> 4 — -p l C\ w v RELIGIOUS AND MORAL SENTIMENTS FREELY TRANSLATED FROM INDIAN WRITERS. BY / J. MUIR, D.C.L., LL.D., Ph. D. ? Cr EDINBURGH, 1874. (Jnjerl 5e ’Apiarb^evos b povtriKbs ’IvSwv ehai rbv \6yov tovtov. ’A0t )vr\ai yap evTvxe'iv Su/cparei r£ )v avSpGiv iKelvoiv tva rivet, KS.wei.Ta avrov wxivdaveerdai, rl iroiCov olrj- rod St elwovros, tin £i jtwv wepl too dvOponrlvov /3Lou, KarayeXarai rhv ’IvSbv, \iyovra pp SvvaadaL Tiva ra dv@pi!nriva KaTaXafieiv, ayvoovvra ye ra 8eia. T outo ptv ofiv el a\r)9is tunu ovk o.v Svvairo ns 8iarei.vop.evos elwelv. — Aristokles in Eusebius, Prsep. Evang. xi. 3. “ But Aristoxenus the musician says that this doctrine [maintained by Plato] comes from the Indians ; for that one of those men fell in with Sokrates at Athens, and asked him how he should proceed in order to philosophize ; and that when Sokrates answered that he should enquire regarding human life, the Indian laughed, and said that no one who was ignorant of divine things could comprehend things relating to man. No one could very strongly affirm that this [statement] is true.” RELIGIOUS AND MORAL SENTIMENTS FREELY TRANSLATED FROM INDIAN WRITERS. BY J. WlE, D.C.L., LL.D., Ph.D. PUBLISHED BY THOMAS SCOTT, NO. 11, THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. 1 8 74 . Price Sixpence. Digitized by the Internet Archive in 2017 with funding from Princeton Theological Seminary Library https://archive.org/details/religiousrnoralse00muir_0 The religious and moral maxims which are metrically rendered in this pamphlet form part of a much larger collection from Indian authors writing in Sanskrit, which I am at present engaged in preparing with a view to their translation into prose, and to their eventual publication. It will be noticed that not a few of them bear a striking resemblance to some of the most admired texts of the New Testament. With the view of obviating the suspicion which some may entertain that in the metrical versions I have embellished the sentiments of the Indian writers, or im- parted to them a closer resemblance to their Biblical counterparts than the tenor of the originals will justify, I have given in an Appendix a faithful prose version of all the passages, to which, in some cases, the contexts have been added. It is worthy of remark how many more parallels to what have been commonly regarded as exclusively and peculiarly Christian maxims and precepts are presented by Indian, than by Greek and Roman, literature. I suppose it may safely be assumed that all or most of the counterparts to the most striking expressions of Christian morality contained in the Gospels and Epistles which were to be found in the Classical authors, have been adduced by Grotius in his “ Annotationes in Novum Testa- mentum'; ” and yet they are but few in number as compared with those which the Indian writers present. It is the opinion of several writers that many, at least, of the Indian ideas and maxims which are most akin to those of Christianity have been, or may have been, borrowed from the latter. I may refer especially to Dr. Lorinser, who in the Appendix to his German translation of the ‘ ‘ Bhagavad Gita ”* (a philosophical and theosophical episode of the great Indian epic poem the Mahabharata) presents us with a collection of pas- sages from the work in question, which he regards as borrowed from, or influenced by, the New Testament, and alongside of which he places the texts which he regards as having exercised this influence. The * Die Bhagavad Gita uebersetzt under erlautert von Dr F. Lorinser. Breslau, 1869. IV “Indian Antiquary,” a monthly journal published at Bombay, con- tains in the No. for October 1873, PP- 283-296, a translation of this Appendix. I quote from this translation, p. 286, the following sentences of Dr. Lorinser : “If now we can find in the Bhagavad Gita passages, and these not single and obscure, but numerous and clear, which present a surprising similarity to passages in the New Testament, we shall be justified in concluding that these coincidences are no play of chance, but that taken all together they atford con- clusive proof that the composer was acquainted with the writings of the New Testament, used them as he thought fit, and has