[3] The same process will be recorded later in the case of the intercourse of Crusaders and Saracens; and in the seventeenth century it is noted by La Bruyère (Caractères, ch. xvi, Des esprits forts, par. 3) as occurring in his day. The anonymous English author of an essay on The Agreement of the Customs of the East Indians with those of the Jews (1705, pp. 152–53) naïvely endorses La Bruyère. Macaulay’s remark to the Edinburgh electors, on the view taken of sectarian strifes by a man who in India had seen the worship of the cow, is well known. [↑]
[4] Cp. Sayce, Hibbert Lectures, pp. 96, 121–22; Robertson Smith, Religion of the Semites, p. 74; Tiele, Egyptian Religion, p. 36; and Outlines, p. 52. [↑]
[5] Cp. Tiele, Outlines, pp. 109–110, and Fischer, Heidenthum und Offenbarung, p. 59. Professor Max Müller’s insistence that the lines of Vedic religion could not have been “crossed by trains of thought which started from China, from Babylon, or from Egypt” (Physical Religion, p. 251), does not affect the hypothesis put above. The Professor admits (p. 250) the exact likeness of the Babylonian fire-cult to that of Agni. [↑]
[6] But cp. Müller, Anthropolog. Relig., p. 164, as to possible later developments; and see above, pp. 45–47, as to the many cases in which conquering races have actually adopted the Gods of the conquered. [↑]
[7] Muir, Original Sanskrit Texts, ii (2nd ed.), 372, 379, 384. [↑]
[9] Max Müller, Selected Essays, 1881, ii, 207–208. [↑]
[10] Cp. Oldenberg, Die Religion des Veda, 1894, pp. 94, 98–99; Ghosha, Hist. of Hindu Civ. as illust. in the Vedas, Calcutta, 1889, pp. 190–91; Max Müller, Phys. Relig., 1891, pp. 197–98. [↑]