Chapter 35

[263]Which he has more at heart than all the wisdom and truth in the world. [Add. to 3rd ed.]

[264]See "Die Welt a. W, u. V." vol. ii. ch. 4, pp. 38-42 (3rd edition, pp. 41-46).

[265]P. 74 (3rd edition, p. 79),p. 92of the translation in the present volume.

[266]3rd edition, p. 44.

[267]Plato, "Phæd." p. 319 Bip.

[268]"That which is moved by itself and that which is moved from outside." [Tr.] And we find the same distinction again in the 10th Book "De Legibus," p. 85. [After him Cicero repeats it in the two last chapters of his "Somnium Scipionis." Add. to 3rd ed.]

[269]"All that is moved, is moved either by itself or by something else." [Tr.] Aristotle, "Phys." vii. 2.

[270]Maclaurin, too, in his account of Newton's discoveries, p. 102, lays down this principle as his starting-point. [Add. to 3rd ed.]

[271]Émile, iv. p. 27. Bip.

[272]Burdach, "Physiologie," vol. iv. p. 323.

[273]Seneca, "Epist." 81.

[274]Ibid."Quæst. nat." ii. 24.

[275]Plin. "Hist. nat." 37, 15.

[276]Aristot. "De Cœlo." ii. c. 13, "If a small particle of earth is lifted and let loose, it is carried away and will not rest." [Tr.'s add.]

[277]Ibid.c. 14, "But each thing ought to be named as it wills to be and really is according to its nature, not as it is by force and contrary to its nature." [Tr.'s add.]

[278]Arist. "Eth. Mag." i. c. 14.

[279]"Let the freely curling locks fall unarranged as theywill[like]." [Tr.'s add.]

[280]"Y-King," ed. J. Mohl, vol. i. p. 341.

[281]Liebig, "Die Chemie in ihrer Anwendung auf Agrikultur," p. 394.

[282]Ibid."Die Chemie in Anwendung auf Physiologie."

[283]French chemists likewise say: "Il est évident que les métaux ne sont pas tous égalementavidesd'oxygène." ... "La difficulté de la réduction devait correspondre nécessairement à uneaviditéfort grande du métal pour l'oxygène."—(See Paul de Rémusat, "La Chimie à l'Exposition." "L'Aluminium," "Revue des Deux Mondes," 1855, p. 649).Vaninus ("De Amirandis Naturæ Arcanis," p. 170) had said: "Argentum vivum etiam in aqua conglobatur, quemadmodum et in plumbi scobe etiam: at a scobe non refugit(this is directed against an opinion expressed by Cardanus)imo ex ea quantum potest colligit: quod nequit (scil. colligere), ut censeo, invitumrelinquit: natura enim et sua appetit, et vorat." This is evidently more than a form of words. He here quite decidedly attributes a will to quicksilver. And thus it will invariably be found that where, in physical and chemical processes, there is a reference to elementary forces of Nature and to the primary qualities of bodies which cannot be further deduced, these are always expressed by words which belong to the will and its manifestations. [Add. to 3rd ed.]

Vaninus ("De Amirandis Naturæ Arcanis," p. 170) had said: "Argentum vivum etiam in aqua conglobatur, quemadmodum et in plumbi scobe etiam: at a scobe non refugit(this is directed against an opinion expressed by Cardanus)imo ex ea quantum potest colligit: quod nequit (scil. colligere), ut censeo, invitumrelinquit: natura enim et sua appetit, et vorat." This is evidently more than a form of words. He here quite decidedly attributes a will to quicksilver. And thus it will invariably be found that where, in physical and chemical processes, there is a reference to elementary forces of Nature and to the primary qualities of bodies which cannot be further deduced, these are always expressed by words which belong to the will and its manifestations. [Add. to 3rd ed.]

[284]I only mentiononework which has recently appeared, the explicit object of which is to show that the magnetiser's will is the real agent: "Qu'est ce que le Magnétisme?" par E. Gromier. (Lyon, 1850.)

