the universalism of Buddha's teaching, its profound humanity, and its two stages, of enlightenment of the intellect and elevation to Buddhahood.

A paper of the sixth day by B. Yatsubuchi, of Japan, presented Buddhism as a religion aiming to turn men from the incomplete world of popular superstition to the complete enlightenment of the world of truth.

Another Japanese Buddhist, Shaku Soyen, set forth on the eighth day the demands of Buddha's way of salvation for honesty, humanity, justice, and kindness, as conditions of eternal weal and security against eternal woe; and on the sixteenth day Hori Toki, also of Japan, expounded the two-fold purpose of Buddhist religion, to teach the truth of doctrine and to guide the goodness and righteousness of mankind, and Buddha's broad liberality towards all faiths as varying guises of universal truth.

The Japanese representative of Shintoism of the Zhikko type, Rev. Reuchi Shibata, explained in a third-day paper the limitation of their religion to respect for the present world and its practical works rather than any future world, and its attention to public interests and prayers for the long life of the

emperor.

The Jain faith was expounded on the fifteenth day by V. A. Ghandi, as giving religion a wholly ethical turn, in view of the eight Karmas, or varieties of Karmon (inevitable result) which follow the law of cause and effect.

The Parsee view of the nature and significance of religion, as set forth in the essay by E. S. D. Bharuchâ, of Bombay, turns on the assumption that the soul can be saved only by success in the battle of life, that no such thing as vicarious salvation is possible, and that the aids given by God for struggle and conquest are ample and sure for every faithful soul.

The Confucian idea of the nature and importance of religion, as expounded in an elaborate third-day paper by Pung Kwang Yu, begins with accepting as fixed and irremediable the innate imperfections of the human species, and proposes the mending of imperfection by means of intellectual pursuits,

by abiding in virtue, by following the dictates of humanity, by subduing anger, and by restraining the appetites.

The prize essay on Confucianism, by Kung Hsien Ho, of Shanghai, presented on the fifth day, pointed out as the foundation the principle of respect for the will of heaven, fear of disobeying heaven's will, and the universal practice of wisdom, with regard for all people under heaven as members of one family.

The Mohammedan conception of religion, with its root in confession of one God and loyalty to Mohammed as the prophet of God and author of a divine revelation, was brought out on the fifth day of the Parliament in a paper by Dr, George Washburn. In a tenth-day paper Mohammed Webb explained the special character of Islâm, the sum and substance of Mohammedan religion towards God, as signifying resignation, submission, aspiration to God, with deep faith in his mercy and compassion, and with the broad application of the consciousness of God, not only in frequent stated prayer, but in conduct and discipline of the most exemplary character.

In a

The Christian view of religion as a necessity of human nature was urged in a third-day paper by Dr. Wm. Byrne. In another third-day paper, Father Walter Elliott found the end and office of religion to consist in directing the aspirations of the soul toward an infinite good and securing for it a perfect fruition. Dr. Lyman Abbott, in a fourth-day paper, expounded religion as a development out of the nature of man, rooted in such a perception of the infinite as tends to elevation of character and direction in right ways of conduct and life. sixth-day paper, Rev. T. T. Munger urged religion as a broad revelation in literature, tending to modify our Christianity by correction of its mistakes and perversions, and development in the direction of its universality. The theory of the Christian religion as finding its starting point in certain historical events, was presented in an eighth-day paper by Dr. George P. Fisher, and that which identifies Christianity with Christ himself was set forth on the same day by Rev. Julian K. Smyth.

CHAPTER V.

WHAT SCHOLARSHIP HAD TO SAY ON THE VARIOUS SYSTEMS OF RELIGION.

THE

HE dead religions of mankind, treated on the fifth day by Professor G. S. Goodspeed, are the prehistoric, the more ancient Semitic, the Egyptian, the Celtic heathen, the Teutonic heathen, the Greek, and the Roman. Miss Alice C. Fletcher on the twelfth day dealt with North American Indian ideas. In the scientific section, on the third day, African ideas were set forth by Rev. B. F. Kidder; New Hebrides traditions by Rev. John G. Paton; and primitive culture views of man by Professor L. Marrillier. The study of all religions was treated on the fifth day by Professor C. P. Tiele, by Mrs. E. R. Sunderland, and by Mgr. C. D. D'Harlez. The sympathy of religions was expounded on the eighth day by Col. T. W. Higginson. J. A. S. Grant presented ancient Egyptian religion on the fifth day.

The Brahman system was treated on the second day by Rev. M. Phillips and by M. N. D'vivedi. On the seventh day Mr. Nagarkar dealt with the social aspects of the Hindu system. Its religious faith was especially expounded on the ninth day by Swami Vivekananda. The theistic new departure known as the Brahmo-Somaj was Mr. Mozoomdar's subject on the third day, and Mr. Nagarkar's on the fifteenth day. Hindu thought in contact with Christian, Rev. R. A. Hume treated on the sixteenth day. The Jain Hindu theory was expounded on the fifteenth day by V. A. Ghandi.

The Buddhist system was the subject, on the third day, of a paper by Z. Noguchi, and again in its relation with Christianity of a paper by K. R. M. Hirai. H. Toki spoke on Japanese Buddhism, on the fourth day, and a paper by Prince Chandidrat on that of Siam was presented on the fifth day. On the sixth day a paper by B. Yatsubuchi set forth some aspects of Buddhisin, and on the eighth day Shaku Soyen

expounded Buddha's law of cause and effect. The services of Buddha to mankind were recounted by H. Dharmapala on the eighth day; Buddha's place in the system by Rev. Z. Ashitsu on the eleventh day; and the benefit to Japan of Buddhism by H. Toki on the sixteenth day. On the same day H. Dharmapala treated of Buddhism in comparison with Christianity; and Shaku Soyen applied it to promotion of universal peace.

The system of the Zhikko sect of Shintoism was expounded in a third-day paper by Rev. Reuchi Shibata.

The Parsee system was the subject, on the third day, of a paper by J. J. Modi; and was again treated at length in a special essay sent from Bombay by E. S. D. Bharucha.

The Confucian system was set forth on the third day by Pung Kwang Yu, and again on the fifth day in a prize essay by Kung Hsien Ho, and in a paper by Dr. Ernest Faber. Some account of Chinese worship was given by Prof. Isaac T. Headland on the tenth day, and on the thirteenth day Dr. W. A. P. Martin presented America's duty to China.

The Mohammedan system was dealt with on the fifth day by Dr. George Washburn, in respect especially of its points of contact or of contrast with Christianity; and was expounded by Mohammed Webb on the tenth day, and again on the eleventh. The teachings of the Koran were reviewed on the thirteenth day by J. S. A. Naddara.

The Hebrew system was dealt with on the second day by Dr. Isaac M. Wise; on the third day by Dr. K. Kohler; on the fourth day by Rabbi H. P. Mendes; and on the sixth day by Rabbi G. Gottheil, by Dr. A. Kohut, and by Miss Lazarus. On the eighth day, Professor D. G. Lyon spoke on the contributions of Judaism to civilization; on the tenth day, Miss. H. Szold treated of woman and Judaism; and on the thirteenth day Rabbi H. Berkowitz of social questions under Judaism.

The Christian system in respect of God was expounded on the second day by Dr. A. F. Hewitt, Dr. A. W. Momerie, and Mr. W. T. Harris; and in respect of man, on the third day, by Dr. Wm. Byrne. Greek Christianity was treated also on the