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            <journal-title>The Journal of Religion</journal-title>
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            <article-title>Comparative Religion and the Practice of Eclecticism: Intersections in Nineteenth-Century Liberal Religious Congregations<xref ref-type="fn" rid="fn0">*</xref>
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                  <given-names>Emily</given-names>
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                  <surname>Mace</surname>
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            <day>01</day>
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            <year>2014</year>
            <string-date>January 2014</string-date>
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         <volume>94</volume>
         <issue>1</issue>
         <issue-id>673913</issue-id>
         <fpage>74</fpage>
         <lpage>96</lpage>
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      <fn-group>
         <fn id="fn0">
            <label>*</label>
            <p>I would like to thank the <italic>Journal of Religion</italic>’s reviewers for their helpful comments on this article. Earlier versions of the two main sections of this essay have been presented on several occasions, including at a session of the Liberal Theologies Consultation at the annual meeting of the American Academy of Religion (2010) and the annual meeting of the American Comparative Literature Association (2010). For their comments on the article in these and other communications, I extend my thanks to Leigh E. Schmidt, Kathryn Lofton, Michael Hogue, Dan McKanan, and Ellen M. Umansky. I am additionally grateful for the helpful comments offered by participants in two workshops, one at Starr King School for the Ministry as the article neared completion, and the other at Princeton University’s Colloquium in American Religious History at the project’s outset.</p>
         </fn>
         <fn id="fn1">
            <label>
               <sup>1</sup>
            </label>
            <p>Moncure Daniel Conway, <italic>The Sacred Anthology: A Book of Ethical Scriptures</italic>, 1st ed. (New York: Holt, 1874), and <italic>Autobiography, Memories and Experiences of Moncure Daniel Conway</italic> (Boston: Houghton Mifflin, 1904), 300.</p>
         </fn>
         <fn id="fn2">
            <label>
               <sup>2</sup>
            </label>
            <p>Conway, <italic>Autobiography</italic>, 299. Conway discusses the <italic>Sacred Anthology</italic> on 299–302.</p>
         </fn>
         <fn id="fn3">
            <label>
               <sup>3</sup>
            </label>
            <p>Ibid., 301–2. On the congregation in Sydney, Australia, using Conway’s <italic>Sacred Anthology</italic>, see Lawrence W. Snyder Jr., “The Religion of Humanity in Victorian America,” in <italic>Perspectives on American Religion and Culture</italic>, ed. Peter W. Williams (Oxford: Blackwell, 1999), 386.</p>
         </fn>
         <fn id="fn4">
            <label>
               <sup>4</sup>
            </label>
            <p>F. Max Müller, “Conway’s (M.D.) <italic>The Sacred Anthology</italic> (Book Review),” <italic>Academy</italic> 6, no. 130 (October 31, 1874): 477.</p>
         </fn>
         <fn id="fn5">
            <label>
               <sup>5</sup>
            </label>
            <p>Tomoko Masuzawa, <italic>The Invention of World Religions; or, How European Universalism Was Preserved in the Language of Pluralism</italic> (Chicago: University of Chicago Press, 2005); Eric J. Sharpe, <italic>Comparative Religion: A History</italic>, 2nd ed. (La Salle, IL: Open Court, 1986). See also Russell T. McCutcheon, <italic>The Discipline of Religion: Structure, Meaning, Rhetoric</italic> (London: Routledge, 2003), and <italic>Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia</italic> (New York: Oxford University Press, 1997); and Robert A. Orsi, <italic>Between Heaven and Earth: The Religious Worlds People Make and the Scholars Who Study Them</italic> (Princeton, NJ: Princeton University Press, 2005).</p>
         </fn>
         <fn id="fn6">
            <label>
               <sup>6</sup>
            </label>
            <p>Masuzawa, <italic>Invention of World Religions</italic>, 307, 272.</p>
         </fn>
         <fn id="fn7">
            <label>
               <sup>7</sup>
            </label>
