Even the resistless physical energy which the clear faith in the life hereafter has so often imparted, becomes something uncongenial to the ripened religious meditation. Such faith brings about mighty effects in the arena of man's struggles, but it does so through a sort of mechanical action. An ulterior purpose is ahead, to wit, the salvation of the soul, and it may be regarded as one of the best established principles of human effort that every business is better done, when it is done for its own sake, out of liking for it, than for results expected from it.

Of nothing is this more just than religion. Those blossoms of spiritual perfection, the purified reason, the submissive will, the sanctifying grace of abstract ideas, find no propitious airs amid the violent toil for personal survival, whether that is to be among the mead jugs of Valhalla, the dark-eyed houris of Paradise, or the "solemn troops and sweet society" of Christian dreams. Unmindful of these, the saintly psyche looks to nothing beyond truth; it asks no definite, still less personal, end to which this truth is to be applied; to find it is to love it, and to love it is enough.

The doctrine I here broach, is no strange one to Christian thought. To be sure the exhortation, "Save your soul from Hell," was almost the sole incentive to religion in the middle ages, and is still the burden of most sermons. But St. Paul was quickened with a holier fire, that consumed and swept away such a personal motive, when he wrote: "Yea, I could wish that I myself were cast out from Christ as accursed, for the sake of my brethren, my kinsmen according to the flesh."[274-1] St. Augustine reveals the touch of the same inspiration in his passionate exclamation: "Far, O Lord, far from the heart of thy servant be it that I should rejoice in any joy whatever. The blessed life is the joy in truth alone."[274-2] And amid the paeans to everlasting life which fill the pages of the De Imitatione Christi, the medieval monk saw something yet greater, when he puts in the mouth of God the Father, the warning: "The wise lover thinks not of the gift, but of the love of the giver. He rests not in the reward, but in Me, beyond all rewards."[275-1] The mystery of great godliness is, that he who has it is as one who seeking nothing yet finds all things, who asking naught for his own sake, neither in the life here nor yet hereafter, gains that alone which is of worth in either.

Pressed by such considerations, the pious Schleiermacher threw down the glaive on the side of religion half a century ago when he wrote: "Life to come, as popularly conceived, is the last enemy which speculative criticism has to encounter, and, if possible, to overcome." The course he marked out, however, was not that which promises success. Recurring to the austere theses of Spinoza, he sought to bring them into accord with a religion of emotion. The result was a refined Pantheism with its usual deceptive solutions.

What recourse is left? Where are we to look for the intellectual moment of religion in the future? Let us review the situation.

The religious sentiment has been shown to be the expression of unfulfilled desire, but this desire peculiar as dependent on unknown power. Material advantages do not gratify it, nor even spiritual joy when regarded as a personal sentiment. Preservation by and through relation with absolute intelligence has appeared to be the meaning of that "love of God" which alone yields it satisfaction. Even this is severed from its received doctrinal sense by the recognition of the speculative as above the numerical unity of that intelligence, and the limitation of personality which spiritual thought demands. The eternal laws of mind guarantee perpetuity to the extent they are obeyed—and no farther. They differ from the laws of force in that they convey a message which cannot be doubted concerning the purport of the order in nature, which is itself "the will of God." That message in its application is the same which with more or less articulate utterance every religion speaks—Seek truth: do good. Faith in that message, confidence in and willing submission to that order, this is all the religious sentiment needs to bring forth its sweetest flowers, its richest fruits.

Such is the ample and satisfying ground which remains for the religion of the future to build upon. It is a result long foreseen by the clearer minds of Christendom. One who more than any other deserves to be classed among these writes: "Resignation to the will of God is the whole of piety. * * * Our resignation may be said to be perfect when we rest in his will as our end, as being itself most just and right and good. Neither is this at bottom anything more than faith, and honesty and fairness of mind; in a more enlarged sense, indeed, than these words are commonly used."[277-1]

Goethe, who studied and reflected on religious questions more than is generally supposed, saw that in such a disposition of mind lie the native and strongest elements of religion. In one of his conversations with Chancellor Mueller, he observed: "Confidence and resignation, the sense of subjection to a higher will which rules the course of events but which we do not fully comprehend, are the fundamental principles of every better religion."[277-2]

By the side of two such remarkable men, I might place the opinion of a third not less eminent than they—Blaise Pascal. In one part of his writings he sets forth the "marks of a true religion." Sifted from its physical ingredients, the faith he defines is one which rests on love and submission to God, and a clear recognition of the nature of man.

