Vedânta Philosophy. You can easily imagine that I, being a Hindu
Brâhman, can be said to have fully realized the truth of the doctrine
therein discussed, when I can give you patent proofs of the effect which
that study has had on me. There are, as you well know, four Â_s_ramas
prescribed by our _S_âstras, and the Brâhmans are required to
successively pass through them all, if they can do so. But in this
Kaliyuga people are not very particular about it. The second Â_s_rama,
namely that of G_ri_hastha (householder), is more or less enjoyed by
all, and there are some who enter into the third or fourth order.
Fortunately for myself I have attained an old age by which I was enabled
to fulfil the requirements of the _S_âstras, and thus lead a life of the
third order after I left public life.

“Now my health is failing fast, and to finish the whole I have made up
my mind to enter into the fourth order or Â_s_rama—namely, that of
Sa_m_nyâsin. Thereby I shall attain that stage in life when I shall be
free from all the cares and anxieties of this world, and shall have
nothing to do with my present circumstances in life.

“After leading a public life for more than sixty years, I think there is
nothing left for me to desire except the life of a Sa_m_nyâsin, which
will enable my Âtman (Self) to be one with Paramâtman (highest Self), as
shown to us by the enlightened of old. When this is accomplished a man
is free from births and rebirths; and what can I wish more than that
which will free me from births and rebirths, and give me means to attain
Moksha (freedom)?

“My learned friend, in a few days I shall be a Sa_m_nyâsin, and thus
there will be a total change of life. I shall no more be able to address
you in this style, so I send you this letter to convey my best wishes
for your success in life, and my regards, which you so well deserve.

“After this, as you have so well said in your note, you and I will be
not two persons, and as the Âtman which, being all-pervading, is one,
there is total absence of duality. I shall end this note with the same
words which you have mentioned, G_ñ_âtvâ Deva_m_ sarvapâ_s_âpahâni_h_,
‘When God has been known, all fetters fall.’”

I heard no more of him except indirectly, when his son sent me a copy of
the Bhagavad-gîtâ as a present from his father, who was no longer
Gaurî-_s_a_m_kara then, but Sa_kk_idânanda, that is, the Supreme Spirit,
i.e. he “who is, who perceives, and is blessed.”

It would be a mistake to imagine that a life such as was lived by
Gaurî-_s_a_m_kara is usual in modern India. On the contrary, it is now
quite exceptional, and Gaurî-_s_a_m_kara was in every respect an
exceptional character. Still we must guard against a mistake made by
many biographers, who represent their hero as standing alone on a high
pedestal without any other people around him with whom he could be
compared. We have of late had a number of biographies that would make us
believe that in England great men differed by their whole stature from
their contemporaries. It is but seldom, however, that we find one man a
whole head taller in physical stature than the majority; and so it is in
intellectual and moral height also. It is true that it is the head that
makes the whole difference, and sometimes a very great difference, still
we must never forget that, as a mountain peak seldom stands up by
itself, even our greatest men are surrounded in history by their equals,
and should be measured accordingly.

Thus in our case, though in Gaurî-_s_a_m_kara we see a rare union of the
man of the world and the man out of the world, of the Prime Minister and
the philosopher, it so happens that there were several other statesmen
living at the same time who, if they had not actually become hermits,
were, all their life, devoted students and followers of the Vedânta. The
Minister of the neighbouring state of Junagadh, Gokulaji Zâlâ, who had
likewise made his way from poverty to the highest place in his little
kingdom, was all his life devoted to the study of the Vedânta. He was
the personal friend of Gaurî-_s_a_m_kara, and in the reports of the
Political Agent he is spoken of as the equal of Gaurî-_s_a_m_kara[62].
Lord Lytton conferred on him the title of Râo Bahâdur, in recognition of
his loyal conduct and services. When he died, in 1878, too young to have
become a Sa_m_nyâsin, it was said that “having done his task, he became,
through the true self-knowledge, free from the three forces—causal,
subtile, and gross—which disguise the Self, and that his Self, absorbed
in the highest Self, became all happiness, just as space, enclosed in a
vessel, becomes one with infinite space and force, as soon as the vessel
is broken.” Everywhere we come across the same Vedântic thoughts in
India, though, no doubt, under various forms, according to the
comprehension of different classes, but in their essence they all mean
the same. Gokulaji himself, if we may judge by his biographer, was an
assiduous student of the Vedânta all his life, perhaps more even than
Gaurî-_s_a_m_kara had been; and, while the latter rejoiced more in the
ancient abrupt Vedântic utterances of the Upanishads, Gokulaji had
evidently taken an interest in the modern Vedânta also, which enters
more minutely into many of the problems which are but stated or hinted
at in the ancient Upanishads.

In the case of the two Prime Ministers of Bhavnagar and Junagadh there
can be little doubt that the Vedântic spirit which filled their minds
and guided their steps in life was drawn from a study of the classical
works in which that ancient philosophy has been preserved to us. They
were Vedântists, as even with us Prime Ministers may be Platonists or
Darwinians. But the same philosophical spirit has entered into the
language of the people also, into their proverbs and popular maxims,
into their laws and poetry. If people, instead of saying “Know thyself,”
can only say “Know Âtman by Âtman” (know self by self) they are reminded
at once of the identity of the ordinary and higher Self. If they meet
with people who called themselves Âtmârâma, i.e. self-pleased, they are
easily led on to see that the name was really meant for delighting in
the Self, i. e. God; if they are taught that he who sees himself in all
creatures, and all creatures in himself, is a self-sacrificer and
obtains the heavenly kingdom, they learn at least that this Self is
meant for something more than the material body or the Ego, though it
can no doubt be used in that sense also.

This Vedânta spirit pervades the whole of India. It is not restricted to
the higher classes, or to men so exceptional as the Prime Minister of
Bhavnagar. It lives in the very language of the people, and is preached
in the streets and in the forests by mendicant Saints. Even behind the
coarse idol-worship of the people some Vedântic truth may often be
discovered. The “Sayings of Râmak_ri_sh_n_a,” which I lately published
(“Râmak_ri_sh_n_a, His Life and Sayings,” 1898), are steeped in Vedântic
thought, and the life-spring of the reforms inaugurated by such men as
Rammohun Roy, Debendranâth Tagore, and Keshub Chunder Sen, must be
sought for in the Vedântic Upanishads, though quickened, no doubt, by
the spirit of the New Testament.