            <p>For more on the parliament, see Richard Hughes Seager, <italic>The World’s Parliament of Religions: The East/West Encounter, Chicago, 1893</italic> (Bloomington: Indiana University Press, 1995).</p>
         </fn>
         <fn id="fn8">
            <label>
               <sup>8</sup>
            </label>
            <p>Ibid., 91–92. The use of the word <italic>spiritualists</italic> here comes from Charles Hardwick, as Masuzawa notes.</p>
         </fn>
         <fn id="fn9">
            <label>
               <sup>9</sup>
            </label>
            <p>Orsi, <italic>Between Heaven and Earth</italic>, 14. The original sentence reads: “the hallways of religious studies departments are thick with ghosts.”</p>
         </fn>
         <fn id="fn10">
            <label>
               <sup>10</sup>
            </label>
            <p>See, of course, Edward W. Said, <italic>Orientalism</italic> (New York: Vintage Books, 1979).</p>
         </fn>
         <fn id="fn11">
            <label>
               <sup>11</sup>
            </label>
            <p>My understanding of intentional or limited cosmopolitanism is influenced particularly by Kwame Anthony Appiah, <italic>The Ethics of Identity</italic> (Princeton, NJ: Princeton University Press, 2010); Steven Vertovec and Robin Cohen, eds., <italic>Conceiving Cosmopolitanism</italic> (New York: Oxford University Press, 2003); Pheng Cheah and Bruce Robbins, eds., <italic>Cosmopolitics</italic> (Minneapolis: University of Minnesota Press, 1998); and Magdalena Nowicka and Maria Rovisco, eds., <italic>Cosmopolitanism in Practice</italic> (London: Ashgate, 2009).</p>
         </fn>
         <fn id="fn12">
            <label>
               <sup>12</sup>
            </label>
            <p>For more on nineteenth-century interest in and conversion to Asian religions, see Thomas A. Tweed, <italic>The American Encounter with Buddhism, 1844–1912: Victorian Culture and the Limits of Dissent</italic> (Bloomington: Indiana University Press, 1992); Rick Fields, <italic>How the Swans Came to the Lake: A Narrative History of Buddhism in America</italic> (Boston: Shambhala, 1992); and Carl T. Jackson, <italic>Vedanta for the West: The Ramakrishna Movement in the United States</italic> (Bloomington: Indiana University Press, 1994).</p>
         </fn>
         <fn id="fn13">
            <label>
               <sup>13</sup>
            </label>
            <p>See Lydia Maria Child and Miriam Young Holden, <italic>An Appeal in Favor of That Class of Americans Called Africans</italic> (Boston: Allen &amp; Ticknor, 1833), and Lydia Maria Child, <italic>The Progress of Religious Ideas, through Successive Ages</italic>, 3 vols. (New York: Francis, 1855).</p>
         </fn>
         <fn id="fn14">
            <label>
               <sup>14</sup>
            </label>
            <p>Biographies of Conway include Mary Elizabeth Burtis, <italic>Moncure Conway, 1832–1907</italic> (New Brunswick, NJ: Rutgers University Press, 1952); and John D’Entremont, <italic>Southern Emancipator: Moncure Conway, the American Years, 1832–1865</italic> (New York: Oxford University Press, 1987). See also Conway, <italic>Autobiography</italic>.</p>
         </fn>
         <fn id="fn15">
            <label>
               <sup>15</sup>
            </label>
            <p>For more on Jones, see Richard Harlan Thomas, “Jenkin Lloyd Jones: Lincoln’s Soldier of Civic Righteousness” (PhD diss., Rutgers University, 1967); Richard W. Seebode, “Jenkin Lloyd Jones, a Free Catholic” (BDiv diss., Meadville Theological School, 1929); Thomas E. Graham, “Jones, Jenkin Lloyd,” American National Biography Online, <uri xlink:type="simple"
                    xlink:href="http://www.anb.org/articles/08/08-00774.html">http://www.anb.org/articles/08/08-00774.html</uri>; and Cathy Tauscher and Peter Hughes, “Jenkin Lloyd Jones,” Dictionary of Unitarian Universalist Biography (Unitarian Universalist Historical Society, 2009), <uri xlink:type="simple"
                    xlink:href="http://www25.uua.org/uuhs/duub/articles/jenkinlloydjones.html">http://www25.uua.org/uuhs/duub/articles/jenkinlloydjones.html</uri>. On Jones’s pacifism specifically, see Thomas, “Jones: Lincoln’s Soldier,” 117–31.</p>
         </fn>
         <fn id="fn16">
            <label>
               <sup>16</sup>
            </label>