Here I close these studies on the Religious Sentiment. They show it to be a late and probably a final development of mind. The intellect first reaches entire self-consciousness, the emotions first attain perfection of purpose, when guided by its highest manifestation. Man's history seems largely to have been a series of efforts to give it satisfaction. This will be possible only when he rises to a practical appreciation of the identity of truth, love and life.

FOOTNOTES:

[236-1] Essay on the use of Anthropomorphism. Mr. Spencer's argument, in his own words, is this:—"From the inability under which we labor to conceive of a Deity save as some idealization of ourselves, it inevitably results that in each age, among each people, and to a great extent in each individual, there must arise just that conception of Deity best adapted to the needs of the case." "All are good for their times and places." "All were beneficent in their effects on those who held them." It would be hard to quote from the records of theory-making an example of more complete indifference to acknowledged facts than these quotations set forth.

[239-1] De Veritate, p. 216.

[241-1] August Neander, Geschichte der Christlichen Religion und Kirche, Bd. i., ss. 160, 346. (Gotha, 1856.) St. Clement's description of Christ is Ton opsin aischron. Tertullian says: "Nec humanae honestatis corpus fuit, nedum celestis claritatis."

[243-1] Novalis, Schriften, B. i., s. 244.

[244-1] A. Bain, The Senses and the Intellect, p. 607.

[245-1] Dr. T. Laycock, On some Organic Laws of Memory, in the Journal of Mental Science, July, 1875, p. 178.

[246-1] Speaking of the mission of the artist, Wilhelm von Humboldt says: "Die ganze Natur, treu und vollstaendig beobachtet, mit sich hinueber zu tragen, d. h. den Stoff seiner Erfahrungen dem Umfange der Welt gleich zu machen, diese ungeheure Masse einzelner und abgerissener Erscheinungen in eine l'ungetrennte Einheit und ein organisirtes Ganzes zu verwandeln; und dies durch alle die Organe zu thun, die ihm hierzu verliehen sind,—ist das letzte Ziel seines intellectuellen Bemuehen." Ueber Goethe's Hermann und Dorothea, Ab. IV.

[246-2] Zeitschrift fuer Voelkerpsychologie, B. I. s. 48.

[247-1] Gesammelte Werke. Bd. VII., s. 63.

[249-1] See this forcibly brought out and abundantly illustrated in the work of M. Coulange, La Cite Antique.

[249-2] W. von Humboldt, Gesammelte Werke. Bd. VII., p. 72.

[250-1] H. L. Liddon, Canon of St. Paul's. Some Elements of Religion, p. 84.

[251-1] The Chevalier Bunsen completed the moral estimate of the one-man-power, thus acknowledged by Machiavelli, in these words: "Alles Grosse geht aus vom Einzelnen, aber nur in dem Masse, als dieser das Ich dem Ganzen opfert." Gott in der Geschichte, Bd. I., s. 38.

[252-1] W. von Humboldt, Ideen zu einem Vorsuch, die Graenzen der Wirksamkeit des Staats zu bestimmen, Breslau, 1851. Auguste Comte, Systeme de Politique Positive, Paris, 1851-4. The former was written many years before its publication.

[256-1] Lectures on Metaphysics, Vol. I., p. 23.

[256-2] The Koran, Suras xi., xvi.

[258-1] The Myths of the New World, Chap. IX.

[259-1] Jacob Grimm quite overlooked this important element in the religion of the ancient Germans. It is ably set forth by Adolf Holtzmann, Deutsche Mythologie, s. 196 sqq. (Leipzig, 1874).

