■ ■■■. ■■■■:■•■■■■ 'i ;■■;., %y^W' ' ' ' ' '"'■ ■<■■■■■■ ■'' ■ ' OF CONGRESS Class. Book- Copyright N?_ COPYRIGHT DEPOSE \ Digitized by the Internet Archive in 2011 with funding from The Library of Congress http://www.archive.org/details/kantsethicsclaviOOedmu Entered according to the act of Congress, in the year 1877, by James Edmunds, in the office of the Librarian of Congress, at Washington. KANT'S ETHICS: THE CLAVIS TO AN INDEX. INCLUDING EXTRACTS FROM SEVERAL ORIENTAL Sxi.CRED SCRIPTURES, AND FROM CERTAIN GREEK AND ROMAN PHILOSOPHICAL WRITINGS. / BY JAMES EDMUNDS. ■ Jesus answered him : If I. spoke evil, bear witness of the evil; but if well, why dost thou smite me?— John, xviii., 23. (American Bible Union, second, revision.) LOUISVILLE COrBIEE-JOt'ENAL PEINT. \^ A CHRONOLOGICAL TABLE OF EXTRACTS, "With reference to the paging of the Clavis. I 858.— THE LAWS OF MOSES. 1451 B. C* Extracts from Exodus begin at page 67 Extracts from Leviticus begin at page . . / 72 Extracts from Deuteronomy begin at page 78 §881.— THE LAWf ACCORDING- TO ZOROASTER. tttf Extracts from the Yendidad begin at page 138 Extracts from the Yispered begin at page 151 Extracts from the Yasna begin at page 153 Extracts from the Gathas, in the Yasna, begin at page 159 Extracts from the Khordah-A vesta begin at page 182 § 949.— THE TEACHING % OE THE AWAKENED (BUDDHA). 543 B. C.|| Extracts from the Dharmapada begin at page 269 §871.— THE TEACHINGS** OF CONFUCIUS. 478 B. C.tt Extracts from the Great Learning begin at page 103 Extracts from the Doctrine of the Mean begin at page 109 Extracts from the Confucian Analects begin at page ..* 120 § 1039.— XENOPHONS MEMORABILIA OF SOCRATES. 399 B. G.%% Extracts from Xenophon's Memorabilia of Socrates begin at page 324 § 1040.— ARISTOTLE'S PRACTICAL PHILOSOPHY. 322 B. 0.|||| Extracts from Aristotle's Nicomachean Ethics begin at page 411 § 1043.— CICERO'S MORAL PHILOSOPHY. 43 B. O .*** Extracts from Cicero de Officiis begin at page ,511 § 906.— THE SAYINGS OF JESUS. 33 A. D.ttt Extracts from Matthew begin at page 214 Extracts from Mark begin at page 232 Extracts from Luke begin at page 235 Extracts from John begin at page 247 § 968.— THE COMMANDMENTS %%% OF MOHAMMED. 632 A. D.|||||| Extracts from the Koran begin at 'page 295 * Bate of the death of Moses, according to the margin of your reference Bible, f See Yasna, 31'vii., 4 (page 175 below); Vispered, xviii.,1, 2 (page 152 below); Vendidad, iii., 140, 141 (page 138 below); Khordah-Avesta, xiv., 5 (page 184 below). {See Bharmapada, 1S3 (page 282 below). j| Cingalese date of the death of Buddha; see Am. Cyclop. (1873, vol. iii., page 394), article Buddhism. See also Dr. Thomas' Biographical Dictionary (article Gautama, page 1005 : "Ac- cording to the Ceylonese writers, Gautama was born in 024 and died in 543 b. c; " and note to same: " Koeppen, after a careful and thorough examination of the subject, comes to the con- clusion that the death of Sakya Muni should be placed, in round numbers, about two centu- ries before Asoka (Agoka), and that he (Sakya) was very probably the contemporary of Darius Hystaspes, or Xerxes."); and Chambers's Encyclop. (Lippiucott, 1877, vol. ii., pages 402-409, article Buddhism). ** See the Confucian Analects, Book VII., chapter xxiv. (page 127 below), and Doctrine of the Mean, xx., 18-21 (pages 115, 116 below), ff Date of the death of Confucius, according to Dr. Thomas' Dictionary of Biography and Mythology, article Confucius (Lippin- eott, 1S77, page 653). "Born, according to the best authorities, 551 B. c, in the kingdom or state of Loo (included in the modern province of Shantung): " the same (p. 651). The death of Confucius is also stated (in Am. Cyclop., 1874, vol. v., page 238, article Confucius) 479 b. c. XI Date of the death of Socrates. See Ueberweg, Hist. Phil. (ed. Morris, 1873, vol. i., page 83 : "At the time of his condemnation he was, according to his own account in Plat., Apol., 17 d, more than seventy years old." " He must, therefore, have been born at the latest in 469, or rather certainly before 469.") See also Arithon's Classical Dictionary (Harper, 1862, page 1245, article Socrates : " born at Alopece, a village near Athens, b. c. 469.") |||| Date of the death of Aristotle; see Ueberweg, Hist. Phil. (ed. Morris, 1873, vol. i., page 137: "Born 384 b. c. (Olymp. 99. 1) at Stagira (or Stageiros) in Thrace, and son of the physician Nicomachus, be- came in his eighteenth year (367) a pupil of Plato, and remained such for twenty years "); and Anthon's Class. Diet., article xIristoteles (pages 201-203): "Nicomachean Ethics, addressed to his son Nichomachus" (page 203*. ***Date of the death of Cicero ; see Ueberweg, Hist. Phil. (ed. Morris, 1873, vol. i., page 21S : "January 3d, 106 — December 7th, 43 b. c."); the treatise De Officiis was written in the preceding year (page 219). See Anthon's Class. Diet, article Cicero (page 344-348), whore it is stated that he " was born at Arpinum, the native place of Marius, b. c. 107 " (page 344). fff Date of the crucifixion, according to the margin of your reference Bible. Jit See Koran, xvii., 24-34, 36^tl (pages 303, 304 below). ||j||jbate of the death of Mohammed ; see Dr. Thomas' Biog. Diet, article Mohammed (page 1599): " Born at Mecca about •570 a. d. The year of his birth is not positively ascertained; the authorities are divided between 571 and 569, but the former date appears to be generally regarded as the more probable ■one." " He died, according to the Arabian historians, on his birthday, the eleventh year of the Hejrah, (632 a. d.) aged sixty-three, or, according to some authorities, sixty-five years " (the :same, page 1602). f||f "Eudoxe, cite par Pline, fait naitre Zoroastre six mille ans avant Platon, et Plutarque cinq mille ans avant la guerre de Troie. Suidas, plus modeste, se contente de cinq cents ans. Pline, apres avoir cite Eudoxe, conclut par fixer 1'epoque de Zoroastre peu de temps avant celle de Xerxes. Justin veut, au contraire, qu' il ait vegu au temps de Ninus, treize siecles avant Sardanapale. Apulee le fait contemporain de Cambyse, et veut qu' il ait donne des leoons a Pythagore. Porphyre et Clement d'Alexandrie lue assignent pour epoque le regne de Cyrus. Ctesias, enfin, la place au regne de Darius fils d' Hystaspe." — Dictionnaire de la Conversation et de la Lecture, (2d edition, Paris, 1866, vol. xvi., page 1053, article Zoroastre). "The dates generally given are as follows: Xanthus of Lydia places him about 600 years before tha Trojan war; Aristotle and Eudoxus place him 6000 years before Plato; others, again, 500i) years before the Trojan war. Berosus, a Babylonian historian, makes him a Babylonian king, and the founder of a dynasty which reigned between 2200 and 2000 b. c. over Babylon. The Parsees place him at the time of Hystaspes, Darius's father, whom they identify with a king mentioned in the Shah-Narueh (q. v.), from whom, however, H3 r staspes is totally distinct. This account would place him at about 550 b. c. Yet there is scarcely a doubt that he must be considered to belong to a much earlier age, not later than 1000 B. c.j possibly, he was a contemporary of Moses." — Chambers's Encyclopcedia, article Zoroaster (Lippiucott, 1877, vol. x., page 360). " Traditionally, several of the Gathas are ascribed to Zoroaster, whose date was anterior to b. c. 2000 according to Berosus, and whom other writers place still earlier. (See Aristot. ap. Diog. Laert. Pref. 6 ; Plin. H. N., xxx., 1 ; Hermipp. Fr. 79 ; Xan. iryd. Fr.29, etc.) Their style shows them to be considerably anterior to the first Eargard of the Vendidad" [see a few lines below], "which must have been composed before the great migra- tion of the Medes southward from the Caspian region. Haug is inclined to date the Zoroas- trian Gathas as early as the time of Moses. (Essays, page 255.)"- — George Bawlinson's Five Creat Monarchies (Scribner, Welford & Co., New York, 1873, vol. ii., page 323, note 5), Media, ch, iv. [Of the first Fargard of the Vendidad, Kawlinson says, in note 1, pp. 332, 333,] " the Iranian settlements enumerated in the document extend westward no further than Khages, or at the utmost to Media Antropatene, which may be indicated by the Vareua of § 18. (See Appendix, A). Thus the Arians, when the document was written, had not yet spread into Media Magna, much less into Persia Proper. It must consequently be anterior to the time of the first Shal- maneser (b. c. 858-823), who found Medes and Persians beyond the Zagros range. (See above, page 101.)" " Zerdusht, the prophet, whose era is given very differently by ancient writers and by modern investigators, placed variously between 500 or 600 b. c. (Roeth) and 1200 b. c. (Haug)." — Chambers's Encycl. (Lippincott, 1877, vol. vii., page 299) article Parsees. " Tlie age of the different works mentioned is fixed by Haug in the following manner : The Gathas about 900 or 1200 b. c; the. larger portion of the Vendidad at about 900 or 1000 b. c; the younger Yasna about 700-800 b. c; the latest part of the Vendidad (the Pazend) being written as late as 500 b. c, when the collection of the different parts also seems to have taken place. This compu- tation would give the Zend, or rather the famed Parsee literature, a range of about 800 years, or from 1200-400 B. c. Cf. Haug's Essays on the Religion of the Parsees (Bombay, 1862)."— Chambers's Encycl. (edition cited above, vol. x., article Zend, ad fin. page 341.) See also Max Mueller's Cliips (Scribner, Armstrong & Co., New York, 1874, vol. i., pages 79-100: "The Veda and Zend-Avesta." See also other essays in the same volume, pages 115-178). < o 5 w Q O M PQ PS [n < M H^ O 3 K -< 3 Ph 10 w W O O £ < H 'o £ w c! o w O a < Ph r/i CO .J o in o fe X o w w j fe ^ hJ < co 5 CO o fi'l < 5 3 H o 'I a" w M • ,-< < £ < s 3 Eh EH 3 g 3 s <1ra PP^ -^ O 2 - EH p a c c3 OQ 6 tE r s © pi « r- ■£ GO +» "fr o : ** 1=1 >3 h3 © o 'o c B ^ s o a •°„ -■ z -a a p ~z y. rn OJ C/J ■* " ^ o £ = a 1 8pS 5 f? — © bD , a a jz - - m * s »• J £ „ bfi •> _z S dO © c5 _~ O ft e= 2 8 g o ■r ^ ■_ >H 5 » I « < += O ;q ^ tn O s - 3 1 1 £ ! * -^ zi p C5 ~ « e.g c. s = "5 ^ P< o "S a c - to bD cS o 3 d P a 5 — CO B C a 'A < cs -- & o -< o bo C3 S O d 1 a o 'be 3 a o M o o H g; S h- 1 ■z Z o bo • = S a S o o o C o o ~ f- Q a o | C5 a Ph | 5 - H be a - X C5 O s o ? c - bD t£ C a Ph £ E-i o a o a - ~Z o a ■A o 8 O o 3 > © p "bD © O O H o bo ~ >> ja ►3 = Pw o c3 :_ ■a bB P o I o "3 1 1 "** g o | £ .2 "in 5 >> © ~ s "jj S a s ^T 03 S t o !d hi O = _cS~ 1 1 O o o S ft I s, CI n3 o >■ ^ © r. 5" 1 cc < 1 a O -i— a Fh © bj> a o © 'v, p o x ^ a -S a p 4: Sax 3 ^ a< a T3 . O TH ^2 ft -* M (9) KANT'S ETHICS. By James Edmunds. The Clavis to an Index. Est enim lex nihil aliud nisi recta et a numine deorum tracta ratio, imperans honesta, prohibens contraria. — Cicero (Philip, xi, 12. — Ramage, Beautiful Thoughts from Latin Authors, 2d ed. p. 32). [Ex Officina Elzeviriana, torn, v (Orat. torn, iii) page 485. [In searching for explications, during three readings of Kant's Ethics and of the Critique of Pure Reason, I noted on the mar- gin such references from one section to another as I found service- able. The framework upon which these references are here set forth, consists of a series of ^ection heads nearly all selected from the text, and constitutes an extended table of contents.] PRELIMINARY SCHEMA. I. — If I am free, what ought I to do ? (§§ 1-983 inclusive.) II.— How can I be free ? (§§ 984-3000 inclusive.) We have now before us two problems of human reason, which may be more precisely stated as follows : I. — Upon the hypothesis that man's will is free, what are the duties of man ? II. — How can freedom exist in harmony with the universal law of natural necessity? (Cf. §§ 258, 129.) Supplementary to these problems of the highest importance, there may be added — the plenary consummation of the scheme, crowning it with hope, (§ 948) — the postulates of practical rea- son, (rod and a future life. (See §§ 2548-2558 inolusive, and cf. §§ 2361 and 2567.) So supplemented, the general scheme becomes threefold : I.— What ought I to do ? II. — What can I know ? III. — What may I hope ? As to the solution of this third problem, there will remain, after the complete consideration of the former two, no doubt whatever. (See § 2565.) And strictly speaking, freedom itself also must be stated a^ a postulate of practical reason. (See § 142 and cf. § 131.) Bearing in mind, therefore, that the Kantic system does not un-" dertake to demonstrate either the actuality or the possibility (simpliciter) of freedom (see § 2245 and cf. §§ 251, 128, 136. 138, 141, 963, and Jour. Sp. Phil., vol. v., pp. 116, 290), but therein rests securely upon the common conscience of mankind (see § 2595 and cf. §§ 248 and 125), our general scheme may be briefly exhibited as follows : I. — The Law of Freedom ; II. — The Harmony of Freedom and Nature. 10 Kant's Ethics, The first, or ethical division (vols, i., ii.),whichbas its entire and perfect subsistence by itself, and may be separately propounded, properly precedes the second or logical division (vols, iii., iv., v.), whose interest is created and supported by the absolute and un- conditioned validity of the Law itself, but whose practical value (its speculative is very small), as an impregnable defense against idealism, skepticism, materialism, fatalism, atheism, free thinking, fanaticism, and superstition, is inestimable (§§ 1031, 1432, 2527, 2865, 2829, 2658, 2855, 2700, 2810, 1430, 2500, 129, 2964.) And, finally, our general scheme manifests the inner connection and completeness of the whole system (cf. §§ 274, 246, 278). while at the same time the presupposition of the first division does not add to the argument any element of weakness. (See § 122.) For (be it always remembered) the Law first enforces itself as the supreme law of man, and is afterward found to be the supreme law of freedom, that law of liberty wherein if a man abide he shall be happy in his doing. (James, i., 21.) And although, if the reality of freedom be first granted, the deduction and formulation of the law thereupon easily follow, the objective validity of the law de- pends in nowise upon the reality of freedom, nor its deduction and formulation upon the assumption of freedom ; but (exactly the re- verse) freedom rises upon the inexorable law, and the hypothesis is animated by the law's unconquerable energy. (§§ 173, 174, 178; Eomans, iii., 19.) That is to say, that which is in any and EVERY EVENT WHATSOEVER MAN'S UNCONDITIONED AND INEVASIBLE duty, is afterward clearly seen to be precisely that which would be his absolute duty if he were a preeman. Whence it happens that our first general problem may be per se more accurately de- scribed simply thus : " What ought I to do?" a description which; however, not only does not show the intimate unity of the system (§ 2551), but gives rise to the mistaken conception that the Kantic philosophy is twofold, having both a negative and a positive side* whereof the last may be taken and the first left. Undoubtedly, the first may be omitted. But to us, who are first men, and not till after- ward logicians, the contestf is against principalities, against powers, against the rulers of the darkness of this world, against the spiritual powers of evil in the heavenly places ; wherefore we ought to take on the whole armor of God, that we may be able to withstand in the evil day, and having fully done all, to stand. (Eevelations, iii., 12.) *See Dr. Calderwood's introduction to Kant's Ethics (p. x.) mentioned below. fEphesians, vi. 12, 13. [See the revised version published by the American Bible Union]. The Clavis to an Index. 11 FIRST GENERAL DIVISION. If I am Free, What Ought I to Do? (§§ 1-983 inclusive.) Volume I. THE METAPHYSIC OF ETHICS. By Immanuel Kant, Professor of Logic and Metaphysic in the University of Koenigsberg. Translated by J. W. Semple, Advocate, (gg 1-636 inclusive.) Paging (in parentheses) of Clark's edition of 1869, with an introduction by the Eev. Henry Calderwood, LL. D., Professor of Moral Philosophy in the University of Edinburgh. (Paging [in brackets] of Clark's edition of 1836, with an introduction and appendix by J. W. Semple.) PRELIMINARY TREATISES. ($ 1-274 inclusive.) I — Groundwork of the Metaphysic of Ethics. (§§ 1-146 inclusive.) Chapter I.— Transit from the Common Popular Notions of Morality to the Philosophical. (?? 1-23 inclusive.) There is nothing in the world which can be termed absolutely and altogether good, a good will alone excepted. (§§ 1, 2.) § 1. — Good will the only absolute good (p. 1.) Cf. Cicero de Officiis, book I., ch. ix : "An action which is intrinsically right is only morally good in so far as it is voluntary." (C. E. Edmonds' tr.) § 2. — Good will presupposed by particular virtues, (page 2, line 4,) [page 2, line 11.] First position. — A good will is esteemed to be so, not by the effects ■which it produces, nor by its fitness for accomplishing any given end, but by its mere good volition. (§§ 3-12 inclusive.) § 3. — Good will is of unconditioned worth, (page 2, line 18.) [page 2, line 25.] § 4. — Good will constituted by the sway of reason, (page 2, line 34.) [page 3, line 10.] § 5. — Happiness not the final aim of man's constitution, (page 3, line 8.) [page 3, line 19.] § 6. — End of man's existence far higher and nobler than happi- ness, (page 3, line 33.) [page 4, line 13.] § 7. — True end. for which reason is implanted, (page 4, line '25.) [page 5, line 8.] Analysis of the notion ditty, in order to explain the conception of a good will. (§§ 8-12 inclusive.) § 8. — Actions at variance with or in accordance with duty are not here investigated (but only whether they have been per- formed out of duty.) (page 5, line 21.) [page 6, line 8.] § 9. — Duty to preserve one's life. (p. 6, 1. 14.) [p. 7, 1. 4.] 12 Kant's Ethics. § 10.— Duty to be beneficent, (p. 6, 1. 27.) [p. 7, 1. 18.] § 11. — Duty to promote one's own health, (page 7, line 27.) [page 8, line 22.] § 12.— Duty to love our neighbor, (p. 8, 1. 18.) [p. 9, 1. 16.] Second position. — An action done out of duty has its moral worthy not from any purpose it may subserve, but from the maxim according to which it is determined on. (§ 13.) § 13. — Moral worth Of an action depends not on the effecting any given end, but on the principal of volition singly, (page 8, line 29.) [page 9, line 28.] The third position results from the two preceding. Duty is the ne- cessity of an act out of reverence felt for law. (§§ 14-16 inclusive.) § 14. — Duty has to be done irrespective of all appetite whatso- ever ; and hence there remains nothing present to the will, except objectively law, and subjectively pure reverence for it. (page 9, line 12.) [page 10, line 14.] § 15. — Reverence is no positive feeling, but an active emotion, (page 9, note.) [page 10, note.] § 16. — Moral worth of an action consists not m the effect result- ing from it, and consequently in no principle of acting taken from such effect, (page 10, line 3.) [page 11, line 4.] What kind of law is that, the representation of which must alone de- termine the will, if this last is to be denominated absolutely and alto- gether good ? (§§ 17-23 inclusive.) § 17. — Form of law in general. — Act from a maxim at all times fit for law ijniversal. (page 10, line 16.) [page 12, line 1.] § 18. — Maxim of deceit unfit for law uuiversal. (page 11, line 11.) [page 12, line 19.] § 19. — Maxims unfit for law universal must be rejected, (page 12, line 16.) [page 13, line 29.] § 20. — Principle whereon depend the common ethic notices of mankind, (page 12, line 33.) [page 14, line 15.] § 21. — Practical powers more easily exercised than speculative, (page 13, line 16.) [Errs — wanders.] [page 15, line 1.] § 22. — Innocence is easily seduced, (page 14, line 11.) [page 15, line 32.] [Cf. Eomans, vii. 23.] § 23. — Hope to attain repose, (page 14, line 34.) [p. 16, 1. 24.] Chapter II.— Transit from Common Moral Philosophy^to the Metaphysic of Ethics. (II 24-103 inclusive.) § 24. — Duty not a mere aposteriori notion, (page 16, line 4.) [page 18, line 4.] § 25. — Secret springs of the will beyond scrutiny, (page 16, line 24.) [page 19, line 1.] The Glavis to an Index. 13 § 26. — Actions generally spring from self, not from the stern law. (page 17, line 18.) [page 19, line 21.] § 27. — Observation could not even suggest the moral law. (page 18, line 17.) Cf. Luke xvii. 20. [page 20, line 24] § 28. — Imitation has no place in morals, (p. 18, 1. 33.) [p. 21, 1. 9.] § 29.— Moral philosophy philosophical, (p. 19, 1. 21.) [p. 21, 1. 32.] § 30.— Moral philosophy scientific, (p. 19, 1. 34.) [p. 22, 1. 14.] § 31. — Moral philosophy metaphysical, (page 20, line 19.) [page 23, line 1.] § 32. — Pure philosophy of morals distinguished from mixed, (page 21, note.) [page 23, note.] § 33. — Moral philosophy strengthens virtue, (p. 21,1.5.) [Hyper — beyond ; hypo — beneath. Defecated — separated.] [page 23, line 22.] § 34. — Moral philosophy not anthropological, (page 21, line 25.) [Prelected — discoursed.] [page 24, line 17.] § 35. — Eeason must be investigated, (p. 22, 1. 31.) [p. 25, 1. 21.] § 36. — Will is nothing else than practical reason, (p. 23, 1. 6.) [JVIien reason determines the will — When reason determines itself to act.] [page 25, line 30.] § 37. — Imperative expresses a commandment of reason; the rep- resentation of an objective principle, so far as it necessitates the will, (page 23, line 27.) [page 26, line 20.] § 38. — Interest indicates the dependency of the will on prin- ciples of reason, (page 24, note.) Cf. § 139. [page 27, note.] § 39. — Imperatives are valid only for defective wills, (page 24, line 10.) [page 27, line 7.] § 40. — Imperatives are either hypothetical or categorical, (page 24, line 22.) [page 28, line 1.] § 41. — Imperative actions are necessary, (page 25, line 6.) [page 28, line 7.] § 42. — Imperative actions are good. (p. 25, 1. 16.) [p. 28, 1. 17.] § 43. — Imperatives are either problematic, assertive, or apodic- tic. (page 25, line 24.) [page 28, line 25.] § 44. — Problematic imperatives ; principles of action necessary in order to gain some given purposes, (p. 25, 1. 31.) [p. 28, 1. 32.] § 45. — Assertive imperatives ; announcing the practical neces- sity of an act as a mean toward happiness, (page 26, line 23.) [page 29, line 28.] § 46. — Apodictic imperative commands categorically, irrespec- tive of every ulterior end or aim. (p. 27, 1. 4.) [p. 30. 1. 11.] § 47. — Imperatives are either technical, pragmatic, or ethical, (page 27, line 11.) [Pragmatic— See § 2550.] [page 30, line 18.] 14 Kant's Ethic*. § 48. — How technical imperatives are possible, (page 27, line 25.) [page 31, line 1.] § 49. — How pragmatic imperatives are possible, (page 28, line 15.) [page 31, line 26.] § 50. — Possibility of the ethical imperative can not be shown aposteriori. (page 29, line 32.) [page 33, line 17.] § 51. — Possibility of the ethical imperative must be investigated apriori. (page 30, line 25.) [page 34, line 12.] § 52. — Categorical imperative is a synthetic proposition apriori.. (page 31, line 5.) Cf. §§ 1448, 1470, 1698, 2667. [page 34, line 26.] § 53. — Categorical imperative ordains conformity to law. (page 31, line 12.) Cf. Romans xii. 2. [page 35, line 1.] § 54. — Categorical imperative formulated, (p. 31, 1. 30.) Act from that maxim only which thou canst will law universal, [page 35, line 21.] | 55. — All imperatives of duty are derived from the categorical imperative, (page 31, line 33.) [page 35, line 24.] § 56. — Categorical imperative is conformed to nature, (page 32,, line 5.) [page 35, line 31.] § 57. — Duties of determinate and indeterminate obligation, (page 32, line 11.) [page 36, line 6.] § 58. — Determinate duty: such a one as admits of no exceptions- in favor of appetite, (page 32, note.) [page 36, note.] § 59. — Maxims of suicide unfit for law universal, (page 32, line 15.) Cf. § 489. [page 36, line 10.] § 60. — Maxims of deceit unfit for law universal, (page 33, line 1.) Cf. §§ 502-509. [page 36, line 25.] § 61. — Maxims of mental sluggishness unfit for law universal, (page 33, line 24.) Cf. §§ 542-547. [page 37, line 23.] § 62. — Maxims of illiberality unfit for law universal, (page 34 r line 6.) Cf. §§ 510-514 and 561-565. [page 38, line 8.] § 63. — Maxims of conduct must be fit for universal law. (page^ 34, line 24.) [page 38, line 27.] § 64. — Violation of the law can not be justified, (page 35, line 4.) [page 39, line 10.] § 65. — Laws of duty are apodictic. (p. 35, 1. 28.) [p. 40, 1. 3.] § 66. — Laws of duty are not derived from particularities, (page- 36, line 6.) [page 40, line 16.] § 67. — Philosophy must uphold her laws, (page 36, line 24.) [page 41, line 3.] § 68. — Aposteriori principles are detrimental to morality, (page- 37, line 3.) Virtue — cf. Cicero's Offices, i. 5. [page 41, line 16.] The Glacis to an Index. 15 § 69. — Season's practical law is inseparably connected apriori with the very idea of the will, (page 37, line 15.) [page 41, line 28.] § 70. — Distinction between subjective and objective ends, (page 38, line 12.) [page 42, line 29.] § 71. — Categorical imperative is grounded on an absolute end. (page 39, line 1.) [page 43, line 22.] § 72. — Man is an absolute end (an end in himself, possessing ab- solute worth). Cf. Buddha's Dharmapada 187. Max Mueller, tr. (Scribner 1872) page 246. (page 39, lino 6.) [page 43, line 27.] § 73. — Categorical imperative is grounded on humanity, (page 40, line 3.) Cf. §§ 59-62. [page 44, line 29. § 74. — Suicide is inconsistent with the idea of humanity as an absolute end. (page 40, line 23.) Cf. § 59. [page 45, line 18.] § 75. — Deceit is inconsistent with the idea of humanity as an ab- solute end. (page 41, line 3.) Cf. § 60. [page 45, line 30.] § 76. — Neglect of self improvement is inconsistent with the idea of humanity as an absolute end. (page 41, line 19.) Cf. § 61. [page 46, line 17.] § 77. — Illiberality is inconsistent with the idea of humanity as an absolute end. (page 41, line 29.) Cf. § 62. [page 46, line 27.] § 78. — Will of every intelligent as universally legislative, (page 42, line 7.) [page 47, line 8.] § 79. — Will of every intelligent self-legislative, (page 42, line 26.) [page 47, line 29.] § 80. — Specific difference betwixt a categorical and hypothetical imperative, (page 42, line 32.) [page 48, line 3.] § 81. — Will supremely legislative can not be dependent upon any interest, (page 43, line 16.) [page 48, line 22.] § 82. — Categorical imperative can only ordain to act according to a maxim fit for universal law. (p. 43, 1. 23.) [p. 48, 1. 30.] § 83. — Principle of the autonomy of the will, (page 43, line 34.) [page 49, line 10.] § 84. — Eealm of ends, (page 44, line 21.) Analogy to what we call the realm of nature, [page 49, line 32.] § 85. — Realm — the systematic conjunction of all intelligent na- ture under a uniform and common law. (p. 44, 1. 30.) [p. 50, 1. 9.] § 86. — Systematic conjunction of intelligents. (page 45, line 6.) [page 50, line 20.] § 87. — Intelligent is a member of the realm of ends, (page 45, line 13.) [page 50, line 28.] § 88. — Finite intelligent not sovereign of the realm of ends, (page 45, line 18.) [page 51, line 1.] 16 Kant's Ethics. § 89. — Morality refers all action to the realm of ends, (page 45, line 25.) [page 51, line 9.] § 90. — Duty rests solely on the relation betwixt intelligents. (page 46, line 4.) [page 51, line 23.] § 91. — Price and dignity in the realm of ends, (page 46, line 15.) [page 52, line 3.] § 92. — Price is relative; dignity is absolute worth, (page 46, line 20.) [page 52, line 8.] § 93. — Morality the only dignity of humanity, (page 46, line 27.) [page 52, line 15.] § 94. — Autonomy the ground of the dignity of humanity, (page 47, line 21.) [page 53, line 12.] § 95. — Three formulae of one and the same law. (p. 48, 1. 5.) (1) form, cf. §§ 53-65 ; (2) matter, cf. §§ 66-77 ; (3) aggregate determina- tion, cf. §§ 78-94; (1) unity ; (2) plurality ; (3) totality, [p.53, 1. 31.] § 96. — Conception of an absolutely good will, (page 48, line 34.) [page 54, line 28.] § 97. — End of a good will not an end to be effected, (page 49, line 14.) [page 55, line 11.] § 98. — World of intelligents (mundus intelligibilis) may be cogitated, (page 50. line 6.) [page 56, line 6.] § 99. — Formal principle of the maxims of every intelligent, (page 50, line 18.) [page 56, line 18.] § 100. — Worth of intelligents judged of only according to their disinterested adherence, (page 51, line 6.) [page 57, line 10.] § 101. — Morality the relation betwixt action and the autonomy of the will, (page 51. line 30.) [page 58, line 3.] § 102. — Dignity belongs to that intelligent who discharges all his duties, (page 52, line 8.) [page 58, line 15.] § 103. — Autonomy of will is the supreme principle of morality, (page 52, line 24.) [page 59, line 2.] Chapter III.— Transit from the Metaphysic of Ethics to an Inquiry into the Apriori Operations of the "Will. {% 104-146 inclusive.) Article I. — The idea freedom explains that of autonomy of will. (§§ 104-108 inclusive.) § 104. — Freedom is independence on foreign determining causes, (page 54, line 5.) [page 61, line 5.] § 105. — Freedom is not devoid of law. (page 54, line 13.) [page 61, line 13.] § 106. — Freedom of will is autononry. (page 54, line 23.) [page 61, line 23.] § 107. — Freedom is subjection to the moral law. (page 55, line 2.) [page 62, line 6.] The Claris to an Index. 17 § 108. — Freedom's law is synthetic, (page 55, line 9.) [page 62, line 14.] Article II, — Freedom must be postulated as a property of the will of every intelligent whatsoever. (§ 109.) § 109. — Reason practical must regard herself as free, (page 55, line 27.) [page 63, line 3.] Article III — Of the interest indissolubly connected with the idea of morality. (§§ 110-122 inclusive.) § 110. — Morality and freedom identical, (page 56, line 28.) [page 64, line 8.] § 111. — Objective necessity of freedom, (page 57, line 5.) [page 64, line 18.] § 112. — Fixing the true foundation of morality, (page 57, line 26.) [page 65, line 11.] § 113. — Mere worthiness to become happy has an interest, (page 58, line 11.) [page 65, line 31.] § 114. — Freedom and self-legislation convertible ideas, (page 58, line 27.) [page 66, line 16.] § 115. — Only one escape, (page 59, line 7.) [page 66, line 30.] § 116. — Knowledge of the appearances of things only, (page 59, line 13.) [page 67, line 4.] § 117. — Sensible system distinguished from a cogitable and un- seen, (page 59, line 33.) [page 67, line 24.] § 118. — Halt on the threshold of discovery, (page 60, line 20.) [page 68, line 14.] § 119. — Laws beyond which the understanding can not pass, (page 60, line 29.) [page 68, line 24.] § 120. — Two-fold set of laws regulating conduct, (page 61, line 15.) Cf. St. Paul (Romans vii.). [page 69, line 13.] § 121. — Groundwork of all moral actions, (page 61, line 25.) [page 69, line 24.] § 122. — Freedom not the ground of moral necessitation (but only its form), (page 62, line 1.) [page 70, line 3.] Article IV. — How is a categorical imperative possible. (§§ 123- 125 inclusive.) § 123. — Moral necessitation grounded on reason, which by the idea Freedom gives a law. (page 62, line 17.) [page 70, line 20.] § 124. — Analogy between the law of freedom and the laws of nature. Cf. §§ 2719, 2725. (page 63, line 11.) [page 71, line 20.] § 125. — Authority of the law recognized even by the uneduca- ted, (page 63, line 31.) [page 72, line 8.] Cf. § 248. Article V. — Of the extreme verge of all practical philosophy. (§§ 126-144 inclusive.) 18 Kant's Ethics. § 126. — Freedom and necessity both apriori conceptions, (page 64, line 27.) [page 73, line 7.] § 127. — Freedom consequently seems to collide with necessity, (page 65, line 14.) [page 73 line 28.] § 128. — Appearance of contradiction must be removed, (page 65, line 29.) [page 74, line 14.] § 129. — Speculative philosophy prepares the way for the prac- tical by reconciling freedom and necessity, (page 65, line 34.) [page 74, line 19.] CY. § 258. § 130. — Practical reason secure against all assailants, (page 66. line 24.) [page 75, line 12.] § 131. — Reason's legal title to freedom. (page 6Q, line 30.) [page 75, line 19.] Gf. § 178. § 132. — Man conscious of his reason's independency, (page 67, line 1.) [page 75, line 24.] § 133. — Origin and seat in the laws of a cogitable world, (page 67, line 20.) [page 76, line 13.] § 134. — Cogitable world a mere idea, not an object, (page 68, line 8.) [page 77, line 4.] § 135. — Laws of the cogitable world not grounded on an object.. (page 68, line 22.) [page 77, line 19.] § 136. — Laws of the cogitable world inexplicable, (page 69, line 8.) [page 78, line 7. § 137.— Freedom can be defended, (p. 69, 1. 25.) [p. 78, 1. 24.] § 138. — Interest in the moral law inexplicable, (page 70, line 12.) [page 79, line 15.] § 139. — Interest pure or adulterated, (page 70, note.) [page 79, note.] § 140. — Interest in the moral law subordinate to obedience. (page 70, line 21.) [page 80, line 3.] § 141. — Sole hypothesis on which the categorical imperative is possible, (page 71, line 26.) [page 81, line 1.] § 142. — Hypothesis of freedom unconditionally necessary, (page 72, line 1.) [page 81, line 10.] § 143. — Nothing known of the cogitable world except the form of its laws, (page 72, line 17.) [page 81, line 28.] § 144. — Utmost verge of all ethical inquiry, (page 73, line 5.)> [page 82, line 20.] Article VI. — Conclusion of the groundwork. (§§ 145, 146.) § 145. — Absolute necessity of the categorical imperative, (page 73, line 25.) [page 83. line 9.] § 146. — Why it is incompi-ehensible. (p. 74, 1. 12.) [p. 84, 1. 1.] The Clavis to an Index. 19 II.— Inquiry into the Apriori Operations of the Will. (Three Chapters.) (g§ 147-274.) Chapter I.— Analytic of Principles. (^ 147-202.) Article I. — Exposition of the notions, principle, rule, maxim, law. (§§ 147-152 inclusive.) § 147. — Practical principles are propositions containing different rules subordinate to them which may be grounds of determining the will, (page 75, line 4.) [page 85, line 4.] Remark — Practical laws could not exist if reason were not a prac- tical faculty. (§§ 148-152 inclusive.) § 148. — Collision of maxims and laws, (page 75, line 12.) [page 85, line 14.] § 149.— Man's law is imperative, (p. 76, 1. 9.) [p. 8G, 1. 17.] § 150. — Imperatives objective ; maxims subjective, (page 76, line 16.) [page 86, line 25.] § 151. — Imperatives divided into laws and practical precepts- (page 76, line 24.) [page 86, line 32.] § 152. — Laws take no cognizance of aims, intentions, or effects, (page 77, line 17.) [page 87, line 30.] Article II. — Every material principle whatsoever is aposteriori, and so can beget no practical law. (§§ 153-155 inclusive.) (Position I.) § 153. — All material practical principles are taken from experi- ence and observation, (page 78, line 2.) [page 88, line 15.] Remarks— (§§ 154, 155.) § 154. — All practical principles determined by desire pre-sup- pose pleasure and are aposteriori. (p. 78, 1. 7.) [p. 88, 1. 21.] § 155. — Principles conditioned by pleasure or pain may become maxims but never laws, (page 78, line 23.) [page 89, line 10.] Article III— -All material practical principles rest on self love. (§§ 156-167 inclusive.) (Position II.) § 156. — Happiness the supreme determinator ol all material prac- tical principles, (page 79, line 2.) [page 89, line 20.] § 157. — Moral law is the sole proof of a supreme power of desire, (page 79, line 26.) (Corollary.) [page 90, line 16.] Remark I. — Distinction betwixt the higher and lower powers of will. (§§ 158-164 inclusive.) § 158. — All feelings of pleasure depend on the sensory, (page 80, line 4.) [page 90, line 23.] § 159. — All feelings of "pleasure differ merely in degree, not in kind, (page 80, line 19.) [page 91, line 11.] § 160. — Faculty of representation of no moment when feeling determines choice, (page 81, line 4.) [page 91, line 31.] 20 Kant's Ethics. § 161. — Moral sense would be badly defined as an originary deteroamator. (page 81, line 18.) Cf. § 198. [page 92, line 13.] § 162. — Epicurus consistently regards all pleasures as exactly the same in kind, (page 82, line 4.) [page 93, line 1.] § 163. — Eeason the supreme power of desire, (page 82, line 21.) [page 93, line 19.] Cf. § 157. § 164. — Reason determines the will without the intervention of an emotion, (page 83, line 7.) [page 94, line 8.] Remark II — Happiness can not found a practical laic. (§§ 165- 167 inclusive.) §165. — Happiness a general denomination for all subjective deter- minators. (page 83, line 13.) [page 94, line 14.] § 166. — Laws founded on happiness are subjectively contingent, (page 84, line 3.) [page 95, line 7.] § 167.- — Subjective principles can not be elevated to the rank of objective laws, (page 84, line 23.) [page 95, line 28.] Article IV. — Sole condition of all practical laws. (§§ 168-170 inclusive.) (Position III.) § 168. — Form of law in general can alone constitute practical laws, (page 85, line 25.) [page 97, line 2.] Remark. — Aposteriori principles never can become the groundwork of any law. (§§ 169, 170.) § 169. — Self annihilating, when brought under the form of law. (page 86, line 10.) [page 97, line 21.] § 170. — Possible exceptions are innumerable, (page 86, line 32.) [page 98, line 18.] Article V — Find the nature of a will whose sole law is the legisla- tive form of its maxims. § 171. (Problem I.) § 171.— Concludes upon a free will. (p. 87, 1. 28.) [p. 99, 1. 15.) Article VI — Find the sole law regulating the causuality of a free will. (§§ 172-175 inclusive.) (Problem II.) § 172. — Concludes upon the legislative form, (page 88, line 16.) [page 100, line 8.] Remark. — Morality first reveals to man his inward freedom. (§§ 173-175 inclusive.) § 173. — Moral necessity not a theoretic deduction from freedom, (page 88, line 29.) [page 100, line 23.] Cf. § 122. § 174. — Moral necessity an apodict of practical reason, (p. 89, line 13.) [page 101, line 9.] Galatians iv. 21 ; Romans iii. 19. § 175. — Man judges it possible to do what he ought, (page 90? line 2.) [page 102, line 1.] Article VII. — Fundamental law of reason. (§§ 176-182 inclu- sive.) Cf. § 332. The Clavis to an Index. 21 § 176. — So act that thy maxims of will might become law in a system of ' imiversal moral legislation, (p. 90, 1. 21.) See §§ 346 and 430 for the legal and moral principles into which this fundamental law is divided, [page 102, line 21.] Remark. — Reason is immediately legislative. (§§ 177, 178.) § 177. — Practical rule is absolute in ethics, (page 90, line 24.) [page 102, line 24.] § 178. — Single isolated fact of practical reason, (page 91, line 9.) [page 103, line 14.] § 179. — Eeason is spontaneously practical, (page 91, line 22.) (Corollary.) [page 103, line 28.] Remark. — Obligation is the relation of a defective will to the law. (§§ 180-182 inclusive.) § 180. — Moral law not confined to man. (page 91, line 24.) [page 104, line 2.] § 181. — Conceptions of duty and obligation, (page 92. line 12.) [page 104, line 22.] § 182. — Conceptions of virtue and holiness, (page 92, line 20.) [page 104, line 30. J Article VIII. — Autonomy of will is the sole foundation of the ethi- cal nature of man. (§§ 183-198 inclusive.) (Position IV.) § 183. — Moral law expresses nothing but the autonomy of reason, (page 93, line 4.) [page 105, line 19.] Remark I. — Heteronomy can not satisfy the demands of reason. (§§ 184-187 inclusive.) § 184. — Every volition has an end aimed at. (page 94, line 2.) [page 106, line 21.] § 185. — Hap})iness of others may be the object of will, (page 94,. line 17.) [page 107, line 9.] § 186. — Ends do not condition the will, but are added by the law. (page 94, line 25.) [page 107, line 18.] § 187. — Pure will is not determined by desire. (j)age 95, line 5.) [page 107, line 31.] Remark II. — Contrariety of heteronomy and autonomy is not logical merely, but practical. (§§ 188-198 inclusive.) §188. — Antipart of autonomy is self love, (page 95, line 17.) [page 108, line 12.] § 189. — Self love cunning and deceitful, (page 95, line 27). [page 108, line 22.] § 190. — Self love advises ; law commands, (page 96, line 16.) Cf. Aristotle, Nic. Eth. book vi., ch. xii. 9. " Now prudence is not the same as this faculty [deinotes — craft cleverness, cunning] nor is 22 Kant's Ethics. it without this faculty." Browne's tr. (ed. Bohn) page 173. [page 109, line 15.] | 191. — Duty undoubted; expediency uncertain, (p. 96, 1. 22.) [So Confucius — " The path is not far from man. When men try to pursue a course which is tar from the common indications of con- sciousness, this course can not he considered the path." Doctrine of the "Mean, xiii. 1. Dr. Legge's Life and Teachings of Confucius (Truebner 1869) page 290.] [page 109, line 21.] § 192. — Obedience to the law always practicable ; to self love, not always, (page 97, line 1.) [page 110, line 3.] § 193. — Disobedience to the law despicable; to self love, merely vexations, (page 97, line 18.) [page 110, line 21.] | 194. — Transgression of law requires punishment; of expedi- ency, not. (page 97, line 30.) [page 111, line 3.] § 195. — Utilitarian conception of crime inconsistent, (page 9S, line 11.) [page 111. line 18.] § 196. — Moral sense presupposes (and consequently can not originate) morality and duty. (p. 98, 1. 28.) [p. 112, 1. 5.] Cf. § 161. § 197. — Moral felicity can not precede obligation, much less found it. (page 99, line 10.) [page 112, line 22.] § 198. — Moral sense ought to be cultivated, (page 99, line 21.) [page 113, line 1.] Appendix. — Tabular view of every possible false system of ethic. (§§ 199-202 inclusive.) § 199.— Material principles either subjective or objective, and either external or internal, (page 100, line 1.) [page 113, line 16.] § 200. — Material principles either inductive or deductive, (page 100, line 18.) [page 114, line 1.] § 201. — Supreme perfection not an ethical determinator. (page 100, line 31.) [page 114, line 14.] § 202. — Sole ethical determinator of the will, (page 101, line 13.) [page 114, line 30.] Chapter II.— On the Apriori Spring of the Will.' \\ 203-242. Of " the Relation Betwixt Pure Practical Reason and the Sensory, and the Necessary Effect,, (Cognizable Apriori) Thereon, which Effect we Call the Moral Sense." § 244. § 203. — Essence of all moral worth in acting, (page 102, line 3.) [page 116, line 3.] § 204. — Moral law the sole ethical spring of the human will, (page 102, line 12.) [page 116, line 12.] § 205. — Effect of the ethical law, as spring, (page 102, line 22.) [page 117, line 1.] § 206. — Essence of all moral determination of will, (page 103, line 16.) [page 117, line 20.] The CJavis to an Index. 23 § 207.— Apriori ground of pain. (p. 103, 1. 21.) [p. 117, 1. 25.] § 208. — Self love circumscribed and self conceit overthrown by /practical reason, (page 103, line 33.) [page 118, line 6]. Cf. §§ 592- 594, Eomans xii. 3. § 209. — Apriori ground of reverence, (page 104, line 18.) [page 118, line 27.] § 210. — Man's will deflected by his aposteriori self, (page 105, line 1.) [page 119, line 14.] Cf. §§ 656, 688. § 211. — Moral law therefore inevitably humbles every man. (page 105, line 17.) [page 120, line 3.] § 212. — Moral law the subjective ground of reverence, (page 105> line 27.) [page 120, line 15.] § 213. — Moral law the ground of the moral sense, (page 106, line 13.) [page 120, line 32.] Cf. §§ 196-198. § 214. — Eeverence not a pathognomic emotion, (page 106, line 30.) [page 121, line 18.] § 215. — Reverence toward the law is not a spring advancing morality, (page 107, line 21.) [page 122, line 13.] § 216. — Eeverence is a mere spring co-acting the law. (page 107, line 34.) [page 122, line 26.] § 217. — Eeverence felt toward persons, not things, (page 108, line 8.) [page 123, line 3.] § 218. — Eeverence entertained unwillingly, (page 109, line 7.) [page 124, line 6.] § 219. — Eeverent regard for intellectual greatness, (page 109, line 29.) [page 124, line 29.] § 220. — Eeverence begins with humility, (page 110, line 19.) [page 125, line 22.] § 221. — Eeverence becomes a spring, (p. Ill, 1. 4.) [p. 126, 1. 10.] § 222. — Eeverence begets interest and conforms maxims, (page 111, line 28.) Maxim: cf. §§ 147-, 332. [page 127, line 3.] § 223. — Moral sense is precisely the susceptibility to have rever- ence, (page 112, line 12.) [page 127, line 21.] § 224. — Duty involves practical necessitation. (page 112, line 34.) [page 128, line 12.] § 225. — Obedience followed by exaltation, (page 113, line 16.) [page 128, line 29.] § 226. — Duty is objectively legal, subjectively moral, (page 113, dine 31.) [page 129, line 13.] § 227. — Moral inclination can not supersede moral necessitation. (page 114, line 9.) [page 129, line 25.] § 228. — Eeverence the only ethical spring of the will, (page 114, line 28.) [page 130, line 13.] 24 Kanfs Ethics. § 229. — Love can not supersede duty, (page 115, line 3.) [page 130, line 23.] § 230. — Love God means cheerfully to obey his law. (page 115, line 27.) [page 131, line 17.] §231. — Love is the apotheosis of reverence, (page 116, line 22.) [page 132, line 16.] § 232. — Virtue (man's incumbent moral state) is militant, (page 117, line 19.) [page 133, line 17.] Cf. § 729. § 233. — Virtuous actions are duteous, not meritorious, (page 118, line 1.) [page 134, line 2.] Cf. § 455. § 234. — Virtuous actions may very fitly be praised, (page 118, line 23.) [page 134, line 25.] § 235. — Ethical fanaticism is transgression, (page 119, line 7.) [page 135, line 13.] § 236. — Jesus first taught purity of moral principle, (page 119, line 18.) Cf. §§ 723, 907. [page 135, line 25.] Self love: %% 208-210. § 237. — All appetites are dumb before duty, (page 120, line 3.) [page 136, line 13.] § 238. — Personality the root of duty, (page 120, line 14.) [page 136, line 24.] Cf. § 671. § 239. — Humanity extorts veneration, (page 120, line 31.) [page 137, line 11.] Used as an end: mean (Semple's erratum.) § 240. — Honest men never prostitute humanity, (page 121, line 15.) [page 137, line 30.] Emitted: eschewed (Semple's erratum.) § 241. — Peace is the effect of reverence, (page 121, line 30.) [page 138, line 14. § 242. — Hope of happiness, if permitted sway, destroys man's ethical character, (page 122, line 9.) [page 138, line 28.] Cf. § 663. Chapter III.— Dilucidation of the Foregoing Analytic— On Freedom and Necessity. (g§ 243-274.) § 243. — Practical reason and speculative differ in form, (page 123, line 4.) [page 140, line 4.] § 244. — Practical reason begins with principles apriori. (page 123, line 13.) [page 140, line 13.] § 245. — Analytic of practical reason divided analogously to the theoretical, (page 124, line 9.) [page 141, line 11.] § 246. — Division of the analytic of practical reason, like that of a syllogism, (page 124, line 23.) [page 141, line 27.] § 247. — Powers of practical reason exhibited by the common use. (page 125, line 10.) [page 142, line 18.] Cf. § 125. § 248. — Justification of the moral principles (by an appeal to the judgment of mankind's moral sense). Cf. §§ 2595, 1145. (page 125, line 23.) [page 142,line 32.] The Clavis to an Index. 25 § 249.— Distinguish betwixt utilitarianism and morality, (page 126, line 21.) [page 144, line 1.] § 250. — Distinction betwixt utility and morality is not con- trariety, (page 127, line 7.) [page 144, line 22.] § 251. — Freedom of an active cause cannot be comprehended even as to its possibility, (page 127, line 29.) [page 145, line 13.] [Defined : cf. Spinoza (Tennemann Hist. Phil., ed. J. E. Morell, 1870, § 338, page 316) : " Deo parere summa libertas est"] §252. — Some who think they can explain freedom as a mere psychological quality, (page 128, line 11.) [page 145, line 30.] § 253. — Causality of things in time different from the causality of things in themselves, (page 128, line 27.) [page 146, line 15.] §254. — Attribute to things in time mechanical causality; to things in themselves, freedom, (page 129, line 22.) [page 147, line .14.] § 255. — Problem at whose solution centuries have labored, (page 130, line 10.) [page 148, line 3.] § 256. — Psychological freedom in nowise to be distinguished from physical necessity, (page 130, line 28.) [page 148, line 21.] § 257. — Psychological freedom cannot found moral law. (page 131 , line 14.) [page 149, line 10.] § 258. — Seeming antagonism between nature and freedom cleared up by the Critique, (page 131, line 32.) [p. 149, 1. 28.] Cf. § 129. § 259. — Conscience determinable by no law of things in time, (page 132, line 30.) [page 150, line 29.] Cf. § 525. § 260. — Contrition for past sin is legitimate, (page 133, line 13.) [page 151, line 14.] § 261. — Man's sentient existence is the absolute unity of one phenomenon, (page 133, line 24.) [page 151, line 25.] § 262. — Refer the sensitive itself to the cogitable substratum. (page 134, line 5.) [page 152, line 9.] § 263. — Man's choice depends on a free causality at bottom, (page 134, line 14.) [page 152, line 19.] § 264. — Difficulty of harmonizing freedom and necessity presses upon every other theory as well as upon Kant's, (page 135, line 3.) [Exit: out of the labyrinth § 115.— Main theory: §258.— That theory : transcendental realism ; see § 2952.] [page 153, line 10.] § 265. — Freedom is illusory upon tb,e theory that things in tim e are things in themselves (transcendental realism), (page 135, line 19.) [page 153, line 26.] § 266. — Spinozism the only alternative to Kant's theory (trans- cendental idealism), (page 136, line 7.) [page 154, line 17.] § 267. — Freedom, upon the theory of transcendental idealism, does not conflict with God's creative power, (p. 137, 1.8.) [p. 155, 1.20.} 3 26 Kant's Ethics. § 268. — Difficulties advance the groundworks of science, (page 138, line 1.) [page 156, line 15.] § 269. — How the idea Freedom procures us so great an extension of moral-practical science, (page 138, line 17.) [page 157, line 1.] Think : see § 1649. § 270. — Freedom's category contains synthesis of mere existence, not necessarily of the homogeneous, and therefore can refer to an unconditioned in the cogitable world, (page 138, line 31.) Cf. §§ 2203, 2205, 2248. [page 157, line 16.] § 271. — Morality, interwoven with the reason of all men, presup- poses such an unconditioned causality, (p. 139, 1. 32.) [p. 158, 1. 20.] § 272. — Causality the only category which allows such a trans- cendent synthesis (although only for a practical behoof), (page 140, line 28.) [page 159, line 19.] § 273. — Freedom can be established only for a practical behoof, (p. 141, 1. 9.) [p. 160, 1. 3.] Quit : quit not. — Semple's erratum. § 274. — Every step taken by pure practical reason coincides with the march of the Critique of pure speculative reason, (page 141, line 21.) [page 160, line 16.] METAPHYSIC OF ETHICS. (gg 275-636 inclusive.) Prolegomena to the Metaphysic of Ethics. (§§ 275-477 inclusive.) Preface to the Metaphysic of Ethics. (§5 275—280.) § 275. — Metaphysic of Ethics divided into elements of law and of morals, (page 145, line 3.) [page 165, line 3.] § 276. — Metaphysical elements of law evolved by pure reason from principles apriori. (page 145, line 9.) [page 165, line 9.] § 277. — Scholastic exactness is indispensable, (page 146, line 7.) [page 166, line 14.] § 278. — Only one true system of philosophy is possible, (page 147, line 6.) Cf. Arist. JSTic. Eth. VI, xiii, 5 and V, i, 12; Confucius Ana, XV, ii, iii ; Xen. Mem. I, i, 9 ; III, ix, 5 ; and Buddh. Dharm. 38 § 949. Cf. § 819.— Brown (A. D. 1735-1788) into sthenic and .asthenic (Am. Cyclop, ed. 1873, vol. iii, page 337). [page 167, 1. 17.] § 279. — Kant's doctrine of time and space not borrowed, (page 148, line 10.) [page 168, line 25.] § 280. — Kantic terminology cannot be supplied by popular lan- guage, (page 149, line 5.) [page 169, line 20.] Chapter I.— Introduction to the Metaphysic of Ethics. (§§ 281-338 inclusive.) Article I. — Of the relation subsisting betwixt the powers of the human mind and the moral law. (§§ 281-291 inclusive.) §281. — Power of desire or appetitive faculty is the power man has of becoming, by his representations, the cause of the existence The Olavis to an Index. 27 of the object represented. Cf. Eomans viii, 6. Cf. §676. (page 150, line 6.) [page 171, line 6.] § 282. — Desire invariabty attended by feeling, which is not always its cause, but sometimes its effect, (page 150, line 11.) [page 171, line 11.] § 283. — Feeling is merely subjective and begets no knowledge, (page 150, line 21.) [page 171, line 21.] (Feeling distinguished from sensation and intuition : see §§ 283,284.) § 284. — Feeling is the sensible effect of representation, (no mat- ter whether or not the representation causing it belong to the intellect or the sensory.) (page 151, note.) [page 172, note.] § 285. — Pleasure is either practical or contemplative, (page 151, line 10.) [page 172, line 13.] § 286.— -Practical pleasure, when it causes habitual desire, is an appetitive interest, (page 151, line 20.) [page 173, line 2.] § 287. — Practical pleasure, when it is the effect of desire, repre- sents* an interest of reason, (page 152, line 3.) [p. 173, 1. 10.] § 288. — Concupiscence different from desiring, (page 152, line 20.) [page 174, line 1.] § 289. — Choice is appetite in respect of the action ; will is appe- tite in respect of the ground of the action ; wish is appetite inac- tive, (page 152, line 24.) [page 174, line 5.] § 290. — Freedom of choice is independency on sensitive stimu- lants, (page 153, line 9.) Cf. § 54. [page 174, line 20.] By an imperative ordaining or forbidding : cf. Cicero (page 9) above. § 291.— Moral law, governing the external use of choice, founds Jurisprudence ; governing the internal use of choice, founds ethics, (page 153, line 26.) [page 175, line 6.] Time : cf. § 1503. Article II. — On the idea and the necessity of having a metaphysic of ethics. (§§ 292-298 inclusive.) § 292. — Laws of nature may be accepted on the evidence of experience, (page 154, line 19.) Cf. §§ 2702, 2725 and refer to §§ 2608^2617. [page 176, line 3.] § 293. — Laws of morals can only be accepted in so far as they are seen to be founded apriori. (p. 154, 1. 33.) [p. 176, 1. 18.] § 294. — Precepts of eudaimonism cannot be constituted apriori. (page 155, line 8.) [page 176, line 26.] •^Practical reason creates the desire, whereupon the desire may cause practical pleasure. Therefore, notwithstanding that the conjunction of the pleasure with Ihe desire is called interest, still, as it is in this case an interest of reason, it ought not to be said to be constituted by the pleasure, but rather to be repre- sented by it. 28 Kant's Ethics. § 295. — Authority of law does not depend upon advantage of obedience, (p 155, 1. 27.) Cf. §§ 616, 715, 2366. [p. 177, 1. 16.] § 296. — Metaphysic of ethics cannot rest on anthropology, but it must apply to it. (page 156, line 14.) [page 178, line 6.] § 297. — Moral anthropology is the antipart of the metaphysic of ethics, (page 156, line 32.) [page 178, line 26.] § 298. — Philosophy can contain no technical, but singly a moral practical part, (page 157, line 18.) [page 179, line 16.] Article III. — Of the division of a system of the metaphysic of ethics. (§§ 289-307 inclusive.) § 299. — Notion of an act of free choice in general, (page 158, note.) [page 180, note.] § 300. — All legislation requires, first, a law ; secondly, a spring of action, (page 158, line 2.) [page 180, line 5.] § 301. — Legislation divided into ethical and juridical, (page 158, line 13.) Cf § 291. [page 180, line 16.] § 302. — Coincidence of action with the law divided into legality and morality, (page 158, line 25.) [page 181, line 10.] § 303. — Duties of forensic obligation are outward only, (page 159, line 5.") [page 181, line 15.] § 304. — Ethical legislation cannot be external, (page 159, line 11.) [page 181, line 21.] § 305. — All duties are ethical, irrespective of the law giving them birth, (page 159, line 22.) [page 182, line 1.] § 306. — Ethical obligation belongs simply to an inward legisla- tion, (page 160, line 9.) [page 182, line 23.] § 307. — Duties of juridical obligation come indirectly to be ethical duties, (page 160, line 23.) [page 183, line 5.] Article IV.— Preliminary ideas entering into the metaphysic of ethics (§§ 308-338 inclusive.) § 308. — Idea Freedom not a constitutive but simply regulative principle of speculative reason, (page 160, line 32.) Cf. § 334. [page 183, line 16.] § 309. — Eeality of freedom evinced by practical reason, (page 161, line 5.) [page 183, line 22.] § 310. — Moral laws founded upon the idea of freedom, (page 161, line 11.) [page 183, line 28.] See § 123. § 311 — Moral sense not the foundation of the practical laws, but an effect, (page 161, line 18.) [page 184, line 6.] Cf. §§ 196, 213. § 312. — Obligation is the necessity of a free action, (page 161, line 31.) [page 184, line 20.] § 313. — Imperative is a practical rule making necessary a sub- jectively contingent action, (page 161, line 33.) [p. 184, 1. 22.] The Claris to an Index. 29 § 314. — Categorical imperative represents an act as immediately incumbent and makes it objectively necessary, (page 162, line 10.) [page 185, line 1.] § 315. — Actions allowed or disallowed, (page 162, line 22.) [page 185, line 14.] § 316. — Duty is the matter of obligation, (page 162, line 26.) [page 185, line IS.] § 317. — Actions are either commanded or prohibited, (page 162, line 31.) [page 185, line 23.] §318. — Are there any adiaphorous actions? (page 163, line 1.) [page 185, line 28.] § 319. — Deeds can be imputed, (page 163, line 12.) [p. 186, 1. 6.] § 320. — Person is one to whom actions can be imputed, (page 163 line 19.) [page 186. line 13.] §321. — Thing is that to which no event can be imputed as an action, (page 163, line 25.) [page 186, line 20.] § 322. — Actions either right or wrong, (page 163, line 28.) [page 186, line 23.] § 323. — Transgression is either fault or crime, (page 163, line 32.) [page 186, line 27.] §324 — Actions are externally either just or unjust (page 164, line 1.) [page 186, line 30.] § 325.— Collision of duties is perfectly inconceivable, (page 164, line 3.) [page 187, line 1.] § 326. — More extensive ground toward obligation takes pre- cedence, (page 164, line 9.) [page 187, line 7.] Cf. § 450. § 327. — External laws either natural or statutable, (page 164, line 18.) [page 187, line 17.] § 328. — Laws are objective principles ; maxims are subjective rules, (page 164, line 29.) [page 487, line 28.] [Maxims: rules of conduct deliberately adopted by an agent-intelligent (regulae quae inter maximas haberi debent) — Semple, explanation of terms, p. xv.] § 329. — isTecessity of adopting such maxims as might serve for common laws, (page 164, line 33.) [page 187, line 32.] § 330. — Simplicity of the law exceedingly surprising, (page 165, line 7.) Cf. § 716. [page 188, line 9.] § 331. — Legality and morality of actions, (page 165, line 22.) [page 188, line 25.] § 332. — Supreme principle of ethics, (page 165, line 28.) Cf. § 176. [page 188, line 32.] § 333. — Law proceeds from will ; maxims, from choice, (page 165, line 31.) [page 189, line 3.] Cf. § 289. 30 Kant's Ethics. § 334. — Liberty of choice can only be explained negatively .. (page 166, line 3.) [page 189, line 10.] Cf. §§ 141, 308. § 335. — Lawgiver is the author of juridical obligation, but not necessarily the author of the law. (p. 166, 1. 23.) [p, 190, 1. 3.] § 336. — Imputation is either judiciary or dijudicatory. (page 167, line 4.) [page 190, line 14.] § 337. — Legal consequence of disobedience is punishment, (page 167, line 13.) [page 190, line 23.] Meritorious : Cf. §§ 455, 532, 715, and especially § 891. § 338. — Consequences of obedience cannot be imputed to the agent, (page 167, line 23.) [page 191, line 3.] Chapter II.— Introduction to the Metaphysic of Law. (§§ 339-378 inclusive.) Article A. — What the science of law is. (§ 339.) § 339. — Law (jus) is the aggregate of those laws which may be externally promulgated, (page 169, line 5.) Cf. Xen. Mem. IV. iv. 19. Cf. Cicero de Officiis, Book III, ch. vi. 3 and xvii, 5, 6. [page 192,line 5.] Article B.— What is law f (§§ 340-342 inclusive.) § 340. — Criterion to determine whether laws are just, (page 169, line 20.) [page 192, line 21.] § 341. — Law merely respects the formal relationship of choices, (page 170, line 12.) [page 193, line 13.] § 342. — Law is the aggregate of those conditions according to which personal choices may harmonize (and not destroy one another) by being subordinated to Freedom's law universal, (page 170, line 24.) [page 193, line 26.] Article C. — Supreme principle of law. (§§ 343-346 inclusive.) § 343. — Every action is right and just whose maxim allows the agent's freedom of choice to harmonize with the freedom of every other, according to a universal law. (page 170, 1. 29.) [p. 194, 1. 2.] § 344. — Wrong to obstruct just actions, (page 170. line 32.) Cf. St. James i., 25. [page 194, line 5.] § 345. — jSTo one is legally entitled to demand that justice be my maxim, (page 171, line 5.) [page 194, line 10.] § 346. — So act that the use of thy freedom may not circumscribe the freedom of any other, (page 171, line 11.) Cf. §§176, 430-434 and 332 and 178. [page 194, line 17.] Article D. — Law carries with it a title of co-action. (§ 347.) § 347. — Co-action preventing misuse of freedom, goes to establish freedom, (page 171, line 23.) Cf. § 221. [page 195, line 2.] Article E. — Law may likewise be strictly defined as that by which mutual co-action is made consistent with universal freedom. §§ 348-353. The Clavis to an Index. 31 § 348. — Law is not to be regarded as made up of two parts, the one obligation, the other a title of co-action, (page 172, line 4.) [page 195, line 15.] § 349. — Strict law can require no internal, but merely external determinators of choice, (page 172, line 9.) [page 195. line 20.] § 350. — Quantum of personal freedom is preserved undiminished by reciprocal action and co-action, (p. 172, 1. 24.) [p. 196, 1. 6.] § 351. — Propositions of law are deduced from that equal and mutual co-action which corresponds to the originary "moral idea of the law. (page 172, line 33.) [page 196, line 17.] § 352. — Law insists on a mathematic precision not exigible in the offices of virtue, (page 173, line 8.) [page 196, line 25.] § 353. — Two stumbling blocks must be removed, (page 173, line 22.) [page 197, line 9.] APPENDIX TO THE INTRODUCTION TO THE METAPHYSIC OF LAW. PARTS 1, II, III. (% 354-378 inclusive.) PART I. -OF LAW EQUIVOCAL. (& 354-360.) § 354. — Two sorts of usurped law : equity and necessity, (page 174, line 3.) [page 197, line 20.] Article I. — Equity. (§§ 355-357 inclusive.) § 355. — Equity represented as legal right, not as ethical, (page 174, line 13.) [page 198, line 5.] § 356. — Equity is an absurdity, except so far as it properly be longs to ethics, (page 174, line 30.) [page 198, line 22.] § 357. — Equity cannot properly be enforced by law. (page 175, line 8.) [page 199, line 3.] Article II — Necessity. (§§ 358-360 inclusive.) § 358. — Necessity assumes a right repugnant to law. (page 175, line 14.) [page 199, line 9.] § 359. — Necessity outweighs the law's co-action, and is conse- quently inconsiderately held to outweigh the law's judgment, (page 175, line 22.) [page 199, line 17.] § 360. — Necessity cannot outweigh the law's judgment, (page 176, line 5.) [page 200, line 5.] PART II.-GENERAL DIVISION OF JURISPRUDENCE. (% 361-373 inclusive.) Article A. — Division of juridical offices. (§§ 361-365 inclusive.) § 361.— Follow Ulpian [A. D. 215.] in this division, (page 176, line 10.) [page 200, line 10.] § 362. — Honeste vive. (page 176, line 14.) [page 200, line 15.] § 363.— Neminem laede. (page 176, line 21.) [page 200, line 23.] § 364.— Suum cuique tribue. "(page 176, line 24.) [p. 200, 1. 26.] § 365. — Found a division of juridical obligation into internal, external, and composite, (page, 176, line 30.) [page 201, line 7.] 32 Kant's Ethic*. Article B. — Division of rights. (§§ 366-373 inclusive.) § 366. — Law is either natural or statutable and positive, (page 177, line 4.) [page 201, line 13.] § 367.— Right is the ethical faculty or title of obliging another, and is the legal ground of positive law. (p. 177, 1. 8.) [p. 201, 1. 17.] § 368. — External rights must always be acquired, (page 177, line 14.) [page 201, line 24.] § 369. — Freedom is the only birthright of man. (page 177, line 16.) [page 202, line 2.] § 370. — Eights subordinate to freedom : (1) equality; (2) inno- cence ; (3) action, (page 177, line 20.) [page 202, line 6.] § 371. — Juridical falsehood distinguished out of lying, (page 178 note.) [page 202 note.] Cf. § 505. § 372. — Whoso declines the burden of proof, does in fact appeal to his birthright, (page 178, line 1.) [page 202, line 19.] § 373. — Subdivisions of natural law restrained to external rights, (page 178, line 13.) [page 203, line 13.] PART III. -FUNDAMENTAL DIVISION OF THE METAPHYSIC OF ETHICS. ('it 374-378 inclusive.; § 374. — All obligations are either juridical or ethical, (page 178, line 20.) [page 203, line 20.] Compulsion : cf. § 386, 388, 400. § 375. — Division of all moral science founded on the relations betwixt the law and the matter of obligation, (page 179, line 9.) [page 204, line 4.] § 376. — Division according to the relation betwixt the obliger and the obliged, (page 180, line 1.) [page 204, line 25.] § 377. — Division of ethic as a general system of human offices or duties, (page 180, line 24.) [page 205, line 22.] § 378. — Law of nature divided into natural and civil or muni- cipal, (page 181, line 1.) [page 206, line 1.] Chapter III.- Preliminary Notions. (?§379-477 inclusive.) § 379. — Ethics comprehends both law and morals, (page 182, line 3.) [page 207, line 4.] TITLE I .— EXPOSITION OF THE NOTION VIRTUE. (V-, 380--389 inclusiYe.) § 380. — Duty implies necessitation, i. e, co-action exercised by the law upon the choice, (page 182, line 16.) [page 207, line 17.] § 381. — Self co-action first reveals to man his moral freedom, (page 183 note.) [page 208 note.] § 382. — Duty involves no more than self co-action, and conse- quently comes within the sphere of morals, (page 183, line 5.) [page 208, line 7.] & 333. — Mighty opposing forces which he has to go forth and encounter, (page 183, line 13.) Cf. St, John xvi, 33; I John v, 4; The Clavis 1o an Index. 33 Eev. iii, 12 ; Ephesians vi, 12 ; Buddha's Dharmapada 44, 45. Cf. | 736. [page 208, line 16.] § 949. § 384. — Resolve to withstand is moral valor, i. e. virtue, (page 183, line 21.) [page 209, line 6.] Cf. § 232. § 385. — Ethic objects a matter to man's free choice, an end given by pure reason, (page 184, line 6.) [page 209, line 14.] § 386. — No end can be mine unless I make it so. (page 184, line 19.) [page 209, line 27.] See § 388. § 387. — Ethics is a doctrine of the ends of reason, (page 185, line 3.) [page 210, line 14.] Cf. §§ 1026, 1027, 2605. § 388. — Ethics is a doctrine of the offices of virtue, (page 185, line 13.) [page 210, line 24.] § 389. — How is an end which is in itself a ground of duty, possi- ble ? (page 185, line 30.) ]page 211, line 10.] TITLE IL— EXPOSITION OF THE NOTION OF AN END WHICH IS AT THE SAME TIME A DUTY. (?? 39U--399 inclusive.) § 390. — Eelation of an end to duty may be cogitated in a two- fold manner, (page 186, line 3.) [page 211, line 15.] §391. — Jurisprudence, beginning with the end, statutes the duty, (page 186, line 7.) [page 211, line 19.] § 392. — Morals, obliged by the duty, ordains the end. [page 186, line 14.) [page 211, line 26.] § 393. — Duties regarding ends are moral duties, or offices of vir- tue, (page 186, line 27.) [page 212, line 11.] § 394. — Obligation in general abstracts from all ends, and conse- quently is not an office of virtue, (page 186, line 32.) Cf. Coke: " Every right is a title ; but every title is not such a right for which an action lies." Bun-ill's Law Diet, article Title. Cf Jour. Sp. Phil, vol. v, page 304. [page 212, line 17.] § 395. — Yirtuous office can be constituted only where an action is both an end and a duty, (page 187, line 9.) [page 212, line 28.] § 396. — Juridical obligements are coercible ; moral depend on freedom, (page 187, line 16.) [page 213, line 3.] § 397. — Moral science treats not only of the autonomy, but also of the autokraty of the will, (page 187, line 19.) [page 213, 1. 6.] § 398. — Virtue cannot be explained to be a habit, (page 188, line 1.) [page 213, line 23.] § 399. — Virtuc=a ; non-virtue^O its logical antipart ; vice = — aits real antagonist, (page 188, line 10.) [page 214, line 1.] TITLE ILL— OF THE GROUND UPON AVHICH MAN REPRESENTS TO HIMSELF AN END WHICH IS AT THE SAME TIME A DU MY. (§§ 400-402 inclusive.) § 400. — Categorical imperative connects the idea Duty with that of .an end in general, (page 189, line 3.) Cf. §§ 374, 386, 388. [page 214, line 27.] 34 Kant's Ethics. § 401. — Because no action can be aimless — (page 189, line 15.) [page 215, line 10.] § 402. — Ethics treats of such ends as man ought to aim at. (page 189, line 25.) [page 215, line 21.] TITLE IV.-WHAT ENDS THEY ARE. THE VERY ESSENCE WHEREOF IT IS TO BE DUTIES. Hi 403,) § 403. — Such ends are : (1) our own perfection ; (2) our neigh- bor's happiness, (page 190, line 6.) Cf. Buddha Dharmapada 166. See §§ 192, 423, 430. [page 216, line 3.] § 949. TITLE V.-DILUCILATION OF THESE TWO NOTIONS. (M 404-410 inclusive.) Article A. — One's own perfection. (§§ 404-407 inclusive.) § 404. — Ethical perfection is formal and qualitative, (page 190, line 28.) [page 216, line 25.] § 405. — Perfection the effect of his own activity ; not any gift of nature, (page 191, line 9.) [page 217, line 11.] § 406.— Ethico-active reason unconditionally ordains self develop- ment, (page 191, line 17.) Cf. §§ 238-240. [page 217, line 20.] § 407.— Culture of his will to the purest grade of ethic sentiment, (page 191, line 26.) [page 217, line 30.] Article B. — My neighbor's happiness. (§§ 408-410 inclusive.) § 408. — Happiness not an end affording the groundwork of any duty, (page 192, line 7.) [page 218, line 13.] Cf § 242. § 409. — Happiness of others it indirectly becomes my duty to- advance, because humanity is by the law constituted my absolute end. (page 192, line 23.) Cf. §§ 72, 73, 77, 94, 97, 186, 239, 240. Cf. Jour^Sp. Phil. vol. v, page 297— See § 403. [page 218, line 30.] § 410. — Not my happiness, but my morality, which to uphold in its integrity is at once my end and my duty, (page 193, line 5.) [page 219, line 16.] TITLE V[— MORALS CONTAIN NO LAW FOR ACT[ONS(THAT WERE JURIS- PRUDENCE), BUT FOR THE INWARD MAXIMS SINGLY WHENCE ACTIONS TAKE THEIR RISE. (§§ 411, 412.) § 411. — Notion duty relates immediately to law. (page 193, line 27?) [page 220, line 7.] § 412. — Notion of an end in itself a duty founds a law ordaining positive maxims of conduct, (page 194, line 12.) [page 220, 1. 