woven into his own work numerous passages, if not word for word, yet preserving the meaning, and shaping it according to his Indian mode of thought, a fact which till now no one has noticed. To put this assertion beyond doubt, I shall place side by side the most important of these passages in the Bhagavad Gita, and the correspond- ing texts of the New Testament. I distinguish three different kinds of passages to which parallels can be adduced from the New Testament : first, such as with more or less of verbal difference, agree in sense, so that a thought which is clearly Christian appears in an Indian form of ex- pression. These are far the most numerous, and indicate the way in which the original was used in general ; secondly, passages in which a peculiar and characteristic expression of the New Testament is borrowed word for word, though the meaning is sometimes quite changed ; thirdly, passages in which thought and expression agree, though the former receives from the context a meaning suited to Indian conception .” This subject is one which deserves the notice of Orientalists as well as of scientific theologians. The question raised by Dr. Lorinser is not one which has long or much engaged my attention; and I should not wish to pronounce a hasty judgment upon it. Possibly it may not be susceptible of a very definite or positive solution. In forming an opinion on the question we must consider, first, whether the ideas, sen- timents, or figures of speech supposed to be borrowed by the Indians from the west are not such as might naturally arise in the human, or at least in the oriental, mind ; secondly, whether they cannot be traced, at least in germ, in Indian writers of such antiquity as to exclude the supposition of foreign influence ; thirdly, whether they do not so per- vade the Indian writings, so form part of their modes of thinking, and recur so often in their different systems and theories philosophical, V theological, or religious, of ancient date, as to be inseparable therefrom, and by consequence original and underived ; fourthly, whether and how far, any particular work, such as the Bhagavad Gita, supposed to have been modified by foreign influences, differs in its essential concep- tions from other Indian works treating of kindred subjects ; fifthly, whether any system of doctrine resembling that expounded in that poem, and known to be independent of Christianity, is discoverable in the religious books of India, or any other country ; and sixthly, what probability there is that the Brahmins of the period in question could have been accessible to foreign ideas, and whether they would have been intellectually and morally open to, and susceptible of, such influences. In the meantime, I may venture to make the following remarks on this question. There is, no doubt, a general resemblance between the manner in which Krishna asserts his own divine nature, enjoins devo- tion to his person, and sets forth the blessings which will result to his votaries from such worship, on the one hand, and, on the other, the strain in which the founder of Christianity is represented in the Gospels, and especially in the Fourth, as speaking of himself and his claims, and the redemption which will follow on their faithful recog- nition. At the same time, the Bhagavad Gita contains much that is exclusively Indian in its character, and which finds no counter- part in the New Testament doctrine. A few of the texts in the Indian poem, also present a resemblance more or less close to some in the Bible. Perhaps the most striking, is the declaration of the Bhagavad Gita, ix. 29, “ They who devoutly worship me are in me, and I in them,”as compared with John vi. 56, “He thateateth my flesh and drinketh my blood dwelleth in me and I in him.” But it will be observed that the condition of oneness with the speaker is different in each case ; and that it is that oneness with him only that is common to the two texts. (See, however, John xvii. 21-23, where the same reference to the condition of the oneness is not found.) I have not met with the same phrase in any other Indian writer ; and am unable to say whether or not any such expression may be found. But in one of the ancient