[260-1] The seemingly heartless reply he made to one of his disciples, who asked permission to perform the funeral rites at his father's grave: "Follow me; and let the dead bury their dead," is an obvious condemnation of one of the most widespread superstitions of the ancient world. So, according to an ingenious suggestion of Lord Herbert of Cherbury, was the fifth commandment of Moses: "Ne parentum seriem tanquam primam aliquam causam suspicerent homines, et proinde cultum aliquem Divinum illis deferrent, qualem ex honore parentum sperare liceat benedictionem, docuit." De Veritate, p. 231.

Herbert Spencer in his Essay on the Origin of Animal Worship, calls ancestral worship "the universal first form of religious belief." This is very far from correct, but it is easy to see how a hasty thinker would be led into the error by the prominence of the ancient funereal ceremonies.

[262-1] Dhammapada, 21.

[263-1] La Vie Eternelle, p. 339.

[264-1] The Decline and Fall of the Roman Empire, Vol. I., ch. XV.

[264-2] Address to the Clergy, p. 16.

[267-1] "Toute religion, qu'on se permet de defendre comme une croyance qu'il est utile de laisser au peuple, ne peut plus esperer qu'une agonie plus ou moins prolongee." Condorcet, De l'Esprit Humain, Ep. V.

[274-1] Romans, ch. ix., v. 3.

[274-2] "Beata quippe vita est gaudium de veritate." Augustini Confessionum, Lib. x., caps. xxii., xxiii.

[275-1] "Prudens amator non tam donum amantis considerat, quam dantis amorem. Nobilis amator non quiescit in dono, sed in me super omne donum." De Imitatione Christi, Lib. iii., cap. vi.

[277-1] Fifteen Sermons by Joseph Butler, Lord Bishop of Durham. Sermon "On the love of God."

[277-2] Unterhaltungen, p. 131.



INDICES.

I. AUTHORS QUOTED.

Allen, H., 208.

Anaxagoras, 106.

Arnold, M., 249, 271.

Aristotle, 105.

Augustine, St., 20, 57, 93, 128, 191, 194, 274.

Bain, A., 9, 25, 52, 59, 87, 91, 244.

Barlow, H. C., 201.

Baxter, Richard, 60.

Boehmer, H., 7.

Boole, Geo., 24, 44, 104, 105, 108, 111.

Bunsen, 109, 251.

Butler, Bishop, 60, 119, 276.

Carlyle, 243.

Catlow, J. P., 14, 64.

Chateaubriand, 250.

Comte, A., 11, 39, 128, 187, 194, 252.

Condorcet, 267.

Cory, J. P., 191.

Coulange, 245.

Creuzer, 90, 106, 119, 127, 200, 212, 222.

Cussans, 210.

Dante, 93.

Darwin, C., 71, 88.

Dick, 266.

Dickson, J. T., 73.

Etheridge, J. W., 190.

Ferguson, 66.

Ferrier, J. F., 20, 28, 43, 97.

Feuchtersleben, 8, 54, 73.

Feuerbach, 194.

Fothergill, J. M., 61.

Gibbon, 264.

Goethe, 277.

Gurney, J. J., 119.

Hall, Bishop, 50, 77.

Hamilton, Sir W., 24, 29, 91, 95, 99, 256.

Helmholtz, 11, 14, 18, 22.

Hegel, 29, 88.

Herbert of Cherbury, 149, 260.

Hobbes, 81.

Hodgson, S. N., 104, 126, 128, 134.

Holtzmann, A., 259.

Humboldt, A. von, 92.

Humboldt, W. von, 6, 53, 67, 93, 112, 113, 214, 246, 252.

Hume, David, 81, 187, 219.

Hunter, John, 9.

Jacobi, 88.

Jevons, W. S., 25, 204.

Kant, I., 25, 29, 32, 40, 91, 105, 194.

Kolk, Schroeder van der, 72.

Kitto, 74.

Koppen, 37, 214.

Law, Wm., 49, 87, 263, 272.