25.] TITLE VII.— MORAL DUTY IS OF INDETERMINATE OBLIGATION, BUT THE JURIDICAL OFFICES ARE STRICT. (?? 413-417 inclusive.) § 413. — Indeterminate obligation constitutes no exception from duty, (page 195, line 3.) [page 221, line 22.] § 414. — Duties of indeterminate obligation are the only offices of virtue. Omission is moral unworth ; deliberate transgression is vice, (page 195, line 19.) Cf. § 399. [page 222, line 11.] § 415. — Juridical obligations ought to be observed as duties, (page 195, line 30.) Cf. §§ 455, 305, 715. [page 222, line 23.] The Clavis to an Index. 35 § 416. — Ethical complacency meant when it is said that virtue is her own reward, (page 196, line 11.) [page 223, line 8.] § 417. — Consciousness of virtue brings forth an ethical delight, (page 196, line 21.) [page 223, line 19.] TITLE VIII. -EXPOSITION OF THE MORAL DUTIES AS DUTIES OF INDE- TERMINATE OBLIGATION. C§§ 418-425 inclusive.) PART I.— MY OWN PERFECTION, AS END AND DUTY. (g§ 418-422 inclusive.) Article A. — Physical perfection. (§§ 418, 419.) § 418. — Culture of all our faculties in general is an imperative- duty, (page 197, line 4.) [page 224, line 4.] § 419. — Duty of physical culture is of indeterminate obligation, (page 197, line 20.) [page 224, line 21.] Article B. — Ethical perfection. (§§ 420-422 inclusive.) § 420. — Where the law is at once the rule and the mobile of the will, (page 197, line 32.) [page 225, line 5.] § 421. — How much ethical content may belong to any action, cannot be explored, (page 198, line 12.) [page 225, line 17.] § 422. — Law does not ordain any such inward mental act* but merely that it ought to be our maxim to discharge duty because it is duty, (page 198, line 24.) [page 225, line 30.] PART II. — MY NEIGHBOR'S HAPPINESS AS END AND DUTY. (% 423-425 inclusive.) Article A.— Physical wellbeing. (§§ 423, 424.) § 423. — Happiness of others is an end incumbent on us as a duty (beneficence), (page 198, line 32.) [page 226, line 7.] Cf § 409. § 424. — Duty of beneficence is indeterminate only, (page 199, line 15.) [page 226, line 23.] Article B. — The moral welfare of our neighbor. (§ 425.) § 425. — Ought not to tempt others to violate conscience, (page 199, line 29.) Cf. Buddha's Dharmapada, 125. Cf. I Cor. viii, 13. [page 227, line 9.] § 949. TITLE IX.-WHAT A MORAL DUTY (OR VIRTUOUS OFFICE) IS. (?? 425-431.) § 426. — Virtue is the strength of the human will in the execution of duty, (page 200, line 11.) [p. 227, 1. 25.] Cf. §§ 232, 436. § 427. — Every duty involves the notion of necessitation by law. (page 200, line 21.) [page 228, line 7.] § 428. — Duty in general is not a virtuous office. Particular duties springing from ends are offices of virtue, (page 200, line 32.) Cf. §§ 394, 395.^ [page 228, line 18.] ■• : As exploring the ethical content of our actions, i. e., quibbling within our- selves about our own moral worth. Self examination may aid us to make the law our motive, but is merely an adminicle to virtue, and may be dispensed with provided we do make the law our motive. 36 Kant's Ethics. § 429. — Virtue in general is only one and identic, (page 201 line 13.) [page 228, line 32.] Cf. %% 278, 456. § 480. — Supreme principle of morals : Adopt such ends in thy maxims as may be made imperative on all mankind to design- (page 201, line 22.) See §§ 176, 348. [page 229, line 9.] § 431. — Every end apriori is enforced by practical reason as a duty incumbent on all mankind, (p. 201,1. 30.) [p. 229, 1. 17.] TITLE X.-THE SUPREME PRINCIPLE OF LAW WAS ANALYTIC ; THAT OF MORALS IS SYNTHETIC. (.% 432-436 inclusive.) § 432. — Principle of law is evolved analytically out of the idea freedom, (page 202, line 13.) Cf. §§ 122, 346-350. [p. 230, 1. 3.] § 433. — Principle of morals conjoins with the notion of external freedom that of an end which is in itself a ground of duty, (page 202, line 22.) See § 431. [page 230, line 12.] § 434. — Inward freedom put in room of outward co-action, (page 202, line 28.) [page 230, line 18.] § 435. — Unconditioned end of practical reason consists in this, that virtue is its own end and its own reward, (page 203, line 5.) [page 230, line 27.] Cf. § 416. § 436. — Man is under an obligement to virtue, in its strength a matter of acquisition, (page 203, line 30.) [page 231, line 23.] TITLE XL— TABLE OF MORAL DUTIES, (j 437,) § 437. — Form and matter of all internal and external moral duties, (page 204, line 6.) [page 232, line 1.] TITLE XII. -EMOTIONS PREREQUISITE TOWARD C0N T STI CUTING MAN A MORAL AGENT. (?? 43S-449 inclusive.) § 438. — Predispositions by which man is rendered the subject of ethical obligement. (page 204, line 23.) [page 232, line 20.] Article A. — The moral sense. (§§ 439-441 inclusive.) § 439. — Susceptibility for pleasure or displacency upon the bare consciousness of the harmony or of the discrepancy of our actions with the law. (page 205, line 10.) [page 233, line 10.] § 440. — All consciousness of obligation presupposes this feeling. (page 205, line 22.) [page 233, line 23.] § 441. — No man is destitute of moral sense, (page 205, line 33.) [page 234, line 3.] Cf. §§ 2595, 248, 125. Article B. — Of conscience. (§§ 442-444 inclusive.) § 442. — Conscience is man's practical reason in the act of holding before him in all circumstances his law of duty, in order to absolve or condemn him. (page 206, line 11.) [page 234, line 16.] § 443. — Conscience cannot err. (page 206, line 29.) Cf. § 954. [page 235, line 3.] § 444. — Duty to quicken the attention due to conscience, (page 207, line 8.) [page 235, line 17.] Cf. §§ 524, 441. The Clavis to an Index. 37 Article C. — Love of our neighbor. (445-448 inclusive.) § 445. — Love is not and never can be a duty, (page 207, line 17.) Cf. Jour, Sp. Phil. vol. v, page 307. [page 235, line 28.] § 446. — Beneficence is at all times incumbent upon us as a duty, (page 207, line 30.) [page 236, line 10.] Cf. § 608. § 447. — Beneficence produces philanthropy, and emerges into love, (page 208, line 7.) [page 236, line 22.] Cf. § 559. § 448. — Benevolence is only indirectly a duty, (page 208, line 19.) [page 237, line 3.] Cf. § 558. Article D. — Of reverence. (§ 449.) § 449. — Reverence for himself is no man's duty, but is inevitably extorted from him by the law. (page 208, line 25.) Cf. §§ 239, 240 # [page 237, line 10.] TITLE XLII.— GENERAL PRINCIPLES OF THE METAPHYSIC OF ETHICS, ON WHICH EVERY SCIENTIFIC TREATISE ON MORALS MUST BE REARED.-POSITI0NS (1) § 450. (2) § 451, Wi 452. gg 450-453.) § 450. — Different grounds of obligation cannot found one and the same duty.* (page 209, line 10.) [page 238, line 4.] § 451. — Difference betwixt virtue and vice not one of degree, but of relation to the law. (page 210, line 6.) [page 239, line 3.1 § 452. — Duty is not conformable to virtue, but virtue must be adequate to duty, (page 210, line 30.) [page 239, line 28.] § 453. — Three old apophthegms objectionable, (page 211, line 3.) [page 240, line 3.] TITLE XIV.— OF VIRTUE IN GENERE. (§§454-457 inclusive.) § 454. — Virtue is the ethic strength (fortitudo moralis) of man in the fulfilment of his duty. (p. 211, 1. 11.) Cf. § 384. [p. 240, 1. 12.] § 455. — Virtue, however well deserving of our fellow men, never meritprious in respect of the law. (page 212, line 8.) Cf. §§ 233, 337, 532, 338, 715. [page 241, line 13.] See § 891. § 456. — Different virtues are merely practical applications of the one and single principle of virtue, (page 212, line 19.) Cf. § 429. [page 241, line 24.] § 457. — ^Esthetic of ethics is a subjective exposition of the metaphysic of ethics, (page 212, line 28.) [page 242, line 2.] TITLE XV.— OF THE PRINCIPLE DISTINGUISHING BE^VIXT MORALS AND LAW. Igg 458-460 inclusive.) § 458. — Inward freedom as the condition precedent of all moral duty, (page 213, line 7.) Cf. §§ 442-444. [page 242, line 15.] *It is duty in general to attend to every particular obligation ; but that duty is founded, not on any particular obligation, but on obligation in general, that is, on the law itself. The duty which rises upon a particular obligation is manifestly a particular duty ; and the virtue of performing it is a particular virtue. Cf. gg 394, 395, 428, 429, and especially 326. See also § 456. Cf. Jour. Sp. Phil. vol. v.,' page 304. 38 Kant's Ethics. Of virtue according to the principles of inward freedom. (§§ 459- 467 inclusive.) § 459. — Why virtue cannot be denned to be an aptitude of acting conformably to the law. (p. 213, 1. 19.) Cf. §§ 398, 188. [p. 242, 1. 27.] § 460. — Inward freedom demands two things : (1) self command ; (2) apathy, (page 214, line 4.) [page 243, line 16.] Cf. Confucian Doctrine of the Mean, i, 4. See § 871. TITLE XVI— VIRTUE. SO FAR FORTH AS IT IS BASED UPON A PRINCIPLE OF INWARD FREEDOM. DEMANDS, FIRST, (POSITIVELY), MAN'S SELF COMMAND. (§§ 461--463 inclusive.) § 461. — Emotions obstruct the exercise of reason, (page 214, line 13.) [page 243, line 25.] § 462. — Passions lead on to deliberate sin. (page 214, line 19.) [page 244, line 2.] § 463. — Virtue consequently ordains self command, (page 215, line 3.) Cf. Buddha, Dharmapada 103, 105, 160, 321 ; Confucius, Analects (Dr. Legge §191 above) XII, i, 1. [page 244, line 19.] TITLE XVII.— VIRTUE AS BASED ON A PRINCIPLE OF INWARD FREEDOM, DEMANDS, SECOND (i. e. NEGATIVELY), APATHY, CONSIDERED AS FORCE OF WILL. (><§ 464-467 inclusive.) § 464. — Ethic apathy is freedom from passion, (page 215, line 17.) [page 245, line 4.] § 465. — Enthusiasm is but the seeming strength of passion, (page 215, line 27.) [page 245, line 14.] Sensory : cf. § 284. § 466.— True strength of virtue is the mind at tranquility, (page 216, line 3.) [page 245, line 23.] [Strike out the last half of this section.] § 467. — Virtue can never find a truce with appetite and instinct, (page 216, line 18.) [page 246, line 11.] TITLE XVIII.— PRELIMINARY— OF THE SUBDIVISION OF. MORALS. §§ 468-476. § 468. — Formally, morals must be completely distinguished from law. (page 217, line 2.) [page 247, line 2.] § 469. — Materially, ethics must be represented as the system of the ends and scope of practical reason, (page 217, line 12.) [page 247, line 12.] Cf. §§ 1026, 2605. § 470. — Morals regards only moral duties* (offices of virtue), (p. 217, 1. 21.) See §§394, 395/428, 429, 450, 456. [p. 247, 1. 21.] § 471. — Morals because it treats of duties of indeterminate obli- gation, requires a method, j (page 218, line 5.) [p. 248, 1. 9.] *That is to say, the scier.C3 of morals excludes not only the science of law, but the science ot ethics, which underlies both law and morals. The groundwork of ethics and the inquiry into the apriori operations of the will must precede morals. See \ 275. tMETA-'oix>s — showing the way. The Claim to an Index. 39 § 472. — Casuistry is interwoven fragmentarily into morals, un- der the form of scholia, (page 218, line 21.) [page 248, line 26.] § 473. — Didactic of ethics is the exercise of reason in the theory of duty. It is either akroamatic or erotematic. (page 218, line 27.) [page 248, line 32.] Cf. § 1397. § 474. — Erotetic method is either catechetic or Socratic. (page 218, line 34.) [page 249, line 7.] Cf. § 614. § 475. — Ascetic of ethics is the exercise of reason in the practice of virtue, (page 219, line 9.) [page 249, line 17.] Cf. § 622. § 476. — Morals is divided into the elementology and the method- ology of ethics, (page 219, line 15.) [p. 249, 1. 23.] Cf. § 1471. TITLE XIX.-TWOFOLD PRINCIPLE OF DIVISION OF THE SYSTEM OF ETHI- CAL CONCEPTIONS, d 477.) § 477. — Ground plan of the science of pure practical reason, (page 219, line 23.) [page 249, line 31.] TOME I.— ELEMENTOLOGY OF ETHICS. {\\ 478-611.) Book I. -Of the Duties Owed by Man to Himself. (?§ 478-550.) Introduction. (§H78- 487 inclusive.) Article I. — The notion of a, duty owed by mankind to himself appears at first sight to involve a contradiction. (§ 478.) § 478. — Duty owed to myself imports .an absurdity when the obligating I is taken in exactly the same sense with the I obliged- (page 223, line 6.) [page 253, line 6.] Article II. — There are duties owed by man to himself. (§ 479.) § 479. — Duties owed to others would be abolished, if I owed no duty to myself, (page 224, line 4.) [page 254, line 6.] Article III. — Solution of this apparent antinomy. (§§ 480, 481.) § 480. — Man regards himself in a twofold capacity : (1) as a sensible being ; (2) as a very reason, (p. 224, 1. 14.) [p. 254, 1. 17.] § 481. — iVlan, in respect of his personality, stands under obliga- tion to the humanity subsisting in his person, (page 224, line 24.) Cf. §§ 237-239. [page 255, line l.J Article IV. — On the principle of subdividing the duties owed by man to himself. (§§ 482-487 inclusive.) § 482. — Duties owed by man to himself cannot be divided into those owed to the body and those due to the soul, (page 225, line 8.) [page 255 line 17.] Cf. § 2938. § 483. — Duties owed by man to himself are divided objectively into (1) negative (maintain tbyself in the original perfection of thy nature) and (2) positive (study to perfect and advance thy being.) (page 225, line 26.) (1) of determinate obligation ; (2) of indeterminate obligation, [page 256, line 7.] 40 Kant's Ethics. § 484. — Subjective division of the duties owed \>y man to him- self: (1) in respect of his animal part ; (2) in respect of his moral being, (page 226, line 18.) [page 257, line 1.] § 485. — Vices subversive of man's duty in respect of his animal part : (1) self-murder ; (2) self-defilement ; (3) self-obstupefactiom (page 226, line 23.) [page 257, line 6.] § 486. — Yices subversive of man's duty in respect of his moral being : (1) lying ; (2) avarice ; (3) spurious humility, (page 226, line 33.) [page 257, line 17.] § 487. — Virtue opposed to all these vices is self-reverence, (page 227, line 16.) Cf. § 592. [page 258, line 3.] APOTOMB I.— OF THE DUTIES OP PERFECT AND DETERMIN- ATE OBLIGATION, (g? 488-541 inclusive.) Chapter I. -Of the Duty Owed by Mankind to Himself in Respect of his Animal Part, (gg 488-500 inclusive.) Article V — Three vices opposed to this duty. (§ 488.) § 488. — Duty of self-conservation in his animal estate, (page 228, line 8.) [page 258, line 17.] Article VI.— Of self-murder. (§§ 489-492 inclusive.) § 489. — Self-destruction is a crime, (page 228, line 21.) [page 259, line 7.] Cf. §§ 59, 74. § 490. — Man cannot renounce his personality, (page 229, line 28.) [page 260, line 11.] § 491.— Acts of partial self-murder, (p. 230, 1. 8.) [p. 260, 1. 25.] § 492.— Casuistics of self-murder, (p. 230, 1. 21.) [p. 261, 1. 7.] Article VII — Of self defilement. (§§ 493-497 inclusive.) ' § 493. — Sexual apjjetite is a last end purposed by nature, (page 231, line 17.) [page 262, line 8.] § 494. — Attaints the humanity inhabiting his person, (page 231, line 31.) [p. 262, 1. 22.] St Paul : " Keep thyself pure. "I Tim. v, 22. § 495. — Sexual appetite is called lust, and gives birth to the vice impurity. Upon this instinct is raised the virtue chastity, (page 232, line 6.) [page 263, line 1.] § 496. — Violation in the highest degree of the duty owed to him- self, (page 232, line 10.) [p. 263, 1. 5.] Productive : § 1628. § 497. — Man meanly abdicates his personality, when he attempts to employ himself as a bare means to satisfy a brutal lust, (page 232, line 31.) [page 263, line 26.] Article VIII. — Of self -obstupef action by excessive indulgence in meats and drinks. (§§ 498-500 inclusive.) § 498. — Vice of intemperance is not constituted by its physical results, (page 233, line 21.) [page 264, line 19.] § 499. — Drunkenness and gluttony are the two vices falling un- der this head, (page 233, line 29.) [page 264, line 27.] The Clavis to an Index. 41 § 500— Casuistics of intemperance, (p. 234, 1. 23.) [p. 265, 1. 25.] Chapter II.— Of the Duty Owed by Man to Himself as a Moral Being Singly Q'i 501-522 inclusive.) § 501. — Opposed to the vices of lying, avarice, and false humility, (page 235, line 21.) [page 266, line 27.] Article IX.— Of lying. (§§ 502-509 inclusive.) § 502. — Highest violation of the duty owed by man to himself, (page 235, line 24.) [page 267, line 2.] Cf. §§ 60, 75, 249. § 503. — Subversive of the purpose and design of language, and a renunciation of one's personality, (p. 236, 1. 8.) [p. 267, 1. 15.] § 504. — Candor is veracity in statements ; fidelity is veracity in promises; both together make up sincerity, (page 236, line 27.) [page 268, line 4.] § 505. — Lying is a crime by its bare form, regardless of its end or consequences, (page 236, line 31.) [page 268, line 7.] § 506. — Many an inward lie, the guilt whereof man entails upon himself, (page 237, line 5.) — " Although he find none such'" — but rather a judge ever present, [page 268, line 16.] § 507. — Seems to taint the vitals of humanity, (page 237, line 27.) Cf. § 961. [page 269, line 7.] § 508. — Deflective tendency must have preceded man's actual lapse from truth, (page 238, line 8.) Cf. §§ 703, 704. [p. 269, 1. 24.] § 509. — Casuistics of lying, (page 238. line 18.) [page 270, line 3.] Article X. — Of avarice. (§§ 510-514 inclusive.) § 510. — Avarice of hoarding makes a man a miser, because it narrows and contracts, (page 239, line 4.) [page 270, line 25.] § 511. — Aristotle's famous principle, that virtue is the mean be- twixt two extreme vices, (page 239, line 12.) The argument in this section is perfectly conclusive, [p. 271, 1. 3,] Cf. § 451. § 512. — Profusion and hoarding are specifically distinct vices, in respect of the contrary maxims of the miser and prodigal, (page 239, line 26.) [page 271, line 19.] § 513. — Betwixt truth and falsehood, there is no mean. To be too virtuous is as much as drawing a right line too straight, (page 240 note.) — [" nag commits in so far « fault:" may commit* See the first (Semple's) edition.] [page 272, note.] § 514. — Casuistics of avarice, (page 240, line 9.) [p. 272, 1. 4.] Article XI. — Of false and spurious humility. (§§ 515-520 inclusive.) § 515. — Man as an animal is of very little moment, (page 241, line 21.) [page 273, line 23.] § 516. — Man as the subject of ethico-active reason, is exalted be- yond all price, (page 241, line 28.) [page 274, line 1.] Cf. § 91. 4 42 Kant's Ethics. § 517. — Ought to estimate himself by a measure at once great and small, (page 242, line 4.) Cf. Tsze-sze, in the Doctrine of the Mean, ch. xii. (Legge [see above, § 191] p. 289.) [p. 274, 1. 11.] § 518. — Ethical humility opposed to self-righteousness and to spiritual hypocrisy, (page 242, line 23.) [p, 274, 1. 31.] Cf. § 220. § 519. — Humility in view of the law becomes arrogancy or hypocrisy when it regards other persons.* (page 242, line 31.) [^Teacher, we know that thou sayest and teachest rightly, and re- gardest not the person of any, but teachest the way of God truly. Luke xx, 21 (p. 10 f sup.) Therefore do men fear Him ; He re- gards not any of the wise in heart. Job xxxvii, 24 (Conant tr.)] [page 275, line 8.] § 520. — True humility results from comparison of a man's self with the moral law. (page 243, line 9.) [page 275, line 21.] Article XII — Duty in respect of the dignity of our humanity. (§§ 521, 522.) § 521.— Precepts of true dignity, (page 243, 1. 21.) [p. 276, 1. 2.] § 522-— Oasuistic3 of humility, (page 244, line 7.) [p. 278, 1. 23.] Chapter III.— Of the Duty Owed by Man to Himself as his Own Judge. (i'i 523-536 inclusive ) Article XIII. — -Of conscience. (§§ 523-532 inclusive.) § 523. — Consciousness of an internal tribunal, in man, before which his thoughts accuse or excuse him. (page 244, line 30.) Cf St. Paul, Romans ii, 15. [page 277, line 16.J § 524. — Man may indeed have ceased to heed him, but not to hear him is impossible, (p. 245, 1. 15.) Cf. §§ 442-444. [p. 278, 1. 5.] § 525. — Conscience must represent' to itself always some One other than itself as Judge, (p. 245, 1. 28.) Cf. § 259. [p. 278, 1. 19.] § 523. — Twofold personality cogitated only for a practical behoof, (page 246, note.) [page 279, note.] § 527. — Conscience must be regarded as a subjective principle implanted in the reason of man, calling for an account of every action before God. (page 246, line 7.) [page 279, line 3.] § 528.— Idea of a Supreme Being is given subjectively only, by practical reason obliging itself to act conformably, (page 247, line 4.) [page 280, line 5.] Cf. §§ 2371, 2331. § 529. — Religion in genere is a principle of esteeming of all our duties as if they were divine commandments, (page 247, line 10.) Cf. §§ 541, 628, 896, 2296, 2577, and see § 2420. [page 280, line 11.] § 530. — Minutest scruple of conscience, when it refers to an idea of duty, is of weight, (page 247, line 20.) [page 280, line 22.] § 531. — Conscience decides according to the rigor of the law. (page 247, line 30.) [page 280, line 32.] Cf. § 455. The Olavis to an Index. 43 § 532. — Effect of absolution by conscience is not positive (joy) but only negative (tranquilization). (p. 248, 1. 1.) [p. 281,- 1. 5.] Article XIV — The first commandment of all duties owed by man to himself. (§§ 533-536 inclusive.) § 533. — Know thyself. Search thy heart, whether it be good or evil, (page 24S, line 13.) [page 281, line 18.] Cf. §§ 422, 706. § 534. — Self-examination is the beginning of all human wisdom. (page 248, line 20.) " Inamissible" '=not to be lost. [p. 281, 1. 25.] Article XV — Ethical self-knowledge produces impartiality and sin- cerity. (§§ 535, 536.) § 535. — Guards against the detestation of one's self, and against a disdain of the whole human race in general, (page 248, line 31.) [page 282, line 7.] § 536. — Graards against the self-delusion of taking a bare wish, however ardent, tor any index of a good heart, (page 249, line 7.) In popular language " the will for the deed. " [page 282, line 16.] Episode. $■> 537-5-11 inclusive. Article XVI. — -Of an amphiboly of the reflex moral notions; where- by mankind is led to regard what is only a duty toward himself, as if itioere a duty owed by him to others. (§§ 537, 538.) § 537. — Man can have no duty toward (but only in regard op) any being other than his fellow man. (p. 249, 1. 21.)- [p. 283, 1. 5.] § 538. — What is man's duty in regard of other beings, visible or Invisible? (page 250, line 11.) [page 283, line 27.] Article XVII — Our duty in regard of impersonals. (§§ 539, 540.) § 539. — Duty in regard of the beauties of nature, (page 250, line 23.) [page 284, line 11.] § 540. — Duty in regard of the animal creation, (page 250, line 33.) [page 284, line 22.] Article XVIII — Our duty in regard of God. (§ 541.) § 541. — Eeligion : the duty of recognizing all our duties as if they were divine commandments, (page 251, line 16.) Cf. § 2296. [page 285, line 9.] See § 529. APOTOJIE II.— OF THE INDETERJIIN VTK 310 K\T, nCTIRS OWED BY MAX TO HiSISELF IX ItEGARI) OF HIS END. (gg 5-12-550 inelusive.) Article XIX. — Of the duty owed by him to himself of advancing his physical perfection. (§§542-545 inclusive.) § 542. — Culture of all the different resources of mind, soul, and body, is a duty, a commandment of ethico-active reason, (page 252, line 6.) [" Without so moderate a share of caj>acity": with but.] [page 286, line 6.] § 543. — Powers of mind are faculties whose exercise is possible by force of reason singly, (page 252, line 30.) [page 287, line 4.] 44 Kant's Ethics. § 544. — Powers of soul are those which stand at the command" of the understanding, (page 253, line 10.) [Powers of mind per- tain to man ; powers of soul must be attained and retained. Pow- ers of mind are prerequisite to personality; powers of soul are perquisite of effort and industry.] [page 287, line 14.] Cf. Bud- dha's Dharmapada, 367 (see § 949 below.) § 545. — Culture of our bodily powers (gymastic, properly so- called), (page 253, line 18.) [page 287, line 23.] Article XX. — Because the law ordains only the maxims of the action.. (§§ 546, 547.) § 546. — Choice and degree of natural perfections must be left to the private reflection of each individual, (p. 253, 1. 25.) [p. 288, 1. 2.] § 547. — Duty in regard of his physical perfection is only of inde- terminate obligation, (page 254, line 6.) [page 288, line 17.] Article XXI. — Of the duty owed by man to himself of advancing his ethical perfection. (§ 548.) § 548. — Consists (1) subjectively, in the purity of his moral sen- timents ; (2) objectively, in the execution of his whole duty, (page 254, line 14.) [page 288, line 25.] Article XXII. — Duty of ethical perfection is indeterminate. (§§ 549, 550.) §549. — Determinate in quality (objectively) ; but (subjectively) in degree, it is indeterminate, (p. 254, 1. 28.) [page 289, 1. 11.] § 550. — Only one virtue objectively in idea ; but subjectively in real fact a vast number of virtues, (p. 255, 1. 7.) [p. 289, 1. 22.] Book II.— Of the Moral Duties Owed by Mankind Toward his Fellow Men. (?? 551-59!) inclusive.) Chapter I.— Of the Duty Owed to Others, Considered Simply as Men. (2§ 551-599 inclusive.) APOTOME I.— OF THE OFFICES OF CHAKITY. (§§551-584 inclusive.) INTRODUCTION. -OF LOVE AND REVERENCE. (?§ 551-557 inclusive.) Art. XXIII. — Principal division of these obligations. (§§ 551, 552.) § 551. — Duties (1) such as oblige our fellow men when we dis- charge them ; (2) those which entail no obligation, (page 256, line 10.) Cf. § 455. [page 291, line 9.] § 552. — Emotions which go hand in hand with our discharge of these offices, (page 256, line 15.) [State the last sentence negatively^ not so to behave etc., as to etc., but to spare etc.] Pp. 291, 1. 14.] Article XXIV. — Analogy to the physical system. (§ 553.) § 553. — Joint action and reaction of attractive and repellent forces, (page 257, line 12.) [page 292, line 19.] Article XXV. — Love and reverence are practical, not merely emo~ tional. (§§ 554-557 inclusive.) The Clavis to an Index. 45 § 554. — Love must be understood as the practical maxim of good will, issuing in beneficence as its result, (page 257, line 24.) [page 293, line 2.] § 555.— Beverence must be taken to mean the practical maxim of circumscribing our own self esteem, (p. 257, 1. 29.) [p. 293, 1. 7.] § 556. — Duty of reverence is properly negative only, viz : not to exalt ourselves above others, (p 258, 1. 6.) § 363. [p. 293, 1. 16.] § 557. — Duty of loving my neighbor means making my own the ends and interests of others, in so far as these ends are not im- moral, (page 258, line 12.) [page 293, line 23.] APPENDIX TO THE INTRODUCTION'.— OF PHILANTHROPY IN GENERAL. (§g 558-560 inclusive. Article XXVI. — Philanthropy is not merely aesthetic, but practical. §558. — Love of our fellow men not a love of complacency in our species, but a maxim actively to befriend them, (page 258, line 25.) [page 294, line 7.] Cf. §448. Article XXVII. — Maxim : Love thy neighbor as thyself. (§ 559.) § 559. — Active philanthropy is a duty mutually owed by all men to one another, (page 259, line 6.) [page 294, line 22.] Article XXVIII — General philanthropy has no degree. (§ 560.) § 560. — Active practical beneficence admits of degrees, because the universal law ordains only the maxim — (Love thy neighbor as rthyself). (p. 260.) See §§ 420, 424, 447, and cf. § 549. [p. 295, 1. 25.] -Parti. —The Offices of Charity are (A) Bsneioeac )'j (B) Gratitude | (0) Sympathy, (gg561-576.) TITLE A.— OF THE DUTY OF BENEFICENCE. (^ 561-565 inclusive.) Article XXIX. — Deduction of this obligation from the law not im- mediately evident. (§§ 561, 562.) § 561. — Deprive one's self of the bounties of fortune : (1) servile- ly; (2) fanatically, (page 261, line 5.) [page 297, line 4.] § 562. — Benevolence is the pleasure we take in the happiness of our neighbor ; beneficence is the maxim to make that happiness •our end. (page 261, line 13.) [page 297, line 13.] Article XXX. — Principle of selfishness self -contradictory and self- destructive. (§ 563.) § 563. — Beneficence a universal duty owed by man to man. (page 261, line 28.) [page 298, line 2.] Cf. §§ 62, 77. Article XXXI— Of ethical wealth. (§ 564.) § 564. — Beneficence to others, being a duty owed to one's self, is of debt merely, and therefore not meritorious. Consequently it ought to be exercised in private and in silence, (page 262, line 16.) [page 298, line 22.] § 565.— Casuistics of beneficence, (p. 263, 1. 4.) [p. 299, 1. 15.] 46 Kant's Ethics. TITLE B.-OF THE DUTY OF GRATITUDE. (?§ 566-570 inclusive.) Article XXXII. — Reverence toward the benefactor. (§§ 566-568.) § 566. — Gratitude is the veneration of another on account of a benefit, (page 263, line 27.) [page 300, line 6.] § 567. — Gratitude is immediately made necessary by the moral law. (page 264, line 4.) [page 300, line 17.] § 568. — No retribution can acquit a person of a conferred benefit. (p. 264, 1. 10.) [p. 300, 1. 23.] Sacrosanct: inviolable.— Webster. Article XXXIII. — Indecorous not to defend the ancients. (§ 569.) § 569. — Gratitude is due to our ancestors, (page 264, line 25.) Cf. § 1074. [page 301, line 9.] Article XXXIV. — Ethical advantage of gratitude. (§ 570.) § 570. — Take good heed not to regard the benefit as a burden.. (page 265, line 5.) [page 301, line 23.] TITLE C.-OF THE DUTY OF SYMPATHY. (?§ 571-576 inclusive.) An aesthetic susceptibility of pleasure or pain. (§§ 571-574.) § 571. — Cultivate and employ these physical springs as means of advancing an effective and rational benevolence. (This duty is called humanity), (page 265, line 21.) [page 302, line 12.] § 572. — Humanity depends on practical reason, and is obligatory, (page 265, line 30.) [page 302, line 21.] § 573. — Physical sympathy, as in pity, cannot constitute obliga- tion, (page 266, line 7.) [page 303, line 1.] § 574.— Mercy is offensive, (page 266, line 19.) [p. 302, 1. 13.] Article XXXV. — Virtue of the sympathetic affections. (§§ 575, 576.) § 575. — Instruments enabling us to discharge the offices of a humane mind, upon ethical principles, (p. 266, 1. 25.) [p. 303, 1. 20.] § 576. — Charity the highest ethical decoration of the world, (page 267, line 5.) [page 304, line 4.] Part II,— Of the Vices Springing from the Hatred of our Fel'ows, and whic'i are Opposed to the Duties of f hilanthrcphy, (#, 577-584 inclusive.) Article XXXVI. — The detestable family of envy, ingratitude, and malice. (§§ 577-584 inclusive.) § 577. — Hate is in these vices not open and violent, but veiled and secret, (page 267, line 17.) [page 304, line 16.] TITLE A. -ENVY IS THE PROPENSITY TO PERCEIVE THE WELFARE OF OUR NEIGHBOR WITH A GRUDGE. EVEN THOUGH OUR OWN HAPPINESS DOES NOT SUFFER BY IT. [\ 578.) § 578. — Envy arises from not knowing how to estimate our own advantages by their own intrinsic worth, but singly by comparing them with those enjoyed by others, (p. 267, 1. 22.) [p. 304, 1. 22.] TITLE B. -INGRATITUDE : THE WANT OF LOVE IS TRANSMUTED TO A TITLE TO HATE THOSE BY WHOM WE HAVE BEEN FIRST BELOVED. U 579.) § 579. — Ground oi the possibility of ingratitude lies in the duty Tliz Clauis to an Index. 47 (owed to one's self) not to come to need, (page 268, line 10.) [That- the duty may be misunderstood, is evident ; but I cannot see that any possible misunderstanding of the duty has an essential relation to the duty in so far as the duty is ground of the possibility of the vice.] [page 305, line 16.] TITLE 0. -MALICE IS THE EXACT COUNTERPART OF SYMPATHY. AND DE- NOTES JOY AT THE SORROW 0E ANOTHER. $1 580-581 inclusive.) § 580. — Malice is an inward hate of mankind, and the veriest antipart of the offices of charity. It eventuates in misanthropy.. (page 269, line 1.) [The use of the double negative is English as- well as Greek, but scarcely to be considered elegant. . See §§ 486,. 586, 703, 837.] [page 306, line 10.] § 581. — Desire for vengeance seems to rest on some title of jus- tice, (page 269, line 23.) [page 307, line 1.] § 582. — Punishment is no act emanating from the private authority of the injured. Cod alone can say, Vengeance is mine, (page 269, line 29.) " Decern:" adjudge, [page 307, line 7.] § 583. Placability is a duty owed by man to man. (page 270 T line 7.) [page 307, line 20.] § 584. — JSTotions of devilish vices and angelic virtues express- only a maximum, used as a standard in estimating the morality of actions, (page 270, line 20.) [page 308, line 1.] APOTOME 1L— OF THE DUTY OF REVERENCE OWED TO OTHERS. (22 585—599 inclusive.) Part I.— Acknowledgment of a Dignity ii the Perso i of Another, (?? 585-591 inclusive.) § 585. — Eeverence is opposed to self-love, to self-conceit, to con- tempt. It is expressed by modesty, (page 271, line 10.) Cf. §§ 449 and 555. [page 308, line 26.] Article XXXVIII. — Humanity is itself a dignity. (§ 586.) § 586. — Every man is obliged practically to recognize the dignity of every other man's humanity.' (page 271, 1. 24.) [p. 309, 1. 12.] Article XXXIX. — To despise others is in any event contrary to duty. (§§ 587-589 inclusive.) § 587. — Consequently the vicious is entitled to reverence, not- withstanding his un worth, (page 272, line 13.) [page 310, line 1.] § 588. — Hence some punishments are to b3 reprobated, as dis- honoring humanity, (page 272, line 26.) [page 310, line 16.] § 589. — Duty of reverence for man, even in the logical use of reason (to uphold for him his reverence for his own understanding.) (page 273, line 3.) Cf. § 1091. [Inept : not fit.] [page 310, line 26.] Article XL. — Decorum and scandal. (§ 590.) §590. — Eight to be reverenced cannot' be abdicated, (page 273, line 24.) Cf. §§ 439-441. [page 311, line 17.] 48 Kant's Ethics. Article XLI. — Duty of reverence is expressed indirectly, by forbid- ding its opposite. (§ 591.) § 591. — Neglect of the duties founded on the reverence due to -every man, is a vice, (page 274, line 12.) [page 312, line 9.] Part II.— Of the Vice Subversive of the Eeverenoe Owed by us to Others. ! M 592-599.) Article XL II. — These vices are (A) pride; (B) backbiting; (C) sneering. TITLE A— PRIDE (SUPERBIA). ( U 532-594 inclusive.) § 592. — Pride imputes to others that they will think meanly of themselves when contrasted with us. (p. 274, 1. 26.) [p. 312, 1. 25.] § 593. — Pride differs entirely from love of honor, (page 274, line 31.) Cf. 590. [page 313, line 4.] § 594. — Proud is always at the bottom of his soul, mean and abject, (page 275, line 7.) [page 313, line 12.] TITLE B— DETRACTION, (g? 595-596 inclusive.) Article XLIII. — Blunts away the moral sense. (§§ 595-596.) § 595. — Scandal weakens reverence, on which emotion depends the spring toward the moral good. (p. 275, 1. 24.) [p. 314, 1. 2.] § 596. — Duty to suppress our judgments concerning the faults of others, (page 276, line 1.) [page 314, line 12.] TITLE C.— SCORN". (§3 597. 598.) Article XLIV. — Sneering — a sort of diabolic pleasure. §§ 597, 598. § 597. — Wickedness to exhibit, as the object of ridicule, one's real faults, (page 276, line 22.) [page 315, line 4.] § 598. — Make no defense against sneering, (page 277, line 1.) [page 315, line 16.] § 599. — Reverence toward men is negative ; I am not obliged to pay them positive veneration (which is due only toward the law), (page 277, line 14.) [page 315, line 30.] Chapter II. Article XLV. — Of the ethical duties owed by mankind toward one another in regard of their state and condition. This chapter, consisting of a single paragraph, Mr. Semple omits as immaterial. [Cf. Confucian Great Learning, x., 2. (§§ 871 below.)] Conclusion of the Elementology— Of Friendship. (§§600-611.) Article XLV I. — Of the intimate blending of love with reverence in friendship. (§§ 600-604 inclusive.) § 600. — Friendship is an ideal of sympathy, (page 278, line 10.) Cf. §§ 571, 572. [page 317, line 5.] § 601. — Friendship is the due equipoise of the attractive senti- ment of love and the repellent duty of reverence, and is therefore unattainable, (page 278, line 18.) [page 317, line 14.] The Clavis to an Index. 49 § 602. — Censure (a duty of friendship) conflicts with the love essential to friendship, (page 279, line 22.) [page 318, line 18.] § 603. — Friendship is not a union intended for mutual and recip- rocal advantage, (page 279, line 30.) Cf. Arist. Nic. Eth. VIII, iii, 2, 3, and VIII, iv, 4. [page 318, line 26.] . § 604. — Love in friendship is circumscribed by demands of rev- erence, and cannot be impassioned, (p. 280, 1. 17.) [p. 319, 1. 17.] Article XL VII — Moral friendship, as contradistinguished from aesthetical. (§§ 605-608 inclusive.) § 605. — Moral friendship is the entire confidence of two people, as far as consistent with reverence, (p. 280, 1. 33.) [p. 320, 1. 2.] § 606. — Qualities of moral friendship rarely found together in the same subject, (page 281, line 5.) [page 320, line 7.] § 607. — Intermeddling friendship which molests itself with the ends of other men. (page 282, line 5.) [page 321, line 13.] §958. § 608. — Duty to cherish good will to men as their friend, serves -as a guard against pride, (p. 282, 1. 14.) Where: i. e. in the idea. Cf §§ 799, 800. [page 321, line 22.] Cf. § 447. APPENDIX. (§§ 609-611 inclusive.) Article XL VIII— Of the social virtues. (§§ 609-611 inclusive.) § 609. — Duty both to one's self and to others not to isolate himself, (page 283, line 3.) [page 322, line 9.] § 610. — Oblige others, and promote the cause of virtue by mak- ing it beloved, (page 283, line 15.) [page 322, line 21.] § 611. — Frequent the society of the wicked as sparingly as possi- ble, (p. 283, 1. 28.) Cf. Arist. Nic. Eth. IX, iii, 3, 4. [p. 323, 1. 6.] TOME II.— METHODOJLOGY OF ETHICS. (§§.612-626 inclusive.) APOTOME I. -DIDACTIC OF ETHICS. (§§ 612-621 inclusive.) Article XL IX. — Power of exerting knowledge into act. (§§ 612, 613.) § 612. — Virtue must be acquired, and is not innate, (page 287 > line 4.) [page 327, line 5.] Cf. §§ 436, 452. § 613. — Ethics can and must be taught, but virtue must be culti- vated (practiced), (page 287, line 13.) Cf. Xen. Mem. IV, i, 5. Cf. §§ 729, 730. [page 327, line 14.] Cf. Confucian Doctrine of the Mean, xxi., (§ 871 below.) Cf. Buddha Dharmapada, 276, (§ 949.) Article L. — The Socratic master and disciple. (§ 614.) § 614. — Virtue's scientific method must be systematic. (The ;Socratic method explained), (page 288, line 7.) Cf. §§ 471-475. [page 328, line 12.] Article LI. — The ethical catechism. (§ 615.) § 615. — Ground sketch of the moral duties ought to go before the ireligious catechism, (p. 288, 1. 29.) [p. 329, 1. 5.] Cf. §§ 1396, 1245. 50 Kant's Ethics. Article LIT. — Only the law is the infallible standard of education. § 616. — Examples cannot be used in founding principles of vir- tue, but only in showing the practicability of our duty, (page 289, line 27.) Cf. § 715. [page 330, line 7.] See § 1661. Observation. — Fragment of such a. moral catechism. (§ 617.) § 617. — Fragni3nt of a pure moral catechism, (p. 290.) [p. 331.] Article LIII. — Be immediately grounded on the pure moral law it- self. (§§ 618-621 inclusive.) § 618. — Behests of duty must not be based on any advantages or good results. Shame (and not the damage) of disobedience is at all points to be insisted on. (page 293, line 11.) [p. 334, 1. 11.] § 619. — Fire the soul to unsheath a yet keener energy of reason and prompt her to the more inly hallowing of her law. (page 293, line 28.) [page 335, line 3.] §623. — Questions in casuistry useful to sharpen the judgment, (page 294, line 24.) Cf. § 1661. [page 335, line 32.] § 621. — Religious instruction must never precede moral. Bring the understanding to the clearest insight in ethical topics, (page 295, line 1.) [page 336, line 12.] APOTOME II.— THE ASCETIC EXERCISE OP ETHICS. (§? 622-626 inclusive.) Article LIV — The practice of virtue renders the will robust and makes the heart glad. (§§ 622-626 inclusive.) § 622. — Exercise of virtue makes the mind (1) hardy and (2) cheerful in the discharge of duty. (p. 295, 1. 14.) [p. 337, 1. 4.] § 623. — Bear and forbear (1) — (Stoics). Endure the evils of life without complaint ; abstain from its superfluous enjoyments, (page 295, 1. 26.) Cf. Confucian Analects book I, ch. xiv. [p. 337, 1. 16.] § 624. — Transplant himself into a serene and joyous frame of mind. (2) (Epicurus), (page 296, line 2.) [page 337, line 23.] § 625. — Self-imposed punishment, to make expurgation for sins, is the antipart of the practice of virtue, (page 296, line 14.) Cf. §§ 242 and 663 (the latter referred tobySemple). [page 338, line 7.] Cf. Buddha's Dharmapada 141, (§ 949 below.) § 626. — All ethical gymnastic consists in subjugating the instincts and appetites of our physical system, (p. 297, 1. 5.) [p. 339, 1. 13.] Conclusion of the Ethics. Religion, as a doctrine of the duties owed to God, falls beyond the boundary of pure moral philosophy . (§§ 627-636 inclusive.) § 627. — Belief in God does not belong to the science of law. Are we to regard it as belonging to morals? (page 298, line 5.) [page, 340, line 4.] See §§ 2371, 2832. The Clavis to an Index. 51 § 628. — Formal of religion belongs to the science of morals, and expresses a subjective obligation only, (page 298, line 16.) Cf. §§ 527-529 and 541. [page 340, line 16.] § 629. — Matter of religion (duties toward God) not cognizable- apriori ; consequently not part of pure moral philosophy, (page 299, line 3.) Cf. § 537. [page 341, line 6.] § 630. — Religion, so far as it lies within the bounds of pure reason, belongs to applied moral philosophy, (page 299, line 16.) Cf. §§ 144 and 100. [page 341, line 20.] § '631. — Principle of the ethic relation betwixt man and G-od is transcendent, (page 299, line 31.) [page 342, line 5.] § 632. — Principle of His divine rights can be no more than that of justice, (page 300, line 9.) [page 342, line 18.] § 633. — Reward cannot be expected, on the score of justice, from the Supreme Being, (page 300, line 21.) [page 342, line 31.] § 634. — Divine justice hard to be reconciled with the relation of man to God. (page 300, line 27.) [page 343, line 5.] § 635. — Justice, cogitated as a transcendent principle, leads to- results contrary to the principles of practical reason, (page 301, line 7.) [page 343, line 20.] § 636. — Ethics can treat only of the relation betwixt man and man. (p. 302, 1. 15.) Cf. § 376. Cf. Job. xxxv, 5-8. [p. 345, 1. 1.] Volume II. RELIGION WITHIN THE BOUNDARY OF PURE REASON Showing in four books, the necessary harmony and identity of the notices of reason with those of any possible revelation whatsoever. By Immanuel Kant, Professor of Logic and Metaphysie in the University of Koenigsberg, Member of the Royal Academy of Sciences at Berlin, etc. Translated out of the original German by J. W. Sample, Advocate. (§§ G37-983 inclusive.) [Paging of Clark's edition, Edinburgh, 1838.] Preface, (gg fi37-647.) § 637. — J\lan needs no spring to its execution, other than the law itself, (page 1, line 1.) Cf. § 645. § 638. — Ethics, therefore, needs no religion, neither objectively to aid man's will nor subjectively to aid his power, (p. 1, 1. 13.) § 639. — Transit from ethic to religion, which last contains the representation of an end emerging in consequence of the will's determination by the Law. (page 2, line 13.) § 640. — Idea of the Summum Bonum takes its rise from ethic, and is not its groundwork, (page 3, line 4.) Cf. §§ 2566, 877. § 64*1. — Ethical need to figure to himself a final or last end, as. the sequent of his duties, (page 3, line 20.) 52 Kanfs Ethics. § 642. — Ethic issues inevitably in religion, (page 4, line 18.) § 643. — Position There is a God, is a synthetic apriori proposition which extends beyond the notion duty, (page 4, line 23 [note.]) § 644. — Superadds to it an effect not involved in the moral law> and which consequently can not be evolved analytically from it. (page 4, line 35.) § 645. — Ground of the possibility of the synthetical extension of reason beyond its law. (page 5, line 17.) Cf. §§ 1119, 1120. § 646. — Commandment Obef the government is of moral obliga- tion, (page 5, line 1.) Cf. § 804. § 647. — Good and evil principles figured as two self-subsisting causes, (page 10, line 19.) Cf. § 771. Preface to the Second Edition. &l 648-659 inclusive.) § 648. — Eevelation and natural religion may be regarded as orbs concentric, of which the latter (and smaller) is the sphere of the philosopher, (p. 11, 1. 3 [or begin with line 8 if thought best.]) § 649. — Reason and revelation are not only in harmony, but identic, (p. 11, 1. 22.) Cf. Cicero (Philip xi. 12, page 9 above.) § 650. — No acquaintance with the Kantic Critiques needed for comprehending the substance of this treatise, but only the most ordinary notices of ethic, (page 13, line 7 [or begin with page 14, line 1 if thought best.]) Book I. — Of Indwelling Sin. (On tlie Radical Evil of Human Nature.) (§? 651-728 inclusive.) Exordium. (U 651-666 inclusive.) § 651. — Ancient complaint that the world lieth in wickedness, (page 17, line 4.) See I. John, v., 19. § 652. — Nature ever ready to assist our moral growth. Sanabil- ibus cegrotamus mails, (page 18, line 3.) Xen. Mem. III., v., 18. § 653. — Judgment that a person is by nature evil never can with certainty be rested on experience and observation, (p. 18, 1. 28.) § 654. — Nature of man here means only the subjective ground of the use of his freedom, (page 19, line 23.) § 655. — Ground of moral evil can lie only in a maxim self- appointed by choice to its own freedom, (page 19, line 30.) § 656.— Subjective ground of adopting good or bad maxims is unsearchable, (page 20, line 7.) § 657. — Ground of moral determination is with man congenite. (page 20, line 23.) Explanatory Scholion. (§§ 658-666 inclusive.) § 658. — Man is by nature either morally good or morally evil, (page 21, line 20.) The Clavis to an Index. 53 § 659. — Ethic admits unwillingly of moral media, (p. 22, 1. 1.) § 660. — Betwixt a good and an evil moral mindedness no inter- mediate can be found, (page 22, line 13.) § 661. — Mankind never can be neither good nor evil, (page 22, line 11.) § 662. — Majesty of the law inspires awe, not dread, (page 22, line 35.) § 663. — Virtue's aesthetic character valiant and by consequence joyous, (page 23, line 16.). (Cf. §§ 242, 232, 624.) Cf. Buddha's Dharmapada, 16, 18 (§ 949 below.) § 664. — Neither can man be in some points good and at the same time in others morally evil, (page 24, line 18.) Cf. Arist. Nic. Eth. book V., i., 14. Cf. Buddha Dharm. xiii. 176. (§ 949 below.) § 665. — Peremptory and rigoristical precision of the moral philosophers of antiquity, (page 24, line 26.) § 666.— Moral mindedness, because its last ground is inexplicable, is said to belong to man " by nature.'''' (page 25, line 1.) Chapter I.— Of Mankind's Onginary Predisposition Toward Good, (gg 667- 672 inclusive.} § 667. — Man's last ground of moral choice classed according to his (1) animality, (2) humanity, and (3) personality, (p. 26, 1. 8.) § 668. — Moral law pertains to personality, not necessarily to humanity, (page 26, note.) § 669. — Predisposition for animality may be called mechanical self-love, needing no exercise of reason. Abuse of this appetite gives rise to beastly vices, (page 27, line 1.) § 670. — Man's humanity may be all classed as comparative self- love, for which theoretic reason is required. Abuse of this appetite gives rise to devilish vices, (page 27, line 19.) § 671. — Man's predisposition for personality consists in bis sus- ceptibility for such reverence as makes the law the spring of his will, (page 28, line 19.) Cf. § 238. § 672. — All these predispositions are good and all originary, but the third alone is self-practical, (page 29, line 14.) Chapter II— Of the Bias to Evil in Human Nature. (§§ 673-682 inclusive.) § 673. — Bias is the susceptibility of so liking that by one taste a permanent appetite is established, (p. 30, 1. 9.) Cf. §§ 461-463. § 674. — Bias to evil can only consist in the subjective ground of the possibility of an agent-intelligent's maxims swerving from the moral law. (page 31, line 4.) § 675. — Three different degrees of this badness of heart : (1) frailty; (2) impurity; (3) depravity, (page 31, line 18.) [As to impurity, I think Semple is wrong in suggesting the word " sup- 54 Kant's Ethics. posed." The good maxim may cover a subsidiary rule of conduct which has erected into a spring an end which as end is right and moral, but as spring immoral.] | 676. — Frailty finds the moral law weaker than the appetitive springs, (page 31, line 28.) Cf. § 281. Cf. Nie. Eth. I., xiii., 11. Cf. Oonfucius (Analects II., iv., 6.): "At seventy, I could follow what my heart desired, without transgressing what was right." § 191. S 677. — Impurity fails to state (in the maxim) the moral Law as alone the sufficient spring, (page 32, line 4.) 5 678. — Depravity in its maxims chooses immoral springs instead of the law. (page 32, line 15.) Cf § 694. | 679. — Bias to evil charged upon all men. (page 32, line 26.) g 680. — Difference betwixt a man of good morals and a morally good man. (page 32, line 32.) 6 681. — Indwelling bias toward evil can cleave only to the moral faculty of choice (can not be physical.) (page 33, line 22.) S 682. — Indwelling bias toward evil is a deed cogitable (peccatum originarium, patent to reason a priori,) and never can be extirpated, (page 33, line 32.) [ Unanswerable : Strictly philosophically. But it is cogitable that the original bias to evil is implanted by the Lawgiver, in order that the necessity of the principle of good may continuously direct His creatures to Himself. In this view, the two principles may be regarded as connate and essentially co- existent.] Cf. § 692 and § 771. Chapter III.— Man is by Nature Evil, fgg 633-697 inclusive.) Vitiis nemo sine nascitur. (Horace, quoted by Kant.) S 683. — Intent of occasionally swerving from the moral law adopted into his maxim, (page 35, line 12.) § 684. — First subjective ground of appointing maxims rooted in the substratum of humanity, (page 35, line 27.) § 685. — Reflect on the multitude of crying instances thrown by the observed actions of man into our hands, (page 36, line 11.) § 686. — Nations proceed upon principles diametrically con- trary to their professed objects, (page 37, line 24.) § 687. — Ground of evil can not be placed either (1) in the human sensory, or (2) in a corruption of moral-legislative reason (man being neither [1] merely an animal, nor [2] altogether a devil.) (page 38, line 16.) § 688. — Bias to evil can not be explained (but only exhibited) by experience and observation, but must be cognizable apriori and be deduced from the idea evil, (page 40, line 1.) § 689. — Cannot depend on the difference of the springs adopted The Claris to an Index. 55 into his maxims (not on their matter), but on their subordination (on their form), namely, which one he chooses to make the condition op the others, (page 40, line 14.) § 690. — Mankind is only evil so far forth as he inverts the ethical order of the springs of his will, (page 41, line 10.) § 691. — Man's outward and observed character may be good, although his intelligible remain all the while evil. (p. 41, 1. 22.) § 692. — Natural bias toward evil never can be extirpated by man; nevertheless, it can be outweighed, (p. 41, 1. 31.) Cf. § 682. § 693. — Vitiosity of human nature is not so much wickedness as rather perversity of heart (whereby the absence of vice is looked upon as virtue.) (page 42, line 12.) Cf. § 678. § 694. — Frailty and impurity (§ 675) may be regarded as unin- tentional (culpa); but depravity (§ 678) as forethought crime (dolus.') (page 42, line 31.) § 695. — Prevents the founding of genuine moral principles within, (page 43, line 25.) § 696. — "As it is written, there is none righteous." (.Romans, iii., 10.) (page 44, line 5.) § 697. — Mean betwixt good and evil is excluded by reason ; nevertheless actions, when spoken of merely as deeds exhibited to sense, may be said to be mixed or indifferent. [Withholding, in view of the phenomenal and frail character of man, the condemna- tory sentence of morally judging reason. lieges silent inter arma.~\ (page 44, line 17.) Cf. §§ 658-665 and 232 and 454. Chapter IV.— Of the Origin of Evil in Human Nature. (Si 698-704 inclusive.) § 698. — Moral evil can not be deduced from any antecedent state, (page 45, line 3.) § 699. — Moral evil can not be figured as an inheritance. (In re- gard of the three academic faculties : [if hereditary disease ; [2] heritable debt ; [3] inherited depravity.) (page 45, line 26.) § 700. — Every wicked action must be held an originary use of choice, (page 46, line 11.) Cf. § 736. § 701. — Sufficient ground of imputing consequences is already extant in the primary free act out of which they rise. (p. 47, 1. 7.) § 702. — Origin of evil represented by the Scripture as chrono- logically beginning in the human race, (page 48, line 1.) § 703. — When we endeavor to unravel and retrace the chronic origin of evil, we must assume a bias, (page 49, line 7.) Cf. § 508. [_Quite impracticable. Not so. I figure to myself a concreated con- tingency as readily as a concreated subsistency, either being incom- prehensible by the merely human reason. (Cf. § 682.)] 56 Kant's Ethics. § 704. — First beginning of all evil utterly unfathomable, (page 50, line 8.) Cf. § 682. Amendment: cf. § 652. Adiaphora : cf. § 318. General Scholion.— Of Reinstating the Predisposition Toward Good into its Originary Power. (§g 705-728 inclusive.) § 705. — Man destined for good by his Creator, (page 51, line 18.) § 706. — Lay hold on help, (page 52, line 11.) See § 729. § 707. — Possible that one naturally and radically bad should come to make out of himself a man good, (page 52, line 22.) § 708. — Assume that a germ of good still subsists in its entire purity, which can not be self-love (unless we speak of a practical self-love, of unconditioned complacency [§§ 448, 558] in regard of the law. But this is neither more nor less than reverence. Cf. §§ 208, 209, 449.) (p. 53,1. 9.) Cf. Buddha Dharm., 285 (§ 949.) § 709. — Original good consists in that sanctity of intent which proposes to itself the execution of all duty, (page 54, line 1.) Cf. Zend Avesta (Bunsen's Cod in history, vol. i., page 280, or Haug's Essays, pp. 141-144.) "But he who chooses Ahura-Mazda, the All-Holy and All-True, honors Him in faith by truthful word and holy deed." See § 881 below. § 710. — Virtue formally requires no change of heart (morality), but only a change of manners (legality), exhibiting actions out- wardly in harmony with the law. (page 55, line 2.) § 711. — Virtue materially implies a transvolution of the senti- ments of the inner man (whereby he needs no other motive than the representation duty. Cf. §§ 452, 459.) (page 55, line 24.) § 712. — When by one single isfiexible determination mankind retroverts his will's perverted bias (intelligibly an instant transit.) (page 56, line 5.) [Cf. Nic.Eth.VL, viii., 4; VII., viii., 4; VI., v., 5.] § 713. — Gradual reform affects the bent of the sensory (sensibly a perpetual progression from bad to better.) (page 56, line 19.) Of. Buddha Dharm 40. (§ 949.) Cf. Confucian Analects, IV., v., 3 (§191.) § 714. — Moral education of man can not begin with correcting his manners, but must take its rise from a transvolving of his cast of thinking, (page 57, line 5.) § 715. — Wonder at deeds of virtue is mischievous in its effect (by representing the performance of duty as meritorious and extra- ordinary. Cf. §§ 233, 455, 616.) (page 57, line 20.) § 716. — Whereby Reason mightily commands, though annexing to that behest neither bribe nor threat, (page 58, line 9.) Cf. § 330. Cf Buddha's Dharmapada, 354 (see § 949 below.) Cf. (Zoroaster) Avesta: Yagna xxxvii., 13 (Bleeck, vol., ii., page 97 — see § 881 below); Yagna xxx., 2 (Bleeck, ii., 85); Vispered iii., 22 (Bleeck ii;, 11); Yagna xix., 29, 30 (Bleeck, ii., 69); Yagna xliii., 9-11 (Bleeck, The Clavis to an Index. 57 ii., 104); Yagna xlviii., 5, 9 (Bleeck, ii., 112, 113); Yagna xxxix., 10- 13 (Bleeck, ii., 98); Vendidad, Fargard v., 66, 67 (Bleeck, vol. i., page 42); Fargard xviii., 11-20 (Bleeck, i., 127, 128.) § 717. — Duty demands that he adhere inviolably faithful to its- decrees ; hence he rightly infers that he can do so. (page 58, line 28.) § 718. — No difficulty in combining the idea freedom with that of God as a necessary being, (page 59, line 18.) Cf. § 2799. § 719. — Bedintegration of character by one's own exertions in- comprehensible, nevertheless j)ossible. (page 60, line 7.) Cf. § 682. § 720. — Duties imposed by the Law remain the same, whether a bias to evade them be co-extant with the will or not. (p. 60, 1. 22.) § 721. — Because this bias is ineradicable, begin by unremittingly wrestling and so making stand against it. (page 60, line 28.) Cf. Ephesians, vi., 12, 13 and §§ 672, 687. Cf. Buddha's Dharmapada, 127, 236 (See § 949 below.) § 722. — All religions may be divided into those of mere worship, and the religion of a moral life, (page 61, line 23.) Cf. Arist. Nic. Eth. X., vii., 12. Cf. Confucius, Analects, IX., xxiii (§ 191 above.) § 723. — Self-amelioration the unalterable decree, upon the prin- ciples of moral religion (which, amid all public ones that have hitherto appeared, the Christian religion alone is. Cf. §§ 236,, 864, 906-911.) (page 62, line 11.) Cf. Xenophon's Memorabilia, I., iii., 3; II. Corinthians, viii., 12; Aristotle's Nicomachean Ethics, X. r vii., 11, 12; Philippians ii., 12, 13; Buddha's Dharmapada, 19, 16 (§ 949 below); Confucius, Analects, VI., x., and XII., xxi , 3; and. Doctrine of the Mean, xiii., 3 (§ 871.) § 724. — Not necessary for every one to know what God does ; but all should know what they themselves have to do in order to render themselves worthy of his aid. (page 62, line 20.) See Buddha, Dharmapada (§ 949 below), 271, 272, (with which compare Isaiah, xxvi.. 3); and St.' John xvii., 25 (with which com- pare Ephesians, i., 8, and Colossians, i, 27) ; and Proverbs ii., 1-5 ; and Confucius, Analects, XVI , viii ; and Doctrine of the Mean,. xiv., 5 (§ 871 below.) Appendix to the General Scholion. (gg 725-728 inclusive.) § 725. — Outworks of a religion within the bounds of naked rea- son: (1) works of grace; (2) miracles; (3) mysteries; (4) means of grace, (page 63, line 1.) See §§ 777, 872, 962. § 726. — Beason impugns neither the possibility nor yet the ex- istence of objects corresponding to those ideas, (page 63, line 11.), § 727. — Baneful results following these morally transcendent ideas : (1) fanaticism ; (2) superstition ; (3) illuminatism ; (4) thau- maturgy. (page 63, line 26.) Cf. Jeremiah xxiii., 28.. 5 58 Kant's Ethics. § 728. — Works of grace never can afford the groundwork ©f any maxims, whether regulating the theoretical or practical conduct of the mind, (page 64, line 5.) Book II.— Of the Combat Betwixt the Good and the Evil Principle, for the Dominion over Man. (§§ 729-787 inclusive.) Exordium. I g 3 729-737 inclusive.: § 729. — Virtue signifies fortitude or valor, and reminds us- that there is an enemy to be overcome, (page 67 r line 4.) Cf. § 454.. Cf. Cicero de Officiis., I., xix., 2. Cf. §§ 613, 706. Buddha's Dharina- pada, 40, 66 (§ 949 below ) § 730. — Stoics mistook their enemy. They called on wisdom to make a stand against folly, instead of calling- upon her to wage war upon wickedness, (page 67, line 21.) Cf. Dharmapada 315. :'§ 731. — Beginning must be made by dislodging evil from posses- sions it has usurped, (page 68, line 16.) § 732. — Appetites not to be extirpated, but kept in subjection. ■ (Prudence.) (page 69, line 4.) Cf. I. Cor. ix., 26, 27.. Cf. Cicero de Officiis III., iii., 7. Cf. Buddha's Dharmapada, 321 (§ 949 below) ;, and Doctrine of Mean, i , 4 (§ 871 below ) §733. — Only the morally evil is to be eradicated.. (Wisdom.) (page 69, line 11.) Cf. Proverbs ii., 6-12 ; iii., 13-18 ; iw, 5-9 ; viii.,. 1-13 ; ix., 12 ; and Koran, x., 108, 109 ; xvii., 16; iv., 81, § 968. § 734. — Induce philosophers to mistake the actual enemy of good, (page 69, line 21.) § 735. — Ground of moral evil and that of moral good equally in- comprehensible, (page 70, line 21.) [Utterly inexplicable, and: can only be regarded.] § 736. — Wrestle not against flesh and blood, (page 70, line 9.) . Ephesians vi., 11, 12. [Were we not already secretly banded: . EHpe- me de inimicis rneis Deus metis; et ab insurgentibns in me libera me.. Psal. lix., 1.] Cf. §§ 383, 700. §737. — Ethic of Christianity represents moral good as distant from moral evil, not as heaven from earth, but as heaven from hell, (page 71, line 7.) APOTOME I.-0F THE TITLE OF THE GOOD PRINCIPLE TO RULE OVER MAN- KIND. (§§738-770 inclusive.) TITLE A.— IMPERSONATED IDEA OF THE GOOD PRINCIPLE. The Clavia to an Index. 61 § 769. — What mankind may, at the end of life, have to hope or fear, (page 94, line 4.) § 770. — Inexorably rigid sentence is always uttered, for no one can bribe his own reason, (page 95, line 1.) Cf. §§ 756, 757. -APOTOME II— OF THE TITLE OF THE EVIL PRINCIPLE TO RULE OVER MANKIND, AND OF THE BATTLE OF THE GOOD WITH THE EVIL PRINCIPLE FOR THE SOVEREIGN EMPIRE OVER THE HUMAN RACE, (§§771-776 inclusive.) § 771. — Sacred Volume represents the two principles in man as persons without, (page 96, line 6.) Cf. §§ 647, 682. Cf. Avesta (§ 881 below): Yagna, xliii., 5, 15 (Bleeck, vol. ii., 103, 105); Yagna, xxx , 3-6 (Bleeck, ii , 85); Yagna, lvi., (7) 6 (Bleeck, ii., 123.) § 772. — Kingdom of evil erected by the prince of this world, (page 96, line 14.) Cf. Matthew, viii., 12. [Imprescriptible — That *ean not be impaired by disuse. Abeyance: suspension or temporary extinction.] § 773. — Appeared a person in whom the prince of this world had nothing, (page 98, line 8.) Cf. John, xiv., 30; xii., 44-50. [When— rebellion — omit nine words] [but yet, etc.: omit forty-four words.] § 774. — Exhibition of mankind's indwelling good principle in its entire moral perfection, (page 99, line 17.) Cf. John, xvii..4and i., 14. Psalms, xi., 4 and liii., 2. John, i., 11, 12. Titus, ii., 14. § 775. — Kingdom of the evil principle still endures, (page 101, line 15.) Cf. John, xiv., 30, 31 ; Matthew, x., 17. § 776. — Moral suggested by the narrative is that there is abso- lutely no salvation for mankind apart from genuine moral prin- ciples, (page 102, line 1.) [Omit the last nine lines.] GENERAL SCHOLION. -OF MIRACLES. (§? 777-787 inclusive.) § 777. — Moral religion tends eventually to displace and dispense "with all miraculous beliefs, (page 103, line 10.) § 778. — Serve no purpose whatever to question the accuracy of narrations of matters incomprehensible (which any one may be- lieve and repeat without being or ever becoming thereby a better man.) (page 104, line 8.) [Adminicles : imperfect proofs ; helps; supports.] § 779. — Object to cultivating any practical belief in the marvel- ous, (page 105, line 7.) § 780. — Miracles are events brought about by causes with the laws of whose efficiency we are and must ever remain totally unac- quainted, (page 106, line 9.) Cf. note to § 779. § 781. — No more than a general moral notion that whatever Cod does will be all very good. (Theistical miracles.) (p. 107, 1. 1.) § 782. — Demonian miracles are the most irreconcilable with the exercise of reason, (page 107, line 22.) 62 Ka if s Ethics: § 783. — No practical benefit can accrue from such tenets, (page^ 108, line 10.) Appendix to the General Seholion. (;§ 784-787 inclusive.) § 784. — Knowledge of natural law is enough both for a sure and rational application and for explication secundum quid (although not for an' explication simpliciter.) (page 110, line 1.) § 785. — Natural wonders encourage reason ; preternatural won- ders overwhelm the understanding, (page 110, line 17.) § 786. — Necessary maxim on which we must regulate the use of" our understanding, (page 111, line 11.) Cf. §§ 2406, 2405. § 787. — Must not be mistaken for a positive theoretical assertion.. (page 111, line 29.) [Rash: i. e., without due deliberation— and" indecorous: i. e., not befitting the gravity of the topic] § 2374. Book III. — The Entire Conquest of the Evil by the Good Principle is only Possible Through the Coming 1 and Found- ing- of a Kingdom of God on Earth. (§g 788-801 inclusive.) Exordium, ("ii 788-791 inclusive.) § 788. — Continue always armed and ready for a conflict, (page- 115, line 6.) Cf. Eomans, vi., 18. Dharmapada, 40, 315 (§ 949 ) § 789. — Corrupt themselves mutually and plunge one another- into evil, (page 115, line 18.) § 790. — Form a general combination for the express purpose of' warding off the bad and cultivating what in mankind is good, (page 116. line 23.) St. John, ii., 17. § 791. — Combined under its ideal moral laws, may be called an ethical society (and, by analogy, an ethical state or kingdom.) (page 117, line 25.) APOTOME I.-PHILOSOPHICAL ACCOUNT OF THE VICTORY OF' THE GOOD PRINCIPLE, BY FOUNDING A KINGDOM OF GOD ON EARTH, (gg 792-8"5 inclusive.) Caapter I.— Of tie Ethical Stats of Nature. (33 792-793 inclusive.) § 792. — Ethico-civil state distinguished from a political state.. (page 119, line 6.) § 793. — Ethico-civil state distinguished from the ethical state of nature, (page 119, line 15.) § 794. — Every member of a political state is entitled to persist in his ethical state of nature, (page 120, line 1.) § 795. — Ethico-civil state can not be ruled (but only limited) by political authority, (page 120, line 25.) § 796. — Idea of an ethical commonwealth embraces an ideal ag- gregate of all mankind, (page 121, line 6.) Chapter II.— Mankind Ought to Quit His Ethical State of Nature in Order- to Become a Member of an Ethical Commonwealth. (^3.797-800 inclusive.) § 797. — Ethical state of nature is tantamount to an open and, perpetual invasion of the principles of virtue, (p.. 121, 1. 26.) § 789.. The Clavis to an Index. 63 § 798. — Exeundum esse e statu naturali. (Hobbes.) (page 122 ? line 22.) [i. e. that from this will follow a departure, etc.] § 799. — Duty imposed by the idea of an ethical state differs en- tirely, both in kind and principle, from all other duties, (page 122, line 19.) § 800. — Idea of a Supreme Moral Governor presupposed by that of an ethical state, (page 123, line 20.) Cf. §§ 639, 640, 875, 877. Chapter III.— The Idea of an Ethical Commonwealth is the Idea of a People of God Combined Under Moral Laws, (gjj 801-806 inclusive.) § 801. — Laws of the ethical state must be regarded as command- ments issuing from a common Lawgiver, (page 124, line 4.) See §§ 335, 346. § 802. — People of an ethical state can not be regarded as them- selves legislating, (page 124, line 17.) § 803. — Ethical state can only be cogitated as a people of God, standing under ethic laws, (page 124, line 25.) Sec §§ 523-532 (referred to by Semple) and 442. [From the will of a Superior, but from every free will which he has created.] § 804. — Whenever anything is acknowledged to be duty, obedience is enjoyed by the Divine Will, (page 125, line 17.) § 805. — Theocracy as a juridical commonwealth whereof the legislator is God. (page 126, line 3.) Cf. Titus, ii., 14. Cf. § 859. § 806. — Eabble, or mob, whose ringleader is the evil principle. (page 126, line 24.) Cf. § 647. Chapter IV.— The Idea of a People of God is by Human Endeavor) only to be Realized by Forming a Church, (gjj 807-81(5 ) § 807. — Idea of an ethical commonwealth can never be fully realized by man. (page 127, line 4.) § 808. — Mankind ought to proceed as if every thing depended on himself, (page 127, line 11.) § 809. — Wish of every honest minded man. (page 127, line 25.) Matthew, vi., 10. Cf. Avesta (Yacna, xix., 35) § 881. § 810. — Idea of the invisible church ; the archetype, (p. 128, 1. 1.) See note to Khordah Avesta. li (Bleeck, vol. iii., page 179.) § 811. — Visible church, representing the moral kingdom of God on earth. (Endeavors to copy the form and feature of the invisible church.) (page 128, line 7.) § 812. — Numerical oneness of the church. (Its universality.) (page 128, line 24.) § 813. — Purity of the church. (Its quality.) (page 128, line 32.) § 814. — Mutual relationship of freedom. (Relativity of the church.) (page 129, line 4.) No room either for hierarchy or for ILLUMINATISM. 64 Kant's Ethics. § 815. — Can not be founded on arbitrary formulae. (Modality of tbe cburcb ; an unchangeable constitution.) (page 129, line 14.) § 816. — Constitution of the church likened to that of a family under a common, invisible, and moral Father, (page 129 line 24.) Of. Jour. Sp. Phil., vol. viii., p. 346., note (wherein I ought to have given more especial credit to P. DeLanoye's Barneses the Great, " Egypt 3300 years ago," pages 130, 133, 136, 138, from which I de- rived my information and references.) Of. Kent (Comm., ii., 190, lect. xxix.): "A father's house is always open to his children." Chapter V.— The Constitution of every Church Invariably Rests on a Histori- cal Belief (Revealed Faith): this may be called Church Faith, and is best Founded on a Holy Writ. (?| 817-827.) § 817. — Pure religious faith alone can serve as a groundwork for a church universal, (page 130, line 14.) § 818. — Idea of divine worship is placed in room of the idea of a pure moral religion, (page 130, line 27.) § 819. — Divine Will commands either by merely statutable or by pure moral laws, (page 131, line 32.) Cf. §§ 2566, 905. § 820. — Eevelation of statutable divine laws would found a his- torical but never a pure rational belief, (page 132, line 18.) § 821. — True worship consists in " doing the will of God " (Ephesians, vi., 6) by good moral deportment- (in obedience to pure moral laws.) (page 133, line 3.) Cf. Matthew, vii., 21 ; I. John, ii. 17; Zoroaster, Avesta, Vispered, xviii., 1, 2 (Bleeck, ii., 22; § 881 below); Buddha, Dharmapada, 86 (§ 949 below); Confucius, Doctrine of the Mean, xx., 19 (§ 871 below); Mohammed, Koran, ii., 172; v., 53; xvi., 92; etc. (§ 968 below); Bomans ii., 13. § 822. — Church faith distinguished from pure religious belief, (page 133, line 20.) § 823. — No insuperable ground for holding the laws forming and instituting any church to have been enacted by divine authority, (page 134, line 20.) § 824. — Creed of the church will always be found anterior to the pure ethical belief, (page 135, line 6.) § 825. — No ecclesiastical faith bottomed upon a Scripture has ever perished, (page 136, line 12.) .§ 826. — One religion, although there may be various kinds of belief, (p. 137, 1. 17.) § 944. [I object to Mr. Kant's use of the word faith, for the reason that it tends toward the confusion of the con- ception properly represented by the word : and for the same reason I would avoid the use of the word belief. Beserving these words for the proper uses, we (who borrow from all tongues with apt adaptability) have ready a word creed, which can be appropri- ated to the arbitrary statutory beliefs, and indeed is.] Cf. § 278. The Clavis to an Index. 