1 Cp. Lang (Myth, Ritual, and Religion, i, 91) as to the contemptuous disbelief of savages in Christian myths. Mr. Lang observes that this shows savages and civilized men to have “different standards of credulity.” That, however, does not seem to be the true inference. Each order of believer accepts the myths of his own creed, and derides others. ↑
2 Cp. Decharme, La Critique des trad. relig. chez les Grecs, 1904, p. 121. ↑
3 The same process will be recorded later in the case of the intercourse of Crusaders and Saracens; and in the seventeenth century it is noted by La Bruyère (Caractères, ch. xvi, Des esprits forts, par. 3) as occurring in his day. The anonymous English author of an essay on The Agreement of the Customs of the East Indians with those of the Jews (1705, pp. 152–53) naïvely endorses La Bruyère. Macaulay’s remark to the Edinburgh electors, on the view taken of sectarian strifes by a man who in India had seen the worship of the cow, is well known. ↑
4 Cp. Sayce, Hibbert Lectures, pp. 96, 121–22; Robertson Smith, Religion of the Semites, p. 74; Tiele, Egyptian Religion, p. 36; and Outlines, p. 52. ↑
5 Cp. Tiele, Outlines, pp. 109–110, and Fischer, Heidenthum und Offenbarung, p. 59. Professor Max Müller’s insistence that the lines of Vedic religion could not have been “crossed by trains of thought which started from China, from Babylon, or from Egypt” (Physical Religion, p. 251), does not affect the hypothesis put above. The Professor admits (p. 250) the exact likeness of the Babylonian fire-cult to that of Agni. ↑
6 But cp. Müller, Anthropolog. Relig., p. 164, as to possible later developments; and see above, pp. 45–47, as to the many cases in which conquering races have actually adopted the Gods of the conquered. ↑
7 Muir, Original Sanskrit Texts, ii (2nd ed.), 372, 379, 384. ↑
9 Max Müller, Selected Essays, 1881, ii, 207–208. ↑
10 Cp. Oldenberg, Die Religion des Veda, 1894, pp. 94, 98–99; Ghosha, Hist. of Hindu Civ. as illust. in the Vedas, Calcutta, 1889, pp. 190–91; Max Müller, Phys. Relig., 1891, pp. 197–98. ↑
11 Max Müller, Selected Essays, ii, 237. ↑
12 Muir, Original Sanskrit Texts, v, 268. ↑
13 Max Müller, Hibbert Lectures, p. 302, citing R. V., viii, 100, 3; and ii, 12, 5. The first passage runs: “If you wish for strength, offer to Indra a hymn of praise: a true hymn, if Indra truly exist; for some one says, Indra does not exist! Who has seen him? Whom shall we praise?” The hymn of course asseverates his existence. ↑
14 Cp. Rig-Veda, i, 164, 46; x, 90 (cited by Ghosa, pp. 191, 198); viii, 10 (cited by Müller, Natural Religion, pp. 227–29); and x, 82, 121, 129 (cited by Romesh Chunder Dutt, Hist. of Civ. in Anc. India, ed. 1893, i, 95–97); Muir, Sanskrit Texts, v, 353 sq.; Tiele, Outlines, p. 125; Weber, Hist. of Ind. Lit., Eng. trans., p. 5; Max Müller, Hibbert Lectures, ed. 1880, pp. 298–304, 310, 315; Phys. Relig., p. 187; Barth, Religions of India, Eng. trans., p. 8; Tylor, Primitive Culture, ii, 354. ↑
15 Barth, Religions of India, pp. 26, 31, citing Rig-Veda, v, 3, 1; i, 164, 46; viii, 68, 2. The phrase as to Agni is common in the Brâhmanas, but is not yet so in the Vedas. The second text cited is rendered by Müller: “That which is one the sages speak of in many ways—they call it Agni, Yama, Mâtarisvan” (Selected Essays, 1881, ii, 240). ↑