Laycock, 75, 245.

Lessing, 56, 254.

Lewes, 187.

Liddon, H. L., 129, 250.

Mansel, 87, 88.

Maudsley, H., 9, 150.

Mill, J. S., 18, 87, 91, 97, 223.

Mohammed, 71, 75, 114, 256.

Morell, J. D., 88.

Morley, J., 223.

Mueller, 130.

Mueller, Max, preface.

Naville, E., 256, 263.

Neander, A., 241.

Novalis, 41, 49, 107, 124, 243.

Oersted, 103.

Oken, L., 7, 186.

Paget, J., 63.

Parker, Theo., 88.

Pascal, 56.

Plath, 129.

Rousseau, J. J., 118.

Saussure, Necker de, 220.

Schlagintweit, E., 187.

Schleiermacher, 88, 275.

Schoolcraft, 63, 146.

Schopenhauer, A., 11, 13, 51, 82, 91, 269.

Schwarz, 207.

Senancourt de, 53, 180.

Spinoza, 9, 14, 17, 41, 42, 51, 98, 104.

Spencer, Herbert, 29, 39, 98, 104, 236, 260.

Swedenborg, 75.

Steinthal, 101, 246.

Tertullian, 241.

Theophilus, 191.

Thompson, 31.

Todhunter, 25.

Tyndall, 87, 132, 255.

Voltaire, 249.

Westropp, 62.

Wigan, A. L., 76.

Williams, J., 76.

Wordsworth, 41, 42, 180.

Windelband, Dr., 101, 102, 108.

II. SUBJECTS.

Absolute, the, 102, 106. consciousness of, 161.

Adam, as prophet of the moon, 170.

Adjita, 178.

Adonis, 165.

Aeon, 163, 166.

Agdistis, an epicene deity, 65.

Ahura-Mazda, 113, 166, 184.

Allah, 239.

Amitabha, 175, 185.

Analytic propositions, 32.

Androgynous deities, 66.

Animism, 163.

Anointed, the, 176.

Anya-Mainyus, 166, 184.

Anthropomorphism, 193.

Antinomies, of Kant, 29.

Aphrodite, 65, 241.

Apocalypse, the, 171.

Apollo, 67, 241.

Apperception, 156.

Apprehension, 142.

Arab idea of time, 165.

Argumentum de appetitu, 231.

Aronhiate, a Huron deity, 221.

Arrenothele deities, 66.

Art, religious, in Orient, 15; in Greece, 16; Christian, 209, 241; useless and immoral, 244.

Assyria, flood myth of, 169.

Athanasius, his doctrine of the Trinity, 191.

Atonement, doctrine of, 222.

Avalokitesvara, 214.

Aztecs, 80.

Baghavad Gita, the, 189.

Babylon, rites of, 74.

Baldur, 176.

Baptism, 138, 226.

Beauty, the line of, 15, 211. the religion of, 241, 244, 245.

Belief, its kinds, 141.

Brahma, 65, 169.

Brahmans, highest bliss of, 57; doctrines, 168, 169.

Breidablick, 176.

Brutes, religious feeling in, 88.

Buddha, 37, 57, 80, 120, 146, 156, 261, 271.

Buddhism, four truths of, 13; theories of prayer, 121, 150, 214; last day, 169; myths, 175, 176; monotheism of, 187, 247, 256.

Bull, as a symbol, 204.

Cabala, Jehova in, 65.

Canting arms, 212.

Cause, not a reason, 38; in physical science, 91.

Celibacy, Romish, 61.

Cerebration, unconscious, 149.

Chance, the idea of, 93.

Chinese character for prayer, 129.

Christ, see Jesus.

Christianity, doctrines of, 190, 257, 264, 274; symbol of, 203.

Christmas tree, the, 215.

Cockatrice, the, 77.

Commonwealth, ideal of, 247.

Consciousness, forms of, 17, 20.

Confucius, doctrine, 122, sq.

Continuity, law of, 11, 16; principle of, 95.

Contradiction, law of, 27, 102.

