object; and the more so, since those who spoke it (the Zend) were now deemed idolatrous and false, if not absolutely persecuted for their creed.

The concealment then of their own knowledge by the later or real Brahmins-we know not how the former could claim the appellation-appears not very dissimilar to the mysteries of the old western nations; the closing terms of that of Eleusis bearing absolutely the Sanscrit form of words contracted from the Zend: and since no historical proof whatever appears to carry the Sanscrit to the banks of the Nile, or the shores of Italy and Greece, for the three pretended pyramids of Sanscrit construction is a tale proving, if any thing, the very reverse of what its narrators pretend:-then the only alternative left for belief is the statement referred to, of the more modern intrusion of the Brahmins. How ruthlessly, tempted by avarice and impunity, they have abused their position in Indian society, we need not pause to remark; but were evidence wanting, it is found in the two extracts we make from Mr. Taylor's work.

"When Parasu-Rama had obtained his domain, as before mentioned, he parcelled it out into seven Konkans, or divisions, named respectively, Kirata, Virata, Maratha, Konkana, Hayga, Tuluva, and Kerala. Some of these names, as Kirata and Virata, are taken from those of northern and more ancient countries. These seven provinces, it seems, had a population of fishermen; from which circumstance we may gather the general inference, that the retiring of the sea was gradual, though fable has incorrectly made it miraculous and instantaneous. If it did take place on the principles indicated, it must have been gradual. ParasuRama, it may be supposed, on coming to this newly recovered tract of country, easily gained an ascendancy over its piscatory inhabitants. The better to secure it, and to retaliate on the northern Bramins who had expelled him, he made these fishermen become Bramins. Either at this time, or, as more probable, subsequently, the aforesaid seven provinces were subdivided into sixty-four districts; and the Bramins of these states formed a deliberative council of government for the whole. They reserved to themselves the property of the soil; let out the lands to inferior castes; intrusted war and defence to ten and a half divisions out of the sixty-four subdivisions; and placed the executive government in the hands of one individual, assisted by a council of four other Bramins, elected every three years. It is not certain whether this very singular arrangement, considering its being in India, took place among the fishermen Bramins, or at a later period. The reader may judge; for the legend says, that Parasu-Rama, on quitting the country, told his Bramins that, should they at any time have urgent occasion for his assistance, their wishing for his presence would be sufficient to bring him among them: : a device quite common to the heroical period of Hindu history. The fishermen, unworthy of their elevation, felt doubtful of his veracity; and, in order to put it to the proof, summoned him without

cause indignant at which, he reduced them to the rank of Sudras, in which light the Bramins of the Konkan are said to be still regarded.”Taylor, vol. ii. pp. 56, 57.

It needs little attention to discover that this Brahmin tale is the Lion's account of the fact. The poor fishermen are not charged by their adversaries with serious misconduct, and the re-appearance of Parasu-Rama therefore is only the Deus dignus vindice nodus to revenge the real offence, that of attempting to supersede Brahmins. In what a condition must be the moral sense of a country that can thus visit their ancestors' fault on the present Brahmins of Konkan!

The second extract on this subject needs no comment of ours. "A pilgrimage to Benares, with the view of obtaining offspring, has been, and probably still is, a frequent custom. It is a pilgrimage from which many never return and if wealthy persons setting out thither were not infatuated by superstition, they might reflect on the possibility of collusion between collateral relatives and Bramins, and between Bramins of one temple with those of a distant one, by means of the sacred language, unknown to the vulgar: so that Pausanian letters, sealing the pilgrim's fate, might be carried by himself. The writer of these remarks was told by Dr. Young, who accompanied Bishop Turner to Madras, that from personal observations he had no manner of doubt of Benares being a great slaughter-house, or that numerous lives of pilgrims were every year sacrificed by the Bramins in order to get at their property. A slow reception may possibly be given to such an opinion, but how fatal pilgrimages often are to pilgrims needs not at this time of day any fuller exposure than has been given. At all events, reverting to our theme, it is not astonishing that the real Tanapathi * never returned.Taylor, vol. i. pp. 129, 130.

