lished so effectually. We must examine this as an historical question.

In the first place it is not necessary to blend Ararat and Minni together to form the name of Armenia, unless we take also the third or final syllable of this letter from the first of Ash Kenaz; a novel mode certainly, and more anagrammatic than probable. But it is clear by the 27th verse of 51 Jeremiah, quoted, read in connexion with the 28th, not quoted by Mr. Taylor, that the three kingdoms, viz. Ararat, Minni, and Ashkenaz, in question, were those of the Median kings; for they are mentioned; and there is no allusion to any other in the whole chapter as assailants. Now though Chamick, a modern Armenian writer, believes Armenia to have been so named from Arah, an ancient king, the derivation of it from Ar is correct also; not certainly as the mountainous; which, according to our author, is the sense given by Mr. Faber: we have not the latter's volume at hand: but because the word is both Hebrew and Zend; being simply the contracted title, not name, of Ahoeroehe in the Median tongue; and the 8, Ur, of the Hebrew.

Ar-arat, then, is simply, and , or y, the land of fire.

Minni is probably the , referring to number, of the Hebrew, as evinced in the tremendous brevity of the denunciation to Belshazzar: the root of the Greek Mevɛ, the moon, so called, according to some, from her being the source of calculation for the monaths or months; the Al-manach of the Arabic, so familiarized to us; or else the moon might be so called as ruling over the planets and powers of the Zoroastrian system and it is clear from the old and modern names, Teutonic and other, mangha, mane, or mone, and mond, that, while she is connected on the one hand with the months, she derives, on the other, the claim of influencing the mind, or animal spirit, of the Greeks.

We are disposed (in corroboration of this last) to consider the Zend word maini, mind or spirit, the root of the Median name, as of the derivatives in Sanscrit, mana; Indian manyu; Tamil manya; Ceylonese manaya; Greek μevos; Latin, Portuguese, &c. manes. The corresponding Egyptian term is munai, spirits or demons; and it is remarkable that, like its correspondent, it is limited to five characters, as is the Hebrew N, Elohim; the five Buddhas or authors of creation; the Indian charm, or mantra; and the five elements, (including ether); while also the Chinese number five expresses the principle of nature: possibly the five senses furnish the key of this number. The t, prefixed in Egyptian, as the definite article, furnishes the Greek daípová, and Cingalese Damanaya,

Ash-kenaz is but the W, fire, and, to collect; that is, the people gathered near, or cherishing fire: it finds a place, though corrupted, by the Greek Aevos (Euxine), inhospitable; and probably too "the distant Ascania," TEX' Aoxavins, of the Iliad. They were in all likelihood so termed by Homer from their relative geographical position, which agrees, as well as the name, with that of the Sacaseni we have noticed, from which it differs only by a slight and common transposition, and a usual prefix. Bochart, it is true, considers the Ararat and Minni to designate the greater and less Armenia, and Ask Kenaz, Phrygia; but we find these last gradually moved northwards, to the land between the Euxine and Caspian; and the epithet of Homer already describes them as remote from the other tribes of his enumeration. We have strong grounds of suspicion, in spite of the "nugantur" of Cluverius, that these last Sacaseni were the original Saxons, branching eastward and west.

We, to a certain extent, cordially agree with our author respecting the wars of the Surs and Assurs in Indian epics. They are indeed, as he observes, represented as good and evil genii; but this is simply Hindu invention. If Hindoostan was peopled from the west, whether early or not, for this makes no difference, after the hostile incursions, the descendants of the Surs (Surya, Hoor, the sun) would hand them down through tradition, till they were embodied, as we have seen, in poetical composition. The Surs then, as narrators, are virtuous, peaceable, and aided by Divine Power; while the Assurs are malignant and hostile, magicians and fire-worshippers. Indeed, throughout the whole of the great epic poem of the Mahabharata, it is clear that facts are disguised by exaggeration and partiality, and that the worshippers of Fire drove before them the Sabæan adorers of the Sun and the Moon: the Vedas bear evidence of this as the earliest adoration. We find the Surs as Cappadocians of Halys; and their Greek appellation of Syrians, (noticed by Newton,) is simply the common Median affix an or een, as exemplified in the proper names Surana, &c. &c. Though of course in a popular journal we can only refer slightly to the subject, in hopes that light may be elicited from deeper research, we feel confident that the day will come when the East shall give forth its treasures of antiquity to repay the culture and the curiosity of Europe.