16 Colebrooke’s Miscellaneous Essays, ed. 1873, i, 375–76. Weber (Ind. Lit., pp. 27, 137, 236, 284–85) has advanced the view that the adherents of this doctrine, who gradually became stigmatized as heretics, were the founders or beginners of Buddhism. But the view that the universe is a self-existent totality appears to enter into the Brahmans’ Sankhya teaching, which is midway between the popular Nyaya system and the esoteric Vedânta (Ballantyne, Christianity Contrasted with Hindu Philosophy, 1859, pp. xviii, 59, 61). As to the connection between the Sankhya system and Buddhism, see Oldenberg, Der Buddha, sein Leben, seine Lehre, seine Gemeinde, 3te Aufl., Excurs, pp. 443. ↑
17 H. H. Wilson, Works, 1862–71, ii, 346. ↑
18 Weber, Hist. Ind. Lit., p. 236. ↑
19 Ballantyne, pp. 58, 61; Major Jacob, Manual of Hindu Pantheism, 1881, p. 13. ↑
20 Cp. Max Müller, Chips from a German Workshop, ed. 1880, i, 228–232, and Banerjea’s Dialogues on the Hindu Philosophy, p. 73, cited by Major Jacob, Hindu Pantheism, p. 13. ↑
22 Max Müller, Hibbert Lectures, pp. 340–41. Cp. Barth, Religions of India, p. 81. ↑
23 Müller, Hibbert Lectures, p. 139. ↑
24 Cp. Weber, Hist. Ind. Lit., p. 28. ↑
26 Max Müller, Hibbert Lectures, p. 139, note, citing Panini, iv, 4, 60. ↑
27 Apparently belonging to the later or middle Buddhist period. Müller, Hibbert Lectures, p. 141. ↑
28 On these cp. Müller, p. 139, note; Garbe, Philos. of Anc. India, Eng. tr. 2nd ed. Chicago, 1899, p. 25; and Weber, Ind. Lit. p. 246, note, with the very full research of Professor Rhys Davids, Dialogues of the Buddha, 1899, pp. 166–72. ↑
29 Müller, Hibbert Lectures, pp. 140–41. Cp. Garbe. p. 28. ↑
31 Rhys Davids, Dialogues of the Buddha, p. 171. ↑
35 Trans. in English by Cowell and Gough, 1882. ↑
37 See Müller, Hibbert Lectures, pp. 141–42, citing Burnouf. ↑
38 Müller, Hibbert Lectures, p. 310. ↑
39 Bk. I, Stories ii, 7, 8, 16; vii. 180. ↑
40 Bk. I, 11, 40; St. ii, 32. ↑
42 Major Jacob, as cited, preface. ↑
43 Müller, Psychol. Relig., pp. 95, 97, 126; Lect. on the Vedânta Philos., 1894, p. 32. ↑
44 Chunder Dutt, Hist. of Civ. in Anc. India, as cited, i, 112–13. ↑
45 Rhys Davids, trans. of Dialogues of the Buddha, p. 166. Cp. his Buddhism, p. 143, as to Buddhist censures of an extravagant skepticism which denied every religious theory. In one of the Dialogues (ii, 25, p. 74) a contemporary sophist is cited as flatly denying a future state. Mr. Lillie, however (Buddhism in Christendom, 1887, p. 187), contends as against Professor Rhys Davids that the Upanishads were only “whispered to pupils who had gone through a severe probation.” ↑
46 Prof. Weber (Hist. Ind. Lit., p. 4) says the peoples of the Punjaub never at all submitted to the Brahmanical rule and caste system. But the subject natives there must at the outset have been treated as an inferior order. Cp. Tiele, Outlines, p. 120 and refs.; and Rhys Davids, Buddhism, p. 23. ↑