            <p>On the history of Progressivism, see Michael E. McGerr, <italic>A Fierce Discontent: The Rise and Fall of the Progressive Movement in America, 1870–1920</italic> (New York: Free Press, 2003); Richard Hofstadter, <italic>The Age of Reform</italic> (New York: Knopf, 1955); and Robert M. Crunden, <italic>Ministers of Reform: The Progressives’ Achievement in American Civilization, 1889–1920</italic> (New York: Basic Books, 1982).</p>
         </fn>
         <fn id="fn17">
            <label>
               <sup>17</sup>
            </label>
            <p>For a classic history of American foreign missions, see William R. Hutchison, <italic>Errand to the World: American Protestant Thought and Foreign Missions</italic> (Chicago: University of Chicago Press, 1987).</p>
         </fn>
         <fn id="fn18">
            <label>
               <sup>18</sup>
            </label>
            <p>Thomas Wentworth Higginson and Howard N. Meyer, “The Sympathy of Religions,” in <italic>The Magnificent Activist: The Writings of Thomas Wentworth Higginson (1823–1911)</italic> (Cambridge, MA.: Da Capo, 2000), 356. For a superb analysis of this pamphlet, see Leigh E. Schmidt, “Cosmopolitan Piety: Sympathy, Comparative Religions, and Nineteenth-Century Liberalism,” in <italic>Practicing Protestants: Histories of Christian Life in America, 1630–1965</italic>, ed. Laurie F. Maffly-Kipp, Leigh E. Schmidt, and Mark Valeri (Baltimore: Johns Hopkins University Press, 2006), 199–221, and <italic>Restless Souls: The Making of American Spirituality</italic> (San Francisco: Harper, 2005).</p>
         </fn>
         <fn id="fn19">
            <label>
               <sup>19</sup>
            </label>
            <p>“Ethnical Scriptures,” <italic>The Dial: A Magazine for Literature, Philosophy, and Religion</italic> 3, no. 4 (1843); and “Ethnical Scriptures,” <italic>The Dial: A Magazine for Literature, Philosophy, and Religion</italic> 4, nos. 1–4 (1844).</p>
         </fn>
         <fn id="fn20">
            <label>
               <sup>20</sup>
            </label>
            <p>Jenkin Lloyd Jones, <italic>Religions of the World: The Seven Great Religious Teachers</italic>, 4th ed. (Chicago: Unity, 1905).</p>
         </fn>
         <fn id="fn21">
            <label>
               <sup>21</sup>
            </label>
            <p>Snyder, “Religion of Humanity,” 386.</p>
         </fn>
         <fn id="fn22">
            <label>
               <sup>22</sup>
            </label>
            <p>Ibid. In London, the publisher Trubner printed its first edition in 1873 and by 1874 had added a fourth edition, which Trubner reprinted in 1875. The <italic>Anthology</italic> saw its first American publication in 1874, with Henry Holt of New York. After a few years out of print, according to the <italic>New York Tribune</italic>, Holt reissued the volume in 1877 with a fifth edition, followed by a reprint of the fifth edition in 1889. Trubner press also published a fifth edition in 1877, followed by an 1889 reprint of the fifth edition. See “Literary Notes,” <italic>New-York Tribune</italic>, May 17, 1877.</p>
         </fn>
         <fn id="fn23">
            <label>
               <sup>23</sup>
            </label>
            <p>Giles Badger Stebbins, <italic>Chapters from the Bible of the Ages</italic> (Detroit: Published by the editor, 1872), and <italic>Poems of the Life Beyond and Within</italic>, 2nd ed. (Boston: Colby &amp; Rich, 1877).</p>
         </fn>
         <fn id="fn24">
            <label>
               <sup>24</sup>
            </label>
            <p>Martin K. Schermerhorn, <italic>Sacred Scriptures of the World; Being Selections of the Most Devotional and Ethical Portions of the Ancient Hebrew and Christian Scriptures, to Which Have Been Added Kindred Selections from Other Ancient Scriptures of the World</italic>, new ed. (New York: Putnam’s, 1883), and see also <italic>Renascent Christianity: A Forecast of the Twentieth Century in the Light of Higher Criticism of the Bible; Study of Comparative Religion and of the Universal Prayer for Religious Unity</italic> (New York: Putnam’s, 1898).</p>
         </fn>
         <fn id="fn25">
            <label>
               <sup>25</sup>
            </label>
            <p>For more on Child’s religious sympathies, see Arthur Versluis, <italic>American Transcendentalism and Asian Religions</italic> (New York: Oxford University Press, 1993), 236–42; and Paul Allen Carter, <italic>The Spiritual Crisis of the Gilded Age</italic> (DeKalb: Northern Illinois University Press, 1971), 205.</p>
         </fn>
         <fn id="fn26">
            <label>