It may not be here amiss to remark, that the confessed embarrassment of Mr. Taylor in the question of three or four stems for the Southern Peninsular Kingdom had been already anticipated by Professor Wilson. But, in truth, the division into three seems a favourite system in Indian history, and we have little doubt that the oriental Trinity derives its existence, like their Divine

Triad, from the three traditional sons of Noah. If the Sora kings are of the solar line, and the Pandians, or Pandayans, lunar, these dispose of the posterity of Shem and Ham: the sons of Japhet are clearly referred to as the agni-vamasi, or firerace; the classification of a fourth would not have been in accordance with that triform principle which pervades the Indian system, and to which, correctly or not, all that belongs to origination is referred.

It is surely not necessary to suppose, with Faber, that the

coincidence of three sons in the cases of Adam and Noah was necessary for this triformity; nor need we adopt the more refined speculation of Cory, that it arose from the attributes of light, spirit, and heat. Yet the opinion of two such able scholars is deserving attention on any point, and is probably founded to a certain degree on truth, as that of men not easily deceived. We shall therefore give the reason that led ourselves to the above conclusion many years since, in utter ignorance that any thing beyond a metaphysical solution existed for it. We have formerly referred to the Duad principle as the most ancient after unity; viz. that of light, or a good, and that of darkness, or an evil, power, in the Deev or Tatar system of Zerdusht. Through that system, however, may be noticed the presence of a third principle, subordinate, as if subsequent, to the two former: these last evidently represented the main and perceptible changes of day and night, summer and winter; while the third seems to have participated in the powers of both the others; being generally the adjunct, auxiliary, or even substitute, of the sun, which represented the first; and of the destroying power at other times, when not darkness. Now this third is referable, we conceive, to the introduction of FIRE, discussed at some length in our former Number (XXXV. already quoted), and which answers to both the categories of light and destructiveness. We know that in the West the race of Shem represented the Sun, and Ham the Moon; there we find little trace of the third; possibly because these retained the use of fire: but in the East as the Scythians, banished, it is pretended, from the original land, required and received, as we have formerly shown, the introduction of fire, we can distinctly understand the first imperfect and timid indications of raising this to the third place of Deity;-marking its recency pictorially by the New-born Child, in making it the representative of the Japetic race and the glory that surrounds the head, being merely rays of light and heat, assimilate it, as Horus, to the Sun. Hence, too, the oriental and god-making Homer describes his Asiatic Chryses addressing the Greeks as

Αζόμηνοι ΔΙΟΣ ΥΙΟΝ, ἑκηβάλον Απόλλωνα.

The material and historical, or human, triad of races, was thus combined with the etherial and visible, but divine, triad of worship; both equally physical. It will hence appear that no reference was necessary to Adain, of whom the accounts were far more confused than of Noah, and scarcely tangible: while, on the other hand, the metaphysical speculations, to whose source we pointed in our previous article on the subject as prevailing in original Tatary, might well, though long subsequently, develop into that beautiful theory, which Mr. Cory embraces, of Pythagoras and Plato.

