The man of science, like the man of letters, is too apt to view mankind only in the abstract, selecting in his consideration only a single side of our complex and many-sided being.

The moral world is as little exempt as the physical world from the law of ceaseless change, of perpetual flux.

The awe and dread with which the untutored savage contemplates his mother-in-law are amongst the most familiar facts of anthropology.

Small minds cannot grasp great ideas; to their narrow comprehension, their purblind vision, nothing seems really great and important but themselves.

For extending its sway, partly by force of arms, partly by the voluntary submission of weaker tribes, the community soon acquires wealth and slaves, both of which, by relieving some classes from the perpetual struggle for a bare subsistence, afford them an opportunity of devoting themselves to that disinterested pursuit of knowledge which is the noblest and most powerful instrument to ameliorate the lot of man.

By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life.

Yet it would be unfair to the generality of our kind to ascribe to their intellectual and moral weakness the gradual divergence of Buddhism and Christianity from their primitive patterns. For it should not be forgotten that by their glorification of poverty and celibacy both these religions struck straight at the root not merely of civil society but of human existence. The blow was parried by the wisdom or the folly of the vast majority of mankind, who refused to purchase a chance of saving their souls with the certainty of extinguishing the species.