Footnotes

The Five King. [King means a web of cloth, or the warp which keeps the threads in their place.] Yih-King. (Changes.) Shoo-King. (History.) She-King. (Odes.) Le-Ke-King. (Rites.) Ch'un-Ts'eu. (Spring and Autumn. Annals from B.C. 721 to 480.)

The Four Books. Lun-Yu. (Analects, or Table-Talk of Confucius.) Ta-Hio. (Great Learning. Written by Tsang-Sin, a disciple of Confucius.) Chung-Yung (or Doctrine of the Mean), ascribed to Kung-Keih, the grandson of Confucius. 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. § 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 But within a few years the labors of previous sinologues have been almost superseded by Dr.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.

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.

Cunningham, Bhilsa Topes.

Christians 270 millions.

Buddhist 222 "

Hassel, Penny Cyclopædia.

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 Cyclopædia.

Buddhists 290 millions.

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

Bunsen's "Ægypten's Stelle in der Weltgeschichte. Hamburg." (First volume printed in 1845.) This great work was translated by C. C. Cottrel in five 8vo volumes, the last published in 1867, after the death of both author and translator. The fifth volume of the translation contains a full translation of the "Book of the Dead," by the learned Samuel Birch of the British Museum.

Essays in the Revue Archéologique and other learned periodicals, by the Vicomte de Rougé, Professor of Egyptian Philology at Paris. Works by M. Chabas, M. Mariette, De Brugsch, "Aus dem Orient," etc., Samuel Sharpe, A. Maury, Lepsius, and others.

Hence, too, the extraordinary pains taken in ornamenting the tombs, as the permanent homes of the dead during a long period. Diodorus says that they ornamented the tombs as the enduring residences of mankind.

Transmigration in India was retribution, but in Egypt it seems to have been a condition of progress. It was going back into the lower organizations, to gather up all their varied life, to add to our own. So Tennyson suggests,—

Beside the reason for embalming given above, there may have been the motive arising from the respect for bodily organization, so deeply rooted in the Egyptian mind.

Prichard (Nat. Hist. of Man and Researches, &c.), after a full examination of the question concerning the ethnical relations of the Egyptians, and of Morton's craniological researches, concludes in favor of an Asiatic origin of the Egyptians, connected with an amalgamation with the African autocthones.

May not one reason for concealing this doctrine of the unity and spirituality of God have been the stress of the African mind to variety and bodily form? The priests feared to encounter this great current of sentiment in the people, and so outwardly conformed to it.

The horse is, in Sanskrit açva, in Zend açpa, in Greek ἵππος, in Latin equus.

The sheep is, in Sanskrit avis, in Latin ovis, in Greek ὄϊs.

The goose is, in Sanskrit hansa, in Latin anser, in Old German kans, in Greek χήν.

House is, in Sanskrit dama, in Latin domus, in Greek δόμος. Door is, in Sanskrit dvâr or duâra, in Greek θύρα, in Irish doras.

Boat or ship is, in Sanskrit naûs, in Latin navis, in Greek ναύς. Oar is, in Sanskrit aritram, in Greek ἐρετμός in Latin remus.

The Greeks distinguished themselves from the Barbarians as a grain-eating race. Barbarians ate acorns.

261. Ibid.

338. Ibid.

"Moses, an Egyptian priest, who possessed a considerable tract of Lower Egypt, unable any longer to bear with what existed there, departed thence to Syria, and with him went out many who honored the Divine Being. For Moses taught that the Egyptians were not right in likening the nature of God to beasts and cattle, nor yet the Africans or even the Greeks, in fashioning their gods in the form of men. He held that this only was God,—that which encompasses all of us, earth and sea, that which we call heaven, the order of the world, and the nature of things. Of this, who that had any sense would venture to invent an image like to anything which exists among ourselves? Far better to abandon all statuary and sculpture, all setting apart of sacred precincts and shrines, and to pay reverence without any image whatever. The course prescribed was that those who have the gift of divination for themselves or others should compose themselves to sleep within the Temple, and those who live temperately and justly mjiy expect to receive lome good gift from God."

"It has been observed that the great epochs of the history of the Chosen People are marked by the several names, by which in each the Divine Nature is indicated. In the patriarchal age we have already seen that the oldest Hebrew form by which the most general idea of Divinity is expressed is 'El-Elohim,' 'The Strong One,' 'The Strong Ones,' 'The Strong,' 'Beth-El,' 'Peni-El,' remained even to the latest times memorials of this primitive mode of address and worship. But now a new name, and with it a new truth, was introduced. I am Jehovah; I appeared unto Abraham, Isaac, and Jacob, by the name of El-Shaddai (God Almighty); but by my name Jehovah was I not known unto them. The only certain use of it before the time of Moses is in the name of 'Jochebed,' borne by his own mother. It was the declaration of the simplicity, the unity, the self-existence of the Divine Nature, the exact opposite to all the multiplied forms of idolatry, human, animal, and celestial, that prevailed, as far as we know, everywhere else."—Stanley's Jewish Church.

358.

Emerson, The Problem.