[285]Puységur himself says in the year 1784: "Lorsque vous avez magnétisé le malade, votre but était de l'endormir, et vous y avez réussi par le seul acte de votre volonté; c'est de même par un autre acte de volonté que vous le réveillez." (Puységur, "Magnét. Anim." 2me édit. 1820, "Catéchisme Magnétique," p. 150-171.) [Add. to 3rd ed.]

[286]Kieser, "Tellur." vol. i. p. 400,et seqq.

[287]See "Wahrheit aus Jean Paul's Leben," vol. viii. p. 120.

[288]I had the good fortune in the year 1854 myself to witness some extraordinary feats of this kind, performed here by Signor Regazzoni from Bergamo, in which the immediate,i.e.magical, power of his will over other persons was unmistakeable, and of which no one, excepting perhaps those to whom Nature has denied all capacity for apprehending pathological conditions, could doubt the genuineness. There are nevertheless such persons: they ought to become lawyers, clergymen, merchants or soldiers, but in heaven's name not doctors; for the result would be homicidal, diagnosis being the principal thing in medicine.—Regazzoni was able at will to throw the somnambulist who was under his influence into a state of complete catalepsy, nay, he could make her fall down backwards, when he stood behind her and she was walking before him, by his mere will, without any gestures. He could paralyze her, give hertetanos, with the dilated pupils, the complete insensibility, and in short, all the unmistakeable symptoms of complete catalepsy. He made one of the lady spectators first play the piano; then standing fifteen paces behind her, he so completely paralyzed her by his will and gestures, that she was unable to continue playing. He next placed her against a column and charmed her to the spot, so that she was unable to move in spite of the strongest efforts.—According to my own observation, nearly all his feats are to be explained by hisisolating the brain from the spinal marrow, either completely, in which case the sensible and motor nerves become paralyzed, and total catalepsy ensues; or partially, by the paralysis only affecting themotornerves while sensibility remains—in other words, the head keeps its consciousness, while the body is apparently lifeless. This is precisely the effect of strychnine: it paralyzes the motor nerves only, even to completetetanos, which induces death byasphyxia; but it leaves the sensible nerves, and with them consciousness, intact. Regazzoni does this same thing by the magic influence of his will. The moment at which this isolation takes place is distinctly visible in a peculiar trembling of the patient. I recommend a small French publication entitled "Antoine Regazzoni de Bergame à Francfort sur Mein," by L. A. V. Dubourg (Frankfurt, Nov. 1854, 31 pages in 8vo.) on Regazzoni's feats and the unmistakeably genuine character they bear for everyone who is not entirely devoid of all sense for organic Nature.In the "Journal du Magnétisme," edit. Dupotet, of the 15th August, 1856, in criticizing a treatise: "De la Catalepsie, mémoire couronné," 1856, in 4to, the reviewer, Morin, says: "La plupart des caractères qui distinguent la catalepsie, peuvent être obtenus artificiellement et sans danger sur les sujets magnétiques, et c'est même là une des expériences les plus ordinaires des séances magnétiques." [Add. to 3rd ed.]

In the "Journal du Magnétisme," edit. Dupotet, of the 15th August, 1856, in criticizing a treatise: "De la Catalepsie, mémoire couronné," 1856, in 4to, the reviewer, Morin, says: "La plupart des caractères qui distinguent la catalepsie, peuvent être obtenus artificiellement et sans danger sur les sujets magnétiques, et c'est même là une des expériences les plus ordinaires des séances magnétiques." [Add. to 3rd ed.]

[289]"Mittheilungen über die Somnambüle, Auguste K., in Dresden." 1845, pp. 115, 116, and 318.

[290]See extract from the English periodical "Britannia," in "Galignani's Messenger," of the 23rd October, 1851.

[291]Szapary, "Ein Wort über Animalischen Magnetismus, Seelenkörper and Lebensessenz" (1840).

