[31]This translation I have not read, nor would I be at all competent to pronounce any opinion on its merits; but a very able judge, the Baron d'Eckstein, has declared that in point of grace, energy, and dignity, it surpasses, as far as it goes, the famous translation by Schleiermacher.
[31]This translation I have not read, nor would I be at all competent to pronounce any opinion on its merits; but a very able judge, the Baron d'Eckstein, has declared that in point of grace, energy, and dignity, it surpasses, as far as it goes, the famous translation by Schleiermacher.
[32]The Abbé Gerbet.
[32]The Abbé Gerbet.
[33]N. B. The authorities on which the several facts relative to Schlegel's personal history have been advanced are the following: 1. The Biographic des Vivans. Paris. 2ndly. An article for July, 1829, in the French Globe (apparently an abridgment of the account of Schlegel in the German work, Conversations Lexicon). 3. A fuller and better account of the author in a French work published several years ago at Paris, entitled, "Memoirs of distinguished Converts." For the knowledge of some facts, the writer is also indebted to the interesting journal "Le Catholique," which Schlegel's able friend and disciple, the Baron d'Eckstein, edited at Paris, from 1826 to 1829.
[33]N. B. The authorities on which the several facts relative to Schlegel's personal history have been advanced are the following: 1. The Biographic des Vivans. Paris. 2ndly. An article for July, 1829, in the French Globe (apparently an abridgment of the account of Schlegel in the German work, Conversations Lexicon). 3. A fuller and better account of the author in a French work published several years ago at Paris, entitled, "Memoirs of distinguished Converts." For the knowledge of some facts, the writer is also indebted to the interesting journal "Le Catholique," which Schlegel's able friend and disciple, the Baron d'Eckstein, edited at Paris, from 1826 to 1829.
[34]The author is now known to be ProfessorMolitor. The second part of this work has just appeared in Germany.Trans.
[34]The author is now known to be ProfessorMolitor. The second part of this work has just appeared in Germany.Trans.
[35]Schlegel's first great work was entitled "the Greeks and the Romans," published in the year 1797.
[35]Schlegel's first great work was entitled "the Greeks and the Romans," published in the year 1797.
[36]The result of our author's researches on Hindoo literature and philosophy was evidenced in his work entitled "The Language and Wisdom of the Indians," published in 1808.
[36]The result of our author's researches on Hindoo literature and philosophy was evidenced in his work entitled "The Language and Wisdom of the Indians," published in 1808.
[37]Schlegel alludes to "The Lectures on Modern History," which he delivered at Vienna in the year 1810.
[37]Schlegel alludes to "The Lectures on Modern History," which he delivered at Vienna in the year 1810.
[38]The History of Religion by Count Frederick Stolberg;—a noble monument raised by genius and learning to the honour of Religion.—Trans.
[38]The History of Religion by Count Frederick Stolberg;—a noble monument raised by genius and learning to the honour of Religion.—Trans.
[39]Schlegel alludes to Alexander Von Humboldt.—Trans.
[39]Schlegel alludes to Alexander Von Humboldt.—Trans.
[40]See Ritter's Geography, 1st part, page 548,—1st Edition in German.
[40]See Ritter's Geography, 1st part, page 548,—1st Edition in German.
[41]We must not suppose that the impiety of the Cainites was of a dogmatic kind. How could those primitive men, living so near the Fountain-head of revelation, conversing with those who had witnessed the rise and first development of man's marvellous history, endowed with that quick, intuitive science which, in the operations of external nature, revealed to them the agency of invisible spirits, witnessing the wondrous manifestations of God's love and power, the active ministry of his messengers of light; and, lastly, engaged themselves in a close communication with the infernal powers; how could they, I say, fall into atheism or any other species of speculative unbelief? Their impiety was of a more practical nature, displaying itself in a daring violation of the precepts of Heaven, and in the practice of a dark, mysterious magic. By the allurements of sense, and the fascination of their false science, they by degrees inveigled the great mass of mankind into their errors. Their vast powers, supported and strengthened by infernal agency, were calculated to introduce disorder and confusion in the economy of the moral and physical universe, and to let loose on this probationary world the science of the abyss. What do I say? The barrier between the visible and invisible world would have been broken down—Hell would have ruled the earth, had not the Almighty by an awful judgment buried the guilty race of men and their infernal knowledge in the waters of the Deluge. In the race of Cham, however, which perpetuated so many traditions of the early Cainites, some fragments of this ante-diluvian science of evil were preserved; and traces of it may still be discerned among the worshippers of Siva in India.—Trans.