hymns of the Rigveda, the worshipper says to the god Indra, “thou art ours, and we are thine.” Two passages (Bh. G. vii. 18, xix. 18), in which Dr. Lorinser considers Krishna to be called “ the way” (compare John xiv. 6), I regard as VI being erroneously translated, and think that the word rendered “ way,” though it no doubt primarily has the sense of “ going,” and “road,” signifies here and often elsewhere, “resort, refuge, abode while it is further to be observed that whilst Jesus designates himself as “the way, the truth, and the life,” Krishna, in one of the verses referred to, calls himself only the “unequalled abode or resort and in the other, ‘ ‘ the resort, the sustainer, the lord, the witness, the abode, the refuge, the friend, the source, the dissolution, the stay, the receptacle, the undecaying seed ; ” so that, in any case, the resemblance would be but partial, while some of the ideas in the Bh. G. , are foreign to the New Testament. Most of the verses cited from that poem by Dr. Lorinser as parallel to texts in the Bible appear to me either to exhibit no very close resemblance to the latter, or to be such as might naturally have occurred to the Indian writer, and to offer therefore only an accidental similarity. Dr Lorinser considers (see the note in p. 286 of the Indian Antiquary, and in p. 56 of the German Original) that two Sanskrit words denoting faithful and reverential religious devotion, ( s'raddha and bhakh) which often occur in the Bhagavad Gita do not convey original Indian conceptions, but are borrowed from Christi- anity. This may or may not be true of bhakti ; but s'raddha (to- gether with its cognates, participial and verbal) is found even in the hymns of the Rigveda in the sense of belief in the existence and action of a Deity, at least, if not also of devotion to his service. In pp. 103 fif of the fifth volume of my “Original Sanskrit Texts,” a number of passages are cited and translated in which the word occurs, together with a great variety of other expressions in which the worshipper’s trust in, and affectionate regard for, the god Indra are indicated. He is called a friend and brother ; his friendship and guidance are said to be sweet ; he is spoken of as a father, and the most fatherly of fathers ; and as being both a father and a mother ; he is the helper of the poor, and has a love for mortals. In other texts adduced in the same volume from those ancient compositions, there may be found (intermingled no doubt with many ideas of a different, and much less elevated, character), the most lofty conceptions of the power, omniscience and righteousness of the same god, or of other deities ; — conceptions which, I apprehend, are quite sufficient to show that, however the question regarding the introduction of Christian doctrines and sentiments into Indian writers in later times may be Vll determined, the people of Hindustan were not deficient in high and devout religious sentiment from the earliest ages. The date of the ancient epic poem the Mahabharata from which so many of my texts have been derived, cannot be determined with cer- tainty. And it is no doubt in its present form made up of materials dating from very different periods. Professor Lassen is of opinion (Indische Alterthumskunde, 2d. Ed. I., 589 f.) that with the exception of pure interpolations which have no real connection with the substance of the work, we have the old story of the Mahabharata before us in its essential elements, as it existed in the pre-Buddhistic period, i.e. several centuries before Christ. The subsequent additions he considers to have reference chiefly to the exclusive worship of Vishnu, and the deification of Krishna, as an incarnation of that divinity (p. 586). In the article Mahabharata in Chambers’s Cyclopaedia which is one of the contributions furnished to the work by the late Professor Gold- stiicker, the following remarks occur : — “That this huge composition was not the work of one single individual, but a production of succes- sive ages, clearly results from the multifariousness of its contents, from the difference of style which characterizes its various parts, and even from the contradictions which disturb its harmony.” The remarks above