               <sup>26</sup>
            </label>
            <p>Lydia Maria Child, <italic>Aspirations of the World: A Chain of Opals</italic> (Boston: Roberts Bros., 1878), 277.</p>
         </fn>
         <fn id="fn27">
            <label>
               <sup>27</sup>
            </label>
            <p>Charles D. B. Mills, <italic>Pebbles, Pearls and Gems of the Orient</italic> (Boston: Ellis, 1882), ix.</p>
         </fn>
         <fn id="fn28">
            <label>
               <sup>28</sup>
            </label>
            <p>Conway, <italic>Sacred Anthology</italic>, v.</p>
         </fn>
         <fn id="fn29">
            <label>
               <sup>29</sup>
            </label>
            <p>Letter from Lydia Maria Child to James Thomas Fields, October 23, 1877, in Patricia G. Holland, Milton Meltzer, and Francine Krasno, <italic>The Collected Correspondence of Lydia Maria Child, 1817–1880</italic> (Millwood, NY: Kraus Microform, 1980), 89/2343. Numbers with a slash indicate the microfiche card and the letter’s number.</p>
         </fn>
         <fn id="fn30">
            <label>
               <sup>30</sup>
            </label>
            <p>See Child, <italic>Progress of Religious Ideas</italic>.</p>
         </fn>
         <fn id="fn31">
            <label>
               <sup>31</sup>
            </label>
            <p>Letter from Lydia Maria Child to James Thomas Fields, October 23, 1877, in Holland, Meltzer, and Krasno, <italic>Collected Correspondence of Lydia Maria Child</italic>, 89/2343.</p>
         </fn>
         <fn id="fn32">
            <label>
               <sup>32</sup>
            </label>
            <p>Ibid., and Child, <italic>Aspirations of the World</italic>, 2.</p>
         </fn>
         <fn id="fn33">
            <label>
               <sup>33</sup>
            </label>
            <p>Lydia Maria Child to James Thomas Fields, June 9, 1878, in Holland, Meltzer, and Krasno, <italic>Collected Correspondence of Lydia Maria Child</italic>, 90/2395.</p>
         </fn>
         <fn id="fn34">
            <label>
               <sup>34</sup>
            </label>
            <p>See Alfred W. Martin, <italic>The Fellowship of Faiths</italic> (New York: Roland, 1925), selections 25–27.</p>
         </fn>
         <fn id="fn35">
            <label>
               <sup>35</sup>
            </label>
            <p>Child, <italic>Aspirations of the World</italic>, 153.</p>
         </fn>
         <fn id="fn36">
            <label>
               <sup>36</sup>
            </label>
            <p>Uday Singh Mehta, <italic>Liberalism and Empire: A Study in Nineteenth-Century British Liberal Thought</italic> (Chicago: University of Chicago Press, 1999), 20.</p>
         </fn>
         <fn id="fn37">
            <label>
               <sup>37</sup>
            </label>
            <p>N. J. Girardot, “Max Müller’s ‘Sacred Books’ and the Nineteenth-Century Production of the Comparative Science of Religions,” <italic>History of Religions</italic> 41, no. 3 (2002): 213–50.</p>
         </fn>
         <fn id="fn38">
            <label>
               <sup>38</sup>
            </label>
            <p>Mills, <italic>Pebbles, Pearls and Gems of the Orient</italic>, vii.</p>
         </fn>
         <fn id="fn39">
            <label>
               <sup>39</sup>
            </label>
            <p>Schermerhorn, <italic>Sacred Scriptures</italic>, v. The letter from Müller to Schermerhorn is dated March 6, 1883.</p>
         </fn>
         <fn id="fn40">
            <label>
               <sup>40</sup>
            </label>
            <p>Ibid., vi.</p>
         </fn>
         <fn id="fn41">
            <label>
               <sup>41</sup>
            </label>
            <p>Ibid., vii, vi.</p>
         </fn>
         <fn id="fn42">
            <label>
               <sup>42</sup>
            </label>
            <p>On this topic in particular, see Seager, <italic>World’s Parliament of Religions</italic>. An intriguing comparison can be made between the treatment of scriptures with non-Western origins and the display of non-White peoples at world’s fairs. Historian Robert W. Rydell notes, for example, that fairs displayed non-White peoples as commodity objects alongside dynamos, reapers, and flush toilets. “Nonwhites on display at America’s turn-of-the-century fairs were linked most closely to the natural world and were displayed as natural resources to be exploited as readily as mineral deposits,” he explained. See Robert W. Rydell, “The Culture of Imperial Abundance: World’s Fairs in the Making of American Culture,” in <italic>Consuming Visions: Accumulation and Display of Goods in America, 1880–1920</italic>, ed. Simon J. Bronner (New York: Norton, 1989), 196, and see also <italic>All the World’s a Fair: Visions of Empire at American International Expositions, 1876–1916</italic> (Chicago: University of Chicago Press, 1984).</p>
