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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE V - Vulturius by James Strong & John Mcclintock

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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE V - Vulturius by James Strong & John Mcclintock THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE V - Vulturius by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 V Vaill, William Fowler a Congregational minister, the son of Rev. Joseph and the father of the Rev. Thomas Scott Vaill, was born at Hadlyme, Conn., June 7, 1783. He was prepared for college by his father, and, mainly by his own exertions, supported himself at Yale College, where he graduated in 1806. He studied theology with Rev. Asahel Hooker, was licensed to preach in 1808, and for twelve years was pastor at North Guilford, Conn. In 1820 he was appointed by the United Foreign Missionary Society superintendent of a mission among the Osage Indians, then occupying the Arkansas country, where, amid trials and hardship, hope and fear, he labored fourteen years, or until the abandonment of the mission on account of the removal of the Indians farther west. He returned to New England, where he preached in various places, until he accepted a commission from the Home Missionary Society of Connecticut as missionary to Illinois. He at once went to Wethersfield, Ill., where he was pastor seven years, and where for twenty- seven years he made his headquarters for constant and faithful missionary toil. He died with the harness on at Wethersfield, Feb. 24, 865. Mr. Vaill loved his work intensely, and, his ardent piety carried him forward in it in labors most exhausting. See Cong. Quar. 1865, p. 422. Vaillant, Wallerant a Flemish painter and engraver, who’ was born at Lisle in 1623, aid died at Amsterdam in 1677, is the author of several prints of sacred subjects from various masters, for which see Spooner, Hist. Dict. of the Fine Arts, s.v. Vainglory SEE VANITY. Vairagis is a Hindu term denoting persons devoid of passion, and applied to all religious mendicants who profess to have separated themselves from the interests and emotions of the world., It is used in particular to designate the mendicant Vaishnavas (q.v.) of the Ramnaanada class. 3 Vaiseshika is the name of one of the two great divisions of the Nyaya school of Hindu philosophy, agreeing with the Nyaya itself in its analytical method of treating the subjects of human research, but differing from it in the arrangement of its topics, and in its doctrine of atomic individualities, or viseshas, from which the name is derived. Klanada (kana, minute, and cadu, eating) is the reputed founder of the school, although nothing is known as to his history or date. He arranges the subject-matter of his words under six-paddrthas; or topics, as follows: (1) substance, (2) quality, (3) action, (4) generality, (5) atomic individuality, and (6) coherence. Later writers of the school add to these a seventh, viz. non- existence. According to this system, understanding is the quality of soul, and the instruments of right notion (knowledge from the contact of sense with its object, and inference) are treated of under the head of buddha or understanding. See Bibliotheca Indica (Calcutta, 1850:); Colebrooke, Miscell. Essays (Lond. 1837), vol. 1; Müller [Max], in Zeitschrift der deutschen morgenl. Gesellschaft. Vaishnavas is the name of one of the three great divisions of Hindu sects, designating the worshippers of Vishnu from which the word is derived. The common link of all the sects comprised, under this name is their belief in the supremacy of Vishnu over the gods Brahma and Siva. Their difference consists in the character which they assign to this supremacy, and to the god Vishnu himself, in their religious and other practices, and in their sectarian marks. The following are some of the principal sects of the Vaishnavas: 1. The Ramanujas,or Sri Vaishnavas or Sri Sampradayins, who derive their origin from Ramainuja, a celebrated reformer native of Perumbur, in the south of India. He was born about the middle of the 12th century, and is considered by his followers as an incarnation of Sesha, the serpent of Vishnu. The most striking peculiarity of this sect is the preparation as well as the scrupulous privacy of their meals; for should the meal, during its preparation, or while they are eating, attract even the looks of a stranger, the operation is instantly stopped, and the viands buried in the ground. The marks by which they are, distinguished from other sects are two perpendicular lines drawn with white earth from the root of the hair to the 4 commencement of each eyebrow, and a transverse streak connecting them across the root of the nose; in the center is a perpendicular