[41]We must not suppose that the impiety of the Cainites was of a dogmatic kind. How could those primitive men, living so near the Fountain-head of revelation, conversing with those who had witnessed the rise and first development of man's marvellous history, endowed with that quick, intuitive science which, in the operations of external nature, revealed to them the agency of invisible spirits, witnessing the wondrous manifestations of God's love and power, the active ministry of his messengers of light; and, lastly, engaged themselves in a close communication with the infernal powers; how could they, I say, fall into atheism or any other species of speculative unbelief? Their impiety was of a more practical nature, displaying itself in a daring violation of the precepts of Heaven, and in the practice of a dark, mysterious magic. By the allurements of sense, and the fascination of their false science, they by degrees inveigled the great mass of mankind into their errors. Their vast powers, supported and strengthened by infernal agency, were calculated to introduce disorder and confusion in the economy of the moral and physical universe, and to let loose on this probationary world the science of the abyss. What do I say? The barrier between the visible and invisible world would have been broken down—Hell would have ruled the earth, had not the Almighty by an awful judgment buried the guilty race of men and their infernal knowledge in the waters of the Deluge. In the race of Cham, however, which perpetuated so many traditions of the early Cainites, some fragments of this ante-diluvian science of evil were preserved; and traces of it may still be discerned among the worshippers of Siva in India.—Trans.
[42]Noah affords another striking example of a wonderful prolongation or delay of time. The first nine Patriarchs of the primitive world propagated their race at the mean or average term of the hundredth year of their lives:—some near that period—others considerably earlier—and others again much later. But in the case of Noah we find that, to the mean term of a hundred years, four hundred were yet added; and that the Patriarch was five hundred years of age when he propagated his race. The high motive of this evidently supernatural delay may be traced to the fact that, although during this long prophetic period of preparation, the holy Seer well foresaw and felt firmly assured of the judgments impending over a degenerate and corrupt world, it was not equally clear to him that he was destined by God to be the second progenitor of mankind, and the renovator of the human race. But that great doom of the world, already foretold by Enoch, Noah probably expected to be its last end; and hence perhaps might consider the propagation of his race as not altogether conformable to the divine will, till the hidden decrees of the Eternal were more fully and more clearly revealed to him.
[42]Noah affords another striking example of a wonderful prolongation or delay of time. The first nine Patriarchs of the primitive world propagated their race at the mean or average term of the hundredth year of their lives:—some near that period—others considerably earlier—and others again much later. But in the case of Noah we find that, to the mean term of a hundred years, four hundred were yet added; and that the Patriarch was five hundred years of age when he propagated his race. The high motive of this evidently supernatural delay may be traced to the fact that, although during this long prophetic period of preparation, the holy Seer well foresaw and felt firmly assured of the judgments impending over a degenerate and corrupt world, it was not equally clear to him that he was destined by God to be the second progenitor of mankind, and the renovator of the human race. But that great doom of the world, already foretold by Enoch, Noah probably expected to be its last end; and hence perhaps might consider the propagation of his race as not altogether conformable to the divine will, till the hidden decrees of the Eternal were more fully and more clearly revealed to him.
[43]Entitled Ju-Kiao-li, or the Cousins.
[43]Entitled Ju-Kiao-li, or the Cousins.
[44]There are some exceptions to the truth of these remarks respecting Chinese symbols. For instance, the idea of "dispersion" is expressed in the Chinese writing by the sign ofa tower. What a beautiful and profound allusion to the great events of primitive history!—Trans.