47 Cp. Weber, Hist. Ind. Lit., pp. 236, 284–85; Max Müller, Chips, i, 228–32; Kuenen, Hibbert Lectures, pp. 258–64; and the general discussion of the problem in the author’s Pagan Christs, 2nd ed. pp. 239–63. ↑
48 Brahmanism had itself been by this time influenced by aboriginal elements, even to the extent of affecting its language. Weber, as cited, p. 177. Cp. Müller, Anthrop. Relig., p. 164. ↑
49 Major Jacob, as cited, p. 12. ↑
50 I.e., “the enlightened,” a title given to sages in general. Weber, p. 284. ↑
51 Weber, Hist. Ind. Lit., pp. 179, 299; Müller, Natural Religion, p. 299. ↑
52 See Senart, Essai sur la légende de Buddha, 2e édit., p. 297 ff. ↑
53 Cp. Weber, pp. 286–87, 303. ↑
54 See Weber, pp. 301, 307; also Rhys Davids, Buddhism, pp. 43, 83, etc. ↑
56 Cp. Weber, Hist. Ind. Lit., pp. 27, 284–87; Max Müller, Natural Religion, p. 555; Jacobi, as there cited; Tiele, Outlines, pp. 135–36; Rhys Davids, American Lectures on Buddhism, pp. 115–16; Buddhism, p. 84; and the author’s Pagan Christs, pt. ii, ch. ii, §§ 8–13. ↑
57 Weber, Hist. Ind. Lit., pp. 4, 39. ↑
58 Barth, Religions of India, p. 146. ↑
59 Rhys Davids, Buddhism, pp. 35, 79, 99. ↑
60 Cp. Pagan Christs, pp. 248–50. ↑
61 Rhys Davids, trans. of Dialogues, pp. 188–89; Amer. Lec. on Buddhism, 1896, pp. 127–34; Hibbert Lectures, 1881, p. 109; Buddhism, pp. 95, 98–99. ↑
62 Max Müller, Selected Essays, 1881, ii, 295. ↑
63 As the context in Professor Müller’s work shows, these phrases are inaccurate. ↑
64 Cp. Weber, Ind. Lit., p. 289, note; and Banerjea, Dialogues on the Hindu Philosophy, p. 520, cited by Major Jacob, pp. 29–30. ↑
65 See Muir, Sanskrit Texts, iv, 50 (cited by Jacob, pp. 30–31), as to the Brahman view of the licence ascribed to Krishna. And see iii, 32 (cited by Jacob, p. 14), as to a remarkable disparagement of Vedism in the Bhagavat Gita. ↑
66 Müller, Selected Essays, ii, 363: H. H. Wilson, as last cited, ii, 368 sq. ↑
67 See this brought out in a strikingly dramatic way in Mr. Dennis Hird’s novel, The Believing Bishop. ↑
68 Cp. Dr. A. Jeremias, Monotheistische Strömungen innerhalb der Babylonischen Religion, 1904, p. 44—a very candid research. ↑
69 The Hammurabi Code, by Chilperic Edwards, 1904, pp. 67, 68, 70 (§§ 240, 249, 266). The invocations of named Gods by Hammurabi at the close of the code, however, suggest that the force of the word was “a God.” Cp. p. 76 with what follows; and see note on p. 93. On this question compare Jeremias, as cited, pp. 39, 43. ↑
70 Maspero, Hist. anc. des peup. de l’orient, 4e éd. p. 139; Sayce, Hib. Lect., pp. 121, 213, 215; E. Meyer, Gesch. des Alt., i (1884), 161 (§ 133); iii (1901), 167 sq. (§ 103). ↑
71 Sayce, pp. 219, 344; Lenormant, Chaldean Magic, Eng. ed. p. 127. ↑
72 Jastrow, Religions of Babylonia and Assyria, 1898, p. 318. ↑
73 Jastrow, p. 187; Sayce, pp. 128, 267–68. Cp. Kuenen, Religion of Israel, Eng. tr., i, 91; Menzies, History of Religion, 1895, p. 171; Gunkel, Israel und Babylonien, 1903, p. 30; Jeremias, as cited, pp. 5–6. ↑
74 Meyer, iii, 168; Jastrow, p. 79; Sayce, p. 331 sq., 367 sq.; Lenormant, Chaldean Magic, p. 112; Jeremias, pp. 7–23. ↑
75 Sayce, p. 305. Cp. Robertson Smith, Religion of the Semites, p. 452. ↑
