Editorial note — Part II. ON CURTIUS’ CHRONOLOGY OF THE INDO-GERMANIC LANGUAGES. (continued 4)
Reading edition
1. “NOTICE.
“Westminster Abbey. Day of Intercession for Missions, Wednesday, December 3d, 1873. Lecture in the Nave, at eight o’clock, p.m.
Hymn 25 (Bp. Heber)
Wittenberg (p. 50).
“From Greenland’s icy mountains, From India’s coral strands, Where Afric’s sunny fountains, Roll down their golden sands; From many an ancient river, From many a palmy plain, They call us to deliver Their land from error’s chain. “What though the spicy breezes Blow soft o’er Ceylon’s isle; Though every prospect pleases, And only man is vile! In vain with lavish kindness The gifts of God are strown; The heathen in his blindness Bows down to wood and stone. “Can we whose souls are lighted With wisdom from on high, Can we to men benighted The lamp of life deny? Salvation, O Salvation! The joyful sound proclaim, Till earth’s remotest nation Has learnt Messiah’s name. “Waft, waft, ye winds, his story; And you, ye waters, roll; Till, like a sea of glory, It spreads from pole to pole; Till o’er our ransomed nature, The Lamb for sinners slain, Redeemer, King, Creator, In bliss returns to reign. Amen.
“There will be a Lecture delivered in the Nave, on Missions, by Professor Max Müller, M.A.
Ps. 100 (New Version)
Old Hundredth (p. 21).
“With one consent let all the earth To God their cheerful voices raise; Glad homage pay with awful mirth, And sing before Him songs of praise. “Convinced that He is God alone, From Whom both we and all proceed; We whom He chooses for His own, The flock that He vouchsafes to feed. “O enter then His temple gate, Thence to His courts devoutly press; And still your grateful hymns repeat, And still His Name with praises bless. “For He’s the Lord supremely good, His mercy is forever sure; His truth, which all times firmly stood, To endless ages shall endure. Amen.”
2. Different systems of classification applied to the religions of the world are discussed in my Introduction to the Science of Religion, pp. 122–143.
3. “Proselyto ne fidas usque ad vigesimam quartam generationem,” Jalkut Ruth, f. 163. d; Danz, in Meuschen, Nov. Test, ex Talm. illustr., p. 651.
4. India, Progress and Condition, Blue Book presented to Parliament, 1873, p. 99. “It is asserted (but the assertion must be taken with reserve) that it is a mistake to suppose that the Hindu religion is not proselytizing. Any number of outsiders, so long as they do not interfere with established castes, can form a new caste, and call themselves Hindus, and the Brahmans are always ready to receive all who submit to and pay them.” Can this be called proselytizing?
5. Cf. Mahavanso, cap. 5.
6. Cf. Mahavanso, cap. 12.
7. In some of the places mentioned by the Chronicle as among the earliest stations of Buddhist missions, relics have been discovered containing the names of the very missionaries mentioned by the Chronicle. See Koeppen, Die Religion des Buddha, p. 188.
8. Note A, p. 266.
9. “Islâm is the verbal noun, and Moslim the participle of the same root, which also yields Salâm, peace, and salim and salym, whole, honest. Islâm means, therefore, to satisfy or pacify by forbearance; it also means simply subjection.” Sprenger, Mohammad, i. p. 69; iii. 486.
10. Lassen, Indische Alterthumskunde, vol. iv. p. 635. Cf. Indian Antiquary, 1873, p. 370. Academy, 1874, p. 61.
11. Chips from a German Workshop, vol. i.; Essays on the Science of Religion, pp. 161, 216.
12. Lassen, Indische Alterthumskunde, vol. iv. p. 606; Wilson, Asiatic Researches, xvi. p. 21.
13. See Brahmic Questions of the Day, 1869, p. 16.
14. History of Ancient Sanskrit Literature, by M. M. (2d ed.) p. 569.
15. The Adi Brahma-Samaj, Its views and Principles, Calcutta, 1870, p. 10.
16. A Brief History of the Calcutta Brahma-Samâj, 1868, p. 15.
17. See Note B, p. 269.
18. See Note C, p. 272.
19. The Indian Mirror (Sept. 10, 1869) constantly treats of missionary efforts of various kinds in a spirit which is not only friendly, but even desirous of reciprocal sympathy; and hopeful that whatever differences may exist between them (the missionaries) and the Brahmos, the two parties will heartily combine as brethren to exterminate idolatry, and promote true morality in India.
