hi-ma, Lat. hiem-s, O. S. zima, but which in the simplest form has been preserved in Zend only and in the O. N. ge. Fick quotes ge with the doubtful meanings of cold and snow, Curtius with that of storm, identifying it with Norw. gjö, nix autumni recens. There is still another name for snow, absent in Sanskrit, but fully represented in Zend and the other Aryan languages, viz., Zend çnizh, to snow, Lat. nix, Goth. snaív-s, Lith. snig-ti, to snow, Ir. snechta, snow, Gr. vip-a (acc).1 Zend a ê va, one; Gr. olos. Zend kamara, girdle, vault; Gr. κaμápa, vault, covered carriage; A. S. himil. Connected with this we find the Zend kameredhe, skull, vault of head, very nearly connected with κμέλεθρον, μέλαθρον. Zend kareta, knife; Lith. kalta-s, knife; cf. culter, Sk. kart-ari, etc. The Slav. korda, O. N. kordi, Hung. kard, are treated by Justi as words borrowed from Persian. Zend cvant, Lat. quantus. Sk. has tavat, tantus, and y â va t, but not kâ vat. Zend garan h, reverence; Gr. yépas. Zend thrâfan h, food; Gr. pépes. Zend da, e. g. vaêçmen-da, towards the house; Gr. olkóνde; cf. Goth. du, to, O. S. do. Zend daiti, gift; Gr. dóσis; Lat. dôs, dôti-s, Lith. dûti-s. Zend naçu, corpse; Gr. vékus; Goth. nau-s. Zend na po, nom. sing.; A. S. nefa; O. H. G. nefo. Zend paithya in qaêpaithy a, own; Lat. sua-pte, ipse; Lith. pati-s, self. Zend peretu, bridge; Lat. portus. Zend fraêsta, most, best; Gr. #λeîσтos. Zend brvat, brow; Gr. àßpoûtes (Macedon.); Lat. frons. Zend madh, to cure; Lat. mederi. Zend man, in upa-man, to wait; Lat. manere. Zend mîzhda; Gr. μotós; Goth. mizd-ô; O. S. mîzda. Zend yâre, year; Goth.jer; O. S. jaru, spring. Zend yâonh, yâh, to gird; yâonha, dress; Gr. (wo in Šávvvμ; O. S. po-yasu, girdle. Zend râçta, straight; Lat. rectus; Goth. raiht-s. 1 See M. M.'s Introduction to the Science of Religion, p. 372, note. Zend rap, to go; Lat. repere. Zend varez, to work, vareza, work, varstva, work; Goth. vaurkjan, to work; Gr. čopya, ¿éłw; Goth. vaurstv. Zend va êti, willow; Lith. vỹti-s, withy; Lat. vîtis. Zend çta man, mouth; Gr. σróuа. V. WESTMINSTER LECTURE. ON MISSIONS.1 DELIVERED IN THE NAVE OF WESTMINSTER ABBEY, ON THE EVENING OF DECEMBER 3, 1873. THE number of religions which have attained stability and permanence in the history of the world is very small. If we leave out of consideration those vague and varying forms of faith and worship which 1 "NOTICE. "Westminster Abbey. Day of Intercession for Missions, Wednesday, December 3d, 1873. Lecture in the Nave, at eight o'clock, p. m. we find among uncivilized and unsettled races, among races ignorant 'of reading and writing, who have neither a literature nor laws, nor even hymns and prayers handed down by oral teaching from father to son, from mother to daughter, we see that the number of the real historical religions of mankind amounts to no more than eight. The Semitic races have produced three the Jewish, the Christian, the Mohammedan; the Aryan, or Indo-European races an equal "There will be a Lecture delivered in the Nave, on Missions, by Professor Max Müller, M. A. number-the Brahman, the Buddhist, and the Parsi. Add to these the two religious systems of China, that of Confucius and Lao-tse, and you have before you what may be called the eight distinct languages or utterances of the faith of mankind from the beginning of the world to the present day; you have before you in broad outlines the religious map of the whole world. All these religions, however, have a history, a history more deeply interesting than the history of language, or literature, or art, or politics. Religions are not unchangeable; on the contrary, they are always growing and changing; and if they cease to grow and cease to change, they cease to live. Some of these religions stand by themselves, totally independent of all the rest; others are closely united, or have influenced each other during various stages of their growth and decay. They must therefore be studied together, if we wish to understand their real character, their growth, their decay, and their resuscitations. Thus, Mohammedanism would be unintelligible without Christianity; Christianity without Judaism: and there are similar bonds that hold together the great religions of India and Persia the faith of the Brahman, the Buddhist, and the Parsi. After a careful study of the origin and growth of these religions, and after a critical examination of the sacred books on which all of them profess to be founded, it has become possible to subject them all to a scientific classification, in the same manner as languages, apparently unconnected and mutually unintelligible, have been scientifically arranged and classified; and by a comparison of those points which all or some of them share in common, as well as by a determination of |