65 § 827. — Heterodoxy swerves in unessentials ; heresy stumbles at essentials ; infidelity disbelieves (this or that creed), (p. 138, 1. 22.) Chapter VI —The Pure Ethical Belief is the Supreme Expounder of all Eccle- siastical Creeds "Whatsoever. (g§ 828-837 inclusive.) § 828. — Ecclesiastico-historical creeds available to confirm the grounds and ideas of naked reason, (page 140, line 4.) § 832. § 829. — Depend mainly on the exegetical mode in which the re- vealed text is expounded, (page 140, line 20.) § 830. — Bible to be tested by the standard of morality, (page 141, note.) Jeremiah, xxiii., 28; John, vii., 17; II. Timothy, iii., 17. § 831. — Sacred Scriptures of every variety, in both ancient and modern times, have been forced into moral interpretations, (page 141, line 9.) One Divine Essence : Of § 862. § 832. — Moral interpretations possible, because moral-practical reason underlies the different revelations, (page 142, line 19.) Cf. James, ii., 17. §§ 858, 871, 881, 906, 949, 968. § 833. — Natural religion must supply the supreme canon of all scriptural exegesis, (page 143, line 12.) See II. Timothy, iii., 16, and ii., 16, and John, xvi., 13, and Ephesians, v., 9. Cf. John, v., 39. [Depravities: crookedness ; want of virtue.] § 834. — Learning and biblical criticism are indispensable to sup- port a church rising on a holy writ, (page 143, line 32.) § 835. — Divine must not be disturbed by the arm of the magis- trate, (page 145, line 12.) Cf. § 795. § 836. — No feeling can be trusted as a touchstone of revealed truth, (page 146, line 5.) Cf. St. John, vii., 17. [Elapses: sliding in; sudden entrance.] Cf §§ 164, 197, 140, 283, 284. § 837. — Holy writ can have no expounder save the religion of pure reason working together with scripturary learning, (page 147, line 16.) Chapter VII.— The Observed Transit of the Church Creed, Whereby it is Seen Gradually to Merge and to Become Eventually Sank and Lost in the Supremacy and Sovereignty of the Pure Apriori Ethical Belief, is a Certain Index that the Kingdom of God is at Hand. (?§ 838-855 inclusive.) § 838. — Historical belief is contingent; pure moral religion alone is necessary, (page 148, line 15.) § 839. — Historical belief may attend religion as its concomitant and introductory vehicle, (page 149, line 5.) [Omit the last sen- tence — the term church militant ought to be restricted to those whoPUTon the whole armor of God. (Ephesians, vi., 13.) For if a trumpet give an uncertain sound, who shall prepare himself for battle ? (I. Corinthians, xiv, 8 )] § 840. — Saving faith can be but one and practical, and must 66 Kant's Ethics. pervade all diversities of church belief, (page 149, line 19.) Burst- inq from the vehiculary husk: Mark, iv., 28. [Ingenuous: native; indigenous; free born. (Andrews Latin Lexicon.)] § 841. — Saving faith consists of two inseparable parts : (1) belief in righteousness; (2) belief in absolution, (page 150, line 7.) Of. §§ 766-768. Cf. (1) James, ii., 24, and (2) Galatians, ii., 21. § 842. — Emerges a very extraordinary antinomy, (p. 150, 1. 28.) § 843. — Eveiy sinner would gladly have the benefit of vicarious atonement, (page 151, line 6.) Cf. § 722 [ Utiliter : duly. Eadicitus : utterly. Funditus : completely. — Andrews.] § 844. — Absolution is conditioned by redintegration of character. (Eepentance must go before forgiveness.) (page 152, line 3.) Cf. Luke, xiii.. 1-9. Reconciled! on: II. Corinthians, v., 20. § 845. — Condition precedent of all exertion toward good works — (faith ; the required absolute conformity to law not being possible by man. See §§ 750, 751. Cf. Romans, iv., 15, 16.) (page 152, line 19.) Cf. James, ii., 22 ; II. Peter, i., 5. Cf. §§ 760, 749. § 846. — Practically we must begin by good works (by hencefor- ward leading an honest and upright life. §841.) (p. 153, 1. 7.) §724. § 847. — Theoretically, the notion of absolution is necessary ; but reformation of life is the supreme condition, (page 153, line 22.) § 848. — Ethic starts with a principle of acting ; revelation begins with a principle of believing, (page 154, line 7.) Cf. Arist. Nic. Eth. X.; ix., 1. § 849. — Good moral conduct a duty absolutely imperative ; while absolution is of grace, (page 154, line 18.) Romans, vii., 1. § 850. — Solution of the antinomy of faith, (page 155, line 9.) [To lead a life acceptable to God (which is your rational service, Romans, xii., 1,) in order to expert that His benignant care, that is, " before we can expect." The expectation must not constitute the motive. (Cf. §§ 228, 154. Cf. Arist. Nic. Eth. VI., ii., 4.)] § 851. — All forms of religion have afforded room for this antagon- ism of a twofold set of principles of faith, (page 157, line 18.) § 852. — Transit to the pure religion of reason a necessary result of our physical and moral nature, (page 159, line 3.) § 853. — Kingdom of Cod has come, whenever the transition principle has taken public root, (page 160, line 20.) Cf. Cicero de Ofnciis, I., v , 1: quae, si oculis cerneretur, 7nirabil.es amores, ut ait Plato (Phaedrus, c. 65, Anthon says), excitaret sapientiae. With this, compare Zoroaster, Avesta, Yagna. xxxi., 2 (Bleeck, ii., 86.) § 854. — Aim at this grand end — concord and unity in religious belief, (page 161, line 9.) § 855. — Give to the world perpetual peace, (page 162, line 3.) The Clavis to an Index. 67 APOTOME II.— HISTORICAL ACCOUNT OF THE GRADUAL FOUNDING OF A KINGDOM OF THE GOOD PRINCIPLE ON EARTH, (g? 856-871.) § 856. — No universal history of religion can be written, (page 163, line 4.) § 857. — Church history begins with the subordination of ecclesi- astical faith to pure ethical belief, (page 163, line 12.) [Enodation : solution of difficulty ; untying a knot. — Webster.'] § 858. — Judaism an aggregate of statutable laws, whereon rested the political constitution, (page 164, line 24.) [The last fifteen lines may be omitted.] Judaical belief: Cf. §§ 859, 860, 861, 862, 863, 864, 871, 881, 905, 906, 949, 968, and the following extracts from the Second Book of Moses, called Exodus : III., 13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you ; and they shall say to me, what is his name ? what shall I say unto them? 14. And God said unto Moses, I AM THAT I AIM :f and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. IV., 10. And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11. And the Lord said unto him, Who hath made man's mouth ? or who maketh the dumb, or deaf, or the seeing, or the blind ? have not I the Lord ? 12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. XIV., 10. And when Pharoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid : and the children of Israel cried out to the Lord. 13. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show you to-day: for the Egyptians whom ye have seen to-day, ye shall see them t " LXX. et author Vulgatae editionis Latinae hacc in praesentj transtuler- unt, Ego sum qui sum." [Annotata ad Exodum, cap. iii. page 47, Fagius. — (Jritici Sacri : sive annotata doctissimorum virorum in "Veins ac Novum Testa- mentum, etc, Amsterdam, MDCXCV1IL, vol. i.] '' Verutn Hebraei saepe usurpant futurum loco praesentis. Esse mitem soli Deo con ven it, qui est ilia Essentia quae nee praeteriit nee praeteribit, h. e. semper est. qui nunquam coepit, nee unquam desiturus est, sed transcendit omnem temporis rationem, et qui solus dicere. potest, Sum " [Clarius, id p. 51.] '-Est Deus ilia axistentia quae nee praeteriit nee praeteribit : h. e. Est Deus semper, qui nunquam coepit nee unquam desinetsed transcendit omnem temporis rationem, et quii-olus dicere potest, Sum. Est enim ipse omnis essentiae atque vitae fons et pienitudo,'' etc. [Munsterus, id. p. 46.] Ego eimi '0 ox. [LXX., ed. Leander van Ess, Lipsiae 1824, page 57.] Cf. Jour. Sp. Phil, vol. viii., page 350. '68 Kant's Ethics. § 858 again no more forever. 14. The Lord shall light for you, and ye shall hold your peace. 15. And the Lord said unto Moses, Wherefore criest thou unto me ? Speak unto the children op Israel, that they GO FOEWABD : 26. v And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared ; and the Egyptians fled against it ; and the Lord overthrew the Egyptians in the midst of the sea. XV., 1. Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously : the horse and his rider hath he thrown into the sea. 2. The Lord is my strength and song, and he is become my sal- vation : he is my God, and I will prepare him an habitation ; my father's God, and I will exalt him. 6. Thy right hand, LorD, is become glorious in power : thy right hand, O Lord, hath dashed in pieces the enemy. 11. Who is like unto thee, O Lord, among the gods ? who is like thee, glorious in holiness, fearful in praises, doing wonders? 13. Thou in thy mercy hast led forth the people which thou hast redeemed : thou hast guided them in thy strength unto thy holy habitation. 17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in ; in the sanctuary, O Lord, which thy hands have established. 18. The Lord shall reign for ever and ever. XIX., 3. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel : 4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people : for all the earth is mine : 6. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. XX., 1. And God spake all these words, saying, 2. I am the § 858 The Clavis to an Index. 69 Lord thy God, which have brought thee out of the land of Egypt,, out of the house of bondage. 3. Thou shalt have no other gods before me. 4. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven ahove, or that is in the earth beneath, or that is in the water under the earth : 5. Thou shalt not bow down thyself to them, nor serve them : for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third andiburth generation of them that hate me; 6. And showing mercy unto thousands of them that love me, and keep my commandments. 7. Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain. 8. Eemember the sabbath-day, to keep it holy. 9. Six days shalt thou labor, and do all thy work : 10. But the seventh dav is- the sabbath of the Lord thy God : in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates : 11. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day : wherefore the Lord blessed the sabbath-day, and hallowed it. 12. Honor thy father and thy mother : that thy days may be= long upon the land which the Lord thy God giveth thee. 13. Thou shalt not kill. 14. Thou shalt not commit adultery. 15. Thou sbalt not steal. 16. Thou shalt not bear false witness against thy neighbor. 17. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-ser- vant, nor his ox, nor his ass, nor 'anything that is thy neighbor's. 22. And the Lord said unto Moses, Thus thou shalt say unto the children of Israel : Ye have seen that I have talked with you from heaven. 23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. XXL, 12. He that smiteth a man so that he die, shall be surely- put to death. 13. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. 14. But if a man come presumptuously upon his neighbor, to slay him with guile ; thou shalt take him from mine altar, that he may die. 15. And he that smiteth his father, or his mother, shall be surely- put to death. 70 Kant's Ethics. § 858 16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. 17. And he that curseth his father or his mother, shall surely be put to death. 18. And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed : 19. If he rise again, and walk abroad upon his staff, then shall he that smote him be quit ; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. 26. And if a man smite the eye of his servant, or the eye of * his maid, that it perish ; he shall let him go free for his eye's sake. 27. And if he smite out his man-servant's tooth, or his maid-ser- vant's toath ; he shall let him go free for his tooth's sake. 28. If an ox gore a man or a woman, that they die : then the ox shall be surely stoned, and his flesh shall not be eaten ; but the owner of the ox shall be quit. 29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman ; the ox shall be stoned, and his owner also shall be put to death. 30. If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. 31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. 32. If the ox shall push a man-servant, or a maid-servant ; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. 33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein ; 34. The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. 35. And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. 36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in ; he shall surely pay ox for ox, and the dead shall be his own. XXII., 1. If a man shall steal an ox, or a sheep, and kill it, or sell it ; he shall restore five oxen for an ox, and four sheep for a sheep. 2. If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. 3. Ifthesunbe risen upon him, there shall be blood shed for him : for he should make full restitution ; if he have nothing, then he shall be sold for his theft. 4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep ; he shall restore double. 5. If a man shall cause a field or vineyard to be eaten, and shall § 858 The Clavis to- an Index. 71 put in his beast, and shall feed in another man's field ; of the best of his own field, and of the best of his own vineyard shall he make restitution. 6. If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed there- with; he that kindled tho fire shall surely make restitution. 7. If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man's house ; if the thief be found, let him pay double. 8. If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbor's goods. 9. For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges ; and whom the judges shall condemn, he shall pay double unto his neighbor. 10. If a man deliver unto his neighbor an ass, or an ox, or a sheep, or any beast, to keep ; and it die, or be hurt, or driven away, no man seeing it: 11. Then shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbor's goods ; and the owner of it shall accept thereof, and he shall not make it good. 12. And if it be stolen from him, he shall make restitution unto the owner thereof. 13. If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. 14. And if a man borrow aught of his neighbor, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good. 15. But if the owner thereof be with it, he shall not make it good : if it be an hired thing, it came for his hire. 20. He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed. 21. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. 22. Ye shall not afflict any widow, or fatherless child. 23.' If thou afflict them in anywise, and they cry at all unto me, I will surely hear their cry ; 24. And my wrath shall wax hot, and 1 will kill you with the sword ; and your wives shall be widows, and your children fatherless. 25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. 26. If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down : 27. For that is his covering only, it is his raiment for his skin: wherein shall he sleep ? and it shall come to pass, when he crieth unto me, that I will hear ; for I am gracious. 28. Thou shalt not revile the gods, nor curse the ruler of thy people. 72 Kant's Ethics. § 858 XXIII., 1. Thou shalt not raise a false report : put not thine hand with the wicked to be an unrighteous witness. 4. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. 5. If thou see the ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him. 6. Thou shalt not wrest the judgment of thy poor in his cause. 7. Keep thee far from a false matter ; and the innocent and right- eous slay thou not : for I will not justify the wicked. 8. And thou shalt take no gift : for the gift blindeth the wise, and perverteth the words of the righteous. 9. Also thou shalt not oppress a stranger : for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. 10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof : 11. But the seventh year thou shalt let it rest and lie still ; that the poor of thy people may eat : and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. 12. Six days thou shalt do thy work, and on the seventh day thou shalt rest : that thine ox and thine ass may rest, and the son. of thy handmaid, and the stranger, may be refreshed. 13. And in all things that I have said unto you' be circumspect : and make no' mention of the name of other gods, neither let it be heard out of thy mouth. XXXIII. , 17. And the Lord said unto Moses, I will do this thing also that thou hast spoken : for thou hast found grace in my sight, and I know thee by name. 18. And he said, I beseech thee, show me thy glory. 19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee \ and will be gracious to whom I will be gracious, and will . show mercy on whom I will show mercy. 20. And he said, Thou canst not see my face : for there shall no man see me, and live. EXTRACTS FROM LEVITICUS. VI., 1. And the Lord spake unto Moses, saying, 2. If a soul sin, and commit a trespass against the Lord, and lie unto his neigh- bor in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbor ; 3. Or have found that which was lost, and lieth concerning it, and sweareth falsely ; in any of all these that a man doeth, sinning therein : 4. Then it shall be, because he hath sinned and is guilty,. that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was deliv- § 858 The Clavis to an Index. 73 ered him to keep, or the lost thing which he found, 5. Or all that about which he hath sworn falsely ; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering. XVIII., 1. And the Lord spake unto Moses, saying, 2. Speak unto the children of Israel, and say unto them, I am the Lord your God. 3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do : and after the doings of the land of Canaan, whither I bring you, shall ye not do : neither shall ye walk in their ordin- ances. 4. Ye shall do my judgments, and keep mine ordinances^ to walk therein : I am the Lord your God. 5. Ye shall therefore keep my statutes, and my judgments : which if a man do, he shall live in them : I am- the Lord. 29. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. 30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein : I am the Lord your God. XIX , 1. And the Lord spake unto Moses, saying, 2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy : for I the Lord your God am holy. 3. Ye shall fear every man his mother, and his father, and keep my sab- baths : I am the Lord your God. 4. Turn ye not unto idols, nor make to yourselves molten gods : I am the Lord your God. 9. And when ye reap the harvest of your land, thou shalt not- wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. 10. And thou shalt not glean thy vine- yard, neither shalt thou gather every grape of thy vineyard ; thou shalt leave them for the poor and stranger : I am the Lord your God. 11. Ye shall not steal, neither deal falsely, neither lie one to* another. 12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God : I am the Lord. 13. Thou shalt not defraud thy neighbor, neither rob him : the wages of him that is hired shall not abide with thee all night until the; morning. 14. Thou shalt not curse the deaf, nor put a stumbling- block before the blind, but shalt fear thy God : I am the Lord. 15. Ye shall do no unrighteousness in judgment : thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor. 16. Thou shalt not go up and down as a tale-bearer among thy people ; neither shalt thou stand against the blood of thy neighbor : I am 6 74 Kant's Ethics. § 35S the Lord. 17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. 18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy NEIGHBOR AS THYSELF : 1 am the LORD. 27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. 28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the Lord. 29. Do not prostitute thy daughter to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. 30. Ye shall keep my sabbaths, and reverence my sanctuary : I am the Lord. 31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them : I am the Lord your God. 32. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God : I am the Lord. 33. And if a stranger sojourn with thee in your land, ye shall not vex him. 34. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt : I am the Lord your God. 35. Ye shall do no unrighteousness in judg- ment, in meteyard, in weight, or in measure. 36. Just balances, just weights, a just ephah, and a just hin shall 'ye have: I am the Lord your God, which brought you out of the land of Egypt. 37. Therefore shall ye observe all my statutes, and all my judgments, and do them : I am the Lord. XXIV., 15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. 16. And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him : as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. 17. And he that killeth any man shall surely be put to death. 18. And he that killeth a beast shall make it good ; beast for beast. 19. And if a man cause a blemish in his neighbor ; as he hath done, so shall it be done unto him: 20. Breach for breach, eye for eye, tooth for tooth : as he hath caused a blemish in a man, so shall it be done to him again. 21. And he that killeth a beast, he shall restore it : and he that killeth a man, he shall be put to death. 22. Ye shall have one manner of law, as well for the stranger, as for one of your own country : for I am the Lord your God. XXV., 1. And the Lord spake unto Moses in Mount Sinai, say- ing, 10. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it ■'■'§ 858 The Glavis to an Index. 75 shall be a jubilee unto you ; and ye shall return every man unto his possession, and ye shall return every man unto his family. 11. A jubilee shall that fiftieth year be unto you : ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12. For it is the jubilee ; it shall be holy unto you: ye shall eat the increase thereof out of the field. 13. In the year of this jubilee ye shall return every man unto his possession. 23. The land shall not be sold for ever : for the land is mine ; for ye are strangers and sojourners with me. 24. And in all the land of your possession ye shall grant a redemption for the land. 25. If thy brother be waxen poor, and hath sold away some of his pos- session, and if any of his kin come to redeem it, then shall he re- deem that which his brother sold. 26. And if the man have none to redeem it, and himself be able to redeem it ; 27. Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his posses sion. 28. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee : and in the jubilee' it shall go out, and he shall return unto his possession. 29. And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold ; icithin a full year may he redeem it. 30. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall "be established forever to him that bought it, throughout his gener- ations : it shall not go out in the jubilee. 31. But the houses of the villages which have no wall round about them, shall be counted as the fields of the country : they may be redeemed, and they shall go out in the jubilee. 32. Notwithstanding, the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. 33. And if a man purchase of the Levites, then the house that was sold, and the city of his possession shall go out in the year of jubilee; for the houses of the cities of the Levites are their possession among the children of Israel. 34. But the field of the suburbs of their cities may not be sold, for it is their perpetual possession. 35. And if thy brother be waxen poor, and fallen in decay with thee ; then thou shalt relieve him : yea, though he be a stranger, or a sojourner ; that he may live with thee. 36. Take thou no usury of him, or increase : but fear thy God ; that thy brother may live with thee. 37. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. 38. 1 am the Lord your God, 76 Kant's Ethics. § 858: which brought you forth out of the land of Egpyt, to give you the land of Canaan, and to be your God. 39. And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee ; thou shalt not compel him to serve as a bond- servant : 40. But as an hired servant, and as a sojourner he shall be with thee, and shall serve thee unto the year of jubilee : 41. And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. 42. For they aremy servants which 1 brought forth out of the land of Egypt : they shall not be sold as. bondmen. 43. Thou shalt not rule over him with rigor, but shalt fear thy God. XXVI., 1. Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the Lord your God. 2. Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord. 3. If ye walk in my statutes and keep my commandments, and. do them; 4. Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit : 5. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing-time : and ye shall eat your bread to the full, and dwell in your land safely. 6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid : and I will rid evil beasts out of the land, neither shall the sword go through your land. 7. And ye shall chase your enemies, and they shall fall before you by the sword. 8. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight : and your enemies shall fall before you by the sword. 9. For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 10. And ye shall eat old store, and bring forth the old be- cause of the new. 11. And I will set my tabernacle among you : and my soul shall not abhor you. 12. And £ will walk among j r ou, and will be your God, and ye shall be my people. 13. I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen ; and I have broken the bands of your yoke, and made you go upright. 14. But if ye will not hearken unto me, and will not do all these commandments ; 15. And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my com- mandments, but that ye break my covenant: 16. I also will do- this unto you ; I will even appoint over you terror, consumption,, § 858 The Chwis to an Index. 77 and the burning ague, that shall consume the eyes, and cause sor- row of heart : and ye shall sow your seed in vain, for your enemies shall eat it. 17. And I will set my face against you, and ye shall be slain before your enemies : they that hate you shall reign over you, and ye shall flee when none pursueth you. 18. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. 19. And I will break the pride of your power ; and I will make your heaven as iron, and your earth as brass : 20. And your strength shall be spent in vain : for your land shall not yield her increase, neither shall the trees of the land yield their fruits. 21. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. 22. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high-ways shall be desolate. 23. And if ye will not be reformed by me by these things, but will walk contrary unto me ; 24. Then will I also walk contrary unto you, and will punish you yet seven times for your sins. 25. And I will bring a sword upon you, that shall avenge the quarrel of my covenant : and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 26. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight : and ye shall eat, and not be satisfied. 27. And if ye will not for all this hearken unto me, but walk contrary unto me ; 28. Then I will T^alk contrary unto you also in fury ; and I, even I, will chastise you seven times for your sins. 29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 30. And I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you. 31. And I will make your cities waste, and bring your ^sanctuaries unto desolation, and I will not smell the savor of your sweet odors. 32. And I will bring the land into desolation : and your enemies which dwell therein shall be astonished at it. 33. And 1 will scatter you among the heathen, and will draw out a sword after you : and your land shall be desolate, and your cities "waste. 34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land ; even then shall the land rest, and enjoy her sabbaths. 35. As long as it lieth desolate 5t shall rest ; because it did not rest in your sabbaths, when ye dwelt upon it. 36. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; 78 Kant's Ethics. § 858 and the sound of a shaken leaf shall chase them ; and they shall flee, as fleeing from a sword ; and they shall fall when none pur- sueth. 37. And they shall fall one upon another, as it were before a sword, when none pursueth : and ye shall have no power to stand before your enemies. 38. And ye shall perish among the heathen, and the land of your enemies shall eat you up. 39. And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. 40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me ; 41. And that I also have walked contrary unto them, and have brought them into the land of their enemies ; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 42. Then will I remember my covenant with Jacob, and also my CDvenant with Isaac, and also my covenant with Abraham will I remember ; and I will remember the land. 43. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth deso- late without them : and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. 44. And yet for alL that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them : for I am the Lord their Clod. 45. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight. of the heathen, that I might be their God : I am the Lord. 46. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. EXTRACTS FROM DEUTERONOMY. I., 5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying, 6. The Lord our Gfod spake unto us in Horeb, saying, Ye have dwelt long enough in this mount : 7. Turn you, and take your journey, and go to the mount of the Amorites, and unto a\\ the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. 8. Behold, I have set the land before you : go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give, unto them and to their seed after them. § 858 The Olavis to an Index. 79 9. And I spake unto you at that time, saying, I am not able to bear you myself alone : 10. The Lord your God hath multiplied you, and behold, ye are this day as the stars of heaven for multi- tude. 11. (The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you !) 12. How can I myself alone bear your cumbrance, and your burden, and your strife ? 13. Take ye wise men, and understand- ing, and known among your tribes, and I will make them rulers over you. 14. And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15. So I took the chief' of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16. And I charged your judges at that time, saying. Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great ; ye shall not be afraid of the face of man ; for the judgment is God's : and the cause that is too hard for you, bring it unto me, and I will hear it. 18. And I commanded you at that time all the things which ye should do. IV., 1. Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. 2. Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you. 3. Your eyes have seen what the Lord did because of Baal- peor : for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you. 4. But ye that did cleave unto the Lord your God are alive every one of you this day. 5. Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. 6. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for f 8. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day ? 9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all 80 Kant's Ethic*. § 858 the days of thy life : hut teach them thy sons, and thy sons' sons; 10. Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, (rather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 11. And ye came near and stood under the mountain ; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12. And the Lord spake unto you out of the midst of the fire : ye heard the voice of the words, but saw no similitude ; only ye heard a voice. 13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments ; and he wrote them upon two tablets of stone. 14. And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. 15. Take ye therefore good heed unto yourselves ; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire ; 16. Lest ye corrupt yourselves and make you a graven image, the similitude of any figure, the likeness of male or female, 17. The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18. The likeness of anything that creepeth on the ground, the likeness of any fish that {sin the waters beneath the earth: 19. And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven shouldest be driven to worship them, and serve them, which the' Lord thy God had divided unto all nations under the whole heaven. 20. But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. 21. Furthermore the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land which the Lord thy God giveth thee for an inheritance : 22. But 1 must die In this land, I must not go over Jordan : but ye shall go over, and possess that good land. 23. Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the likeness of any thing which the Lord thy God hath forbidden thee. 24. For the Lord thy God is a consuming fire, even a jealous God. 25. When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord tlry God, to provoke him to anger: 26. § 858 The Clavis to an Index. 81 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jor- dan to possess it; ye shall not prolong your days upon it, hut shall ut- terly he destroyed. 27. And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. 28. And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29. But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. 30. "When thou art in tribula- tion, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice ; 31. (For the Lord thy God is a merciful God ;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. 32. For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it ? 33. Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live ? 34. Or hath God assayed to go and take him a nation from the midst of another nation, by temp- tations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? 35. Unto thee it was showed, that thou mightest know that the Lord he is God : there is none else beside him. 36. Out of heaven he made thee to hear his voice, that he might instruct thee : and upon earth he showed thee his great fire ; and thou heardest his words out of the midst of the fire. 37. And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt ; 38. To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 39. Know therefore this day, and consider it in thipe heart, that the Lord he is God in heaven above, and upon the earth be- neath: there is none else. 40. Thou shalt keep therefore his statutes, and his commandments,which 1 command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth which the Lord thy God giveth thee, for ever. V., 1. And Moses called all Israel, and said unto them, Hear. O Israel, the statutes and judgments which I speak in your ears this 82 Kant's Ethics. § 858- day, that ye may learn them, and keep, and do them. 2. The Lord our God made a covenant with us in Horeb. 3 The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. 4. The Lord talked with you face to face in the mount, out of the midst of the fire, 5. (I stood between the Lord and you at that time, to show you the word of the Lord : for ye were afraid by reason of the fire, and went not up to the mount;) saying, 6. I am the Lord thy G-od, which brought thee out of the land of Egypt from the house of bondage. 7. Thou shalt have none other gods before me. 8. Thou shalt not make thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth : 9. Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy Godam a jealous God, visiting the iniquity of the fathers upon the children unto'the third and fourth generation of them that hate me, 10- And showing mercy unto thousands of them that love me, and keep my commandments. 11. Thou shalt not take the name of the Lord thy God in vain :.- for the Lord will not hold Mm guiltless that taketh his name in vain. 12. Keep the sabbath-day to sanctify it, as the Lord thy God, hath commanded thee. 13. Six days thou shalt labor, and do all thy work : 14. But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger- that is within thy gates ; that thy man-servant and thy maid-ser- vant may rest as well as thou. 15. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched, out arm: therefore the Lord thy God commanded thee to keep the sabbath- day. 16. Honor thy. father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and: that it may go well with thee, in the land which the Lord thy God. giveth thee. .... 17. Thou shalt not kill. 18. Neither shalt thou commit adultery. 19. Neither shalt thou steal. 20. Neither shalt thou bear false witness against thy neighbor.. 21. Neither shalt thou desire thy neighbor's wife, neither shalt § 858 The Clavis to an Index. 83" thou covet thy neighbor's house, his field, or his manservant, or his maidservant, his ox, or hie ass, or any thing that is thy neighbor's. 22. These words the Lord spake unto all j^our assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a gTeat voice : and he added no more. And he wrote them in two tablets of stone, and delivered them iinto me.. 23. And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders ; 24. And ye said, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire : we have seen this day that God doth talk with man, and he liveth. 25. Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die. 26. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? 27. Go thou near, and hear all that the Lord our God shall say : and speak thou unto us all that the Lord our God shall speak unto thee ; and we will hear it, and do it. 28. And the Lord heard the voice of your words, when ye spake unto me ; and the Lord said unto me, 1 have heard the voice of the words of this people, which they have spoken unto thee : they have well said all that the} 7 have spoken. 29. that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might bo well with them, and with their children for ever ! 30. Go say to them, Get you into your tents again. 31. But as for thee, stand thou here by me. and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shaft teach them, that they may do them in the land which -I give them to possess it. 32. Ye shall observe to do therefore as the Lord your God hath com- manded you : ye shall not turn aside to the right hand or to the left. 33. Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. VI , 1. Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it: 2. That thou might est fear the Lord thy God, to keep all his statutes and his commandments which I command thee, thou, and thy son, and thy son's son-, all the days of thy life ; and that thy days may be prolonged. J84 Kanfs Ethics. § 858 3. Hear therefore, Israel, and observe to do it ; that it may be -well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey. 4. Hear, O Israel : the Lord our God is one Lord : 5. And THOU SHALT LOVE THE LORD THY GOD WITH ALL THINE HEART, AND WITH ALL THY SOUL, AND WITH ALL THY MIGHT. 6. And these words, which I command thee this day, shall be in thine heart : 7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8. And thou shalt bind them for a sign upon thine hand, and they shalt be as frontlets between thine eyes. 9. And thou shalt write them upon the posts of thy house, and on thy gates. 10. And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give the great and goodly cities, which thou buildedst not, 11. And houses full of all good things,which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive-trees, which thou plantedst not ; when thou shalt have •eaten and be full ; 12. Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. 14. Ye shall not go after other gods, o the gods of the people which are round about you ; 15. (For the Lord thy God is a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from off the face of the earth. 16. Ye shall not tempt the Lord your God, as ye tempted him in Massah. 17. Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee. 18. And thou shalt do that which is right and good in the sight of the Lord : that it may be well with thee, and that thou mayst go in and possess the good land which the Lord sware unto thy fathers, 19. To cast out all thine enemies from before thee, as the Lord hath spoken. 20. And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? 21. Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand : 22. And the Lord showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his household, before our eyes : 23. And he brought us out from thence, that he might bring us in, to give § 858 The Clavis to an Index. 85* us the land which he sware unto our fathers. 24. And the Loiu> commanded us to do all these statutes, to fear the Lord our God,, for our good always, that he might preserve us alive, as it is at this day. 25. And it shall be our righteousness, if we observe to do alL these commandments before the Lord our God, as he hath com- manded us. VII., 6. For thou art an holy people unto the Lord thy God : the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. 7. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people : 8. But because the Lord loved you, and because he would, keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. 9. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations ; 10. And repayeth them that hate him to their face, to destroy them : he will not be slack to him that hateth him, he will repay him to his face. 11. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to^ do them. 12. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee covenant and the mercy which he sware unto thy fathers : 13. And he will love thee, and bless thee, and multiply thee : he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. 14. Thou shalt be blessed above all peo- ple : there shall not be male or female barren among you, or among your cattle. 15. And the Lord will take away from thee all sick- ness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.. X., 12. And now, Israel, what doth the Lord thy God require of' thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, 13. To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good ? 14. Behold, the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. 15. Only the Lord had a delight in thy fathers to love them, and he .86 Kant's Ethics. § 858 ■chose their seed after them, even you above all people, as it is this day. 16. Circumcise therefore the foreskin o? your heart, and be no more stiff-necked. 17. For the Lord your God is G-od of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward : 18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. 19. Love ye therefore the stranger: for ye were strangers in the land of Egypt. 20. Thou shalt fear the Lord thy God ; him shaft thou serve, and to him shalt thou cleave, and swear by his name. 21. He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. 22. Thy fathers went down into Egypt with three-score and ten persons : and now the Lord thy God hath made thee as the stars of heaven for multitude. XL, 1. Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his command- ments, alway. 18. Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. 19. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou best down and when thou risest up. 20. And thou shalt write them upon the door posts of thine house, and upon thy gates : 21. That your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth. 26. Behold, I set before you this day a blessing and a curse ; 27. A blessing, if ye obey the commandments of the Lord your God, which I command you this day: ; 28. And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. XIV., 22. Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. 23. And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil. and the firstlings of thy herds and of thy flocks ; that thou mayst learn to fear the Lord thy God always. 24. And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord ^ 858 The Clavis to an Index. 87 thy God shall choose to set his name there, when the Lord thy God hath blessed thee : 25. Then shalt thou turn it into money, and bind up the money in thinehand, and shalt go unto the place which the Loud thy God shall choose: 26. And thou shalt bestow that money for whatsoever thy soiil lusteth alter, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth : and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household. 27. And the Levite that is within thy gates ; thou shalt not forsake him: for he hath no part nor inheritance with thee. 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates : 29. And the Levite, (because he hath no part nor inherit- ance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satis- fied ; that the Lord thy God may bless thee in all the work of thine hand which thou doest. XV., 1. At the end of every seven years thou shalt make a release. 2. And. this is the manner of the release : Every creditor that lendeth aught unto his neighbor, shall release it; he shall not exact it of his neighbor, or of his brother ; because it is called the Lord's release. 3. Of a foreigner thou mayst exact it again : but that which is thine with thy brother thine hand shall release ; 4. Save when there shall be no poor among you ; tor the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it : 5. Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these command- ments which I command thee this day. 6. For the Lord thy God blesseth thee, as he promised thee : and thou shalt lend unto many nations, but thou shalt not borrow ; and thou shalt reign over many nations, but they shall not reign over thee. 7. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: 8. But thou shalt 0])en thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. 9. Beware that there be not a thought in thy wicked Jieart, saying, The seventh year, the year of release, is at hand ; and thine eye be evil against thy poor brother, and thou givest him naught ; and he cry unto the Lord against thee, and it be sin unto thee. 10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him : because that for this thing the Lord thy God shall bless thee in all thy works, and in all that 88 Kant's Ethics. § 858 thou puttest thine hand unto. 11. For the poor shall never cease out of the land : therefore I command thee, saying, Thou shalt OPEN THINE HAND WIDE UNTO THY BROTHER, TO THY POOR, AND TO THY NEEDY, IN THY LAND. 12. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years ; then in the seventh year thou shalt let him go free from thee. 13. And when thou sendest him out free from thee, thou shall not let him go away empty: 14. Thou shalt furnish him liberally out of thy flo(k, and out of thy floor, and out of thy wine-press : of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. 15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee : therefore I com- mand thee this thing to-day. 16. And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee ; 17. Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant forever. And also unto thy maidservant thou shalt do likewise. 18. It shall not seem hard unto thee, when thou sendest him away free from thee : for he hath been worth a double hired servant to thee, in serving thee six years : and the Lord thy God shall bless thee in all that thou doest. XVI., 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose ; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles : and they shall not appear before the Lord empty : 17. Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee. 18. Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes : and they SHALL JUDGE THE PEOPLE WITH JUST JUDGMENT. 19. Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift : for a gift doth blind the eyes of the wise, and pervert the words of the righteous. 20. That which is altogether just shalt thou follow, that thou mayst live, and inherit the land which the Lord thy God giveth thee. 21. Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee. 22. Neither shalt thou set thee up any image ; which the Lord thy God hateth. XVII., 8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates : then § 858 The Clavis to an Index. 89 shalt thou arise, and get thee up into the place which the Lord thy God shall choose ; 9. And thou shalt come unto the prie'sts the Levites, and unto the judge that shall be in those days, and inquire ; and they shall 6how thee the sentence of judgment : 10. And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee : 11. Accord- ing to the sentence of the law which they shall teach thee, and ac- cording to the judgment which they shall tell thee, thou shalt do : thou shalt not decline from the sentence which they shall show thee, to the right hand nor to the left. 12. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die : and thou shalt put away the evil from Israel. 13. And all the people shall hear, and fear, and do no more presumptuously. XVIII., 9. When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abomina- tions of those nations. 10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an en- chanter, or a witch, 11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12. For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thee. 13. Thou shalt be perfect with the Lord thy God. 14. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners : but as for thee, the Lord thy God hath not suffered thee so to do. .XIX., 1. When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses ; 2. Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. 3. Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither. 4 And this is the case of the slayer, which shall flee thither, that he may live : Whoso killeth his neighbor ignorantly, whom he hated not in time past ; 5. As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the ax to cutdown the tree, and the head slippeth from the helve, and light- eth upon his neighbor, that he die ; he shall flee unto one of those 7 90 Kant's Ethics. §*85S cities, and live : 6. Lest the avenger of blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him ; whereas he was not worthy of death, inasmuch as he hated him not in time past. 7. Wherefore I command thee, saying, Thou shalt separate three cities for thee. 8. And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; 9. If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways ; then shalt thou add three cities more for thee, beside these three : 10. That innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. 11. But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities : 12. Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. 13. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. 14. Thou shalt not remove thy neighbor's land-mark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it. 15. One witness shall not rise up against a man for any iniquity,, or for any sin, in any sin that he sinneth : at the mouth of two wit- nesses, or at the mouth of three witnesses, shall the matter be established. 16. If a false witness rise up against any man to testify against him that which is wrong ; 17. Then both the men, between whom the controversy is, shall stand before the Lord, before the priests, and the judges, which shall be in those days ; 18. And the judges shall make diligent inquisition : and behold, if the witness be a false witness, and hath testified falsely against his brother; 19. Then shall ye do unto him, as he had thought to have done unto his brother : so shalt thou put the evil away from among you. 20, And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. 21. And thine eye shall not pity ; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. XXI., 15. If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated ; and if the first-born son be hers that was hated : 16. Then it shall be, when he maketh his sons to inherit that which he hath, ; l § 858 The Clavis to an Index. 91 itkat he may not make the son of the beloved first-born, before the son of the hated, which is indeed the first-born : 17. But he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath : for he is the beginning of his -strength ; the right of the first-born is his. 18. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them : 19. Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place ; 20. And they shall say unto the elders of his city, This our son is : stubborn and rebellious, he will not obey our voice ; he is a glutton, and a drunkard. 21. And all the men of his city shall stone him with stones, that he die : so shalt thou put evil away from among .you; and all Israel shall hear, and fear. XXII. , 1. Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. 2. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. 3. In like manner shalt thou do with his ass ; and so shalt thou do with his raiment; and with all lost things of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise : thou ma} r est not hide thy- self. 4. Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them : thou shalt surely help him to lift them up again. 6. If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: 7. But thou shalt in any wise let the dam go, and take the young to thee ; that it may be well with thee, and that thou mayest prolong thy days. 8. "When thou bulkiest a new house, then thou shalt make a bat- tlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. XXIII., 15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee : 16. He shall dwell with thee, even among you, in that place which he shall choose in ■one of thy gates, where it liketh him best : thou shalt not op- press him. 19. Thou shalt not lend upon usmy to thy brother ; usury of money, usury of victuals, usury of anything that is lent upon 92 Kant's Ethics. § 858 usury : 20. Unto a stranger thou may est lend upon usury ; but unto thy brother thou shalt not lend upon usury : that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. 24. When thou comest into thy neighbor's vineyard, then thou mayest eat grapes thy fill, at thine own pleasure ; but thou shalt not put any in thy vessel. 25. When thou comest into the stand- ing-corn of thy neighbor, then thou mayest pluck the ears with thine hand ; but thou shalt not move a sickle unto thy neighbor's standing- corn. XXIV., 6. No man shall take the nether or the upper millstone to pledge : for he taketh a man's life to pledge. 7. If a man he found stealing any of his brethren of the children of Israel, and makcth merchandise of him, or selleth him; then that thief shall die ; and thou shalt put evil away from among you. 10. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge. 11. Thou shalt stand ahroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. 12. And if the man be poor, thou shalt not sleep with his pledge : 13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee : and it shall be righteousness unto thee before the Lord thy God. 14. Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are- in thy land within thy gates : 15. At his day thou shalt give him. his hire, neither^shall the sun go down upon it; for he is poor, and setteth his heart upon it : lest he cry against thee unto the Lord, and it be sin unto thee. 16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers : every man shall he put to death for his own sin. 17. Thou shalt not pervert the judgment of the stranger, nor of the fatherless ; nor take a widow's raiment to pledge : 18. But thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence : therefore I command thee to do this, thing. 19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in^the field, thou shalt not go again to fetch it : it shall be for the stranger, for the fatherless, and for the widow : that the Lord thy God may bless thee in all the work of thine hands. 20. When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the father- ■'§ 858 The Clavis to an Index. 93 less, and for the widow. 21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward : it shall be for the stranger, for the fatherless, and for the widow. 22. And thou shalt remember that thou wast a bondman in the land of Egypt : there- fore 1 command thee to do this thing. XXV., 1. If there be a controversy between men, and they come unto judgment, that the judges may judge them ; then they shall justify the righteous, and condemn the wicked. 2. And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. 3. Forty stripes he may give bim, and not exceed : lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. 4. Thou shalt not muzzle the ox when he treadeth out the corn. 13. Thou shalt not have in thy bag clivers weights, a great and a small. 14 Thou shalt not have in thine house divers measures, a great and a small. 15. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have : that thy days may be lengthened in the land which the Lord thy God giveth thee. 16. For all that do such things, and all that do unright- eously, are an abomination unto the Lord thy God. XXVI., 1. And it shall be, when thou art come in unto the land which the Lord thy God giveth thee for an inheritance, and posses- sest it, and dwellest therein ; 2. That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there. 3. And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us. 4. And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God. 5. And thou shalt speak and say before the Lord thy God, A Syrian ready to perish -was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous : 6. And the Egyptians evil-entreated us, and afflicted us, and laid upon us hard bondage : 7. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labor, and our oppres- sion : 8. And the Lord brought us forth out of Egypt with a mighty hand, and with an out-stretched arm, and with great ter- ribleness, and with signs, and with wonders : 9. And he hath 94 Itanfs Ethic*. § 858* brought us into this place, and hath given us this land, even a land that floweth with milk and honey. 10. And now, behold, I have brought the first fruits of the land, which thou, Lord, hast given me. And thou shalt set it before the Lord tlry God, and worship before the Lord thy God : 11. And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is- among you. 12. When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled ; 13. Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, accord- ing to all thy commandments which thou hast commanded me : I have not transgressed thy commandments, neither have I forgotten them: 14. I have not eaten thereof in my mourning, neither have I taken away aught thereof for any unclean use, nor given aught thereof for the dead : but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me. 15. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and, honey. 16. This day the Lord thy God hath commanded thee to do these statutes and judgments : thou shalt therefore keep and do them with all thine heart and with all thy soul. 17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to* keep his statutes, and his commandments, and his judgments, and to hearken unto his voice : 18. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his commandments; 19. And to make thee high above all nations which he hath made, in praise, and in name, and in honor ; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken. XXVII., 11. And Moses charged the people the same day, say- ing, 12. These shall stand upon mount Gerizin to bless the people, when ye are come over Jordan ; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin : 13. And these shall stand upon mount Ebal to curse ; Beuben, Gad, and Asher, and Zebulun,. Dan, and Naphtali. 14. And the Levites shall speak, and say unto all the. men of: Israel with a loud voice, § 858 The Glavis to an Index. 95 15. Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the crafts- man, and putteth it in a secret place. And all the people shall answer and say, Amen. 16. Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. 17. Cursed be he that removeth his neighbor's land-mark. And all the people shall say, Amen. 18. Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. 19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. 20. Cursed be he that lieth with his father's wife ; because he un- covereth his father's skirt. And all the people shall say, Amen. 21. Cursed be he that lieth with any manner of beast. And all the people shall say, Amen. 22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say. Amen. 23. Cursed be he that lieth with his mother-in-law. And all the people shall say, Amen. 24. Cursed be he that smiteth his neighbor secretly. And all the people shall say, Amen. 25. Cursed be he that taketh .reward to slay an innocent person. And all the people shall say, Amen. 26. Cursed be he that connrmeth not all the words of this law to do them. And all the people shall say, Amen. XXVIII., 1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy Cod, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth : 2. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. 3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. 4. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy. sheep. 5. Blessed shall be thy basket and thy store. 6. Blessed shalt thou be when thou comest in, and blessed sha.lt thou be when thou goest out. 7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face : they shall come out against thee one 96 Kant 8 Ethics. § 858 way, and flee before thee seven ways. 8. The Lord shall com- mand the blessing upon thee in thy store-houses, and in all that thou settest thine hand unto ; and he shall bless thee in the land which the Lord thy God giveth thee. 9. The Lord shall estab- lish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. 10. And all people of the earth shall see that thou art called by the name of the Lord ; and they shall be afraid of thee. 11. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. 12. The Lord shall open unto thee his good treasure? the heaven to give thee rain unto thy land in his season, and to bless all the work of thine hand : and thou shalt lend unto many nations, and thou shalt not borrow. 13. And the Lord shall make thee the head, and not the tail ; and thou shalt be above only, and thou shalt not be beneath : if that thou hearken unto the command- ments of the Lord thy Clod, which I command thee this day, to ob- serve and to do them : 14. And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them. 15. But it shall come to pass, if thou wilt not- hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee : 16. Cursed shalt thou be in the city, and cursed shalt thou be in the field. 17. Cursed shall be thy basket and thy store. 18. Cursed shall be the fruit of thy body, and the fruit of thy- land. the increase of thy kine, and the flocks of thy sheep. 19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 20. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wicked ness of thy doings, whereby thou hast forsaken me. 21. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. 22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew ; and they shall pursue thee until thou perish. 23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 24. § 858 The Claim to an Index. 97 'The Lord shall make the rain of thy land powder and dust : from heaven shall it come down ujDon thee, until thou be destroyed. 25. The Lord shall cause thee to be smitten before thine enemies : thou shalt go out one way against them, and flee seven ways before them; and shalt be removed into all the kingdoms of the earth. 26. And thy carcass shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. 27. The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28. The Lord shall smite thee with madness, and blind- ness, and astonishment of heart : 29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not pros- per in thy ways : and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. 30. Thou shalt betroth a wife, and another man shall lie with her : thou shalt build an house, and thou shalt not dwell therein : thou shalt plant a vineyard, .and shalt not gather the grapes thereof. 31. Thine ox shall be slain be- fore thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee : thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long : and there shall be no might in thine hand. 33. The fruit of thy land, and all thy kbors, shall a nation which thou knowest not eat up ; and thou shalt be only oppressed and crushed alway : 34. So that thou shalt be mad for the sight of thine eyes which thou shalt see. 35. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. 36. The Lord shall bring thee, and thy king which thou -shalt set over thee, unto a natiomwhich neither thou nor thy fathers have known ; and there shalt thou serve other gods, wood and stone. 37. And thou shalt become an astonishment, a proverb and a by-word, among all nations whither the Lord shall lead thee. 38. Thou shalt carry much seed out into the field, and shalt gather ■but little in ; for the locust shall consume it. 39. Thou shalt plant vineyards and dress them, but shalt neither drink of the wine, nor gather the grapes ; for the worms shall eat them. 40. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil ; for thine olive shall cast his fruit. 41. Thou shalt beget sons and daughters, but thou shalt not enjoy them ; for they shall go into captivity. 42. All thy trees and fruit of thy land shall the locust consume. 43. The stranger that is within 98 Kane s Ethics. § 858 thee shall get up above thee very high ; and thou shalt come down very low. 44. He shall lend to thee, and thou shalt not lend to him : he shall be the head, and thou shalt be the tail. 45. More- over, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed ; because thou hearken- edst not unto the voice of the Lord thy God, to keep his com- mandments and his statutes which he commanded thee: 46. And they shall be upon thee for a sign and for a wonder, and upon thy seed forever. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things ; 48. Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 49. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand ; 50. A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young : 51. And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed : which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep,, until he have destroyed thee. 52. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land : and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. 53. And thou shalt eat the fruit of thine own body,. the flesh of thy sons and of thy daughters, which the Lord thy God. hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee : 54. So that the man that is ten- der among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave : 55. So that he will not give to any of them of the flesh of his children whom he shall eat : be- cause he hath nothing left him in the siege, and in tiae straitness, wherewith thine enemies shall distress thee in all thy gates. 56. The tender and delicate woman among you, which would not ad- venture to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, 57. And toward her young one that cometh out from between her feet, and toward her children which she shall bear : for she shall eat them for want of all things secretly in the siege and straitness, wherewith U no enemy shall distress thee in thy gates. 58. If thou wilt not § 858 The Clavis to an Index. 99 observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LOKD THY GOD ; 59. Then the Lord will make thy plagues wonder- ful, and the plagues of thy seed, even great plagues, and of long- continuance, and sore sicknesses, and of long continuance. 60. Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee. 61. Also every sickness and every plague which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed. 62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude ; because thou wouldest not obey the voice of the Lord thy God. 63. And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you ; so the Lord will rejoice over you to destroy you, and to bring you to nought ; and ye shall be plucked from off the land whither thou goest to possess it. 64. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other ; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. 65. And among these .nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a tremb- ling heart, and failing of eyes, and sorrow of mind. 66. And thy life shall hang in doubt before thee : and thou shalt fear day and night, and shalt have none assurance of thy life : 67. In the morn- ing thou shalt say, Would God it were even ! and at even thou shalt say, Would God it were morning ! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 68. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again : and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you. XXX., 1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, 2. And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul : 3. That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will re- turn and gather thee from all the nations whither the Lord thy God hath scattered thee. 4. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: 5. And the Lord thy 100 Kant's Ethics. § 858 'God will bring thee into the land which thy fathers possessed, and thou shalt possess it ; and he will do thee good, and multiply thee above thy fathers. 6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Loud thy God with all thine heart, and with all thy soul, that thou mayest live. 7. And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. 8. And thou shalt return and obey the voice of the Lord, and do all his command- ments which I command thee this day. 9. And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good : for the Lord will again rejoice over thee for good, .as he rejoiced over thy fathers : 10. If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart and with all thy soul. 11. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13. Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea ibr us, and bring it unto us, that we may hear it, and do it ? 14. JBut the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15. See, I have set before thee this day life and good, and death and evil; 16. In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply • and the Lord thy God shall bless thee in the land whither thou goest to possess it. 17. But if thine heart turn away, so that thou ^vilt not hear, but shalt be drawn away, and worship other gods, and serve them ; 18. I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. 19. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing : therefore choose life, that both thou and thy seed may live : 20. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him : for he is thy life, and the length of thy days : that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. § 858 The Olavis to an Index. 101 XXXI., 9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel. 10. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, 11. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hear- ing. 12. (rather the people together, men, and women, and chil- dren, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law : 13. And that their chil- dren, which have not known anything, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it. XXX1L, 4. Me is the Eock, his work is perfect : for all his ways are judgment : a God of truth and without iniquity, just and right {5 he. XXXIII , 26. There is none like unto the God of Jeshurun, who- rideth upon the heaven in thy help, and in his excellency on the sky. 27. The eternal God is thy refuge, and underneath are the everlasting arms : and he shall thrust out the enemy from before thee ; and shall say, Destroy them. 28. Israel then shall dwell in. safety alone: the fountain of Jacob shall be upon a land of corn and wine ; also his heavens' shall drop down dew. 29. Happy art thou, O Israel : who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and. thine enemies shall be found liars unto thee ; and thou shalt tread upon their high places. § 859. — Judaism insists only on outward conformity, and takes- no note whatever of moral informedness op intent in observance, in which latter point alone Christianity afterward placed the very spirit and genius of morality, (page 165, line 24.) See §§ 858, 805. § 860. — Every sequent arising from fulfilling or transgressing the edicts of the Pentateuch is limited to this life, (page 166, line 3.) \_Sequacity: a disposition to follow, or logical consistency.] [Omit all but the first eleven lines.] Cf. § 858. § 861. — Mosaic economy rather excluded the rest of mankind from its communion, (page 168, line 1.) [Omit the last half of the section.] Cf. § 858. § 862. — Only one unseen God, of whom no sensible likeness was to be made, (page 168, line 8.) Cf. Xen. Mem. IV., iii., 13; I., iv., 17; Cicero de Natura Deorum, Book II., cap. ii.; Lao Tse, ch. 25 (Max Mueller's fourth lecture on the science of religion, ed. Scrib- 102 Kant's Ethics. ner, Armstrong & Co., New York, 1872, page 114); Aristotle' de Mundo 5 (in Bamage, Beautiful Thoughts from Greek Authors, second ed., 1873, page 102); Plato Theaet. 85, ed. Bonn, vol. i., page 411 (in Eamage, page 378); Big-Veda (X., cxxi., 8 : " He who alone is God above all gods." — Mueller's Chips, vol. i., page 29, eel. Scribner, 1874, and also in Bunsen's God in History, vol. i.); Zoroaster, Avesta (§ 881 below); Yagna, lxix., 2, 3 (Bleeck, vol. ii., page 137); Yagna xliii., 7 (Bleeck, ii., 104); Yagna, xxviii., 11 (Bleeck, ii., 82) Khordah-Avesta, xvii., 37 (Bleeck, vol. iii., 24); Khordah- Avesta xiv., (Bleeck, iii., 14, 15.) § 863. — General church history must consequently commence with the origin of Christianity, which, as an entire abandonment of that Judaism whence it sprang, was grounded on a quite new principle, and effected a thorough revolution in points of faith, (page 168, line 26.) Cf. § 859, above. § 864. — Suddenly burst forth the new Christian faith. Jesus taught that a moral faith alone, which proved its reality by good deportment, could sanctify and save, (page 169, line 17.) Cf. §§ .236, 723, 908. § 865. — Although his moral, soul-amending tenets can dis- pense with all such adminicles of their truth, still the sacred volume has accompanied and interwoven them with miracles and mysteries, (page 170, line 5.) Cf. § 778. [Nuncupative : oral.— See Webster.] [The section may begin with the word although, omitting what precedes.] [Just people of the ordinary run : The earliest testimony I have seen is contained in a quotation by Eusebius (book iv., ch- 17) from the Apology of Justin Martyr, (born probably between a. d. 89 and 118, and killed at Borne 165) addressed to the emperor Antoninus Pius (reigned 138-161,) ed. Bohn, page 140.] § 866. — Boot of multiform turmoil nourishes in the soil of despot- ically commanding church faith, (page 173, line 1.) [Omit the last six lines.] § 867. — Principle of an equitable reserve in speaking of all mat- ters that concern revelation, (page 174, line 25.) § 868. — Every interpretation of the Scripture must be entirely moral, (page 175, line 23.) Cf. § 724. § 869. — Government bound not to oppose ethical principles by test acts or any other legislation, (page 176, line 10.) Cf § 795. § 870. — Behold, the Kingdom op God is within you. (page 178, line 8.) \_Again, etc.: page 179 may be omitted.] [Finally dashed. — Webster, quotes Psalm ii., 9, to show the meaning of dash.] God becomes all in all : Cf. I. Corinthians, xii., 6 ; xv., 28 ; Ephesians, i., .23 ; John Scotus Erigena (Ueberweg, Hist. Phil., ed. Morris, vol. i., pp. 359, 361, 362); Proclus (Ueberweg, vol. i., pp. 257, 258). § 2920. The Clavis to an Index. 103 § 871. — Kingdom of God on earth not a Messianic but a moral kingdom, (page 181, line 3.) [The Hindus: The rest of the section may be omitted.] \_Has perished: i. e. the creed of such of them as are supposed to be Gypsies. The American Cyclopedia says that *' Buettner, Euediger, Bacmeister, Pallas, and Grellmann, consider them to have come from India, whence they were driven by the ravages of Tamerlane (1398), and where they belonged to the Soodra caste, or to the Pariahs." Also that " Yigne holds that modern Gypsies are descendants of Cashmere Hindoos, who fled from persecution toward the end of the fourteenth cen- tury. Arab Shah, who lived at Samarkand in 1422, says (in his life of Timour) that the Gypsies were probably descendants of Buddhists, who emigrated about 300 b. c, when persecuted by Nara." — Article " Gypsies," ed. 1874, vol, viii., page 356. (The ob- jection to the latter supposition is that the Buddhists have taken with them their sacred writings into other countries.) See § 949.] [Religion of Zoroaster : see § 881.] [Christianity : see §§ 906-911.] [Mohammedanism : see § 963 ] [Judaical belief : see § 858.] Chinese creed : cf. the following extracts from the Great Learning. f 1. What the Great Learning teaches, is — to illustrate illustrious virtue ; to renovate the people ; and to rest in the highest excel- lence. 2. The point where to rest being known, the object of pur- suit is then determined ; and, that being determined, a calm unper- turbedness may be attained. To that calmness there will succeed a tranquil repose. In that repose there may be careful delibera- tion, and that deliberation will be followed by the attainment of the desired end. 3. Things have their root and their completion. Affairs have their end and their beginning. To know what is first . t " The Life and Teachings of Confucius, with explanatory notes, by James Legge, D. D." London, Truebner & Co., 1869. I omit the valuable notes ap- pended by Choo He and by Dr. Legge, which the reader will easily find, the work being readily accessible. I have added many references to the paging which will facilitate search, and have noted at least some of the verses and chap- ters omitted (retaining the numbers of omitted portions) ; though it seems scarcely possible that the reader can be seriously annoyed by any want in this respect, inasmuch as the numbering of the extracts here presented will probably be a sufficient clue and guide. " Though we cannot positively assign the authorship of The Great Learn- ing," says Dr. Legge (Preliminary Essays, page 27), ;t there can be no hesitation in receiving it as a genuine monument of the Confucian school. There are not many woi-ds in it from the sage himself; but it is a faithful reflection of his teachings, written bj r some of his followers, not far removed from him by lapse •of time. It must synchronize pretty nearly with the Analects, and may be safely referred to the fourth century before our era." And again (page 27), 'An ancient tradition attributes it to K'ung Keih, the grandson of Confucius." 104 Kant's Ethics. § 871 and what is last will lead near to what is taught in the Great Learning, [pages 264, 265.] 4. The ancients who wished to s illustrate illustrious virtue throughout the empire, first ordered well their own States. Wish- ing to order well their States, they first regulated their families. Wishing to regulate their families, they first cultivated their per- sons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such exten- sion of knowledge lay in the investigation of things. 5. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being- sincere, their hearts were then rectified. Their hearts being recti- fied, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their States were rightly governed. Their States being rightly governed, the whole empire was made tranquil and happy, [page 266.] 6. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides. 7. It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for. [Chapter I. of the commentary which immediately fol- lows the above seven paragraphs of text, I here omit, and also other portions, retaining in some instances merely the numbers of omitted sections (hereinafter marked*).] Chapter II. 1. On the bathing-tub of T'ang, the following words were engraved : — " If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation." 4. There- fore the superior man in everything uses his utmost endeavors. [ch. iii,* iv*, I omit.] V. 1. This is called knowing the root. 2. This is called the per- fecting of knowledge.f t The above fifth chapter of commentary explained the meaning of "investigating' things and carrying knowledge to the utmost extent," hut it is now lost. I have ventured to take the views of the scholar Ch'ing to supply it, as follows: — The meaning of the expression, " The perfecting of knowledge depends on the investigation of things, 1 ' is this : — If we wish to carry our knowledge to the utmost, we must investigate the principles of all things we come into contact with, for the intelligent mind of man is certainly FORMED TO KNOW, AND THERE IS NOT A SINGLE THING IN WHICH ITS PRINCI- PLES do not inhere. But so long as all principles are not investigated, man's § 871 The Clavis to an Index. 105 VI. 1. What is meant by " making the thoughts sincere," is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior man must be watchful over himself when he is alone. 2. There is no evil to which the mean man, dwelling retired, will not proceed ; but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins ; — of what use is his disguise ? This is an instance of the saying — " What truly is within will be manifested without." Therefore, the superior man must be watchful over himself when he is alone. 4. Eiches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere, [page 272.] VII. 1. What is meant by "■ The cultivation of the person de- pends on rectifying the mind," may be thus illustrated : — If a man be under the influence of passion, he will be incorrect in his con- duct. He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress. 2. When the mind is not present, we look and do not see ; we hear and do not understand ; we eat and do not know the taste of what we eat. 3. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind. VIII. 1. What is meant by " The regulation of one's family de- pends on the cultivation of his person," is this : — Men are partial where they feel affection and love ; partial where they despise and dislike ; partial where they stand in awe and reverence ; partial" where they feel sorrow and compassion ; partial where they are ar- rogant and rude. Thus it is that there are few men in the world who love, and at the same time know the bad qualities of the object of their love, or who hate, and yet know the excellences of the object of their hatred. 2. Hence it is said, in the common adage, "A man does not know the wickedness of his son ; he does not know knowledge is incomplete. On this account, the Learning for Adults, at the out- set of its lessons, instructs the learner, in regard to all things in the world, TO PROCEED FROM WHAT KNOWLEDGE HE HAS OF THEIR PRINCIPLES, AND PUR- SUE his investigation of them, till he reaches the extreme point. After ex- erting himself in this way for a long time, he will suddenly find himself pos- sessed of a wide and far-reaching penetration. Then, the qualities of all things, whether external or internal, the subtle or the coarse, will all he apprehended ; and the mind, in its entire substance and its relations to things, will be perfectly intelligent. This is called the investigation of things. This is called the per- fection of knowledge. — Choo He's note, [page 271.] Cf. § 1419. 106 Kant's Ethics. § 871 the richness of his growing corn." 3. This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family, [page 273.] IX. 1. What is meant by " In order rightly to govern his State, it is necessary first to regulate his family," is this: — It is not pos- sible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his famity, completes the lessons for the State. There is filial piety: — therewith the sovereign should be served. There is fraternal submission : — there- with elders and superiors should be served. There is kindness : — therewith the multitude should be treated. [2.*] 3. From the lov- ing example of one family, a whole State becomes loving, and from its courtesies, the whole State becomes courteous ; while, from the ambition and perverseness of the one man, the whole State may be led to rebellious disorder ; — such is the nature of the influence. This verifies the saying, "Affairs may be ruined by a single sen- tence ; a kingdom may be settled by its one man." 4. Yaou and Shun led on the empire with benevolence, and the people followed them. Kee and Chow led on the empire with violence, and the people followed them. The orders which these issued were con- trary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may re- quire that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. 5. Thus we see how the government of the State depends on the regu- lation of the family. [6 ,* 7 * 8,* 9.*] X. 1. "What is meant by " The making the whole empire peaceful and happy depends on the government of his State," is this : — When the sovereign behaves to his aged, as the aged should be be- haved to, the people become filial ; when the sovereign behaves to his elders, as elders should be behaved to, the people learn brotherly submission ; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a prin- ciple with which, as with a measuring square, he may regulate his conduct, [pages 275, 276.] 2. What a man dislikes in his superiors, let him not display in the treatment of his inferiors ; what he dislikes in inferiors, let him not display in the service of his superiors ; what he hates in those who are before him, let him not therewith precede those who are behind him ; what he hates in those who are behind him. § 871 The Clavis to an Index. 107 ■let him not therewith follow those who are before him; what he hates to receive oil the right, let him not bestow on the left ; what he hates to receive o'n the left, let him not bestow on the right : — this is what is called " The principle, with which, as with a measuring square, to regulate one's conduct." [page 277.] 3. In the Book of Poetry, it is said, " How much to be rejoiced in are these princes, the parents of the people! " When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people, [page 277.] 4. In the Book of Poetry, it is said, "Lofty is that southern hill, with its rugged masses of rocks ! Full of majesty are you, O grand-teacher Yin, the people all look up to you." Eulers of king- doms may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the empire, [page 277.] 5. In the Book of Poetry, it is said, "Before the sovereigns of the Yin dynasty had lost the hearts of the people, they were the mates of God. Take warning from the house of Yin. The great decree is not easily preserved.'" This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost. 6. On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have re- sources for expenditure. 7. Virtue is the root ; wealth is the result. 8. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine. 9. Hence, the accumulation of wealth is the way to scatter the people ; and the letting it be scattered among them is the way to collect the people. 10. And hence, the ruler's words going forth contrary to right, will come back to him in the same way ; and wealth, gotten by im- proper ways, will take its departure by the same, [page 278.] 11. In the Announcement to K'ang, it is said, " The decree in- deed may not always rest on us ;" that is, goodness obtains the decree, and the want of goodness loses it. 12. In the Book of Ts'oo, it is said, " The kingdom of Ts'oo does not consider that to be valuable. It values, instead, its good men." 13. Duke Wan's uncle, Fan, said, " Our fugitive does not account that to be precious. What he considers precious, is the affection due to his parent, [page 278.] 14. In the Declaration of the duke of Ts'in, it is said, " Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright mind ; and possessed of generr 108 Kant's Ethics. § 871 osity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, lov- ing them in his heart more than his mouth expresses, and really showing himself able to bear and employ them : — such a minister will be able to preserve my sons and grandsons, and black-haired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them ; and, when he finds accomplished and perspicacious men, to oppose them and not allow their advance- ment, showing himself really not able to bear them : — such a min- ister will not be able to protect my sons and grandsons, and black- haired people ; and may he not also be pronounced dangerous to the- State ? " [pages 278, 279.] 15. It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle kingdom. This is in accordance with the saying, " It is only the truly virtuous man who can love or who can hate others." 16. To see men of worth and not be able to raise them to office ; to raise them to office, but not to do so quickly : — this is disrespectful. To see bad men and not be able to remove them ; to remove them, but not to do so to a distance : — this is weakness. 17. To love those whom men hate, and to hate those whom men love ; this is to out- rage the natural feeling of men. Calamities cannot fail to come down on him who does so. [page 279.] 18. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it. 19. There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient. 20. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life, [page 280.] 21. Never has there been a case of the sovereign loving benevo- lence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the af- fairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a State, col- lected in the treasuries and arsenals, did not continue in the sov- ereign's possession. 22. The officer Mang Heen said, " He who keeps horses and a carriage does not look after fowls and pigs. The family which § 871 The Clavis to an Index. 109 keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues." This is in accordance with the saying : — " In a State, 'pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness." 23. When he who presides over a State or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good ; but when such a person is employed in the administration of a State or family, calamities from Heaven, and injuries from men, will befall it together ; and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, " In a State, gain is not to be considered prosperity, but its prosperity will be found in righteousness." [page 281.] EXTRACTS FROM THE DOCTRINE OF THE MEAN. Chapter I. 1. What Heaven has conferred is called the nature; an accordance with this nature is called the path of duty ; the reg- ulation of this path is called instruction, [page 283.] 2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive, [page 283.] 3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore, the superior man is watchful over himself, when he is alone, [page 283.] 4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of harmony. This equilibrium is the great root from which grow all the huma,n actings in the world, and this harmony is the universal path which they all should pursue. [Cf. § 446. (page 38 above).] 5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish, [ii * iii,* iv,* v,* vi,* vii,* viii,* ix,* (chapters which I here omit).] X. 1. Tsze-loo asked about forcefulness. [page 287.] 2. The Master said, "Do you mean the forcefulness of the South, the forcefulness of the North, or the forcefulness which you should cultivate yourself? 3. To show forbearance and gentleness in teaching others ; and not to revenge unreasonable conduct: — this 110 Kant's Ethics. § 871 is the forcefulness of Southern regions, and the good man makes it his study. 4. To lie under arms ; and meet death without regret : — this is the forcefulness of Northern regions, and the forceful make it their study. 5. Therefore, the superior man cultivates a friendly harmony, without being weak. How firm is he in his forcefulness ! He stands erect in the middle, without inclining to either side. — How firm is he in his forcefulness ! When good principles prevail in the government of his country, he does not change from what he was in retirement. — How firm is he in his forcefulness ! When bad principles prevail in the country, he maintains his course to death without changing. — How firm is he in his forcefulness! " XI. 1. The Master said, " To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages ; — this is what I do not do. 3. The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this." [page 288.] XII. 1. The way which the superior man pursues, reaches wide and far, and yet is secret. 2. Common men and women, however ignorant, may intermeddle with the knowledge of it ; yet in its ut- most reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary stand- ard of character, can carry it into practice ; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is, that were the superior man to speak of his way in all its greatness,, nothing in the world would be found able to embrace it ; and were he to speak of it in its minuteness, nothing in the world would be found able to split it. [page 289.] 3. It is said in the Book of Poetry. " The hawk flies up to heaven ; the fishes leap in the deep." This expresses how this way is seen above and below. 4. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women ; but in its utmost reaches, it shines brightly through heaven and earth, [page 289.] XIII. 1. The Master said, " The path is not far from man. When men try to pursue a course which is far from the common indica- tions of consciousness, this course cannot be considered the path. [2.*] 3. When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to your- self, do not do to others, [page 290.] g 871 The Clavis to an Index. Ill 4. " In the way of the superior man there are four things, to not one of which have I as yet attained. — To serve my father as I would require my son to serve me : to this 1 have not attained ; to serve my prince as I would require my minister to serve me : to this I have not attained ; to serve my elder brother as I would re- quire my younger brother to serve me : to this I have not attained ; to set the example in behaving to a friend as I would require him to behave to me : to this I have not attained. Earnest in practic- ing the ordinary virtues, and careful in speaking about them, if ? in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. I^Thus his words have respect to his actions, and his actions have fc respect to his words ; is it not just an entire sincerity which marks the superior man ? " XIV. 1. The superior man does what is proper to the station in which he is : he does not desire to go beyond this. 2. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find him- self in no situation in which he is not himself. 3. In a high situa- tion, he does not treat with contempt his inferiors. In a low situa- tion, he does not court the favor of his superiors. He rectifies him- self, and seeks for nothing from others, so that he has no dissatis- factions. He does not murmur against heaven, nor grumble against men. 4. Thus it is that the superior man is quiet and calm, wait- ing for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences, [page 291.] 5. The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself." [page 291.] XV. 1. The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground, [pages 291, 292.] 2. It is said in the|Book of Poetry, u Happy union with wife and children is like the music of lutes and harps. When there is con- cord among brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children." 3. The Master said, " In such a state of things, parents have entire complacence! " [page 292.] \ 112 Kant's Ethic*. % 871 XVI. 1. The Master said, " How abundantly do spiritual beings display the powers that belong to them ! 2. We look for them, but do not see them ; we listen to, but do not hear them ; yet they enter into all things, and there is nothing without them." [3,* 4,* 5.*] XVII. 1. The Master said, " How greatly filial was Shun ! His virtue was that of a sage ; his dignity was the imperial throne ; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself. 2. Therefore, having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life. 3. Thus it is that Heaven, in the production of things, is surely bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows, [page 294.] [Cf Matthew xxv., 29 (§ 906).] 4. " In the Book of Poetry, it is said, ' The admirable, amiable? prince, Displayed conspicuously his excelling virtue, Adjusting his people, and Adjusting his officers. Therefore, he received from Heaven the emoluments of dignity. It protected him, assisted him. decreed him the throne ; Sending from heaven these favors, as it were repeatedly.' 5. We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven." [pages 294, 295.] [xviii,* xix.*l XX. 1. The Duke G-ae asked about government, [page 298] 2. The Master said, " The government of Wan and Woo is dis- played in the records, — the tablets of wood and bamboo. Let there be the men, and the government will flourish ; but without the men, the government decays and ceases. 3. With the right men the growth of government is rapid, just as vegetation is rapid in the earth ; and moreover their government might be called an easily- growing rush. 4. Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence. 5. Be- nevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honor- ing the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are pro- duced by the principle of propriety. 6. When those in inferior sit- uations do not possess the confidence of their superiors, they cannot retain the government of the people. 7. Hence the sovereign may -§ 871 The Claris to an Index. 113 -not neglect the cultivation of his own character. Wishing to cul- tivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire a knowl- edge of men. In order to know men, he may not dispense with a knowledge of Heaven, [pages 298, 299.] 8. "The duties of universal obligation are five, and the virtues wherewith they are practiced are three. The duties are those be- tween sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness. f 9. Some are born with the knowledge of those duties ; some know them by study ; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease ; some from a desire for their advantages ; and some by strenuous effort, but the achievement being made, it comes to the same thing." 10. The Master said. " To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy. 11. He -who knows these three things knows how to cultivate his own character ; knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the empire with all its States and families. 12. " All who have the government of the empire with its States .and families have nine standard rules to follow ; — viz.: the cultiva- t " The duties of universal obligation " is, literally, " the paths proper to be Itrodden by all under heaven "= the path of the Mean. Of the three virtues! the first is the knowledge necessary to choose the detailed course of duty; the : second is "benevolence," "the unselfishness of the heart "= magnanimity (so I style it for want of a better term), to pursue it ; the third is the valiant energy, which maintains the permanence of the choice and the practice. The last clause is, literally, " Whereby they are practiced is one/' and this, according to Ying" ta, means — " From the various kings downward, in the practicing of these five duties &nd three virtues, there has been but one method. There has been no change in modern times and ancient." This, however, is not satisfactory. We want a substantive meaning for " one." This Ghoo He gives us. He says: — " The one is simply sincerity; " the sincerity, that is, on which the rest of the work dwells with such strange predication. I translate, therefore, the term here by singleness. There seems a reference in the term to the being alone in ch. i., p. 3. [page 109 above.] The singleness is that of the soul in the apprehension and practice of the duties of the Mean, which is attained to by watchfulness over -one's self, when alone. — Ex-tract from Dr. Legge's note, page 300. 114 Kant's Ethics. § 871 tion of their own characters ; the honoring of men of virtue and talents ; affection toward their relatives; respect toward the great ministers ; kind and considerate treatment of the whole body of officers ; dealing with the mass of the people as children ; encourag- ing the resort of all classes of artisans ; indulgent treatment of men from a distance ; and the kindly cherishing of the princes of the States. 13. By the ruler's cultivation of his own character, the duties of universal obligation are set up. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers,. he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with, the mass of the people as his children, they are led to exhort one, another to what is good. By encouraging the resort of all classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to. resort to him from all quarters. And by kindly cherishing the princes of the States, the whole empire is brought to revere him. 14. Self- adjustment and purification, with careful regulation of his-. dress, and the not making a movement contrary to the rules of propriety : — this is the way for the ruler to cultivate his person- Discarding slanderers, and keeping himself from the seductions of beauty ; making light of riches, and giving honor to virtue : — this^ is the way for him to encourage men of worth and talents. Giving them places of honor and emolument, and sharing with them in their likes and dislikes: — this is the way for him to encourage his relatives to love him. Giving them numerous offices to discharge their orders and commissions : — this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large : — this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light : — this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors : — this is the way to en- courage the classes of artisans. To escort them on their departure and meet them on their coming ; to commend the good among them, and show compassion to the incompetent : — this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive States that have been extinguished ; to reduce to order States that are in con- fusion, and support those which are in peril ; to have fixed, times § 871 The Clavis to an Index. 115 for their own reception at court, and the reception of their envoys ; to send them away after liberal treatment, and welcome their com- ing with small contributions : — this is the way to cherish the princes of the States. 15. All who have the government of the em- pire with its States and families have the above nine standard rules. And the means by which they are carried into practice is singleness. 16. " In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be in- exhaustible. 17. When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sov- ereign ; — if one is not trusted by his friends, he will not get the confidence of his sovereign. There is • a way to being trusted by one's friends ; — if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents; if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self; — if a man do not un- derstand what is good, he will not attain sincerity in himself. 18. " Sincerity is the way of Heaven. The attainment of sincer- ity is the way of men. He who possesses sincerity, is he who T without an effort, hits what is right, and apprehends, without the exercise of thought ; — he is the sage who naturally and easily em- bodies the right way. He who attains to sincerity, is he who chooses what is good, and firmly holds it fast. 19. To this attain- ment there are requisite the extensive study of what is good, ac- curate inquiry about it, careful reflection on it, the clear discrimin- ation of it, and. the earnest practice of it. 20. The superior man, while there is anything he has not studied, or while in wdiat he has studied there is anything he cannot understand, will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not appi'ehend, he will not intermit his labor. While there is anything which he has not discriminated, or while his discrimin- ation is not clear, he will not intermit his labor. If there be any- thing which he has not practiced, or if his practice fails in earnest- 116 Kant's Ethics. § 871 ness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand. 21. Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong." [pages 304, 305.] XXI. 1. When we have intelligence resulting from sincerity, this condition is to be ascribed to nature ; when we have sincerity re- sulting from intelligence, this condition is to be ascribed to instruc- tion. But given the sincerity, and there shall be the intelligence, given the intelligence, and there shall be the sincerity, [page 305.] [Cf. Socrates (Xen. Mem. IV, i., 5) ; Zoroaster (Khordah-Avesta xiii); Psalm cxix., 73 : Da mihi intellectum, et discam mandata tua, in the Vulgate, with which reading agrees the Septuagint : Sunet- ison me, KAI MATHESOMAI entolas sou.] § 881. XXII. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. [page 306.] [I omit the remainder of this chapter.] XXIII. Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can attain to the posses- sion of sincerity. This sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist nnder heaven, who can transform, [page 307.] [xxiv.*] XXV. 1. Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself. 2. Sincer- hVv is the end and begiuning of things ; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing. 3. The pos- sessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and, things also. The completing himself shows his perfect virtue. The com- pleting other men and things shoivs his knowledge. Both these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, when- ever he — the entirely sincere man — employs them, — that is, these vir- tues, — their action will be right, [pages 308, 309.] XXVI. 1. Hence to entire sincerity there belongs ceaselessness. 2. Not ceasing it, it continues long. Continuing long, it evidences itself. 3. Evidencing itself, it reaches far. Beaching far, it be- § 871 The Clavis to an Index. 117" comes large and substantial. Large and substantial, it becomes high and brilliant. 4. Large and substantial ; — this is how it contains all things. High and brilliant ; — this is how it overspreads all things. Beaching far and continuing long ; — this is how it perfects all things, [page 309.] [5,* 6.*] 7. The way of Heaven and Earth may be completely declared in one sentence. They are without any doubleness, and so they pro- duce things in a manner that is unfathomable. 8. The way of Heaven and Earth is large and substantial, high and brilliant, far- reaching and long-enduring, [page 310.] [9.*] 10. It is said in the Book of Poetry, " The ordinances of Heaven r how profound are they and unceasing ! " The meaning is, that it is thus that Heaven is Heaven. And again, " How illustrious was it, the singleness of the virtue of King Wan ! " indicating that it was thus that King Wan was what he was. Singleness likewise is unceasing, [page 311.] XXVII. 1. How great is the path proper to the sage ! 2. Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven, [page 311.] [3.*] 4. It waits for the proper man, and then it is trodden. 5. Hence it is said, " Only by perfect virtue can the perfect path, in all it& courses, be made a fact." 6. Therefore, the superior man honors his vh'tuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnest- ness, in the esteem and practice of all propriety. 7. Thus, when occupying a high situation, he is not proud, and in a low situation, he is not insubordinate. When the kingdom is well-governed, he is sure by his words to rise ; and when it is ill-governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry, — " Intelligent is he and pru- dent, and so preserves his person ? " [pages 311, 312.] XXYIII. 1. The Master said, " Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself ; let a man who is living in the present age go back to the ways of antiquity ; — on the persons of all who act thus calamities will be sure to come." [2,* 3,* 4,* 5.*] XXIX. 1. He who attains to the sovereignty of the empire, hav- ing those three important things, shall be able to effect that there shall be few errors under his government. 2. However excellent may 118 Kant's Ethics. § 871 have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situ- ation, he is not in a position to be honored. Unhonored, he cannot command credence, and not being credited, the people would not follow his rules. 3. Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before heaven and earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage, a hundred ages after, and has no misgivings. 4. His presenting himself with his institutions before spiritual beings, without any doubts about them arising, shows that he knows Heaven. His being prepared, with- out any misgivings, to wait for the rise of a sage, a hundred ages after, shows that he knows men. [pages 313, 314.] 5. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the empire for ages. His acts are for ages a law to the empire. His • words are for ages a lesson to the empire. Those who are far from him, look longingly for him ; and those who are near him; are never wearied with him. 6. It is said in the Book of Poetry, — " Not disliked there, not tired of here, from day to day, and night to night, will they perpetuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the empire, [pages 314, 315.] XXX. 1. Chung-nef handed down the doctrines of Yaou and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Woo, taking them as his model. Above, he harmonized with the times of heaven, and below, he was con- formed to the water and land. 2. He may be compared to heaven and earth, in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four sea- sons in their alternating progress, and to the sun and moon in their successive shining. 3. All things are nourished together without tTsze-sze here refers to his grandfather Confucius by his marriage-name Chung-ne, instead of the usual designation " The Master." The reader may con- sult Dr. Legge's note to chapter ii. (Life and Teachings of Confucius, page 285.) See also the article Confucius in Dr. Thomas' Biographical Dictionary. (Lip- pincott, 1873, page 651.) § 871 The Claris to an Index. 119 their injuring one another. The courses of the seasons, and of the sun- and moon, are pursued without any collision among them. The smaller energies are like river currents ; the greater are seen in might}* transformations. It is this which makes heaven and earth so great, [page 315.] XXXI. 1. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence and all-embracing knowledge, fitted to exercise rule ; magnanimous, generous, benign, and mild, fitted to exercise forbearance ; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold ; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence ; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. 2. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons his virtues. 3. All-embracing and vast, he is like heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him ; he speaks, and the people all believe him ; he acts, and the people are all pleased with him. 4. There- fore, his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach ; wherever the strength of man penetrates ; wherever the heavens overshadow and the earth sustains ; wherever the sun and moon shine ; wherever frosts and dews fall : — all who have blood and breath un- feignedly honor and love him. Hence it is said, — " He is the equal of Heaven." [pages 315-317.] XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust the great in- variable relations of mankind, establish the great fundamental vir- tues of humanity, and know the transforming and nurturing opera- tions of Heaven and Earth ; — shall this individual have any being or anything beyond himself on which he depends? 2. Call him man in his ideal, how earnest is he ! Call him an abyss, how deep is he ! Call him Heaven, how vast is he ! 3. Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possess- ing all heavenly virtue ? [pages 317, 318.] XXXIII. 1. It is said in the Book of Poetry, " Over her em- broidered robe she puts a plain, single garment," intimating a dis- like to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, - while it daily becomes more illustrious ; and it is the way of the mean man to seek notoriety, while he daily goes more and more to 120 Kane 8 Ethics. § 871 ruin. It is characteristic of the superior man, appearing insipicL yet never to produce satiety ; while showing a simple negligence, yet to have his accomplishments recognized ; while seemingly plain, yet to he discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such an one, we may be sure, will enter into virtue, [page 318.] 2. It is said in the Book of Poetry, " Although the fish sinks and lies at the bottom, it is still quite clearly seen." Therefore, the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with him- self. That wherein the superior man cannot be equalled is simply this, — his work which other men cannot see. [pages 318, 319.] 3. It is said in the Book of Poetry, " Looked at in your apart- ment, be there free from shame, where you are exposed to the light of heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness, [page 319.] 4. It is said in the Book of Poetry, " In silence is the offering presented, and the spirit approached to ; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger,, and the people are awed more than by hatchets and battle-axes. 5. It is said in the Book of Poetry, " What needs no display is virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a, state of happy tranquility, [page 31 9-] 6. It is said in the Book of Poetry, " I regard with pleasure your brilliant virtue, making no great display of itself in sounds and ap- pearances." The Master said, "Among the appliances to transform the people, sounds and appearances are but trivial influences. It is said in another ode, 'Virtue is light as a hair.' Still r a hair will admit of comparison as to its size. ' The doings of the supreme Heaven have neither sound or smell.' — That is perfect virtue." EXTRACTS FROM THE CONFUCIAN ANALECTS. BOOK I, Chapter I. 1. The Master said, " Is it not pleasant to learn with a constant perseverance and application ? 2. Is it not delightful to have friends coming from distant quarters ? 3. Is he not a man of complete virtue, who feels no discomposure though men may take no note of him? " [page 116.] III. The Master said, " Fine words and an insinuating appear- ance are seldom associated with true virtue." [page' 117..} >;§ 871 The Clavis to an Index. 121 V. The Master said, " To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity ; econ omy in expenditure, and love for the people ; and the employment of them at the proper seasons." [page 118.] VI. The Master said, " A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friend ship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies." [page 118.] VIII. 1. The Master said, " If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. Hold faithfulness and sincerity as first principles. 3. Have no friends not equal to yourself. 4. When you have faults, do not fear to abandon them." [page 119.] XIV. The Master said, " He who aims to be a man of complete virtue, in his food does not seek to gratify his appetite, nor in his dwelling-place does he seek the appliances of ease : he is earnest in what he is doing, and careful in his speech ; he frequents the com- pany of men of principle that he may be rectified : — such a person may be said indeed to love to learn." [page 120.] XVI. The Master said, " I will not be afflicted at men's not know- ing me; I will be afflicted that I do not know men." [page 121.] BOOK II, Chapter I. The Master said, " He who exercises government by means of his virtue, may be compared to the north polar star, which keeps its place and all the stars turn toward it." IT. The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in that one sen- tence — ' Have no depraved thoughts.' " [page 121.] III. 1. The Master said, " If the - people be led by laws, and uni- formity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. 2. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good." [page 122.] IV. 1. The Master said, "At fifteen, I had my mind bent on learn- ing. 2. At thirty, I stood firm. 3. At forty, I had no doubts. 4. At fifty, I knew the decrees of heaven. 5. At sixty, my ear was an obedient organ for the reception of truth. 6. At seventy, I could follow what my heart desired, without transgressing what was right." [page 122.] VII. Tsze-yew asked what filial piety was. The Master said, "The filial piety of now-a-days means the support of one's parents. But 9 122 Kant's Ethics. § 871 dogs and horses likewise are able to do something in the way of support ; — without reverence, what is there to distinguish the one- support given from the other? " [page 123.] VIII. Tsze-hea asked what filial piety was. The Master said, " The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is, this to be considered filial piety? " [page 123.] IX. The Master said, " I have talked with Hwuy for a whole day, and he has not made any objection to anything I said; — as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings.. Hwuy! He is not stupid." [page 124.] X. 1. The Master said, " See what a man does. 2. Mark hi& motives. 3. Examine in what things he rests. 4. How can a man conceal his character ! " [page 124.] XI. The Master said, " If a man keeps cherishing his old knowl- edge so as continually to be acquiring new, he may be a teacher of others." [page 124.] XIII. Tsze-kung asked what constituted the superior man. The Master said, " He acts before he speaks, and afterw T ard speaks ac- cording to his actions." [page 124.] XIY. The Master said, " The superior man is catholic and no partizan. The mean man is a partizan and not catholic." XV. The Master said, " Learning without thought is labor lost ; thought without learning is perilous." [page 124.] XVIII. The Master said, " Yew, shall I teach you what knowl- edge is? When you know a thing, to hold that you know it ; and when you do not know a thing, to allow that you do not know it ; — this is knowledge." [page 125.] XX (i Ke K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, " Let him preside over them with gravity ; — then they will reverence him. Let him be filial and kind to all ; — then they will be faithful to him. Let him advance the good and teach the incompetent ; — then they will eagerly seek to be virtuous." XXII. The Master said, " I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses ? " [Cf. XV., v.] XXIV. 1. The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery. 2. To see what is right and not to do it, is want of courage." [page 127.] £ 871 The Clavis to an Index. 123 BOOK III., Chapter, XIII. 1. Wang-sun Kea asked, saying, " What is the meaning of the saying, ' It is better to pay court to the furnace than to the south-west corner '? " 2. The Master said, " Not so. He who offends against Heaven has none to whom he can pray." [page 130.] XXVI. The Master said, " High station filled without indulgent generosity ; ceremonies performed without reverence ; mourning conducted without sorrow ; — wherewith should I contemplate such ways ? " [page 134.] BOOK IV., Chapter I. The Master said, " It is virtuous man- ners which constitute the excellence of a neighborhood. If a man in selecting a residence do not fix on one where such prevail, how can he be wise ? " [page 134.] II. The Master said, " Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue ; the wise de- sire virtue." [page 134.] IV. The Master said, " If the will be set on virtue, there will be no practice of wickedness." [page 134.] V. 1. The Master said, " Riches and honors are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be ob- tained in the proper way, they should not be avoided. 2. If a superior man abandon virtue, how can he fulfil the requirements of that name ? 3. The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it." VI. 1. The Master said, " I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue would esteem nothing aboye it. He who hated what was not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person. 2. Is any one able for one day to apply his strength to virtue ? I have not seen the case in which his strength would be insufficient. 3. Should there possibly be any such case, I have not seen it." IX. The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with." [pages 135, 136.] X. The Master said, " The superior man in the world does not set his mind either for anything, or against anything ; what is right he will follow." [page 136.] XI. The Master said, " The superior man thinks of virtue ; the small man thinks of comfort. The superior man thinks of the 124 Kant's Elides. § 871 sanctions of law; the small man thinks of favors which he may receive." [page 136.] XIV. The Master said, "A man should say, I am not concerned that I have no place, — I am concerned how I may fit myself for one. I am not concerned, that I am not known, — I seek to be worthy to be known." XV. 1. The Master said, " Sin, [Tsang Sin, a disciple of Con- fucius] my doctrine is that of an all-pervading unity." Tsang the philosopher, replied, " Yes." [Cf. Bk. XV, ii , 3.] 2. The Master went out, and the other disciples asked, saying, " What do his words mean? " Tsang said, " The doctrine of our Master is to be true to the principles of our nature and the benevolent exercise of them to others, — this and nothing more." [pages 136, 137.] XVI. The Master said, " The mind of the superior man is con- versant with righteousness ; the mind of the mean man is conver- sant with gain." [page 137.] XVII. The Master said, " When we see men of worth, we should think of equaling them; when we see men of a contrary character we should turn inward and examine ourselves." [page 137.] XVIII. The Master said, " In serving his parents, a son may re- monstrate with them, but gently ; when he sees that they do not incline to follow Ms advice, he shows an increased degree of rever- ence, but does not abandon Ms purpose ; and should they punish him, he does not allow himself to murmur." [page 137.] XXIV. The Master said, " The superior man wishes to be slow in his words and earnest in his conduct." [page 138.] XXV. The Master said, '• Virtue is not left to stand alone. He who 'practices it will have neighbors." [page 138.] [xxvi.*] BOOK V., Chapter IV. 1. Some one said, " Yung is truly vir- tuous, but he is not ready with his tongue." 2. The Master said, " What is the good of being ready with the tongue ? They who meet men with smartnesses of speech, for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue ? " [page 139.] IX. 1. Tsae Yu being asleep during the day time, the Master said, " Botten wood cannot be carved ; a wall of dirty earth will not receive the trowel. This Yu ! — what is the use of my reprov- ing him? " 2. The Master said, "At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change." X. The Master said, I have not seen a firm and unbending man." Some one replied, " There is Shin Ch'ang." " Ch'ang," said the § 871 The Clavis to an Index. 125 Master, "is under the influence of his lusts; how can he be firm and unbending?" [page 141.] XXVII. The Master said, " In a hamlet of ten families, there may be found one honorable and sincere ss I am, but not so fond of learning." [page 145.] BOOK VI., Chapter II. The Duke Gae asked which of the dis- ciples loved to learn. Confucius replied to him, " There was Yen Hwuy ; he loved to learn. He did not transfer his anger ; he did not repeat a fault. Unfortunately, his appointed time was short and he died ; and now there is not such another. I have not yet heard of any one who loves to learn as he did." [page 146.] V. The Master said, " Such was Hwuy that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this once a day or once a month, but nothing more " [page 147.] IX. The Master said, "Admirable indeed was the virtue of Hwuy ! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have en- dured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hwuy ! " [page 148.] X. Yen K'ew said, " It is not that I do not delight in your doc- trines, but my strength is insufficient." The Master said, " Those whose strength is insufficient give over in the middle of the way, but now you limit yourself." [page 149.] XVII. The Master said, " Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune." [page 150.] XVIII. The Master said, " They who know the truth are not equal to those who love it, and they who love it are not equal to those who find delight in it." [Cf Dharmapada 79, 354, 364 (§ 949).] XX. Fan Ch'e asked what constituted wisdom. The Master said, " To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom." He asked about perfect virtue. The Master said, " The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration ; — this may be called perfect virtue." [pages 150, 151.] XXVIII. 1. Tsze-kung said, " Suppose the case of a man exten- sively conferring benefits on the people, and able to assist all : what would you say of him? Might he be called perfectly virtuous ? " The Master said, " Why speak only of virtue in connection with him ? Must he not have the qualities of a sage ? Even Yaou and Shun were still solicitous about this. 2. Now the man of per- 126 Rants Ethics. § 871 feet virtue, wishing- to be established himself, seeks also to establish others ; wishing to be enlarged himself, he seeks also to enlarge others. 3. To be able to judge of others by what is nigh in our- selves ; — this may be called the art of virtue." [page 152.] BOOK VII., Chapter I. The Master said, "A transmitter and not a maker, believing in and loving the ancients, I venture to com- pare myself with our old P'ang." [page 153.] II. The Master said, " The silent treasuring up of knowledge ; learning without satiety ; and instructing others without being wearied: — what one of these things belongs to me ? " [page 153.] III. The Master said, " The leaving virtue without proper culti- vation ; the not thoroughly discussing what is learned ; not being able to move toward righteousness of which a knowledge is gained ; and not being able to change what is not good : — these are the things which occasion me solicitude." [page 153.] VI. 1. The Master said, " Let the will be set on the path of duty. 2. Let every attainment in what is good be firmly grasped. 3. Let perfect virtue be accorded with. 4. Let relaxation and enjoy- ment be found in the polite arts." [page 154.] VII. The Master said. " From the man bringing his bundle of dried flesh for my teaching upward, I have never refused instruc- tion to any one." [page 154.] XVIII. 1. The duke of She asked Tsze-loo about Confucius, and Tsze-loo did not answer him. 2. The Master said, •' Why did you not say to him, — He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on ? " XIX. The Master said, " I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.'''' [pages 157, 158.] XX. The subjects on which the Master did not talk, were, — pro- digious things, feats of strength, disorder, and spiritual beings. XXI. The Master said, " When I walk along with two others, they may serve me as my teachers. I will select their good quali- ties and follow them, their bad qualities and avoid them." XXII. The Master said, " Heaven produced the virtue that is in me. Hwan T'uy — what can he do to me ? "f tCONEUClUS CALM IN DANGER, THROUGH THE ASSURANCE OF HATING A divine mission. According to the historical accounts, Confucius was passing through Sung on his way from Wei to Ch'in, and was practicing ceremonies with his disciples under a large tree, when they were set upon by emissaries of Hwaw T'uy, a high officer of Sung. These pulled down the tree, and wanted to kill the sage. His disciples urged him to make haste and escape, when he calmed their fears by these words. Ai the same time, he disguised himself till he got past^Sung. Tin's story may be apocryphal, but the saying remains. — a remark- able one. — Dr. Legged note. [Cf. Book IX., eh. v., and Book XIV., ch. xxxviii.] § 871 The Clavis to an Index. 127 XXIII. The Master said, " Do you think, my disciples, that 1 Iiave any concealments ? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples ; — that is my way." [page 158.] XXIV. There were lour things which the Master taught, — let- ters, ethics, devotion of soul, and truthfulness, [page 158.] XXYI1. The Master said, " There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it, seeing much and keeping it in memory: — this is the second style of knowledge." [page 159.] XXIX. The Master said, " Is virtue a thing remote? I wish to be virtuous, and lo ! virtue is at hand." [page 159.] XXXIII. The Master said, " The sage and the man of perfect virtue ; — how dare I rank myself with them ? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness." Ivung-se Hwa said, " This is just what we, the disciples, cannot imitate you in." [page 160.] XXXIY. The Master being very sick, Tsze-loo asked leave to pray for him. He said, " May such a thing be done?" Tsze-loo replied, " It may. In the Prayers it is said, ' Prayer has been made to you, the spirits of the upper and lower worlds.' " The Master said, " My praying has been for a long time." [page 161.] [xxxv,* xxxvi,* xxxvn.*] [Cf. Psalms, lxxxviii., 1 ; cxxxviii., 3.] BOOK VIII., Chapter VII. 1. Tsang the philosopher said, " The scholar may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. 2. Per- fect virtue is the burden which he considers it is his to sustain ; is it not heavy ? Only with death does his course stop ; is it not long? " [page 164.] [See Book IV., ch. xv. above.] XII. The Master said, " It is not easy to find a man who has learned for three years without coming to be good." [page 164.] XIII. 1. The Master said, " With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excel- lence of his course. 2. Such an one will not enter a tottering state, nor dwell in a disorganized one. When right principles of government prevail in the empire, he will show himself; when they are prostrated, he will keep concealed. 3. When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of." [page 165.] XVII. The Master said, " Learn as if you could not reach your object, and were always fearing also lest you should lose it." [page 165.] [xviii,* xix,* xx* xxi.*] 128 Kant's Ethics. § 871 BOOK IX., Chapter IV. There were four things from which the Master was entirely free. He had no forgone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. V. 1. The Master was put in fear in K'wang. 2. He said, "After the death of king Wan, was not the cause of truth lodged here in me ? 3. If heaven had wished to let this cause of truth perish,, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me? " Of. Book VII., ch. xxii. XL 1. The Master being very ill, Tsze-loo wished the disciples to act as ministers to him. 2. During the remission of his illness,. he said, " Long has the conduct of Yew been deceitful ! By pre- tending to have ministers when 1 have them not, whom should I impose upon ? Should I impose upon Heaven ? 3. Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples ? And though I may not get a great burial, shall I die upon the road ? " [page 170.] XVIII. The Master said, " The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stop- ping is my own work. It may be compared to throwing down the- earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward." XXIII. The Master said, " Can men refuse to assent to the words of strict admonition ? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their- aim, and assents to those, but does not reform his conduct, I can really do nothing with him." [pages 172, 173.] XXIV. The Master said, "Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself When you. have faults, do not fear to abandon them." [page 173.] XXV. The Master said, " The commander of the forces of a large State may be carried off, but the will of even a common man can- not be taken from him. [xxvi * xxvii * xxviii,* xxix,* xxx *] BOOK X., Chapter XII. The stable being burned down, when he was at court, on his return he said, " Has any man been hurt?" 1 He did not ask about the horses, [page 180.] XV. 1. When any of his friends died, if he had no- relations who- could be depended on for the necessary offices, he would say, " I will bury him." [page 181.] [2.*] [xvi,* xvii,*. xviii.*] BOOK XL, Chapter XL Ke Loo asked about serving the spirits* § 871 The Clavis to an Index. 129' of the dead. The Master said, " While you are not able to serve- men, how can you serve their spirits ? " Ke Loo added, " I venture to ask about death ? " He was answered, " While you do not know- life, how can you know about death? " [page 185.] [Of. Zoroaster,, Avesta, Yacna, xxvi, 21, 35. (§ 881 below.)] XXIII. 1. Ke Tsze-jen asked whether Chung-yew and Yen K'ew could be called great ministers. 2. The Master said, " 1 thought you would ask about some extraordinary individuals, and you only ask about Yew and K'ew ! 3. What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires. 4. Now. as to Yew and K'ew, they may be called ordinary ministers." 5. Tsze- jen said, " Then they will always follow their chief; — will they? "' 6. The Master said, " In an act of parricide or regicide, they would not follow him/' [page 188.] [xxiv,* xxv.*] BOOK XII., Chapter I. 1. Yen Yuen asked about perfect vir- tue. The Master said, " To subdue one's self and return to pro- priety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect vir- tue to him. Is the practice of perfect virtue from a man himself, or- is it from others? " 2. Yen Yuen said, " I beg to ask the steps of that process." The Master replied, " Look not at what is contrary to* propriety ; listen not to what is contrary to propriety ; speak not what is contrary to propriety ; make no movement which is con- trary to propriety." Yen Yuen then said, " Though I am deficient in intelligence and vigor, I will make it my business to practice this. lesson." [page 191.] [Cf. Buddha's Dharmapada 160. (§ 949.)] II. Chung-kung asked about perfect virtue. The Master said,. " It is, when you go abroad, to behave to every one as if you were re- ceiving a great guest ; to employ the people as if you were assist- ing at a great sacrifice ; not to do to others as you would not wish done to yourself; to have no murmuring against you in the coun- try, and none in the family." Chung-kung said, " Though I ami deficient in intelligence and vigor, I will make it my business to practice this lesson." [pages 191, 192.] III. 1. Sze-ma New asked about perfect virtue. 2. The Master said, " The man of perfect virtue is cautious and slow in his speech." 3. " Cautious and slow in his speech ! " said New ; — " \® this what is meant by perfect virtue? " The Master said, " When a man feels the difficulty of doing, can he be other than cautious; and slow in speaking? " [page 192.] IV. 1. Sze-ma New asked about the superior man. The Master said, "The superior man has neither anxiety nor fear." 2. u Being; 130 Kant's Ethic*. § 871 without anxiety or fear! " said New; — " does this constitute what we call a superior man ? " 3. The Master said, " When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear ? " [page 192.] V. 1. Sze-ma New, full of anxiety, said, " Other men all have their brothers. I only have not." 2. Tsze-hea [a disciple of Con- fucius] said to him, " There is the following saying which I have heard : 3. ' Death and life have their determined appointment ; ■riches and honors depend upon Heaven.' 4. Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety : — then all within the four seas will be his brothers. What has the superior man to •do with being distressed because he has no brothers? " YII. 1. Tsze-kung asked about government. The Master said, •" The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler." 2. Tsze-kung said, " If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first? " "The military equipment," said the Master. 3. Tsze-kung again asked, " If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone? " The Master answered, " Part with' the food. From of •old, death has been the lot of all men ; but if the people have no faith in their rulers, there is no standing for the State." X. 1. Tsze-chang having asked how virtue was to be exalted, ■and delusions to be discovered, the Master said, " Hold faithfulness and sincerity as first principles, and be moving continually to what is right ; — this is the way to exalt one's virtue." [page 195.] [2,* 3.*] XVI. The Master said, " The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this." [page 198.] XVII. Ke K'ang asked Confucius about government. Confucius replied, " To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?" [page 196.] XVIII. Ke K'ang distressed about the number of thieves in the State, inquired of Confucius about how to do away with them. Con- fucius said, " If you, sir, were not covetous, although you should re- ward them to do it, they would not steal." [page 197.] XIX. Ke K'ang asked Confucius about government, saying, -" What do you say to killing the unprincipled for the good of the principled?" Confucius replied, " Sir, in carrying on your gov- ernment, why should you use killing at all ? Let your evinced de- .sires be" for what is good, and the people will be good. The rela- -§ 871 The Clavis to an Index. 131 tion between superiors and inferiors is like that between the wind .-and the grass. The grass must bend when the wind blows across it." [page 197.] XX. 1. Tsze-chang asked, " What must the officer be, who may- be said to be distinguished?" 2. The Master said, " What is it you call being distinguished?" 3. Tsze-chang replied, " It is to be heard of through the State, to be heard of through the Family." 4. The Master said, " That is notoriety, not distinction. 5. Xow, the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in the family. 6. As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the family." XXI. 1. Fan-ch'e rambling with the Master under the trees about the rain-altars, said, " I venture to ask how to exalt virtue, to cor- rect cherished evil, and to discover delusions." 2. The Master said, " Truly a good question ! 3. If doing what is to be done be made the first business, and success a secondary consideration ; — is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others ; — is not this the way to correct cher- ished evil ? For a morning's anger, to disregard one's own life, and involve that of one's parents ; — is not this a case of delusion ? " XXII. 1. Fan Oh'e asked about benevolence. The Master said, ** It is to love all men." He asked about knowledge. The Master said, " It is to know all men.', 2. Fan Ch'e did not immediately understand these answers. 3. The Master said, " Employ the up- right and put aside all the crooked ; — in this way, the crooked can be made to be upright." 4. Fan Ch'e retired, and seeing Tsze-hea, he said to him. " A little ago, I had an interview with our Master, and asked him about knowledge. He said, ' Employ the upright, and put aside all the crooked ; — in this way, the crooked can be made to be upright.' What did he mean?" 5. Tsze-hea said, " Truly rich is his saying ! 6. Shun, being in possession of the empire, selected from among all the people, and employed Kaou- yaou, on which all who were devoid of virtue disappeared. T'ang being in possession of the empire, selected from among all the peo- ple, and employed E-Yin, and all who were devoid of virtue disap- peared." [page 198.] XXIII. Tsze-kung asked about friendship. The Master said- " Faithfully admonish your friend, and kindly try to lead him. If 132 Kant s Ethics. § 871 you find him impracticable, stop. Do not disgrace yourself." [pages 198, 199.] [xxiv .*] BOOK XIII., Chapter IX. 1. When the Master went to Wei, Yen Yew acted as driver of his carriage. 2. The Master observed, " How numerous are the j)eople ! " 3. Yew said, " Since they are thus numerous, what more shall be done for them?" ''Enrich them," was the reply. 