[292]"Oder physische Beweise, dass der Animalisch-magnetische Strom das Element, andder Wille das Princip alles geistigen und Körperlichen Lebens sei."

[293]Bacon, "Instaur. Magna," L. III.

[294]Plin. hist. nat. L. 30, c. 3. [Add. to 3rd ed.]

[295]Apuleius, "Oratio de Magia," p. 104. Bip.

[296]Bacon, "Silva Silvarum," § 997.

[297]In the "Times" of June the 12th, 1855, we find, p. 10, the following:—"A Horse-charmer."On the voyage to England the ship 'Simla' experienced some heavy weather in the Bay of Biscay, in which the horses suffered severely, and some, including a charger of General Scarlett, became unmanageable. A valuable mare was so very bad, that a pistol was got ready to shoot her and to end her misery; when a Russian officer recommended a Cossak prisoner to be sent for, as he was a 'juggler' and could, by charms, cure any malady in a horse. He was sent for, and immediately said he could cure it at once. He was closely watched, but the only thing they could observe him do was to take his sash off and tie a knot in it three several times. However the mare, in a few minutes, got on her feet and began to eat heartily, and rapidly recovered." [Add. to 3rd ed.]

[297]In the "Times" of June the 12th, 1855, we find, p. 10, the following:—

"A Horse-charmer.

"On the voyage to England the ship 'Simla' experienced some heavy weather in the Bay of Biscay, in which the horses suffered severely, and some, including a charger of General Scarlett, became unmanageable. A valuable mare was so very bad, that a pistol was got ready to shoot her and to end her misery; when a Russian officer recommended a Cossak prisoner to be sent for, as he was a 'juggler' and could, by charms, cure any malady in a horse. He was sent for, and immediately said he could cure it at once. He was closely watched, but the only thing they could observe him do was to take his sash off and tie a knot in it three several times. However the mare, in a few minutes, got on her feet and began to eat heartily, and rapidly recovered." [Add. to 3rd ed.]

[298]Kieser, "Archiv, für den thierischen Magnetismus," vol. v. heft 3, p. 106; vol. viii. heft 3, p. 145; vol. ix. heft 2, p. 172; and vol. ix. heft 1, p. 128; Dr. Most's book likewise: "Über Sympathetische Mittel und Kuren," 1842, may be used as an introduction to this matter. (And even Pliny indicates a number of charm-cures in the 28th Book, chaps. 6 to 17. [Add. to 3rd ed.])

[299]Delrio. "Disqu. Mag." L. III. P. 2, q. 4. 4, s. 7—and Bodinus, "Mag. Dæmon," iii. 2.

[300]Seenote 2, p. 334, especially pp. 40, 41, and Nos. 89, 91, and 97 of Most's book.

[301]Kieser, "Archiv. f. t. M." See the account of Bende Bensen's illness, vol. ix. to vol. xii.

[302]Plutarch, "Symposiacæ quæstionis," qu. v. 7. 6.

[303]Kant, "First Principles of Ethical Metaphysic," 3rd edition, p. 105.

[304]D. Tiedemann, "Disputatio de quæstione, quæ fuerit artum magicarum origo." Marb. 1787. A prize-essay written for the Göttingen Society.

[305]Here and there, Plotinus betrays a more correct knowledge, for instance, "Enn." ii. lib. iii. c. 7; "Enn." iv. lib. iii. c. 12, et lib. ix. c. 3.

[306]Delrio, "Disq. mag." L. ii. qu. 2. Agrippa a Nettesheym, "De Vanit. Scient." c. 45.

[307]Roger Bacon already in the thirteenth century said: ... "Quod si ulterius aliqua anima maligna cogitat fertiter de infectione alterius atque ardenter desideret et certitudinaliter intendat, atque vehementer consideret se posse nocere, non est dubium quin natura obediet cogitationibus animæ." (See Rogeri Bacon, "Opus Majus," Londini, 1733, p. 252.)

