pression that there was in the original teachings of the Hindu sage on efficacy in removing the evils of this life, a power towards right living, and on inspiration to virtue, which could be found nowhere else. For them, the "Light of Asia," has flashed out upon Western civilization with an illuminating power hitherto unequalled, and although the majority of men have as yet declined to bask in its rays, the devotees of the Buddha are in nowise discouraged. It would be tedious to repeat here all that they claim for their cult. Suffice it to say, that they would have us believe that all that is good in Christianity comes from Buddhism, and that in Nirvana only can the soul find rest and peace. Now it must be said that in some of the first teachings of the Buddha, there are many wise and beneficient precepts, similar to those of the Bible, and that to him who sees only these, neglects all their later developments, avoids all careful investigation of their basis and logical results, and above all does not wish to recognize a personal God, they present some attractions. But when one comes to study the system of which they form a part, one finds at the very beginning that it is thoroughly and completely pessimistic,-more so than any other religion of the world. Unless a man is an absolute pessimist, and considers this life an unmixed evil, he can not logically accept Buddhism. The fundamental principle of the Buddha was that existence is only an evil, and that the great aim of each man should be to live in such a manner that this existence might be totally extinguished as soon as possible. It is hard to see where such ideas can find a lodgment now-a-days, unless it be in the mind of a confirmed dyspeptic or hypochondriac. To prevent any such foolish enthusiasm, nothing could be better than the information contained in this book, and we earnestly advise all unfortunate persons who feel in their breasts an uncontrollable longing for dissolution or absorption in Nirvana, to wait until they can learn some of the characteristics of that for which they sigh. Moreover, Sir Monier-Williams does not write from the standpoint of prejudice, and the fact that he is a Christian does not influence him unfairly against what is truly good in other systems. A lifelong student is not apt to be a victim of prejudice in his specialty.

In a postscript to the Preface, Sir Monier discusses the various estimates of the probable number of Buddhists. It has been a widely prevalent notion that Buddhism had more adherents than any other religion, and the number has been put as high as 500

millions. Sir Monier shows that this error has arisen through the custom of calling many of the inhabitants of China Buddhists, who are in reality first of all Confucianists or Taoists, but who "occasionally conform to Buddhistic practices." Prof. Legge, and Dr. Happer who has made a special study of Chinese statistics, estimate the number of real Buddhists in China at 20 millions and the whole number in Asia at 72 millions. This is probably too low, and Sir Monier's conclusion is that there are of true Buddhists in Asia not less than 100 millions. The Chinese themselves ridicule the idea that they are as numerous as the Confucianists. It seems probable then that "Christianity with its 430-450 millions of adherents has now the numerical preponderance over all other religions." Next comes Confucianism, then Brahmanism and Hinduism which are practically one, and then Buddhism. The idea of the great number of Buddists must have arisen from the fact that Buddhism pure and simple attached itself in some of its manifestations to the other religions and often modified them very sensibly without causing them to lose their identity.

Another prevalent idea with regard to Buddhism is that it is making great progress in Asia and threatens to overrun the whole continent, whereas the fact is as Sir Monier points out, that it is "losing its vitality-gradually loosening its hold on the vast populations once loyal to its rule, and has already almost wholly disappeared from India proper, though dominating in Ceylon and Burma.

The general plan pursued in this book will be sufficiently indicated by the subjects treated in successive chapters. Among them are the following: The Buddha as a Personal Teacher, the Buddhist Law and Monkhood, the Philosophy and Morality of Buddhism, Its Changes and Disappearance from India, the Rise of Theistic and Polytheistic Buddhism, and at considerable length, the Development of the Ceremonies and Rituals which are the special features of Modern Buddhism.

There is a considerable current misapprehension to the effect that the teachings of the Buddha were diametrically opposed to those of Brahmanism, and that the reformer introduced principles which could not in any way be harmonized with the existing religion of the country. Now, as has been shown in Sir Monier's other works, Brahmanism was a development of the earlier Vedism, and from Brahmanism came Hinduism, including its