4. "And when they have been enriched, what more shall be done? " The Master said, " Teach them." XIII. The Master said, " If a minister make his own conduct cor- rect, what difficulty will he have in assisting in government ? If he cannot rectify himself, what has he to do with rectifying others?" XXIV. Tsze-kung asked saying, " What do you say of a man who is loved by all the people of his village?" The Master re- plied, " We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his vil- lage ? " The Master said, " We may not for that conclude that he is bad. It is better than either of these cases that the good in the village love him, and the bad hate him." [page 206.] XXV. The Master said, " The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employ- ment of men, he uses them according to their capacity. The mean, man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything." [pages 206, 207.] XXVII. The Master said, " The firm, the enduring, the simple, and the modest, are near to virtue." [page 207.] XXX. The Master said, " To lead an uninstructed people to war is to throw them away." [page 207.] BOOK XIV., Chapter II. 1. " When the love of superiority, boasting, resentments, and covetousness are repressed, may this be deemed perfect virtue?" 2. The Master said, " This may be re- garded as the achievement of what is difficult. But 1 do not know that it is to be deemed perfect virtue." [page 208.] III. The Master said, " The scholar who cherishes the love of comfort, is not fit to be deemed a scholar.'' [page 208.] XI. The Master said, " To be poor without murmuring is difficult. To be rich without being proud is easy." [page 210.] XIII. 1. Tsze-loo asked what constituted a complete man. The Master said, " Suppose a man with the knowledge of Tsang Woo- chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Peen, and the varied talents of Yen K'ew ; add to these § 871 The Clavis to an Index. 133 the accomplishments of the rules of propriety and music : — such an one might he reckoned a complete man." 2. He then added, " But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement, however far back it extends : — such a man may be reckoned a complete man." XXIX. The Master said, " The superior man is modest in his speech, but exceeds in his actions." [page 216.] XXX. 1. The Master said, " The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties ; wise, he is free from perplexities ; bold, he is free from fear." 2. Tsze-kung said, " Master, that is what you yourself say.'' XXXI. Tsze-kung was in the habit of comparing men together. The Master said, ',' Ts'ze must have reached a high pitch of excel- lence ! Now, I have not leisure for this. ,, [page 216.] XXXII. The Master said, U I will not be concerned at men's not knowing me ; I will be concerned at my own want of ability." XXXVI. 1. Some one said, " What do you say concerning the principle that injury should be recompensed with kindness ? " 2. The Master said, " With what then will you recompense kindness? 3, Recompense injury with justice, and recompense kindness with kindness." [page 217.] XXXVII. 1. The Master said, -'Alas ! there is no one that knows me." 2. Tsze-kung said, "What do you mean by thus saying — thatno one knows you? " The Master replied, " I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven ; — that knows me ! " [pages 217, 218.] [Cf. Psalms lxix., 3; cxxiii , 1.] XXXVIII. 1. The Kung-pih, Leaou, having slandered Tsze-loo to Ke-sun, Tsze-fuh King-pih informed Confucius of it, saying " Our Master is certainly being led astray by the Kung-pih, Leaou, but I have still power enough left to cut Leaou off, and expose his corpse in the market and in the court." 2. The Master said, " If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-pih, Leaou, do. where such ordering is concerned?" [page 218.] [Cf. VII., xxii,, page 126 above.] [xxxix* to xlvii* I omit.] BOOK XV., Chapter II. 1. The Master said, " Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory? " 2. Tsze-kung replied, " Yes, — but perhaps it is not so?" 3, " No," was the answer ; " I seek a unity all-pervading." V. 1. Tsze-chang asked how a man might conduct himself, so as to be everywhere appreciated. 2. The Master said, " Let his words 134 Kan? 8 Ethics. § 871 be sincere and truthful, and his actions honorable and careful; — such conduct may be practiced among the rude tribes of the South or the North. If his words be not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighborhood ? 3. When he is standing, let him see those two things, as it were fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice." 4. Tsze-chang wrote these counsels on the end of his sash, [pages 222, 223.] Till. The Master said, " The determined scholar and the man of virtue will not seek to live at the expense of injuring their vir- tue. They will even sacrifice their lives to preserve their virtue complete." [pages 223, 224.] IX. Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. [Cf. Doctrine of the Mean, xxi., page 116 above.] When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars." [page 224.] XT. The Master said, " When a man is not in the habit of say- in g ._< What shall I think of this ? What shall 1 think of this ? ' I can indeed do nothing with him ! " [page 225.] XTI. The Master said, " When a number of people are together? for a whole day, without their conversation turning on righteous- ness, and when they are fond of carrying out the suggestions of a small shrewdness ; theirs is indeed a hard case." [page 225.] XT1I. The Master said, "The superior man in everything con- siders righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He com- pletes it with sincerity. This is indeed a superior man." XTIII. The Master said, " The superior man is distressed by his want of ability. He is not distressed by men's not knowing him." XX. The Master said, '^What the superior man seeks, is in him- self. What the mean man seeks, is in others." [page 226.] XXIII. Tsze-kung asked, saying, " Is there one word which may serve as a rule of practice for all one's life? " The Master said, " Is not reciprocity such a word ? What you do not want done to yourself, do not do to others." [page 226.] XXIX. The Master said, to have faults and not to reform them, — this, indeed, should be pronounced having faults." [page 228.] XXX. The Master said, " I have been the whole day without eating, and the whole night without sleeping : — occupied with thinking. It was of no use. The better plan is to learn." § 871 The Clavis to an Index. 135 XXXI. The Master said, " The object of the superior man is truth. Food is not his object. There is ploughing ; — even in that there is sometimes want. So with learning ; — emolument may be found in it. The superior man is anxious lest he should not get truth ; he is not anxious lest poverty should come upon him." XXXIV. The Master said, " Virtue is more to man than either water or tire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue." XXXV. The Master said, " Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher." [page 229.] XXXVI. The Master said, " The superior man is correctly firm, and not firm merely." [page 229. J XXXVII. The Master said, U A minister, in serving his prince,, reverently discharges his duties, and makes his emolument a sec- ondary consideration." [page 229.] XXXVIII. The Master said, " There being instruction, there will be no distinction of classes." [page 230.] [xxxix,* xl,* xli.*] BOOK XVI., Chapter VII. Confucius said, " There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong, and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness." [page 235.]. VIII. 1. Confucius said, " There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages. 2. The mean man does not know the ordin- ances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. . He makes sport of the words of sages." [page 235.] X. Confucius said, ' c The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to ques- tion others. When he is angry, he thinks of the difficulties his anger may involve him in. When he sees gain to be got, he thinks of righteousness." [page 236.] 136 Kanfs Ethics. XL 1. Confucius said, " Contemplating good, and pursuing it, as if they could not reach it ; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water: — I have seen such men, as I have heard such words. 2. Living in retire- ment to study their aims, and practicing righteousness to carry out their pi-ineiples : — I have heard these words, but I have not seen such men." [page 236.] [xii,* xiii,* xiv.*] BOOK XVII., Chapter VI. Tsze-chang asked Confucius about perfect virtue. Confucius said, " To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, " Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will en- able you to employ the services of others." [page 240.] XIX. 1. The Master said, " I would prefer not speaking." 2. Tsze-kung said, " If you, Master, do not speak, what shall we, your disciples, have to record?" 3. The Master said, " Does Heaven speak ? The four seasons pursue their courses, and all things are -continually being produced, but does Heaven say anything? " XXII. The Master said, " Hard is the case of him, who will stuff himself with food the whole day, without applying his mind to any- thing good! Are there not [incorrupt] gamesters and chess players ? To be one of these would still be better than doing nothing at all." XXIII. Tsze-lo6 said, " Does the superior man esteem valor?" The Master said, " The superior man holds righteousness to be of highest importance. A man in a superior situation, having valor without righteousness, will be guilty of insubordination ; one of the lower people, having valor without righteousness, will commit rob- bery." [page 246.] XXIV. 1. Tsze-kung said, "Has the superior man his hatreds also?" The Master said, " He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, being in low station, slanders his superiors. He hates those who have valor merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted un- derstanding." 2. The Master then inquired, "Ts'ze, have you also your hatreds ? " Tsze-kung replied, " I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I hate those who make known secrets, and think that they are straight- forward." [pages 246, 247.] [xxv ,* xxvi.*] The Clavis to an Index. 137 BOOK XX., Chapter III. 1. The Master .said, " Without re- 'cognizing the ordinances of Heaven, it is impossible to be a superior man. 2. Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. 3. Without knowing the force of words, it is impossible to know men." GENERAL SCHOLIOK.-OP MYSTERIES. (§g 872-891 inclusive.) § 872. — Holy mysteries found in all religious forms of faith, (page 183, line 10.) § 873. — Feelings are not knowledge, and consequently teach no mystery, (page 183, line 24.) Sec §§ 283, 284, 836. § 874. — Ethic is publicly communicable, and therefore not mys- terious, (page 184, line 6.) § 875. — Freedom is no mystery whatever ; but when transferred to the last object of practical reason (viz. the realizing the idea of our chief moral end), it issues inevitably in holy mysteries, (page 184, line 18.) Cf. §§ 469, 1026, 2605. § 876. — Touching that which it is everyone's duty to know, no secret or mystery obtains ; but only touching that which God alone can do. (page 184, line 29.) Cf. § 784. \There are in nature arcana- : omit the sentence.] See §724. § 877. — Seeing that mankind cannot by himself alone realize that idea of the sovereign and supreme good, (page 185, line 1.) Cf- §§ 799, 800, 639, 640, 1120, 706. [§ 878 begins with page 186, line 3.] § 878. — Concerned about knowing, not what the nature of God may be in itself, but what he is in reference to us as moral agents. § 879. — Belief in God as (1) Omnipotent Creator, (2) Benignant Governor, (3) Bighteous Judge, (page 186, line 15.) § 880. — Same threefold notion occurs in constitutional law: (1) legislative; (2) executive ; (3) judicial, (page 186, line 28.) § 881. — Many nations of antiquity have concurred in holding this opinion, (page 187, line 20.) [Omit the last sentence.] \_Phta: see the American Cyclopedia, (ed. 1874, vol. vi., page 464,) article Egypt. ~] Zoroaster's creed: cf. § 871, and the following extracts from the Avesta.* *" Avesta: the Beligious Books of the Parsees; from Professor Spiegel's Ger- man translation of the Original Manuscripts. By Arthur Henry Bleeck, author of a Persian Grammar, etc. In three volumes [in one]. Hertford : printed for Muncherjee Hormusjee Cama, by Stephen Austin, 1864." Mr. Bleeck states in the preface (page viii.) that " this edition has been printed by Mr. Cama for the purpose of distributing it gratuitously to his Parsee brethren in India; but the translator having expressed a wish that a few copies might be sold in this coun- try, to introduce the ancient religion of Zarathustra to the English public, Mr. Cama has kindly acceded to the translator's request." I have inserted many (references to the paging of Bleeck's volumes, and have also noted some of the 10 138 Kant' 8 Ethics. § 88t VENDIDAD, III. 75. Creator of the corporeal world, Pure One! 76. Who fourthly rejoices this earth with the greatest joy? 77. Then answered Ahura-Mazda : He who most cultivates the fruits of the field, grass and trees, which yield food, O holy Zarathustra. 78. Or, he who provides waterless land with water, or gives water to the waterless (land). 79. For the earth is not glad which lies long uncultivated. 80. If it can be cultivated ; 81. Then is it good for a habitation for these (men). 84. He who cultivates this earth with the left arm and the right, with the right arm and the left, O holy Zarathustra, 85. To him it brings wealth. 87. He who cultivates this earth. O holy Zarathustra, with the left arm and the right, with the right arm and the left. 88. Then this earth speaks to him : Man ! thou who culti vatest me with the left arm and the right, with the right arm and the left, 89. Always will I come hither and bear. 90. All food will I bear, together with the fruits of the field. 91. He who does not cultivate this, earth, O holy Zarathustra, with the left arm and the right, with the right arm and the left, 92. Then .this earth speaks to him : Man ! thou who dost not cultivate me with the left arm and the right, with the right arm and the left, 93. Always thou standest there, going to the doors of others to beg for food. 96. Creator of the corporeal world, Pure One ! 97. What is the increase of the Mazdayasnian law? 98. Then answered Ahura- Mazda : When one diligently cultivates corn, O holy Zarathustra.. 99. He who cultivates the fruits of the field cultivates purity. 100. He promotes the Mazdayasnian law. [vol. i., page 24.] 138. (It is asked) Whether any one praises and hears the Maz- dayasnian law. 139. Or whether any one does not praise and hear the Mazdayasnian law ; 140. Since it (the law) will take away these (sins) from those who praise the Mazdayasnian law,, 141. If afterward they do not again commit wicked deeds. 149. In this wise, O holy Zarathustra, does the Mazdayasnian law take away all the evil thoughts, words and deeds, of a pure man, even as the strong swift wind clears the sky from the right side. 150. Well is it here, O Zarathustra, when one has performed verses and sections which I have here omitted (appending the numbering of omitted verses [in brackets] at the end of extracts presented) ; but 1 have judged it not necessary to attempt completeness in either respect, inasmuch as the num- bering of the extracts will 03 in general a sufficient guide for the reader. I have retained many of the notes, more perhaps than my present purpose requires^ Double parentheses ((thus)) enclose hereinafter matter which in Bleeck's text. i^ enclosed in brackets [thus.] I have substituted s (italic) for g (cedilla),, and have disregarded other diacritical marks. § 881 The Clavis to an Index. 189 good works. 151. The good Mazdayasnian law cuts completely away all punishment, [vol. i., page 26.] IV. 1. Who to a lending man does not pay back the debt ; 2. Is a thief of the loan, a robber of what is lent to him ; 3. For him (the debtor) one must preserve night and day as well as (his own property).- [vol. i., page 30.] [Cf. Khordah-Avesta, xxvi. below.] 54. He who prepares to strike a man that is to him Agerepta ; 55. If he knocks him down it is to him Avaoirista ; 56. If revenge sits in his mind it is to him Aredus. 57. At the fifth of the sins Aredus (the man) fills up his body ((i. e. with sin.)) 130. With regard to the married, I call them, O holy Zarathus- tra, before him 131. Who is not married ; 132. Him who has a household before him who has none ; the father of a family before the childless ; 133. The rich before the poor. 134. For he seeks most among other men to protect the Vohu-mano who furthers the increase of cattle, before him who does it not. [vol. i., page 36.] [I omit verses 135-158.] Y. 23. Creator! Does the water destroy a man? 24. Then answered Ahura-Mazda : The water does not destroy a man. 25. Asto-Yidhotus* binds him, the birds carry the bound one away ; *For the convenience of the reader, I have thought it worth while to col- lect here some of the more frequently recurring Zend terms, with reference to the pages of Bleeck where explanation may be sought : Aeshma — "The Daeva Aeshma, the very evil." (Venclidad x., 23.) (vol. i., page 93.) "Aeshma (wrath)." (Yasna xxix., 1,) (vol. ii., page 83.) Ahriman — The same as Anra-mainyus. Ahura-Mazda — [See Khordah-Avesta xiv. below.] ''Praise be to the name of Ormazd, the God with the name ' Who always was, always is, and always- will be.'" (vol. iii., page 14.) See Mazda. Airyana-vaeja — " This country must be placed in the furthest east of the Iranian highlands, at the sources of the Oxus and Jaxartes." " In later times, Air- yana-vaeja becomes a purely fabulous country." (vol. i., page 6.) Ameretat — The lord of the trees ; one of the Amesha-spentas. (vol. ii., page 29.) Amerdat (the same as Ameretat.) (vol. iii., pages 156, 160, 166. (See vol. ii., page 91.) Amesha-spentas — [Archangels: see at the head of the first Gatha below. (Yasna xxviii.)] Seven in number: (1) Vohumano ; (2) Asha-vahista ; (3) Khsha- thra-vairya; (4) *S'penta-armaiti ; (5 and 6) Haurvat and Ameretat; (7) 'Ahura-Mazda being counted as the seventh [see Yasna lvii., 13, 14, below]; but in the later mythology Ahura-Mazda : is no longer reckoned among the Amesha-.spentas, and »S'raosha (>S'rosh) completes the number." (vol. ii.,, 29.) See Khordah-Avesta xxxv., 16 below, (vol. iii., page 127.) Amshaspands — The same as Amesha-spentas. Andervai — " The space between heaven and earth." (vol. iii., page 15.) Anra-mainyus — " The most wicked spirit." (See Yasna xxx., 3-6,) (vol. ii., page 85.) "While Ahtjra-Mazda works with perfect foresight of the re- 140 Kant's Ethics. % 881 26. The water carries him up, the water carries him down, the water washes him; 27. Afterward the birds eat him up. 28. There (in the other. world) he goes up and down by destiny. 29. Creator ! Does the fire destroy a man? 30. Then answered Ahura- . Mazda : Fire destroys no man. 31. A-sto- Vidhotus binds him, the birds carry away the bound one. 32. The fire burns his bones and suit, Anra-mainyus always works without forethought, and only becomes aware of his mistakes when too late to rectify them." (vol- ii., page 86.) [Cf. Ya.snalvi., (7), 6 (vol. ii., page 123).] See Yasna xxvii., 2. (vol ii., page 80.) Ardebihirst — The same as Asha-vahista. Ardvi-sura — " The personification of water." (vol. ii., page 10.) See Yasna lxiv. (vol. ii., page 131.) Armaiti — " Is sometimes the genius of the earth and sometimes wisdom personi- fied." (vol. ii.. page 82.) See .Spenta-armaiti. Asto-vidhotu — " The destroyer of the bones." (vol. i., page 47.) -Asha-vahista — "The genius of Fire, and the most powerful of the Amesha-spen- tas. Light and fire terrify all evil beings." (vol. iii., page 28.) (Of. vol. ii., pages 83 and 29.) (vol. iii., pages 156, 165.) "Ashis-vanuhi and Parendi are the genii of domestic prosperity and wealth." (vol. iii., page 51.) Aspandarmat — The same as .Spenta-armaiti. (Khordah-Avesta xlvii., 7.) (vol. iii., page 165.) Bahman — The same as Vohu-mano. Bahram — The same as Yerethraghna. Baodho-varsta — " Sins committed wilfully." (vol. i., page 66.) Baresma — A "bundle of twigs." (vol. ii., page 10.) Barsom. (vol. ii., page 122.) Chinvat — " Is the bridge to which all the souls must arrive. The good pass over it easily ; the wicked fall oft' into hell." (vol. ii., page 14.) See Yasna xlvii., 2, below (vol. ii., page 111); Khordah-Avesta xiv., 4, below (vol. iii., page 15) ; Vendidad xix., 96 (vol i., page 141.) praona — " Usually signifies a little round cake, eaten on certain ceremonial oc- casions." (vol. ii., page 60.) (vol. ii., page 3.) Drujas — " The Dnijas are considered by the Parsees as evil spirits which take up their abode inside of men and rule them. They can be expelled, or at least rendered powerless, by prayer and good works." (vol. ii., page 86.) Fravashis — [The angels who inhabit the soul.] " Signifies both the souls of the departed and the souls of those yet unborn." (vol. ii., page 14) ; " usually applied to the power which holds body and soul together." (vol. ii., page 79.) [Cf. St. Paul, I. Cor., vi., 19; iii, 16; Buddha Dharmapada, 62 (g 949 below); Confucius, Doctrine of the Mean, xvi., 2 (§871 page 112 above) ; and see the Khordah-Avesta, xxix., 157, below, (vol. iii., page 103.)] Garo-nmana — (See vol. i., page 144.) " Garo-nmanem is the dwelling of Ahuka- Mazda, the highest in the heavens." (vol. ii., page 14.) Garothman (Khor- dah-Avesta xlvii., 22.) (vol. iii., page 170.) Gayo-marathan — "(= mortal life) is the Primeval Man, created with the Bull.'' (vol. ii., page 64.) u Haoma — or Horn, which was the juice of a certain mountain plant, and held in the highest veneration as being the emblem of immortality." (vol. ii., p. 3.) § 881 The Clavis to an Index. 141 his vital principle. 33. There (in the other world) he goes up and down by destiny, [vol. i., page 41.] 54. The water bring I away, I Avho am Ahura-Mazda, from the sea Vouru-kasha with wind and clouds ; 55. I bring it to the corpses, I who am Ahura-Mazda ; I bring it to the Dakhma, I who am Ahura-Mazda; I bring it to uncleanness, I who am Haurvat — The lord of the waters, (vol. ii., page 29.) (Cf. vol.* ii., page 91.) Khordat. (vol. iii., pages 156, 160, 166.) One of the Amesha-.spentas. Isat-va.stfa — "Is the eldest son of Zarathustra. According to the Bundehesh, he died a hundred years after the promulgation of the law. He is regarded as the head of the priests." (vol. ii., page 79.) Ized — See Yazata. Kareshvares — " The seven parts which came into existence when the earth be- came softened by the water," etc. (vol. i., page 144.1 Khordah-Avesta — " Little Avesta,'' (vol. iii., page 2.) Khshathra-vairya — " Is the lord and protector of metals;'' one of the Amesha- spentas. (vol. ii , page 29.) Shahrevar. (vol. iii, page 165.) Khordah-Aves- ta xlvii., 6 below. Khshnaothra— Signifies "the making contented,'' or "satisfying." (vol. ii., page 18.) •' The technical expression for a particular kind of prayers." (vol. ii., page 43.) Translated passim "satisfaction'' or "contentment." (vol. ii., page 43.) Kingdom to Ahuka — (vol. ii., pages 71 and 69.) See the Khordah-Avesta ii. (vol. iii., page 3.) Ya.sna xxviii., 3. (vol. ii., page 81) and Ya.sna xix., 35. •Kusti — " The religious girdle of the Parsees." (vol. iii., page 4.) Kosti : Seethe Khordah-Avesta, xlv., 19 below, (vol. iii., page 157.) Manthra-spenta— The Holy Word. (vol. i., page 150); Vendidad, xix. 54, below (vol. i., page 139); Vispered, x., 29. (vol. ii., page 16); cf. Khordah-Avesta, xxix., 91 (vol. iii., page 91) etc. Mazda — •' My name is Great Wise One (Mazda)." (Khordah-Avesta, xvii, 14, below.) (vol. iii., page 23.) See Ahura-Mazda, above. Mazdaya.snian law — [The meaning of Ya.sna being "offering with prayers." (vol. ii., page 2.) I infer that the phrase which occurs so frequently may be rendered " the law of those who worship God."' For a brief statement of the law see Ya.sna, xlvii., 4, below, and cf. Ya.sna, xliv., 3. (vol. ii., pages 106 and 111.) (Khordah-Avesta, xlvii., 1.)] Mithra — " The lord of light," (vol. ii., page 30.) "typified as the first sunbeams which illumine the mountain tops" (vol. iii., page 58) ; "the divinity who presides over contracts " (vol. i., page 31), " so that ; to lie to Mithra ' and 'to break a contract or promise' are identical." (vol. i., page 31.) Vendidad, iv. (vol. i., page 30) and Khordah-Avesta, xxvi., below (vol. iii., page 57) Mithra-druja, breach of contract, (vol. i., page 30.) [Honesty the best policy: see the Khordah-Avesta, xxvi., 106, 116, below (vol. iii., pages 69, 70.) In the Mihr-Yasht (xxvi., 100,) (vol. iii.. page 68), it is said : "On his right side marches the good .S'raosha, the holy ; on his left side marches Kashnus, the great, powerful." " Rashnu-razista is the genius of justice '' (vol. ii., page 14), and -S'raosha is Obedience, hearing (Ya.sna, Ixv., below) (vol. ii., page 121); " In the older period »S'raosha was sometimes held to be an invisible warning voice" (vol. ii., page 31) ; consequently we may see 142 Kant's Ethics. § 881 Ahura-Mazda ; I pour it over the bones, I who am Ahura-Mazda; I bring it away secretly, I who am Ahura-Mazda. 56. I bring these things to the sea Puitika : they are seething in the midst of the sea. 57. Purified do the waters flow from out the sea Puitika to the sea Vouru-kasha. 58. To the Tree Hvapa. 59. There grow my trees, all, of all kinds. 60. These 1 cause to be rained down here a picture of Fidelity supported by Justice and Conscience.] " Mithra, >S'raosha, and Kashnu, are the three judges who are to judge the souls at the Bridge Chinvat." (vol. iii., page 155.) [The Mithra-liar (Khordah-Avesta, xxvi., 19, 38, below) (vol. iii., pages 59, 61), abhorred by every nation, may well feel doubt of heavenly protection.] Myazda— " In the Avesta it is particularly employed of the flesh offered to Ahura-Mazda and the genii " (vol. ii., page 39) [but it is expressly stated (vol. ii., page 2) that "the Parsees have no 'sacrifice' in the Jewish sense of that term."] Ormazd — The same as Ahura-Mazda. Parendi — ''The goddess who presides over hidden treasures.'' (vol. ii., pages 14, 15.) See Ashis-vanuhi, above. .S'aoshyans — See note to Yendidad, xix.. 18, page 148 below (vol. i., page 143.) (Spendarmat — The same as Npenta-armaiti. (Khordah-Avesta, xlv., 14) (vol. iii., page 156.) " .S'penta-armaiti is ' perfect wisdom,' as well as tho genius of the earth." (vol. ii., page 10.) One of the Amesha-spentas. "In the older writings, she is especially the goddess of wisdom." (vol. ii., page 29.) [The increase of good- ness. (See in note tt, vol. i., page 138.)] Spenta-Mainyu — [Hoi}' Spirit], Mazda-Ahura, see Yasna, xlvi, below (vol. ii., page 110); " as .Spenta-mainyu upholds the heaven," etc. (Khordeh-Avesta, xxix., 28) (vol. iii., page 84.) See Yendidad, xix., 33 (vol. i.. page 138) and Yasna. xxvii., 7 (vol. ii., page 80.) »S'raosha — Obedience (Yasna, lix., 8) (vol. ii., page 128) ; hearing (Yasna, lv., i.) (vol. ii., page 121.) See Amesha-spentas and Mithra above. Shahrevar — The same as Khshathra-vairya, Verethraghna — Victory, (vol. ii., page 7.) Vohu-mano — '■ Usually signifies one of the Amesha-spentas (Bahman) " (vol, i., page 143), " the protector of all living creatures." (vol. ii. page 29). "In this, [Haoma], as well as in many other cases in the Avesta, the same word is at once a genius, and the thing which is under the especial protection of the genius. Thus Vohu-mano may stand for either an Amesha-spenta or the living creation." (vol. ii., page 54.) "Although Vohu-mano is the highest of the creatures of Ahura-Mazda, it is nowhere said that he him- self has the power of creating." (vol. ii., page 18.) See the Khordah-Avesta, xvii., 37 : " Here is Vohu-mano. My creature, Zarathustra." (vol. iii., page 24.) Man: (Vendidad, xix., 82) (vol. i., page 140.) "' The understand- ing of Vohu-maho ' signifies ' goodmindedness,' that is, a disposition to per- form good actions" (vol. ii., page 82) (Yasna. xxviii., l)"the way of Vohu-mano " (Yasna, xxxiv., 13, below) (vol. ii., page 94.) " Destroy with evil deeds, from ignorance of Vohu-mano " (Yasna, xxxiv., 9) " Through Vohu-mano," etc. (Yasna, xlii., 13, below, an important passage) (vol. ii., •'§ 881 The Clavis to an Index. 143 from thence, I who am Ahura-Mazda ; 61. As food for the pure man, as fodder for the cow created by the good ((principle, Ahura- Mazda)) .62. The corn may men eat, the pastures are for the cow created by the good ((principle)). 63. This is the Good, this is the Beautiful, as Thou who art pure sayest. [vol. i., page 42.] 64. By these words the pure Ahura-Mazda rejoiced him, the pure Zarathustra. 65. Purity is the best thing for men after birth.* 66. This is purity, O Zarathustra ! the Mazdayasnian law. 67. He who keeps himself pure by good thoughts, words, and deeds. 168. For Ahura-Mazda does not throw away even things of the smallest value; 169. Not of the value of a thread ; not even so page 102.) "That desire I from Thee, through Vohu-mano." (Ya.sna, xlv., 9 ( below) (vol. ii., page 108,) Cf Ya.sna, xlv., 12. [Wisdom comes to men through good will. — Cf. Confucian Doctrine of the Mean, xxi. (§871, page 11 6 above).] " Thou, the Holy, knowest also the hidden teachings, • and he who resembles Thee, Mazda, through the understanding of, Vohu- mano. Whoso makes the mind better, and performs good works, he acts according to the law with word and deed." (Ya.sna xlvii., 3, 4) (vol. ii.. page 111.) " Who possesses the law through goodmindedness," (Ya.sna, xlviii., 5) (vol. ii., page 112) "take to themselves contentment through Vohu-mano," (Ya.sna, xlvii., 12) (vol. ii., page 112.) " He is the holy man of wisdom, according to knowledge, words, and deeds, (to whom) according to the law, holy purity through Vohu-mano, the kingdom Ahura-Mazda has given," etc. (Ya.sna, 1., 21) (vol. ii., page 117) [That is to say, in Kantic terminology) " good will (by which is not meant a wish" (Ethics \ 3 above: Semple, page 2) (" natio gratis anhelans, multa agendo, nihil agens " — Phaedrus, quoted by Kant in \ 926)), good will, the way of the Law, the door of the Kingdom, the Life everlasting.] " I believe in the pure law ; by every good work seek I forgiveness for all sins." (Khor- dah-Avesta, xiv., 5, below) (vol. iii., page 15.) " The knowledge which con- cerns the Manthra-Spenia praise- we. The Heavenly Understanding, created by Mazda, praise we. The Understanding gifted with ears, cre- ted by Mazda, praise we" (Khordah-Avesta, xliv., (ii.), 29, below) (vol. iii., page 152.) Ya.sna — "Offering with prayers." (vol. ii., page 2.) Yazata — ! " Worthy of honor,' is the modern Persian Ized." (vol. i., page 19.) " Yima was so pure that he could look at the sun, which blinds other men who are less pure" (vol. ii., page 55) — "became a sinner on account of pride and selfexultation [exaltation ?], whereupon Ahura-Mazda aban- doned him," etc. (vol. ii., page 55.) Zaota — Priest, (vol. ii., page 35.) Zaothra — " Holy water " (vol. ii., page 3), " over which certain prayers have been recited at a particular time " (vol. ii , page 10) — " with the Zaothras of good- mindedness," etc., " of good speech," etc., "of goo 1 works" (Ya.sna, lxvii.i 6-8) "seems here to be used for offering in general." (\ol. ii., page 134.) * Verse 65 is evidently an interpolation, and is written in the dialect of the sec- ond part of the Ya.sna. [vol. i., page 48.] 144 Kanfs Ethics. § 881 much in value : 170. As a single reel throws off in quantity. 171.. If the Mazdayasnians throw on a dead* body 172. As much as a reel yields in quantity, 173. Then are they not pure in life, and after death they take no share in Paradise. 174. They fill up the place which is appointed for the wicked, 175. The dark, which comes from darkness. 176. Darkness. 177. This place ye make, ye who are wicked, through your own deeds and your own law, the worst of places, [vol. i.. page 47.] VI., 54. Creator! If the Mazdayasnians, ((whilst)) going a-foot, running, riding, or driving, come to a dead body floating in the water : 55. How shall the Mazdayasnians act ? 56. Then an- swered Ahura-Mazda : Laying aside their shoes, pulling off their clothes, 57. They shall remain there, O Zarathustra : 58. They shall go in, they shall drag the dead out of the water, Zarathus- tra. [vol. i., page 53.] 92. Creator ! Where shall we carry the bodies of the dead, O Ahura-Mazda ! where shall we lay them down ? 93. Then answered Ahura-Mazda : On the highest place, O holy Zarathus- tra ! 94. Where they are most perceived by carnivorous dogs and birds. 95. The Mazdayasnians shall fasten these dead bodies by their own feet and hair, 96. With iron, stone, or lead. 97. If not, then will the carnivorous dogs and birds carry away ((some)) of the bones to the water and to the trees. 98. Creator ! if they do. not fasten them, and the carnivorous dogs and birds take some of the bones to the water and the trees ; 99. What is the punishment for this? 100. Then answered Ahura-Mazda : Strike their sinful bodies two hundred strokes with the horse-goad, two hundred with, the >S'raosho-charana. 101. Creator ! Where shall we bring the carcasses of the dead, O Ahura-Mazda ! where shall we lay them down? 102. Then answered Ahura-Mazda : They shall turn them upward ((or, place them up high)), 103. Above the dogs, above the panthers, above the wolves, 104. So that they cannot be rained upon from above by the rain. 105. If the Mazdayasnians can, they shall lay them on stone, mortar, or carpet: 106. If they cannot, then they shall lay them down on the earth, on their own bed, and their own mat, exposed to the light, looking toward the Sun. [vol. i., pages 54, 55.] VIII., 74. Creator! When any one emits his seed unwillingly, 75- What is the punishment for this? 76. Then answered Ahura- Mazda : Let them strike eight hundred strokes with the horse- goad, eight hundred with the $raosho-charana. 77. Creator ! If *[Cf, Deutejrjnp.my, xxvi., 14 (page 94 above).J § 881 The Clavis to an Index. 145' he willingly emits his seed, 78. What is the punishment for this ? 79. What is the atonement for this ? 80. What is the purification; for this? 81. Then answered Ahura-Mazda ; For this there is no. punishment, for this there is no atonement, for this there is no. purification ; 82. For these deeds which are inexpiable forever. 98. Creator ! Who is a Daeva? who a Daeva- worshiper? 99.. Who a companion of the Daevas? who a vessel of the Daevas ?. 100.. Who a concubine of the Daevas? who a Daeva himself? 101. Who ((is)) wholly a Daeva? who is already before death a Daeva? who is after death a spiritual Daeva? 102. Then answered Ahura- Mazda : He who practices forbidden intercourse with men, or al- lows the same from them, O holy Zarathustra: 103. Such a one is. a Daeva, such a one is a worshiper of the Daevas, such a one is a companion of the Daevas, such a one is a vessel of the Daevas,.. 104. Such a one is a paramour of the Daevas, such a one is a Daeva himself, such a one is wholly a Daeva, 105. Such a one is already before death a Daeva, he becomes after death a spiritual Daeva ; 106. He who lies with man as man, or takes away seed from a man. [vol. i., page 73.] [1 omit verses 107-310.] IX., 161. For unwillingly, O holy Zarathustra, shines the sun upon the unclean, unwillingly the moon, unwillingly these stars. 162. For he who purifies makes content, he who removes the Xasus from the unclean, O holy Zarathustra; 163. He makes the fire content, he makes the water content, he makes the earth content, he makes the cattle content, he makes the trees content, he makes the pure man content, he makes the pure woman content, [vol. i., page 88.] [I omit verses 164-196.] X., 35. Purity is the best thing for men after birth. 36. This is purity, O Zarathustra, the Mazdayasnian law. 37. He who keeps himself pure by good thoughts, words, and works. 38. As to the right purity of one's own body, that is the purification of every one in this corporeal world for his own state. 39. When he keeps him- self pure by good thoughts, words, and works, [vol. i., page 93.] XIII., 97. Creator! If a dog in a Mazdayasnian dwelling is not in his right senses and right understanding, 98. How shall the Mazdayasnians behave themselves ? 99. Then answered Ahura- Mazda : They shall seek remedies for him just as for any pure man. 100. Creator! If he will not take it willingly, 101. How shall the Mazdayasnians act? 102. Then answered Ahura-Mazda : They shall put a piece of hewn wood on his head, they shall muz- zle his mouth with it ; the size of a bone of hard wood, double the size of soft ; they shall bind him fast thereto, they shall chain him up; otherwise if this dog who is not in his right senses falls into a, 146 Kant's Ethics. § 881 cistern, a well, a pitfall, a stream, or running water, 103. And re- ceives injury thereby ; 104 If he injures himself thereby; 105. Then are they (the Mazdayasnians) sinners and Peshotanus there- by. 106. The dog have 1 made, O Zarathustra, with his own clothing and his own shoes ; 107. With keen scent and sharp teeth. 108. Faithful to men, as a protection to the folds. 109. For I have made the dog, I who am Ahura-Mazda. [vol. i., page 107.] [I omit verses 110-174.] XV, 36. He who goes with a maiden (who is still with her par- ents or who is no longer with her parents, who is betrothed or not betrothed, and makes the same pregnant); 37. Then this maiden must not from shame of men inflict an injury herself upon the fruit of her body. 38. If this maiden from shame of men inflicts an in- jury on the fruit of her body. 39. Then she commits a sin for the parents, she wounds for the parents, for the parents shall they atone for the wound of the wounded with the punishment of the Baodho-varsta. 40. He who goes with a maiden, 41. (Who is still with her parents or no longer with her parents, who is be- trothed or not betrothed, and makes her pregnant) ; If the maiden says : " The child is begotten by this man." 42. If then this man says : " Seek to make thyself friends with an old woman and ask her." 43. If then this maiden makes friends with an old woman and asks her ; 44. And this old woman brings Bana or Shaeta, 45. Or Grhnana or Fraspata, or any one of the trees which make loose (the embryo) ; 46. (Saying) : " Seek to kill this child." 47. If then this maiden seeks to kill the child, 48. Then the maiden, the man, and the old woman are alike guilty, [vol. i., page 116.] [I omit verses 49-137.] XVIII., 11. He who lies the whole night without praising or without hearing ; 12. Without reciting, without working, without learning, without teaching, desiring to win the soul ; 13. He calls himself falsely an Athrava ; do not call such a man an Athrava — thus spake Ahura-Mazda — O pure Zarathustra. 14. Call him an Athrava — thus spake Ahura-Mazda — O pure Zarathustra ; 15. Who the whole night through asks the pure understanding ; 16. (The understanding) whieh purifies from sins, which makes (the heart) large, and affords rewards at the bridge Chinvat ; 17. Which makes us to reach the place, the purity, and.the goodness of Paradise. 18. Ask Me, O pure! 19. Me, the Creator, the Holiest, Wisest, who willingly gives an answer when he is asked. 20. So will it be well with thee, so wilt thou attain to purity if thou askest Me. 51. Then this holy *Sraosha wakes up the bird which bears the name of Parodars, O holy Zarathustra ; 52. Whom evil-speaking ■'§ 881 The Clavis to an Index. 147 men call Kahrkatas. Then lifts up this bird his voice at every divine dawn : " Sfcand up, ye men, praise the best purity, destroy the Daevas, there runs up to you the Daeva Bushyansta with long hands, this sends to sleep again the whole corporeal world when it is awakened. Long sleep, O man, becomes thee not. Turn your- selves not away from the three best things, good thought, word, and work ; turn yourselves away from the three evil things, evil thought, word, and work." 53. Then speaks he: " Friend, arise," to those who lie on the bed. 54. "Arise, it is day." (?) 55. Whoso first arises, he comes to Paradise. 56. Whoso first brings pure fire- wood to the fire (the son) of Ahura-Mazda, with washed hands, 57. Him will the fire bless, contented without hate, and sat- isfied, [vol. i., page 129.] 70. The holy $raosha asked the Drukhs, 71. With club uplifted ((?'. e. threatening her with his club) : 72. " Drukhs, thou who eat- est not and workest not," 73 "Art thou it alone in the corporeal world, which becomes pregnant without cohabitation?" 74. To him answered this Drukhs : $raosha, Holy, Beautiful ! 75. I do not in the whole corporeal world become pregnant without cohab- itation. 76. There are four men like me ; 77. These cover me as other men cover women by lying with (them). 78. The holy $raosha asked the Drukhs. with club uplifted : Drukhs, thou who eatest not and laborest not, who is the first of these men ? 79. Then answered him the Daevi Drukhs : $raosha, Holy, Beautiful ! 80. This is the first of these men : 81. If a man does not give the "worthless garments, when he is begged for them,* to a pure man in purity and goodness, [vol. i., page 130.] 113. The holy #raosha asked the Drukhs, with club uplifted : Drukhs, thou who eatest not and laborest not, who is the fourth of these men ? 114. Then answered him the Daevi Drukhs : $raosha, Holy, Beautiful! this is the fourth of these men. 115. If a man who is above fifteen years practices unchastity without Kosti and band : Immediately after the fourth pace we occupy him, his tongue and his feet.f 116. (Such men) are afterward able to go along in the world of purity as sorcerers, and to kill the corporeal world of purity. 117. The holy *Sraosha asked the Drukhs, with club up- lifted : Drukhs, thou who eatest not and laborest not, what is the atonement for him? 118. Hereupon answered him the Daevi Drukhs: $raosha, Holy, Beautiful! 119. There is not an atone- ® If a man having means to give and does not give. — Gujerati Translation. fThe Sad-der; Porta lxix., says : " It is enjoined that thou beware of having ■intercourse with a. harlot. Whoever has lain once with a harlot, intellect and knowledge will depart from him during forty dags," etc. [vol. i., page 136.] 148 Kanfs Ethic*. % 881 merit for him. 120. If a man after his fifteenth year rushes for- ward as a paramour without Kosti and band : when he has made four steps immediately we do occupy him, his tongue and his feet - 121. He is afterward able to go along in the corporeal world as a slayer and a sorcerer, he slays the corporeal world of purity, [vol. i., page 132.] [I omit verses 122-152.] XIX., 16. Zarathustra informed Anra-mainyus : " Evil-witting Anra-mainyus ! 17. I will smite the creation which was created by the Daevas, t will smite the Xa.sus which the Daevas have created. 18. I will smite the Pari whom one prays to (?)* until >Saoshyanst (i- e. the Profiting) is born, the victorious, out of the water Kansaoya. 19. From the east region, from the eastern re- gions." 20. Him answered Anra-mainyus, who has created the wicked creatures : 21. "Do not slay my creatures, O pure Zara- thustra! 22. Thou art the son of Pourushaspa, and hast life from a (mortal) mother. 23. Curse]; the good Mazdayasnian law. obtain happiness as Vadhaghna, the lord of the regions, has obtained it." 24. Him answered the holy Zarathustra : 25. " I will not curse the good Mazdayasnian law; 26. Not if bones, soul, and vital-power, were to separate themselves asunder." 27. Him answered Anra- mainyus who has created the evil creatures : 28. By whose word wilt thou smite, by whose word wilt thou annihilate, by what well- made arms (smite) my creatures, Anra-mainyus ? " 29. Him an- swered the holy Zarathustra : 30. " Mortar, cup, Haoma, and the words which Ahura-Mazda has spoken : 31. These are my best weapons ; 32. By this word will I smite, by this word will I an- nihilate, by these well-formed weapons (smite) O evil Anra-main- yus. 33. Which *Spenta-mainyus (i. e. Ahura-Mazda) created ; he created in the infinite time." [vol. L, pages 137, 138.] 36. The pure Zarathustra spake : This, I ask thee : tell me the right, O Lord ! 39. How shall I protect them from this Drukhs, from the evil Anra-mainyus ! || 40. How shall I take away the uncleanness, that of ((a man's)) self, how the uncleanness through others, how the Nasus from this Mazdayasnian dwelling-place? 41. How shall I purif}? the pure man, how shall 1 bring purification to the pure woman? [vol. i., page 138.] 42. Then answered Ahura-Mazda : " Praise thou, O Zarathustra, the good Mazdayasnian law. 43. Praise thou, O Zarathustra, these *Idol worship. — Guj. Tr. t^'aoshyans is the future part, of su = " to profit," and denotes the King, the Savior, who is expected by the Parsees to come at the end of all things and accomplish the resurrection, after which he, will establish, a kingdom full of untroubled happiness, [vol. i., page 143.} f Forsake.: — &ML'- Tr. j| Evil understanding. — Guj. Tr. •§ 881 The Clavis to an Index. 149 Amesha-spentas (which rule) over the earth, consisting of seven Keshvars [Kareshvares]. 44. Praise thou, O Zarathustra, the self- created firmament, the infinite time, the air, which works on high. 45. Praise thou, O Zarathustra, the swift wind created by Ahura- Mazda ; #penta-armaiti, the fair daughter of Ahura- Mazda. 46. Praise thou, O Zarathustra, my Fravashis (Ferver) Ahura- Mazda's; 47. The greatest, best fairest, strongest, most understanding, best formed, highest in holiness ; 48. Whose soul is the holy word. 49. Of thyself, praise thou, O Zarathustra, this creation of Ahura- Mazda's. [vol. i., pages 138, 139.] 50. Zarathustra gave me for answer : 51. I praise Ahura-Mazda, the Creator of the pure creation. 52. I praise Mithra who has a great territory, the victorious, the most brilliant of the victorious, the most victorious of the victorious. 53. I praise $raosha, the holy, beautiful, who holds a weapon in his hands against the head of the Daevas. 54. I praise the holy word,* the very brilliant. 55. I praise the heaven, the self-created, the never-ending time, the air which works above. 56. I praise the wind, the swift, which Ahura-Mazda has created, and iSpenta (Armaiti), the fair daughter of Ahura-Mazda. 57. I praise the good Mazdayasnian law, the law against the Daevas from Zarathustra. [vol. i., page 139.] 67. Zarathustra asked Ahura-Mazda : All- wise Ahura-Mazda ! 68. Thou art without sleep, Thou art without drunkenness, Thou who art Ahura-Mazda ! 69. Vohu-mano (man) denies (himself) directly. Vohu-mano defiles (himself) indirectly, by the body which the Daevas have slain, by the Daeva he defiles (himself) ((how)) is Vohu-mano (man) clean ?f [vol. i.,page 140.] [The for- mal directions for purification, verses 70-80, I omit.] 81. Let Vohu-mano (the man) fumigate it (the garment.) 82. Purified is Vohu-mano, purified is • the man. 83. Let Vohu-mano lift up (the garment) with the left arm on the right, with the right arm on the left. 84. Let Vohu-mano say : Praise to Ahura-Mazda, praise to the Amesha-spentas, praise to the rest of the pure. 85. Zarathustra asked Ahura-Mazda : All-wise Ahura-Mazda! 86. Shall I invite| the ncuv man, shall I invite the holy woman, shall I invite the sinful of the evil-Daeva- worshiping men ? 87. Shall they spread abroad over the earth running water, growing fruits of the field, and other goods ?| | 88. Then answered Ahura- Mazda ! Invite,^] O pure Zarathustra. [vol. i., pages 140-141 ] *The Manthra .S'penia. — Ghij. Tr. tThe chief difficulty of this verse lies in the word Vohu-mano, which usually signifies one of the Amesha-spentas (Bah- man). The Huz. Tr. explains it hy "man," but the word should be translated here "the good-minded." [page 144.] JWill they rise? (An allusion to the resurrection.)— Guj^ Tr. ||And him who spreads, etc., running water, him who grows fruit, etc. — Gnj. Tr. fThey shall rise. — Guj. Tr. 150 Kant's Ethics. §881 89. Creator ! Where are those tribunes, where do they assemble, where do they come together, at which a man of the corporeal world gives account for his soul ?* 90. Then answered Ahura- Mazda : After the man is dead, after the man is departed, after his going, the wicked evil-knowing Daevas do work (?). 91. In the third night, after the coming and lighting of the dawn. 92. And when the victorious Mithra places himself on the mountains with pure splendor ; 93. And the brilliant sun arises ; 94. Then the Daeva Yizaresho by name, O holy Zarathustra, leads the souls bound, the sinful-living, of the wicked Daeva- worshiping men. 95. To the ways which were created by Time, comes he who is god- less and he who is hoty. 96. To the bridge Chinvat (comes he) the created by Ahura-Mazda, where they interrogate the con- sciousness and the soul regarding the conduct 97. Practiced in the corporeal world. 102. Vohu-mano arises from his golden throne. 103. Yohu-mano speaks : How hast thou, O Pure ! come hither? 104. From the perishable world to the imperishable world ? 105. The pure souls go contented, 106. To the golden thrones of Ahura-Mazda, of the Amesha-spentas ; 107. To Garo- nemana, the dwelling of Ahura-Mazda, the dwelling of the Amesha-spentas, the dwelling of the other pure. 108. The smell of the soul of the pure man, who has purified himself, does so- affright the bad evil-witting Daevas, 109. As sheep enclosed by- wolves do dread these wolves. 110. The pure men are together with him; 111. Nairyosanha is together with him. 112. A mes- senger of Ahura-Mazda is Nairyosanha. 113. Of thyself praise,, Zarathustra, the Creation of Ahura-Mazda. 114. Zarathustra gave me for answer: 115. I praise Ahura- Mazda, who has made the pure creation. 116. I praise the earth which Ahura bas created, the water which Ahura has created,, and the pure trees: 117. I praise the sea, Vouru-kasha; 118. 1 praise the shining heaven ; 119. 1 praise the lights without a be- ginning^ the self-created ; 120. I praise the best place of the pure (Paradise), the shining, adorned with all brightness. 121. L praise Garo-nmana, the abode of Ahura-Mazda, the abode of the Amesha-spentas, the abode of the other pure. 122. I praise the mid- world, the self-created, and the bridge Chinvat created by Ahura-Mazda. [vol. i., page 142..] [I omit verses 123-147, and the whole of Fargards xx.-xxii.] *This passage is an important one, and, taken in conjunction with verge 26, is a proof that at the time the Vendidad was composed the resurrection of the body was not recognized by the Parsees. The souls of the pious go direct to Paradise, and the souls of the wicked to hell. In the Khordah-A vesta, xxxviii., there is a similar account of the future state,, but with many amplifications, [page 144.]j "[Innumerable. — Guj. Tr. § 881 The Clavis to an Index. 15T EXTRACTS FROM THE VISPERED. II., 8. Here by means of the Zaotbra and Baresma I wish hither with praise : him who thinks on the lord,* the pure man who holds fast (in remembrance), 9. The well thinking in thoughts, the well- speaking in speech, the well-doing in works. 10. He who holds fast (in remembrance) ntelli>nble. \ 881 The Clavis to an Index. 165 XXXIII., 1. As is right, so does He who created the first place, The Master, the most righteous deeds for the evil as for the good, What is false, that mixes itself with that which he possesses of good. 5. I to thy /S'raosha, as the greatest of all, call for help : Give ns long life in the kingdom of Yohu-mano, Unto the pure paths of purity, in which Ahura-Mazda dwells. 6. What Zaota (walks) in the pure (paths) of purity he desires after the heavenly Paradise, From him has he help through the Spirit, who thinks the works which are to be done, These are desired by Thee, Ahura-Mazda, for seeing and conversation, [vol. if, page 92.] 9. May the dominion greatly increase to Thee, Mazda, (and) to this heavenly (Vohu-mano); May there come brightness, enduring, wisdom through the best spirit, Accomplishment of that whereby the souls cohere. 10. All the enjoyments of life, which were and still are, And which will be, these distribute according to Thy will ; May I increase through Yohu-mano, Khshathra and Asha in happiness for the body. 11. Ahura-Mazda, Thou who art the Most Profitable, and Armaiti And Asha who furthers the world, and Khshathra and Yohu- mano ; Hear me and pardon me all whatever it may be. 12. Purify me, O Lord, through Armaiti give me strength. Holiest, Heavenly Mazda, . give me at my supplication in goodness. Through Asha strong power, through Vohu-mano fullness of good. 13. To teach afar for (Thy) rejoicing give me certainty, That from the kingdom, O Ahura, which belongs to the blessings of Yohu-mano. Teach us, O >Spenta-arrnaiti, the law with purity. 14. Zarathustra gives as a gift the soul from his body, (Give to him) the precedence of good mind, O Mazda, Purity in deed and in word, obedience and dominion. XXXIV., 2. And so to Thee, by means of the soul, are also given all good things of Yohu-mano, 166 Kant's Ethics. § 881 As also through the actions of the pure man. whose soul is bound with purity. I come to your adoration, O Mazd\, with full prayers. 3. So offer we Myazda to Thee with prayer. O Ahura, and to Asha, May all good things which are nourished by Yohu-mano, be in Thy kingdom, For he is wholly wise who ever brings profit to such as You. 9. Those who the holy wisdom, which is desired by them that know Thee, Destroy with evil deeds, prom ignorance of Vohu-mano, From them purity flies far away, so long as they are thereby wicked and corrupt. 10. Let the wise announce the laying hold on Yohu-mano WITH THE DEED, [Cf. §§706, 723, 846, 821, above.] (Let) him who knows (announce) the holy Wisdom, the skil- ful, the abode of purity, Bat all that,* O Mazda, may they drive out from Thy king- dom. 12. What is Thine ordination, what Thy wish, be it praise, be it offering? Let it be announced, O Mazda, say who fulfils Your com- mand the purest. Teach us, Asha, the paths which belong there to Yohu-mano. 13. The way op Yohu-mano of which Thou hast spoken to me, The law of the Profitable, in which he who does right from purity, pinds it is well with him. Where the reward which Thou hast promised to the wise is given to Thine. 14. This wish, O M \Zda, grant to the soul endowed with body: Works op Yohu-mano, for those who labor with the walking cow, Your wisdom, O Ahura, efficacy of the soul which furthers purity. 15. Mazda ! announce to me the best words and deeds, These are to Thee, together with Yohu-mano and Asha, the debt of praise, Through Thy realm makest Thou, Ahura, increasing at will. the place mani est. [vol. ii., page 95.] II. Yasna Haptanhaiti. XXXY1. (2)., 9. O fire, son of Ahura-Mazda, we draw near to thee 10. With good mind, with good purity, 11. With deeds and *The words, "all that," refer to Anra-mainj'us a>d his companions. § 881 The Clavis to an Index. 167 words of good wisdom draw we near to thee. 12. We praise Thee, we acknowledge ourselves as Thy debtors, Mazda-Ahura. 13. With all good thoughts, with all good words, with all good works, we draw nigh unto Thee. [vol. ii., page 96.] [1 omit verses 14-16, and all of Yasna, xxxv., (1).] XXXVII. (3)., 1. Here praise I now Ahura-Mazda, who has created the cattle, who has created purity, the water and the good trees. 2. Who created the splendor of light, the earth, and all good. 3. To Him belongs the kingdom, the might, the power. 6. Him praise we with Ahurian name, Mazda, 7. With our own bodies and life praise we Him. 10. What is fairest, what pure, what immortal, 11. What brilliant, all that is good : 12. The good spirit we honor, the good kingdom we honor, 13. And the good law, and the good rule, and the good wisdom. XXXIX. (5)., 5. Then we praise the souls of the pure, who have ever been born, men and women, 6. Whose good laws one honors, will honor, and has honored, [vol. ii., p. 98.] [I omit verses 7-14.] XL. (6)., 1. From place to place, Mazda-Ahura, will I bring forth wisdom and fullness, 2. As gifts for Thee, Lord of the un- derstanding, on account of that which is above. * 3. What reward Thou hast given to those of the same law as myself, Mazda-Ahura, 4. That give also to us for this world, and that beyond. 5. May we thus attain to that which is so, 6. To union with Thy purity to all eternity. 7. Let the pure men, Mazda-Ahura, who desire after purity, 8. Warriors as well as husbandmen, be long mighty, long rejoiced. 9. For us to our joy. 10. So may relationship, worship, and friendship be, 11. That we may lift ourselves up and be Yours, Mazda-Ahura, as pure and truthful, with sacrifice and offering, [vol. ii., pages 98, 99.] XLI. (7)., 1. Hymns, reverential adoration, to Ahura-Mazda and Asha-Yahista, 2. We give, we spread abroad, and we make known. 3. May we attain Thy good kingdom, Mazda-Ahura, for ever. 4. Thou art our Ruler, possessed of the good kingdom, for men as well as for women, 5. The Wisest among beings in both worlds. 6. The good increase we bestow on Thee, the worthy of adoration, the Friend of purity. 7. May est Thou be to us life and body, 8. Thou, the Wisest among the creatures in both worlds. — 9. May we show ourselves worthy, may we live, Ahura-Mazda, 10. In joy in Thee a long life, may we desire after Thee and be mighty. 11. Eejoice us long and well, O Wisest among beings. 12. As Thy praisers and psalmists, O Ahura-Mazda, 13. We come, we desire, and we obey. 14. What reward Thou hast given to my *That is, according to the Gloss, the law. 168 Kanfs Ethics. § 881 equal according to the law, O Ahura, 15. That give to me also for earth as well as for heaven. 16. May we thus come 17. Under Thy rule, Pure, for all eternity. [I omit verses 18-36.] III. Gatha Ustavaiti. XLII. (Praise to you, the Pure G-athas.) 1. Hail to him who suffices for happiness to each ! May Ahura create, ruling after his own wish ! May power and strength (come to me) according to Thy will : That I may be able to maintain purity, give me that, O Armaiti : (Namely) kingdom, blessing, and the life of Vohu-mano. 2. To the man full of brightness may the brightness Which is the best of all, be given ! Manifest Thyself, O Holiest, Heavenly Mazda, Thou who createdst, O Pure, the good things of Vohu-mano, Day by day from love for long life,* 3. May every man attain the best, Who teaches us to know the right paths for profit, For this corporeal world as well as for the spiritual. The manifest toward the worlds in which Ahura dwells, (And) the offerer, who is like Thee, wise, holy, O Mazda ! 4. Thee thought I as the Strong as well as the Holy, O Mazda, As Thou with thine own hand protectest The blessing, which thou hast created for the good as well as for the wicked : The warmth of Thy fire, indued with pure strength. When there came to me a robber of Yohu-mano. 5. For the Holy one held I Thee, Mazda-Ahura, When I first saw Thee at the origin of the world, As Thou effectest that deeds and prayers find their reward. Evil for the evil, good blessings for the good, At the last dissolution of the Creation through Thy virtue. 6. At this dissolution there will come to Thy kingdom, Holy, Heavenly Mazda, through good-mindedness, He through whose deeds the world increases in purity. Armaiti teaches them, the leaders Of Thy spirit, whom no one deceives.f 7. For the Holy one held I Thee, Mazda-Ahura, *That is from love for the long life of the pure man, since Ahtjka must de- sire the pure man to remain long in life. |Here the singular changes abruptly to the plural, which, however, .is easily understood, since the singular is used col- lectively. The construction is, Armaiti . . . the leader, etc. ; f$ 881 The Clavis to an Index. 169 As it came to me through Yohu-mano, And asked me, "Who art thou, to whom dost thou belong?" How shall I atthe question teach to know the signs of the day, In reference to Thy worlds and the bodies ?* 8. Then spake Zarathustra to Him first : Since manifest torments are desirable for the wicked, So may I suffice for strong joy to the pure, Since I will bring knowledge in the power of the Euler, So will I, as long as I exist, laud and praise Thee, Mazda. 10. Give Thou to me perfect purity, since I desire it for myself, Thou who art bound with wisdom. Ask us the questions which thou hast for us, For thy questions are those of the mighty, f Since to thee the Euler gives strength at will. 11. As the Holy One thought I Thee, Mazda, When it came to me through Yohu-mano. When it was first taught me through Your prayer. That the spreading abroad of the Law through me among men was something difficult. That will 1 do which was said to me as the best. 13. As the Holy One though t f I Thee, Mazda, When it came to me through Yohu-mano, (That) I should teach the right guidance op the will. Give me the (reward) Of a long life, as no one obtains from you, Among the desirable of creation, who are named in Thy king- dom, [vol. ii., page 102.] [I omit stanzas 14-16.] XLLTL, 1. That ask 1 Thee, tell me the right, O Ahura, Unto the praise of Your praise mayest Thou. O Mazda, teach me, the friend Through purity may friendly helpers be our portion Until he shall come to us through Yohu-mano. 2. That will I ask Thee, tell me the right, O Ahura, How is the beginning of the best place (Paradise), How is it to profit (him) who desires after both?! For Thou art through purity — the Holy over the wicked — The Euler over all, the Heavenly, the Friend for both worlds, Mazda ! *This latter question must be ascribed to Zarathustra, not to Ahura- Mazda. t Gloss, " thou becomest mighty when thou utterest the law." It is difficult to say what is the meaning of this strophe, since we do not know to whom it is addressed, i " Both " = " The A vesta and Zend." 12 170 Kant's Ethics. § 881 3. That ask I Thee, tell me the right, O Ahura ! Who was the father of the pure creatures at the beginning ? Who has created the way of the Sun, of the Stars ? Who (other than) Thou (causest) that the Moon waxes and'. wanes ? That, Mazda, and other ((things)) I desire to know. 4. That will I ask Thee, tell me the right, O A hura ! Who upholds the earth, and the unsupported?* So that they fall not, — who the waters and trees ? Who has united swiftness with the winds and the clouds ? Who, Mazda, is the creator of Vohu-mano (mankind) ? 5. That will I ask Thee, tell me the right, O Ahura! Who, working good, has made light as well as darkness? Who, working good, sleep and waking? Who the morning dawns, the noons, the nights ? Who (him) who considers the measures of the law ? 6. That will I ask Thee, tell me the right, Ahura ! These sayings — are they also clear? Does Armaiti increase purity through deeds ? Does the kingdom belong to Thine on account of their good- MINDEDNESS ? , For whom hast thou made the going cow, as a gracious gift? 7. That will I ask Thee, tell me the right, Ahura ! Who has created the desired wisdom, together with the king- dom? Who created through His purity the love of father to son ? For these things turn I myself most to Thee. Heavenly, Holy, Creator of all things. 9. That will I ask Thee, tell me the right, O Ahura ! How shall I maintain pure for myself the pure Law, Which the Lord of the wise realm teaches ? Truthful kingdoms (possessest Thou): swiftness, O Mazda, Thou who rejoicest the dwelling with Asha and Vohu-mano.. 10. That will I ask Thee, tell me the right, O Ahura ! About the Law which is the best for beings, Which furthers me continually the worlds in purity, Makes right with the words and deeds of perfect wisdom — For my wisdom 1 desire Thy gifts of fortune, O Mazda! 11. That will I ask Thee, tell me the right, O Mazda ! How does a share in wisdom come to those To whom, O Mazda, Thy law is announced? *The " unsupported " means probably the heavenly bodies. § 881 The Clavis to an Index. 171 1 desire to know Thee first of them, All the others will I watch from hate of the (evil) spirit. 13. That will I ask Thee, tell me the right, O Ahura ! How shall we drive away the Drujas from here? Away to those who are the champions of disobedience ; Who do not unite themselves to the pure when they mark him 7 Do not desire after that for which the pure spirit asks. 14. That will I ask Thee, tell me the right, O Ahura ! How shall I through purity get the Drujas into my power? In order to slay them with the Manthras of Thy precept, Bring forth a mighty overthrow among the wicked, (Bring it) to the deceivers and godless that they may not come again. 15. That wall I ask Thee, tell me the right, O Ahura ! Whether Thou rulest openly in that time with purity/ When both the imperishable hosts come together ? * According to those laws which Thou, Mazda, teachest. Where, and to which of both, givest Thou the victory ? 16. That will I ask Thee, tell me the right, Ahura ! Who is the victoriously smiting, through (Thy) powerful word, (those) who are ? f Make manifest to me a wise lord for the creatures in both worlds. May obedience come, through the good spirit, To that one whomsoever Thou wilt, O Mazda ! | XLIV.. 2. Now will I announce : the two Heavenly Ones at the beginning of the world,- — Of these Two thus spake the Holy to the Evil : " Not do our souls, not our doctrines, not our understanding. Not our wishes, not our sayings, not our works, Not the laws, not the souls unite themselves. "|| ;;; 'The tradition refers this to the time of the Resurrection, when the hosts of Ahura-Mazda and those of Anra-mainyus will encounter each other, and the former prove victorious, t" Those who are/' according to the Glosses, are the evil-doers. |[I omit stanzas 17-20. (vol. ii., pages 105, 106).] || [" The contrast between good and evil is strongly and sharply marked in the Gathas ; the writers continually harp upon it;, their minds are evidently struck with this sad anti- thesis, which colors the whole moral world to them ; they see everywhere a strug- gle between right and wrong, truth and falsehood, purity and impurity appar- ently they are blind to the evidence of harmony and agreement in the universe,- discerning nothing anywhere but strife, conflict, antagonism." — (But see Yasna, xliii.. 5, and xxxi., 7, pages 170 and 161 above.) — "Nor is this all. They go a step further, and personify the two parties to the struggle. One is a ' white ' or holy 'Spirit' (.Spento-mainyus), and the other a 'dark spirit' (angro-mainyus). But this personification is merely poetical or metaphorical, not real. The ' white spirit ' is not Ahura-Mazda, and the ' dark spirit ' is not a hostile intelligence. Both resolve themselves, on examination, into mere figures of speech — phantoms of poetic imagery — abstract notions, clothed by language with an apparent, not a real, personality." — George Rawlinson's Ancient Monarchies (Media, ch. iv.) r vol. ii., pages 331, 332 (ed. Scribner, 1871).] 172 Kant's Ethics. § 881 3. Now will I say to you what as the first in the world The Wise Ahura-Mazda has said to me : " He among you who will not act according to this Manthra, Namely, according to the spirit as well as the word, To him will the end of the world turn to downfall." 6. Now will I say to you, the greatest thing of all : Praise with purity (of him), the wise there, (of those) who are. May Holiest, Heavenly Ahura-Mazda, hear it, He to Whom praise is asked by good mind, May He through His understanding teach me the best. 7. He for whose profit desire all the offerers, Who were ever living or are so still. Immortality is the wish of the soul of the pure, (And) strength, which is a weapon against the wicked, (And) the kingdom, (whose) Creator is Ahura-Mazda. 8. Him will we serve with praiseworthy prayers, For now is it evident to the eyes, He who in works and words of the good Spirit Knows purity, he (knows) Ahura-Mazda. His praise also will we lay down in G-aro-nemana. 9. Him will we content with good-mindedness. Who made the rejoicing and the unjoyful serviceable to us. May Mazda-Ahura make kingdoms serviceable to us, Our cattle, our men, so that they may increase Through the purity of Vohu-mano, unto the good birth. 10. To Him desire I to draw near with the offering of Armaiti, Who is called with name as the Wise Lord.* He who announces Him with purity and good-mindedness, To him will Haurvat and Ameretat in the kingdom Continually give power and strength. 11. May there come to the Daevas,f then to men, Scorn, if they scorn Him, The contrary if they highly esteem Him: To the serviceable wise is through the Holy Spirit, Friend, Brother, Father, Ahura-Mazda. XL V., 1. What land shall I praise, whither shall I go praying, After that I have imparted individuality and obedience. Those do not make me contented who act after their own pleasure, *[Attlie risk of misleading the reader here, I venture to say that George Rawlinson (Ancient Monarchies, vol. ii., page 324, ed Scrihner), quotes from Dr. Haug's essays (page 33) the following definition of the Name Ahixka-Mazda : — " the Living Wise. ."] t[" Devas — 'fiends' or 'devils.'" Kawlinson's Ancient Monarchies, vol. ii., page 330 (ed. Scrihner, 1873).] § 881 The Mavis to an Index. 173 .Nor again the evil oppressors of the region. How shall I satisfy Thee, Mazda- Ahura ? 5. Whoso as Euler gives not to him who brings hurt — Skilled, from the law, or from the covenant, Whoso as a right liver, ((and)) pure (does not give) to the wicked, He is intelligent, he shall speak forth for himself. He is raised, Mazda- Ahura, above oppression. 6. What man does not willingly approach him, He goes openly over to the creation of the Drujas, For he is a wicked one who is the best for the wicked. The pure, to whom the pure is friendly, So long as the first law endures, O, Ahura ! 7. Whom has Mazda appointed as protector for my fellows, If the wicked chooses me for vengeance ? [Cf. page 128 above.] What other than thee, the fire and the spirit, Through both of whose deeds purity is increased, This help for the law tell me. 8. He who commits these earthly goods to the foe, My punishment will not strike him for these shameful deeds,* Through tormenting there comes to him that To ((his)) body which drives him away from the good life, (But) not ever from the wicked, through hatred against Mazda. f [vol. ii., page 108.] 9. Who is the offerer, who first teaches me How I may exalt Thee according to wish , In (my) doing, (Thee) the Holy, Pure Ahura ? What thou (possessest) pure, what the Maker of the Cow said pure, That desire I from Thee, through Yohu-mano. 10. What man or what woman, O Mazda-Ahura, Gives me in this world the best that thou knowest : \ Blessing for purity, the kingdom through Yohu-mano, And (for those) whom I exhort to Your praise, With all these go I forward to the bridge Chinvat. 