We have noticed in a former number (xxxv, p. 140) the various forms under which the creative power appears in the East. It is well worth considering, if only for condensing the view to the first departure of the Eastern world from the Hebrew text. When O'Brien, in his work on the Round Towers: a volume containing a singular combination of ingenuity and research; where, with the natural fault of youth, assertion is too often substituted for argument, and reading for learning, but where, to do but justice to the volume, a vast variety of facts, previously considered only in detail, but there for the first time put together in a manner that compels the most serious attention from scholars, always to their combination, if not always to the conclusions, renders the work indispensable for all future inquirers :—when he favoured the world with the Irish reading of the opening passage in St.

A merchant who went to Benares to obtain offspring by prayer. This legend indicates the notoriety of the fact referred to above.

VOL. XIX.-NO. XXXVII.

Р

John, regarding the Aoyos, he totally overlooked the necessity of accounting for either of the two interpretations of the Hebrew Genesis, whether the spirit or the word; a breath of Deity, or a mighty wind, that moved upon the surface of the waters. Mr. Taylor is for this last reading; but we must regret to observe that we can place little reliance on his biblical learning; of which, however, he is willing to make parade. He He appears even to have overlooked or confused the arguments adduced by the late Colonel Wilford, for fixing the site of Paradise in the Himmalayah, with the argument on the resting of the ark. This, from his careless style, he would seem to fancy was poetically transformed into a divinity" in the second verse of Genesis! but he in reality refers to the Indian Hymn, and not to the Bible.

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Of the garden of Iran or Eden, we cheerfully accept O'Brien's opinion, as it has always been our own: though he, after Malcolm, was ignorant of the derivation from, or „§, Ur, Fire, as the pure or holy: an being the Median adjectival affix, and not originally a substantive. Into the Irish question we shall not enter; as O'Brien's volume, especially with the assistance to be derived from the labours of Pelloutier, Betham, Prichard, and Moore, shows more ground for considering the question than had been previously imagined; but it is clear that the in Hebrew might be easily confounded within speech as in writing, even in the Samaritan character; while the spoken r, gives the sound of t or d, in more than one derivative language of the ancient East, and certainly the old Persian.

The most material defects in O'Brien's volume are, his taking for granted that his readers are as well acquainted as himself with the Celtic; and the omission of any comparison or proof of this being identical with the Persian, a language evidently strange to him; and a degree of confusion is consequently apparent in some parts. Will no friendly hand supply this deficiency?

We cannot pass the subject of the ark without noticing a slight but singular coincidence between the Sanscrit tale of the deluge, and an equally futile English superstition. That Vishnou, the preserver, by miracle or maya formed the ark, is only the debasement of the scriptural narrative. The confusion of opinions on this subject seems to have arisen from overlooking the fact that the old Indian writers intended by the word maya the action of existence upon consciousness (in the Divinity): the act of representing, not the representation itself. The simple operation is therefore the Real and Unreal of the ancient doctrine: not merely, we conceive, "real, because it is the cause of every thing,"

nor "unreal, because there is nothing but BRAHM;" but also Real and Unreal in the sense of action; which is Actual, for it takes place; yet only Consequent, for it depends upon, or is the relation between, other existences: and in this sense only, we submit, can we take the declaration of the Veda, " that God as Maia creates the world." It is in fact not the Hindu philosophers alone who have puzzled themselves and their readers with this very attempt to define the connexion of matter and spirit where they approach the nearest. But if perception, or rather pictorial impression on the sense, an apparent image and not a mere illusion, be intended by the Sanscrit authority, it tallies strangely with the meteorological phenomenon, known, though rare, by the name of the ark, which is supposed to prognosticate the change from long-continued rain to fair weather. This we once heard described by a respectable eye-witness, still living, as pointed out to him in the north of England under that name by his brother, a clergyman, and presenting the perfect image in the skies of an ark surrounded by rainy vapours. Other accounts tend to corroborate our informant's statement. While relating stories of illusion, we may give one from Mr. Wilson of probably equal authority.