How omnipresent the influence of the old Vedânta is, even in the lower
strata of Indian society, I can, perhaps, show best if I repeat here a
story which I have told once before, the story of a poor little girl and
her boyish husband. I came to hear that story through her friends who
were the friends of Keshub Chunder Sen. We must try to understand, first
of all, that it is possible in India for a girl of nine and a boy of
twelve to fall in love and to be married, or, rather, to be betrothed.
To us such a state of things seems most unnatural; but as long as the
custom prevails and is looked upon with favour rather than with
disapproval, we can hardly blame a young peasant boy and a still younger
peasant girl for following the example set them by their father, mother,
and all their friends. That hearts so young are capable of mutual
affection and devotion we know from the biographies of some of our own
most distinguished men. Nay, we are told by the people of India that the
years of their boyish love form the happiest years of their life. As a
rule, these young couples remain for some time with their relations—they
are like brother and sister; and as they grow up they have the feeling
that, like their father and mother, brothers and sisters, husband and
wife also are given, not chosen, and the idea that the bonds of their
betrothal could ever be severed never enters their minds. The custom
itself is no doubt both objectionable and mischievous, and those who
have laboured to get it abolished by law deserve our strongest sympathy.
All I wish to say here is that we must not make an innocent, ignorant
couple, living in an Indian village, responsible for the perversity of a
whole nation.

How perverse a nation can be may be seen from an Indian newspaper
calling itself _The Indian Nation_, which first denies that Hindu widows
are unhappy, and then adds “that, according to Hindu ideas, they ought
to be unhappy, because the end of life is not happiness, nor the
gratification of dreams, but the regulation, or, if possible, the
extinction of them.” The widow’s life, we are told, was not meant to be
joyful, nor should it be rendered joyful or useful, because Hindu ethics
are not utilitarian like ours.

These two, _S_rîmatî and her husband Kedar Nâth, were as happy as
children all day long; but what is even more surprising than their
premature marriage is the premature earnestness with which they looked
on life. Their thoughts were engaged on questions which with us would
seem but rarely to form the subject of conversation, even of far more
mature couples. They felt dissatisfied with their religion which, much
as we hear about it in Indian newspapers, occupies after all a very
small portion only of the daily life of a poor Hindu family. Their
priest may come to say a few prayers before their uncouth idol, provided
they possess one, there may be some popular rather than religious
festivals to attend, and charitable contributions may be extorted by the
priests even from those who have barely enough to eat themselves. They
wear their sectarian mark on the forehead, and they may repeat a few
simple prayers learnt from their mothers. But of religion, in our sense
of the word, they know little indeed. Even when there is a sacred book
for their own form of faith, Vedas, Purâ_n_as, or Tantras, they probably
have never seen or handled it. They are surrounded, however, by temples
and idols, and repulsive idolatrous practices are apt to sicken the
heart and to excite doubts even in the least inquisitive minds. Thus
when _S_rîmatî’s young husband arrived at the conclusion that stones
could not be gods (nay, in their hideousness, not even symbols of the
Godhead), he took refuge in the Vedânta as preached by Keshub Chunder
Sen. This was a bold step. But when he told his young wife what had
happened to him, and explained to her his reasons, serious as the
consequences of such a step were in India, she, as a faithful and
devoted wife, at once followed his example. Even then their creed was
indeed very simple. It was not pure Vedânta, it was rather devotional
Vedânta-Bhakti, a belief in a phenomenal and personal God, not yet in
the Godhead that lends substance and reality to all individual beings,
whether gods or men. They held that God was one, without a second, that
He existed in the beginning and created the universe. They believed Him
to be intelligent, infinite, benevolent, eternal, governor of the
universe, all-knowing, all-powerful, the refuge of all, devoid of parts,
immutable, self-existent, and beyond all comparison. They also believed
that in worshipping Him, and Him alone, they could obtain the highest
good in this life and in the next, and that true worship consisted in
loving Him and doing His will. There is not much heresy, it would seem,
in such a simple creed, but to adopt it meant for the young husband and
his wife degradation and complete social isolation. They might easily
have kept up an appearance of orthodoxy, while holding in their hearts
those simple, pure, and enlightened convictions. The temptation was
great, but they resisted. The families to which she and her husband
belonged occupied a highly respected position in Hindu society, which in
India is fortunately quite compatible with extreme poverty. Much as both
she and her husband had been loved and respected before, they were now
despised, avoided, excommunicated. Even the allowance which they had
received from their family was ordered to be reduced to a minimum, and
in order to fit himself to earn an independent livelihood, the husband
had to enter as a student in one of the Government colleges, while his
little wife had to look after their small household. Soon there came a
new trial. Her husband’s father, who had renounced his son when he
joined Keshub Chunder Sen’s church, died broken-hearted, and the duty of
performing the funeral rites (_S_râddha) fell on his son. To neglect to
perform these rites is considered something awful, because it is
supposed to deprive the departed of all hope of eternal life. The son
was quite ready to perform all that was essential in such rites, but he
declared that he would never take part in any of the usual idolatrous
ceremonies. In spite of the prayers of his relatives and the
protestations of the whole village, he would not yield. He fled the very
night that the funeral ceremony was to take place, accompanied again by
no one except his brave little wife. Thereupon his father’s brothers
stopped all allowances due to him, and he was left with eight rupees per
month to support his wife and mother. _S_rîmatî however managed, with
this small pittance, to maintain not only herself and her husband but
her husband’s mother also, who had become insane, his little sister, and
a nurse. Under these changed circumstances her husband found it
impossible to continue his career at the Presidency College, and had to
migrate to Dacca to prosecute his studies there. Here they all lived
together again, and though they were sometimes almost starving,
_S_rîmatî considered these years the happiest of her life. She herself
tried to perfect her education by attending an Adult Female School, and
so rapid was her progress, that on one occasion she was chosen to read
an address to Lord Northbrook when he visited the school at Dacca.

The rest of their lives was not very eventful. The husband, after a
time, secured a small income; but their life was always a struggle.
_S_rîmatî, blessed with healthy children, thought that she had all that
her heart desired, though she deeply felt the unkindness of their
relatives. Her servants loved her and would never leave her, and when
her husband complained of certain irregularities in the household and
thought she was too lenient to her maids, she would but sigh and say:
“Why should I lose patience, and thereby my peace of mind? Is it not
better that I should suffer a little by their conduct than that they
should be unhappy?” Her love of her children was most ardent. Yet her
highest desire was always the happiness of her husband. She twined round
him, as her friends used to say, like a creeper, but it was often the
creeper that had to give strength to him and uphold him in his many
trials and unfulfilled aspirations. Religion was the never-failing
support for both of them, and their conversation constantly turned on
the unseen life here and hereafter. The life which they lived together
may seem to us uneventful, uninteresting, unsatisfying; but it was not
so to them. This quiet couple, breathing the keen, wholesome air of
poverty, and drinking from the well of homely life, performing their
daily round of duty in the village which had been the home of their
ancestors, were happy and perfectly satisfied with their lot on earth.
When at last the wife’s health began to fail, young and happy as she
was, she was quite willing to go. She complained but little on her
sick-bed, and her only fear was lest she might disturb her husband’s
slumber and deprive him of the rest which was so necessary for him. She
watched and prayed, and when the end came she looked at him whom she had
loved from her early childhood, and quietly murmured: “O, All-merciful”
(Dayâmaya), and passed away.