11. To empire have the Karapas and KavisJ united themselves In order through wicked deeds to destroy the world for men, ^Extremely olscure. fThe meaning is: It is not Ahuea-Mazda who punishes the wicked, hut his (the wicked man's) own hatred toward a good life which drives him to a had life, and so occasions his punishment, [vol. ii., page 108.] [Cf. Yas-na, xxxiii., 1 (page 165 above). This is the most ancient theodicy I know of.] % The translations make the Karapas and Kavis to signify "the deaf" and " the blind; " that is, metaphorically, those who will not hear or re- gard the law of Ahura-Mazba. 174 Kanfs Ethics. § 881 Whose own souls, whose own state, becomes hard.* If they come thither where the bridge Chinvat is, So will they for ever place themselves in the abode of the Drujas. 12. "When purity in the families and races Of the relations arises at the speech of the kinsmen,f Which increases the world through the activity of Armaiti, Then dwells with them together through Yohu-mano, To them for joy commands Ahura-Mazda. 18. Whoso for my sake here continually does the best To him grant I of my goods through Vohu-mano (reward), Oppressing him who oppresses us. Mazda and Asha. in your desire I find contentment, That is the decision of my understanding and soul. 19. He who to me from holiness thus works openly That which according to his will is the first to Zarathustra, To him they grant as reward the world beyond, Together with all good things known to me J That hast thou said to me, Mazda, Thou who knowest it best. IV. Gatha Spenta-mainyu. XL VI. (Praise be to you, pure Gathas.) .1. Through the holiest Spirit, and through the best-minded- NESS. Which springs from purity with words and works, 'To us has given fullness and immortality, 'Good things and understanding, Mazda-Ahuba. 2. Of this holiest Spirit best does he, The best through the loud prayers by means of the mouth of Vohu-mano, With the hands of Armaiti performs he pure deeds, Through His own wisdom is Mazda the Father of purity. S.jThou who art also the Holy in Heaven, Thou who has created the cow as a helpful gift. Thou who givest her fodder and delight according to Thy wisdom, When thou, Mazda, hast consulted with Yohu-mano. 4. Hurt arises from this Spirit, the wicked, Not so from the Pure Holy Mazda. Even in a small thing man desires for the pure,|| •-Precisely as vre speak of hardness of heart. Cf. Yendidad v. 13. fThat is, perhaps, if, through the conversation of helievers, the faith is spread abroad amongst the tribe, i Quite unintelligible. |J Gloss, " Even in small things he performs good works.'" *§ 881 The Clavis to cm Index. 175 In a great one, if he is able, the bad for the evil. 5. That, #penta-Mainyu, Mazda- Ahura, Mayest Thou give to the pure, what is best. Without Thy will the wicked takes a share In his* works ; he who springs from the dwelling of Ako-mano.f <6. That hast Thou created, £penta-Mainyu. Mazda-Ahura, Through the fire gives He decision for the combatants, % Through the greatness of Armaiti and Asha, For this teaches perfectly him who wishes it. XLVIL, 1. When the coming Asha shall smite the Drukhs,|| When there comes what was announced as delusive : Immortality for men and Daevas, Then shall Thy profitable laud increase, O Ahura ! § 2. Tell me, For Thou knowest it, O Ahura ! Before that (the man) reaches to the double^ bridge, How shall the pure, Mazda, smite the wicked ? For that is acknowledged in the world as a good accomplish- ment. 3. To know as the best of teachings are (Those) which the wise Ahura teaches with purity. Thou, the Holy, knowest (also) the hidden teachings, (And) he who resembles Thee, Mazda, through the un- derstanding of Vohu-mano. [vol. ii., page 111.] 4. Whoso makes the mind better, and performs good works, He (acts) according to the law** with word and deed, Wealth unites itself with him according to ((his)) desire and will, According to Thy mind is at last everyone. 7. Drive away wrath, drive away hatred, (Ye) who are created for the bringing-up of Vohu-mano, For that pure, pleasant thing that the holy man should know, So becomes this creation Thy creation, O Mazda. ff 9. How shall I know whether Ye rule over something, Mazda and Asha, whereof a doubt comes to me ? %% *That is, the pure man's. |[" Ako-mano stands in direct antithesis to Vohu- mano, as 'the bad mind,' or. more literally, 'the naught mind' — -for the Zoroas- trians, like Plato, regarded good and evil as identical with reality and unreal- ity." — Rawlinson's Ancient Monarchies, vol. ii., page 335 (ed. Scribner, 1873).] i Perhaps by " the combatants,'" the good and the bad are meant. |j [" Driikhs— 'Destruction.'' Rawlinson's Ancient Monarchies, vol. ii., page 337 (ed. Scrib- ner, 1873).] I The Gloss refers this to the Pvesurrection. «The bridge (Chinvat) may be regarded as " double,'' because it conducts to both heaven and hell. **[Cf. Buddha, Dharniapada, 183 (£ 949 below) cf. §821 (page 04 above.)] tt This verse is extremely difficult and obscure, jj According to this tradition : ..- " "When shall I know when the time arrives when You rule." (An allusion, -apparently, to the Resurrection.) 176 Kant's Ethics, § 881 The weightiest life is the destruction of Vohu-mano,* Let the profitable know how he may attain to purity. 12. They are the Profitable of the regions, Who take to themselves contentment through Yohu-mano, With the works of Thy teaching, O pure Mazda, These are created as adversaries against the will . . . f XL VIII., 1. Protect me so long as the perishable world endures as the greatest, I who teach holiness to the wickedly brought up, O Mazda, From goodness come hither to those displeasing to me, May I work their destruction through Vohu-mano. 2. To this perishableness fetters me The bad according to the law, % the deceitful, who is wounded by the Holy, He does not hold upright perfect wisdom for this world, He does not ask, O Mazda, with good mind, 4. They who with evil mind increase Aeshma, the wrathful, || With their tongues, — inactive among the active, They desire not after good deeds, but after evil, They give themselves to the wicked Daevas through their law. 5. May he, Mazda, possess sweetness and fatness Who possesses the law through good-mindedness. Eveiy one is wise through the purity of Armaiti, Ail that ((is)) in Thy kingdom, Ahura ! § 6. I pray from You, Mazda and Asha, let it be said : What through the spirit which comes from Your understanding Shall be rightly de't ermined, that we may announce it, The law, (namely), Yours, O Ahura! 9. May the active, created for profit, hear the precepts. Mayest Thou not give the true words as dominion to the wicked, For with the law is bound the best reward (What) with purity the Avarlike Jamaspa bound. ^] *If the translation is correct, these words must signify that the true life will only commence at the time of the Resurrection, when this present world is annihilated, t The last word is unintelligible. % The tradition explains " the bad according to the law,'' to signify the unjust judge. The Gloss adds that such will be wounded (£. e. punished) when righteous judgment is passed. || Or, Aeshma and Rama, the second word being taken as a noun, signifying the demon of envy. [" Aeshemo — ' rapine.' " — -Rawlinson's Ancient Monarchies, vol. ii.; page 337 (ed. Scribner, 1873).] § xVccording J o the tradition : " Through perfect wisdom every OBe possesses the knowledge of purity ; all these make thy king- dom, Ahura ! " r [I omit stanzas 10-12. (vol. ii., page 113).] § 881 The Clavis to an Index. 177 XLIX., 6. Whoso, O Mazda, spreads abroad the words of the Mantbra : The friend Zarathustra with pure prayer, Let him make his tongue to the way of understanding, May he teach me the secrets through Yohu-mano. 8. With hymns which are spoken on account of fullness* Come I to You Mazda, with uplifted hands, To You, with the pure prayer of the offering,-}: To YOU, WITH THE VIRTUES OP YOHU-MANO. 11. Thy praise will I announce, O Mazda, with the mouth So long as I, O Asha,| can and am able, Let the Creator of the world bestow through Yohu-mano v What is best for the wish of those working openly. V, Gatha Vohu-Khshathra. L., (Praise to you, pure G-athas.) 1. The best kingdom, the unbounded, the portion which must be given. 1 1 To the distributor of gifts (which) he distributes with right- eousness, The best through deeds, that (give) us now to cultivate. 3. To You come listening they who rule through Your deeds, Ahura and Asha, with the prayers op Yohu-mano, Which Thou, Mazda, hast first taught. 4. Where is the Lord of fullness, where is pardon found ? ■ Where does one attain to Asha, where is /S'penta-armaiti ? Where is Yohu-mano, where are Thy realms, O Mazda? 5. After all this asks, to support the Cow, from Asha, The active, the pure, with deeds, the wise with prayers, Who is mighty and holy, and announces to the created the right guide, 6. Who gives better than the good, who grants to him according to wish, To Ahura-Mazda the kingdom, but him who (arises) from the bad as Holy, Does not requite (until) the final dissolution of the world..§ *That is, perhaps, on account of the fullness of good things which I have obtained, t That is, probably, with prayers accompanied with sacrifices and offerings. % [See the note to Yasna, xxviii., 5, page 160 above.] ~|j Or, •' which was given (at the commencement of the world)." The sense of the whole verse appears to be, that dominion in the world belongs properly to him only who distributes the good things of the world with justice. § That is, the wicked will not be fully punished until the Day of Judgment. 178 Kant's Ethic*. § 881 7. Give me, Thou who hast created the Cow and the water, and the trees, Immortality and fullness, Holiest, Heavenly Mazda, Power and strength, instruction through the Best Spirit. 8. Thy sayings, Mazda, may the man announce for knowledge As something hurtful for the wicked, for health (to him) who maintains purity, For he rejoices the Manthra, who utters it for knowledge. 9. The wisdom which Thou givest to the warriors through Thy red fire, Through the metal, that give as a token in both worlds, To wound the wicked, to profit the pure. 13. The law thinks openly of the wicked as well as the good, Whose soal trembles on the bridge Chinvat, the notorious, Wishing to attain through their deeds and tongue the path of purity.* [vol. ii., page 116.] 21. He is the holy man of wisdom, according to knowledge, words, and deeds. (To whom) according to the law, holy purity through Vohu- mano, the kingdom Ahura-Mazda has given, to this pray we for his good blessing.f VII. AIEYAMA ISHYO. (YA&NA LIU.), 1. May the desir- able obedience come hither, for joy to the men and women of Zara- thustra, 2. For joy to Vohu-mano, may he grant the reward to be desired according to the law. 3. 1 wish the good purity of the pure. Great be Ahura-Mazda ! [vol. ii., page 119.] LIV., 6. These Gathas are for our soul both : food and raiment. 7. May they bring us good reward, much reward, pure reward, 8- For the next world, after the separation of the vital powers and consciousness. 9. May they to us as strength, as victory, 10. As health, as remedy, 11. As advancement, as enlargement, 12. As help, as defense, 13. As wise, as very pure. 14. As offering ; may they for those who know 15. Come to light, the praiseworthy prayers, as Ahura-Mazda has created them, 16. The Most Profit- able, Victorious, the Furtherer of the world, 17. For the protec- tion of purity in the world, for ruling over purity in the world, for those who profit and will profit, 18. And for the whole world of purity. Give to every pure one who comes hither with this dis- tinguished sheltering prayer, good thoughts, words, and actions. [vol. ii., page 120.] [I omit verses 19-24.] *The meaning appears to be : The Law remembers the- deeds of men in this "world, when they arrive at the Bridge Chinvat, and endeavor to reach Paradise. t[I omit stanza 22 (vol. ii., page 11").] § 881 The Clavis to an Index. 179 LV.,* 1. May hearing here have place, for praise to Ahura- Mazda, the Most Profitable,. Pure, Who is desired by us from the beginning even to the end. [vol. ii., page 121.] [I omit verses 2-8.] LVIL, 1. This profit, this victory give we : namely, the prayer which has a good seed. 2. Which is united with purity, united with wisdom, 3. Whose seeds are good thoughts, words, and works. 4. May this prayer protect against torment from the Daevas and the (bad) men. [vol. ii., page 126.] 10. O Father over the cattle, and over those who belong to the Holy One : the pure, and those wishing purity in the world. 11. Thou open driver of good ! Whose greatness, goodness, and beauty amongst you we desire. 12. May he shelter us, the rich in goods, control us with purity, with activity, with liberality, with knowl- edge, with gentleness, with the fire of Ahura-Mazda. 13. As you created us, O Amesha-.spenta, so support us. 14. Support us ; good men, support us : good women, support us, Amesha-spenta, good Euler, wise. 15. I know no one save you, ye pure ; therefore sup- port us. 16. Thoughts, words, and works, cattle and men, com- mit we to #penta-mainyu. [vol. ii., p. 126.] [I omit verses 17-24.] LIX., 1. May that man obtain the best, Who teaches us to know the right path to profit For this world, the bodily as well as for the spiritual The manifest away to the worlds where Ahura is enthroned, And the offerer, like Thee, a wise, holy one, O Mazda ! 2. May there now come to this dwelling, contentment, blessing, guilelessness, and wisdom of the pure. May there appear for this clan : Purity, dominion, profit, majesty, and brightness, 3. Long- dominion of the law, the Ahurian. Zarathustrian. 4. Quickly may cattle arise out of this clan, 5. Quickly purity, quickly the strength of the pure man, 6. Quickly Ahurian Custom. 7. May there come hither the good, strong, holy Fravashis of the pure, bound with the remedies of purity, according to the breadth of the earth, the length of a river, the height of the Sun, with de- sire after good things, for withstanding against the foes, for in- crease for riches and brightness. 8. May >S'raosha (obedience) in this dwelling smite disobedience, peace dissension, liberality avarice, wisdom slighting, truthful speech the lie, which hates purity. 16. According to wish mayest Thou Ahttra-Mazda, etc. ( Cf Yasna viii., 10.) [page 154 above.] 17. That joyful may be our mind, *This chapter seems to be an introduction to the following Srosh-Yasht [Yasna, IvL] It is worthy of notice that the traditions here expressly translate the word Sraoslui by "hearing" (or "obedience"'), thus supplying another • sxample of the mode in which abstract ideas and persons are interchanged. 180 Kant's Ethics. § 881 happy our souls 18. Indued with brilliant bodies for Paradise, 19. So may there openly come hither, O Ahura-Mazda, the best purity, the fairest purity. 20. May we see Thee, attain to Thee, to Thy perfect friendship, [vol. ii., page 128.] LXI., 7. Mayest thou burn in this dwelling, ever mayest thou burn in this dwelling, mayest thou be in brightness in this dwell- ing, mayest thou be in increase in this dwelling: 8. Throughout the long time, until the perfect resurrection, the perfect good resur- rection included. 9. Give me, O fire, son of Ahura-Mazda, 10 Swift brightness, swift nourishment, swift blessings of life, 11. Greatness in holiness, fluency for the tongue, but for the soul sense and understanding, which afterward increases, not diminishes, — then manly courage, 12. Activity, sleeplessness the third part of the night, easy going, watchfulness, 13. Well-nourished, heavenly posterity, which makes a circle, collects itself together, 14. Which grows up, is enduring, pure from crime, and manly, 15. Which can help me in the house, in the clan, in the confederacy, in the region, in the district. 16. Give me, O fire, son of Ahura-Mazda, what instructs me now and for all time concerning the best place of the pure, the shining, wholly brilliant. 17. May 1 attain good reward, good renown, good sanctification, for the soul. [vol. ii.' page 130.] [I omit verses 18-30.] LXIV., 24. May our water not appertain to him who thinks, speaks, or does evil, or to the unbelievers, 25. Not to him who torments the friend, torments the companion, torments the neigh- bor, torments the relation. 26. May our good, best water, created by Mazda, pure, not be helpful to him 27. Who seeks to injure our uninjured goods. 28. May our good, best water, created by Mazda, pure, not be helpful to him 29. Who seeks to harm our unharmed bodies, who is a thief, a robber, a criminal, a murderer of a pure man, 30. Who is a wizard, or one who buries the dead, a foe, a miser, or a wicked sinner, [vol. ii., page 132.] [I omit verses 31-61.] LX1X., 2. I lay hold on this God, this Lord we praise : Ahura- Mazda, 3. The Creator, the Eejoicer, the Maker of all good things. 13. That we may employ fruitful speech, that we as profit- able to the regions 14. May emploj 7 profitable speech, that we may be profitable, victorious ; be friends of Ahura-Mazda ; may have vigorous bodies, 15. As pure men, who think good, speak good, do good, 16. That we may attain through Yohu-mano (good-mindedness) to rejoice in good things, to obtain them. 20. For the praise, adoration, satisfaction, and laud of the whole world of purity, may hearing find place. 21. iS'raosha. the holy, I 881 The Clavis to an Index. 181 praise we. The great Lord praise we, namely Ahura-Mazda, 22. Who is the Highest of purity, the most Helpful of purity. 23. All sayings of Zarathustra praise we. All well-done actions praise we, as well those already done as those which will yet.be done. LXX., 4. Zarathustra the pure, lord of purity, praise we. 5. The Fravashi of the pure Zarathustra praise we. 6. The Amesha-spentas, the pure, praise we. 7. The good, strong, holy Fravashis of the pure, praise we. 8. The earthly and the heavenly, 9. The highest of the lords praise we. The most helpful of the Yazatas, the most worthy, most desirable of the lords of purity, the most helpful prayer at the right time, for the pure lords of purity, praise we. 10. Ahura-Mazda, the Pure, Lord of purity, praise we. 13. All lords of purity praise we. 14. The whole Mazdayasuian law praise we. 15. All efficacious prayers praise we. 16. The whole Manthra-spentas praise we. 17. The whole law, which is created against the Daevas, praise we. 18. The col- lected long precept praise we. 19. All pure, the Yazatas, heav- enly and earthly, praise we. 20. All good, strong, holy Fra- vashis of the pure, praise v r e. 21. All creatures, created by Mazda, pure, praise we. 22. Which are purely created, purely formed, 23. Have pure conduct, pure offering, 24. Which are pure before the pure, which are manifest among the jmre. 25. All five Gathas, the pure, praise we. 26. The whole Yasna praise we, the going forward, going backward, and arriving (of the same). 27. All the #taota-yasnyas praise we. All words spoken by Mazda praise we, 28. Which best smite the wicked thoughts, 29. Which best smite the wicked sayings, 30. Which best smite the wicked actions, 31. Which mark the wicked thoughts, 32. Which mark the wicked sayings, 33. Which mark the wicked actions, 34. Which exterminate all wicked thoughts, 35. Which exterminate all wicked sayings. 36. Like as the fire, dry, pure, sought out wood 37. Destroys, devours and burns up. 38. The strength, victoriousness, majesty and might of all these sayings praise we. 39. All waters, the fountains as well as those flowing down in streams, praise we. 40. All trees, the growing, adorned with tops, praise we. 41. The whole earth praise we. 42. The whole heaven praise we. 43. All Stars, the Moon and Sun, praise we. 44. All lights, without beginning, praise we. 45. All cattle, that which lives under the water, under the heaven, the birds, the wide-step- ping, the beasts with claws, praise we. 46. All the good pure creatures, working well for Ahura-Mazda, praise we, 47. Through which He created fullness and blessings, 48. Which are to be praised and adored on account of the best purity. 182 Kant's Ethics. § 60. This pure Zarathustra — (him) let one wish for a friend (and) protector, 61. Thee call I pure, as the pure, to distribute blessing, as a friend who is better than (every) friend, for that is the best. 62. For he is a wicked one who is the best for the wicked, 63. But he is a pure one to whom the pure is dear. 73. The acting and the good-mindedness praise we. The good-mindedness and the acting praise we. 93. The souls of the departed praise we, which are the Fravashis of the pure. 94. The great Lord praise we, namely, Ahura-Mazda. 95. Who is the Highest of purity, the Most Helpful of purity. 96. All sayings of Zarathustra praise we. All well-done actions praise we. [vol. ii., pages 140, 141.] [I omit Yasna lxxi.] EXTRACTS FROM THE KHORDAH-AVESTA.* I. ASHEM-YOHIL.-j- 1. Purity is the best good. 2. Happiness, happiness is to him : 3. Namely, to the best pure in purity, [vol. iii., page 3.] [See the Khordah-Avesta, xxxvii., below (vol. iii., page 135).] II. YATHA AHU YAIRYO.,J 1. As is the will of the Lord, so (is He) the Euler out of purity. 2. From Yohu-mano (will one receive) gifts for the works (which one does) in the world for Mazda. 3. And the kingdom (we give) to Ahura when we afford succor to the poor. [vol. iii., page 3.] [Cf. Yasna xix., 27, and xxviii., 3 (pages 157, 159 above).] *As the Yasna, etc., was to be recited principally by the priests, so the Khordah-Avesta was intended for the use of the laity, and all the daily prayers are contained in it. Of these prayers the greater part are in the same language as the rest of the Avesta — not unfrequently, indeed, consisting of extracts from different chapters of the Yasna — but a considerable number, including the Patets, or confessional prayers, are written in Parsi, and hence belong, in their present shape at least, to a comparatively modern period. In order that the reader may perceive at a glance to which language the several prayers, or por- tions of prayers, belong, everything written in Parsi js printed in italics [in Bk'eck's edition ; but hereinafter, everything written in Parsi is printed in the ordinary roman type enclosed within triple parentheses, (((thus))).] — Extract from BleecKs introduction, t This well-known prayer, sometimes called also Asharvahista in the Avesta, has been translated into Huzvaresh and Sanskrit as well as into Gujerati. The two first-named versions agree essentially with that in our text; but the Gujerati translation differs somewhat from all the above, particularly in the third line, which it renders, "Whoso is an announcer of justice, he is also very pure and good/'. It does not seem possible to find such a meaning in the original words. ((In line 2 the word usta = " Happiness," " Pros- perity,'' " Felicity," or "Hail! ")) % This is the second of the three most cele- brated Zarathustrian prayers, and is generally called Ahuna-vairya. Like the Ashem-vohu, it has been translated into Huzvaresh, Sanskrit, and Gujerati ; the two former translations agreeing with our own and the latter differing from it completely. § 881 The Clavis to an Index. 18-S" VII. QABSET NYAYIS. (((In the name of God. I praise and exalt (Thee) the Creator Ormazd, the Brilliant, Majestic, Omni- scient, the Perfecter of deeds, the Lord of Lords, the Prince over all princes, the Protector, the Creator of the created, the Giver of daily food, the Powerful, Good, Strong, Old, Forgiving, Granter of for- giveness, Eich in Love, Mighty and Wise, the pure Supporter. May Thy right rule be without ceasing. — Ormazd King! Increaser! May there attain to great Majesty : the Sun, the immortal, shining, with excellent steeds, may he come hither. Of all my sins repent I with Patet. For all evil thoughts, words, and works which 1 have thought, spoken and clone in the world, which I have com- mitted, which cleave to my nature, for all sinful thoughts, words, works, bodily or mental, earthly or heavenly, I pray, O Lord, for forgiveness, and repent of them with the three words.))) [vol. iii., page 6.] [I omit the remainder of the prayer.] XI. ATAS-BEHEAM^NYAYIS., 1. (((In the name of God, Or- mazd, the Euler, the Increaser of great majesty. May the Fire Behram increase (the Fire) Adarfra. Of all my sins, etc.))) 2. Purify me, God, give me strength through Armaiti. Holiest, Heavenly Mazda, give me at my prayer in goodness, Strong power through Asha, fullness of blessings through VOHU-MANO. To teach afar for (Thy) joy give me certainty, That from the kingdom, O Ahura, which belongs to the bless- ings of Yohu-mano. Teach, O $peiita-armaiti, the law with purity. Zarathustra* gives as a gift the soul from his body. (Give to him) the precedence op a good mind, Mazda, Purity in deed and word, obedience and rule.f XIII. VI,SPA HUMATA., 1. All good thoughts, words, and. works, are done with knowledge. 2. All evil thoughts, words, and works are not done with knowledge. 3. All good thoughts, words, and works lead to Paradise. 4. All evil thoughts, words, and works lead to hell. 5. To ail good thoughts, words, and works (belongs) Paradise — so (is it) manifest to the pure. — Ashem-vohu. [vol. iii. , page 14.] [Cf. Confucian Doctrine of the Mean, xxi. (§871, page 116 above.) Cf. Xen. Mem. IV., i„ 5.] XIV. N ANM-£TAISNI.,t 1. (((In the name of God, the^Giver, Forgiver, Eich in Love. Praise be to the name of Ormazd, the God with the name, " Who always was, always is, and always will * [Psalm xci., 14.] t Cf. Yasna, xxxiii., 12-14 [page 165 above]. [I omit verses 3-10 (vol. iii., pages 12, 13).] % Nanm-stalsni = " Praise to the 'Name (of Ormazd). 184 Kant's Ethics. §881 be." /Spenta-mainyus, the Heavenly amongst the Heavenly,* with the name, " From whom alone is derived rule." Ormazd is the Greatest Euler, Mighty, "Wise, Creator, Supporter. Eefuge, De- fender, Completer of good works, Overseer, Pure, Good and Just. 2. With all strength (bring I) thanks : to the Great among beings, who created and destroyed,! and through His own determination of time,! strength, wisdom, is higher than the six Amshaspands, and the many Yazatas, the shining Paradise Garothman, the cir- cumference of Heaven, the shining Sun, the brilliant Moon, the numerous Stars, the wind, the Andervai,H the water, the fire, the earth, the trees, the cattle, the metals, mankind. 3. Offering and praise to that Lord, the Completer of good works, who made men greater than all earthly beings, and through the gift (?) of speech created them to rule and appoint ibr the creatures, as warriors against the Daevas. 4. Praise to the Omniscience of God, who hath sent through the holy Zarathustra, with pure Frohar, peace for the creatures, the wisdom of the law — the enlightening derived from the heavenly understanding, and heard with the ears — wisdom and guidance for all beings who are, were, and will be, (and) the wisdom of wisdoms, the Manthra-spenta, who effeets freedom from hell for the soul at the bridge (Chinvat), and leads it over to that Paradise the brilliant, sweet-smelling of the pure. 5. All good do I accept at Thy command, O God, and think, speak, and do it. 1 BELIEVE IN THE PURE LAW, BY EVERY GOOD WORD SEEK I FORGIVE- NESS for all sins.§ I keep pure for myself the serviceable work and abstinence (from the unprofitable). (I keep) pure the six powers: thought, speech, work, memory, mind and understanding. According to Thy will am I able to accomplish, O Accomplisher of good, Thy honor with good thoughts, good words, good works. 6. I enter on the shining way (to Paradise) ; may the fearful terror of hell not overcome me ! May I step over the bridge Chinvat, may I attain Paradise with much perfume, and all enjoyments, and all brightness. 7. Praise to the Overseer, the Lord, who rewards those who accomplish good deeds according to (His own) wish, purifies at last the obedient, and, (at last) purifies (even) the wicked out of hell. — All praise be to the Creator Ormazd, the All- wise, Mighty, Eich in might, to the seven Amshaspands, to Ized Bahram, the victorious annihilator of foes.))) [vol. iii., pages 14, 15.] *Accorning to the Guj. Tr., " Invisible amongst the invisible.' 1 ' The Parsees believe that Ahitra-Mazda can make himself invisible when He will, even to the Amesha-spentas. f This passage is doubtful. The term " destroyed " must refer to the production of Ahriman. i The word rendered " determination of time" is very obscure. \\Andervai is the space between heaven and earth. g[See Yasna xlvii., 4 (page 175 above .] -§ 881 The Clavis to an Index. 185' XVIL (1) ORMAZD-YASHT. (((In the name of God, Ormazd, the Lord of Increasing. May the Creator Ormazd increase in great brilliancy ; the Bright, the Majestic, Heavenly of the Heavenly, may He the Highest come (to our help). Of all sins I repent, etc.))) [vol iii., page 21.] 6. Then answered Ahura-Mazda : My Name is : The to be questioned, O pure Zarathustra; the second : the Gatherer: the third : the Spreader abroad ; the fourth : Best Purity ; the fifth : All good things created by Mazda which have a pure origin ; the sixth: I am the Understanding; the seventh : I am Endowed with understanding ; the eighth : I am Wisdom ; the ninth : I am En- dowed with Wisdom ; the tenth : I am the Increaser ; the eleventh : I am Endowed with Increase ; the twelfth : the Lord ; the thir- teenth : the Most Profitable ; the fourteenth : He who is without harm ; the fifteenth : the Steadfast ; the sixteenth : the Reckoner of service ; the seventeenth : the All-observing ; the eighteenth : the Healing ; the nineteenth : that 1 am the Creator ; the twentieth : that I bear the Name Mazda. 7. Praise me, Zarathustra, day and night with gifts which are brought hither midst prayers. 8. 1 will come to thee for protection and joy, I who am Ahura-Mazda ; there shall come to thee for protection and joy : the good /Sraosha, the holy ; there shall come to thee for protection and joy : Water, trees, and the Fravashis of the pure. [vol. iii., page 22.] 12. These Names preserve, (and) utter them day and night. 13. I am the Protector, I am the Creator, I am the Nourisher, 1 am the Knowing, I am the Holiest Heavenly One. 14. My name is : The Healing ; my name is : The Most Healing ; my name is : The Priest ; my name is : The Most Priestly ; my name is : Cod (Ahura)- my name is : Great Wise One (Mazda) ; 15. My name is : The Pure ; my name is : The Purest ; I am called, The Majestic ; I am called The Most Majestic ; 16. I am called, The Much-seeing ; I am called, The Most Much-seeing; I am called, The Far-seeing; I am called, The Most Far-seeing ; 17. I am called, The Watcher •. I am called, The Desirer ; I am called, The Creator; I am called The Protector ; I am called, The Nourisher ; I am called, The Knower ; I am called, The Most Knowing ; 18. I am called, The Augmenter ; I am called, Possessing increasing Manthras ; I am called, The Ruler at Will ; I am called, The Most Ruling at Will ; 19. I am called, The Ruling with Name ; I am called, The Most Ruling with Name ; I am called, The Not to be Deceived ; I am called, The Undeceived ; 20. I am called, The Protecting ; I am called, The Tormentor of Torment ; I am called, The Smiting here; I am called, The All-smiting; I am called, The All-creating ; 21„ 13 186 Kant's Ethic*. % 881 I am called, The All-Majestic ; I am called. Indued with much Majesty ; I am called. The Very Majestic ; I am called, Indued with Very Great Majesty ; I am called. The Effecting-profit ; I am called, The Working-gain ; 1 am called, The Profitable ; 22. I am called, The Strong ; I am called, The Most Profitable ; I am called The Pure ; I am called, The Great ; 23. I am called, The Kingly; 1 am called, The Most Kingly; I am called, The Well-wise; I am called, The Well-wisest; I am called, The Par-seeing. 24.. These my names — he who in the corporeal world, holy Zarthustra maintains and speaks these my names : 25. By day and night,, standing or sitting, sitting or standing, girt with the Aiwyaonhana (i. e. Kosti), or drawing off the Aiwyaonhana, 26. Going forward out of the house, going forward out of the confederacy, going for- ward out of the region, coming into a region, 27. Such a man the points of the Drukks-souled, proceeding from Aeshma, will not in- jure in that day or that night, not the slings, not the arrows, not knives, not clubs, the missiles will not penetrate, (and) he be in- jured. 28. And on account of accepting (it) the same take upon themselves with names to be a support and wall against the invisi- ble Drukhs, the Varenian, wicked. 29. Against the striving to hurt, greedy of revenge, all slaying, wholly evil Anra-mainyus. 30. Like as a thousand men can control one single man. 31. Who is the victoriously smiting? etc. (Yasna xliii., 16.) [page 171 above.] 32. Praise to the kingly majesty, praise to Airyana-vaeja, praise to the profit created by Ahura-Mazda, praise to the water Daitya, praise to the water Ardvi-sura the pure, praise to the whole world of purity. 33. Yatha ahu vairyo (10). Ashem- vohu (10). The Ahuna-vairya praise we. Asha-vahista, the fairest Amesha-spenta, praise we. Strength, might, power, victorious- ness, and strength, praise we. Ahura-Mazda, the Shining, Ma- jestic, praise we. [vol. iii., page 24.] 34. Protect the kinsmen evermore, O Zarathustra, from the hos- tile evil-minded. 35. Do not abandon the friend to the stroke, not to the enduring of evil, not to the touching of harm. 36. Do not wish a gift for the man who, instead of the greatest offering-, offers us the least ; of that which is to be offered, complete praise for us, the Amesha-spentas.* 37. Here is Vohu-mano, my creature, O Zara- thuBtra ; Asha-vahista, my creature, O Zarathustra ; Khshathra- vairya, my creature, O Zarathustra ; #penta-armaiti, my creature, O Zarathustra ; here are Haurvat and Ameretat, my creatures, O ® The meaning seems to be, that a man must expect no gifts who, in return for the blessings bestowed upon him, endeavors to acquit himself of his duties in the easiest and least costly manner. § 881 The Claris to an Index. 187 .'Zarathustra, which are a reward for the pure who attain to ineor- poreality. 38. Know also how it (is), pure Zarathustra : through My wisdom, through which was the beginning of the world, so also its end shall be. [vol. iii., pages 24, 25.] 39. A thousand remedies, ten thousand remedies (3). Come to my help, O Mazda. — To strength, the well-created, beautiful, and the victory created by Mazda, and the smiting which comes from above, and $penta-armaiti. 40. O .Spenta-armaiti ! smite their torments, surround their understanding, bind their hands, summer and winter smite, restrain the hinderers. 41. When, O Mazda, will the pure smite the wicked, when the pure the Drukhs, when the pure the evil? 42. The understanding of Ahura-Mazda we praise, to lay hold of the Manthra-spenta. The understanding of Ahura-Mazda we praise, to maintain the Manthra-spenta in re- membrance. The tongue of Ahura-Mazda we pi - aise, to be able to utter the Manthra-.spenta. This mountain praise we, Ushi-darena, bestowing understanding, day and night, with gifts brought amidst prayers, [vol. iii., page 25.] [I omit the remainder of this Yasht.] XVIII. (2)., YASHT OF THE SEVEN AMSHASPAXDS. (((In the name of G-od, the Lord Ormazd, the Tncreaser. May the seven Amshaspands increase to great brilliancy, may they come. — Of all my sins, etc.))) [vol. iii., page 25.] 6. Ahura-Mazda. the Shining, Majestic, praise we. The Amesha-spentas, the good, wise kings praise we. The Amesha- spenta Vohu-mano, praise w T e. Peace, the victoriously smiting, praise we, which is set above other creatures. The heavenly un- derstanding, created by Mazda, praise we. The understanding which is heard with the ears, created by Mazda, praise we. 7. Asha-vahista, the fairest Amesha-spenta. praise we. The Airyama- ishya,* praise we ; the Strong, created by Mazda, praise we. $aoka, the good, gifted with far-seeing eyes, created by Mazda, pure, we praise. Khshathra-vairya. the Amesha-spenta, praise we. Metal praise' we. Charity, which feeds the poor, praise we. [vol. iii., page 26.] [I omit the remainder of this Yasht.] XIX. (3)., YASHT AKDIBLHIST. 3. I will praise Asha-va- hista : if I praise Asha-vahista, then praise I him as the helper of the other Amesha-spentas, whom Mazda protects through good thoughts, whom Mazda protects through good works, whom Mazda protects through good words. 4. To the pure man belongs Garo-nemana, none of the wicked can approach to Garo-nemana, to * Airyama-ishya is the prayer in Yasna liii., which commences with those . '■words, [page 178 above.] 188 Kanfs Ethics. § 881 the dwelling pure in joy. manifest, Ahura-Mazda. [vol. iii., page 28.] [I omit verses 5-17.] XXVI. (10) M1HE-YASHT. (((In the name of God, the Lord Ormazd, the Increaser. May there increase to great brightness : Mihr, who possesses wide pastures ; may the righteous judge come.. Of all sins, etc.))) (1.*) Khshnaothra for Ahura-Mazda, etc. Praise to Mithra, who possesses wide pastures, who lias a thousand ears, ten thousand eyes, the Yazata with named name, and Kama-qastra. Khshna- othra, etc. 1. Ahura-Mazda spake to the holy Zarathustra : When I created Mithra, who possesses wide pastures, q holy, I created him as worthy of honor, as praiseworthy, as I Myself, Ahura-Mazda. 2. The destroying defrauder of Mithra slays the whole region : he slays as many pure ones as a hundred evil doers. Slay not the Mithra, O holy, which thou desirest from the evil, not from the good, devoted to his own teaching. For the Mithra is for both, for the wicked as well as for the pure.f [vol. iii., page 57.] 17. Mithra, etc., who lies for no one, not for the lord of the house, not for the lord of the clan, not for the lord of the confeder- acy, not for the lord of the region. 18. But if one lies to him, be it the lord of the house, the lord of the clan, the lord of the con- federacy, the lord of the region, then Mithra, the wrathful, offended, destroys the dwelling, the clan, the confederacy, the region, and the lords of the dwelling, the lords of the clan, the lords of the con- federacy, the lords of the region, or the chiefs of the regions. 19. To that side comes Mithra, wrathful and offended, on which side is the Mithra-liar ; he does not make them sure with heavenly protection. 22. Mithra, etc., who when he is not lied to, takes men out of trouble, takes them away from destruction. 23. Away from trouble, away from the troublei^s, bring us, Mithra, thou who art not lied to. Thou bringest thereby fear to the own bodies of Mithra-lying men ; from their arms thou, O Mithra, who art grim and strong,, takest away might, strength from their feet, sight from their eyes r hearing from their ears. 24. Never does a well-hurled lance, or a flying arrow penetrate his limbs, to whom Mithra comes as protec- tion, as increase to his limbs, he who spies with ten thousand (eyes), the strong, all-knowing, not to be lied to. For his brightness, etc. * [i. e. section 1. — The verses of the Mihr-Yasht are divided into sections.; but as the verses are numbered consecutively, I call no further attention to the- sections — and this remark applies to the ^rosh-Yasht, Farvardin-Yasht, Din- Yasht, and Zamyad-Yasht below.] t That is, contracts are to be observed faith- fully, even when they are made with a wicked and godless man. Respecting th& Mithra-Druia, see Vendidad iv. § 881 The Clavis to an Index. 189 25. Mitkra, etc , the lord, tke profiting, strong, bestower of profit, tke gatkerer, wko receives adoration, the strong, gifted witk tke virtues of purity, wkose body is the Mantkra, tke strong-armed warrior. 26. Tke smiter of tke skulls of tke Daevas, tke worst for tke culpable, (?) tke adversary of tke Mitkra-lying men, tke foe of tke Pairikas, wko, if lie is not lied to, affords tke highest strength to the region, who if he is not lied to, affords the highest victory to the region. 27. Who takes away from a godless region the straightest (ways), turns away brigktness, takes away victory, does not pro- tect purposely, delivers up tke slayers of ten thousand, ke who sees with ten thousand eyes, the strong, all-knowing, not to be lied to. For his brightness, etc. [vol. iii., page 60.] 32. / Hear, O Mitkra, our offering, be content, O Mitkra, witk our offering, come to our offering, accept our alms, accept tke offered gifts, carry tkem togetker to tke gathering place* (Chinvat), lay 'tkem down in the place of praise (G-aro-nemana). 33. Give us the favors we pray thee for, O Hero, in accordance witk tke given prayers : Kingdom, strength, victoriousness, fullness, and sanctifi- cation, good fame, and purity of soul, greatness, and knowledge of koliness, victory created by Ahtjra, tke blow wkick springs from above, from tke best purity, instruction in tke koly word. 35. Mitkra, etc., tke debt-paying, host- desiring, gifted witk a tkousand strengtks, ruling, migkty, all- wise. 36. Wko leads for- ward in tke fight, stands in the fight, who, placing himself in the fight, breaks tke lines of battle. Tkey figkt at all ends of tke line of battle wkick is led to battle ; but ke confounds tke middle of tke kostile kosts. 37. To tkem brings ke, tke mighty, punishment and fear ; he sweeps away the heads of the Mitkra-lying men, ke carries away tke keads of tke Mitkra-lying men. 38. Horrible are tke dwellings, tke abodes not blessed with offspring, in wkick dwell tke Mitkra-liars, tke wicked wko openly slay tke pure. In a hor- rible manner goes the cow, walking on hoofs on the wrong way, who has crawled into the narrow passes of the Mitkra-lying men. In tkeir chariots stand teams pouring out tears, wkick run down into tkeir moutks. [vol. iii., page 61.] 102. Mitkra, etc., witk skining steeds, sharp lance, long hilt, ar- rows gliding-home, f the far-seeing, bold warrior. 103. Whom Ahura-Mazda created as ruler and overseer of all living nature, he is ruler and overseer of all living nature, he who without sleeping protects tkrougk kis watckfulness tke creatures of Ahuba-Mazda, wko witkout sleeping guards tkrougk kis watcking tke creatures ■of Ahura-Mazda. For kis brigktness, etc. [vol. iii., page 68.] "^Instead of "to the gathering-place," the word may also he rendered "for joy." t That is, attaining their mark. 190 Kanfs Ethics. § 881 104. Mithra, etc., whose long arms grasp forward here with Mithra -strength : that which is in Eastern India he seizes, and that which in the Western he smites, and what is on the Steppes of Kanha, and what is at the ends of this earth.* 105. Thou, O Mithra, seizing together, far out with the arms. The unrighteous destroyed through the just, is gloomy in soul. Thus thinks the unrighteous: Mithra, the artless, does not see all these evil deeds, all these lies. 106. But I think in my soul : No earthly man with a hundred-fold strength thinks so much evil as Mithra with heavenly strength thinks good. No earthly man with a hundred- fold strength speaks so much evil as Mithra with heavenly strength speaks good. No earthly man with a hundred-fold strength does so much evil as Mithra with heavenly strength does good. 107. With no earthly man is the hundred-fold greater heavenly under- standing allied as the heavenly understanding allies itself to the heavenly Mithra, the heavenly. No earthly man with a hundred- told strength hears with the ears as the heavenly Mithra who hears with the ears, possesses a hundred strengths, sees every liar. Mightily goes forward Mithra, powerful in rule inarches he onward, fair visual power, shining from afar, gives he to the eyes. 115. Mithra, etc. O Mithra, with many pastures, Lord over the dwellings, clans, confederacies, regions, High-priest! 116. Twenty- fold is Mithra among friends through firmness, thirty-fold among the laboring, forty-fold amongst those who sit on hurdles, f fifty- fold amongst the good offerers, sixty-fold among the disciples, seventy-fold amongst teachers and disciples, eighty-fold among children-in-law and parents-in-law, ninety-fold among brethren. 117. A hundred-fold among father and son, a thousand-fold among the regions, ten-thousand-fold is Mithra with him who holds fast to the Mazdayasnian law. then here b} r day arms himself for victory (?) J [vol. iii., page 70.] [I omit verses 118-145.] ^ XNVII. (11) ,S'KOSH-YASHT-HAI)OKHT. (((In the name of God, Ormazd, the Euler, Increaser. May there increase in great majest}?" : /S'rosh the pure, the swift, whose body is the Manthra, whose weapons are terrible, who is gifted with mighty weapons,, the ruler of the creatures of Ormazd, may he come. — Of all sins, etc.))) * Eastern India is no doubt the country which we call by the same name. Western India may perhaps be Babylonia. The Steppes (plains) of Kanha, i. e. the Jaxartes, [see note to Khordah-Avesta xxviii., 19 (vol. iii., page 78)] seem to be regarded as the boundary toward the Korth, — the Southern boundary is, naturally, the sea. t That is, sheep-fold- or cattle-pens. \ These words are ob- scure. It is worthy of note that Mithra's connection with the region, i. e.. the political district, is placed higher than his relation to families. § 881 The Clavis to an Index. 191 Khshnaothra to Ahura-Mazda, etc. Satisfaction for the holy #raosha, the firm, whose body is the Manthra, whose weapons are terrible, praise for the Almrian, etc. [vol. iii., page 74.] 1. ^S'raosha the holy, beautiful, victorious, promoting the world, pure, lord of purity, praise we. Good adoration, best adoration, O Zarathustra, (be) for the worlds. 2. This holds back the friend of the wicked among the wicked, this surrounds completely the eyes and understanding, ears, hands, feet of the evil man, as well as the evil woman, and their mouth with bands : — the good prayer, the unerring, not tormented, the shield for man, a cuirass against the Drujas, an averter. 3. #raosha the holy is he who most nourishes the poor, he is the victorious, who most slays the Drujas. Also the pure man who most utters blessings is, through victory, the most victorious, (for) the Manthra-spenta most drives away the in- visible Drujas. The Ahuna-vairya [see page 182 above] is the most victorious among prayers. The right-spoken speech is the most victorious in congregations. The Mazdayasnian law is in all disputations, in all good things, in all those which spring from pure seed, manifestly the most legal, and so appointed by Zarathustra. 20. All dwellings protected by $raosha we praise, where >Sraosha, beloved as a friend, receives, where the pure man especially thinks purity, especially speaks purity, especially does purity, [vol. iii., page 76.] [I omit verses 21, 22.] XXIX. (13) FAEYAEDIX-YASHT. (((In the name of God, the Lord Ormazd, the Increaser. May they increase in great brightness, the high Frohars ; may they come. — Of all my sins, etc.))) [vol. iii., page 80.] Khshnaothra for Ahura-Mazda, etc. Khshnaothra for the Fra- vashis of the pure, the strong, storming, the Fravashis of the for- mer Custom, the Fravashis of the nearest relations, for praise, etc.. 1. Ahura-Mazda spake to the holy Zarathustra : I declare thus to thee, the might, strength, majesty, help, and joy of the Fravashis of the pure, pure, holy (Zarathustra), the mighty, storming, how they bring help to me, how they secure assistance to me, the strong Fravashis of the pure. 2. Through their brightness and majesty I uphold the heaven, O Zarathustra, which shines above and is fair, which goes round about this earth. 3. It is likened to a bird which stands fast, heavenly-made, having far boundaries, with a body of shining ore, shining on the third (of the earth), which Ahura- Mazda clothes with a star-sown garment, one made in heavenly guise ; in company with him is Mithra, together with Eashnu and Armaiti-spenta, whose (heaven's) boundaries can be seen on no side. 4. Through their brightness and majesty, O Zarathustra, I 192 Kant's Ethics. § 881 maintain Ardvi-sura the Spotless, the full-flowing, healing, averse to the Daevas, attached to the law of Ahura, the praiseworthy for the corporeal world, the pure for those who promote life, the pure for those who advance the cattle, the pure for those who advance the kingdom, the pure for the advancers of the region. 9. Through their brightness and majesty, O Zarathustra, I support the broad earth created by Ahura. great, wide, the mother of the fair abund- ance, which bears the whole corporeal world, the living and dead, and the high mountains with many pastures, abounding in water. 10. On which flowing waters hasten, going in many streams, on which trees of many kinds spring out of the earth, for the nourish- ment of cattle and men, for the nourishment of the Arian region, for the nourishment of the cattle that is harnessed on the ways, for the protection of the pure men. 17. They are an assistance in fierce combats, the wisest Fravashis of the pure. The Fravashis of the pure are the strongest, O holy ; those of the former law or those of the yet unborn men, the forward-stepping, profitable. Then of the others, O Zarathustra, the Fravashis of living men are stronger than those of the dead. 18. What man treats them well, the Fravashis of the pure, while he lives : the ruler of a region, alike in kingdom,* he lives long, is mighty, — (just so) every man who treats Mithra with wide pastures well, Arstat who furthers the world and in- creases the world. 19. Thus I announce to thee the strength, might, majesty, protection and joy of the Pravashis of the jmre, O pure Zarathustra, the strong, storming ; they come to my help, they bring me assistance, the strong Fravishis of the pure. 20. Ahura-Mazda spake to the holy Zarathustra : If, O holy Zarathustra, there come before thee on the ways in this corporeal world, fearful terrors, fearful events, if they (come) for the frighten- ing of bodies, then shalt thou recite these words, utter these prayers, the victorious, O Zarathustra : 21. The good, strong, holy Fra- vashis of the pure, I praise, I invoke, I make ((them)) my own, I offer to them ; the Fravashis of the dwellings, of the clans, of the confederacies, of the regions, the Zarathustrian ; those which are amongst those now living, which are amongst the former living, which are among those about to live hereafter, of the pure, all (Fravashis) of all regions, the friendly, the kindred regions. 23. "Which endure much, which are above all strong, high of themselves, high on chariots, above all mighty, above all powerful, which are strong in blessings, strong in victory, strong in fight. 21. The givers of victory to the implorers, the givers of favor to the marks- men (?), the givers of health to the working (?), the givers of much § -881 The Clavis to an Index. 193 brightness to those offering to them, who pray to them, contenting them, bringing gifts, the pure. 25. Who here go most thither where pure men are, who most keep purity in mind where they are most honored, where the pure is contented, where the pure is not plagued, [vol. iii., page 83.] 42. Who if well-invoked are the best of the heavenly, if well- invoked, SENT FROM HEAVEN. THEY GO FORWARD TO THE HEIGHT OF that heaven, heaping up strength, the well-created, and victory 'created by Ahura, and the blow that comes from on high, and brings profit to the kingdoms, brings the pure favor and the praiseworthy fullness, worthy of honor, which springs from the best purity, [vol. iii., pages 85, 86."] 82. The good, strong, holy Fravashis of the pure praise we, those ■of the Aniesha-spentas, the shining, with efficacious eyes, great, helpful, mighty, Ahurian, imperishable, pure. 83. Who are all :seven of like mind, all seven of like speech, all seven like-acting. Like is their mind, like their word, like their actions, like i» their Father and Ruler, namely, the Creator Ahura-Mazda. 84. Of whom one sees the soul of another: how it thinks on good thoughts, how it thinks on good words, how it thinks on good works, how it thinks on Graro-nemana. Their ways are shining when they fly hither to the offering-gifts, [vol. iii., page 90.] 88* The Fravashi and the holiness of the holy Zarathustra, the pure here, praise we. Who first thought the good, spoke the good, performed the good, to the first priest, to the first warrior, to the first husbandman, to the first announcer to whom it was first an- nounced, to the first vouchsafed, who has first vouchsafed : Cow, purity, word, hearing the word, rule, and all good things created by Mazda, which have a pure- origin. 91. In whom the whole Manthra, the pure Word was announced, the lord and master of the worlds, the praiser of purity, the greatest, best, fairest, the asker for the law, which is the best for beings. 92. Whom the Amesha-spentas desired, who have all like wills with the Sun, — for increase of the soul from believing heart, — as lord and master for the worlds, as questioner concerning the law which is best for beings. 93. At whose birth and growth the waters and trees increased, at whose birth and growth the waters and trees augmented, at whose birth and growth all the creatures created by the Holy One announced to themselves Hail ! * 94. (Saying) : " Hail to us ! the priest is born, the holy Zarathustra : He will offer for us with gifts. — Zarathustra is provided with Baresma spread abroad : hereafter will the Mazdayasnian law * Or, happiness. 194 Kant's Ethics. § 881 spread itself abroad over the seven Kareshvares. 95. Here will in future Mithra, who possesses broad pastures, bring forth every- thing which is chiefest for the regions, and rejoice those* who unite themselves. Here will in future the Navel of the Waters, the strong, promote all that is chiefest for the regions, and those who keep themselves allied.' - — The holiness and the Fravashi of Maidhyo-mao, the son of Arasta, praise we, who first heard from Zarathustra the Manthra and his teaching, [vol. iii.. pages 91, 92.] ■ 145. All the good, strong, holy Fravashis of the pure, praise we, from Gayo-marathan to the victorious >S'aoshyan.s. May the Fravashis of the pure soon desire lor us here, may they come to us for protection. 146. They support us, who are in misfortune, with provident help, protected by Ahura-Mazda, and by the holy, strong #raosha, and by the Manthra-spenta, the wise, which is the greatest adversary of the Daevas amongst the adversaries of the Daevas, a friend of Ahura-Mazda, which Zarathustra praised as like himself for the corporeal world. 147. Rejoice yourselves here below, ye blessings : Waters, Trees, and the Fravashis of the pure ! Be contented, accepting here in this house. Here are the Athravas of the regions, honored with good, with purity. Lift up your hands for our protection, ye Strong; at your offering, ye most Profitable. 148. The Fravashis of all pure men and women praise we here, whose souls are worthy-of- offering, (?) whose Fra- vashis are mighty. The Fravashis of all pure men and women praise we here, from whom Ahura-Mazda announced to us good in offering. Of all these have we heard, Zarathustra is the first and best lord as to what concerns the Ahurian faith. 149. We praise the lord, the law, the consciousness, the soul, and the Fravashi of the pure men and women here amongst the Paoiryo- tkaeshasf who first heard the precepts, who have done battle for purity. We praise the lord, the law, the consciousness, the souls and the Fravashis of the pure men and women here amongst the NabanazdistasJ who have warred for purity, [vol. iii., page 102.] 153. This earth praise we. That heaven praise we. Those good things praise we which stand between (both), the praise- worthy, worthy of adoration, worthy of offering, for the pure man. 154. The sovds of the goers a-foot and of the riders praise we. The souls of the pure praise we. The souls of the pure men and women born anywhere praise we, who (possess) very good law, * That is, the regions. This is an exhortation to the various Mazdaya.snian tribes to dwell harmoniously together, f Probably, " those of the former faith," or "the Patriarchs." Cf. Weber s Ind. Stud, iii., 448. % ((Professor Spiegel -elsewhere translates this word " nearest relations.")), § 881 The Olavis to cut, Index. 195 (who) war, or shall war, or have warred. 155. The lord, the law, the consciousness, the soul, the Fravashi of the pure men and women here, — of the warring, of those who will war, or have warred, praise we. 156. The Fravashis of the pure Fravashis, the strong, storming-up, the hold, victorious, of the Paoiryo-tkaeshas, of the Nabanazclistas, shall come hither contented to this dwelling, go about in this dwelling. 157. Contented may they, blessing, wish hither in this dwelling Ashi-vanuhi, the steadfast; may they go away contented from this dwelling, may they take away with' them praise and adoration for the Creator Ahura-Mazda and the Amesha-spentas. May they never go away from this dwelling- weeping over any one of us Mazdayasnians. Offering, praise, etc. XXXII. (16) LLN-YASHT. (((In the name of Goo, Ormazd the Lord, the Increaser. May the good Mazdayasnian law increase in great majesty, may it come. — Of all sins, etc.))) Satisfaction to Ahura-Mazda. Ashem-Vohu. — I confess (myself), etc. Satisfac- tion to the rightest Wisdom created by Mazdas pure, the good Mazdaya-snian Law for praise, adoration, satisfaction, and laud. — Yatha ahu vairyo. [vol. iii., page 116.] 1. The rightest Wisdom created by Mazda, pure, praise we; (the good Mazdayasnian law praise we) ; the good provision for the way,* the swift hastening, very pardoning, gift bringing, pure, virtuous, renowned, swift working, soon working, averting of itself, pure of itself, the good Mazdayasnian Law. 2. To which Zarathus- tra offered (saying), " Lift up thyself from the throne, come forth from (thy ) dwelling Rightest Wisdom, created by Mazda, pure. If thou art before, then wait for me ; if thou art behind, then come to me. 3. Then shall there be peace, that the ways may be pro- tected of themselves, the mountains to be visited of thetnselves, the woods to be run through of themselves, the flowing waters easy to step over on account of this protection ; for announcing the speech, the further to be thought of. 4. For Its brightness, for Its majesty, will I praise It with audible praise, the Rightest Wisdom created by Mazda, pure, with offerings. We praise the Rightest Wisdom created by Mazda, pure. With Haoma. etc. [vol. iii., pages 116, 117.] [I omit verses 5-20.] XXXV. (19) ZAMYAD-YASHT., 9. The strong Kingly Majesty created by Mazda, praise we, the much-obtaining, working on high, salutary, shining, possessing strength, which is placed over other creatures, 10. Which belongs to Ahura-Mazda. Ahura- * The Mazdayasnian Law is called '-the good provision for the way " {hu~ path-ma inyo) because it is most fitted to strengthen men on their way to Paradise. [Cf. Buddha, Dharmapada, 235 (£949 below.)] 196 Kant's Ethics. § 881 Mazda created the creatures very good, very fair, very high, very furthering, very lofty. 11. That they might make the world pro- gressive, not growing old, not dying, not becoming corrupt and stinking, but ever-living, ever-profiting, — a kingdom as one wishes it ; that the dead may arise, and there may come Immortality for the living, which furthers the world at will. 12. The worlds which teach purity will be immortal, the Drukhs will disappear at the time. As soon as it comes to the pure to slay him and his hun- dred-fold seed, then is it (ripe) for dying and fleeing away. Yatha ahu vairyo. 13. For its brightness, etc. [vol. iii., page 126.] 14. The strong Kingly Majesty, etc. 15. Which belongs to the Amesha-spentas, the shining, having efficacious e} r es, great, helpful, strong, Ahurian, — who are imperishable and pure. 16. Which are all seven of like mind, like speech, all seven doing alike, like is their mind, like their word, like is their action, like their Father and Ruler, namely, the Creator Ahttra-Mazda. 17. Of whom one sees the soul of the other, how it thinks on good thoughts, how it thinks on good words, how it thinks on good deeds, thinking on Garo nemana. Their ways are shining when they come hither to the offering-gifts. 18. Which are there the creators and the de- stroyers of the creatures of Ahura-Mazda, their creators and over- seers, their protectors and rulers. 19. They it is who further the world at will so that it does not grow old and die, does not become corrupt and stinking, but ever-living, ever-profiting, a kingdom as one wishes it, that the dead may arise, and Immortality for the living may come, which gives according to wish furtherance for the world. 20. The worlds which teach purity will be immortal, the Drukhs will disappear at the time. So soon as it comes to the pure to slay him and his hundred-fold seed, then is it (ripe) for dying and fleeing away. Yatha ahu vairyo. For its brightness, etc. 30. The strong Kingly Majesty, etc. 31. Which united itself with Yima, the shining, possessing a good congregation, for a long time when he ruled over the seven-portioned earth, over men and Daevas, over sorcerers and Pairikas, over #atkras, Kaoyas, and Karapanas. 32. He took away from the Daevas both blessings and profits, both fatness and herds, both food and praise, in whose rule were poured out for the body imperishable foods, immortal were men and beasts, the water and trees not dried up. 33. In his rule was no cold, no heat, no old age, no death, no envy created by the Daevas, on account of the absence of the Lie, formerly be- fore he (himself) untrue, began to love lying speech. 34. Then when he, untrue, began to love lying speech, then flew away vis- ibly from him the Majesty, with the body of a bird. When the § SSL The Clavis to an Index. 197 ruler Yinia, the shining, with good congregation, no longer saw the Majesty, then Yima displeased, staggered away to evil thoughts, he fell affrighted down on the earth, [vol. iii., page 128.] 78. The strong Kingly Majesty, etc. 79. Which attached itself to the pure Zarathustra for thinking the law, speaking the law, fulfilling the law, because he was of the whole corporeal world, in purity the purest ; in rule the best ruling ; in brightness the most shining ; in majesty the most majestic ; in victory the most victori- ous. 80. Visibly flew before him the Daevas, visibly furthered he the sciences, surely then hunted these the Jainis away from men, then they did violence to them tearful, weeping, to the Daevas. 83. The strong Kingty Majesty. 84. Which attached itself to Kavi Vista$pa for thinking the law, speaking the law, for fulfilling the law, when he praised this law, di'iving away the evil-minded, the Daevas, the impure. 85. Who with the much-penetrating weapon of purity made a broad way, who with the much -penetrat- ing weapon of purity announced a broad way, who threw himself beneath as arm and protection of this Ahurian, Mazdayasnian law t 91. The strong, Kingly Majesty, etc. 92. When Astvat-ereto* uplifts himself from the water Kansuya, a messenger of Ahura- Mazda, son of Vispa-taurvi, who purifies the victorious wisdom. Which the strong Thraetaono bore (possessed) when Azhis-dahaka was slain. 93. Which the Turanian Franrace bore when the wicked was slain, the Cow was slain, — which Kava Husrava bore when the Turanian Franrace was slain, — which Kava Vistaspa bore when he set piirity before the wicked hosts, drove these away to the Druja out of the worlds of purity. This (Astvat-ereto) will see with the eyes of understanding, he will view all creatures, the images of the wicked seed. . He will see the whole corporeal world with the eyes of fullness, beholding he will make the whole corporeal world immortal'. 95. The companions of this A-stvat-ereto go forward victorious, thinking good, speak- ing good, perfecting good deeds, attached to the good law, speaking no lie. They have their own tongue, before them Aeshma, with terrible weapon, with evil brightness, bows himself. He (Astvat-ereto) will smite the very wicked Drukhs, which proceeds from wicked seed out of darkness. 96. Vohu-mano will smite Ako-mano, the truth smites the lie. Haur- vatat, and Ameretat subdue hunger and thirst ; the ev ; l-doer Anra- mainyu bows himself robbed of the rule. Yatha ahu vairyo. [I omit the remainder of this verse.] [vol. iii. page 134.] * The future savior. 193 Kanfs Ethics. §881 XXX VII. (21) FRAGMENT., 1. Zarathustra asked Ahura- Mazda : Ahura-Mazda, Heavenly, Holiest, Creator of the cor- poreal world, Pure ! Wherein alone (is contained) Thy word, which expresses all good, all that springs from purity ? 2. Him answered Ahura-Mazda: The prayer Ashem, [see page 182 above] O Zarathustra. 3. Whoso utters the prayer Ashem with believing mind, from the memory, he praises Me, Ahura-Mazda ; he praises the water, he praises the earth, he praises the Cow, he praises the trees, he praises all good things created by Mazda, which have a pure origin. 4. For this speech, the right spoken, O Zarathustra, when it is spoken, (reaches to) the prayer Ahuna- vairya, the out-spoken, one furthers (?-) strength and victorious- ness for the pure soul and the law. 5. For it is worth, holy Zarathustra, the mere prayer Ashem, as a Khshnaothra of the pure, a hundred sleep-(prayers), a thousand flesh meals, ten thousand head of small cattle, all that is come from bodies to incorporeality. 6. What is that prayer Ashem- vohu which in greatness, goodness, and beauty is worth as much as ten other prayers, Ashem-vohu? 7. Him answered Ahura-Mazda : That, O pure Zarathustra, which a man eating prays with purit}^ for Haurvat and Ameretat, prais- ing good thoughts, words, and works, putting away all evil thoughts, words, and works. 8. Which is that one prayer Ashem-vohu, which in greatness, goodness, and beauty is worth a hundred other prayers Ashem- vohu? 9. Him answered Ahura-Mazda : That, O pure Zarathus- tra, which a man after having eaten of the prepared Haoma, prays with purity, praising good thoughts, words, and works ; putting away evil thoughts, words and works. 10. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth a thousand other prayers Ashem- vohu? 11. Him answered AhUra-Mazd a : That one, O pure Zara- thustra, which a man stretched out for sleep, speaks waking with purity, praising the good thoughts, words and works ; removing evil thoughts, words, and works. 12. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth ten thousand other prayers Ashem- vohu ? 13. Him answered Ahura-Mazda : That one, O pure Zara- thustra, which a man waking from sleep, prays with purity, lifting himself up, praising good thoughts, words, and works ; putting away evil thoughts, words, and works. 14. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth as much as the whole Karashvare Qaniratha, with cattle, with chariots, with men? 15. Him answered § 881 The Clavis to an Index. 199 Ahura-Mazda : That one, O pure Zarathustra, which a man at the latter end of his life prays with purity, praising all good thoughts, words, and works ; putting away all evil thoughts, words, and works. 16. Which is the one pra} T er Aslieni-vohu, which in greatness, goodness, and beauty, is worth all that is between heaven and earth, and this earth, those Lights, and all good things created by Mazda which have a pure origin? 17. Him answered Ahura- Mazda : That one, O pure Zarathustra, when one renounces all evil thoughts, words, and works, [vol iii., pages 135, 136.] XXXVIII. (22) FRAGMENT., 1. Zarathustra asked Ahura- Mazda : Ahura-Mazda, Heavenly, Holiest, Creator of the cor- poreal world, Pure ! When a pure man dies, where does his soul dwell during this night ? 2. Then answered Ahura-Mazda : Near its head it sits itself down, reciting the Gatha Ustavaiti, praying happiness for itself: -' Happiness be to the man who con- duces to the happiness of each. May Ahura-Mazda create, ruling- after his wish." On this night the soul sees as much joyfulness as the whole living world possesses, [see page 168, above.] 5. Where does his soul stay throughout the third night? 6. Then answered Ahura-Mazda : Near its head it sits itself, etc (as in verse 2). Also in this night this soul sees as much joyful- ness as the whole living world (possesses"). 7. When the lapse of the third night turns itself to light, then the soul of the pure man goes forward, recollecting itself at the perfume of plants. A wind blows to meet it from the mid-day region, from the mid-day regions, a sweet-scented one, more sweet-scented than the other winds. 8. Then it goes forward, the soul of the pure man, receiving the wind in the nose (saying) : Whence blows this wind, the sweetest-scented which I ever have smelt with the nose ? 9. In that wind (?) there comes to meet him his own law* in the figure of a maiden, one beautiful, shining, with shining arms ; one powerful, well-grown, slender, with large breasts, praisworthy body ; one noble, with brilliant face, one of fifteen years, as fair in her growth as the fair- est creatures. 10. Then to her (the maiden) speaks the soul of the pure man, asking : What maiden art thou whom I have seen here as the fairest of maidens in body? 11. Then replies to him his own law: I am, O youth, thy good thoughts, words, and works, thy good law, the own law of thine own body. Which would be in reference to thee (like) in greatness, goodness, and beauty, sweet- smelling, victorious, harmless, as thou appearest to me. 12. Thou art like me, O well-speaking, well-thinking, well-acting youth, de- 55 That is. the rule of life to which he has conformed. 200 Kant's Ethics. § 881'. voted to the good law, so in greatness, goodness, and beauty as 1 appear to thee. 13. If thou hast seen one there practice witch- craft, practice unlawfulness and bribery, fell trees, then thou didst set thyself down whilst thou recitedst the Gathas, offeredst to the good waters and to the fire of Ahura-Mazda, whilst thou didst seek to satisfy the pure man who came near and from far. 14 Thou hast (made) the pleasant 'yet more pleasant to me, the fair yet fairer, the desirable yet more desirable, that sitting" in a high place, sitting in a yet higher place, in these (Paradises) Humata, Hukta, Hvarsta. Afterward men praise me, and ask Ahura- Mazda, praised long ago. 15. The soid of the pure man goes the first step and arrives in (the Paradise) Humata ; the soul of the pure man takes the second step and arrives at (the Paradise) Hukhta ; it goes the third step and arrives at (the Paradise) Hvarsta ; the soul of the pure man takes the fourth step and arrives at the Eternal Lights. 16. To it speaks a pure one deceased before, asking it: How art thou, O pure deceased, come away from the fleshly dwellings, from the earthly possessions (?), from the corporeal world, hither, to the in- visible, from the perishable world hither to the imperishable, has it happened to thee — to whom (be) Hail ! — long ? 