76 Jastrow, p. 190, note, p. 319; Sayce, pp. 191–92, 367; Lenormant, pp. 112, 113, 119, 133; Jeremias, p. 26. ↑
77 Tiele, Outlines, p. 78; Sayce, Ancient Empires of the East, pp. 152–53; Rawlinson, Five Great Monarchies, 2nd ed. iii, 13; Maspero, p. 139. ↑
79 Cp. Rawlinson, Five Great Monarchies, i, 110; iii, 12–13. ↑
80 Hibbert Lectures, p. 385. ↑
81 Meyer, iii, § 103; Sayce, pp. 192, 345. ↑
82 Cp. Jastrow, p. 662; Sayce, p. 78; and Tiele, Hist. Comparée, p. 209. It seems probable that human sacrifice was latterly restricted to the case of criminals. ↑
85 Cp. T. G. Pinches, The Old Testament in the Light of the Hist. Records of Assyria and Babylonia, 1902, pp. 161–63. ↑
86 Jastrow, pp. 187, 256; Sayce, pp. 316, 320, 322, 327; Meyer, i, 183; Lenormant, p. 110; Jeremias, p. 5. ↑
87 Sayce, pp. 326, 341; cp. Jastrow, p. 317. ↑
88 Meyer, i, 599; Sayce, Hib. Lect., pp. 85–91; Anc. Emp. of the East, p. 245. ↑
91 Jer. xi, 13, etc. ↑
93 Cp. the recent literature on the recovered Code of Hammurabi. ↑
96 Cp. Grote, History of Greece, pt. ii, ch. 33 (ed. 1888, iii, 442), note. ↑
97 Meyer, Gesch. des Alt., i, 505 (§ 417), 542 (§ 451), 617 (§ 515); Tiele, Outlines, p. 164. ↑
99 Cp. Herod. iii, 94, 98; Grote, vol. iii, p. 448. ↑
100 Meyer, as cited, i, 505, 530 (§ 439); Tiele, Outlines, pp. 163, 165. ↑
102 Darmesteter, The Zendavesta (S. B. E. ser.), vol. i, introd., p. lx (1st ed.). ↑
103 Rawlinson, Religions of the Anc. World, p. 105; Meyer, §§ 417, 450–51. ↑
105 Cp. Meyer, i, 506–508; Renan, as cited by him, p. 508; Darmesteter, as cited, cc. iv-ix, 2nd ed.; Tiele, Outlines, p. 165. ↑
107 Meyer, i, 524 (§ 433); Tiele, Outlines, p. 178; Darmesteter, Ormazd et Ahriman, 1877, pp. 7–18. ↑
108 Meyer, i, § 450 (p. 541). ↑
109 Tiele, Outlines, p. 167. Cp. Lenormant (Chaldean Magic, p. 229), who attributes the heresy to immoral Median Magi; and Spiegel (Avesta, 1852, i, 271), who considers it a derivation from Babylon. ↑
110 Le Page Renouf, Hibbert Lectures on Relig. of Anc. Egypt, 2nd ed. p. 92; Wiedemann, Religion of the Ancient Egyptians, Eng. tr. 1897, p. 109. Cp. p. 260. Renouf (pp. 93–103) supplies an interesting analysis. ↑
111 Meyer, Gesch. des Alt. i, 83; Wiedemann, as cited, p. 103 sq. ↑
112 Cp. Major Glyn Leonard, The Lower Niger and its Tribes, 1906, pp. 354, 417, 433. ↑
113 Wiedemann, as cited, p. 136. ↑
114 Meyer, p. 81 (§ 66); Tiele, Hist. of the Egypt. Relig. Eng. tr., pp. 119, 154. ↑
115 Le Page Renouf, Hibbert Lectures, 2nd ed. p. 240. ↑
116 Meyer, Geschichte des Alten Egyptens, in Oncken’s series, 1877, B. iii, Kap. 3, p. 249; Gesch. des Alt. i. 109; Tiele, Egypt. Relig. pp. 149, 151, 157; Maspero, Hist. anc. des peuples de l’orient, 4é ed., pp. 278–80; Le Page Renouf, as cited, pp. 215–30; Wiedemann, pp. 12, 13, 301; Erman, Handbook of Egyptian Religion, Eng. tr. 1907, p. 57. ↑
118 Tiele, Egypt. Rel. pp. 153, 155, 156. ↑
120 Brugsch, Religion und Mythologie der alten Aegypter, 1884; 1 Hälfte, pp. 90–91; Kuenen, Religion of Israel, Eng. trans. i, 395–97; Tiele, pp. 226–30; Erman, pp. 71, 103–105. ↑
122 Tiele, pp. 114, 118, 154. Cp. Meyer, Geschichte des Alterthums, i, 101–102 (§ 85). Wiedemann, p. 260. ↑