Thus she lived and died: a true child-wife, pure as a child, devoted as
a wife, and always yearning for that Spirit whom she had sought for, if,
haply, she might feel after Him and find Him. And surely He was not far
from her, nor she from Him!

                                 INDEX.

 Abhedânanda, 105.

 Âdi Brâhma-Samâj, 89.

 Agni, son of Dakshi_n_â, 205.

 — first of all the gods, 214.

 — fire, hymns to, 214, 216, 219.

 Ahanâ, Dawn, 201, 204, 206, 208.

 Ânandibâi Joshee, 116, 129;
   defends child-marriages, 116.

 — — her American Degree, 132.

 An-_ri_ta, 208.

 Arnold, Dr., and the French master, 100.

 Ârya-Samâj, 93.

 — — hold to the Veda, 94.

 Aryan mythology derived from natural phenomena, 190.

 Asoka, King, 138.

 A_s_va, racer, or Vâ_g_in, horse, 174.

 A_s_vins, Day and Night, hymn to, 194–197.

 — the pair of, 224.

 Atharva-Veda, 28, 169.

 Athênê, first conception of, the Dawn, 208.

 Babu Debendranâth Tagore, threw over the Veda, 82.

 Bâdarâya_n_a, 149, 153.

 Bashkirtseff, Marie, 235, 236.

 Bergaigne, M., 192, 203.

 — letter from, 182 _n._

 Bhavnagar, 237.

 Blavatsky, Madame, 96, 148–152.

 Bloomfield’s Concordance of the Veda, 184.

 Bodley, Dr., and Ânandibâi Joshee, 131.

 Bopp, 4, 176.

 Brâhma-dharma, the, 101.

 Brâhma_n_as, 187.

 Brâhmanical thread, 91.

 Brâhmans, and the published Rig-Veda, 23.

 Brahmo Samâj, 17.

 — — gave up the Veda, 82.

 Brockhaus, Professor, 3.

 Bunsen, his wish to see the Rig-Veda, 170.

 Burnouf, Eugène, 4.

 Chaitanya, fifteenth century, 66.

 — his followers, 67.

 — his teaching, 68 et seq.

 Charis, 208.

 Charites, Gk., 178.

 Child-marriages, 113.

 Child-wife, a, 262.

 Codrington, 185.

 Dakshâya_n_î, 205 _n._

 Dakshi_n_â, the Dawn, 200, 200 _n._, 204, 205.

 Dawn, names for, 204.

 Dayânanda Sarasvatî, 93, 148.

 Debendranâth Tagore, 6, 13, 14, 92.

 — — never declared against the Veda, 101.

 Dessau, 2.

 Devas, 20.

 Digambara sect of the _G_ains, 156.

 Dimêtôr, a god of light, 222.

 Dvârkanâth Tagore, 5–14, 97.

 — — his hospitality, 12.

 Dyaus, fem., the sky, 173.

 Dyaus, masc. = Zeus, 173.

 Dyaush-pitar, Ζεὺς πατήρ, and Jupiter, 179.

 Dyotanâ, Dawn, 204, 205.

 English translation of a prayer to Vish_n_u, 100.

 Erasmus, 98.

 Gaurîshankar Udayshankar Ozá, 236.

 — interview with Lord Reay, 240.

 — his work in Bhavnagar, 242.

 — his belief, 245.

 — his retirement into private life, 255.

 — letter from, 256.

 — change of name, 259.

 Gâyatrî, prayer addressed to Savit_ri_, the sun, 173.

 Gods chiefly invoked in the Veda, Agni, fire, Vâyu, air, Sûrya, sun,
    173.

 Gokulaji Zâlâ, minister of Junagadh, 260.

 Granth, the, 69, 70.

 Gudrun, 46.

 Guido d’Arezzo, 9.

 Hahn, 185.

 Hare, David, 90.

 Haritas = Χάριτες, 178.

 Hindu life, four periods of, 253.

 Hindus, national character of, 135.

 — are they truthful? 136.

 — entering the Civil Service of India, 141.

 Hot_ri_, priest, 218.

 Index Verborum of the Rig-Veda, 182.

 India, people of, still a secret to us, 161.

 — deep thinkers in, 162.

 Indian correspondents, 15.

 — literature, the ancient, mnemonic, 25.

 — Music, 7–9.

 — Theosophy, 148.

 Inspiration claimed for the Veda, 83.

 — — for Buddha, 8.

 Jayapura, Mahârâjah of, 96.

 Jupiter Stator, 222.

 Kabîr, “the Great,” 71.

 Kapila, 149.

 Kâtyâyana on the Vedic gods, 173.

 Keshub Chunder Sen, 15, 42, 43, 65, 72, 75–90, 95.

 — his feelings about Christianity, 76, 79.

 — his visit to England, 85–88.

 — his study of various religions, 99.

 — selections from the Bibles of the world, 101.

 Mahân Âtmâ, the Great Self, 173.

 Mahâtmans, 105.

 Malabâri, B., 113, 117–121.

 Mâyâ, illusion, 104.

 Mitra-Varu_n_a, 210.

 Mookerjee, H. C., 90.

 More, Dr. Henry, 64.

 Mozoomdar, 89.

 Muir, J., 13, 51.

 Müller, Otfried, 208.

 Names identical, of deities in Sk., Gk., Latin, &c., 178.

 Nânak, 69.

 — his teaching, 74.

 Nehemiah Goreh, 47.

 — — his life in England, 49, 57.

 — — his book against Christianity, 51.

 — — became a Christian, 51.

 Nescience, 103.

 Oriental courtesy, 157.

 Oxford, young Hindus in, 139–141.

 Pig, fable of the man who grunted like a, 151.

 Pillai, “Representative Indians,” 160.

 Prime Minister and child-wife, 235.

 Purohita, provost, 218.

 Râdhâkânta Deva, 23, 113.

 — — recognition of the printed Rig-Veda, 27.

 — — his letters, 30, 38.

 — — a conservative, 43.

 Râmabâi, 113, 121.

 Râmabâi, her parents, 123.

 — her lectures, 126.

 — her life in England, 127.

 — her present work, 128.

 Râmak_ri_sh_n_a, 105 _n._

 — his views, 106, 111, 112.

 — his sayings, 108–110, 153.

 Râmânu_g_a, commentary of, 153.

 Rammohun Roy, 5, 42, 75.

 — — his feeling for Christianity, 77, 78.

 Râmtonoo Lahari, 90.