Correspondences, doctrine of, 217.

Cosmical relations of man, 112, 268.

Cotytto, 65.

Cow, as a symbol, 204.

Craoshanc, 176.

Creation, myth of, 166.

Crescent, a phallic symbol, 62.

Cross, a phallic symbol, 62; as phonetic symbol, 210; variants of, 210.

Cult, the, 199 sq.

Culture, religion of, 243, 244, 253.

Cybele, 65; priests of, 66, 219.

Dactyli, the, 184.

Darkness, terror of, 185.

Day of Judgment, the, 172.

Deity, see God.

Design, argument from, 110.

Desire, meaning of, 53.

Deus, 185; triformis, 191.

Deva, 185.

Didactic rites, 225.

Divination and prayer, 137.

Dramatic rites, 226.

Dual law of thought, 27, 102; division of the gods, 182, 183.

Edda, mythology of, 175, 215.

Eden, garden of, 175.

Ego, the, 19.

Egoism of religion, 272.

Egyptians, doctrines of, 80, 222; prayers, 115; pyramids, 212; lotus of, 214.

Emotions, origin of, 10; exclude thought, 19; in religion, 49; of fear and hope, 50, 51; esthetic, 14.

Entheasm, 148.

Epochs of nature, 164 sq.

Epicene deities, 66.

Epilepsy and religious delusions, 75.

Eros, 72.

Esculapius, emblem of, 200.

Esthetic emotions, 14, 244.

Ethics, grounds of, 266.

Excluded middle, law of, 27, sqq.

Expectant attention, 74, 129.

Explanation, limits of, 38.

Faith in religion, 107.

Fascination, 74.

Fear, in religion, 50, sqq.

Female principle in religion, 62, 183.

Feridun, garden of, 175.

Flood, myth of, 169, sq.

Fingers, as gods, 184.

Force, orders of, 133.

Freedom, 105.

Friends, sect of, see Quakers.

Future life, doctrine of, 256, sq.

Gallican confession, the, 138.

Generative function in religion, 62, 72, 73.

Genius as inspiration, 149.

Gnosis, the genuine, 74.

Gnostic doctrines, 166.

God, as father, 70; spouses of, 69, 71; mother of, 68; sexless, 71; earliest notions of, 78; incomprehensible, 98; throne of, 167; love of, 73, 263, 276.

Gods, hierarchy of, 181; quantification of the, 186; of lightning, 207.

Good, final victory of, 179.

Grasshoppers, prayers against, 131.

Greeks, art of, 16; doctrines of, 80; sophists, 96.

Gudmund, King, 175.

Hades, 186.

Hare, the Great, 212.

Hell, 186, 258, 274.

Hercules, 72.

Hermaphrodite deities, 66.

Hesperides, the, 175.

Hierarchy of the gods, 181.

High places, worship of, 215, 216.

Historic ideas, 232.

Holy spirit, as inspiring, 138; brooding, 167.

Hope, in religion, 51 sqq.

Horae, the, 165.

Humanity, the religion of, 194, 253.

Ignorance, in relation to religion, 82.

Illumination, 140.

Immortality, doctrine of, 255.

Indians, American, 125, 157.

Insanity, religious, 76.

Inspiration, 137.

Intelligence, one in kind, 96; as the first cause, 106, 111.

Irmin, pillars of, 215.

Ischomachus, prayer of, 126.

Israelites, the Messiah of, 176.

Janus, an epicene deity, 65.

Jehovah, 65, 156.

Jemschid, king, 175.

Jesus, face of, 67, 241; conception of, 71; wounds of, 130; wisdom of, 144; as second Noah, 170; teachings, 178, 260; prayer to, 187; execution of, 203; death of, 222.

Judaism, 187.

Judgment, day of, 172.

Kalpa, of Brahmans, 168.

Knowledge, forms of, 21.

Kosmos, the, 72, 144, 167.

Lateau, Louise, 130.

Law, defined, 40; of excluded middle, 27; oldest, 248.

