split by an earthquake, and had twice been flooded by an unusual rise of water. That it maintained its life shows that something more than selfish ease and lazy luxury was contemplated by it.

It is claimed by the chronicle that from this Abbey arose the University of Cambridge. Of the Abbot Joffrid, A.D. 1109, it is said: "He was a man more learned than any of his predecessors [abbots], having imbibed literature of every description from his very cradle, with his mother's milk. . . He sent to his manor of Cottenham, near Cambridge, the lord Gislebert, his fellow-monk, and professor of Sacred Theology, together with three other monks who had accompanied him into England; who, being very well instructed in philosophical theorems, and other primitive sciences, went every day to Cambridge, and having hired a public barn there, openly taught their respective sciences, and in a short space of time collected a great concourse of scholars. For in the second year after their arrival, the number of their scholars, from both the country and the town, had increased to such a degree that not even the largest house or barn, nor any church even, was able to contain them. . . From this little spring, which has increased into a great river, we now behold the city of God made glad, and the whole of England rendered fruitful by many teachers and doctors going forth from Cambridge, after the likeness of the most holy Paradise."-[Ingulphus: "Chronicle"; London ed., 1854: pp. 234-9.

LV.: p. 242.-Mr. Hallam says with apparent justice of the Saracen "universities," at Cordova, Granada, and elsewhere, that "they were more like ordinary schools or gymnasia than universities; and it is difficult to perceive that they suggested anything peculiarly characteristic of the latter institutions, which are much more reasonably considered as the development of a native germ, planted by a few generous men, above all by Charlemagne, in that inclement season which was passing away."-["Lit. of Europe": London ed., 1847: Vol. 1: p. 17.

LVI. p. 242.-"He [Hadrian] established a university at Rome, under the name of the Athenæum, after the type of the cherished city whence it derived its name, and he endowed its professors on a scale befitting its metropolitan character. The throne of rhetoric at Rome took precedence of all its rivals, both in rank and emolument. But the liberal sciences were exotics in Italy, and produced no popular teachers, and no celebrated schools. The activity of the Roman mind was running toward law and jurisprudence; but this was a practical subject which formed no part of the speculations to which the career of academic study was prescriptively confined."-[Merivale: "Hist. of the Romans"; London ed., 1862: Vol. 7: pp. 487-9.

LVII: p. 243.-"The most successful missionaries have been exactly those whose names are remembered with gratitude, not only by the natives among whom they labored, but also by the savants of Europe; and the labors of the Jesuit missionaries in India and China, of the Baptist missionaries at Serampore, of Gogerly and Spence Hardy in Ceylon, of Caldwell in Tinnevelly, of Wilson in Bombay, of Moffat, Krapf, and last but not least of Livingstone, will live not only in the journals of our academies, but likewise in the annals of the missionary church. . . Even if he [Dr. Legge] had not converted a single Chinese, he would, after completing the work which he has just begun, have rendered most important aid to the introduction of Christianity into China... After sixteen years of assiduous study, Dr. Legge had explored the principal works of Chinese literature; and he then felt that he could render the course of reading through which he had passed more easy to those who were to follow after him by publishing, on the model of our editions of the Greek and Roman classics, a critical text of the classics of China, together with a translation, and explanatory notes."-[Max Müller: "Chips, etc."; Vol. 1: pp. 301-2.

LVIII. p. 243.-"There are many moral precepts equally commanded and enforced in common by both creeds. It will not be deemed rash to assert that most of the moral truths prescribed by the Gospel are to be met with in the Buddhistic scriptures. The essential, vital, and capital discrepancy lies in the difference of the ends to which the two creeds lead, but not in the variance of the means they prescribe for the attainment of them. . . Buddhism tends to abstract man from all that is without self, and makes self his own and sole centre. It exhorts him to the practice of many eminent virtues, which are to help him to rise to an imaginary perfection, the summit of which is the incomprehensible state of Neibban. It would be more correct to say at once that the pretended perfect being is led, by the principles of his creed, into the dark and fathomless abyss of annihilation."-[Bishop Bigandet: "Legend of Gaudama": London ed., 1880: Vol. 2: p. 258.

LIX.: p. 243.-"Considering that the nations of Europe can scarcely be said to have possessed a dramatic literature before the fourteenth or fifteenth century of the present era, the great age of the Hindú plays would of itself be a most interesting and attractive circumstance, even if their poetical merit were not of a very high order. But when to the antiquity of these productions is added their extreme beauty and excellence as literary compositions, we are led to wonder that the study of the Indian drama has not commended itself in a greater degree to the attention of Europeans, and especially of Englishmen... But

it is not in India alone that the 'Sakoontalá' is known and admired. Its excellence is now recognized in every literary circle throughout the continent of Europe; and its beauties, if not yet universally known and appreciated, are at least acknowledged by many learned men in every country of the civilized world. . . The English reader, remembering that the author of the Sakoontalá lived in the century preceding the Christian era, will at least be inclined to wonder at the analogies which it offers to our own dramatic composition of fifteen or sixteen centuries later."- [Monier Williams: Introduction to "Sakoon. talá"; London ed., 1872.

It was of this ancient Indian poem that Goethe wrote:

"Wouldst thou the young year's blossoms and the fruits of its decline,
"And all by which the soul is charmed, enraptured, feasted, fed,-
"Wouldst thou the earth and heaven itself in one sole name combine?
"I name thee, O Sakoontalá! and all at once is said!"

[See "Werke": 1882: Band I.: S. 187.