quoted afford us but little aid in judging of the age of the different parts of the Mahabharata. Until the poem shall have been subjected to a much closer examination than it has yet received, and some criteria more precise and specific than have yet been employed, shall have been applied to discriminate between its more ancient and its more modern parts, it must remain uncertain in regard to many portions of its contents, to which of the two categories, of ancient or modern, or to what stage within the latter, they should be assigned. But if we Jean discern such an essential similarity of charac- ter between the ideas which are common to all its portions, as shall demonstrate or render it probable that the newer, where they differ from, are but the natural developments of, the older, the grounds for supposing the former to have been modified by foreign influence will be diminished, or altogether removed. The texts which I have quoted from this great poem are drawn from different parts of it, and seem to me to be in keeping with the moral and religious sentiments of the entire work, and of the Indian writers generally. There is, therefore, — so far as the present state of Vlll my information allows me to judge, — little if any reason for supposing that they are of any other than purely indigenous Indian origin. The other works from which I have quoted (except Mann and the Ramayana, from which some passages are taken) are of much more modem date ; but the germs of many of the maxims which occur in them are to be found in the older works ; and the fact that so many sentiments of the latter should have been repeated in the more modem books, affords some proof that they are congenial and natural to the Indian mind. It is, perhaps, but just that, in presenting a collection of some of the best sentiments which are to be found in Sanskrit writers, I should advert to the fact, which, however, is already well known, that the moral and religious ideas of the Indians are not all of the same noble and elevated character, but offer a mixture of good and bad, of pure and impure, TroXAa /lev ia 8 \a /it/uy/iiva, rro\ A& 52 Airy pa. But I need not here do more than allude to this fact. Those who wish for details on the subject can find them elsewhere. And are not the literatures of all countries, more or less, disfigured by something repre- hensible or repugnant to the moral sense ? J. M. Edinburgh, November 1874. RELIGIOUS AND MORAL SENTIMENTS FREELY TRANSLATED FROM INDIAN WRITERS. o l. $ietg to the ©ob of gobs. 0 God of Gods, thou art to me A father, mother, kinsmen, friends ; 1 knowledge, riches, find in thee ; AlLgood thy being comprehends. 2. ‘“Hake no thought for jonr lift, tohat go shall cat," &c. Shall He to thee His aid refuse Who clothes the swan in dazzling white, Who robes in green the parrot bright, The peacock decks in rainbow hues ? 3. 'll he same. With fervent hymns while I great Vishnu laud, The gracious, mighty, all-sustaining God, How can I, faithless, for subsistence fear? Does He for babes their mother’s milk prepare? And will He not His ever-watchful care Extend o’er all their future life’s career ? 2 4 . ‘Hfht lapse erf ^imc not practicallg notkeb. Again the morn returns, again the night ; Again the sun, the moon, ascends the sky : Our lives still waste away as seasons fly, But who his final welfare keeps in sight ? 5. 'Uthe same. Men hail the rising sun with glee, They love his setting glow to see ; But fail to mark that every day In fragments bears their life away. All Nature’s face delight to view As changing seasons come anew ; None sees how each revolving year Abridges swiftly man’s career. 6. Jto srcortb ponth for Jflan (compare Job xiv. 7).’ The empty beds of rivers fill again, Trees, leafless now, renew their vernal bloom, Returning moons their lustrous phase resume, But man a second youth expects in vain. 7 . Jftrn sltoulb not btlap to be 300b : |Dife nnrertnin. Death comes, and makes a man his prey, A man whose powers are yet unspent, Like one on gathering flowers intent, Whose thoughts are turned another way. Begin betimes to practise good, Lest fate surprise thee unawares Amid thy round of schemes and cares ; To-morrow’s task to-day conclude. 