Many of our ministers and leading men, says the Indian Mirror, are recruited from missionary schools, which, by affording religious education, prove more favorable to the growth and spread of Brahmoism than government schools with Comte and Secularism (Indian Theism, by S. D. Collet, 1870, p. 22).
20. Life of John Coleridge Patteson, by C. M. Yonge, ii. p. 167.
21. “The large body of European and American missionaries settled in India bring their various moral influences to bear upon the country with the greater force, because they act together with a compactness which is but little understood. Though belonging to various denominations of Christians, yet from the nature of their work, their isolated position, and their long experience, they have been led to think rather of the numerous questions on which they agree, than of those on which they differ, and they coöperate heartily together. Localities are divided among them by friendly arrangements, and, with a few exceptions, it is a fixed rule among them that they will not interfere with each other’s converts and each other’s spheres of duty. School books, translations of the Scriptures and religious works, prepared by various missions, are used in common; and help and improvements secured by one mission are freely placed at the command of all. The large body of missionaries resident in each of the presidency towns form missionary conferences, hold periodic meetings, and act together on public matters. They have frequently addressed the Indian government on important social questions involving the welfare of the native community, and have suggested valuable improvements in existing laws. During the past twenty years, on five occasions, general conferences have been held for mutual consultation respecting their missionary work; and in January last, at the latest of these gatherings, at Allahabad, 121 missionaries met together, belonging to twenty different societies, and including several men of long experience who have been twenty years in India.” India, Progress and Condition, 1873, p. 134.
22. Brahma-Samâj, the Church of Brahma, is the general title. When the schism took place, the original Samâj was called Adi Brahma-Samâj, i.e., the First Church of Brahma, while the progressive party, under Keshub Chunder Sen was distinguished by the name of the Brahma-Samâj of India. The vowels u and o are often the same in Bengali, and are sometimes used for a.
23. This sermon, which was preached by the Dean of Westminster in the forenoon of Wednesday, December 3d, 1873, and in which his reasons are stated for inviting a layman to speak on the subject of missions in the evening of the same day, and within the same sacred precincts, is here reprinted with his kind permission.
24. Prospects of Christian Missions, a sermon preached in Westminster Abbey on December 20, 1872. Strahan & Co., London.
25. Phil. i. 13–16.
26. Acts xiv. 16, 17; xvii. 23, 28; xix. 37; xxi. 26; xxii. 28; xxv. 11. Rom. ii. 6–15; xiii. 1–7; xiv. 9; 1 Cor. ix. 20–22; xx. 33. Phil. iv. 8.
27. 1 Cor. ix. 20–22.
28. In the well-known passage where, speaking of the moderation and humanity of these heretical Arians in the capture of Rome, he concludes: “Hoc Christi nomini, hoc Christiano tempori tribuendum quisquis non videt, cæecus; quisquis non laudat, ingratus; quisquis laudanti reluctatur, ingratus est.” De Civitate Dei, i. c. 7. Compare Ibid. c. 1, and Sermon cv., De. Ev. S. Luc.
29. “Sir Thomas More, after he was called to the Bar in Lincoln’s Inn, did, for a considerable time, read a public lecture out of S. Augustine, De Civitate Dei, in the Church of S. Lawrence in the Old Jewry to which the learneder sort of the City of London did resort.” Wood’s Athenæ Oxonienses, fol. ed. 1721, pp. 182, 183.