         </fn>
         <fn id="fn43">
            <label>
               <sup>43</sup>
            </label>
            <p>Versluis, <italic>American Transcendentalism</italic>, 78.</p>
         </fn>
         <fn id="fn44">
            <label>
               <sup>44</sup>
            </label>
            <p>A complete list of schools using the first year of the curriculum can be found in “Notes from the Field,” <italic>Unity</italic> 26, no. 15 (1890): 134. Ellen T. Leonard, secretary of the WUSSS during the 1890–91 season, reported that twenty-six schools used the course. The second year attracted approximately the same number; for details, see the letter of Charles H. Kerr to William Channing Gannett, October 21, 1891, box 43, “Some Religions of the Older World” notebook, William Channing Gannet Papers, A.G18, University of Rochester Library, Rochester, NY.</p>
         </fn>
         <fn id="fn45">
            <label>
               <sup>45</sup>
            </label>
            <p>Names of several individuals could be found in the meeting minutes of both the confirmation class of 1888–89 and the teachers’ meetings of the Six Years Course. See the following notebooks in the Jenkin Lloyd Jones Papers, Meadville-Lombard Theological School, Chicago (hereafter cited as Jones Papers [ML]): “Confirmation Class Records, 1888–1889,” All Souls Church Confirmation Class Records, 88–89; “The Flowering of the Hebrew Religion,” bound volume, All Souls Church Class in Religion, September 11, 1893–May 3, 1895; “The Flowering of Christianity into Universal Religion,” bound volume, All Souls Church Class in Religion, May 17, 1895–April 3, 1897; and “Religions of the Older World,” bound volume, Pastor’s Bible Class, All Souls Church, 1890–93.</p>
         </fn>
         <fn id="fn46">
            <label>
               <sup>46</sup>
            </label>
            <p>Darwinian evolution also played a key role in the course’s methodology, particularly in the idea (addressed most concretely during the first year of the course) that religion, like animals and plants, developed from simpler forms into more complex ones. For reasons of space, this aspect of the program cannot be discussed fully here. It is worth noting that the liberals considered in this essay harbored no doubts about the general idea of evolution as presented by Darwin, and they eagerly applied his and Herbert Spencer’s principles to their understandings of religious phenomena. For more on the religious reception of Darwinian evolution in the late nineteenth century, see Ronald L. Numbers, <italic>Darwinism Comes to America</italic> (Cambridge, MA: Harvard University Press, 1998); and Gary Dorrien, <italic>The Making of American Liberal Theology: Imagining Progressive Religion, 1805–1900</italic> (Louisville, KY: Westminster John Knox, 2001), and <italic>The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900–1950</italic> (Louisville, KY: Westminster John Knox, 2003).</p>
         </fn>
         <fn id="fn47">
            <label>
               <sup>47</sup>
            </label>
            <p>Jonathan Z. Smith, <italic>Imagining Religion: From Babylon to Jonestown</italic>, Chicago Studies in the History of Judaism (Chicago: University of Chicago Press, 1982), 24.</p>
         </fn>
         <fn id="fn48">
            <label>
               <sup>48</sup>
            </label>
            <p>John C. Learned, “Some Religions of the Older World, Introductory,” <italic>Unity</italic> 27, no. 26 (1891): 223.</p>
         </fn>
         <fn id="fn49">
            <label>
               <sup>49</sup>
            </label>
            <p>“Religions of the Older World,” bound volume, Pastor’s Bible Class, All Souls Church, 1890–1893, September 11, 1891, Jones Papers (ML).</p>
         </fn>
         <fn id="fn50">
            <label>
               <sup>50</sup>
            </label>
            <p>Learned, “Some Religions of the Older World,” 223.</p>
         </fn>
         <fn id="fn51">
            <label>
               <sup>51</sup>