[308]Theophrastus Paracelsus, Strassburg edition in two folio vols., vol. i, pp. 91, 353, et seqq. and p. 789; vol. ii. pp. 362, 496.

[309]Vol. i. p. 19.

[310]"De occulta philosophia," lib. 1, c. 66.

[311]Ibid.c. 67.

[312]"De occulta philosophia," lib. 1, cc. 66, 67 et 68.

[313]Ibid. p. 440:Addunt Avicennæ dictum: "Ad validam alicujus imaginationem cadit camelus."Ibid.p. 478, speaking of charms:fascinatio ne quis cum muliere coeat, he says:Equidem in Germania complures allocutus sum vulgari cognomento Necromantistas, qui ingenue confessi sunt, se firme satis credere, meras fabulas esse opiniones, quæ de dæmonibus vulgo circumferuntur, aliquid tamen ipsos operari, vel vi herbarum commovendo phantasiam, vel vi imaginationis et fidei vehementissimæ, quam ipsorum nugacissimis confictis excantationibus adhibent ignaræ mulieres, quibus persuadent, recitatis magna cum devotione aliquibus preculis, statim effici fascinum, quare credulæ ex intimo cordis effundunt excantationes, atque ita, non vi verborum, neque caracterum, ut ipsæ existimant, sed spiritibus[314], fascini inferendi percupidis exsufflatis proximos effascinant. Hinc fit, ut ipsi Necromantici, in causa propria, vel aliena, si soli sint operarii, nihil unquam mirabile præstiterint: carent enim fide, quæ cuncta operatur. [Add. to 3rd ed.][314]Schopenhauer has added tospiritibusin parenthesis (sc. vitalibus et animalibus).

[314]Schopenhauer has added tospiritibusin parenthesis (sc. vitalibus et animalibus).

[315]"Der Teufel hat sie's zwar gelehrt;Allein der Teufel kann's nicht machen."—Faust.[Add. to 3rd ed.]

"Der Teufel hat sie's zwar gelehrt;Allein der Teufel kann's nicht machen."—Faust.[Add. to 3rd ed.]

"Der Teufel hat sie's zwar gelehrt;

Allein der Teufel kann's nicht machen."—Faust.

[Add. to 3rd ed.]

[316]De incantationibus. Opera Basil. 1567, p. 44.

[317]German translation, Amsterdam, 1695, pp. 126 to 151, especially the pages headed "the power of calm will."

[318]Horst, "Zauberbibliothek" (Library of Magic), vol. i. p. 325.

[319]J. Böhme, "Erklärung von sechs Punkten," under Punkt v.

[320]Campanella, "De sensu rerum et magia," l. iv. c. 18.

[321]Krusenstern's words are: "A universal belief in witchcraft, which is held to be very important by all islanders, seems to me to be connected with their religion; for they assert that the priests alone possess magic power, although some of the common people also, it is said, profess to have the secret, probably in order to make themselves feared, and to exact presents. This sorcery, which they callKaha, consists in inflicting a lingering death upon those to whom they bear a grudge, twenty days being however fixed as the term for this. They go to work as follows. Whoever wishes to practise revenge by means of sorcery, seeks to procure either saliva or urine or excrements of his enemy in some way or other. These he mixes with a powder, lays the compound in a bag which is woven in a special manner, and buries it. The most important secret is in the art of weaving the bag in the right way and of preparing the powder. As soon as it is buried, the effects show themselves in the person who is the object of this witchcraft. He sickens, becomes daily weaker, loses at last all his strength, and in twenty days is sure to die. If, on the other hand, he attempts to divert his enemy's revenge from himself by offering up a pig, or making some other valuable present in order to save his life, he may yet be saved, even on the nineteenth day, and no sooner is the bag unburied, than the attacks of illness cease. He recovers gradually, and after a few days is quite restored to health."—"Reise um die Welt." Ed. in 12mo, 1812, Part i., p. 249et seq.[Add. to 3rd ed.]

[322]Kieser, "Archiv für thierischen Magnetismus," vol. ix. s. i. in the note, pp. 128-132.

