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THE SECOND VOLUME.
XI. OPENING ADDRESS, delivered by the President of the
Aryan Section at the International Congress of
Language on public opinion in India. .
Europe on Religious Reform in India .
the nave of Westminster Abbey, December 3,
.. . 46 Note A. Passages illustrating the missionary cha
racter of Buddhism . . . . 76 Note B. Schism in the Brahma-Samâj . . 78 Note C. Keshub Chunder Sen, on Christ and Chris
tianity' . . . . . . 82 XIII. ON THE VITALITY OF BRAHMANISM (Fortnightly Review, July 1874).
. . 87 XIV. LECTURE ON THE VEDAS or the Sacred Books of the
Brahmans (March 1865) . . . . 109 XV. BUDDHISM (Edinburgh Review, 1862) . 160
Note. Religious statistics of Buddhism (1880) .224
VAVI. BUDDHIST PILGRIMS (Times, 1857). . . 234
XVII. THE MEANING OF NIRVANA (1857). . . 280 XVIII. BUDDHIST NIHILISM, Lecture delivered at the
Congress of German Philologists, Kiel, September
28, 1869 . . . . . . 292 XIX. ON SANSKRIT TEXTS DISCOVERED IN JAPAN (1880) · 313
XX. POPOL VUH (1862). . . . . 372 XXI. SEMITIC MONOTHEISM (Times, 1860) . .402 XXII. FALSE ANALOGIES (Contemporary Review, 1870) · 442 XXIII. ON FREEDOM (Presidential Address at the Midland
Institute, Birmingham, 1879) . . . 479
· LANGUAGE, MYTHOLOGY AND RELIGION.
Delivered by the President of the Aryan Section at the International
Congress of Orientalists, held in London, September 14-21, 1874.
No one likes to be asked what business he has to exist, and yet, whatever we do, whether singly or in concert with others, the first question which the world never fails to address to us is Dic cur hic? Why are you here ? or to put it into French, What is your raison d'être? We have had to submit to this examination even before we existed, and many a time have I been asked the question, both by friend and foe, What is the good of an International Congress of Orientalists?
I shall endeavour, as shortly as possible, to answer that question, and show that our Congress is not a mere fortuitous congeries of barren atoms or molecules, but that we are at least Leibnizian monads, each with his own self, and force, and will, and each determined, within the limits of some pre-established harmony, to help in working out some common purpose, and to achieve some real and lasting good.