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should be preserved in the translation. The articles are so drawn up as to enable any deist to subscribe (without Vedantic belief as a condition of acceptance) to the essential creed of the Congregation. One or two sentences in the original will reveal at a glance the origin of the phraseology: brahma (being) V[=a] ekam idam-agra [=a]s[=ilt, tad idas.m] sarvam astr.jjal, tad eva nityam, ekam ev[=aldvit[=ijyam; tasmia pr[=istis ... tadup[=a]sanam. Compare Ch[=a]ndogya Upanishad: sad (being) idam agra [=a]s[=ijd ekam ev[=aldvit[=isyam, and the V[=aljasaney(=i] Br[=a]hmana Upanishad: brahma v[=a] idam-agra [=a]s[=ist, etc.)
[Footnote 111: It is interesting to see this fervor, or ecstatic delirium, surviving from the time of the Rig Veda, where already (albeit only in the latest hymns, which are quite Brahmanic) flourishes the mad muni: and fervid ascetism ('heat, tapas) begins to appear as a means of salvation. RV. x. 109, 136.]
[Footnote 112: "I regard myself as Christ and C[=a]itanya," reported by Sen's own missionary as the words of the former. Sen's disciples deny some of these assertions, but they seem to be substantiated, and Sen's own language shows that he claimed miraculous powers. Compare the discussions on this point, JRAS. xiii. 281 ff.]
[Footnote 113: This was afterwards excused on the ground that the marriage would not have been legal without these rites. But Sen presumably was aware of this in advance. From the performance of the rites he had the decency to absent himself. It should be said, however, in Sen's behalf, that the marriage itself had nothing revolting about it, and though in consenting to it Sen violated his faith, as is evident from the protest of the Sam[=alj, yet was the marriage not an extreme case of child-marriage, for both the children' were sixteen. Sen's own excuse (he