[323]They scent something of the"Nos habitat, non tartara sed nec sidera cœli:Spiritus in nobis qui viget, illa facit."(Not in the heavens it lives, nor yet in hell;The spirit that does it all, doth in us dwell.)Compare Johann Beaumont, "Historisch-Physiologisch-und Theologischer Tractat von Geistern, Erscheinungen, Hexereyen und andern Zauber-Händeln, Halle im Magdeburgischen, 1721," p. 281. [Add. to 3rd ed.]

[323]They scent something of the

"Nos habitat, non tartara sed nec sidera cœli:Spiritus in nobis qui viget, illa facit."(Not in the heavens it lives, nor yet in hell;The spirit that does it all, doth in us dwell.)

"Nos habitat, non tartara sed nec sidera cœli:

Spiritus in nobis qui viget, illa facit."

(Not in the heavens it lives, nor yet in hell;

The spirit that does it all, doth in us dwell.)

Compare Johann Beaumont, "Historisch-Physiologisch-und Theologischer Tractat von Geistern, Erscheinungen, Hexereyen und andern Zauber-Händeln, Halle im Magdeburgischen, 1721," p. 281. [Add. to 3rd ed.]

[324]Compare Parerga, vol. i. p. 257 (2nd ed. vol. i. p. 286).

[325]On the 4th of August, 1856, the Roman Inquisition issued a circular to all the bishops, in which it called upon them in the name of the Church to use their utmost influence against the practice of Animal Magnetism. The reasons for this are given with striking want of lucidity and great vagueness, and even here and there are not unmixed with falsehood; and it is easy to see that the Church is reluctant to own the real reason. This circular is published in the "Turin Journal" of December, 1856, and again in the French "Univers," and reprinted from this in the "Journal des Débats" of January 3rd, 1857. [Add. to 3rd ed.]

[326]According to a Chinese official Report on the census, printed in Pekin, and found by the English in the Chinese Governor's palace on entering Canton, China had 396 millions of inhabitants in 1852, and allowing for a constant increase, may now have 400 millions. ("Moniteur de la Flotte," end of May, 1857.)The Reports of the Russian Clerical Mission in Pekin give the returns of 1842 as 414,687,000.According to the tables published by the Russian Embassy at Pekin, the population, in 1849, amounted to 415 millions. ("Post-Zeitung," 1858.) [Add. to 3rd ed.]

The Reports of the Russian Clerical Mission in Pekin give the returns of 1842 as 414,687,000.

According to the tables published by the Russian Embassy at Pekin, the population, in 1849, amounted to 415 millions. ("Post-Zeitung," 1858.) [Add. to 3rd ed.]