 Râtrî, night, 210, 210, _n._ 3, 224.

 — hymn to, 228.

 Reformers, Hindu, 66.

 Rig-Veda, 168, 170, 171.

 — publication of the, 14, 16, 22, 23.

 — — considered profane, 27, 33.

 Roberts, Lord, “Forty-one Years in India,” 143.

 Rosen, 181.

 Roth, Professor, letter from, 22.

 — on translating the Veda, 183.

 Rozario, D., 91.

 Russians and Indians, 144.

 Sacrifices, 220.

 Samâjes in India, 89 _n._

 Sâma-Veda, 168.

 — Benfey’s edition, 28.

 _S_a_m_kara’s commentary, 153.

 Sandhyâ, twilight, 173 _n._

 Sandhyâvandana, 215.

 _S_âradânada, 105.

 Sâramêya = Ἐρμείας, 178.

 Sara_n_yû = Ἑρινύς, 178.

 Sat, the cause, 249.

 Satyendranâth Tagore, 6.

 Savit_ri_, 224.

 — the Sun, 173.

 — distinct from Sûrya, 201.

 — Sun, hymn to, 210.

 Sâya_n_a’s commentary, 181.

 Schopenhauer, on the Vedânta, 165.

 Shrâddh ceremonies, 145, 146.

 — presents to M. M., 145.

 Simon, Heinrich, 165.

 Solar Fact, not Theory, 223.

 Solar Theory, 174, 226.

 Soma, hymns to, 227.

 _S_rîmatî and her husband, 264.

 _S_rîmatî and her husband, their belief in the Vedânta, 265.

 — her life and death, 267, 268.

 Sûn_ri_tâ, Dawn, 201, 204, 208.

 Sutti, 29, 45.

 Tagore family, 6.

 Tawney, C. H., 61, _n._ 1.

 Theosophist Society, 150.

 Tregear, 185.

 T_ri_ta, 224.

 Truthfulness of Hindus, 136, 137.

 Upanishads, 153, 164, 262.

 Ushas, 200–210.

 — Dawn, hymn to, 200.

 Vairâgya-_S_ataka, the translations from, 61.

 Varu_n_a, 224, 225.

 — hymn to, 230.

 Varu_n_a and Mitra, 224, 225.

 Veda, the, 167.

 — four collections of hymns, 168.

 Vedânta system, 102, 164, 248 et seq.

 — Schopenhauer on the, 165.

 — objective world is phenomenal, 248.

 Vedânta spirit pervades India, 262.

 Vedântists, modern, 105.

 Vedic hymn, translated by Abp. Thomson, 232.

 — hymns, translations of, 181.

 — — their date, 186.

 — literature, discovery of, 179.

 Vish_n_u, identified with Agni, 216.

 — an independent deity, 222.

 Vivekânanda, 105, 150, 153.

 Vizianagram, Mahârâjah of, 158.

 — — pays for the reprint of the Rig-Veda, 159–160.

 Widows in India, 118, 119, 121, 263–264.

 Wilson, Professor, 9, 181.

 Women, influence of, in India, 84, 85.

 Yagur-Veda, 28, 169.

 Yâska, on the Devatâs of the Rig-Veda, 172, 224.

 Zeus, Dyaus, &c., 221.

                          OXFORD: HORACE HART
                       PRINTER TO THE UNIVERSITY

-----

Footnote 1:

  Chips from a German Workshop, Vol. IV, pp. 35–9.

Footnote 2:

  Edda, Gylfaginning, 49.

Footnote 3:

  Sigurdakwida, III, 64; Helreidh Brynhildar, 12.

Footnote 4:

  Metrical translation by C. H. Tawney, _Indian Antiquary_, November,
  1876.

Footnote 5:

  That is, if only our mind is quieted, we shall enjoy peace in our own
  home as well as in a forest. _S_iva is here looked upon as the symbol
  of the Supreme Spirit.

Footnote 6:

  Brâhma is the same as Brâhmo; the former Sanskrit, the latter
  Bengali. Thus, Debendranâth called his book on the Upanishads
  “Brâhma-dharma_h_,” though Brâhma also is a faulty name in Sanskrit.

                       _Samâjes existing in India._

                          1. Brâhma-Samâj,
                           Rammohun Roy.
                  +-------------+-------------+
                  |                           |
          2. Âdi Brâhma-Samâj,      3. Brâhma-Samâj of India,
          Debendranâth Tagore.         Keshub Chunder Sen.
                                    4. Sadhâra_n_a Brâhma-Samâj,
                                           Schismatic.
          5. Ârya-Samâj,
          Dayânanda Sarasvatî.

Footnote 7:

  Râmtonoo is probably meant for Râmatanu, body of Râma, but when a name
  has once become familiar in its modern Bengali form, I do not always
  like to put it back into its classical Sanskrit form.

Footnote 8:

  A full account of this Saint is to be found in a book lately published
  by me, “Râmak_ri_sh_n_a, his Life and Sayings,” by F. M. M., 1898.

Footnote 9:

  The Interpreter, Nov. 1898, p. 303.

Footnote 10:

  See an excellent account of his life by Karkaria.

Footnote 11:

  Kâme_s_var Aiyar, Sandhyâvandana, pp. 58, 105, 113.

Footnote 12:

  Sandhyâ is derived from Sandhi, literally the joining, the coming
  together of day and night, or night and day. Sandhivelâ is twilight,
  and Sandhyâ has the same meaning. Sandhyâvandana was originally the
  twilight-worship, the morning and evening prayer, to which a third was
  added (the Mâdhyâhnika) the noon prayer, when the sun culminated.
  These prayers were once incumbent on every Brâhman, though they have
  now assumed a very perfunctory form, or are omitted altogether.

Footnote 13:

  I still have a letter from the late M. Bergaigne, in which he asks
  when my Index would be published, and adds: “Je m’étais décidé pendant
  ces vacances à écrire tout le Rig-Véda sur des fiches, et à me
  composer ainsi un index qui pût me permettre des essais
  d’interprétation indépendante. Je suis arrivé à la moitié de ce
  travail, et grâce à la rapidité que je suis parvenu à atteindre, et
  aussi à une grande puissance de travail, je puis le terminer en moins
  d’un mois ... S’il n’était pas trop exiger, je vous prierais de me
  dire aussi si vous citez tous les emplois de chaque mot _sans aucune
  exception_, ou si vous êtes départi de cette rigueur pour les mots
  très usuels, et enfin si vous adoptez l’ordre alphabétique pur et
  simple.” I could answer all these questions in the affirmative.

Footnote 14:

  Giuseppe Turrini, _Raccolta degli Inni del Vèda_, Libro I, Fascicolo
  I, Bologna, 1899.

Footnote 15:

  Rig-Veda X, 39, 1.