123 Dr. Wallis Budge, Egyptian Magic, 1899, end. ↑
124 Tiele, p. 157. Cp. p. 217. ↑
125 Cp. Maspero, as cited, pp. 274–76. ↑
129 De Garis Davies, The Tombs of Amarna. ↑
130 Maspero (Hist. anc. des peuples de l’orient, ed. 1905, p. 251) says he respected also Osiris and Horus. ↑
131 Brugsch, Egypt under the Pharaohs, ed. 1891, p. 216. Maspero (as cited, p. 250) recognizes no such revolt. ↑
132 Maspero, Hist. anc. de l’orient, 7e éd. pp. 248–54; Brugsch, Hist. of Egypt under the Pharaohs, Eng. trans. ed. 1891, ch. x; Meyer, Geschichte des alten Aegyptens, B. iii, Kap. 4, 5; Gesch. des Alterthums, i, 271–74; Tiele, pp. 161–65; Flinders Petrie, History of Egypt, iii (1905), 10; Wiedemann, pp. 35–39; Erman, pp. 61–70; L. W. King and H. H. Hall, Egypt and Western Asia in the Light of Recent Discoveries, 1907, pp. 383–87; F. W. von Bissing, Geschichte Aegyptens in Umriss, 1904, pp. 52–53. ↑
133 Tiele, p. 144; Meyer, Gesch. des Alt. i, 135. ↑
134 “We do not find magic predominant [in the tales] until the Ptolemaic age. At that time the physical magic of the early times reappears in full force” (Petrie, Religion and Conscience in Ancient Egypt, 1898, p. 29. Cp. Maspero, p. 286; Budge, Egyptian Magic, pp. 64, 233). ↑
135 Petrie, Hist. iii, 174–75, 180. ↑
136 Tiele, pp. 180–82; Meyer, Gesch. des Alt. i, 140–43. ↑
137 Tiele, pp. 184–85, 196, 217. ↑
138 Herodotos, ii, 48, 60–64, etc. Cp. Maspero, p. 286. ↑
139 “The Osiride and Cosmic Gods rose in importance as time went on, while the Abstract Gods continually sank on the whole. This agrees with the general idea that the imported Gods have to yield their position gradually to the older and more deeply-rooted faiths” (Petrie, as last cited, p. 95). ↑
140 The familiar narrative of Herodotos is put in doubt by the monuments. Sayce, Ancient Empires, p. 246. But cp. Meyer, i, 611 (§ 508). ↑
142 See figures 209, 212, 221, 235, 242, 249, 250, in Sharpe’s Hist. of Egypt, 7th ed. ↑
143 Cp. Sharpe, ii, 287–95; Budge, Egyptian Magic, p. 64. ↑
144 Compare the orthodox view of Bishop Westcott, Essays in the History of Religious Thought in the West, 1891, pp. 197–200. ↑
145 These fights had not ceased even in the time of Julian (Sharpe, ii, 280). Cp. Juvenal, Sat. xv, 33 sq. ↑
147 Cp. Lane, Manners and Customs of the Modern Egyptians, passim. ↑
148 Cp. Meyer, Gesch. des Alt. i, 232–33. ↑
150 Put by Canon Rawlinson, History of Phoenicia, 1889, p. 321. ↑
151 As to the universality of this tendency, see Meyer, ii, 97. ↑
152 Meyer, Geschichte des Alterthums, i, 251, § 209; Tiele, Outlines, p. 84; Histoire comparée des anciennes religions, Fr. tr. pp. 320–21. ↑
153 Rawlinson, Phoenicia, p. 340; Sayce, Anc. Emp. p. 204; Menzies, Hist. of Relig. p. 168. ↑
154 Præparatio Evangelica, B. i, c. 9–10. ↑
156 Cp. Sayce, Hibbert Lectures, p. 159, as to Persian methods of the same kind. ↑
158 E. Meyer, Geschichte des Alterthums, ii, 104, 105. ↑