[327]For the benefit of those who wish to acquire a fuller knowledge of Buddhism, I here note down those works belonging to its literature, and written in European languages, which I can really recommend, for I possess them and know them well; the omission of a few others, for instance of Hodgson's and A. Rémusat's books, is intentional.1. "Dsanglun, or the Sage and the Fool," in Tibetan and German, by I. J. Schmidt, Petersburg, 1843, 2 vols. in 4to, contains in the preface to vol. i. (i.e.the Tibetan volume), from pp. xxxi to xxxviii, a very brief, but excellent, sketch of the whole doctrine, admirably calculated for a first introduction to the knowledge of it: the whole book even, as a part of the Kandshur (canonical books), may be recommended.—2. In the Memoranda of the Academy of St. Petersburg are to be found several lectures by the same excellent author (I. J. Schmidt), which were delivered in German in that Academy in 1829-1832. As they are of very great value for the knowledge of this religion, it is to be hoped that they will be collected and published all together in Germany.—3. By the same writer: "Forschungen über die Tibeter und Mongolen." Petersb. 1829, in 4to. (Investigations concerning the Tibetans and Mongols).—4. By the same writer: "Über die Verwandtschaft der gnostisch-theosophischen Lehren mit dem Buddhaismus," 1828. (On the relation between the Gnostic-Theosophic Doctrines and Buddhism.)—5. By the same: "Geschichte der Ost-Mongolen," Petersb. 1829, in 4to. (History of the Eastern Mongols.) [This is very instructive, especially the explanations and appendix, which give long extracts from writings on Religion, in which many passages clearly show the deep meaning and breathe the genuine spirit of Buddhism.—Add. to 3rd ed.]—6. Two treatises by Schiefner in German, in the "Mélanges Asiatiques tirés du Bulletin Historico-Philol. de l'Acad. d. St. Pétersburg," Tome 1, 1851.—7. "Samuel Turner's journey to the Court of the Teshoo-Lama" (at the end), 1801.—8. Bochinger, "La Vie ascétique chez les Indous et les Bouddhistes," Strasbourg, 1831.—9. In the 7th vol. of the "Journal Asiatique," 1825, an extremely beautiful biography of Buddha by Deshauterayes.—10. Bournouf, "Introd, à l'Hist, d. Bouddhisme," vol. i. in 4to, 1844.—11. "Rgya Tsher Rolpa," traduit du Tibétain, par Foucaux, 1848, in 4to. This is the "Lalita Vistara,"i.e.life of Buddha, the gospel of the Buddhists.—12. "Foe Koue Ki, relation des royaumes Bouddhiques," traduit du Chinois par Abel Rémusat, 1836, in 4to.—13. "Description du Tubet," traduit du Chinois en Russe par Bitchourin, et du Russe en Français par Klaproth, 1831.—14. Klaproth, "Fragments Bouddhiques," printed separately from the "Nouveau Journal Asiatique," Mars, 1831.—15. Spiegel, "De officiis sacerdotum Buddhicorum," Palice et Latine, 1841.—16. The same author's "Anecdota Palica," 1845.—[17. "Dhammapadam," palice edidet et latine vertit Fausböll, Hovniæ, 1855.—Add. to 3rd ed.]—18. Asiatic Researches, vol. vi. Buchanan, "On the Religion of the Burmas," and vol. xx. (Calcutta, 1839), Part 2, contains three important articles by Csoma Körösi, including Analyses of the Books of the Kandshur.—19. Sangermano, "The Burmese Empire," Rome, 1833.—20. Turnour, "The Mahawanzo," Ceylon, 1836.—21. Upham, "The Mahavansi, Raja Ratnacari et Rajavali," 3 vols. 1833.—22.ejusd."Doctrine of Buddhism," 1839, fol.—23. Spence Hardy, "Eastern Monachism," 1850.—24.ejusd."Manual of Buddhism," 1853. The two last books, written after a twenty years' stay in Ceylon and from oral information supplied by the priests there, have given me a deeper insight into the essence of the Buddhist dogma than any other work. They deserve to be translated into German, but without abridgement, for otherwise the best part might be left out.—[25. C. F. Köppen, "Die Religion des Buddha," 1857, a complete compendium of Buddhism, compiled not only with great erudition and serious industry but also with intelligence and insight from all the other works I have mentioned above and from many more besides, which contains all that is essential on the subject.—26. "The Life of Buddha," from the Chinese of Palladji, in the "Archiv für wissenschaftliche Kunde von Russland," edited by Erman, vol. xv. Heft 1, 1856.—Add. to 3rd ed.]