Footnote 16:

  Rig-Veda III, 29, 6.

Footnote 17:

  Rig-Veda III, 20, 1.

Footnote 18:

  Rig-Veda I, 116, 17.

Footnote 19:

  Rig-Veda X, 39, 12.

Footnote 20:

  Dawn.

Footnote 21:

  The cloud.

Footnote 22:

  Name of the Dawn. It requires a considerable acquaintance with
  phonetic laws to doubt the identity of the names Ushas in Sanskrit and
  Eos in Greek. Yet I believe that even this has been achieved by those
  who seem to imagine that scepticism is the best proof of knowledge.

Footnote 23:

  Savit_ri_, the sun-god, but distinct from Sûrya, the sun and sun-god.

Footnote 24:

  Name of Dawn.

Footnote 25:

  Day and Night, Dawn and Twilight are conceived as sisters, and spoken
  of as Ahanî, the two days, one bright, the other dark, like the
  A_s_vins.

Footnote 26:

  Varu_n_a, sometimes the highest god, whose laws have to be obeyed by
  all creatures.

Footnote 27:

  Their appointed course.

Footnote 28:

  Kratu, thought, will, here command.

Footnote 29:

  The order in which the heavenly bodies come and go, which gave the
  first intimation of order in the universe.

Footnote 30:

  The sun.

Footnote 31:

  Dawn is often spoken of in the plural, being conceived as new every
  day, or being considered manifold in her wide expanse.

Footnote 32:

  Perhaps it should be remembered that in the Mahâbhârata the wife of
  Ka_s_yapa, the mother of the Âdityas, was called Dakshâya_n_î; see
  Pramatha Nâth Mullick, “Origin of Caste,” p. 33.

Footnote 33:

  Cf. “Chips,” IV, p. 385.

Footnote 34:

  The two words are used together, as ubhayor antara_m_ veda,
  sûn_ri_tân_ri_tayor api, Mahâbh. V, 5667.

Footnote 35:

  Agni, fire, is here, as often, taken for the light of day.

Footnote 36:

  Mitra and Varu_n_a stand for morning and evening, or day and night.

Footnote 37:

  Râtrî, night, sometimes called the black day, Kr_i_sh_n_am ahar,
  opposed to Ar_g_unam ahar, the bright day. Cf. Rig-Veda VI, 9, 1.

Footnote 38:

  Evil, physically darkness, morally sin.

Footnote 39:

  Pins of the chariot.

Footnote 40:

  The departed.

Footnote 41:

  Explained as stars.

Footnote 42:

  The sun.

Footnote 43:

  Bergaigne, Vol. II, p. 277: ‘Les interprétations purement
  naturalistes, appliquées à l’analyse des mythes du Rig-Véda, laissent
  toujours, ou presque toujours, un résidu liturgique, et ce résidu, le
  plus souvent négligé jusqu’alors, en est précisément la partie la plus
  importante pour l’exégèse des hymnes.’

Footnote 44:

  See M. M., “Physical Religion,” p. 120.

Footnote 45:

  I have tried to preserve some of the Vedic rhythm in these
  translations, but I must apologise for these poetic efforts of mine in
  English. I have consulted, of course, the translations of Grassmann,
  Ludwig, Griffiths, and Bergaigne, and others where accessible, and
  have adopted some of the renderings which seemed to me particularly
  happy.

Footnote 46:

  Flowers and plants in general are supposed to be supported by warmth
  within them.

Footnote 47:

  The clouds that give their milk, the rain.

Footnote 48:

  The culminating point of the sun, between sunrise and sunset.

Footnote 49:

  The milk of the clouds, or the rain.

Footnote 50:

  The fire on the hearth, in which oblations were offered.

Footnote 51:

  On the altar or the omphalos of the earth.

Footnote 52:

  Made visible.

Footnote 53:

  The rubbing of the fire-sticks required great strength and skill to
  bring out the fire that was supposed to be hidden in the wood. The
  fire, when lighted on the hearth, was supposed to bring the gods to
  their offerings; nay, by a change of cause and effect the fire kindled
  on the hearth was identified with the light kindled in the sky at the
  approach of the dawn.

Footnote 54:

  The fire on the altar was supposed to call the gods, like a priest.

Footnote 55:

  Heaven and earth, gods and men.

Footnote 56:

  The place where the fire was kept.

Footnote 57:

  X, 3, 3.

Footnote 58:

  X, 4, 4.

Footnote 59:

  The darkness of the night is lighted by the light of the moon and
  stars.

Footnote 60:

  The dawn or bright day that lasts from morning till evening.

Footnote 61:

  The darkness, caused by the retreat of Dawn or Day, is lighted up by
  the brilliant Night.

Footnote 62:

  See “A Sketch of the Life of Gokulaji Zâlâ and of the Vedânta.” By
  Manassukharâma Sûryarâma Tripâthi. 1881.

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         _BADMINTON LIBRARY_ (_THE_)                       1010
         BIOGRAPHY, PERSONAL MEMOIRS, &c.                  1007
         CHILDREN’S BOOKS                                  1025
         CLASSICAL LITERATURE TRANSLATIONS, &c.            1018
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         EVOLUTION, ANTHROPOLOGY, &c.                      1017
         FICTION, HUMOUR, &c.                              1021
         _FUR, FEATHER AND FIN SERIES_                     1012
         HISTORY, POLITICS, POLITY, POLITICAL MEMOIRS, &c. 1003
         LANGUAGE, HISTORY AND SCIENCE OF                  1016
         _LONGMANS’ SERIES OF BOOKS FOR GIRLS_             1026
         _MANUALS OF CATHOLIC PHILOSOPHY_                  1016
         MENTAL, MORAL, AND POLITICAL PHILOSOPHY           1014
         MISCELLANEOUS AND CRITICAL WORKS                  1029
         MISCELLANEOUS THEOLOGICAL WORKS                   1032
         POETRY AND THE DRAMA                              1019
         POLITICAL ECONOMY AND ECONOMICS                   1016
         POPULAR SCIENCE                                   1024
         _SILVER LIBRARY_ (_THE_)                          1027
         SPORT AND PASTIME                                 1010
         _STUDIES IN ECONOMICS AND POLITICAL SCIENCE_      1017
         TRAVEL AND ADVENTURE, THE COLONIES, &c.           1008
         VETERINARY MEDICINE, &c.                          1010
         WORKS OF REFERENCE                                1025

                     INDEX OF AUTHORS AND EDITORS.