159 As to Greek instances, cp. Bury, Hist. of Greece, ed. 1906, pp. 53, 55, 65, 92, 104; and as to Roman, see Ettore Pais, Ancient Legends of Roman History, Eng. trans. 1906, ch. x, where it is shown that Virginia and Lucretia are primarily ancient Latin divinities; and (ch. vii) that both Numa and Servius Tullius are probably in the same case, Servius Rex being in all likelihood the servus rex Nemorensis of the Arician grove, round whom turns the research of Dr. J. G. Frazer’s Golden Bough; while tullius is an old Latin word for a spring. See also ch. iv as to Acca Larentia, another Goddess reduced by the historians to the status of a hetaira, as was Flora. Horatius Cocles (id. p. 157) is also a God reduced to a hero. ↑
160 So Sayce, Ancient Empires, p. 204. ↑
161 Sayce, Ancient Empires, p. 202. ↑
162 Legge, Religions of China, 1880, pp. 11, 16; Douglas, Confucianism and Taouism, 1879, pp. 12, 82. ↑
163 Menzies, History of Religion, p. 158. ↑
164 Legge, pp. 12, 19, 23, 25, 26; Tiele, Outlines, p. 27; Douglas, p. 79. ↑
165 Legge, Religions of China, p. 142. ↑
166 See the citations made by Legge, p. 5. ↑
167 Id. p. 139; cp. Menzies, p. 109. ↑
168 Legge, p. 140; cp. p. 117; Douglas, p. 81. ↑
169 Legge, Religions, p. 117; Life and Teachings of Confucius, 4th ed. p. 101; Douglas, p. 68; Tiele, Outlines, p. 29. ↑
170 Tiele, p. 31; Legge, Religions, p. 143. ↑
171 Tiele, pp. 31–32; Douglas, pp. 68, 84. But cp. Legge, Religions, pp. 123, 127. ↑
172 Legge, Life and Teachings, pp. 100–101. ↑
174 See the author’s Pagan Christs, pp. 214–22. ↑
175 Pauthier, Chine Moderne, p. 351. There is a tradition that Lao-Tsze took his doctrine from an ancient sage who flourished before 1120 B.C.; and he himself (Tau Tĕh King, trans. by Chalmers, The Speculations of Lao-Tsze, 1868, ch. 41) cites doctrine as to Tau from “those who have spoken (before me).” Cp. cc. 22, 41, 62, 65, 70. ↑
176 Cp. E. J. Simcox, Primitive Civilizations, 1894, ii, 18. ↑
177 Pauthier, p. 358; Chalmers, pp. 14, 37. ↑
178 Legge, Religions, p. 137. ↑
179 Tau Tĕh King, as cited, pp. 38. 49, ch. 49, 63; Pauthier, p. 358; Legge, p. 223. ↑
180 Analects, xxv, 36; Legge, Religions, p. 143; Life and Teachings, p. 113; Douglas, p. 144. ↑
181 Legge, Religions, p. 164. We do find, however, an occasional allusion to deity, as in the phrase “the Great Architect” (Chalmers’ trans. 1868. ch. lxxiv, p. 57), and “Heaven” is spoken of in a somewhat personalized sense. Still, Mr. Chalmers complains (p. xv) that Lao-Tsze did not recognize a personal God, but put “an indefinite, impersonal, and unconscious Tau” above all things (ch. iv). ↑
182 F. H. Balfour, Art. “A Philosopher who Never Lived,” in Leaves from my Chinese Scrap-book, 1887, p. 83 sq. ↑
185 Legge, Religions of China, p. 147; Tiele, Outlines, p. 33. ↑
186 Legge, Life and Works of Mencius, 1875, pp. 29, 50, 77, etc. ↑
188 Legge, Life and Works of Mencius, pp. 44, 47, 56, 57, etc. ↑
189 Miss Simcox, Primitive Civilizations, ii, 36–37, following Chavannes. ↑
190 Legge’s Mencius, p. 49; cp. p. 48. ↑
191 Cp. Legge’s Mencius, pp. 47, 131; Chalmers’ Lao-Tsze, pp. 23, 28, 53, 58 (chs. xxx, xxxi, xxxvi, lxvii, lxxiv); Douglas, Taouism, chs. ii, iii. ↑
192 Legge, Religions of China, p. 147. The ruler in question seems to have been of non-Chinese descent. E. H. Parker, China, 1901, p. 18. ↑
193 Legge, Religions of China, p. 159. ↑
