- ing a resource for the vast intermediate mass who are neither
wholly virtuous nor wholly wicked, and providing an agreeable exercise for that natural piety which prompts us to mingle the names of departed friends in our devotions, whether (as in Africa) to pray to them, or (as in Europe) to pray for them.
From this brief review of the opinions of various races, it will be evident that some conception of a spirit in man as distinguished from his body prevails and always has prevailed throughout the world. The special characteristic of this spiritual essence has always been held to be its immateriality. All religions conceive it as distinct from the body, most of them evincing this view by treating it as capable of independent existence. Many of them no doubt invest the spirit after death with a material form, but this is the clothing of the idea, not the idea itself. The form is received after the spirit has left its terrestrial body, and does not originally belong to it; as in the case of the serpents in South Africa, in which ancestral souls are thought to dwell. This immaterial nature is clearly expressed—so far as such an abstract idea can find clear expression from a rude people—by those Kafirs who compare the soul to a shadow. Nothing in the external world seems to have so purely subjective a character as shadows; things which cannot be felt or handled, and which appear to have no independent substance.
Immateriality then is universally asserted (or attempted to be asserted) of the soul. This is of the very essence of the idea. No race believes that any portion of the body, or the body as a whole, is the same thing as mind or spirit. But immortality is not equally involved in the idea or inseparable from it. Notably the Buddhistic creed—held by a considerable fraction of mankind—teaches its votaries to look forward to utter extinction as the summum bonum. True, the masses of average believers may not dwell upon the hope of Nirvana, but upon that of heaven.[1] But the authorized dogma of the Church is, that "not enjoyment and not sorrow is our destined end" or goal, but the absolute rest, if so it may be called, of ceasing to
- ↑ See some evidence bearing on this point in a paper by the author, entitled "Recent Publications on Buddhism." "Theological Review," July, 1872, p. 313.