            </label>
            <p>“Religions of the Older World,” bound volume, Pastor’s Bible Class, All Souls Church, 1890–93, January 13, 1892, Jones Papers (ML).</p>
         </fn>
         <fn id="fn52">
            <label>
               <sup>52</sup>
            </label>
            <p>“The Flowering of the Hebrew Religion,” bound volume, All Souls Church Class in Religion, September 11, 1893–May 3, 1895, October 6, 1893, Jones Papers (ML).</p>
         </fn>
         <fn id="fn53">
            <label>
               <sup>53</sup>
            </label>
            <p>Ibid., December 14, 1893.</p>
         </fn>
         <fn id="fn54">
            <label>
               <sup>54</sup>
            </label>
            <p>See, e.g., the lesson on evolution, Western Unitarian Sunday School Society, “A Six Years’ Course of Study,” William Channing Gannett Papers, A.G18, Box 44, [no folder], University of Rochester Library, Rochester, New York, 13.</p>
         </fn>
         <fn id="fn55">
            <label>
               <sup>55</sup>
            </label>
            <p>See Herbert Spencer, <italic>The Principles of Sociology</italic> (London: Williams &amp; Norgate, 1876).</p>
         </fn>
         <fn id="fn56">
            <label>
               <sup>56</sup>
            </label>
            <p>H. D. Maxson, “Beginnings, Lesson XVI,” <italic>Unity</italic> 26, no. 17 (1890).</p>
         </fn>
         <fn id="fn57">
            <label>
               <sup>57</sup>
            </label>
            <p>“Beginnings: The Legends and the True Story,” bound volume, Pastor’s Bible Class, All Souls Church, 1890–93, January 13, 1891, Jones Papers (ML).</p>
         </fn>
         <fn id="fn58">
            <label>
               <sup>58</sup>
            </label>
            <p>“Religions of the Older World,” bound volume, Pastor’s Bible Class, All Souls Church, 1890–93, January 8, 1892, Jones Papers (ML).</p>
         </fn>
         <fn id="fn59">
            <label>
               <sup>59</sup>
            </label>
            <p>On the liberal formation of character, see Daniel Walker Howe, <italic>The Unitarian Conscience: Harvard Moral Philosophy, 1805–1861</italic> (Cambridge, MA: Harvard University Press, 1970), and <italic>Making the American Self: Jonathan Edwards to Abraham Lincoln</italic> (Cambridge, MA: Harvard University Press, 1997).</p>
         </fn>
         <fn id="fn60">
            <label>
               <sup>60</sup>
            </label>
            <p>“Religions of the Older World, Bound Volume 1890–1893,” February 5, 1892.</p>
         </fn>
         <fn id="fn61">
            <label>
               <sup>61</sup>
            </label>
            <p>Census data from 1890 reveal that three-fourths of all Chinese persons in the state of Illinois lived in Chicago’s Cook County; 571 (approximately three-fourths) of all Chinese persons lived in Cook County. Other counties claimed fewer than ten Chinese persons in 1890, with most counties claiming either zero, one, or two persons of Chinese birth or descent. See the Historical Census Browser, University of Virginia, Geospatial and Statistical Data Center, <uri xlink:type="simple"
                    xlink:href="http://fisher.lib.virginia.edu/collections/stats/histcensus/index.html">http://fisher.lib.virginia.edu/collections/stats/histcensus/index.html</uri>. For more on anti-Chinese agitation or descriptions of the types of labor in which Chinese immigrants engaged, see Elliott Robert Barkan, <italic>From All Points: America’s Immigrant West, 1870s–1952</italic> (Bloomington: Indiana University Press, 2007); and Benson Tong, <italic>The Chinese Americans</italic>, rev. ed. (Boulder: University Press of Colorado, 2003).</p>
         </fn>
         <fn id="fn62">
            <label>
               <sup>62</sup>
            </label>
            <p>“Religions of the Older World, Bound Volume 1890–1893,” June 10, 1892.</p>
         </fn>
         <fn id="fn63">
            <label>
               <sup>63</sup>
            </label>
            <p>Edmund C. Stedman, “Octavius Brooks Frothingham, a Sketch,” <italic>The Galaxy, a Magazine of Entertaining Reading</italic> 22, no. 4 (1876).</p>
         </fn>
         <fn id="fn64">
            <label>
               <sup>64</sup>
            </label>
            <p>Müller, “Conway’s (M.D.) <italic>The Sacred Anthology</italic> (Book Review),” 477.</p>
         </fn>
      </fn-group>
   </back>
</article>