3 For who can tell how things may chance, And who may all this day survive ? While yet a stripling, therefore, strive, — On virtue’s arduous path advance. S. “ IPag up for jjuarsrlbrs treasures in heabrn, tohere ihiebes bo not bi'eafe through anb steal.” Before decay thy body wears, And with it strength and beauty bears, Before Disease, stern charioteer, Thy frame’s dissolver, Death, brings near, Those noblest treasures hoard in haste, Which neither time nor chance can waste. With ceaseless care amass that wealth Which neither thieves can filch by stealth, Nor greedy tyrants snatch away, Which even in death shall with thee stay. 9. glcmrmbcr thg mortality. Thou hear’st that from thy neighbour’s stores Some goods by theft have vanished ; so, That none of thine by stealth may go, Thou sett’st a watch, and barest thy doors. ’Tis well : but know’st thou never fear When thou dost learn that every day Stem death from many a dwelling near A helpless victim tears away ? Deluded mortals, warning take, From such insensate slumber wake ! 4 10. JUber bo tohat toonlb bistress thee on a sick-beb. Such deeds as thou with fear and grief Would’st on a sick-bed laid, recall, In youth and health eschew them all, Remembering life is frail and brief. II. jetton keeping in bteto the Jfntnrc. Let all thy acts by day be right, That thou mayst sweetly rest at night ; Let such good deeds thy youth engage, That thou mayst spend a tranquil age. So act through life, that not in vain Thou heavenly bliss may’st hope to gain. 12. JPailj) self-examination. With daily scrutinizing ken Let every man his actions try, Enquiring “ What with brutes have I In common, what with noble men?” 13. & small part of the pains bestotoeb on toorlblu objects toonlb suffice to gain heaben. Fools endless labour, pains, and moil In storing earthly wealth endure. The hundredth part of all that toil Would everlasting calm ensure. 14. #o bistinctions in the grabc. Enslaved by various passions, men Profound self-knowledge fail to gain. 5 Some yield to pride of birth, and scorn All those in humbler stations born. By wealth elated, some look down On mortals cursed by fortune’s frown ; While others, trained in learning’s schools, Contemn the unlearn’d, and call them fools. All quickly others’ faults discern ; Their own to check they cannot learn. But soon a time arrives when all, The wise, the foolish, great and small, The rich, the poor, the high, the low, The proud, the humble, hence must go : Within the grave-yard lone reclined, Their pomp, their rags, they leave behind. Soon, soon their lifeless frames a prey Become to sure and sad decay. When forms, once fair, of flesh are reft, And skeletons alone are left, Say, then, of all the bones around, That strew the sad funereal ground, What eye has power to recognise Those of the rich, the great, the wise ? When all by death’s impartial blow Shall, undistinguished, soon lie low, Why, why should now the proud, the strong, The weak, the lowly, seek to wrong ? Whoe’er, before the eyes of men, And when removed beyond their ken, Will heed this warning kind, though stem. The highest future good shall earn. 6 15. glich sometimes bit s flItn 9- aa b P aor lh>£ Ions- Some men decrepit, poor, distrest, Survive to life’s extremest stage, While some by fortune richly blest Are seized by death in middle-age ; And few of those with splendour graced Enjoy the bliss they hoped to taste. 16. “ '(Ihis is the lain anb the prophets.” In one short verse I here express The sum of tomes of sacred lore : Beneficence is righteousness, Oppression sin’s malignant core. 17. ^o not to others tohat thou tuonlb’st not habe bone to thee. Hear virtue’s sum embraced in one Brief maxim — lay it well to heart — Ne’er do to others what, if done To thee, would cause thee inward smart. 18. glisintrrestebness : “ glo goob anb Irnb, hoping for nothing again.” The good to others kindness shew, And from them no return exact; The best and greatest men, they know, Thus ever nobly love to act. 19. “ $o to others as jje tuoulb that then shonlb bo to son.” Whene’er thy acts the source must be Of good or ill to other men, Deal thou with them in all things then As thou would’st have them deal with thee. 7 20. “ If go lobe them tohiclt lobe goo, tohat retoatb habe gc?” His action no applause invites Who simply good with good repays, He only justly merits praise Who wrongful deeds with good requites. 