streak of red, made with red sanders, besides other marks painted on the breast and arms. 2. The Ramanandas, or Ramavats, who derive their name from Ramananda, a descendant by discipleship from Ramanua, who probably lived about the close of the 14th century. They are by far the most numerous class of sectaries in Gangetic India, especially in the district of Agra, where they constitute seven tenths of the ascetic population. They belong chiefly to the poorer and inferior classes, with the exception of the Rajputs and military Brahmins... The most important difference between them and the Ramanujas consists of the fact that Ramananda abolished the distinction of caste among the religious orders, and taught that one who quitted the ties of nature and religion shook off all personal distinction. 3. The Kabir Panthis, founded by Kabir, the most celebrated of the twelve disciples of Ramananda, belonging, therefore, to the end of the 14th century. They believe in one God, the creator of the world, but in opt position to the Vedanta (q.v.), they assert that he has a body formed of the five elements of matter, and a mind endowed with the three guhias, or qualities; he is eternal and free from the defects of human nature, but in other respects does not differ from man. The pure man is his living resemblance, and after death becomes his equal and associate. They have no peculiar mode of dress, and the sectarian marks are not considered important, though worn by some. 4. The Vallabhacharyas, or Rudra Sampradayins, founded by Vallabha Swamin, or Vallabha Acharya, born in 1479. The principles of the sect, as laid down by Vallabha, are as follows: (1) To secure the firm support of Vallabhacharya; (2) To exercise chiefly the worship of Krishna (incarnation of Vishnu); (3) To forsake the sense of Vaidik opinion, and be a suppliant to Krishna; (4) To sing praises: with feelings of humility; (5) To believe that Vallabha is a Gopi, or mistress of Krishna (6) To swell the heart with the name Krishna; (7) To forsake his commands not for a moment; (8) To put faith in his words and doings; (9) To adopt the society of the good, knowing them divine and 5 (10) To see, not the faults, but speak the truth. They are very ignorant and superstitious. 5. The Madhwachasyas, or Brahma Sampradayns founded by a Brahmin named Madhwacharya, who was born in 1199. The distinguishing doctrine of this sect is the identification of Vishnnu with the Supreme Soul as the pre-existent cause of the universe; and this primeval Vishnu they affirm to be endowed with real attributes, and, although indefinable, to be most excellent and independent. There is also a dependent principle, a living soul dependent on the Supreme. They deny the absorption of the human soul into the universal spirit, and the loss of independent existence after death. 6. The Vaishnavas of Bengal, founded by Chaitanya, who was born, at Nadiya in 1485. The most important innovation of this sect, in respect to doctrine, is the dogma of bhakti, or faith, which they declare to be infinitely more efficacious, than, abstraction than knowledge of the Divine nature, than the subjugation of the passions, or anything deemed most meritorious. The bhakti, or faith, comprehends, five stages quietism, as that of sages; servitude, which every votary takes upon himself; friendship for the Deity tender, affection for the Deity, of the same nature as love of parents for their children and the highest degree of affection, such passionate attachment as the Gopis felt for their beloved Krishna. Besides these, there are many other sects of less importance. Those enumerated above are divided into smaller sects or divisions. See Wilson, Sketch of the Relig. Sects of the Hindus, in Works (Lond. 1862), vol. 1; Karsandas Mulji, History of the Sect of the Mahaajas (ibid. 1865). Vaishya is one of the Hindu castes said to have sprung from the thigh of Brahma. They are the productive capitalists, and their duties are to keep cattle, carry on trade, lend on interest, cultivate the soil, and turn their attention to every description of practical knowledge. SEE INDIAN CASTE. Vaison, Council Of (Conciliun Vasense) Vaison is a village of France, in Vauclire, fifteen miles northeast of Orange, on the Ouveze. Two ecclesiastical councils were held there, as follows: I. Was held Nov. 13, 442 under the bishop Auspicius. Nectarius, bishop of Vienne, was present, and publicly maintained that the Father, Son, and 6 Holy Spirit are but one nature, one power one divinity and virtue. Ten canons were-published. 1. Declares that it shall not be necessary to examine the Gallican bishops before receiving them to communion, but that it shall be enough to be assured that they are not excommunicated.
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