17. Then speaks Ahura-Mazda : Ask not him whom thou askest, (for) he is come on the fearful, terrible, trembling way, the separation of body and soul. 18. Bring him hither of the food, of the full fatness, that is the food for a youth who thinks, speaks, and does good, who is devoted to the good law after death, that is the food for the woman who especially thinks good, speaks good, does good, the following, obedi- ent, pure, after death. 19. Zarathustra asked Ahura-Mazda : Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure ! when a wicked one dies where does the soul dwell throughout this night ? 20. Then answered Ahura-Mazda : There, O pure Zarathustra, near the head it runs about whilst it utters the prayer Ke manm, etc. (Yasna xlv.,) [page 172 above]. " Which land shall I praise, whither shall I go praying, O Ahura-Mazda? " In this night the soul sees as much displeasing as the whole living world. 23. Where does this soul keep itself the third night ? 24. Throughout the third night it runs, etc. (as in verse 20). 25. When Jie lapse of the third night approaches toward light, O pure Zara- thustra, then goes the soul of the wicked man to the impure place, recollecting itself continually by the stench. To it comes a wind blowing from the North region, from the North Eegion, an evil-smelling one, more evil-smelling than other winds. 26. When § 881 The Clavis to an Index. 201 the soul of the wicked man receives this wind into the nose it goes (saying) Whence comes this wind which I smell with the nose as the most evil-smelling wind ? 33. The fourth step takes the soul of the wicked man and arrives at the darknesses without beginning. 34. To it speaks a formerly deceased wicked one, asking it : How, O deceased wicked one, art thou come away from the Drukhs, from the fleshly abode, from the earthly possessions, from the corporeal world to the spiritual, from the perishable world to the imperish- able, how long — woe to thee ! — was it ? 35. Then speaks Anra- mainyu : Ask it nothing, it whom thou askest which has wandered on the fearful, terrible, trembling way, the separation of body and soul. 36. Bring hither food, poison, and mixed with poison, for that is the food for a youth who thinks, speaks, and does evil, be- longs to the wicked law, after his death. This is the food for a harlot who most thinks, speaks, and does evil, is indocile and dis- obedient, the wicked, after her death. 38. The understanding of Ahura- Mazda praise we, to inculcate the Manthra-spenta ; the understanding of Ahura-Mazda praise we, to maintain the Manthra-spenta ; the tongue of Ahura-Mazda praise we, to be able to utter the Manthra-spenta ; the mountain, Ushi-darena, which bestows understanding, praise we, by day and by night, with gifts offered amidst prayers, [vol. iii., pp. 136-139.] "XLI. AFKIGAN GAHANBAB , 3. Offer, ye Mazdayasnians, at this time Myazda, to Maidhyo-zaremaya : the young of a cow, a sound one, milk-giving, if it can be done. 4. But if it cannot, then give so much Hura, and honor this on account of $raosha (saying): O wisest, most truth-speaking, purest in purity, mightiest in rule, most sinless (?), most far-rejoicing, most merciful, most supporting the poor, most learned in purity, bringing the treasures which are bound with women, — if this can be done. 5. If not, then shall they bring well-cleaved, selected wood in loads, or more than this, into the house of the lord, if it can be done. But if not, then they shall bring into the house of the lord selected, well-split wood, as much as reaches to the ears, as much as goes on the arms (?), as much as they can carry in the hands, — if they can. 6. But if they cannot, then shall they impart the kingdom to the best Buler, to Ahura-Mazda (saying): "Let the kingdom belong to the '^best Buler. wherefore we give it to Him, impart, offer ((it)) to Ahura- Mazda, to Asha-vahista." Then is the Myazda given to him which satisfies him at the right time. [1 omit verses 7-19.]* * [Cf. Hosea vi., 6 : " For I desired mercy, and not sacrifice : and the knowl- edge of God more than holocausts." — (Douay version.) Cf. Deuteronomy xxvi., 2 (page 93 above).] [In a note (vol. iii., page 140) there is a reference to the 14 202 Kant's Ethic*. § 881 XL1V. SIEOZAH, II., 1. Ormazd. Ahura-Mazda, the Shining, Majestic, praise we. The Aruesha-spentas, the good rulers, the wise, praise we. 8. Dai-pa-Adar. The Creator Ahura-Mazda, the Shining, Majestic, praise we. The Amesha-spentas, the good kings, the wise, praise we. 15. Dai-pa-Mihr. The Creator Ahura-Mazda, the Shining, Majestic, praise we. The Aruesha-spentas, the good kings, the wise, praise we. 23. Dai-pa-din. The Creator Ahura- Mazda, the Shining, Majestic, praise we. The Amesha-spentas,. the good kings, the wise, praise we. 24. Din. The Eightest Wis- dom created by Mazda, pure, praise we. The good Mazdayasnian law praise we. 29. Manserspant. The Manthra-spenta, with much brightness, praise we. The law given against the Daevas praise we. The Zarathustrian law praise we. The long-teaching praise we. The good Mazdayasnian law praise we. The maintaining in heart the Manthra-spenta praise we. The keeping the Mazdayas- nian law in mind praise we. The knowledge which concerns the Manthra-spenta praise we. The Heavenly Understanding, created toy Mazda, praise we. The Understanding gifted with ears, created by Mazda, praise we. [vol. iii., pages 148-152.] [I omit verse 30.] XLY. PATET ADEEBAT* Yatha ahu vairyo (5). (((I re- pent of all sins. All wicked thoughts, words, and works which I have meditated in the world, — thoughts, words, and works, cor- poreal, spiritual, earthly, and heavenly, I repent of, in your pres- ence, ye believers. O Lord, pardon through the three words. f))) Yatha ahu vairyo (5). Ashem-vohu (3). I confess myself a Mazdayasnian, a Zarathustrian, an opponent of the Daevas, de- voted to belief in Ahura, for praise, adoration, satisfaction, and laud. To >Sraosha the holy, strong, whose body is the Manthra, with strong weapons, Ahurian, — Khshnaothra, for praise, adora- tion, satisfaction, and laud. As it is the will of God, let the Zaota say to me, thus announces the Lord, the Pure out of Holiness. Let the wise speak: (Yatha ahu vairyo). [vol. iii., page 153.] 1. (((I praise all good thoughts, words, and works through thought, word, and deed. I curse all evil thoughts, words, and note to Yispered, i., 2-7 (vol. ii., page 7), where it is stated that " the Gahanbars, or great annual festivals, are described in the Sad-der Bundehesh, which says that God created the world in the space of a year, and hence men ought to keep gix festivals yearly, and bestow alms to the poor. The festivals are as follows: 1. Maidhyo-zaremaya, in commemoration of the creation of heaven, in the month Ardibehist," etc.] [In a note here (vol. iii., page 141) it is said that " the foregoing- verses appear to refer to the reward which was to be given to the priest on the occasions of the Gahanbars."] * The Patets are formularies of confession. They are written in Parni with occasional passages inserted in Zend, t That is, Thoughts, words, and works. .§ 881 The Clavis to an Index. 203 works away from thought, word, and deed. I lay hold on all good thoughts, words, and works, with thoughts, words, and works, i. e. I perform good actions. I dismiss all evil thoughts, words, and works, from thoughts, words, and works, i. e. 1 commit no sins.*))) 3. (((I praise the best purity, I hunt away the Devs, I am thank- ful for the good of the Creator Ormazd, with the opposition and unrighteousness which come from Gana-mainyo, am I contentedf and agreed in hope of the resurrection. The Zarathustrian law created by Ormazd, uprightness and righteousness, the actions of the Paoiryo-tkaeshas I take as a plummet. For the sake of this way! I repent of all sins.))) [vol. iii., pages 153, 154.] 4. (((I repent of the sins which can lay hold of the character of men, or which have laid hold of my character,|| small and great (?), which are committed amongst men, the three *S'raosho-charananm ganah§ the meanest sin, to a thousand times a thousand Marger- zan,^] as much as is (and) can be, yet more than this, namely : all evil thoughts, words and works which (I have committed) for the sake of others, or others for my sake, or if the hard (?) sin has seized the character of an evil doer on my account, — such sins, thoughts, words, and works, corporeal, mental, earthly, heavenly, I repent of with the three words: pardon, O Lord, I repent of the sins with Patet.))) [vol. iii., page 154.] 6. (((The sins against father, mother, sister, brother, wife, child, against spouses, against the superiors, against my own relations, against those living with me, against those who possess ecpial property, against the neighbors, against the inhabitants of the same town, against servants, every unrighteousness through which I have become amongst sinners; of these sins repent I with thoughts, words, and works, corporeal as spiritual, earthly as heavenly, with the three words: Pardon, O Lord, I repent of sins.))) 8. (((That which was the wish of Ormazd the Creator, and I ought to have thought and have noi thought, what I ought to have spoken and have not spoken, what I ought to have done and have not done ; of these sins repent I with thoughts, words, and works, corporeal as well as spiritual, earthly as well as heavenly, with the three words : Pardon, O Lord, I repent of sin. 9. That which * The words " i. e. I perform good actions," and •■ i. e. I commit no sins," may also be rendered, " that I may perform good actions," and " that I may commit no sin/' Cf.Ya.sna xii. [page 155 above] with verses 1 and 2 t See note to verse 22. J That is, if I have deviated from the right way. || The Guj. Tr. has "sins from my birth/' etc., which would signify hereditary sins. \ That is, sins which are to be punished with three strokes of the Sraosho-charana. "ff " Margerzan " signifies "sins worthy of death:'' but these, however, can ••always be atoned for in other ways. 204 Kant's Elides. § 881 was the wish of Ahriman, and I ought not to have thought and yet. have thought, what I ought not to have spoken and yet have spoken, what I ought not to have done and yet have done ; of these sins repent I with thoughts, words, and works, corporeal as well as spiritual, earthly as well as heavenly, with the three words : Par- don, O Lord, I repent of sin. 10. Of all and every kind of sin, of all kinds of crimes worthy of death, of all kinds of deeds not yet atoned for, of all kinds of repeated sins, all sins which are upon sins,* which I have committed against Ormazd, men, and the kinds of men, I repent.))) [vol. iii., page 156.] 19. (((Of pride, haughtiness, covetousness, slandering the dead,, anger, envy, the evil eye, shamelessness, looking at with evil in- tent, looking at with evil concupiscence,f stiffneckedness, discon- tent with the godly arrangements,'! selfwilledness. sloth, despising others, mixing in strange matters, unbelief, opposing the Divine powers, 1 1 false witness, false judgment, idol-worship, running without Kosti, running naked, running with one shoe, the breaking of the low (midday) prayer, the omission of the (midday) prayer, theft, robbery, whoredom, witchcraft, worshiping with sorcerers, unchas- tity, unchastity with boys, allowing unchastity with myself, tearing the hair,§ as well as all other kinds of sin which are enumerated in this Patet, or not enumerated, which I am aware of, or not aware of, which are appointed or not appointed, which I should have bewailed with obedience before the Lord and the Destur of the law, and have not bewailed, — of these sins repent I with thoughts 5 _ words, and works, corporeal as spiritual, earthly as heavenly. O Lord, pardon, I repent with the three words, with Patet.))) 21. (((I remain standing fast in the statutes of the law which Ormazd gave to Zarathustra, Zarathustra to Gustasp, that in the family (of these two) then came to Ader-bat, son of Mahrespand who (again) made it right and purified it. I desire much after purity from love to my soul. As long as the life of my vital powers endures will I stand fast in good thoughts in my soul, in good words in my speech, in good deeds in my actions ; I remain stand- ing in the good Mazdaya.snian law. 22. With all good deeds am I in agreement, with all sins am I not in agreement, for the good am I thankful, with iniquity am I contented.^ With the punishment *That is, which are greater than other sins. tThat is, coveting the wife or property of another, i Or murmuring over one's own condition as compared! with that of others. || This sin, in the original A.smoi, consists in speaking evil of Ormazd to his Genii, creating strife, and designedly perverting the meaning; of the Avesta. \ That is, on the occasion of the loss of a relative. Excessive lamentation is prohibited in the Mazdaya.snian religion. Cf. Vendidad iii., 36- 7> •,[ Because suffering is necessary in the order of the world, in order that finallyr the resurrection may take place. § 881 The Clavis to an Index. . 205 at the bridge, with the bonds and tormentings and chastisements ■of the mighty of the law, with the punishment of the three nights* (after) the fifty-seven years am I contented and satisfied. 23. This JPatet have I made in my soul from great hope of the pure deed,f from vehement fear of hell, from love for jjurity of soul. The good works which I have hitherto done, which I shall do hereafter (are done) for the continual subsistence of good works, for the passing by of sins, for the purification of the soul. If anything still re- mains over, so that my sins are not yet atoned, then am I contented and agreeing with the punishment of the three nights for it.))) [vol. iii., page 158.] [I omit verse 24.] XL VI. PATET QOD., 1. (((I praise the good thoughts, words, and works, with thoughts, words, and works. I curse wicked thoughts, words, and works, away from thoughts, words, and works. I lay hold on all good thoughts, words, and works. 1 renounce all evil thoughts, words, and works. I give to you, ye Amshaspands, offering and praise, with thoughts, words, and works, with my life and my vital powers. My property possess I in dependence upon the Yazatas, if one of the things come that I must give this body for the sake of the soul, then I give it to them. I praise the best purity, I hunt away the Devs, I confess myself a Mazdayasnian, a follower of Zarathustra, an opponent of the Devs, devoted to the faith in Ormazd. Of all kinds of sins, all evil thoughts, all evil speech, all evil actions, all Margerzans, especially all bad withholding^ which the wicked Ahriman pro- duced in opposition to the creatures of Ormazd; Ormazd has de- clared as sins, whereby men become sinners and may come to hell ; if I have thereby become a sinner, in what kind soever 1 have sinned, against whomsoever I have sinned, however 1 have sinned, I repent of it with thoughts, words, and works : pardon! 2. Before the Creator Ormazd and the Amshaspands, the face of the right- believing Mazdaj^asnians, before Mihr, Sros, and Easn,|| before the heavenly Yazatas, before the earthly Yazatas, before the lord and Destur of the law, before the Frohar of the immortal soul of Zar- tusht, before my own believing soul, before the faithful am I here come, and repent with thoughts, words, and works : pardon !))) 16. (((My sins which I have committed against those in author- ity, the lords, the Desturs, and Mobeds, etc. 17. My sins which * According to the Parsees, on the Day of Judgment the souls which have not atoned for their sins will be sent back to hell, and tormented during three days and nights Avith torments surpassing the usual torments of hell itself. Cf. Tradit. Lit. der Parsen, ii., 117. t That is, in the hope that my good works will conduct me to Paradise. J That is, the withholding debts which are due. I! [Mithra, .S'raosha, and Eashnu. See page 142, line 8 above.] 206 Kanfs Ethics. § I have committed against father, mother, sister, brother, wile, child, relations, descendants, family, friends, and other near rela- tions, etc. 18. If I have broken the whispered prayer, eaten with- out the whispered prayer, etc. 19a. If I have gone without Kosti, 1 repent it. 19b. If I have defiled my feet, I repent it. 20. De- ceit, contempt, idol-worship, lies, I repent of. 21. I repent of paederastism, going with menstruous women, whoredom, un- natural intercourse with beasts. 22. Of all wicked deeds 1 repent. 23. Pride, despite, scoffing, revenge, and lust, I repent of. 24. All that I ought to have thought and have not thought, all that I ought to have spoken and have not spoken, all that I ought to have done and have not done ; pardon, I repent with Patet. 25. All that I ought not to have thought and yet have thought, all that I ought not to have spoken and yet have spoken, all that 1 ought not to have done, and yet have done ; pardon, I repent with Patet. 26. All and every kind of sin which men have committed because of me, or which I have committed because of men ; pardon, I, etc. 27. All kinds of sins which the evil Ahriman produced amongst the creatures of Ormazd in opposition ((and)) Ormazd has declared as sins, through which men become sinners and may come to hell, if they have at all laid hold of my character ; I repent of them. 28. I believe in the existence, the purity, and unboubtedness of the good Mazdayasnian faith, and in the Creator Ormazd, and the Amshaspands, the furthering of righteousness, and in the resur- rection and the new body. In this faith I remain and recognize the undoubtedness of the same, as Ormazd has imparted it to Zertusht, Zertusht to Frashaostra and Janiasp, as Aderbat the son of Mahrespand rectified and purified it, how the righteous Paoiryo- tkaeshas and the Desturs in succession have brought it to us, and I am wise therein. Of all kinds of sins of which mention is made in this law, and which I have committed, from the least to three >Sraosho-charanas, to countless sins, which have been, thought, spoken, done by me, I repent with thoughts, words, and works.))) [vol. iii., pages 161, 162.] [I omit the 29th verse.] " XLVII. PATET EBANL, 1. (((I praise all good thoughts, words, and works, with thoughts, words, and works. I curse all evil thoughts, words, and works, away from thoughts, words, and works, I lay hold on all good thoughts, words, and works, that is, I do good works, I renounce all evil thoughts, words, and works ; that is, I commit no sins. I am constant in right-doing, in pure actions, I remain in the pure Mazdayasnian law, in that law remain I which the Euler Ormazd and the Amshaspands have taught to Zertusht with praised Frohar, tfcejdieaeendant.ojL/Spitama § 881 The Clavis to an Index. 207 and Zertusht has taught the king Yistaspa, the king Yistaspa to Frashaostra and Jamasp and Asfendiyar, and these have taught to all the believers in the world, which came in succession to Ader- bat, the son of Mahrespand, the restorer of purity, who restored it and purified it, and stood before (?) it. I am steadfast in this faith and turn myself not away from it for the sake of a good life, or for the sake of a longer life, nor for rule, nor for kingdom, out of love for purity. — If I perhaps must give up my body for the sake of my soul, I give it with contentment. I turn myself not away from this law and have laid hold of all good thoughts, words, and works, the good law and all uprightness. I renounce all evil thoughts, words, and works, the evil law, and all wickedness ; that is, I am with knowledge believing in the law of Ormazd, and in Zertusht the newer. I am wholly without doubt in the existence of the good Mazdayasnian faith, in the coming of the resurrection and the later body, in the stepping over the bridge Chinvat, in an invari- able recompense of good deeds and their reward, and of bad deeds and their punishment, as well as in the continuance of Paradise, in the annihilation of Hell and Ahriman and the Devs, that the God Ormazd will at last be victorious and Ahriman will perish, together with the Devs and the off-shoots of darkness.))) 2. (((All that I ought to have thought and have not thought, all that I ought to have said and have not said, all that I ought to have done and have not done, all that I ought to have ordered and have not ordered ; (further) all that I ought not to have thought and yet have thought, all that I ought not to have spoken and yet have spoken, all that I ought not to have done and yet have done, all that I ought not to have ordered and yet have ordered ; for thoughts, words and works, bodily and spiritual, earthly and heavenly, pray I for forgiveness, 'and repent of it with Patet.))) 3. (((All kinds of sins which I have committed in reference to Heaven against the Creator Ormazd, in reference to the World against men and all kinds of Men ; if I have smitten Men, injured, hurt them with words, if I have harmed the pure, the lords, the Mobeds, the Desturs and Herbads, and withheld from them the gifts which it was incumbent on me to give them, if I have granted no place to a stranger who came into the town, if I have not taken heed for men before the fire, the cold, and the heat, have done evil to men ; if I have requited the men who stand under my dominion with evil, have not bestowed on them affection and good things, so that at like time the good things and the Creator Ormazd have been injured through me, and were not contented with me ; I repent with thoughts, words, and works, etc. 6. Of all 208 Kant's Ethics. % 881 kinds of sins which I have committed in reference to Heaven against the Metals and the various kinds of Metals, if I have not kept the Metal pure and clean, if I have laid it in a damp place so that rust has laid hold of it, if 1 have taken it out of the protection of the good, if I have not purified in the lawful manner, metal out of which a woman has eaten anything during menstruation, if I have given gold, silver, ore, copper, iron, brass, and bronze, to sinners, so that they commit sin therewith and great profit might accrue to them there-from, and whereby I myself have become an evil-doer, so that alike the good things and the Amshaspand Shahrevar have been thereby injured and displeased, I repent, etc. 7. Of all kinds of sins which I have committed in reference to Heaven against the Amshaspand Aspandarmat, and in reference to the world against the Earth, and the various kinds of Earth ; if I have not kept the earth pure and cultivated, if I have not removed the holes of the Kharfesters, if I have made fruitful land waste, or have not made waste land fruitful, if I have gone on the earth afoot with only one shoe on, if I have buried corpses in the Earth, if I have not dug up what was buried, if I as a menstruous woman have gone on the Earth without shoes, if I have thrown seed upon the Earth, if I have treated ill the land which was under my protection, so that alike all good things and Aspendarmat have been injured by me and not contented with me, I repent, etc. 9. Of all kinds of sins which I have committed in reference to Heaven against the Am- shaspand Arnerdat, in reference to the world against the Trees and the kinds of Trees ; if I have cut round young Trees, if I have col- lected unripe fruits, if I have kept back medicine and -healing- remedies from the worthy and given them to the unworthy, if I have given food to eat to sinners and taken it away from the pure, so that alike all good things and the Amshaspand Arnerdat, etc. 11. Of all kinds of sins ; the sins against towns, lands, against souls, the sins Kaidhyozat, Kaidhyo-hvarest, Vaidhyozat, Magh, Bagh, Astars, Asvartuann, sins which draw after them the high punish- ment, the utterance of incantations, the striking with terror, the desire to requite wound with wound, the frequent sins, the separa- ting from the pure, Navid-nasast, Aclut-as-aosma, the sins which bear the name of three Craosho-charanas, generally, of all kinds of sins, repent I, with thoughts, words, and works, etc. 12. Of wrong thought, wrong speech, wrong action, unrighteous questioning, speaking before or after without grounds,* theft, lie, false witness, f violent judgment, shamelessness, pride, thanklessness, mocking, "*' Anquetil : " to question and answer without reason." f Lit., " violence- witness'," that is, perhaps, witness extorted from another by oppression. § 881 The Clavis to an Index. 209 insatiability, self-exaltation, disobedience against the law. conten- tiousness, hard-hearted ness, wrathfulness, revenge, envy, excessive lamentation, approbation of sins, disapprobation of a good deed, friendship with sinners, self-will, witchcraft, honoring sorcerers, teaching sorcery, enmity toward the Yazatas, hostility toward the law, hostility toward the Desturs, the calling the names of the Yazatas together with those of the Devs, or the names of the Devs with those of the Yazatas, unnatural sins with women, boys, or cattle, unchastity, paederasty, going with menstruous women, adult- ery with the wives of others, going with one shoe, going with- out Kosti, interrupting the low prayer (at eating), the omission of the low prayer at eating, the satisfying natural wants without prayer, if I have made water standing upright, if I have honored the Devs, thought on them, brought them offering, have broken the adoption, I repent, etc.))) [vol. iii., pages 164-167.] 15. C((If I have not helped the poor, have not observed the man- ner and custom of the Paoiryo-tkaeshas, the feast of blessings, the Nauroz, the Mihir-jan, if I have not displayed friendship to man- kind, so repent I with thoughts, etc. 18. Every Avesta that I have not spoken, read, learned, — the Avesta -i-jamas, the Khorda-A vesta, — if I have not rightly learned or recited the Avesta, or if I have forgotten again what was learned, so repent I with thoughts, etc. 20. On account of a crime worthy of death — if, perhaps, evil Ahri- man and the Devs should have prevailed over me — am 1 contented, if it is fitting, to atone for it by death, (I am contented) that the Destur should take away from me what lies upon me and free me from sin, namely, from ^he Margerzans from one to ten, from ten to a hundred, from a hundred to a thousand, from a thousand to ten thousand, from ten thousand to countless (?) Margerzans. Of all evil thoughts, words, and works whereby men may become sinners, whereby I have become a sinner, rejjent I with thoughts, etc. 21. Of all kinds of sins which the Creator Ormazd has de- clared as sins in the good Mazdayasnian law, at which, if one com- mits them, the Yazatas feel pain, the Devs joy ; of that which I have thought, committed, 8j>oken, done, whereby I have become a sinner, what has been enumerated by me and not enumerated, what was known to me by name and what was not known to me, what I do not yet know, what I have committed on account of others, what others have committed on my account, everything whereby I am a sinner, in reference to everything whereby I have become a sinner, for every sin, for everything kept back, repent I a thousand times and ten thousand times before the ruler Ormazd, the Accomplisher of good deeds, the Shining, Majestic, the First of 210 Kant's Ethics. § the Heavenly and earthly (Genii), before the Amshaspands, and before every other heavenly good being, before Mihr, #ros, and. Rasn-rast, before Adar-qara, Adar-Gusasp, Adar-burzin-mihr, be- fore the Frohar of Zartusht the descendant of $pitama, before the Law and mine own soul, before every good thing before which I come, with thoughts, etc.))) [vol. iii., pages 168-170.] 22. (((With three words, with a hundred words, with a thousand words, with ten thousand words am I a right-believing good Maz- dayasnian, I am in that faith which the Lord Ormazd and the Am- shaspands have given to Zartusht with holy Frohar, the son of. *Spitama, Zartusht to the king Vistasp, Vistasp to Frashaostra and Jamasp and Aspendyar, and these have taught to the good in the world, until in succession of descent it came to the restorer of purity, Aderbat, the son of Mahre.spand, who made it right and purified it. I stand in the faith and will not be unbelieving, not. for good life, nor for longer life, nor for dominion, nor possessions. From love toward purity do I not depart, and if thereby my head is cut off so depart I not from this belief, for I am affrighted before the terror of the punishment, and the requital of hell. I am full of hope for that attaining to Paradise and the shining Garothman,. which possesses all majesty. I accomplish this Patet in the thought that as I hereafter may become more zealous to accomplish good works, I may also keep myself more from sin and that my good- deeds may serve for the lessening of sin, for the increase of good, works,* until the resurrection and the last body comes to me. I cherish hope in the coming of the last body to behold Ormazd and the Amshaspands. I have wrought and still work for this, that when that time arrives, and my mouth is in bonds through the smiting of the wicked Gana-mainyo, A-sto-vahat, and the bad Bird, ye may declare my thoughts, and if I with my own tongue can no., longer speak the Patet, the Amshaspands, in friendship to my soul, may cause this Patet to arrive and bestow it on my soul that my soTilmay attain to the light place and not arrive at the dark place,, and the wicked Ahriman and the diminishers may not torment my soul and not cause sorrow to it. On account of every sin which has remained in the world without atonement, am I con- tented and agreeing to give retribution and atonement with thrice cutting off the head, only (?) I pray from the Highest Creator,. Ormazd, the Supporter, Forgiver, and Pardoner, that the Yazatas * We see in this Patet that good deeds are not regarded merely from an in- dividual point of view, but as tending to the result that ultimately the total of good deeds will outweigh the total of bad ones, and the superiority of Ormazik over Ahriman be manifest. [Cf. \ "751.] § 881 The Olavis to an Index. 211 may throw to us and give us an equipment. If any one after my departure, out of love to my soul, or if my son performs the Patet before one of those set over who is at the place, so am I agreed thereto. Maj^ Ormazd and the Amshaspands and the other Heav- enly come to my soul for good help and companionship, and loose it from anguish and fear and affliction, from Ahriman and the Devs and from the coming to the terrors of Hell. In these thoughts have I laid hold on all good thoughts, words, and works ; in this mind have I renounced all evil thoughts, words, and works from thoughts, words, and works.))) [vol. iii., pages 170, 171.] [I omit verse 23.] XLIX. NIKAH OE MAEKIAG-E-PKAYER, 4. (((Do ye both accept the contract for life with honorable mind, that pleasure may increase to you twain ?))) 5. (((In the name and friendship of Ormazd. Be ever shining, be very enlarged ! Be increasing ! Be victorious ! Learn purity I Be worthy of good praise! May the mind think good thoughts, the words speak good, the works do good! May all wicked thoughts hasten away, all wicked words be diminished, all wicked works be burnt up. Let them praise purity and thrust away sorcery. (Let them read :) Be a Mazdayasnian, accomplish works according to thy ruind.* Win for thyself property by right-deal- ing. Speak truth with the rulers and be obedient. Be modest with friends, clever, and well-wishing. Be not cruel. Be not wrathful-minded. Commit no sin through shame. Be not covetous. Torment not. Cherish not wicked envy, be not haughty, treat no one despitefully, cherish no lust. Bob not the property of others, keep thyself from the wives of others. Do good works with good activity. Impart to the Yazatas and the faithful (of thine own). Enter into no strife with a revengeful man. Be no companion to a covetous one. Go not on the same way with a cruel one. Enter into no agreement with one of ill-fame. Enter not into work in common with an unskilful one. Combat the ad- versaries with right. Go with friends as is agreeable to friends. Enter into no strife with those of evil repute. Before an assembly speak only pure words. Before kings speak with moderation. From ancestors inherit (good) names. In no wise displease thy mother. Keep thine own body pure in justice.))) [vol. iii., page 174.] [I omit verses 6-12.] L. AFERIN OF THE SEVEN AMSHASPANDS., 10. (((May the praisworthy souls possess all might, who believing to the last in righteousness and well-doing, have spread abroad law and equity. * These words are not clear in the original, Anquetil translates, " Being cl. Mazdayasnian, think and do good.' 1 212 Kant's Ethics. 11. May there possess all might: the Lord, the King of Kings. May the Great Commander possess all might. 16. May each from the midst (of us) suffer harm from idol-worship, be it in body, or in property, or in soul. He who must have more (than he has) let him have more ; he who must have good things, let him have good things ; he who must have a wife, let him have a wife ; he who must have a son, let him have a son. May the earthly be so as the body desires it in righteousness ; may the heavenly be as the soul desires it in purity. 18. May good deeds increase through prayers and words ; may sins become utterly annihilated. May the world be good, the Heaven be good, at last may the good purity increase, the souls come to G-arothman. Be pure, live long !))) So may it come as I wish. Good thoughts, etc. Yatha ahu vairyo (21). To Him belongs brightness, etc. [vol. iii., pages 177-179.] LI. AFEBIN GAHANBAB., 1. (((Be wholly strength, be wholly pure. May all strength, all blessings be present. May the Creator Ormazd possess all strength, the Shining Ormazd, the Majestic Ormazd, and the Amshaspands. May the Aderan's and Ateshans possess all strength. May the Pravashis of the pure pos- sess all strength. May the good Mazdayasnian Law possess all strength. May the good in the seven Keshvars of the cattle pos- sess all strength, who are believing according to the law, according to the kind of the Paoiryo-tkaeshas,* and who are constant in the pure good Mazdayasnian law, that with us, that with us.f))) [vol. iii., page 179.] [I omit verses 2-21.] LII. PEAYEE AT EATING. (((In the Name of God, the Forgiver, Pardoning, Loving, — the Euler Ahura- Mazda. Here praise I now Ahura-Mazda who has created the cattle, has created purity, the water and the good trees, who created the splendor of light, the earth, and all good. Ashem-vohu (3). (Hereupon the person eats and after eating prays as follows) : ))) Yatha ahu vairyo (2). Ashem-vohu (1). To him belongs brightness, etc. A thousand, etc. Come, etc. For reward, etc.! Ashem-vohu (1). LXVI CONFESSION OF FAITH. (((The good, righteous, right Eeligion which the Lord has sent to the creatures i» that * [See note t, page 194 above.] t The author of this passage understands by the Seven Keshvars the often-named seven divisions, each of which is a world in itself, and separated from the rest. All the known land belongs to Qaniras, and hence comprises only one seventh of the world. As Zartusht and his Law were only sent to Qaniras, the faithful in the rest of the world cannot be dis- ciples of Zartusht, but are only believers after the way of the Paoiryo-tkaeshas :• that is, they were created pure by Ormazd, and continue to preserve this purity. Hence they live according to the Law, but without knowing it. They form therefore, as it were, an invisible community with the true Parsees. [Of. #810.] i [Cf. Khordah-Avesta, v., and xvii./39 (page 187 above).] The Clavis to an Index. 218 which Zartusht has brought. The religion is the religion of Zar- tusht, the religion of Ormazd, given to Zartusht.))) Ashem-vohu. § 882. — Embodied* in the Christian creed, (page 188, line 1.) § 883. — Symbol may fitly suggest to us the whole of pure moral religion, (page 188, line 11.) § 884. — While in a theoretical respect surpassing all our notions, (page 189, line 15.) § 885.— Mystery of our calling, (page 190, line 4.) Cf. § 2361. Cf.. I. Thessalonians, ii., 12. § 886. — Mystery of redemption, (page 190, line 29.) § 887.— Mystery of election, (page 191, line 14.) Cf. II. Thessa- lonians, ii., 13. § 888. — Arcanum that must ever remain hidden, (p. 191, 1. 30.) § 889. — God's will amply revealed to us by the moral law. (page 192, line 7.) § 890. — God is love, — a principle of religious faith, rising out of the love of the law. (p. 193, 1. 16.) Loved by God himself: cf. § 2441 o § 891. — Notion of a Benignant Judge issues out of love combined with reverence, (page 194, line 12.) Cf. Matthew xxv., 31, 32 ; Acts x., 42 ; II. Cor., v., 10 ; II. Timothy, iv., 1 ; John xvi., 8. [Opinions : cf. § 2524.] Book IV. — Of the True and False Worship of God under the Sway of the Good Principle Victress ; or of Religion and Ecclesiastical Despotism (§g 892-983 inclusive.) Exordium. (U 892-895 inclusive.) § 892. — Advent of the kingdom of G-od. (page 199, line 4. ) [Intel- ligential : Milton is quoted by Webster as authority for the use of this word.] Duty of its own kind : see § 799. § 893. — Idea of His kingdom -must serve as the pattern of our combination ecclesiastical, (page 200, line 12.) § 894. — True service of the church must be such as perpetually to approach the belief taught by pure reason, (page 201, line 12.) § 895.^ — Spurious service, wherein a church faith frustrates the pure worship of God. (page 202, line 11.) APOTOME I. -OE THE RELIGIOUS WORSHIP OF THE DEITY. (§3 896-918 inclusive.) §896. — Religion, subjectively considei-ed, is the acknowledge- ment and recognition of all our duties as if they were divine com- mandments, (page 203, line 3.) Cf. §§ 627-631, 529. § 897. — Religion does not assert the existence of God ; the possi- bility that there may be a God is enough, (page 203, line 6.) Cfi §§ 2595, 1428, 1178. * [That is, the belief in God as (1) Omnipotent Creator, (2) Benignant Gov- ernor, (3.) Kighteous Judge. See $ 879 (page 137 above), and cf. § 3064.] 214 Kant's Ethic*. § 898. — Eeligion does not mean an aggregate of certain fixed duties to be rendered toward God (offices of divine worship.) (page .203, line 23.) Cf. §§ 537, 541, 449. §899. — Conflicting positions of the pure rationalists and super- naturalists, (page 204, Me 8.) § 900. — Eeligion, abstract from its first origin and inward ground, .is either natural or else a learned religion, (page 205, line 13.) § 901. — Although a religion be natural, it may notwithstanding have moreover been revealed, (page 205, line 30.) Cf. § 1017. § 902. — Every, even a revealed religion, must present the linea- ments of a natural religion, (page 206, line 26.) § 903. — Eevelation and philosophy having but one common end "(viz., forwarding the culture of the moral good), let us scrutinize the principles of Christianity, (page 207, line 5.) Intromit : in Scottish law, to intermeddle with the effects of another. — (Webster.) Chapter I.— Christianity as Natural Religion. (§g 904-911 inclusive.) § 904. — Natural religion possesses the first requisite of a true church (universal validity § 812). (page 208, line 9.) §905. — Must be superadded sundry statutable authoritative edicts, to bring about a permanent and abiding union of mankind in a visible church universal, (page 209, line 1.) § 906. — Jesus the founder of the true catholic church, (page 210, line 4.) Cf. §§ 864, 773. -[Irregressible : from which there is no re- turn. — Andrews' Latin Lexicon, "And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." St. Luke ix., 62.] Mis sayings: cf. the following extracts from the Gospel according to St. Matthew :* V., 1. And seeing the multitudes, he went up into the mountain ; and he having sat down, his disciples came to him. 2. And he opened his mouth, and taught them, saying: 3. Happy the poor in spirit ; for theirs is the kingdom of heaven. 4. Happy they that mourn ; for they shall be comforted. 5. Happy the meek ; for they shall inherit the earth. 6. Happy they that hunger and thirst after righteousness ; for they shall be filled. 7. Happy the merciful ; for they shall obtain mercy. 8. Happy the pure in heart ; for they shall see God. 9. Happy the peacemakers ; for they shall be called sons of God. 10. Happy they who are persecuted for righteousness' sake : for theirs is the kingdom of heaven. 11. Happy are ye, when they shall revile and persecute you, and shall say all evil against you falsely, for my sake. 12. Eejoice, and * American Bible Union, second revision: New York, 1869. The Clavis to an Index. 215 exult ; because great is your reward in heaven, for so they perse- cuted the prophets that were before you. 13. Ye are the salt of the earth ; but if the salt become tasteless, "wherewith shall it be salted ? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot by men. 14. Ye are the light of the world. A city that is set on a hill "can not be hid. 15. Nor do they light a lamp and put it under the bushel, but on the lamp-stand ; and it shines to all that are in the house. 16. Thus let your light shine before men, that they may •see your good works, and glorify your Father who is in heaven. 17. Think not that I came to destroy the law, or the prophets; 1 came not to destroy, but to fulfil. 18. For verily I say to you, till heaven and earth pass, one jot or one tittle shall not pass from the law, till all be fulfilled. 19. Whoever therefore shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven ; but whoever shall do -and teach them, he shall be called great in the kingdom of heaven. 20. For I sa} r to you, that except your righteousness shall ex- ceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven. 21. Ye heard that it was said to those of old : Thou shalt not kill ; and whoever shall kill shall be in danger of the judgment. 22. But I say to you, that every one who is angry with his brother, without cause, shall be in danger of the judgment ; and whoever shall say to his brother, Raca ! shall be in danger of the council ; and whoever shall say, Thou fool ! shall be in danger of hell-fire. 23. Therefore if thou bringest thy gift to the altar, and there re- memberest that thy brother has aught against thee; 24. leave there thy gift before the altar, and go, first be reconciled to thy brother and then come and offer thy gift. 25. Agree with thine adversary quickly, while thou art in the way with him ; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26. Verily I say to thee, thou shalt not come out thence, till thou hast paid the uttermost farthing. 27. Ye heard that it was said : Thou shalt not commit adultery. 28. But I say to you, that every one who looks on a woman, to lust after her, has already committed adultery with her in his heart. 29. And if thy right eye causes thee to offend, pluck it out and cast it from thee ; for it is profitable for thee that one of thy mem- bers perish, and not thy whole body be cast into hell. 30. And if thy right hand causes thee to offend, cut it off and cast it from thee ; for it is profitable for thee that one of thy members perish, and not thy whole body be cast into hell. 216 Kant's Ethics. §906 31. And it was said : Whoever shall put away his wife, let him give her a writing of divorcement. 32. But I say to you, that whoever shall put away his wife, save for the cause of fornication, makes her commit adultery ; and whoever shall marry her when put away, commits adultery. 33. Again ye heard, that it was said to those of old : Thou shalt not swear falsely, but shalt perform to the Lord thine oaths. 34. But I say to you, swear not at all ; neither by heaven, for it is God's throne ; 35. nor by the earth, for it is his footstool ; nor by Jerusalem, for it is the city of the great King. 36. Nor shalt thou swear by thy head; because thou canst not make one hair white or black. 37. But let your word be, Yea, yea, Nay, nay ; for that which is more than these comes of evil. 38. Ye heard that it was said : An eye for an eye and a tooth for a tooth. 39. But I say to you, that ye resist not evil ; but whoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take thy coat, let him have thy cloak also. 41. And whoever shall compel thee to go one mile, go with him two. 42. Give to him that asks of thee, and from him that would borrow of thee turn not away. 43. Ye heard that it was said : Thou shalt love thy neighbor, and shalt hate thine enemy. 44. But I say to you, love your enemies, and pray for those who persecute you ; 45. that ye may be sons of your Father who is in heaven ; for he causes his sun to rise on THE EVIL AND THE GOOD, AND SENDS RAIN ON THE JUST AND THE UN- JUST. 46. For if ye love those who love you, what reward have ye ? Do not also the publicans the same ? 47. And if ye salute your brethren only, what do ye that excels ? Do not also the heathen thus ? 48. Be ye therefore perfect, even as your Father who is in heaven is perfect. YL, 1. Take heed that ye do not your righteousness before men, to be seen by them ; otherwise ye have no reward with your Father who is in heaven. 2. Therefore when thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Yerily I say to you, they have in full their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand does ; 4. that thine alms may be in secret ; and thy Father who sees in secret will himself reward thee. 5. And when ye pray, ye shall not be as the hypocrites ; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Verily I say to you,, they have in full their reward. 6. But thou, when thou pray est, § 906 The Clavis io an Index. 217 enter into thy closet, and having shut thy door, pray to thy Father who is in secret ; and thy Father who sees in secret will reward thee. 7. But when ye pray, use not vain repetitions, as the heathen do ; for they think that they shall he heard for their much speak- ing. 8. Be not ye therefore like to them ; for your Father knows what things ye have need of, before ye ask him. 9. Do ye, there- fore, pray after this manner : Our Father who. art in heaven, hallowed be thy name. 10. Thy kingdom come; thy will be done, as in heaven, so also on the earth. 11. Give us this day our daily bread. 12. And forgive us our debts, as also we forgave our debtors. 13. And bring us not into temptation, but deliver us from evil. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you; 15. but if ye forgive not men their trespas- ses, neither will your Father forgive your trespasses. 16. And when ye fast, be not as the hypocrites, of a sad coun- tenance ; for they disfigure their faces, that they may appear to men to fast. "Verily I say to you, they have in full their reward. 17. But thou, when thou fastest, anoint thy head, and wash thy face ; 18. that thou appear not to men to fast, but to thy Father who is in secret ; and thy Father who sees in secret will reward thee. 19. Lay not up for yourselves treasures on the earth, where moth and rust consume, and where thieves break through and steal. 20. But lay up for yourselves treasures in heaven, where neither moth nor rust consumes, and where thieves do not break through nor steal. 21. For where your treasure is, there will your heart be also. 22. The lamp of the body is the eye. If therefore thine eye be single, thy whole body will be light ; 23. but if thine eye be evil, thy whole body will be dark. If therefore the light that is in thee is darkness, how great the darkness ! 24. No man can serve two masters ; for either he will hate the one, and love the other, or he will hold to one and despise the other. Ye can not serve God and Mammon. 25. For this cause I say to you, take not thought for your life,, what ye shall eat, or what ye shall drink : nor for your body, what ye shall put on. Is not the life more than food, and the body than raiment? 26. Behold the birds of the air, that they sow not, nor reap, nor gather into fe^rns ; and your heavenly Father feeds them. Are ye not much better than they ? 27. And which of you by 15 " 218 Kant's Ethic*. § 906 taking thought can add one cubit to his stature ? 28. And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, nor spin ; 29. and I say to you, that even Solomon in all his glory was not arrayed like one of these. 30. And if God so clothes the grass of the field, which to-day is, and to-morrow is cast into the oven, will he not much more you, ye of little faith? 31. Take not thought therefore, saying ; What shall •we eat? or, What shall we drink? or, Wherewith shall we be clothed ? 32. For after all these do the Gentiles seek. For your heavenly Father knows that ye have need of all these. 33. But SEEK FIRST THE KINGDOM OF GOD, AND HIS RIGHTEOUSNESS ; and all these shall be added to you. 34. Take not thought, therefore, for the morrow ; for the morrow will take thought for itself. Sufficient for the day is the evil thereof. V1L, 1. Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged ; and with what measure ye mete, it shall be measured to you. 3. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye ? 4. Or how wilt thou say to thy brother : Let me cast out the mote from thine eye ; and behold, the beam is in thine own eye ? 5. Hypocrite ! first cast out the beam out of thine own eye ; and then thou wilt see clearly to cast out the mote out of thy brother's eye. 6. Give not that which is holy to the dogs, nor cast your pearls before the swine ; lest they trample them with their feet, and turn and rend you. 7. Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened to you. 8. For every one that asks receives ; and he that seeks finds; and to him that knocks it shall be opened. 9. Or what man is there of you, of whom if his son ask bread, will he give him a stone ? 10. And if he ask a fish, will he give Mm a serpent? 11. If ye then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him? 12. Therefore all THINGS WHATEVER YE WOULD THAT MEN SHOULD DO TO YOU, SO ALSO do ye to them ; for this is the law and the prophets. 13. Enter in through the strait gate ; because wide is the gate, and broad the way, that leads to destruction, and many are they who go in thereat. 14. Because strait is the gate, and narrow the way, that leads to life, and few are they who find it. 15. Beware of false prophets, who come to you in sheep's cloth- ing, but inwardly are ravening wolves. ■§ 906 The Glavis to an Index. 219 16. Ye shall know them from their fruits. Do men gather grapes from thorns, or figs from thistles? 17. So every good tree brings forth good fruit ; but the corrupt tree brings forth evil fruit. 18. A good tree can not bring forth evil fruit, nor a corrupt tree bring forth good fruit. 19. Every tree that brings not forth good fruit is cut down, and cast into the fire. 20. So then, from their fruits ye shall know them. 21. Not every one that says to me. Lord, Lord, shall enter into the kingdom of heaven : but he that does the will of my Father who is in heaven. 22. Many will say to me in that day : Lord, Lord, did we not prophesy in thy name, and in thy name cast out demons, and in thy name do many miracles? 23. And then will I profess to them, I never knew you; depart from me, ye who work iniquity. 24. Every one, therefore, who hears these sayings of mine, and does them, I will liken him to a wise man, who built his house on the rock. 25. And the rain descended, and the streams came, and the winds blew, and fell upon that house ; and it did not fall, for it had been founded on the rock. 26. And every one who hears these sayings of mine, and does them not, shall be likened to a foolish man, who built his house on the sand. 27. And the rain descended, and the streams came, and the winds blew, and beat upon that house, and it fell ; and great was the fall of it. IX., 9. And Jesus, passing on from thence, saw a man named Matthew^ sitting at the place of receiving custom ; and he says to him: Follow me. And he rose up and followed him. 10. And it came to pass that, as he reclined at table in the house, behold, many publicans and sinners came and reclined at table with Jesus and his disciples. 11. And the Pharisees, seeing it, said to his disciples r "Why does your teacher eat with the publicans and the sinners ? 12„ And Jesus hearing it, said : They who are well need not a physi- cian, but they who are sick. 13. But go, and learn what this means : I desire mercy and not sacrifice ; for I came not to call righteous men, but sinners. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the good news of the kingdom, and healing every sickness and every infirmity. 36. And seeing' the multitudes, he was moved with compassion for them, because they were harassed, and scattered, as sheep having no shepherd, 37. Then he says to his disciples : The harvest indeed is great, but the laborers are few. 38. Pray therefore the Lord of the harvest^ that he will send forth laborers into his harvest. 220 Kant's Ethics. § 906 X., 1. And calling to him his twelve disciples, he gave them authority over unclean spirits, so as to cast them out, and to heal every sickness and every infirmity. 2. And the names of the twelve apostles are these : first Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother ; 3. Philip, and Bartholomew ; Thomas, and Matthew the publican ; James the son of Alpheus, and Lebbeus surnamed Thaddeus ; 4. Simon the Cananite, and Judas Iscariot, who also betrayed him. 5. These twelve Jesus sent forth, and charged them, saying : Go not into the way to the Gentiles, and into a city of Samaritans enter not. 6. But go rather to the lost sheep of the house of Israel. 7. And as ye go, preach, saying : The kingdom op heaven is at hand. 8. Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely ye received, freely give. 9. Provide not gold, nor silver, nor brass in your girdles ; 10. nor bag for the journey, nor two coats, nor sandals, nor staff; for the laborer is worthy of his living. 11. And into whatever city or village ye shall enter, inquire who in it is worthy ; and there abide till ye go thence. 12. But when ye come into the house, salute it. 13. And if the house be worthy, let your peace come upon it ; but if it be not worthy, let your peace return to you. 14. And whoever shall not receive you, nor hear your words, when ye go out of that house or city, shake off the dust of your feet. 15. Verily I say to you, it shall be more toler- able for the land of Sodom and Gomorrah in the day of judgment, than for that city. 16. Behold, I send you forth as sheep in the midst of wolves ; be therefore wise as serpents, and simple as doves. 17. But beware of men ; for they will deliver you up to councils, and will scourge you in their synagogues ; 18. and before governors also and kings will ye be brought for my sake, for a testimony to them and to the Gentiles. 19. But when they deliver you up, take not thought how or what ye shall speak ; for it shall be given you in that hour what ye shall speak. 20. For it is not ye that speak, but the Spirit of your Father that speaks in you. 21. And the brother will deliver up the brother to death, and the father the child ; and children will rise up against parents, and cause them to be put to death. 22. And ye will be hated by all for my name's sake ; but he that has endured to the end, the same shall be saved. 23. But when they'persecute you in this city, flee into the other ; for verily I say to you, ye shall not have gone over the cities of Israel, till the Son of man come. § 906 The Clavis to an Index. 221 24. A disciple is not above the teacher, nor the servant above his lord. 25. It is enough for the disciple that he be as his teacher, and the servant as his lord. If they called the master of the house Beelzebul, how much more those of his household! 26. Fear them not therefore ; for there is nothing covered that shall not be revealed, and hid that shall not be known. 27. What I say to you in the darkness, that speak ye in the light ; and what ye hear in the ear, that proclaim upon the house-tops. 28. And be not afraid of those who kill the body, but are not able to kill the soul ; but rather fear him who is able to destroy both soul and body in hell. 29. Are not two sparrows sold for a penny? And one of .them shall not fall on the ground without your Father. 30. But the very hairs of your head are all numbered. 31. Fear not therefore; ye are of more value than many sparrows. XII., 1. At that time Jesus went on the sabbath through the grain-fields ; and his disciples were hungry, and began to pluck ears of grain, and to eat. 2. And the Pharisees seeing it said to him : Behold, thy disciples are doing that which it is not lawful to do on the sabbath. 3. And he said to them : Have ye not read what David did, when he hungered, himself and those with him ; 4. how he entered into the house of G-od, and ate the show-bread, which it was not lawful for him to eat, nor for those with him, but for the priests alone? 5. Or have ye not read in the law, that on the sabbath the priests in the temple profane the sabbath, and are blameless ? 6. But I say to you, that a greater than the temple is here. 7. But if ye had known what this means, I desire mercy and not sacrifice, ye would not have condemned the blameless. 8. For the Son of man is Lord of the sabbath. XIII. , 1. And on that day Jesus went out of the house, and sat by the sea-side. 2. And great multitudes were gathered together to him, so that he went into the ship and sat down ; and all the multitude stood on the beach. 3. And he spoke many things to them in parables, saying : 4. Behold, the sower went forth to sow. And as he sowed, some fell by the way-side, and the birds came and devoured them. 5. And others fell on the rocky places, where they had not much earth ; and forthwith they sprang up, because they had not depth of earth. 6. And when the sun was lip, they were scorched ; and because they had not root, they withered away. 7. And others fell upon the thorns ; and the thorns came up, and choked them. 8. And others fell on the good ground, and yielded fruit, some a hun- dredfold, some sixty, some thirty. 9. He that has ears to hear, let bim hear. 222 Kant's Ethics. § 906 10. And the disciples came and said to him : "Why dost thou speak to them in parables ? 11. And he answering said to them: To you it is given to know the mysteries of the kingdom of heaven hut to them it is not given. 18. Hear therefore the parable of the sower. 19. When any one hears the word of the kingdom, and understands not, then comes the evil one and snatches away what was sown in his heart. This is that which was sown by the way-side. 20. And that sown on the rocky places, this is he that hears the word, and immediately with joy receives it ; 21. and has not root in himself, but is only for a time ; and when tribulation or persecu- tion arises because of the word, immediately he is offended. 22. And that sown among the thorns, this is he that hears the word, and the care of this world and the cleceitfulness of riches choke the word, and it becomes unfruitful. 23. And that sown on the good ground, this is he that hears the word and understands ; who bears fruit, and produces, some a hundredfold, some sixty,, some thirty. 24. Another parable he put forth to them, saying : The kingdom of heaven is likened to a man that sowed good seed in his field. 25. But while men slept, bis enemy came and sowed darnel among the wheat, and went away. 26. And when the blade sprang up and produced fruit, then appeared the darnel also. 27. And the ser- vants of the householder came and said to him : Sir, didst thou not sow good seed in thy field ? From whence then has it darnel ? 28. He said to them : An enemy did this. The servants said to him : Wilt thou then that we go and gather them up ? 29. He said : 'N&j, lest while ye gather up the darnel, ye root up the wheat with them. 30. Let both grow together until the harvest. And in time of harvest 1 will say to the reapers : Gather up first the dar- nel, and bind them in bundles to burn them ; but gather the wheat into my barn. 31. Another parable he put forth to them, saying : The kingdom of heaven is like to a grain of mustard, which a man took and sowed in his field. 32. Which is the least indeed of all seeds ; but when it is grown, it is greater than the herbs, and becomes a tree. so that the birds of the air come and lodge in its branches. 33. Another parable he spoke to them : The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 36. Then having sent away the multitudes, he went into the house. And his disciples came to him, saying : Explain to us the parable of the darnel of the field. 37. And answering he said to them : § 906 The Clavis to an Index. 223 He that sows the good seed is the Son of man. 38. The field is the world. The good seed, these are the sons of the kingdom ; but the darnel are the sons of the evil one, 39. and the enemy that sowed them is the Devil. The harvest is the end of the world ; and the reapers are angels. 40. As therefore the darnel are gathered up and are burned with fire, so shall it be in the end of the world. 41. The Son of man will send forth his angels, and they will gather out of his kingdom all the causes of offense, and those who do in- iquity, 42. and will cast them into the furnace of fire ; there will be the wailing, and the gnashing of teeth ! 43. Then will the righteous shine forth as the sun in the kingdom of their Father. He that has ears to hear, let him hear. 44. Again, the kingdom of heaven is like to a treasure hidden in the field, which a man found and concealed ; and for joy thereof, he goes and sells all that he has, and buys that field. 45. Again, the kingdom of heaven is like to a merchant seeking' goodly pearls ; 46. and having found one pearl of great price, he went and sold all that he had, and bought it. 47. Again, the kingdom of heaven is like to a net, cast into the sea, and gathering together of every kind. 48. Which, when it was filled, they drew up upon the beach, and sat down and gathered the good into vessels, but cast the bad away. 49. So will it be in the end of the world. The angels will go forth, and will separate the wicked from among the just, 50. and will cast them into the fur- nace of fire ; there will be the wailing, and the gnashing of teeth ! XV., 10. And calling to him the multitude, he said to them : Hear, and understand. 11. Not that which enters into the mouth defiles the man ; but that which comes out of the mouth, this defiles the man. 12. Then came to him his disciples, and said to him : Knowest thou that the Pharisees, when they heard the saying, were offended? 13. And he answering said : Every plant, which my heavenly Father planted not, shall be rooted up. 14. Let them alone ; they are blind leaders of the blind ; and if the blind lead the blind, both will fall into the ditch. 15. And Peter answering said to him : Explain to us this par- able. 16. And he said : Are ye also even yet without understand- ing ? 17. Do ye not yet understand, that whatever enters into the mouth goes into the belly, and is cast out into the drain ? 18. But the things that proceed out of the mouth come forth out of the heart; and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false-wit- nessings, blasphemies. 20. Thes* are the things that defile the man ; but to eat with unwashen hands defiles not the man. 224 Kant's Ethics. § 906 XVIII., 1. At that time came the disciples to Jesus, saying : Who then is greatest in the kingdom of heaven? 2. And Jesus calling a little child to him, placed it in the midst of them, 3. and said: Verily I say to you, if ye do not turn and become as the little children, ye shall not enter into the kingdom of heaven. 4. Whoever therefore shall humble himself as this little child, he is the greatest in the kingdom of heaven. 5. And who- ever shall receive one such little child, in my name, receives me. 6. But whoever shall cause one of these little ones that believe on me to offend, it were better for him that an upper millstone were hanged about his neck, and he were plunged in the depth of the sea. 7. Woe to the world, for causes of offense ! For it must needs be that causes of offense come ; but woe to that man, through whom the cause of offense comes ! 8. But if thy hand or thy foot causes thee to offend, cut it off, and cast it from thee. It is better for thee to enter into life lame or maimed, than having two hands or two feet to be cast into the everlasting fire. 9. And if thine eye causes thee to offend, pluck it out and cast it from thee. It is better for thee to enter into life with one eye, than having two eyes to be cast into hell-fire. 10. Take heed that ye despise not one of these little ones ; for I say to you, that their angels in heaven always behold the face of my Father who is in heaven. 11. For the Son of man came to save that which was lost, 12. What think ye ? If a man has a hundred sheep, and one of them is gone astray, does he not leave the ninety and nine upon the mountains, and go and seek that which is gone astray? 13. And if it be that he find it, verily I say to you, he rejoices over it more than over the ninety and nine that went not astray. 14. So it is not the will of your Father who is in heaven, that one of these little ones perish. 15. But if thy brother shall sin against thee, go show him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. 16. But if he hear not, take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17. And if he shall neglect to hear them, tell it to the church ; and if he neglect to hear the church also, let him be to thee as a heathen and a publican. 18. Verily I say to you : whatever ye shall bind on earth shall be bound in. heaven; and whatever ye shall loose on earth shall be loosed in heaven. 19. Again I say to you, that if two of you shall agree on earth, concerning any thing that they shall ask, it shall be done for them by my Father who is in heaven. 20. For where two or three are gathered together in my name, there am I in the midst of them. § 906 The Clavis to an Index. 225 21. Then Peter came to him, and said : Lord, how often shall my brother sin against me, and I forgive him ? Until seven times ? 22. Jesus says to him : I say not to thee, until seven times, but until seventy times seven. 23. Therefore is the kingdom of heaven likened to a certain kiug, who desired to make a reckoning with his servants. 24. And when he had begun to reckon, there was brought to him one, who owed ten thousand talents. 25. But as he was not able to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26. The servant therefore, falling, prostrated himself before him, saying : Have patience with me, and I will pay thee all. 27. And the lord of that servant, moved with compassion, released him, and forgave him the debt. 28. But that servant went out, and found one of his fellow-servants, who owed him a hundred denaries ; and laying hold of him he took him by the throat, saying : Pay me that thou owest. 29. Therefore his fellow-servant fell down and besought him, saying : Have patience with me, and I will pay thee. 30. And he would not ; but went and cast him into prison, till he should pay the debt. 31. And his fellow-servants, seeing what was done, were very sorry, and came and disclosed to their lord all that was done. 32. Then having called him, his lord says to him : Thou wicked servant ; I forgave thee all that debt, because thou beso lightest me. 33. Shouldest not thou also have had pity on thy fellow- servant, as I too had pity on thee? 34. And his lord was angry, and delivered him to the tormentors, till he should pay all that was due to him. 35. So also will my heavenly Father do to you, if ye from your hearts forgive not every one his brother. XIX., 1. And it came to pass, when Jesus finished these sayings, that he departed from Galilee, and came into the borders of Judsea beyond the Jordan. 2. And great multitudes followed him, and he healed them there. 3. And the Pharisees came to him, tempting him and saying: Is it lawful for a man to put away his wife for every cause ? 4. And he answering said to them: Have ye not read, that he who made them from the beginning made them male and female, 5. and said : For this cause shall a man leave father and mother, and shall cleave to his wife, and the two shall be one flesh. 6. So that they are no longer two, but one flesh. "What therefore God joined. together, let not man put asunder. 7. They say to him : Why then did Moses command to give a writing of divorcement, and to put her away ? 8. He says to them : Moses, for your hardness of heart, suffered you to put away 226 Kant's Ethics. § 906 your wives ; but from the beginning it was not so. 9. And I say to you, that whoever shall put away his wife, except for fornication, and shall marry another, commits adultery ; and whoever marries her when put away, commits adultery. 16. And, behold, one came to him and said : Teacher, what good shall I do, that I may have eternal Life ? 17. And he said to him : Why dost thou ask me concerning good ? One is the Good. But if thou desirest to enter into life, keep the commandments. 18. He says to him, Which ? Jesus said : Thou shalt not kill ; Thou shalt not commit adultery ; Thou shalt not steal ; Thou shalt not bear false- witness ; 19. Honor thy father and thy mother ; and, Thou shalt love thy neighbor as thyself. 20. The young man says to him : All these I kept ; what do I yet lack? 21. Jesus said to him : If thou desirest to be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven ; and come, follow me. 22. But when the 3 7 oung man heard this saying, he went away sorrowful ; for he had great possessions. 23. And Jesus said to his disciples : Verily I say to you, that a rich man shall hardly enter into the kingdom of heaven. 24. And again I say to you : It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God, 25. And the disciples, hearing it, were exceedingly amazed, saying : Who then can be saved? 26. But Jesus, looking on them, said to them: With men this is impossible ; but* with God all things are possible. XX., 1. For the kingdom of heaven is like to a householder, who went out early in the morning to hire laborers into "his vine- yard. 2. And having agreed with the laborers for a denary a day, he sent them into his vineyard. 3. And he went out about the third hour, and saw others stand- ing idle in the market-place. 4. And to them he said : Go ye also into the vineyard, and whatever is right I will give you. And they went their way. 5. Again he went out about the sixth and ninth hour, and did likewise. 6. And about the eleventh he went out, and found others stand- ing, and says to them : Why stand ye here all the day idle ? 