clive was laying
the foundations of the British dominion in India; Schwartz was giving
himself up to a life of toil in preaching the Gospel to the Hindoos. How
little would these three men have sympathized with each other, or
appreciated each other's work! And yet how important to the progress of
humanity was that of each!

[119] And with this conclusion the later scholars agree. Burnouf, Lassen,
Spiegel, Westergaard, Haug, Bunsen, Max Mueller, Roth, all accept the Zend
Avesta as containing in the main, if not the actual words of Zoroaster,
yet authentic reminiscences of his teaching. The Gathas of the Yacna are
now considered to be the oldest part of the Avesta, as appears from the
investigations of Haug and others. (See Dr. Martin Haug's translation and
commentary of the Five Gathas of Zarathustra. Leipzig, 1860.)

[120] Even good scholars often follow each other in a false direction for
want of a little independent thinking. The Greek of Plato was translated
by a long succession of writers, "Zoroaster the _son_ of Oromazes," until
some one happened to think that this genitive might imply a different
relation.

[121] Duncker (Gesch. des Alterthums, B. II.) gives at length the reasons
which prove Zoroaster and the Avesta to have originated in Bactria.

[122] Duncker (B. II. s. 483). So Doellinger.

[123] Egypt's Place in Universal History, Vol. III. p. 471.

[124] Eran, das Land zwischen dem Indus und Tigris.

[125] Journal of the Am. Or. Soc., Vol. V. No. 2, p. 353.

[126] The Gentile and Jew, Vol. I. p. 380.

[127] Five Great Monarchies, Vol. III. p. 94.

[128] Essays, &c., by Martin Haug, p. 255.

[129] Die Religion und Sitte der Perser. Von Dr. Adolf Rapp. (1865.)

[130] Bunsen, Egypt, Vol. III. p. 455.

[131] Written in the thirteenth century after Christ. An English
translation may be found in Dr. J. Wilson's "Parsi Religion."

[132] Chips, Vol. I. p. 88.

[133] So Mr. Emerson, in one of those observations which give us a system
of philosophy in a sentence, says, "The soul knows no persons." Perhaps he
should have said, "The Spirit."