[44]There are some exceptions to the truth of these remarks respecting Chinese symbols. For instance, the idea of "dispersion" is expressed in the Chinese writing by the sign ofa tower. What a beautiful and profound allusion to the great events of primitive history!—Trans.
[45]The author alludes to Schelling's philosophy, which is called sometimes the "Philosophy of Nature," and sometimes the "Philosophy of Identity." M. Cuvier in his masterly introduction to his great work on Fossile Remains, mentions some of the extravagant theories broached in the department of geology alone by those German naturalists, who some years ago attempted to apply to natural philosophy, the metaphysical system of Schelling.—Trans.
[45]The author alludes to Schelling's philosophy, which is called sometimes the "Philosophy of Nature," and sometimes the "Philosophy of Identity." M. Cuvier in his masterly introduction to his great work on Fossile Remains, mentions some of the extravagant theories broached in the department of geology alone by those German naturalists, who some years ago attempted to apply to natural philosophy, the metaphysical system of Schelling.—Trans.
[46]M. Abel Remusat.
[46]M. Abel Remusat.
[47]No Gentile people preserved so long and in such purity the worship of the true God as the Chinese. This no doubt must be ascribed to the secluded situation of the country—to the great reverence of the Chinese for their ancestors, as well as to the patriarchal mildness of their early governments; and, we must add, to the unpoetical character of the nation itself, which was a safeguard against Idolatry. There is historical evidence that, up to two centuries before the Christian era, idolatry had made little progress among this people. So vivid was their expectation of the Messiah—"the Great Saint who, as Confucius says, was to appear in the West"—so fully sensible were they not only of the place of his birth, but of the time of his coming, that, about 60 years after the birth of our Saviour, they sent their envoys to hail the expected Redeemer. These envoys encountered on their way the Missionaries of Buddhism coming from India—the latter, announcing an incarnate God, were taken to be the disciples of the true Christ, and were presented as such to their countrymen by the deluded ambassadors. Thus was this religion introduced into China, and thus did this phantasmagoria of Hell intercept the light of the gospel. So, not in the internal spirit only, but in the outward history of Buddhism, a demoniacal intent is very visible.—Trans.
[47]No Gentile people preserved so long and in such purity the worship of the true God as the Chinese. This no doubt must be ascribed to the secluded situation of the country—to the great reverence of the Chinese for their ancestors, as well as to the patriarchal mildness of their early governments; and, we must add, to the unpoetical character of the nation itself, which was a safeguard against Idolatry. There is historical evidence that, up to two centuries before the Christian era, idolatry had made little progress among this people. So vivid was their expectation of the Messiah—"the Great Saint who, as Confucius says, was to appear in the West"—so fully sensible were they not only of the place of his birth, but of the time of his coming, that, about 60 years after the birth of our Saviour, they sent their envoys to hail the expected Redeemer. These envoys encountered on their way the Missionaries of Buddhism coming from India—the latter, announcing an incarnate God, were taken to be the disciples of the true Christ, and were presented as such to their countrymen by the deluded ambassadors. Thus was this religion introduced into China, and thus did this phantasmagoria of Hell intercept the light of the gospel. So, not in the internal spirit only, but in the outward history of Buddhism, a demoniacal intent is very visible.—Trans.
[48]Schlegel here alludes to the celebrated Lessing, who in his work entitled "The Education of the Human Race," had maintained the doctrine of the Metempsychosis, a doctrine doubly absurd in a Deist, like Lessing, for the metempsychosis was a philosophical, though false, explanation of the primitive and universal dogma of an intermediate or probationary state of souls.—Trans.
[48]Schlegel here alludes to the celebrated Lessing, who in his work entitled "The Education of the Human Race," had maintained the doctrine of the Metempsychosis, a doctrine doubly absurd in a Deist, like Lessing, for the metempsychosis was a philosophical, though false, explanation of the primitive and universal dogma of an intermediate or probationary state of souls.—Trans.
[49]The four secondary faculties of human consciousness are, according to our author, the memory, the conscience, the impulses or passions, and the outward senses.—Trans.
[49]The four secondary faculties of human consciousness are, according to our author, the memory, the conscience, the impulses or passions, and the outward senses.—Trans.