 Abbott (Evelyn), 1003, 1018

 —— (T. K.), 1014

 —— (E. A.), 1014

 Acland (A. H. D.), 1003

 Acton (Eliza), 1028

 Adeane (J. H.), 1007

 Æschylus, 1018

 Ainger (A. C.), 1011

 Albemarle (Earl of), 1010

 Allen (Grant), 1024

 Allingham (F.), 1021

 Amos (S.), 1003

 André (R.), 1012

 Anstey (F.), 1021

 Archer (W.), 1008

 Aristophanes, 1018

 Aristotle, 1014, 1018

 Armstrong (G. F. Savage), 1019

 —— (E. J. Savage), 1007, 1019, 1029

 Arnold (Sir Edwin), 1008, 1019

 —— (Dr. T.), 1003

 Ashbourne (Lord), 1003

 Ashby (H.), 1028

 Ashley (W. J.), 1016

 _Atelier du Lys_ (_Author of_), 1029

 Ayre (Rev. J.), 1025

 Bacon, 1007, 1014

 Baden-Powell (B. H.), 1003

 Bagehot (W.), 1007, 1016, 1029

 Bagwell (R.), 1003

 Bain (Alexander), 1014

 Baker (Sir S. W.), 1008, 1010

 Balfour (A. J.), 1011, 1032

 Ball (John), 1008

 —— (J. T.), 1003

 Baring-Gould (Rev. S.), 1027, 1029

 Barraud (C. W.), 1019

 Baynes (T. S.), 1029

 Beaconsfield (Earl of), 1021

 Beaufort (Duke of), 1010, 1011

 Becker (W. A.), 1018

 Beddard (F. E.), 1024

 Bell (Mrs. Hugh), 1019

 —— (Mrs. Arthur), 1007

 Bent (J. Theodore), 1008

 Besant (Sir Walter), 1003

 Bickerdyke (J.), 1011

 Bicknell (A. C.), 1008

 Bird (R.), 1032

 Bland (Mrs. Hubert), 1020

 Boase (Rev. C. W.), 1004

 Boedder (Rev. B.), 1016

 Boevey (A. W. Crawley-), 1007

 Bosanquet (B.), 1014

 Boyd (Rev. A. K. H.), 1029, 1032

 Brassey (Lady), 1009

 —— (Lord), 1003, 1008, 1011, 1016

 Bray (C. and Mrs.), 1014

 Bright (Rev. J. F.), 1003

 Broadfoot (Major W.), 1010

 Brögger (W. C.), 1008

 Browning (H. Ellen), 1009

 Buck (H. A.), 1011

 Buckland (Jas.), 1025

 Buckle (H. T.), 1003

 Buckton (C. M.), 1028

 Bull (T.), 1028

 Burke (U. R.), 1003

 Burrows (Montagu), 1004

 Butler (E. A.), 1024

 —— (Samuel), 1018, 1029

 Cameron of Lochiel, 1012

 Campbell (Rev. Lewis), 1032

 Camperdown (Earl of), 1007

 Cannan (E.), 1017

 Channing (F. A.), 1016

 Cheancy (Sir G.), 1003

 Chisholm (G. G.), 1025

 Cholmondeley-Pennell (H.), 1011

 Churchill (W. Spencer), 1009

 Cicero, 1018

 Clarke (Rev. R. F.), 1016

 Clodd (Edward), 1017

 Clutterbuck (W. J.), 1009

 Coleridge (S. T.), 1019

 Comparetti (D.), 1030

 Comyn (L. N.), 1026

 Conington (John), 1018

 Conway (Sir W. M.), 1011

 Conybeare (Rev. W. J.) & Howson (Dean), 1027

 Coolidge (W. A. B.), 1008

 Corbett (Julian S.), 1003

 Corder (Annie), 1019

 Coutts (W.), 1018

 Coventry (A.), 1011

 Cox (Harding), 1010

 Crake (Rev. A. D.), 1025

 Creighton (Bishop), 1003, 1004

 Crozier (J. B.), 1007, 1014

 Cuningham (G. C.), 1003

 Curzon of Kedleston (Lord), 1003

 Custance (Col. H.), 1012

 Cutts (Rev. E. L.), 1004

 Dellinger (F. W.), 1004

 Davidson (W. L.), 1014, 1016, 1032

 Davies (J.F.), 1018

 Deland (Mrs.), 1021, 1026

 Dent (C. T.), 1011

 Deplolge (S.), 1017

 De Salis (Mrs.), 1028, 1029

 De Tocqueville (A.), 1003

 Devas (C. S.), 1016

 Dickinson (G. L.), 1004

 Diderot, 1021

 Dougall (L.), 1021

 Douglas (Sir G.), 1019

 Dowden (E.), 1031

 Doyle (A. Conan), 1021

 Dreyfus (Irma), 1030

 Du Bois (W. E. B.), 1004

 Dufferin (Marquis of), 1011

 Dunbar (Mary F.), 1020

 Eardley-Wilmot (Capt. S.), 1008

 Ebrington (Viscount), 1012

 Ellis (J. H.), 1012

 —— (R. L.), 1014

 Evans (Sir John), 1030

 Farrar (Dean), 1016, 1021

 Fitzwygram (Sir F.), 1010

 Folkard (H. C.), 1012

 Ford (H.), 1012

 Fowler (Edith H.), 1021

 Foxcroft (H. C.), 1007

 Francis (Francis), 1012

 Freeman (Edward A.), 1004

 Freshfield (D. W.), 1011

 Frothingham (A. L.), 1030

 Froude (James A.), 1004, 1007, 1009, 1021

 Furneaux (W.), 1024

 Galton (W. F.), 1017

 Gardiner (Samuel R.), 1004

 Gathorne-Hardy (Hon. A. E.), 1012

 Gerard (Dorothea), 1026

 Gibbons (J. S.), 1012

 Gibson (Hon. H.), 1013

 —— (C.H.), 1014

 —— (Hon. W.), 1032

 Gilkes (A. H.), 1021

 Gleig (Rev. G. R.), 1008

 Goethe, 1019

 Gore-Booth (Eva), 1019

 —— (Sir H. W.), 1011

 Graham (P. A.), 1013, 1021

 —— (G. F.), 1016

 Granby (Marquis of), 1012

 Grant (Sir A.), 1014

 Graves (R. P.), 1007

 Green (T. Hill), 1014

 Greener (E. B.), 1004

 Greville (C. C. F.), 1004

 Grey (Maria), 1026

 Grose (T. H.), 1014

 Gross (C.), 1004

 Grove (F. C.), 1011

 —— (Mrs. Lilly), 1010

 Gurdon (Lady Camilla), 1021

 Gwilt (J.), 1025

 Haggard (H. Rider), 1021, 1022

 Hake (O.), 1011

 Halliwell-Phillipps (J.), 1008

 Hamlin (A. D. F.), 1030

 Hammond (Mrs. J. H.), 1004

 Harding (S. B.), 1004

 Harte (Bret), 1022

 Harting (J. E.), 1012

 Hartwig (G.), 1024

 Hassall (A.), 1006

 Haweis (Rev. H. R.), 1007, 1030

 Heath (D. D.), 1014

 Heathcote (J. M. and C. G.), 1011

 Helmholtz (Hermann von), 1024

 Henderson (Lieut-Col. G. F.), 1007

 Henry (W.), 1011

 Henty (G. A.), 1026

 Herbert (Col. Kenney), 1012

 Hewins (W. A. S.), 1017

 Hill (Sylvia M.), 1021

 Hillier (G. Lacy), 1010

 Hirne (Lieut.-Col. H. W. L.), 1030

 Hodgson (Shadworth H.), 1014

 Holroyd (Maria J.), 1007

 Homer, 1018

 Hope (Anthony), 1022

 Horace, 1018

 Hornung (E. W.), 1022

 Houston (D. F.), 1004

 Howell (G.), 1016

 Howitt (W.), 1009

 Hudson (W. H.), 1024

 Hullah (I.), 1030

 Hume (David), 1014

 Hunt (Rev. W.), 1004

 Hunter (Sir W.), 1005

 Hutchinson (Horace G.), 1011

 Ingelow (Jean), 1019, 1026

 James (W.), 1014

 Jefferies (Richard), 1030

 Jerome (Jerome K.), 1022

 Johnson (J. & J. H.), 1030

 Jones (H. Bence), 1025

 Jordan (W. L.), 1016

 Jowett (Dr. B.), 1017

 Joyce (P. W.), 1005, 1022, 1030

 Justinian:, 1014

 Kant (I.), 1014

 Kaye (Sir J. W.), 1005

 Kerr (Rev. J.), 1011

 Killick (Rev. A. H.), 1014

 Kingsley (Rose G.), 1030

 Kitchin (Dr. G. W.), 1004

 Knight (E. F.), 1009, 1011

 Köstlin (J.), 1007

 Ladd (G. T.), 1015

 Lang (Andrew), 1005, 1010, 1011, 1013,, 1017, 1018, 1019, 1020, 1022,
    1026, 1030, 1032