Laws, the, of thought, 26, sq.; 101, sq.; not restrictive, 105; as purposive, 108.

Light, as object of worship, 185.

Lightning, the, in symbolic art, 207.

Life, the perfect, 57.

Lingam, the, 66.

Lingayets, sect of, 66.

Logic, applied, 23; abstract or formal, 24; mathematical, 24; laws of, 101, sq.

Logos, the, 42, 106.

Lotus, as symbol, 213, sq.

Love, as religious emotion, defined, 58, 60, 262; of sex, 61, 63; law of, 73; of God, 73, 263, 276.

Ma, a goddess, 183.

Maitreya, 176.

Mamona, a Haitian deity, 68.

Maerchen, the, defined, 157.

Marriage condemned, 69.

Maypole, as a symbol, 215.

Melitta, 65.

Memory, physical basis of, 10; ancestral, 75.

Memorial, rites, 225.

Messiah, the, 176.

Millennium, the, 173, 268.

Michabo, an Algonkin deity, 185.

Mind, growth of, 7; extent of, 8, 271; as seat of law, 163.

Miracles, 110, 130.

Mithras, 65.

Mohammed, notion of god, 71; inspired, 146.

Mohammedanism, 187, 224.

Monotheism, origin of, 80, 81; 186, sq.

Moral government of the world, 112.

Morality, independent of religion, dualism of deities, 182, 249, 266, 267.

Mormonism, 61.

Motion, first law of, 11; relation to time and space, 35; manifestations of, 77.

Myth, the, defined, 156.

Names, sacred, 156.

Natural selection, in sensation, 10; in logic, 101.

Nature, meaning of, 4, 39, 105; epochs of, 164.

Nemqueteba, 240.

Neo-Hegelian doctrine, 194.

Nirvana, the, 13, 57, 257.

Noah, 170.

Nous, the, 106.

Oannes, 170.

Obelisk as symbol, 215.

Odainsakr, 175.

Odin, 53, 259.

Optimism, 112, 269.

Order, in things, 90, sq.

Osiris, 165.

Pain, defined, 17.

Parsees, doctrine of, 80, 166, 184.

Pantheism, 188, 194, 247.

Papas, a Phrygian god, 183.

Paradise, lost and regained, myths of, 173, sq; future, 257.

Pentalpha, the, 212.

Perfected commonwealth, idea of, 247.

Perfected individual, idea of, 239.

Personal survival, idea of, 255.

Pessimism, 11, 112, 269.

Persians, ancient, 176.

Personality, the, 19, 270.

Phallus, worship of, 62, 66, 214, 216.

Phanes, the orphic principle, 190.

Philosophy of religion, defined, 3; of mythology, 159; of history, 232.

Phrygian divinities, 183.

Pillar worship, 215.

Pleasure, defined, 14.

Polarization, as a principle of thought, 183.

Porte Royale, miracles of, 131.

Postulates of religion, 89.

Prayer, 117, sq.

Progression of development, 109.

Protestantism, 128, 139, 250.

Protogonus, 167.

Psyche, and love, 72.

Pythagoras, his thoughts on number, 189.

Quakers, sect of, 76, 115, 138, 147.

Quantification of the predicate, 22; of the gods, 186.

Quetzalcoatl, 212.

Reason in religion, 106, 107; drawn from sight, 186.

Rebus in symbolism, 212.

Regin, as name of gods, 90.

Relative, the, 106.

Religion, science of, 3; philosophy of, 3; personal factor of, 81; not concerned with phenomena, 110.

Reproductive function in religion, 62.

Res per accidens, 182.

Resignation, doctrine of, 128, 135.

Revelation, marks of, 149.

Rig Veda, the, 125.

Rite, the, 217, seq.

Roland, pillars of, 215.

Roman Catholics, 76, 138, 141, 187, 250.

Sabians, myths of, 170.

Sacraments, 227.

Sacrifice, idea in, 218; vicarious, 222.

Saga, the, defined, 157.

Saint Brigida, 146.

Saint Gertrude of Nivelles, 146.