"On the mountain of Kailas, when Siva was sitting in his Court, Chandeswara stood up in his presence, and saluted him with a single hand. Párvati Devi, observing it, said to Siva, 'Oh Parameswara, every one salutes us with both hands--what is the reason that this person salutes with but one?' Parameswara then became twofold, or half Siva and half Párvati. Chandeswara beholding it, remarked: Although foul or fragrant odours may be wafted by the wind, or the shadow of the sun reflected from a jar of water, yet are they not one existence? So saying, he turned to the right half, and saluted it alone. Parvati then, being highly enraged, spoke thus: Chandeswara, I am the material mask of the spirit; how can you refuse to acknowledge me? You are under my command as long as you are enveloped with a body? Chandeswara then became Bhringiswara with three legs, at which the Ganas were surprised, and called him Ganeswar, (the exempted from matter). Párvati, beholding Siva, said, that she had conferred half of her body on him, and Bramha and Vishnu and the rest were concentred in her; which then was greater, Bhringiswara, or Siva himself? Siva replied to her, that she might send a part of her essence to the mortal world, and he would send Bhringisi there, and she might then examine its spiritual truth. Párvati accordingly sent a spark of her essence to be borne as Máyá on Mohinideva, the queen of the king of Banavasi, named Mamakara raya. This Máyá became a harlot, and associated with the musician of the temple of Madhukeswar at Banavasi. The spirit of Bhringiswar or Nermaya Ganeswar was born by Nirahankára on Sujnánadevi at Karure, and his parents gave him the name of Allama Prabhu, and nourished him. When he was grown up, he said to his parents that he

was born to them for their faith to Siva; and wished to teach the prayers of Siva to the disciples in the different regions, and he showed them the mode of attaining liberation. He went to Bánavasi, and subdued the musicians and Máyá there, and obtained the title of Niranjani; and wandered throughout different parts of the world, and wrought many miracles for the disciples of Siva."-Wilson, vol. ii. pp. 21, 22.

To return to Mr. Taylor. It is singular to find how strongly he is given to the adoption of novel opinions; novel, we mean, in comparison with those they contradict; and how eagerly he travels out of his proper path to introduce the question of the ark in a description of Tamil MSS. But though we acquit him of any suspicion that the two questions are more nearly connected, as they unquestionably are, we instance it as one proof of that desire for investigation which turns up so generally, wherever it appears, long hidden or disregarded treasures. Whether such be the case now before us, we cannot pretend to judge; but we strongly protest against his building an argument upon Portius Cato, without examining how far he is worthy of support, and in a passage where his testimony is obviously an error: the Sage Scythians he speaks of being evidently but the descendants of the Saca, or Sacuseni, in eastward migration; the original Scythia being thus, according to both Strabo and Herodotus, near the Araxes, or Kur, i. e. West of the Caspian sea.

We give to the "Chaldæan traditions and Assyrian vestiges," that Mr. Taylor speaks of to support his opinion of the ark's resting elsewhere than in Armenia, the weight required by testimony that does not affect the point in dispute. The Armenian traditions against him are clear; the grape soil of that neighbourhood, too, attests the traditions; and the story of the King Giamshid, who discovered it for Persia, and who, as a dynasty, claims all the improvements of the Noachidæ, confirms it. When China can show that her civilization and existence did not originate from the West, it will be ample time to imagine the patriarch Noah travelling to Shensi for his amusement. Of the Brahmin claim for the Saca-dwipa, as the ark's resting-place, till its locality is settled we cannot, and need not, say much, in addition to what we have remarked on their history; but we doubt the wisdom of taking for 4000 years the asseveration of a race that cannot account for 3000. The word Dp, as the East, or original land, we have discussed before, and may refer to hereafter.

Mr. Taylor attempts to assail the arguments of Faber on this locality, but the latter has nothing to fear from his antagonist. He can also gain nothing from our support, though we still hold the opinion which our missionary conceives himself to have demo