168: Rawlinson: _Ancient Monarchies_.]

[Footnote 169: Ebrard: _Apologetics_, vol. ii.]

[Footnote 170: Williams: _Indian Wisdom_, p. 22.]

[Footnote 171: De Quatrefages: _The Human Species_, p. 490.]

[Footnote 172: _Christ and Other Masters_, p. 281.]

[Footnote 173: _Manual of Buddhism_, p. 66.]

[Footnote 174: Ebrard: _Apologetics_, vol. ii.]

[Footnote 175: Ibid.]

[Footnote 176: _Indian Wisdom_, pp. 32, 393.]

[Footnote 177: Ebrard: _Apologetics_, vol. ii.]

[Footnote 178: Ebrard: _Apologetics_, vol. iii.]

[Footnote 179: De Pressense: _The Ancient World and Christianity_, p.
87.]

[Footnote 180: Schoolcraft: _Notes on the Iroquois_.]

[Footnote 181: Quoted by Morgan in _St. Paul in Britain_, p. 23.]

[Footnote 182: The full development of the doctrine was not reached till
far on in the Christian centuries. Hardwick: _Christ and Other Masters_,
p. 204.]

[Footnote 183: _Aryan Witness_, closing chapter.]

LECTURE IX.

ETHICAL TENDENCIES OF THE EASTERN AND THE WESTERN PHILOSOPHIES

It is not my purpose to discuss the comparative merits of philosophic
systems, but only to consider some practical bearings of philosophy,
ancient and modern, upon vital questions of morals and religion. There
has been no lack of speculation in the world. For ages the most gifted
minds have labored and struggled to solve the mysteries of the Universe
and of its Author. But they have missed the all-important fact that with
the heart, as well as with the intellect, men are to be learners of the
highest wisdom, and that they are to listen to the voice of God not only
in nature, but in the soul.

So the old questions, still unsolved, are ever asked anew. The same
wearying researches and the same confident assertions, to be replaced by
others equally confident, are found both in the ancient and in the
modern history of mankind. By wisdom the present generation has come no
nearer to finding out God than men of the remotest times. The cheerless
conclusion of agnosticism was reached in India twenty-four centuries
ago, and Confucius expressed it exactly when he said, with reference to
the future, "We do not know life; how can we know death?" This same
dubious negation probably has the largest following of all types of
unbelief in our time. It is not atheism: that, to the great mass of men,
is unthinkable; it is easier to assume simply that "we do not know." Yet
almost every form of agnosticism, ancient or modern, cla