 Lascelles (Hon. G.), 1010, 1011, 1012

 Laughton (J. K.), 1008

 Laurence (F. W.), 1017

 Lawley (Hon. F.), 1011

 Layard (Nina F.), 1019

 Leaf (Walter), 1031

 Lear (H. L. Sidney), 1029

 Lecky (W. E. H.), 1005, 1019

 Lees (J. A.), 1009

 Lejeune (Baron), 1007

 Leslie (T. E. Cliffe), 1016

 Lester (L. V.), 1007

 Levett-Yeats (S.), 1022

 Lillie (A.), 1013

 Lindley (J.), 1025

 Lodge (H. C.), 1004

 Loftie (Rev. W. J.), 1004

 Longman (C. J.), 1010, 1012, 1030

 —— (F. W.), 1013

 —— (G. H.), 1011, 1012

 Lowell (A. L.), 1005

 Lubbock (Sir John), 1017

 Lucan, 1018

 Lutoslawski (W.), 1015

 Lyall (Edna), 1022

 Lyttelton (Hon. R. H.), 1010

 —— (Hon. A.), 1011

 Lytton (Earl of), 1019

 Macaulay (Lord), 1005, 1006, 1019

 MacColl (Canon), 1006

 Macdonald (G.), 1009

 —— (Dr. G.), 1020, 1032

 Macfarren (Sir G. A.), 1030

 Mackail (J. W.), 1018

 Mackinnon (J.), 1006

 Macleod (H. D.), 1016

 Macpherson (Rev. H. A.), 1012

 Madden (D. H.), 1013

 Maher (Rev. M.), 1016

 Malleson (Col. G. B.), 1005

 Marbot (Baron de), 1007

 Marquand (A.), 1030

 Marshman (J. C.), 1007

 Martineau (Dr. James), 1032

 Maskelyne (J. N.), 1013

 Maunder (S.), 1025

 Max Müller (F.), 1007, 1008, 1015, 1016, 1022, 1030, 1032

 —— (Mrs.), 1009

 May (Sir T. Erskine), 1006

 Meade (L. T.), 1026

 Melville (G. J. Whyte), 1022

 Merivale (Dean), 1006

 Merriman (H. S.), 1022

 Mill (James), 1015

 —— (John Stuart), 1015, 1017

 Milner (G.), 1031

 _Miss Molly_ (_Author of_), 1026

 Moffat (D.), 1013

 Molesworth (Mrs.), 1026

 Monck (W. H. S.), 1015

 Montague (F. C.), 1006

 Montagu (Hon. John Scott), 1012

 Moore (T.), 1025

 —— (Rev. Edward), 1014

 Morgan (C. Lloyd), 1017

 Morris (W.), 1020, 1022, 1031

 —— (Mowbray), 1011

 Mulhall (M. G.), 1017

 Nansen (F.), 1009

 Nesbit (E.), 1020

 Nettleship (R. L.), 1014

 Newdigate - Newdegate (Lady), 1008

 Newman (Cardinal), 1022

 Ogle (W.), 1018

 Oliphant (Mrs.), 1022

 Oliver (W. D.), 1009

 Onslow (Earl of), 1011

 Orchard (T. N.), 1031

 Osbourne (L.), 1023

 Park (W.), 1013

 Parr (Louisa), 1026

 Payne-Gallwey (Sir R.), 1011, 1013

 Peek (Hedley), 1011

 Pembroke (Earl of), 1011

 Phillipps-Wolley (C.), 1010, 1022

 Pitman (C. M.), 1011

 Pleydell-Bouverie (E. O.), 1011

 Pole (W.), 1013

 Pollock (W. H.), 1011

 Poole (W. H. and Mrs.), 1029

 Poore (G. V.), 1031

 Potter (J.), 1016

 Praeger (S. Rosamond), 1026

 Prevost (C.), 1011

 Pritchett (R. T.), 1011

 Proctor (R. A.), 1013, 1024, 1028

 Quill (A. W.), 1018

 Raine (Rev. James), 1004

 Ransome (Cyril), 1003, 1006

 Rauschenbusch-Clough (Emma), 1008

 Rawlinson (Rev. Canon), 1008

 Rhoades (J.), 1018

 Rhoscomyl (O.), 1023

 Ribblesdale (Lord), 1013

 Rich (A.), 1018

 Richardson (C.), 1012

 Richman (I. B.), 1006

 Richmond (Ennis), 1031

 Richter (J. Paul), 1031

 Rickaby (Rev. John), 1016

 —— (Rev. Joseph), 1016

 Ridley (Sir E.), 1018

 Riley (J. W.), 1020

 Roget (Peter M.), 1016, 1025

 Rolfsen (N.), 1008

 Romanes (G. J.), 1008, 1015, 1017, 1020, 1032

 —— (Mrs.), 1008

 Ronalds (A.), 1013

 Roosevelt (T.), 1004

 Rossetti (Maria Francesca), 1031

 —— (W. M.), 1020

 Rowe (R. P. P.), 1011

 Russell (Bertrand), 1017

 —— (Alys), 1017

 —— (Rev. M.), 1020

 Saintsbury (G.), 1012

 Samuels (E.), 1020

 Sandars (T. C.), 1014

 Sargent (A. J.), 1017

 Schreiner (S. C. Cronwright), 1010

 Seebohm (F.), 1006, 1008

 Selous (F. C.), 1010

 Sewell (Elizabeth M.), 1023

 Shakespeare, 1020

 Shand (A. I.), 1012

 Sharpe (R. R.), 1006

 Shearman (M.), 1010, 1011

 Sinclair (A.), 1011

 Smith (R. Bosworth), 1006

 Smith (T. C.), 1004

 Smith (W. P. Haskett), 1009

 Solovyoff (V. S.), 1031

 Sophocles, 1018

 Soulsby (Lucy H.), 1026, 1031

 Spedding (J.), 1007, 1014

 Sprigge (S. Squire), 1008

 Stanley (Bishop), 1024

 Steel (A. G.), 1010

 —— (J. H.), 1010

 Stephen (Leslie), 1009

 Stephens (H. Morse), 1006

 Stevens (R. W.), 1031

 Stevenson (R. L.), 1023, 1026

 ‘Stonehenge’, 1010

 Storr (F.), 1014

 Stuart-Wortley (A. J.), 1011, 1012

 Stubbs (J. W.), 1006

 Suffolk & Berkshire (Earl of), 1011

 Sullivan (Sir E.), 1011

 —— (J. F.), 1026

 Sully (James), 1015

 Sutherland (A. and G.), 1006

 —— (Alex.), 1015, 1031

 Suttner (B. von), 1023

 Swinburne (A. J.), 1015

 Symes (J. E.), 1017

 Tacitus, 1018

 Taylor (Col. Meadows), 1006

 Tebbutt (C. G.), 1011

 Thornhill (W. J.), 1018

 Thornton (T. H.), 1008