21. 'live highest toorship of the jScttg. To scatter joy throughout thy whole Surrounding world ; to share men’s grief : — Such is the worship, best and chief, Of God, the universal Soul. 22. “ (Dbcrcomc ebil hrith goob.” With meekness conquer wrath, and ill with ruth, By giving niggards vanquish, lies with truth. 23. “ SEtho lolten he teas rcbtlcb, rcbilcb not again." Reviling meet with patience ; ne’er To men malignant malice bear. Harsh tones and wrathful language meet With gentle speech and accents sweet. When struck return not thou the blow. Even gods their admiration show Of men who so entreat a foe. 24. “ If thine cncmg hnngtr, ftcb him.” That foe repel not with a frown Who claims thy hospitable aid ; A tree refuses not its shade To him who comes to hew it down. 8 25. (Jf-orfiibtttrss of injuries. A hero hates not even the foe Whose deadly bow is ’gainst him bent ; The sandal-tree with fragrant scent Imbues the axe which lays it low. 26. Suppliants not to be sent aioag emptg. Let none with scorn a suppliant meet, Or from the door untended spurn. A dog, an outcast, kindly treat, And so shalt thou be blest in turn. 27. The same. The good extend their loving care To men, however mean or vile ; E’en base Chandalas’ * dwellings share Th’ impartial moonbeam’s silvery smile. 28. <^arroto anb large heartebness. Small souls enquire “ Belongs this man To our own race, or class, or clan ?” But larger hearted men embrace As brothers all the human race. 29. 'Uliuo inheritm-s nf $arabist. Two men of heavenly bliss are sure : The lordly man who rules a land With mild and patient self-command ; The man who freely gives, though poor. * Chandala has the same sense as Pariah, a man of the lowest, or of no, caste. 9 30. CTritcra cf genuine libcralits. Rich presents, though profusely given, Are not so dear to righteous Heaven, As gifts, by honest gains supplied, Though small, which faith hath sanctified.* 31. <|flm censorious totoarbs others, anb blittb to tluir oton faults. Men soon the faults of others learn ; A few their virtues, too, find out ; But is there one — I have a doubt, — Who can his own defects discern? 32. “ SElhg bcholbcst thou the mote tuhirlt is in thu brother’s cjie ?” Thou mark’st the faults of other men, Although as mustard seeds minute ; Thine own escape thy partial ken, Though each in size a Bilvat fruit. * A Greek parallel to this has recently come to my notice, in a frag- ment of the Danae of Euripides. (Edit. Dindorf, Oxford, 1833) : — £yd) 5^ Tro\\aKts (rotfiiorfyov s irAr/ras HvSpas elaopd tQv irXovaluv, Kal deoiai puKpa x eL P^ Bvovra s r^\r/ rQv (3ov8vTOiii>Ttiiv bvra . s eitre/Sear^pov s. “But I often perceive poor men to be wiser than the rich ; and those who present small offerings to the gods, to be more pious than those who sacrifice oxen. ” t The Bilva is the Bel or Aegle Marmelos. IO 33. SStaitt af cSflf-knotolcfigc. Until the ugly man has scanned His form, as in a mirror shown, He deems, in fond conceit, his own The fairest face in all the land : But when the faithful glass reveals How every grace and charm it wants, At once are silenced all his vaunts, The galling truth he sadly feels. 34. $raist af SStonun. Our love these sweetly-speaking women gain ; When men are all alone, companions bright, In duty, wise to judge and guide aright, Kind tender mothers in distress and pain. The wife is half the man, his priceless friend ; Of pleasure, virtue, wealth, his constant source ; A help and stay along his earthly course, Through life unchanging, yea, beyond its end. 35. 'Uhe gjBachtlcr rmlg half a ,$tan. A man is only half a man, his life Is not a whole, until he finds a wife. His house is like a graveyard, sad and still, Till gleeful children all its chambers fill. 36. SStoinm nahtrallj) $antiits. Men, seeking knowledge, long must strive, And over many volumes pore: But favoured women all their lore, Unsought, from nature’s grace derive. 