[50]Μωüσης.
[50]Μωüσης.
[51]Schlegel here alludes to that sort of intuitive mysticism in matters of religion, which was the boast of the adherents of Schelling's philosophy.—Trans.
[51]Schlegel here alludes to that sort of intuitive mysticism in matters of religion, which was the boast of the adherents of Schelling's philosophy.—Trans.
[52]The valuable articles by this great Sanscrit scholar on Hindoo philosophy, have excited a greater sensation in France and Germany, than in his own country. It would be well if the Asiatic Society were to publish those articles in a separate form.—Trans.
[52]The valuable articles by this great Sanscrit scholar on Hindoo philosophy, have excited a greater sensation in France and Germany, than in his own country. It would be well if the Asiatic Society were to publish those articles in a separate form.—Trans.
[53]We have transcribed Sir William Jones's own words, as given in his Translation of Sacontalá.—Trans.
[53]We have transcribed Sir William Jones's own words, as given in his Translation of Sacontalá.—Trans.
[54]See Colebrooke's article on the Vedas, in the 8th volume of Asiatic Researches.
[54]See Colebrooke's article on the Vedas, in the 8th volume of Asiatic Researches.
[55]These are usually termed the Indo-Germanic race of languages—Trans.
[55]These are usually termed the Indo-Germanic race of languages—Trans.
[56]Schlegel here supposes that the triplicity of roots in the Semitic languages contains a mystic allusion to the Tri-une God-head, the root and principle of all existence.
[56]Schlegel here supposes that the triplicity of roots in the Semitic languages contains a mystic allusion to the Tri-une God-head, the root and principle of all existence.
[57]The Aswameda.
[57]The Aswameda.
[58]The reader may derive both pleasure and instruction from the perusal of a most masterly Treatise on Sacrifices, by the late Count Maistre, inserted at the end of the 2nd volume of hisSoirées de St. Petersbourg. No where have the learning, the eloquence, the bold and profound philosophy of the noble author been more strikingly displayed, than in that short but admirable tract.—Trans.
[58]The reader may derive both pleasure and instruction from the perusal of a most masterly Treatise on Sacrifices, by the late Count Maistre, inserted at the end of the 2nd volume of hisSoirées de St. Petersbourg. No where have the learning, the eloquence, the bold and profound philosophy of the noble author been more strikingly displayed, than in that short but admirable tract.—Trans.
[59]"And Lamech said to his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken to my speech; for I have slain a man to the wounding of myself, and a stripling to my own bruising."—Gen. iv 23.This obscure text has long perplexed the Commentators:—Schlegel, I think has furnished an explanation as solid as it is ingenious. Thus Lamech to whom the introduction of polygamy is generally ascribed, was probably, also, the founder of human sacrifices. According to our great poet, lust sits enthroned hard by hate.—Trans.
[59]"And Lamech said to his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken to my speech; for I have slain a man to the wounding of myself, and a stripling to my own bruising."—Gen. iv 23.
[59]"And Lamech said to his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken to my speech; for I have slain a man to the wounding of myself, and a stripling to my own bruising."—Gen. iv 23.
This obscure text has long perplexed the Commentators:—Schlegel, I think has furnished an explanation as solid as it is ingenious. Thus Lamech to whom the introduction of polygamy is generally ascribed, was probably, also, the founder of human sacrifices. According to our great poet, lust sits enthroned hard by hate.—Trans.
[60]The author alludes to Condorcet.
[60]The author alludes to Condorcet.
[61]This is an allusion to the Pantheistic Naturalism of Schelling.—Trans.
[61]This is an allusion to the Pantheistic Naturalism of Schelling.—Trans.
[62]In the German "Lichtsage," or Tradition of light.—Trans.
[62]In the German "Lichtsage," or Tradition of light.—Trans.
[63]In the GermanVernunft-staat, the government of reason.
[63]In the GermanVernunft-staat, the government of reason.
[64]Perseus.
[64]Perseus.
Transcriber's Note.Hyphenation has been standardized.
Hyphenation has been standardized.