we search the Scriptures for their testimony concern- ing Christ, if, independently of these Scriptures, we have received a testimony from another quarter, and are determined to admit nothing as the testimony of Scripture which will not perfectly quadrate with that formerly received. This was the very source of the blindness of the Jews in our Saviour's time. They searched the Scriptures as much as we do; but, in the disposition they were in, they would never have dis- covered what that sacred volume testifies of Christ. Why ? Because their great rule of interpretation was the analogy of the faith ; or, in other words, the system of the Pharisrean scribe, the doctrine then in vogue, and in the profound veneration of which they had been educated. This is that veil by which the under- standings of that people were darkened, even in read- ing the law, and of which the apostle observed that it remained unremoved in his day, and of which we ourselves have occasion to observe that it remains un- removed in ours. Is it not precisely in the same way that the phrase is used by every sect of Christians for the particular S}-stem or digest of tenets for which they themselves have the greatest reverence? The Latin Church, and even the Greek, are explicit in their dec- larations' on this article. With each, the analogy of the faith is their own system alone. That different par- ties of Protestants, though more reserved in their man- ner of speaking, aim at the same thing, is undeniable ; the same, I mean, considered relatively to the speak- ers ; for, absolutely considered, every party means a different thing." But Chalmers remarks on this, "I think Dr. Campbell sets too little value on the analogy of faith as a principle of interpretation. He seems never to speak of a system of divinity without the lurk- ing imagination that there must be human invention in it, whereas such a system may be as well grounded as Scripture criticism" (Chalmers, Institutes of Theolo- gy, i, 370 ; and see further at that place).
There has just appeared (1864) a work entitled Analogy considered as a Guide to Truth, and applied as an Aid to Faith, by J. Buchanan, D.D., professor of theology, New College, Edinburgh. The following notice of it is from the Bibliotheca Sacra, January, 1865 : "Archbishop King, and after him Dr. Copleston and Archbishop Whately, define analogy as ' a resemblance of relations or ratios,' so that there may be an analogy between things that have no direct resemblance at all. Between the seed and the plant, the egg and the bird, there is a resemblance of ' relations,' although no ex- ternal likeness. 'A sweet taste gratifies the palate,' says Dr. Whately, ' so does a sweet sound gratify the ear, and hence the same word " sweet" is applied to both, though no flavor can resemble a sound in itself.' This limitation Dr. Buchanan thinks is too narrow. While it is true to a certain extent, it omits the use which we make of analogy in connection with concrete objects and substantive realities. It is liable also, he thinks, to the objection that is founded on a compara- tive!}' small part of human knowledge, viz. the sciences of number and quantity. Without attempting a log- ical definition, the author of this volume seems to ap- ply the term to all cases where a resemblance exists." — Campbell, Prelim. Dissert, iv, § 13; Home. Infrod. ii, 342 ; Knapp, Theol. Introd. § 5 ; Ana;us, Bible Hand- book, § 304-307 ; Home, Introd. ii, 243. See Faith.
Anara or Annam, an empire of Farther India. The statements of its extent and population greatly differ. The latter amounts, according to the report of the missionaries, to more than twenty millions, while many geographers give to all Farther India not more than fifteen millions. It is divided into four different realms: Tonkin, Cochin China, Cambodia, and Laos. Most of the inhabitants profess Buddhism, although also the Kami religion, which before the spreading of Buddhism prevailed in all Farther India, still has adherents. Anam is one of the principal mis- sionary fields of the Roman Church. The first mis-
ANAMIM
214
ATAXIAS
sions were established by Spanish Dominicans, who came from the Philippine Islands, more than 200 years ago, ami they have survived to the present day, in spite of frequent and cruel persecutions. Especially since 1820 the persecution has raged with great in- tensity, and thousands of Christians have been either put to death or forced into apostasy. In 1858 France and Spain sent a joint expedition against Cochin Chi- na, which, in September of that year, conquered the fort and the bay of Turon. The war continued until 1862, when the power of the emperor of Anam Avas so completely broken that he made overtures for the ces- sation (jf hostilities. On June 5, 1862, a treaty of peace was signed, by which the provinces of Saigon, Bienhoa, and Mytho were ceded to France; three ports of Tonkin were opened to commerce ; the other provinces of Lower Cochin China not ceded to France were to reserve only such number of troops as the French government should permit ; Christianity was to be tolerated, and the Christians protected in their lives and property throughout the empire. In 1863 the French concluded a special treaty with the king of Cambodia, by which this whole kingdom was placed under the protectorate of France, and liberal stipula- tions were made in favor of Roman Catholic mission- aries. The Roman Church had, in 1859, eight vica- riates apostolic, viz. : 1. Eastern Tonkin ; 2. Middle Tonkin: 3. Western Tonkin; 4. South Tonkin; 5. North Cochin China; 6. Eastern Cochin China; 7. Western Cochin China; 8. Cambodia. The first two are under the administration of Spanish Dominicans, the others under that of French Lazarists. The num- ber of native converts was estimated in 1854 at about 500,000 or 600,000, but has since considerably decreased, in consequence of the persecution. The number of the native priests amounted to about 300, and there were also numerous congregations of native nuns. In 1859 the letters of several missionaries represented the churches of Tonkin and Cochin China as being almost a complete wreck. — Wetzer and Welte, s. vv. Tunkin ami Aden (in vol. xii); Schem, Ecclesiastical Year- booh for 1859, p. 18, 33; Annual American Encyclop, 1862, p. 224 ; 1863, p. 148. See India.