 Todd (A.), 1006

 Toynbee (A.), 1017

 Trevelyan (Sir G. O.), 1006, 1007

 —— (C. P.), 1017

 —— (G. M.), 1006

 Trollope (Anthony), 1023

 Tupper (L.), 1020

 Turner (H. G.), 1031

 Tyndall (J.), 1007, 1009

 Tyrrell (R. Y.), 1018

 Tyszkiewicz (M.), 1031

 Upton (F. K. and Bertha), 1026

 Van Dyke (J. C.), 1031

 Verney (Frances P. and Margaret M.), 1008

 Virgil, 1018

 Vivekananda (Swami), 1032

 Vivian (Herbert), 1009

 Wakeman (H. O.), 1006

 Walford (L. B.), 1023

 Walker (Jane H.), 1029

 Wallas (Graham), 1008

 Walpole (Sir Spencer), 1006

 Walrond (Col. H.), 1010

 Walsingham (Lord), 1011

 Walter (J.), 1008

 Warwick (Countess of), 1031

 Watson (A. E. T.), 1010, 1011, 1012, 1013, 1023

 Webb (Mr. and Mrs. Sidney), 1017

 —— (T. E.), 1015, 1019

 Weber (A.), 1015

 Weir (Capt. R.), 1011

 Weyman (Stanley), 1023

 Whately (Archbishop), 1014, 1015

 —— (E. Jane), 1016

 Whishaw (F.), 1023

 White (W. Hale), 1020, 1031

 Whitelaw (R.), 1018

 Wilcocks (J. C.), 1013

 Wilkins (G.), 1018

 Willard (A. R.), 1031

 Willich (C. M.), 1025

 Witham (T. M.), 1011

 Wood (Rev. J. G.), 1025

 Wood-Martin (W. G.), 1006

 Woods (Margaret L.), 1023

 Wordsworth (Elizabeth), 1026

 —— (William), 1020

 Wyatt (A. J.), 1020

 Wylie (J. H.), 1006

 Youatt (W.), 1010

 Zeller (E.), 1015

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                             Sport and Pastime.

                           THE BADMINTON LIBRARY.

    Edited by HIS GRACE THE DUKE OF BEAUFORT, K.G., and A. E. T. WATSON.

    Complete in 28 Volumes. Crown 8vo., Price 10_s._ 6_d._ each Volume,
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    ⁂ _The Volumes are also issued half-bound in Leather, with gilt top.
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  _ARCHERY._ By C. J. LONGMAN and Col. H. WALROND. With Contributions by
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  _ATHLETICS._ By MONTAGUE SHEARMAN. With Chapters on Athletics at
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  _BIG GAME SHOOTING._ By CLIVE PHILLIPPS-WOLLEY.

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  _FISHING._ By H. CHOLMONDELEY-PENNELL.

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  _FOOTBALL._ By MONTAGUE SHEARMAN.

                                                      [_In preparation._

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  =Morris= (WILLIAM).

    POETICAL WORKS—LIBRARY EDITION.

      Complete in Eleven Volumes. Crown 8vo., price 6_s._ each.

    _THE EARTHLY PARADISE._ 4 vols. 6_s._ each.

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    Certain of the POETICAL WORKS may also be had in the following
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    _THE EARTHLY PARADISE._

      Popular Edition. 5 vols. 12mo., 25_s._; or 5_s._ each, sold
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      The same in Ten Parts, 25_s._; or 2_s._ 6_d._ each, sold
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      Cheap Edition, in 1 vol. Crown 8vo., 7_s._ 6_d._

    _POEMS BY THE WAY._ Square crown 8vo., 6_s._

      ⁂ For Mr. William Morris’s Prose Works, see pp. 1022 and 1031.

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                            Fiction, Humour, &c.

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  =Melville= (G. J. WHYTE).

                            The Gladiators.
                            The Interpreter.
                            Good for Nothing.
                            The Queen’s Maries.
                            Holmby House.
                            Kate Coventry.
                            Digby Grand.
                            General Bounce.

                       Crown 8vo., 1_s._ 6_d._ each.

  =Merriman.=—_FLOTSAM_: A Story of the Indian Mutiny. By HENRY SETON
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  =Morris= (WILLIAM).

    _THE SUNDERING FLOOD._ Cr. 8vo., 7_s._ 6_d._

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    _THE WELL AT THE WORLD’S END._ 2 vols. 8vo., 28_s._

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    _A DREAM OF JOHN BALL, AND A KING’S LESSON._ 12mo., 1_s._ 6_d._

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          ⁂ For Mr. William Morris’s Poetical Works, see p. 1020.

  =Newman= (CARDINAL).

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