1. "Dsanglun, or the Sage and the Fool," in Tibetan and German, by I. J. Schmidt, Petersburg, 1843, 2 vols. in 4to, contains in the preface to vol. i. (i.e.the Tibetan volume), from pp. xxxi to xxxviii, a very brief, but excellent, sketch of the whole doctrine, admirably calculated for a first introduction to the knowledge of it: the whole book even, as a part of the Kandshur (canonical books), may be recommended.—2. In the Memoranda of the Academy of St. Petersburg are to be found several lectures by the same excellent author (I. J. Schmidt), which were delivered in German in that Academy in 1829-1832. As they are of very great value for the knowledge of this religion, it is to be hoped that they will be collected and published all together in Germany.—3. By the same writer: "Forschungen über die Tibeter und Mongolen." Petersb. 1829, in 4to. (Investigations concerning the Tibetans and Mongols).—4. By the same writer: "Über die Verwandtschaft der gnostisch-theosophischen Lehren mit dem Buddhaismus," 1828. (On the relation between the Gnostic-Theosophic Doctrines and Buddhism.)—5. By the same: "Geschichte der Ost-Mongolen," Petersb. 1829, in 4to. (History of the Eastern Mongols.) [This is very instructive, especially the explanations and appendix, which give long extracts from writings on Religion, in which many passages clearly show the deep meaning and breathe the genuine spirit of Buddhism.—Add. to 3rd ed.]—6. Two treatises by Schiefner in German, in the "Mélanges Asiatiques tirés du Bulletin Historico-Philol. de l'Acad. d. St. Pétersburg," Tome 1, 1851.—7. "Samuel Turner's journey to the Court of the Teshoo-Lama" (at the end), 1801.—8. Bochinger, "La Vie ascétique chez les Indous et les Bouddhistes," Strasbourg, 1831.—9. In the 7th vol. of the "Journal Asiatique," 1825, an extremely beautiful biography of Buddha by Deshauterayes.—10. Bournouf, "Introd, à l'Hist, d. Bouddhisme," vol. i. in 4to, 1844.—11. "Rgya Tsher Rolpa," traduit du Tibétain, par Foucaux, 1848, in 4to. This is the "Lalita Vistara,"i.e.life of Buddha, the gospel of the Buddhists.—12. "Foe Koue Ki, relation des royaumes Bouddhiques," traduit du Chinois par Abel Rémusat, 1836, in 4to.—13. "Description du Tubet," traduit du Chinois en Russe par Bitchourin, et du Russe en Français par Klaproth, 1831.—14. Klaproth, "Fragments Bouddhiques," printed separately from the "Nouveau Journal Asiatique," Mars, 1831.—15. Spiegel, "De officiis sacerdotum Buddhicorum," Palice et Latine, 1841.—16. The same author's "Anecdota Palica," 1845.—[17. "Dhammapadam," palice edidet et latine vertit Fausböll, Hovniæ, 1855.—Add. to 3rd ed.]—18. Asiatic Researches, vol. vi. Buchanan, "On the Religion of the Burmas," and vol. xx. (Calcutta, 1839), Part 2, contains three important articles by Csoma Körösi, including Analyses of the Books of the Kandshur.—19. Sangermano, "The Burmese Empire," Rome, 1833.—20. Turnour, "The Mahawanzo," Ceylon, 1836.—21. Upham, "The Mahavansi, Raja Ratnacari et Rajavali," 3 vols. 1833.—22.ejusd."Doctrine of Buddhism," 1839, fol.—23. Spence Hardy, "Eastern Monachism," 1850.—24.ejusd."Manual of Buddhism," 1853. The two last books, written after a twenty years' stay in Ceylon and from oral information supplied by the priests there, have given me a deeper insight into the essence of the Buddhist dogma than any other work. They deserve to be translated into German, but without abridgement, for otherwise the best part might be left out.—[25. C. F. Köppen, "Die Religion des Buddha," 1857, a complete compendium of Buddhism, compiled not only with great erudition and serious industry but also with intelligence and insight from all the other works I have mentioned above and from many more besides, which contains all that is essential on the subject.—26. "The Life of Buddha," from the Chinese of Palladji, in the "Archiv für wissenschaftliche Kunde von Russland," edited by Erman, vol. xv. Heft 1, 1856.—Add. to 3rd ed.]

[328]This is equivalent to imputing to the Chinese the thought, that all princes on earth are tributary to their Emperor. [Add. to 3rd ed.]