1 1 37. Conceit bifSenlt to core. Declare, what power the bom conceit Can drive from any creature’s mind. See yonder bird, its back reclined On earth, throws up its little feet, While there it sleeps, the sky to prop, Which else to earth might downward drop ! 38. TEo gibe abbicc casg, to act hull bifSenlt. Whoe’er will others seeking light, advise — His task is easy — here all men are wise.* But urged themselves to virtue, most no more The wisdom show they seemed to have before. 39. TEo boast rasp, to act bifficnlt. In words to carry out a plan Is easy work for any man ; But those who vigour join with skill, Alone hard tasks in act fulfil. 40. Retirement from the tuorlb not necessary for self-control. Why, pray, to forests wild repair, There war against thy senses wage ? Where dwells the self-subduing sage, The wood, the hermit’s cell, is there. * Compare the fragment of Euripides numbered 182 in Dindorfs Edition, Oxford, 1833 ; "Airavres etr/re v els t 6 vovderelv trot pol, avrol S’ OTO.V acpa\Qfeev, ov ytyvuicrKO/eev. “We are all wise in admonishing, but do not know when we our- selves fall into error.” B 12 41. Incfficacg of mere theological Imotolcbgc. No treasured store of holy texts has power To save the man in guile and fraud expert ; His lore forsakes him in his final hour, As birds, full fledged, their native nests desert. 42. Jlnsieriiics anb rites are unavailing toithoni intoarb pnritg. The triple staff, long matted hair, A squalid garb of skins or bark, A vow of silence, meagre fare, All signs the devotee that mark, And all the round of rites, are vain, Unless the soul be pure from stain. 43. ‘ilhc same. Those men alone the secret know Which everlasting bliss will bring, Whose hearts with pity overflow, And love, to every living thing :■ — Not those a beggar’s garb who wear, With ashes smeared, with matted hair. 44. “ If anj) prohibc not for his ohm, ... he is toorse than an inflbel.” Those men who ample gifts on strangers waste, And leave their own to pine in want and woe, Of goodness only earn the empty show : — To poison turns the honied praise they taste. The fools who thus to suffering doom their kin, And costly rites fulfil to merit heaven, From all the acts performed, and largess given, No bliss shall find, but reap the fruit of sin. x 3 45. ^he real ^ruhtnan. He whose sole presence fills a place, Whose absence makes a void in halls Where thousands throng the ample space — A god that man a Brahman calls. 46. " (©utta cabat laptbcm,” Ac. ; goob slofcolg acqaireb. As water-drops, which slowly fall, A pitcher fill by ceaseless flow ; So learning, virtue, riches, all By constant small accessions grow. 47. ©oob anb cbtl not altoags apparent at first sight. That loss from which advantage springs Can ne’er a real loss be deemed ; And that is not true gain esteemed Which soon, or later, ruin brings. 48. t 3Ehc same. Oft ill of good the semblance bears, And good the guise of evil wears :* So loss of wealth, though bringing pain, To many a man is real gain ; While wealth to others proves a bane ; Its hoped-for fruits they seek in vain. * Compare the fragment of Menander’s Koniazomenai, page 102, Ed., Meineke. 'ficrre /o?5els irpos 6 ea> v irpdrrwv k s \lav ddu/x-ricrT) irorL lcojs 7 dp ayaOou touto irpdaais ylverai. “ So let no one despond too much, when evil is allotted to him by the gods ; for perhaps this becomes an occasion of good. ” 14 49. Hhr goiis gibo toisbom to those tohom fhrg fabonr, anb conborsrlg. The gods no club, like cowherds, wield, To guard the man they deign to shield: On those to whom they grace will show, They understanding sound bestow ; But rob of sense and insight all Of whom their wrath decrees the fall. These wretched men, their minds deranged, See all they see distorted, changed ; For good to them as evil looms, And folly wisdom’s form assumes. 50. boonub man is killib bj) anything. When men are doomed without respite, Even straws like thunderbolts will smite. 