LX. p. 244.-"There were sweeping changes in the range and character of the Germanic dialects during those ages of migration and strife, when Germany and Rome were carrying on their life and death struggle. Whole branches of the German race, among them some of the most renowned and mighty, as the Goths and Vandals, wholly lost their existence as separate communities, being scattered and absorbed into other communities, and their languages also ceased to exist. Leagues and migrations, intestine struggles and foreign conquests, produced fusions and absorptions, extensions, contractions, and extinctions, in manifold variety, but without any tendency to a general unity; and three centuries and a half ago, when the modern German first put forth its claim to stand as the common language of Germany, there was in that country the same Babel of discordant speech as at the Christian era. . . To a language so accredited [as the official speech in Central and Southern Germany] the internal impulse of the religious excitement and the political revolutions accompanying it, and the external influence of the press, which brought its literature, and especially Luther's translation of the Bible, into every reading family, were enough to give a common currency, a general value. From that time to the present, its influence and power have gone on increasing It is the vehicle of literature and instruction everywhere."-[W. D. Whitney: "The Study of Language "; New York ed., 1867: pp. 162–3.

LXI. p. 245.-"Of all the English deistical works of the eighteenth century, the influence of two and only two survived the controversy. Hume's Essay on Miracles, though certainly not unquestioned and unassailed, cannot be looked upon as obsolete or uninfluential. Gibbon

remains the almost undisputed master of his own field, but his great work does not directly involve, though it undoubtedly trenches on, the subject of Christian evidences. But if we except these two, it would be difficult to conceive a more complete eclipse than the English deists have undergone. Woolston and Tindal, Collins and Chubb, have long since passed into the land of shadows, and their works have mouldered in the obscurity of forgetfulness. Bolingbroke is now little more than a brilliant name, and all the beauties of his matchless style have been unable to preserve his philosophy from oblivion. Shaftesbury retains a certain place as one of the few disciples of idealism who resisted the influence of Locke; but his importance is purely historical. . . The shadow of the tomb rests upon them all; a deep unbroken silence, the chill of death, surrounds them. They have long since ceased to wake any interest, or to suggest any enquiries, or to impart any impulse to the intellect of England."-[Lecky: "History of Rationalism"; New York ed., 1882: Vol. 1: pp. 189-190.

LXII.: p. 245. This fitness of our religion to more advanced stages of society than that in which it was introduced, to wants of human nature not then developed, seems to me very striking. The religion bears the marks of having come from a being who perfectly understood the human mind, and had power to provide for its progress. This feature of Christianity is of the nature of prophecy. It was an anticipation of future and distant ages; and when we consider among whom our religion sprung, where, but in God, can we find an explanation of this peculiarity?"-[Dr. Channing: Works; Boston ed., 1843: Vol. 3: p. 130.

"If there dwell in the midst [of the Christian Scriptures] a divine productive element, the further it passes from the moment of its nativity, the clearer and more august will it appear. It is like the seed dropped at first on an unprepared and unexpectant ground; which in its earliest development yields but a struggling and scanty growth, but each season, as another generation of leaves falls from the boughs, becomes the source, through richer nutriment, of fuller forms; till at length, when it has spread the foliage of ages, making its own soil, and deepening the luxuriance of its own roots, a forest in all its glory covers the land, and waves in magnificence over continents once bare of life and beauty. So it is with the germ of divine truth cast upon the inhospitable conditions of history; it is small and feeble in its earlier day; but when it has provided the aliment of its own growth, and shed its reproductive treasures on the congenial mind of generations and races, it starts into the proportions of a Christendom, and becomes the shade and shelter of a world."-[James Martineau: "Studies of Christianity"; Boston ed., 1866: pp. 296-7.

:

NOTES TO LECTURE VIII.

NOTE I. PAGE 250.-"It [Corinth] was celebrated for maintaining the character of a highly polished and literary society, such as (even without taking into account its connexion with Greek civilization generally) furnishes a natural basis for much both of the praise and blame with which the First Epistle abounds, in regard to intellectual gifts. 'At Corinth you would learn and hear even from inanimate objects' -so said a Greek teacher within a century from this time-' so great are the treasures of literature in every direction, wherever you do but glance, both in the streets themselves and in the colonnades; not to speak of the gymnasia and schools, and the general spirit of instruction and inquiry.'"-[Dean Stanley: "Comm. on Epistles to Corinthians"; London ed., 1876: p. 6.

II.: p. 252.-" Of the general aspect of the city of Rome during the first years of its existence, we can, of course, form only a conjectural notion. It probably consisted of an irregular collection of thatched cottages, similar to that shown in later times as the Casa Romuli, on the Palatine, among which were interspersed a few diminutive chapels. . . He [Dionysius] says that the hut of Romulus lay in a hollow on the side of the Palatine which looks toward the Circus Maximus; and Plutarch places it on the descent from the Palatine to the Circus. . . It was a hut made of wood, and covered with reeds, representing the original habitation of the founder of Rome. It must have stood nearly at the western corner of the hill."-[Burn: "Rome and the Campagna"; London ed., 1871: pp. xxiv, 156.

III.: p. 252.-"He [Augustus] lived at first near the Roman Forum, above the Scala anulariæ, in a house which had been that of the orator Calvus; afterward on the Palatine, but yet in a moderate house belonging to Hortensius, neither conspicuous for spaciousness nor for ornament; in which the piazzas were small, with columns of the Alban stone, and the rooms were without any marbles or any remarkable pavement."-[Suetonius: "Octav. August.”: LXXII.

IV. p. 253.-Lactantius, for example, quotes thus:-"Under the influence of the same error (for who could keep the right course when