[329]"Description du Tubet," traduite du Chinois en Russe par Bitchourin, et du Russe en Français par Klaproth, Paris, 1831, p. 65. Also in the "Asiatic Journal" new series, vol. i. p. 15. [Köppen, "Die Lamaische Hierarchie," p. 315.—Add. to 3rd ed.]

[330]"Lettres édifiantes," édit. de 1819, vol. viii. p. 46.

[331]"Description of the Burman Empire," Rome. 1833. p. 81.

[332]Colebrooke, "Transactions of the Royal Asiatic Society," vol. i.; "Essay on the Philosophy of the Hindoos," published also among his "Miscellaneous Essays," p. 236.

[333]"Investigations concerning the Tibetans and Mongols," p. 180.

[334]Morrison, "Chinese Dictionary," Macao, 1815, and following years, vol. i. p. 217.

[335]Upham, "History and Doctrine of Buddhism," London, 1829, p. 102.

[336]Neumann, "Die Natur-und Religions-Philosophie der Chinesen, nach den Werken des Tehu-hi," pp. 10, 11.

[337]The following account given by an American sea-captain, who had come to Japan, is very amusing from thenaïvetéwith which he assumes that mankind consists exclusively of Jews. For the "Times" of the 18th October, 1854, relates that an American ship, under command of Captain Burr, had arrived in Jeddo Bay, and gives his account of the favourable reception he met with there, at the end of which we find: "He likewise asserts the Japanese to be a nation of Atheists, denying the existence of a God and selecting as an object of worship either the spiritual Emperor at Meaco, or any other Japanese. He was told by the interpreters that formerly their religion was similar to that of China, but that the belief in a supreme Being has latterly been entirely discarded—(this is a mistake)—and he professed to be much shocked at Deejunoskee (a slightly Americanised Japanese), declaring his belief in theDeity."[Add. to 3rd ed.]

[338]Édition de, 1819, vol. xi. p. 461.

[339]Book iv. ch. i.

[340]To be found in the "Asiatic Journal," vol. xxii. anno 1826, pp. 41 and 42.

[341]A note of Schopenhauer's referring to this says:—"According to letters from Doss" (a friend of S.'s), "dated 26th February and 8th June, 1857, the passages I have here quoted are to be found in Morrison's Chinese Dictionary, Macao, 1815, vol. i. p. 576, under 天 Tëen, although in a slightly different order, in nearly the same words. The important passage at the end alone differs and is as follows: 'Heaven makes the mind of mankind its mind: in most ancient discussions respecting Heaven, its mind, or will, wasdivined(it stands thus, and notderived) from what was the will of mankind.'—Neumann translated this passage for Doss, independently of Morrison's rendering, and the end was: 'Through the heart of the people Heaven is usually revealed.'" [Editor's Note.]

[342]Neumann, "Die Natur-und Religions-Philosophie der Chinesen, nach dem Werke des Tschu-hi," an article in Illgen's "Periodical for Historical Theology," vol. vii. 1837, from pp. 60 to 63.

[343]See my prize-essay "On the Fundament of Morality," § 6.

[344]"Die Wissenschaftslehre in allgemeinen Umrisse" (The Doctrine of Science in a general outline), 18, 10.

[345]For instance, "Eth." iv. prop. 37, Schol. 2.

[346]The language of truth is simple. [Tr.'s add.]

[347]Self-existence; self-dependence.

[348]"Eth." i. def. 7. [Tr.]

[349]Compare "Parerga," i. p. 115,et seqq.(p. 133 of 2nd ed.).

[350]Aristot. "De Cœlo," i. 12.

[351]"These two go together, the uncreated is imperishable, and the imperishable is uncreated.... For the created and the perishable go together.... If a thing is created it is necessarily perishable." [Tr.]

[352]I refer those who may wish to be briefly, yet thoroughly, informed on this point, to the late Pasteur Bochinger's work: "La vie contemplative, ascétique et monastique chez les peuples Bouddhistes," Strasbourg, 1831.

[353]Shakespeare, "Love's Labour's Lost."

Transcriber's Corrections:

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