51. t Hu satno. A man, until his hour arrives, Though pierced by hundred darts, survives ; While he whose hour of death is nigh, Touched only by a straw, will die. 52. SHtalih injurious to mano mat. The unthinking man with whom, too kind, The goddess Fortune ever dwells, Becomes the victim of her spells ; As autumn’s clouds the wind impels, She sweeps away his better mind. Pride, born of viewing stores of gold, Conceit of beauty, birth, invade His empty soul ; he is not made. He deems, like men of vulgar mould. He knits his brows, his lip he bites, At poorer men he looks askance With proud contempt and angry glance, With threatening words their souls affrights. How, how could any mortal brook On such a hateful wretch to look, Even though he owned the godlike power On men all envied boons to shower ? 53. ^iscontrnt. Most men the things they have, despise, And others which they have not, prize ; In winter wish for summer’s glow, In summer long for winter’s snow. 54. “ & proplut has nn honour in his oton oountrj).” A man in whom his kindred see One like themselves, of common mould, May yet by thoughtful strangers be Among the great and wise enrolled. In Vishnu, clowns a herdsman saw, Gods viewed the lord of all with awe. 55. Virtue bifficnli ; birr rasg. As stones rolled up a hill with toil and pain, Come quickly bounding backward o’er its side; ’Tis hard the top of virtue’s steep to gain, But easy down the slope of vice to glide. i6 56. Wxt conbition of acgniring knotolcbgr. How can the man who ease pursues, The praise of knowledge ever earn ? All those the path of toil must choose — Of ceaseless toil — who care to learn. Who knowledge seeks must ease refuse ; Who ease prefers must knowledge lose. 57. ge Part I. — Genesis, Is. 6d. Part II. — Exodus, Is. Part III. — Leviticus, Is. Numbers, Is., - - - - - - - - -4 6 PRESBYTER ANGLICANUS. Eternal Punishment. An Examination of the Doctrines held by the Clergy of the Church of England - - - - - - - -0 6 The Doctrine of Immortality in its Bearing on Education - - 0 6 ROBERTSON, JOHN, Coupar-Angus. Intellectual Liberty - - - - - - - -06 The Finding of the Book - - - - - - - -2 0 SCOTT, THOMAS. Basis of a New Reformation - - - - - - - -00 Commentators and Hierophants; or, The Honesty of Christian Commentators in Two Parts. 6d. each Part - - - - - - -10 Miracles and Prophecies - - - - - - - -0 6 Original Sin - - - - - - - - - -06 Practical Remarks on “The Lord's Prayer.” - - - - 0 6 List of Publications-. — continued. SCOTT, THOMAS — continued. The Dean of Ripon on the Physical Resurrection of Jesus, in its Beabino ON THE TKUTH OF CHRISTIANITY - - ... The English Life of Jesus. A New Edition ... The Tactics and Defeat of the Christian Evidence Society STRANGE, T. LUMISDEN, late Judge of the High Court of Madras. A Critical Catechism. Criticised by a Doctor of Divinity, and defended by T. L. Strange Ciebical Integrity - Communion with God ..... . The Bennett Judgment ....... TheBible; Is it “The Word of God?” ..... The Speaker’s Commentary Reviewed ...... The Christian Evidence Society The Exercise of Prayer, ........ SUFFIELD, Rev. ROBERT RODOLPH. The Resurrection An Easter Sermon at the Free Christian Church, Croydon - Five Letters on Conversion to Roman Catholicism - TAYLOR, P. A., M.P. Realities ... . YOYSEY, The Rev. CHAS. On Moral Evil - W. E. B. An Examination of some Recent Writings about Immortality - The Province of Prayer, - - WHEELWRIGHT, Rev. GEORGE. The “ Edinburgh Review" and Dr Strauss - 'Ihree Letters on the Voysey Judgment and the Christian Evidence Society's Lectures, ........ WIFE OF BENEFICED CLERGYMAN. On the Deity of Jesus. Parts I. and II., 6d. each Part .... WORTHINGTON, The Rev W. R. On the Efficacy of Opinion in Matters of Religion .... Two Essays : On the Interpretation of the Language of the Old Testament, and Believing without Understanding ..... ZERFFI, G. G., Ph.D. The Vedas and the Zend-Avesta : The First Dawn of Awakening Religious Con- sciousness in Humanity - s. d. 0 6 4 4 0 G 0 6 0 3 0 3 0 3 0 6 2 G 0 3 0 3 0 3 0 3 0 6 0 6 0 G 0 3 0 6 1 0 0 G tl G 0 3 SCOTT’S “ENGLISH LIFE OF JESUS.” In One Volume, 8 vo, bound in cloth , post free, 4s. id., SECOND EDITION OF THE ENGLISH LIFE OF JESUS. RECENTLY PUBLISHED BY THE AUTHOR, THOMAS SCOTT, 11 THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD, LONDON, S.E. Notice. — Post Office Orders to be made payable to Thomas Scott, Westow Hill Office, Upper Noru-ood, London, S.E. Friends to the cause of “ Free Inquiry and Free Expression. are earnestly requested to give aid in the icide dissemination of these publications ,