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BOOK NOTICES.
JANUARY, 1880.)
pression of infinite things" or "a perception of the Infinite" is absurd. I frankly confess my inability to attach any meaning worthy of our author to such a sentence as "I maintain that before it (the Infinite) becomes a nooumenon, it is an aistheton, though not a phainomenon." Whatever the senses perceive appears to the senses; the appearance is the objective side of the perception, the perception the subjective side of the appearance.
The influence of his empirico-transcendental philosophy pervades more or less the lectures ; it is, indeed, hardly apparent in the second lecture with which we throughout cordially agree, or the third, which is an admirable account in our author's very best style of the place and value of the Vedas in the study of religions. But in the fourth," on the Worship of Tangible, Semi-Tangible and Intangible Objects"-and in the fifth"the Ideas of Infinity and Law"-its presence and action become very manifest. For one thing it makes in these and the next lecture the presontation of Vedic religion loss ethical and moro sonsuous than it might have been. We could have wished that Professor Max Müller had analysed, verified and organized for us not simply the forms and characters and qualities of the deities that ou the Vedic Pantheon, but also the ethical ideas, the religious and spiritual beliefs that were at work in the heart of the Vedic society, not only creating the seeds of the philosophy that was afterwards to blossom into the Upanishads, but also laying the foundations of the sacerdotal polity that was afterwards to receive expression in the Laws of Manu. And this suggests another remark-the significance of India for religion does not end at the point where Professor Max Müller leaves us. In a sense it only begins there. We see Indian religion becoming at once more spiritual and more sensuous, entering upou one of the many phases through which it was destined to pass. Yet each of these phases-Brahmanism, Buddhism, Hinduism-was the logical and natural outcome of the other; and to exhibit them in their relations to each other and to the spirit of man is to exhibit one of the most wonderful processes of evolation in religion the history of the world has to show.
It is not possible, within our limits, to give any adequate notice of this book; or any illustrations of the learning, the true and felicitous reflexions, the vigorous and searching criticism with which it abounds, or of the generous and catholic spirit which everywhere penetrates and illumines it.
• Hibbert Lectures, p. 47. 1A Classical Dictionary illustrative of the Mythology, Philosophy, Literature, Antiquities, Arts, Manners, Cus. tome, &c. of the Hindus. By John Garrett, Direotor of
In these respects it is worthy of Professor Max Müller and the subject; and to say this is the highest possible praise.
A. M. FAIRBAIRN. A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND LITERATURE. By John Dowson, M.R.A.S., late Professor of Hindustani, Staff College (8vo. Pp. xix and 411). London: Trübner & Co. 1879.
Many students will hail with pleasure Mr. Dowson's handy volume (which forms the sixth of Trübner's Oriental Series) as a book that is much wanted. It is scarcely eight years yet since its only English predecessor appeared-Mr. J. Garrett's Classical Dictionary published at Madras; and though there were serious slips in it, and it was too largely composed of mera extracts, it is often very useful, and is much fuller than that now before us. Mr. Dowson has not dealt so much in extracts as his predecessor; none of his articles are long; and he has condensed in each the information he has drawn from his authorities with the intelligence of a man who knows his subject. He does not draw on original Sanskrit sources, but his authorities are among the best, viz. Muir's Original Sanskrit Texts, H. H. Wilson's Rig-veda, and Vishnu Purana (Hall's Ed.), and the writings of Monier Williams, Max Müller, Roth, Bathlingk. Lassen. Weber, Whitney, Wollheim da Fonseca, &c. Owing to the brevity necessary in such a work, we regret that theauthor has not given references at the end of each article to authors where more detailed information might be found.
The mythological parts are decidedly the best; in the biographical matter we note many omissions, the names for example of Bilhana, Râmánujya, and Madhvacharya are missing, and the dates of the authors that are given are rarely indicated.
We trust the day is not far distant, however, when another and enlarged edition of this work will be required.and we hope the enterprising nnblisher will see to it that it is then greatly increased both in matter and value. Why should it not develop into a Dictionary of Sansksit Mythology, Religion, History and Literature fit to rank with those of ancient Greek and Roman life and thought, so ably edited by Dr. W. Smith P The late H. E. Wilson projected & scholarly work, and went so far, forty years ago, as to announce his intention of preparing it for the Oriental Translation Fund. Here is the nucleus, well done, but far too restricted. Of this Professor Dowson is, modestly, well aware. “No doubt very defective" is the verdict be passes on the fruit of his own labours. He restricts himself, rather too exclu
Public Instruction in Mysore, &c., &c. (8vo. pp. 793; Madras; Higginbotham and Co. 1871), The Supplement, 160 pp., was published in 1873.
