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Speaking of the Indian drama in the time of the semi-mythical Bharata, the Indian Thespis, Sir Monier Williams writes: The drama of these early times was probably nothing more than the Indian Nautch of the present day. It was a species of rude pantomime, in which dancing and movements of the body were accompanied by mute gestures of the hands and face, or by singing and music.
As Sir Monier William has said: "There is a finality and a want of elasticity about Mohammedanism which precludes its expanding beyond a certain fixed line of demarcation. Having once reached this line, it appears to lapse backwards to tend toward mental and moral slavery, to contract with the narrower and narrower circles of bigotry and exclusiveness."
Yet, far as a European now feels from worship in such a place, and thankful to Him who has abolished sacrifice once for all, there is no doubt religious gratification to those who go through what I have described. Our point is that, as Sir M. Monier Williams declares, in such an offering, "there is no idea of effacing guilt or making a vicarious offering for sin."
The Brahman was his mouth; the kingly soldier Was made his arms; the husbandman, his thighs; The servile Sudra issued from his feet." From the Rigveda, Mandala x. 90, translated by Sir M. MONIER WILLIAMS. New ideas in the social sphere first claim our attention.
The description is a true one; the term Brahmanism represents what is common to the Hindu castes and sects; it is their greatest common measure, as it were. But yet the fact remains that Hindus speak of themselves as such, not as Brahmanists, and it is hopeless to try to supersede a current name. Sir M. Monier Williams employs the term Brahmanism in a more limited and more legitimate sense.
There was Sir Monier Williams's "Brahmanism and Hinduism," Hopkins's "The Religions of India," a work on crystallomancy, Mr. Lloyd Tuckey's standard work on "Hypnotism and Suggestion," and some half dozen others whose titles I have forgotten. And as I looked at them, I began to understand one reason for Godfrey's success as a solver of mysteries no detail of a subject ever escaped him.
Sir Monier Williams, in his more recent work, "Buddhism," has done much to counteract the fashionable tendency of most Orientalists to idealize the Buddhist system. Maurice, Bishop Carpenter, Brace, the Bishop of Colombo, Martin, and many others have ably discussed the subject.
"Surely," says Sir Monier Williams, "in these mysterious allusions to the sacrifice of a representative man we may perceive traces of the original institution of sacrifice as a divinely appointed ordinance, typical of the one great offering of the Son of God for the sins of the world."
Now, if for penance we substitute Mitzvoth, we find in this passage almost the caricature of the Jewish theory that meets us in the writings of German theologians. But when the matter is put frankly and squarely, as Professor Monier Williams puts it, not even the Germans could have the effrontery to assert that Judaism teaches or tolerates any such doctrine.
Take for instance the long evening talk between the farm people when Oak is seeking employment. It is not the absolute and literal transcript from nature after the manner of Henri Monier; for that it is a little too diluted with Mr.
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