Sakyamuni, see Buddha.

Saturnian Era, the, 175.

Science of Religion, 3; as knowledge of system, 92; of mythology, 158.

Secularization of symbols, 204.

Sensation, defined, 9; excludes thought, 19; of pain and pleasure, 10.

Sentiment, the religious, 3; emotional elements of, 79; rational postulates of, 87; religion of, 250.

Serpent, as emblem and symbol, 200, 206, 207.

Sev, an Egyptian deity, 165.

Sex, love of, 61, 63; in nature, 71, 72, 216.

Shekinah, the, 66.

Siddartha, a name of Buddha, 121.

Similars, law of, 204.

Sin, sense of, 225.

Sight, as the light-sense, 186.

Siva, worship of, 66, 214.

Soul, the, 19, 271.

Specific performance in rites, 218, sq.

Stigmata, the, 130.

Sufficient reason, principle of, 91.

Sukhavati, 175.

Supernatural, defined, 4; its relation to symbols, 205.

Swedenborg, 75, 217.

Symbol, the phonetic, 200; origin of, 202; related and coincident, 203.

Symbolism, defined, 200.

Synthesis of contraries, 37.

Synthetic propositions, 32.

Tathagata, a name of Buddha, 121.

Tau, the Egyptian, 210.

Theology, 4.

Thor, hammer of, 210, 239.

Thought, as a function, 17; laws of, 26, 101, sq.; as purposive, 108.

Tien, Mongolian deity, 185, 216.

Time, not a force, 11; but believed to be one, 165.

Tlapallan, 175.

Tree worship, 215.

Triads, the Celtic, 190; Platonic, 191.

Triangle, the equilateral, 212.

Trinity, the doctrine of, 191; symbol of, 212.

Triplicate relation of numbers, 190.

Tritheism, of Christianity, 190.

Truth, what is, 21; eternal, 41; as answer to prayer, 137.

Tulan, 175.

Unconditioned, the, 29, 34, 37, 98, 100.

Uniformity of sequence, as cause, 91, 92.

Unknowable, the, 29, 34, 99, 100.

Valkyria, the, 53.

Valhalla, 259.

Varuna, an Aryan god, 125.

Vendidad, the, 175.

Venereal sense, the, 64.

Vicarious sacrifice, theory of, 222.

Virginity, sacredness of, 69.

Virgin Mother, the, 68.

Volition, see Will.

Voluspa, the, 171.

Wabose, Catherine, 146.

Water, as the primitive substance, 167.

Will, the, 16; of God, 38, 42; as a cause, 90.

Wish, the religious, 52; definition of, 79.

World, moral government of, 112; creation and changes, 164; light of the, 185.

Xisuthrus, 170.

Year, the Great, 169.

Yima, reign of, 175.

Ynglyngasaga, the, 218.

Yocauna, a Haitian deity, 68.

Zarathustra, 80, 114.

Zeruana akerana, 166.

Zweckgesetze, 108.



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Transcriber's Note

The following misspellings and typographical errors were maintained.

Page Error TN-1 2 expres ion should read expression TN-2 15 mind,whose should read mind, whose TN-3 34 positive,and should read positive, and TN-4 fn. 39-1 Systemede should read Systeme de TN-5 fn. 71-1 Suras, should read Suras TN-6 91 reason' should read reason" TN-7 108 [108-1] should read [108-2] TN-8 146 devil,before should read devil, before TN-9 193 plantasm should read phantasm TN-10 193 anthropomorphism,which should read anthropomorphism, which TN-11 205 supernatual should read supernatural TN-12 221 corrollary should read corollary TN-13 fn. 214-3 and should read und TN-14 Ads. p. 1 clergy. should read clergy." TN-15 Ads. p. 2 (His should read His

Accents in foreign words are inconsistent and have been left as originally printed.

The following words were inconsistenly spelled or hyphenated:

develop / develope key-stone / keystone May-pole / Maypole re-gained / regained thunder-storm / thunderstorm u. s. / u. s. Voelker / Voelker

THE END