ment of the East has been especially manifested in the extent to which theoretical labels formerly attached to Oriental systems have disappeared. I believe there have been few who have set out from any of the familiar classifications of religions-this more devout, that more moral, a third more intellectual,— but have found their lines of limitation confused at every step in real study of the subject. It must be a long time yet before any race can fully appreciate the degree to which the superiority or even the character attached to its own Sacred Books are the result of association and loyal feeling. The fact is,' says Professor Max Müller in his review of this book, that what we call the beauty or charm of any of the sacred books can be appreciated by those only whose language has been fashioned, whose very thoughts have been nurtured by them. The words of our own Bible cause innumerable strings of our hearts to vibrate till they make a music of memories that passes all description. The same inaudible music accompanies all sacred books, but it can never be rendered in any translation. To the Arab there is nothing equal to the cadence of the Koràn; to us even the best translation of Mohammed's visions sounds often dull and dreary. This cannot be helped, but it is but fair that it should be borne in mind as a caution against declaring too emphatically that nobody else's mother can be so fair and dear as our own.'

If the scholar to whose splendid labours the learned owe the resuscitated text of the Rig-Veda, and the

people generally their awakened interest in the literature and religion of the East, shall be able to crown these labours with a realisation of his noble dream, -the translation of all sacred scriptures into the languages of Europe, we may hope that a secure foundation will have been laid for that comparative Science of Religion whose method must recognise the distinctive value of each, and whose promise is the evolution from all of the right Religion of Humanity.

PREFACE.

'THE utterance does not wholly perish which many peoples utter; nay, this is the voice of God.'

A conviction somewhat like this of the Greek poet, transcribed on the title-page of this volume, led to its being undertaken. The purpose of the work is simply moral. The editor has believed that it would be useful for moral and religious culture if the sympathy of Religions could be more generally made known, and the converging testimonies of ages and races to great principles more widely appreciated. He has aimed to separate the more universal and enduring treasures contained in ancient scriptures, from the rust of superstition and the dross of ritual. He has omitted much, the value of which seemed chiefly local or temporary; much which appeared to him, though true, deficient in impressiveness of statement; much more, no doubt, because unknown to him: but he would be much misunderstood if his suppressions should be regarded as intended to disparage the many cherished passages

of sacred writings not to be found in this book. Each nation has its full scriptures, and it is among the hopes with which this selection is offered to the public that it may lead to a more general and reverent study of them.

Under the necessary limitations of such a work, the editor has beyond the Hebrew and Christian scriptures confined his selections to those books of a moral or religious character which, having commanded the veneration of the races among whom they were produced, are still the least accessible to European readers.

LONDON, December 1873.