By William Ward
William Ward's account of the Hindu groups between whom he served as a Baptist missionary in Serampore in West Bengal was once first released in 1811 and reprinted during this 3rd version in 1817. It used to be an exceptionally influential paintings that formed British perspectives of the newly outlined entity of 'Hinduism' within the early 19th century. Ward and his fellow missionaries promoted social reforms and schooling, developing the Serampore venture Press in 1800 and Serampore collage in 1818. Ward dedicated two decades to compiling his research of Hindu literature, background, mythology and faith, which was once finally released in 4 volumes. It supplied richly designated info, and was once considered as authoritative for the subsequent fifty years. it's as a result nonetheless a massive resource for researchers in parts together with Indian heritage, British colonialism, Orientalism and non secular reports. quantity 1 describes and categorises Hindu deities and items of worship, celestial, terrestrial, animate and inanimate.
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From the PREFACE
This publication is a revised and increased kind of the 1st six Speaker's
Lectures in religious study, brought in Trinity university, Oxford,
in the summer time of 1972. i used to be elected Speaker's Lecturer initially
for 3 years, 1968-71, to provide the thesis that Matthew had no
other massive resource yet Mark, which he elaborated mid-
rashically. in the course of the first of those years, a moment thought happened to
me, that it was once attainable to provide a extra convincing account of the
arrangement of Matthew than used to be to be had, at the assumption that
the Gospel used to be a lectionary book—that is, a sequence of liturgical
Gospels for the Saturdays and feasts of a Jewish-Christian yr,
taken so as. i used to be in a position to include this recommendation into the
1970 and 1971 Lectures, and the complete Matthaean thesis was once
published in 1974 below the name Midrash and Lection in Matthew.
At each step, the claims I have been making for Matthew concerned
the attention of Luke. This were so from the start,
for if Matthew had in basic terms Mark and no Q, the Q fabric in Luke
could be defined in basic terms at the speculation that Luke derived it
from Matthew. the matter the following used to be to not convey the Lucan
versions of Q-sayings to be secondary—for which i used to be in a position to
produce arguments—but to account for the adjustments that Luke
would then have made within the Matthaean order. the following back, it was once a
lectionary thesis which seasoned. vided a neat method to the trouble:
only while Matthew have been involved mostly to supply
Discourses to slot the topics of the Jewish-Christian Feasts, Luke
was trying anything extra complex in a weekly tale 'ful-
filling* the Saturday outdated testomony lesson. I supplied a comic strip of
such a thought within the final bankruptcy of my Matthaean publication, and requested
the Electors for an extension of 2 years (the greatest) to debate
the subject extra absolutely. This they granted, and in 1972 i tried to
establish the heritage of O. T. readings within the first century. In
1973 I utilized the ensuing development to the exegesis of Luke as a
This book examines the nature and serve as of the files pointed out within the biblical texts in terms of similar references in literature from wider antiquity. bringing up a number of references to written records within the Hebrew Bible, Stott takes under consideration either these references that could aspect to exterior assets, for instance, the various literary citations within the books of Kings and Chronicles, in addition to definite different records that play a job within the narrative, reminiscent of "the booklet of the legislation" in 2 Kings, the scrolls of Jeremiah, and the drugs of the legislations.
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Additional resources for A View of the History, Literature, and Religion of the Hindoos, Volume 1: Including a Minute Description of their Manners and Customs, and Translations from their Principal Works
The Hindoo mythology, in its present mixed state, presents us with gods of every possible shape, and for every possible purfounded on the doctrine which maintains two principles in nature, matter or darkness, and spirit or intelligence. ' Maurice. b In this island of Albion, the image of the sun was placed upon an high pillar, as half a man, with a face full of rays of light, and a flaming wheel on his breast. He was worshipped in the same manner as Mi tin a in Persia, and the divinities of the East.
This goddess is also worshipped to procure the removal of cutaneous diseases. 20. Munusa, the queen of the snakes, or she who protects men ON THE HINDOO RELIGION. xxxix From their fatal bite. The lower orders crowd to the three annual festivals held in honour of this goddess. 21. Shitsht'hee, the goddess of fecundity. She is honoured with six annual festivals, celebrated chiefly by females. Her image is that of a yellow woman, sitting on a cat, and nursing a child ; though, in general, a rough stone, painted on the top, and placed under a tree, is the object worshipped.
These may be considered as the celestial deities worshipped by the Hindoos. The terrestrial goddesses are, Seeta, the wife of Ramii k ; Radha, the mistress of Krishnii ; Rookminee and Sutyu-bhama, the wives of Krishnii; and Soobhildra, the sister of Jugunnat'hii1. The terrestrial gods are the following :— 1. Krishnu resembles Apollo in his licentious intrigues ; in his being a herdsmanm, and an archer; in his destroying a dreadful serpent; in his love of music; and in the celebrity to which he attained.