7. They say to him : Because no one hired us. He says to them : Go ye also into the vineyard. 8. And when evening was come, the lord of the vineyard says to his steward : Call the laborers, and pay them the hire, begin- ning from the last, unto the first. 9. And they of the eleventh hour came, and received every man a denary. 10. But when the § 906 The Clavis to an Index. 227 first came, they supposed that they should receive more ; and they also received each one a denary. 11. And on receiving it, they murmured against the householder, 12. saying : These last labored one hour, and thou madest them equal to us, who bore the burden of the day, and the burning heat. 13. But he answering said to one of them : Friend, I do thee no wrong. Didst thou not agree with me for a denary ? 14. Take what is thine, and go. But I will give to this last, even as to thee. 15. Is it not lawful for me to do what I will with my own ? Is thine eye evil, because I am good ? 16. So will the last be first, and the first last ; for many are called, but few are chosen. 17: And Jesus, going up to Jerusalem, took the twelve disciples apart ; and in the way he said to them : 18. Behold, we are going up to Jerusalem ; and the Son of man will be delivered to the chief priests and scribes, and the}'' will condemn him to death, 19. and will deliver him to the Gentiles to mock and scourge and crucify ; and on the third day he will rise again. 20. Then came to him the mother of the sons of Zebedee, with her sons, bowing down and asking a certain thing of him. 21. And he said to her : What wilt thou ? She says to him : Command that these my two sons shall sit, one on thy right hand, and one on thy left, in thy kingdom. 22. But Jesus answering said : Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of? They say to him : We are able. 23. And he says to them ' Ye shall drink indeed of my cup ; but to sit on my right hand, and on my left, is not mine to give, but is for them for whom it has been prepared by my Father. 24. And the ten, hearing it, were much displeased with the two brothers. 25. , But J esuSj having .called them to him, said : Ye know that the rulers of the Gentiles exercise lordship over them, and they that are great exercise authority over them. 26. JSTot so shall it be among you ; 27. but whoever would become great among you, let him be your minister; and whoever would be first among you, let him be your servant ; 28. even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many. XXI., 23. And when he had come into the temple, the chief priests and the elders of the people came to him as he was teach- ing, and said : By what authority doest thou these things ; and who gave thee this authority? 24. And Jesus answering said to thenar I also will ask you one thing, which if ye tell me, I too will tell you by what authority I do these things. 25. John's immersion, whence was it ? From heaven, or from men? And they reasoned 228 Kanfs Mines. § 906 among themselves, saying ; If we say, From heaven, he will say to ns : Why then did ye not believe him? 25. But if we say, From men, we fear the multitude ; for all hold John as a prophet. 27- And they answered Jesus, saying : We do not know. And he said to them : Neither do I say to you, by what authority 1 do these things. 28. But what think ye ? A man had two sons ; and he came to the first, and said : Son, go work to-day in the vineyard. 29. And he answering said : I will not : but afterward he repented, and went. 30. And he came to the other, and said likewise. And he answering said : I will, sir ; and went not. 31. Which of the two did the father's will ? They say to him : The first. Jesus says to them : Verily I say to you, that the publicans and the harlots go into the kingdom of God before you. 32. For John came to you in the way of righteousness, and ye did not believe him ; but the pub- licans and the harlots believed him ; and ye, when ye had seen it, repented not afterward, that ye might believe him. 33. Hear another parable. There was a householder, who planted a vineyard, and put a hedge around it, and dug a winepress in it, and built a tower, and let it out to husbandmen, and went abroad. 34. And when the season of fruits drew near, he sent his servants to the husbandmen, to receive his fruits. 35. And the husband- men taking his servants, beat one, and killed another, and stoned another. 36. Again he sent other servants, more than the first ; and they did to them likewise. 37. And afterward he sent to them his son, saying : They will reverence my son. 38. But the hus- bandmen, seeing the son, said among themselves : This is the heir; come, let us kill him, and have his inheritance. 39. And taking him, they cast him out of the vineyard, and killed him. 40. When therefore the lord of the vineyard comes, what will he do to those husbandmen ? 41. They say to him : He will miserably destroy those wicked men, and will let out the vineyard to other husband- men, who will deliver over to him the fruits in their seasons. 42. Jesus says to them : Did ye never read in the Scriptures : The stone which the builders disallowed, The same is become the head of the corner ; This is from the Lord, And is wonderful in our eyes. [Fs. cxviii., 22. Is. xxviii., 16.] 43. Therefore I say to you, that the kingdom of God- shall be taken from you, and given to a nation bringing forth the fruits thereof. 44. And he that falls upon this stone will be broken ; but on whom- soever it shall fall, it will grind him to powder. § 906 The Clavis to cm Index. 229' 45. And the chief priests and Pharisees, hearing his parables, knew that he spoke of them. 46. And they sought to lay hold of him, but feared the multitudes, since they held him as a prophet. XXIII., 1. Then Jesus spoke to the multitudes, and to his dis- ciples, 2. saying : The scribes and the Pharisees sat down in Moses' seat. 3. All, therefore, whatever they bid you, do and ob- serve ; but do not according to their works, for they say and do not. 4. For they bind heavy burdens and grievous to be borne r and lay them on men's shoulders, but will not move them with their finger. 5. But all their works they do to be seen by men ; they make broad their phylacteries, and enlarge the fringes ; 6. and love the first place at feasts, and the first seats in the syna- gogues, 7. and the greetings in the markets, and to be called by men, Eabbi, Eabbi. 8. But be not ye called Babbi ; for one is your Teacher, and all ye are brethren. 9. And call not any your father on the earth ; for one is your Father, he who is in heaven. 10. Neither be called leaders ; for one is your leader, the Christ. 11. But the greatest of you shall be your servant. 12. And whoever shall exalt himself shall be humbled; and he that shall humble him- self, shall be exalted. 13. But woe to you, scribes and Pharisees, hypocrites ! because ye shut up the kingdom of heaven against men ; for ye go not in, nor suffer those who are entering to go in. 15. Woe to you, scribes and Pharisees, hypocrites ! because ye traverse sea and land to make one proselyte, and when he is made, ye make him twofold more a child of hell than yourselves. 16. Woe to you, blind guides, who say : Whoever shall swear by the temple, it is nothing; but \j$4$ever shall swear by the gold of the temple, he is bound. 17. r ools. and blind ; for which is greater, the gold, or the temple that sanctifies the gold? 18. And, Who- ever shall swear by the altar, it is nothing; but whoever shall swear by the gift that is upon it, he is bound. 19. Fools and blind : for which is greater, the gift, or the altar that sanctifies the gift? 20. He therefore who swears by the altar, swears by it, and by all things thereon. 21. And he that swears by the temple, swears by it, and by him who dwells therein. 22. And he that swears by heaven, swears by the throne of Gfod, and by him who sits thereon. 23. Woe to you, scribes and Pharisees, hypocrites ! because ye pay tithe of the mint and the dill and the cumin, and omitted the weightier things of the law, judgment, and mercy, and faith ; these ought ye to have done, and not leave those undone. 230 Kant's Ethics. $ 906 24. Blind guides! that strain out the gnat, and swallow the camel. 25. Woe to you, scribes and Pharisees, hypocrites ! because ye cleanse the outside of the cup and the platter, but within they are. full of rapacity and excess. 26. Blind Pharisee! Cleanse first the inside of the cup and the platter, that its outside also may be- come clean. 27. Woe to you, scribes and Pharisees, hypocrites ! because ye are like to whited sepulchres, which outwardly indeed appear beau- tiful, but within are full of bones of the dead, and of all unclean- ness. 28. So also ye outwardly indeed appear righteous to men, but within ye are full of hypocrisy and iniquity. 29. Woe to you, scribes and Pharisees, hypocrites ! because ye build the sepulchres of the prophets, and adorn the tombs of the righteous, and say : 30. If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31. So that ye witness to yourselves, that ye are sons of those who killed the prophets ; 32. and fill ye up the measure of your fathers ! 33. Serpents ! Brood of vipers ! How can ye escape the judg- ment of hell ? 34. Therefore, behold, 1 send forth to you prophets, and wise men, and scribes; and some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and persecute from city to city ; 35. that on you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zechariah, son of Barachiah, whom ye slew between the temple and the altar. 36. Verily 1 say to you, all these things shall come upon this generation. 37. Jerusalem ! Jerusalem ! that killest the prophets, and stonest those sent to her ; how often would I have gathered thy children together, as a hen gathers her chickens under her wings, and ye would not ! 38. Behold, your house is left to you desolate. 39. For I say to you, ye shall not see me henceforth, till ye shall say : Blessed is he that comes in the name of the Lord. XXV., 1. Then shall the kingdom of heaven be likened to ten virgins, who took their lamps, and went out to meet the bridegroom. 2. And five of them were wise, and five foolish. 3. The foolish, taking their lamps, took no oil with them ; 4. but the wise took oil in their vessels with their lamps. 5. While the bridegroom tarried, they all slumbered and slept. 6. And at midnight a cry was made: Behold, the bridegroom! G-o out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the § 906 The Clavis to an Index. 281 foolish said to the wise : Give us of your oil, for our lamps are going out. 9. But the wise answered, saying : Not so ; there will not be enough for us and you. Go rather to those who sell, and buy for yourselves. 10. And while they went to buy, the bride- groom came ; and they who were ready went in with him to the marriage; and the door was shut. 11. And afterward come also the rest of the virgins, saying: Lord j Lord, open to us. 12. But he answering said : Yerily 1 say to you, I know you not. 13. Watch, therefore ; because ye know not the day, nor the hour ! 14. For as a man going abroad called his own servants, and de- livered to them his goods; 15. and to one gave five talents, to another two, and to another one, to each according to his own .ability; and straightway went abroad. 16. And he that received the five talents went and traded with them, and gained other five talents. 17. Likewise also he that received the two gained other two. 18. But he that received the one went away and digged in the earth, and hid his lord's money. 19. After a long time the lord of those servants comes, and reckons with them. 20. And he that received the five talents came and brought other five talents, saying : Lord, thou deliveredst to me five talents : behold, I gained other five talents beside them. 21. His lord, said to him: Well done, good and faithful servant; thou wast faithful over a little, I will set thee over much. Enter thou into the joy of thy lord. 22. And he also that reeeived the two talents came and said : Lord, thou deliveredst to me two talents ; behold, I gained other two talents beside them. 23. His lord said to him : Well done, good and faithful servant ; thou wast faithful over a little, I will set thee over much. Enter thou into the joy of thy lord. 24. And he also that received the one talent came and said : Lord, I knew thee that thou art a hard man, reaping where thou didst' not sow, and gathering where thou strewedst not. 25. And fearing, I went and hid thy talent in the earth. Lo, thou hast thine own. 26. And his lord answering said to him : Wicked and slothful ser- vant ! Thou knewest that I reap where I did not sow, and gather where 1 strewed not ? 27. Thou oughtest therefore to have put my money to the exchangers ; and when ] came, I should have re- ceived nry own with interest. 28. Take therefore the talent from him, and give to him that has the ten talents. 29. For to every one that has shall be given, and he shall have abundance ; but from him that has not, even what he has shall be taken away. 30. And cast forth the unprofitable servant into the outer darkness. There will be the weeping, and the gnashing of teeth! 282 Kant's Ethics. § 906 31. And when the Son of man shall come in his glory, and all the angels with him, then will he sit on his throne of glory. 32. And before him shall be gathered all the nations ; and he will divide them one from another, as the shepherd divides the sheep from the goats. 33. And he will set the sheep on his right hand, but the goats on the left. 34. Then will the King say. to those on his right hand : Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 35. For I was hungry, and ye gave me to eat ; 1 was thirst}-, and ye gave me drink ; I was a stranger and ye took me in, 36. naked and ye clothed me; I was sick, and ye visited me ; I was in prison, and ye came to me. 37. Then will the righteous answer him, saying : Lord, when saw we thee hungering and fed thee, or thirsting and gave thee drink ? 38. And when saw we thee a stranger and took thee in, or naked and clothed thee ? 39. And when saw we thee sick, or in prison, and came to thee ? 40. And the King will answer and say to them : Verily I say to yon, inasmuch as ye did it to one of the least of these my brethren, ye did it to me. 41. Then will he say also to those on the left hand : Depart from me, accursed, into the everlasting fire, prepared for the Devil and his angels. 42. For I was hungry, and ye did not give me to eat ; I was thirsty, and ye did not give me drink ; 43. I was a stranger, and ye did not take me in ; naked, and ye did not clothe me ; sick, and in prison, and ye did not visit me. 44. Then will they also answer, saying : Lord, when saw we thee hungering, or thirsting, or a stranger, or naked, or sick, or in prison, and did not minister to thee ? 45. Then will he answer them, saying : Verily I say to you, inasmuch as ye did it not to one of the least of these, ye did it not to me. 46. And these shall go away into everlasting punishment, but the righteous into everlasting life. EXTRACTS FROM MARK. II. , 23. And it came to pass, that he went through the grain- fields on the sabbath; and his disciples began to go forward, pluck- ing the ears of grain. 24. And the Pharisees said to him : Behold, why do they on the sabbath that which is not lawful ? 25. And he said to them: Did ye never read what David did, when he had need and hungered, himself and they who were with him ; 26. how he went into the house of G-od, in the days of Abiathar the high priest, and ate the show-bread, which it is not lawful to eat but for the priests, and gave also to those who were with him ? 27. § 906 The Clavis to an Index. 233 And he said to them : The sabbath was made for man, and not man for the sabbath. 28. So that the Son of man is Lord also of the sabbath. IY., 26. And he said : So is the kingdom of God, as when a man has cast the seed upon the earth, 27. and sleeps and rises night and day, and the seed sprouts and grows up. ha knows not how. 28. For the earth brings forth fruit of herself; first the blade, then •the ear, then the full grain in the ear. 29. But when the fruit permits, immediately he puts forth the sickle because the harvest is come. YIL, 1. And there come together to him the Pharisees and cer- tain of the scribes, who came from Jerusalem. 2. And seeing some of his disciples eating bread with defiled (that is, unwashen) hands, they found fault. 3. For the Pharisees, and all the Jews, except they carefully wash their hands, do not eat, holding the tradition of the elders. 4. And coming from the market, except they im- merse themselves, they do not eat. And there are many other things which they received to hold, immersions of cups, and pots, and brazen vessels, and couches. 5. And the Pharisees and the scribes ask him : Why do not thy disciples walk according to the tradition of the elders, but eat bread with defiled hands ? 6. And he said to them : Well did Isaiah prophesy concerning you hypo- crites ; as it is written : This people honor me with their lips, But their heart is far from me. 7. But in vain they worship me, Teaching as doctrines commandments of men. 8. For laying aside the commandment of God, ye hold the tra- dition of men, immersions of pots and cups ; and many other such things ye do. 9. And he said to them : Well do ye reject the com- mandment of God, that ye may keep your own tradition ! 10. For Moses said : Honor thy father and thy mother ; and he that curses father or mother, let him surely die. 11. But ye say: If a man say to his father or his mother, It is Corban (that is, a gift) what- ever thou mightest be profited with from me — ;* 12. and ye suffer him no more to do aught for his father or his mother, 13. an- nulling the word of God by your tradition, wdiich ye handed down. And many such things ye do. 14. And again calling to him the multitude, he said to them : Hearken to me every one, and understand. 15. There is nothing; * The conclusion. " He is bound : ' (by Lis vow), and so freed from the duty to his parents, is left to be inferred from the speaker's silence; compare th« similar use of this figure of speech in Exodus, xxxii., 32; Luke, xiiL 9; Acts, xxiii., 9. 16 234 Kant's Ethics. §906 from without a man, that entering into him can defile him ; hut . the things that come out of him, these are they that defile the man. 16. If any one has ears to hear, let him hear. X., 13. And they brought little children to him, that he might touch them ; and the disciples rebuked those who brought them. 14. But Jesus seeing it, was much displeased, and said to them : Suffer the little children to come to me ; forbid them not, for to such belongs the kingdom of God. 15. Verily I say to you, who- ever shall not receive the kingdom of God as a little child, shall not enter therein. 16. And he folded them in his arms, put his hands on them, and blessed them. 17. And as he was going forth into the way, there came one run- ning, and kneeling to him, and asked him : Good Teacher, what shall I do that I may inherit eternal life ? 18. And Jesus said to him : Why callest thou me good ? There is none good but one, God. 19. Thou knowest the commandments : Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, De- fraud not, Honor thy father and mother. 20. And he answering said to him : Teacher, all these I kept from my youth. 21. And Jesus beholding him loved him, and said to him : One thing thou lackest ; go, sell whatever thou hast, and give to the poor, and thou shalt have treasure in heaven ; and come, take up the cross, and follow me. 22. And he became sad at that saying, and went away sorrowful ; for he had great possessions. 23. And looking around, Jesus says to his disciples : How hardly shall they that have riches enter into the kingdom of God ! 24. And the disciples were astonished at his words. But Jesus answer- ing again says to them : Children, how hard it is for those who trust in riches to enter into the kingdom of God ! 25. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they were exceedingly amazed, saying among themselves : Who then can be saved? 27. And Jesus, looking on them, says : With men it is impossible, but not with God ; for with God all things are possible. XII., 28. And one of the scribes came to him, and having heard them reasoning together, and perceiving that he answered them well, asked him : Which commandment is first of all ? 29. And Jesus answered him : First is, Hear, O Israel ; the Lord is our God, the Lord is one ; 30. and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. 31. Second is this : Thou shalt love thy neighbor as thyself. There is no other commandment greater than these. 32. And the scribe said § 906 The Clavis to an Index. 235 to him : Well, Teacher ; thou saiclst truly that he is one, and there is no other beside him : 33. and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all the whole-burnt- offerings and sacrifices. 34. And Jesus, seeing that he answered intelligently, said to him : Thou art not far from the kingdom of Grod. And no one dared any longer to question him. 38. And he said to them in his teaching : Beware of the scribes, who love to go about in long robes, and love greetings in the mar- kets, 39. and the first seats in the synagogues, and the first places at the feasts ; 40. who devour widows' houses, and for a pretense make long prayers ; these shall receive greater condemnation. 41. And sitting over against the treasury, he beheld how the people cast money into the treasury ; and many that were rich cast in much. 42. And one poor widow came, and cast in two mites, which are a farthing. 43. And calling to him his disciples, he said to them : Yerily I say to you, that this poor widow cast in more than all who are casting into the treasury. 44. For all cast in out of their abnndance ; but she, out of her want, cast in all that she had, her whole living. XIII., 31. Heaven and earth shall pass away; but my words shall not pass away. 32. But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father. 33. Take heed, watch ; for ye know not when the time is. 34. As a man who is abroad, having left his house, and given authority to his servants, to each one his work, also commanded the porter that he should watch ; 35. watch therefore, for ye know not when the master of the house comes, at evening, or at midnight, or at the cock-crow- ing, or in the morning ; 36, lest coming suddenly he find you sleeping. 37. And what I say to you, I say to all, Watch. EXTRACTS FROM LUKE. VI., 20. And he, lifting up his eyes on his disciples, said : Happy are ye poor ; for yours is the kingdom of God. 21. Happy are ye that hunger now ; for ye shall be filled. Happy are ye that weep now; for ye shall laugh. 22. Happy are ye, when men shall hate you, and when they shall separate you from them, and shall reproach you, and cast out your name as evil, for the sake of the Son of man. 23. Eejoice in that day, and leap for joy ; for, behold, your reward is great in heaven ; for in the same manner did their fathers to the prophets. 24. But woe to you that are rich ; for ye have received your consolation. 25. Woe to you that are full; for ye shall hunger. 236 Kant's Ethic*. § 905 Woe to you that laugh now ; for ye shall mourn and weep. 26. Woe ! when all men shall speak well of you; for in the same manner did their fathers to the false prophets. 27. But I say to you who hear : Love your enemies, do good to those who hate you, 28. bless those who curse you, pray for those who abuse you. 29. To him who smites thee on the cheek offer also the other ; and him who takes away thy cloak forbid not to take thy coat also. 30. Give to every one that asks of thee ; and of him who takes away thy goods demand them not again. 31. And as ye would that men should do to you, do ye also in like manner to them. 32. For if ye love those who love you, what thanks have ye ? For even the sinners love those who love them. 33. And if ye do good to those who do good to you, what thanks have ye ? For even the sinners do the same. 34. And if ye lend to those of whom ye hope to receive, what thanks have ye? And sinners lend to sinners, that they may receive as much in return. 35. But love your enemies, and do good, and lend, hoping for nothing in return ; and your reward shall be great, and ye shall be sons of the Highest ; for he is kind to the unthankful and evil. 36. Be ye merciful, as your Father also is merciful. 37. And judge not, and ye shall not be judged ; condemn not, and ye shall not be condemned ; acquit, and ye shall be acquitted. 38. Give, and it shall be given to you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with the same measure with which ye mete it shall be measured to you again. 39. And he spoke also a parable to them : Can the blind lead the blind ? Shall they not both fall into the ditch ? 40. A disciple is not above the teacher ; but every one shall be perfected as his teacher. 41. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye ? 42. How canst thou say to thy brother : Brother, let me cast out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye ? Hypocrite ! cast out first the beam out of thine eye, and then thou shalt see clearly to cast out the mote that is in thy brother's eye. 43. For there is no good tree that bears corrupt fruit, nor cor- rupt tree that bears good fruit. 44. For every tree is known from its own fruit. For from thorns they do not gather figs, nor from a bramble bush do they harvest grapes. 45. The good man out of the good treasure of his heart brings forth that which is good ; § 906 The Clavis to an Index. 237 and the evil, out of the evil, brings forth that which is evil; for out of the abundance of the heart his mouth speaks. 46. And why call ye me, Lord, Lord, and do not the things which I say ? 47. Every one that comes to me, and hears my sayings, and does them, I will show you to whom he is like. 48. He is like a man building a house, who digged deep, and laid a foundation on the rock. And when a flood arose, the stream burst upon that house, and could not shake it ; because it was well builded. 49. But he that hears, and does not, is like a man that built a house upon the earth without a foundation ; on which the stream burst, and immediately it fell ;. and the ruin of that house was great. VIII., 4. And a great multitude coming together, of those also who came to him out of every city, he spoke by a parable : 5. The sower went forth to sow his seed. And as he sowed, one fell by the wayside ; and it was trodden down, and the fowls of the air devoured it. 6. And another fell upon the rock ; and springing up, it withered away, because it had no moisture. 7. And another fell among the thorns ; and the thorns sprang up with it, and choked it. 8. And another fell into the good ground, and sprang up, and bore fruit a hundredfold. And saying these things, he cried : He that has ears to hear, let him hear. 9. And his disciples asked him, what this parable was. 10. And he said : To you it is given to know the mysteries of the kingdom of God ; but to the rest in parables, that seeing they may not see, and hearing they may not understand. 11. Now the parable is this : The seed is the word of God. 12. Those by the wayside are they that hear ; after that comes the Devil, and takes away the word from their heart, that they may not believe and be saved. 13. Those on the rock are they who, when they hear, with joy receive the word ; and these have no root, who for a while believe, and in time of temptation fall away. 14. And that which fell among the thorns, these are they who have heard, and going forth are choked with the cares and riches and pleasures of life, and bring no fruit to perfection. 15. But that in the good ground, these are they who, in an honest and good heart, having heard, hold east the word, and bring forth fruit with patience. 16. No one, having lighted a lamp, covers it with a vessel, or puts it under a bed ; but puts it on a lamp-stand, that they who enter in may behold the light. 17. For nothing is secret, that shall not be made manifest, nor hidden, that shall not be known and come 238 Kant's Ethics. § 906 abroad. 18. Take heed therefore how ye hear. For whoever has, to him shall he given ; and whoever has not, even what he seems to have shall be taken from him. 19. And his mother and his brothers came to him ; and they could not come near him on account of the multitude. 20. And it was told him, saying : Thy mother and thy brothers are standing without, desiring to see thee. 21. And he answering, said to them : My mother and my brothers are these, who hear and do the word of God. IX., 57. And as they were going in the way, a certain one said to him: I will follow thee withersoever thou goest. 58. And Jesus said to him : The foxes have holes, and the birds of the air have nests ; but the Son of man has not where to lay his head. 59. And he said to another : Follow me. But he said : Lord, permit me first to go and buiy my father. 60. And he said to him : Let the dead bury their own dead ; but do thou go and announce the kingdom of God. 61. And another also said: I will follow thee, Lord; but first permit me to bid farewell to those in my house. 62. And Jesus said to him : No one. having put his hand to the plow, and looking back, is fit for the kingdom of God. X.. 1. After these things the Lord appointed also seventy others, and sent them two and two before his face, into every city and place, whither he himself was about to come. 2. And he said to them : The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he will send forth laborers into his harvest. 3. Go your ways; behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor bag, nor san- dals ; and salute no one by the way. 5. And into whatever house ye enter, first say : Peace be to this house. 6. And if a son of peace be there, your peace shall rest upon it ; and if not, it shall return to you. 7. And in that house remain, eating and drinking such things as they give ; for the laborer is worthy of his hire. Go not from house to house. 8. And into whatever city ye enter and they receive you. eat what is set before you ; 9. and heal the sick that are therein, and say to them : The kingdom of God has come nigh unto you. 16. He that hears you, hears me ; and he that rejects you, rejects me; and he^that rejects me, rejects him who sent me. 25. And, behold, a certain lawyer stood up, tempting him, say- ing: Teacher, what shall I do to inherit eternal life ? 26. He said to him : "What is written in the law? How readest thou? 27. And he answering said : Thou shalt love the Lord thy God with all thy § 906 The Claris to an Index. 239 heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbor as thyself. 28. And he said to him: Thou answeredst rightly. This do, and thou shalt live. 29. But he, desiring to justify himself, said to Jeaus : Who then is my neighbor ? 30. And Jesus answering said : A certain man was going down from Jerusalem to Jericho, and fell among robbers, who stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31. And by chance a certain priest was going down that way ; and seeing him, he passed by on the other side. 32. And in like manner also a Levite, arriving at the place, came and saw, and passed by on the other side. 33. And a certain Samaritan, as he was journeying, came where he was, and seeing him had compassion ; 34. and coming to him, bound up his wounds, pouring in oil and wine ; and setting him on his own beast, he brought him to an inn, and took care of him. 35. And on the morrow when he departed, he took out two denaries and gave to the' host, and said : Take care of him ; and whatever thou spendest more, when I come again I will repay thee. 36. Which now of these three, thinkest thou, was neighbor to him that fell among the robbers ? 37. And he said : He that had mercy on him. And Jesus said to him : Go, and clo thou likewise. XL, 33. JSTo one, having lighted a lamp, puts it in a secret place, or under the bushel, but on the lamp-stand, that they who come in may see the light. 34. The lamp of the body is thine eye. When thine eye is single, thy whole body also is light ; but when it is evil, thy body also is dark. 35. Take heed therefore, lest the light that is in thee is darkness. 86. If therefore tlry whole body is light, having no part dark, it shall be all light as ( when the lamp, with its bright shining, gives thee light. 37. And as he was speaking, a Pharisee asked him to dine with him; and he went in, and reclined at table, 38. And the Pharisee, see- ing it, wondered that he did not first immerse himself before din- ner. 39. And the Lord said to him : Now ye Pharisees cleanse the outside of the cup' and the platter ; but your inward part is full of rapacity and wickedness. 40. Fools ! Did not he, who made the outside, make the inside also? 41. But give that which ye have in alms ; and, behold, all things are clean to you. XII. , 13. And a certain one of the multitude said to him : Teach- er, speak to my brother, that he divide the inheritance with me. 14. And he said to him : Man, who made me a judge or a divider over you? 15. And he said to them : take heed, and beware of all covetousness ; because a man's life consists not in the abundance of his possessions. £40 Kant's Ethics. § 906 16. And he spoke a parable to them, saying : The ground of a certain rich man brought forth plentifully. 17. And he thought within himself, saying : What shall I do, because I have not where to store my fruits ? 18. And he S'aid : This will I do ; 1 will pull down my barns, and will build greater; and there I will store all my fruits and my goods. 19. And I will say to my soul: Soul, thou hast many goods laid up for many years ; take thine ease, eat, drink, be merry. 20. But God said to him : Fool! this night thy soul shall be required of thee ; and whose shall those things be, which thou clidst provide ? 21. So is he that lays up treasure for himself, and is not rich toward God. 22. And he 'said to his disciples : Therefore I say to you, take not thought for the life, what ye shall eat, nor for the body, what ye shall put on. 23. The life is more than food, and the body than raiment. 24. Consider the ravens, that they sow not nor reap ; which have neither storehouse nor barn ; and God feeds them. How much better are ye than the birds! 25. And which of you by taking thought can add a cubit to his stature ? 26. If therefore ye can not do even that which is least, why take ye thought for the rest ? 27. Consider the lilies, how they grow ; they toil not, nor spin ; and I say to you, that even Solomon, in all his glory, was not ar- rayed like one of these. 28. And if God so clothes the grass, which to-day is in the field, and to-morrow is cast into the oven, how much more you, ye of little faith ? 29. And ye, seek not what ye shall eat, or what ye shall drink, and be not of a doubtful mind. 30. For all these things do the nations of the world seek after; and your Father knows that ye have need of these. 31. But seek his kingdom, and these things shall be added to you. 32. Fear not, little flock ; for it is your Father's good pleasure to give you the kingdom. 33. Sell what ye have, and give alms ; pro- vide yourselves purses that wax not old, a treasure unfailing in the heavens, where a thief approaches not, nor moth corrupts. 34. For where your treasure is, there will your heart be also. 35. Let your loins be girded about, and your lamps burning : 36. and ye like men waiting for their lord, when he shall return from the wedding ; that, when he comes and knocks, they may open to him immediately. 37. Happy those servants, whom their lord when he comes shall find watching ! Verily I say to you, that he will gird himself, and make them recline at table, and will come forth and serve them. 38. And if he shall come in the second watch, or in the third watch, and find it so, happy are those ser- vants. 39. And this know, that if the master of the house had § 906 The Clavis to an Index. 241 known at what hour the thief is coming, he would have watched, and not have suffered his house to he broken through. 40. Be ye also ready ; for at an hour when ye think not, the Son of man comes. 41. And Peter said to him : Lord, speakest thou this parable to us, or also to all ? 42. And the Lord said : Who then is the faith- ful, the wise steward, whom his lord will set over his household, to give the portion of food in due season ? 43. Happy that servant, whom his lord when he comes shall find so doing! 44. Of a truth 1 say to you, that he will make him ruler over all his goods. 45. But if that servant say in his heart : My lord delays his com- ing; and shall begin to beat the men-servants and maid-servants, and to eat and drink, and to be drunken ; 46. the lord of that ser- vant will come in a day when he looks not for it, and in an hour when he is not aware, and will cut him asunder, and appoint his portion with the faithless. 47. And that servant, who knew his lord's will, and prepared not, nor did according to his will, shall be beaten with many stripes; 48. but he that knew not, and did things worthy of stripes, shall be beaten with few. For to whomsoever much was given, of him much will be required ; and to whom they committed much, of him they will require the more. XIV., 1. And it came to pass, as he went into the house of one of the chief of the Pharisees to eat bread on the sabbath, that they watched him. 2. And, behold, there was a certain man before him who had the dropsy. 3. And Jesus answering spoke to the lawj^ers and Pharisees, saying : Is it lawful to heal on the sabbath, or not? And they were silent. 4. And taking hold of him, he healed him, and let him go. 5. And to them, he said : Who is there of you, whose ox or ass shall fall into a pit, and he will not straightway draw him up on the sabbath day ? 6. And they could not answer him again to these things. 7. And he spoke a parable to those who were bidden, when he marked how they chose out the first places ; saying to them : 8. When thou are bidden by any one to a wedding, recline not in the first place at table, lest one more honorable than thou may have been bidden by him ; 9. and he that bade thee and him shall come and say to thee, Give place to this man ; and then thou shalt begin with shame to take the lowest place. 10. But when thou art bid- den, go and recline in the lowest place ; that when he that bade thee comes, he may say to thee, Friend, go up higher. Then shalt thou have honor in the presence of those who recline at table with thee. 11. For every one that exalts himself shall be humbled ; and he that humbles himself shall be exalted. 242 Kant's Ethics. § 906 12. And he said also to him who bade him : When thou* makest a dinner or a supper, call not thy friends, nor thy brothers- nor thy kinsmen, nor rich neighbors ; lest they also bid thee again, and a recompense be made thee. 13. But when thou makest a feast, call the poor, the maimed, the lame, the blind. 14. And happy shalt thou be, because they can not recompense thee ; for thou shalt be recompensed at the resurrection of the righteous. 15. And a certain one of those who reclined at table with him, hearing these things, said to him : Happy is he, who shall eat bread in the kingdom of God! 16. And he said to him: A certain man made a great supper, and bade many. 17. And he sent his servent, at the hour of the supper, to say to those who were bidden : Come, for all things are now ready. 18. And they all, with one mind, began to excuse themselves. The first said to him: I bought a piece of ground, and I must needs go out and see it ; I pray thee let me be excused. 19. And another said: I bought five yoke of oxen, and 1 am going to make trial of them ; I pray thee let me be excused. 20. And another said : I married a wife ; and therefore I can not come. 21. And the servant came, and reported these things to his lord. Then the master of the house, being angry, said to his servant : Go out quickly into the streets and lanes of the city, and bring in hither the poor, and maimed, and lame, and blind. 22. And the servant said : Lord, it is done as thou didst command, and yet there is room. 23. And the Lord said to the servant : Go out into the highways and hedges, and compel them to come in, that my house may be filled ; 24. for I say to you, that none of those men who were bidden shall taste of my supper. XV., 1. And there were drawing near to him all the publicans and the sinners to hear him. 2. And the Pharisees and the scribes murmured, saying : This man receives sinners, and eats with them. 3. And he spoke this parable to them, saying : 4. What man of you having a hundred sheep, and having lost one of them, does not leave the ninety and nine in the wilderness, and go after that which is lost, until he finds it? 5. And having found it, he lays it on his shoulders, rejoicing. 6. And coming home, he calls together his friends and neighbors, saying to them : Eejoice with me ; because I found my sheep which was lost. 7. 1 say to you, that so there will be joy in heaven over one sinner that repents, more than over ninety and nine just persons, who have no need of repentance. 8. Or what woman having ten pieces of silver, if she lose one piece, does not light a lamp, and sweep the house, and seek care- fully till she finds it ? 9. And having found it, she calls her friends § 906 The Cldvis to an Index. 243 aud neighbors together, saying : Rejoice with me ; because I found the piece which I lost/ 10. So, I say to you, there is joy in the jjresence of the angels of G-od over one sinner that repents. 11. And he said : A certain man had two sons. 12. And the younger of them said to his father : Father, give me the portion of the property that falls to me. And he divided to them his living. 13. And not many days after, the younger son gathered all together, and went abroad into a far country, and there wasted his substance in riotous living. 14. And when he had spent all, there arose a griev- ous famine in that country; and he began to be in want. 15. And he went and joined himself to one of the citizens of that country ; and he sent him into his fields to feed swine. 16. And he would fain have filled his belly with the husks which the swine ate ; and no one gave to him. 17. And coming to himself, he said : How many hired servants of my father have bread enough and to spare, and I perish here with hunger! 18. I will arise and go to my father, and will say to him : Father, I sinned against heaven, and before thee. 19. I am no longer worthy to be called thy son ; make me as one of thy hired servants. 20. And he arose, and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran and fell on his neck, and kissed him. 21. And the son said to him : Father, I sinned against heaven, and before thee ; I am no longer worthy to be called thy son. 22. But the father said to his ser- vants : Bring forth a robe, the best, and put it on him : and put a ring on his hand, and sandals on his feet ; 23. and bring the fatted calf, and kill it ; and let us eat and be merry. 24. Because this my son was dead and is alive again, was lost and is found. And they began to be merry. 25. ~Now his elder son was in the field. And as he came, and drew near to the house, he heard music and dancing. 26. And calling to him one of the servants, he inquired what these things meant. 27. And he said to him : Thy brother is come ; and thy father killed the fatted calf, because he received him back, safe and sound. 28. And he was angry, and would not go in ; and his father came out and entreated him. 29. And he answering said to his father : Lo, so many years do I serve thee, and never trans- gressed thy command ; and to me thou never gavest a kid, that I might make merry with my friends. 30. But when this thy son came, who devoured thy living with harlots, thou didst kill for him the fatted calf. 31. And he said to him : Child, thou art ever with me, and all that I have is thine. 32. It was meet that we should make merry, and be glad ; because this thy brother was dead and is alive again ; and was lost, and is found. 244 Kant 8 Ethics. § 906 XVI., 19. There was a certain rich man, who was clothed in purple and fine linen, and fared sumptously every day. 20. And there was a certain beggar named Lazarus, who was laid at his gate, full of sores, 21. and desiring to be fed with the crumbs that fell from the rich man's table. Moreover the dogs came and licked his sores. 22. And it came to pass, that the beggar died ; and he was borne away by the angels into Abraham's bosom. The rich man also died, and was buried ; 23. and in the under-world, lift- ing up his eyes, being in torments, he sees Abraham afar off, and Lazarus in his bosom. 24. And he cried and said : Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for I am tormented in this flame. 25. But Abi-aham said : Child, remember that in thy life- time thou receivedst thy good things in full, and Lazarus in like manner his evil things ; but now here, he is comforted and thou art tormented. 26. And besides all this, between us and you a great gulf is fixed ; that they who would pass from hence to you may not be able, nor those from thence pass over to us. 27. And he said : I pray thee therefore, father, that thou wouldst send him to my father's house. 28. For I have five brothers ; that he may testify to them, that they may not also come into this place of tor- ment. 29. Abraham says to him : They have Moses and the prophets ; let them hear them. 30. And he said : Nay, father Abraham ; but if one, should go to them from the dead, they will re- pent. 31. And he said to him : If they hear not Moses and the prophets, neither will they be persuaded, though one should ris& from the dead. XVII., 7. And who of you, having a servant plowing, or feeding cattle, will say to him immediately, when he has come in from the field, Come and recline at table ; 8. and will not rather say to him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken, and afterward thou shaft eat and drink? 9. Does he thank that servant, because he did the things that were commanded? I think not. 10. So also ye, when ye SHALL HAVE DONE ALL THE THINGS THAT WERE COMMANDED yOU, say, We are unprofitable servants : we have done that which was. OUR DUTY to do. 20. And being asked by the Pharisees, when the kingdom of Cod would come, he answered them and said : The kingdom op Cod comes not with observation ; 21. nor shall they say, Lo here ! or, Lo there ! for, behold, the kingdom of Cod is within you. XVIII. , 9. And he spoke this parable to some who trust in themselves that they are righteous, and despise others. 10. Two § 906 The Clavis to an Index. 245 men went up into the temple to pray; one a Pharisee, and the other a publican. 11. The Pharisee stood, and prayed thus with himself: God, 1 thank thee, that I am not as other men, extortion- ers, unjust, adulterers, or even as this publican. 12. I fast twice in the week ; I give tithes of all that I possess. 13. And the publican, standing afar off, would not even lift up his eyes to heaven, but smote upon his breast, saying : God be merciful to me, the sinner. 14. I say to you, this man went down to his house justified, rather than the other. For every one that exalts himself shall be hum- bled ; and he that humbles himself shall be exalted. XIX., 47. And he was teaching daily in the temple; and the chief priests and the scribes and the chief of the people were seek- ing to destroy him, 48. and could not find what they might do ; for all the people hung, listening, upon him. • XX., 20. And watching him, they sent forth spies, feigning themselves to be just men, that they might take hold of his words, in order to deliver him up to the magistracy, and to* the authority of the governor. 21. And they asked him, saying: Teacher, we know that thou sayest and teachest rightly, and regardest not the person of any, but teachest the way of God truly. 22. Is it lawful that we should give tribute to Caesar, or not ? 23. And perceiving their craftiness, he said to them : 24. Show me a denary. Whose image and inscription has it ? And answering they said : Caesar's. 25. And he said to them : Eender therefore to C^sar the THINGS THAT ARE CESAR'S, AND TO GOD THE THINGS THAT ARE God's. 26. And they could not take hold of his words before the people ; and they marveled at his answer, and held their peace. 27. And some of the Sadduces, who deny that there is a resur- rection, coming to him, asked him, 28. saying : Teacher, Moses wrote to us, if a man's brother die, having a wife, and he die child- less, that his brother should take his wife, and raise up seed to his brother. 9 29. There were therefore seven brothers ; and the first took a wife, and died childless ; 30. and the second and the third took her ; 31. and in like manner also the seven left no children, and died. 32. At last the woman also died. 33. In the resurrection, therefore, of which of them is she wife ? For the seven had her for a wife. 34. And Jesus answering said to them : The sons of this world marry, and are given in marriage. 35. But they who are accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage ; 36. for neither can they die any more ; for they are equal to the angels and are sons of God, being sons of the resurrection. 246 Kan? 8 Ethics. § 906 37. Now that the dead are raised, even Moses showed, at The Bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38. For he is not a God of the dead, but of the living ; for to him all live. 39. And some of the scribes answering said : Teacher, thou saidst well. 40. For they no longer dared to ask him any question. XXII., 1. Now the feast of unleavened bread was drawing near, which is called the Passover ; 2. and the chief priests and the scribes were seeking how they might kill him ; for they feared the people. 14. And when the hour came, he reclined at table, and the apos- tles with him. 15. And he said to them : I earnestly desired to eat this passover with you before I suffer. 16. For I say to you, I shall eat of it no more, until it be fulfilled in the kingdom of God. 24. And there arose also a contention among them, which of them should be accounted the greatest. 25. And he said to them: The kings of the Gentiles exercise lordship over them ; and they who exercise authority over them are called benefactors. 26. But ye are not so ; but let the greatest among you become as the younger, and he that is chief as he that serves. 27. For which is Greater, he that reclines at table, or he that serves? Is not he that reclines at table ? But I am in the midst of you as he that serves. XXIII., 1. And the whole multitude of them arose,, and led him unto Pilate. 2. And they began to accuse him, saying : "We found this man perverting our nation, and forbidding to give tribute to Cgesar, saying that he himself is Christ, a king. 3. And Pilate asked him, saying : Art thou the King of the Jews ? And he an- swering said to him : Thou sayest it. 4. And Pilate said to the chief priests and the multitudes : I find no fault in this man. 5. And they were the more violent, saying : He stirs up the people, teaching, throughout all Judsea, beginning from Galilee, iinto this place. 20. Again, therefore, Pilate spoke to them, desiring to release Jesus. 21. But they cried, saying : Crucify, crucify him. 22. And a third time he said to them : "What evil then has this man done ? I found no cause of death in him. I will therefore chastise, and re- lease him. 23. And they were urgent with loud voices, requiring that he should be crucified. And their voices and those of the chief priests prevailed. 24. And Pilate gave sentence, that what they required should be done. 32. And there were also two others, malefactors, led with him to be put to death. 33. And when they had gone away to the place which is called A Skull, there they crucified him, and the malefac- § 906 The Clavis to an Index. 247 tors, one on the right hand, and the other on the left. 34. And Jesus said : Father, forgive them ; for they know not what THEY DO. EXTRACTS FROM JOHN. III., 1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. 2. The same came to him by night, and said to him: Rabbi, we know that thou hast cornea teacher from God; for no one can do these signs Avhich thou doest, except God be with him. 3. Jesus answered and said to him : Yerily, verily, I say to thee, except a man be born again, he can not see the kingdom of God. 4. Nicodemus says to him : How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born ? 5. Jesus answered : Verily, verily, I say to thee, except a man be born of water and the Spirit, he can not enter into the kingdom of God. 6. That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit. 7. Marvel not that I said to thee : Te must be born again. 8. The wind blows where it will, and thou hearest the sound thereof, but knowest not whence it comes, and whither it goes. So is every one that is born of the Spirit. 9. JSTicodemus answered and said to him : How can these things be? 10. Jesus answered and said to him : Art thou the teacher of Israel, and knowest not these things ? 11. Yerily, verily, I say to thee, we speak that which we know, and testify that which we have seen ; and ye receive not our testimony. 12. If I told you the earthly things, and ye believe not, how shall ye believe, if I tell you the heavenly things ? 13. And no one has ascended up into heaven, but he who came down out of heaven, the Son of man who is in heaven. 14. And as Moses lifted up the serpent in the wilder- ness, so must the Son of man be lifted up ; 15. that every one who believes on him may have everlasting life. 16. For God so loved the world, that he gave his only-begotten Son, that whoever believes on him should not perish, but may have everlasting life. 17. For God sent not his Son into the world to judge the world ; but that the world through him might be saved. 18. He that be- lieves on him is not judged ; but he that believes not has already been judged, because he has not believed on the name of the only- begotten Son of God. $0. And this is the judgment, that light has come into the world, and men loved the darkness rather than the light ; for their deeds were evil. 20. For every one that does evil hates the light, and comes not4o the light, lest his deeds should be 248 Kant s Ethics. § 906 reproved. 21. But he that does the truth comes to the light, that his deeds may be made manifest, that they are wrought in G-od. IV., 1. When therefore the Lord knew that the Pharisees heard, that J esus made and immersed more disciples than John (2. though Jesus himself immersed not, but his disciples), 3. he left Judaea, and departed again into Galilee. 4. And he must go through Samaria. 5. He comes therefore to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6. And Jacob's well was there. Jesus therefore, being wearied with the journey, sat down thus on the well. .It was about the sixth hour. 7. There comes a woman of Samaria to draw water. Jesus says to her : Give me to drink. 8. For his disciples had gone away into the city to buy food. 9. The Samaritan woman therefore says to him : How is it that thou, being a Jew, askest drink of me, being a Samaritan woman ? For Jews do not associate with Samaritans. 10. Jesus answered and said to her : If thou knewest the gift of God, and who it is that says to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water. 11. The woman says to him : Sir, thou hast nothing to draw with, and the well is deep. From whence then hast thou the living water. 12. Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? 13. Jesus answered and said to her : Every one that drinks of this water shall thirst again. 14. But whoever drinks of the water that I shall give him shall never thirst ; but the water that 1 shall give him shall become in him a well of water, springing up into everlasting life. 15. The woman says to him : Sir, give me this water, that I may not thirst, nor come hither to draw. 16. Jesus says to her : Go, call thy husband, and come hither. 17. The woman answered and said : I have no husband. Jesus says to her : Thou saidst well, I have no husband. 18. For thou hast had five husbands; and he whom thou now hast is not thy husband. That thou hast spoken truly. 19. The woman says to him : Sir, I perceive that thou art a prophet. 20. Our fathers worshiped in this mountain ; and ye say, that in Jerusalem is the place where men ought to worship. 21. Jesus says to her : Woman, believe me, an hour is coming, when ye shall neither in this mountain nor in Jerusalem worship the Father. 22. Ye worship that which ye know not ; we worship that which we know ; because salvation is of the Jews. 23. But an hour is coming, and now is, when the true worshipers shall worship the Father in spirit and in truth ; for such the Father '§ 006 The Claris f an Index. 249 •seeks to worship him. 24. God is spirit ; and that they worship him, must worship in spirit and in truth. 31. In the meanwhile the disciples prayed him, saying: Master, eat. 32. But he said to them : I have food to cat that ye know not of. 33. Therefore said the disciples one to another: Has any one brought him aught to eat? 34. Jesus says to thorn : My food is to do the will of him who sent me, and to finish his work. 35. Do ye not say, that there are yet four months, and then comes the har- vest? Behold, I say to you, lift up your eyes and look on the fields, that they are already white for harvest, 3G. And he that reaps receives wages, and gathers fruit unto lii'e eternal; that both he that sows and he that reaps may rejoice together. V., 1. After these things there was a feast of the Jews ; and Jesus went up to Jerusalem. 2. And there is in Jerusalem by the sheep- gate a pool, which is called in the Hebrew tongue Bethesda, having five porches. 5. And a certain man was there, Who had an infirm- ity thirty and eight years. 6. Jesus seeing this man lying, and knowing that he had been already a long time thus, saj's to him : Dost thou desire to be made whole ? 7. The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pool ; but while I am coming, another goes down before me. 8. Jesus says to him : Else, take up thy bed, and walk. 9. And immediately the man was made whole, and took up his bed and walked. And on that day was the sabbath. 10. The Jews therefore said to him that was cured: It is the sabbath ; it is not lawful for thee to carry the bed. 11. He answered them : He who made me whole, the same said to me : Take up thy bed, and walk. 12. They asked him therefore : Who is the man that said to thee : Take up thy bed and walk? 13. And he who was healed knew not who it was ; for Jesus conveyed himself away, there being a multitude in the place. 14. Afterward Jesus finds him in the temple. And he said to him : Behold, thou hast been made whole ; sin no more, lest some- thing worse befall thee. 15. The man departed, and told the Jews that it was Jesus Avho made him whole. 16. And for this the Jews persecuted Jesus, because he did these things on the sabbath. 17. But Jesus answered them : My Father works hitherto, and I work. 18. For this therefore the Jew T s sought the more to kill him, be- cause he not only broke the sabbath, but also called God his Father, making himself equal with God. 19. Jesus therefore, answered and said to them : Verily, verily, I say to you, the Son can do nothing of himself, but what he sees the Father do ; for what things soever he does, these also does the 17 ■ 250 Kant' 8 Ethic*. ■ § 90ft Son in like manner. 20. For the Father loves the Son, and shows him all things that he himself does ; and greater works than these will he show him, that ye may marvel. 24. Verily, verily, I say to you, he that hears my word, and be- lieves him who sent me, has everlasting life, and comes not intO' judgment, but has passed out of death into life. 25. Verily, verily, I say to you, an hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. 26. For as the Father has life in himself, so he gave also to the Son_ to have life in himself. 27. And he gave him authority to execute judgment also, because he is a son of man. 28. Marvel not at this; for an hour is coming, in which all that are in the graves shall hear his voice, 29. and shall come forth; they that did good, to the resurrection of life, and they that did evil, to the resurrection of' judgment. 30. 1 can of myself do nothing. As I hear, I judge ; and my judgment is just ; because I seek not my own will, but the will of" him who" sent me. VII , 14. But when it was already the midst of the feast, Jesus went up into the temple and taught. 15. And the Jews wondered, saying : How knows this man letters, having never learned? 16. Jesus therefore answered them, and said: My teaching is not mine, but his who sent me. 17. If any one desires to do his will,. he shall know of the teaching, whether it is of God, or whether I speak from myself. 18. He that speaks from himself seeks his own glory ; but he that seeks the glory of him who sent him, the same is true, and there is no unrighteousness in him. VIII., 2. And early in the morning he came again into the tem- ; pie, and all the people came to him ; and having sat down, he was teaching them. 3. And the scribes and the Pharisees bring to him a woman taken in adultery ; and having placed her in the midst. 4. they say to him : Teacher, this woman was taken in adultery, in the very act. 5. Now in the law Moses commanded us, that such should be stoned ; what then dost thou say? 6. This they said, tempting him, that they might have whereof to accuse him. But Jesus, having stooped down, was writing with his finger in the ground. 7. And as they continued asking him, raising himself up, he said to them : He that is without sin among you, let him first cast the stone at her. 8. And again stooping down, he wrote in the ground. 9. And they hearing it, and being convicted by their conscience, went out one by one, beginning at the eldest, unto the last ; and Jesus^was left alone, and the woman standing in the midst. 10. And Jesus raising himself up, and seeing none but the :; § 906 The Claim to an Index. 251 woman, said to her : Woman, where are they, thine accusers ? Did no one condemn thee? 11. She said : No one, Lord. And Jesus said to her : Neither do I condemn thee ; go, and sin no more. 12. Again therefore Jesus spoke to them, saying : I am the light of the world ; he that follows me shall not walk in the darkness, but shall have the light of life. 13. The Pharisees therefore said to him : Thou Dearest witness of thyself; thy witness is not true. 14 Jesus answered and said to them : Though I bear witness of myself, my witness is true ; because 1 know whence 1 came, and whither I go ; but ye know not whence I come, or whither 1 go. 15. Ye judge according to the flesh ; I judge no one. 16. And even if I judge, my judgment is true ; because 1 am not alone, but I and the Father who sent me. 17. It is written also in your law, that the witness of two men is true. 18. I am one that bear witness of myself, and the Father who sent me bears witness of me. 19. They said therefore to him : Where is thy Father ? Jesus answered : Ye know neither me, nor my Father. If ye knew 7 me, ye would know my Father also. 20. These words he spoke in the treasury, while teaching in the tample ; and no one laid hands on him, because his hour had not yet come. 21. Again therefore he said to them : I go away, and ye will seek me, and shall die in your sin. Whither I go, ye can not come. 22. The Jews therefore said : Will he kill himself? because he says : Whither I go, ye can not come. 23. And he said to them : Ye are from beneath ; I am from above. Ye are of this world ; I am , not of this world. 24. 1 said therefore to you, that ye shall die in your sins ; for if ye believe not that I am he, ye shall die in your sins. 25. Therefore they said to him : Who art thou ? And Jesus said to them : That which I also say to you from the beginning. 26. I have many things to say, and to judge concerning you. But he who sent me is true ; and the things which 1 heard from him, these I speak to the world. 27. They understood not that he spoke to them of the Father. 28. Therefore Jesus said to them : When ye shall have lifted up the Son of man, then ye shall know that I .am he ; and of myself I do nothing, but as the Father taught me, those things I speak. 29. And he who sent me is with me. He has not left me alone ; because I do alwaj^s the things that please him. 30. As he spoke these words many believed on him. 31. Jesus therefore said to those Jews who have believed him : If ye continue in my word, ye are truly my disciples ; 32. and ye shall know the truth, and the truth will make you free. 33. They 252 Kant' a Ethics. § 906 answered him : Wo are Abraham's seed, and have never been in bondage to any one. How sayest thou : Ye shall be made free ? 34. Jesus answered them : Verily, verily, I say to you, every one who commits sin is a servant of sin. 35. And the servant abides not in the house forever. 36. The Son abides forever ; if therefore the Son shall make you free, ye will be free indeed. 37. I know that ye are Abraham's seed ; but ye seek to kill me, because my word has no place in you. 38. I speak what 1 have- seen with my Father ; and ye therefore do what ye have heard from your father. 39. They answered and. said to him : Our father is Abraham. Jesus says to them : If you were children of Abraham, ye would do the works of Abraham. 40. But now ye seek to kill me, a man who has spoken to you the truth, which I heard from God. This .Abraham did not. 41. Ye do the works of your father. They said to him : We were not born of fornication ; we have one father, God. 42. Jesus said to them : If God were your father, ye would love me ; for from God 1 came forth, and am come ; neither have I come of myself, but he sent me. 43. Why do ye not understand my speech? Because ye cannot hear my word. 44. Ye are of your father the Devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abides not in the "truth, because truth is not in him. When he speaks a lie, he speaks of his own ; because he is a liar, and the father of it. 45. And because I speak the truth, ye believe me not. 46. Which of you convicts me of sin ? If 1 speak truth, why do ye not believe me? 47. He that is of God hears God's words ; ye therefore hear not, because ye are not of God. 48. The Jews answered and said to him : Say we not well, that thou art a Samaritan, and hast a demon? 49. Jesus answered: I have not a demon ; but I honor my Father, and ye dishonor me. 50. And 1 seek not my own glory; there is one that seeks, and judges. 51. Verily, verily, I say to you, if any one keep my say- ing, he shall not see death, forever. 52. The Jews said to him: Now we know that thou hast a demon. Abraham is dead, and the prophets ; and thou sayest : If a man keep my saying, he shall not taste of death, forever. 53. Art thou greater than our father Abraham, who is dead? And the prophets are dead. Whom makest thou thyself ? 54. Jesus answered : If I honor myself my honor is nothing. It is my Father that honors me, of whom ye say, that he is your God. 55. And ye know him not; but I know him. And if I say, I know him not, I shall be a liar like to you. But I know him, and I keep his word. § 906 The Claris to an Index. 253 IX , 1. And passing - along, he saw a man blind from his birth. 2. And his disciples asked him, saying : Master, who sinned, this man or his parents, that he should be horn blind? 3. Jesus an- swered : Neither this man sinned, nor his parents, but that the works of God should be made manifest in him. 4. 1 must work the works of him who sent me, while it is day. Night is coming, when none can work. 5. As long as I am in the world, 1 am the light of the world. 6. Having thus spoken, he spit on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, 7. and said to him : Go, wash in the pool of Siloam (which is in- terpreted, Sent). He went away therefore, and washed, and came seeing. 8. The neighbors therefore, and they who before had seen him that he was a beggar, said : Is not this he that sits and begs ? 9. Some said : This is he ; and others : He is like him ; he said : I am he s 10. Therefore they said to him: How were thine eyes opened? 11. He answered : A man called Jesus made clay, and anointed mine eyes, and said to me : Go to the pool of Siloam, and wash. And I went away and washed, and received sight. 12. They said to him : Where is he ? He said : I know not. 13. They bring to the Pharisees him who before was blind. 14. And it was the sabbath when Jesus made the clay, and opened his eyes. 15. Again therefore the Pharisees also asked him, how he re- ceived sight. He said to them : He put clay upon mine eyes ; and I washed, and do see. 16. Therefore some of the Pharisees said : This man is not from God, because he keeps not the sabbath. Others said: How can a man that is a sinner do such signs? And there was a division among them. -17. They say to the blind man again : What sayest thou of him, seeing that he opened thine eyes? He said : He is a Prophet. 18. The Jews therefore did not believe concerning him, that he was blind and received sight, until they called the parents of him that received sight. 19. And they asked them, saying : Is this your son, who ye say was born blind ? How then does he now see ? 20. His parents answered them and said: We know that this is our son, and that he was born blind. 21. But by what means he now sees, we know not; or who opened his eyes, we know not. He is of age; ask him. He shall speak for himself. 22. These words spoke his parents, because they feared the Jews ; for the Jews had agreed already, that if any one acknowledged him as Christ, he should be put out of the synagogue. 23. Therefore his parents said : He is of age; ask him. 254 Kant's Ethics. ■ § 906 24. They therefore called a second time the man that was blind, and said to him : G-ive glory to God ; we know that this man is a sinner. 25. He answered therefore : "Whether he is a sinner, I know not; one thing I know, that, whereas I was blind, now I see. 26. They therefore said to him: What did he to thee? How •opened he thine eyes ? 27. He answered them : I told yon already, and ye did not hear. Wherefore would ye hear again ? Will ye also become his disciples? 28. They reviled him, and said : Thou art his disciple ; but we are Moses' disciples. 29. We know that