three subdivisions, Çaivism, Vaishnavism and Çāktism. There is a plain course of development discernible in all this succession, and the first thing Sir Monier sets out to do in the present work, is to show how Buddhism as it developed, accommodated itself to the different phases of Brahmanical development, "admitting the Hindu gods into its own creed, while Hinduism also received ideas from Buddhism." The fundamental philosophical difference between Brahmanism and Buddhism is that the former is pantheistic, and the latter strictly speaking atheistic, but this philosophical distinction could not have a very great influence on the average Hindu. The object of the orthodox Brahman was to obtain by bodily mortification and penance a sufficient store of merit to enable him to acquire supernatural power, and at death to be released from the "bondage of transmigration" and to be absorbed into the One Universal Spirit. The object of the Buddhist was by continued and wonderful contemplation and meditation to eliminate all desire for existence, and to obtain release from transmigration by the total extinction of all existence in Nirvana, which to the ordinary mind is synonymous with annihilation. The real points of difference between Brahmanism and Buddhism were that the Buddha 66 was a determined opponent of all Brahmanical sacerdotalism and ceremonialism and of all theories about the supernatural character of the Vedas." "Being himself a Hindu, he never required his adherents to make a formal renunciation of Hinduism, as if they had been converted to an entirely new faith. Nor had the Buddha any idea of courting popularity as a champion of social equality and denouncer of all distinctions of rank and ancient traditions-a kind of Tribune of the people, whose mission was to protect them from the upper classes." The only sense in which he abolished caste was that he founded a sort of "universal monastic communism, affirming that the truest enlightenment was not confined to Brahmans but open to all members of all castes." Its immediate popularity was due, probably, mostly to this idea of universal brotherhood, but the fact that after a time it lost its hold almost entirely in India, shows its real lack of vitality. The result of the most curious assimilating forces of this cult, is admirably stated on page 13, from which we quote. "Starting (i. e. Buddhism) from a very simple proposition which can only be described as an exaggerated truism,—the truism, I mean, that all life involves sorrow, and that all sorrow results from indulging

desires which ought to be suppressed,-it has branched out into a vast number of complicated and self-contradictory propositions and allegations. Its teaching has become both negative and positive, agnostic and gnostic. It passes from apparent atheism and materialism to theism, polytheism, and spiritualism. It is under one aspect mere pessimism; under another, pure philanthropy; under another, monastic communism; under another, high morality; under another, a variety of materialistic philosophy; under another, simple demonology; under another, a mere farrago of superstitions, including necromancy, witchcraft, idolatry, and fetishism. In some form or other, it may be held with almost any religion, and embraces something from almost every creed." This is an excellent statement of the various aspects of modern Buddhism, and Sir Monier has well explained his introductory statement. In such a brief notice as this, not even a sketch of the system can be given, but we earnestly advise every one to read this book at his first opportunity. It will give him an idea of Oriental belief and practice, not easily attainable elsewhere. To the student of Comparative Religion it will prove a welcome manual. We can only regret the unpardonable lack of an index.

Adelbert College.

SAMUEL B. PLATNER.

NATURE AND MAN.*-Of this volume the first one hundred and fifty pages consist of a memorial sketch of the late Dr. Carpenter, and the remainder comprises fifteen essays of his upon a variety of subjects, and ranging in date from 1838 to 1884. Both portions of the volume sufficiently prove one thing, namely, the great industry of their author and the breadth of his sympathies and researches. The early education of Dr. Carpenter was not complete, was far from what we are accustomed to call "liberal;" on the contrary, it was desultory and largely selfconducted. From the first, however, he showed himself eager in inquiry, earnest, self-reliant. He is a mere boy in age when he begins his medical studies; although, on account of an interruption in them, he does not become a member of the Royal College of Surgeons until he is twenty-two. For the life of a practicing physician he appears to have had little taste or fitness. His

* Nature and Man. Essays Scientific and Philosophical. By WILLIAM B. CARPENTER, with an Introductory Memoir, by J. ESTLIN CARPENTER. New York: D. Appleton & Co. 1889.

career as a writer opens with a paper in the West of England Journal, Oct., 1835, on "The Structure and Functions of the Organs of Respiration in the Animal and Vegetable Kingdoms." His wonderful productiveness is evinced by the fact that during a half-century of activity as a writer, from that date, Dr. Carpen. ter published nearly three hundred articles, papers, and treatises of a more comprehensive kind.

The memorial sketch gives us interesting glimpses of the private life of this man, of his struggles for self-support, recognition, and influence; and of the aims which he cherished, as well as of his domestic and public characteristics. The principal official position, which Dr. Carpenter filled during the latter part of his life, was the Registrarship of the University of London. To this position he was chosen in May, 1856.

This selection of essays shows how wide in range of subjects were the researches and conclusions of their author. Besides those on the more distinctively physiological and physical subjects-such as "the Brain and its Physiology," and "the Phases of Force "—we are presented with a number on the metaphysics of physics, on psychology, and theology. Among the latter class are essays on "the Psychology of Belief," "The Force behind Nature," and the "Argument from Design in the Organic World.” He felt a peculiar interest in promoting a philosophical view of biological problems.

The name of Dr. Carpenter will probably not be intimately connected in the future, with any important discovery, or special tenet in either physiology or philosophy. But his part in shaping the course of investigation and thinking upon these subjects, in their connections, was by no means unimportant. His life was very full of serious, thorough, and helpful work. And when we learn of his passion for organ-music and his skill in playing that noble instrument, of his devoted study of the New Testament, and of his teaching a class from it, in the Greek, we feel a growing admiration for such a fulness of life. To get the picture of it as it is drawn in this volume is well worth the expense of the book, and the pains required for giving it a careful reading.

PHYSIOLOGY OF THE SOUL.*-The "stand-point" of this book is clearly exposed, is even thrust forward; and its spirit and *The Physiology of the Soul. By J. H. WYTHE, Professor of History, etc., in Cooper Medical College, San Francisco. New York: Hunt & Eaton. 1889.