198 Tiele, p. 35; Douglas, p. 287. Taouism, however, has a rather noteworthy ethical code. See Douglas, ch. vi. It has to be noted that the translations of the Tâo Têh King have varied to a disquieting degree. Cp. Drews, Gesch. des Monismus, p. 121. ↑
199 Details are given in the author’s Pagan Christs, pt. iv. ↑
200 Nadaillac (L’Amérique préhistorique, 1883, pp. 273–84) gives them little of this credit, pronouncing them at once cruel and degenerate. He credits them, however, with being the first makers of roads and aqueducts in Central America, and cites the record of their free public hospitals, maintained by the sacerdotal kings. Prescott, on the other hand, overstated the bloodlessness of their religion (Conquest of Mexico, Kirk’s ed. 1890, p. 41 and ed. note). ↑
201 Réville, Hibbert Lectures, On the Native Religions of Mexico and Peru, 1884, pp. 62–67. ↑
202 J. G. Müller, Geschichte der Amerikanischen Urreligionen, ed. 1867, pp. 577–90; H. H. Bancroft, Native Races of the Pacific States, iii, 279. (Passage cited in author’s Pagan Christs, pp. 402–403; where is also noted Dr. Tylor’s early view, discarded later, that Quetzalcoatl was a real personage.) ↑
205 J. G. Müller, as cited, pp. 473–74; Réville, p. 46. Dr. Réville speaks of the worship of the unifying deity as pretty much “effaced” by that of the lower Gods. It seems rather to have been a priestly effort to syncretize these. Still, such an effacement did take place, as we have seen, in Central Asia in ancient times, after a syncretic idea had been reached (above, p. 45). As to the alleged monotheism of King Netzahuatl (or Netzahualcoyotl), of Tezcuco, mentioned above, p. 39, see Lang, Making of Religion, p. 270, note, and p. 282; Prescott, Conquest of Mexico, as cited, p. 92; and J. G. Müller, as cited, pp. 473–74, 480. ↑
206 As to the capabilities of the Aztec language, see Bancroft, Native Races, ii, 727–28 (quoted in Pagan Christs, p. 416, note). ↑
207 Refs. above, p. 41. Cp. Lang, Making of Religion, p. 270, note, and p. 282; J. G. Müller, as cited, pp. 473–74; and Nadaillac, as cited, p. 289. ↑
208 The Christianized descendant of the Tezcucan kings, Ixtilxochitl, who wrote their history, adds the words, “Cause of Causes”—a very unlikely formula in the place and circumstances. ↑
209 Above, p. 41. Cp. Lang, as last cited, pp. 263, 282. ↑
210 Cp. Kirk’s ed. of Prescott’s Conquest of Peru, 1889, p. 44; Réville, p. 189–90; Lang, as cited below. ↑
211 Réville, p. 152, citing Garcilasso. See same page for a story of resistance to the invention of an alphabet. ↑
212 Réville, p. 50. citing Torquemada, 1. viii, c. 20. end. ↑
213 History of the Affairs of New Spain, French trans. 1880, 1. vi, ch. 7, pp. 342–43. Cp. Prescott, Conquest of Mexico, Kirk’s ed. pp. 31, 33. ↑
215 “The priest says, ‘the spirit is hungry.’ the fact being that he himself is hungry. He advises the killing of an animal” (Max Müller, Anthropological Religion, p. 307). ↑
216 On the general tendency cp. Chantepie de la Saussaye, Manual of the Science of Religion, pp. 77–84. ↑
217 In the windows of the shop of the S. P. C. K., in London, may be often seen large displays of reproduced Madonna-pictures, by Catholic artists, at popular prices. ↑