We find our opinions strengthened by the three Brahmin sects -of Brama, Siva, and Vishnu. Not the one godhead or essence, of Buddha: nor the two principles, of Zerdusht: but the creative, destroying, and preserving powers of light, darkness, fire; and as this last acted beneficially or otherwise, we see the three Indian gods at times confused, or rather, positively exchanging their attributes. Thus too in the separation of sects the Siva was the widest spread, as the agency of fire is the most obviously effective; and prevailing where the Japetic, or Ionian, descendants established themselves; in the northern, the centre, and the western coast of Hindoostan. Vishnu is love or warmth, at times generating, at other times destroying, by fire: and Siva is the consumer, whose wrath reduced to ashes. In this division the power of darkness from the older magian creed is nearly lost, like the descendants of Ham, to India. The triad form was still preserved, for it had been the original, and was historical and material and the triple character a u m. as it does not include the proper names of the Hindu Trinity, though it corresponds to their number, was therefore evidently derived from a foreign source, and is but the rapid pronunciation of anhouma, or essence, from Persia, and of the alohim, or powers, of Chaldea.

In illustration of our remarks on the Siva interposition, we give the following story from Mr. Wilson's work.

"Siriala Jangama, who resided at Kanchi, distributed food daily to one thousand Jangamas. Siva, in order to try his faith, went to his house disguised as an ascetic; as soon as Siriala saw him he fell at his feet and invited him to take some repast. Siva replied to him that he must have human flesh, from some one of Siriala's family, to which the latter agreed, and carried him into his house. Having communicated the wish of the Jangam to his wife Ganguli, they determined to sacrifice their son. In the mean time Siva proceeded to the son of Siriala, named Chillata, who was at school, and told him that he would be killed by his parents for the food of a goblin, and therefore he had better run away: but the lad replied to him, You are an ascetic, why do you seek to alarm me? my life is not dear to me, and I shall lose the benefits of this and the next world by disobeying the commands of

my parents. Do not you know, that it is better, that my flesh should be digested in the belly of a devotee, than that I should be separated from Siva by worldly cares? Do not dissuade me in this manner, but return to your abode.' The ascetic accordingly returned.

The mother of the lad then brought him home and bathed and adorned him, and prepared to kill him, and told him that through their virtues, the ascetic had asked them to offer their child, and that they had agreed to it. The lad replied that he was fortunate, and should thus obtain salvation. His mother counselled him then not to be afraid, but to repeat the prayer Nama Sivaya. The parents then cut off his head, and dressed his flesh as nine sorts of curry, reserving only the head. On presenting the dishes to the ascetic, he flew into a passion, because the head was not given, and being afraid of his curses, they produced it, when the ascetic desired them to dress that also. This being effected, he commanded them to partake of the meal along with him-Siriala hesitated to eat of his child, but the wife enforced his compliance, and they sat down on either hand of the Jangam. The pretended devotee then commanded them to send for their son to dinner, and being afraid to avow that they had killed him, they stated that he would presently come from school. The ascetic refused to eat without him, and desired them to call the boy; with which they were forced to comply. On doing so, the boy, to their great astonishment, came out from an adjoining room with three golden cars. Then Siva appeared in his own shape, and carried the parents and son and the ancestors of Siriala to Kailas."-Wilson, vol. ii. p. 6.

We must now offer a few suggestions on the disputed point of the Buddha heresy, if such it be. We should rather incline to consider it an original creed, closely allied to, and possibly modified by, the Zoroastrian. It is remarkable that the word bears in its derivation and analogies everywhere the sense of existence. Thus the Bodh is the principle as well as the instrument of life, the deity, the sage, the teacher, old age, &c. &c., and in the latitude of Eastern languages could scarcely fail to express the primitive or original, whether of doctrine or personification. It thus bears a striking coincidence to the double epithet of Somonna Codom, the former synonymous with wisdom; the latter appearing through a wide range of languages to preserve the very signification for which we have contended, of Kodom, ancient, original, primitive,--precisely the Latin quondam, a root derived with others, as shown in a former number (xxxv, p. 139), from the old Persian source. The affinity of the Bali with the Chaldaic needs no illustration, and, slight as it is, this coincidence adds weight to the supposition of identity in Buddha and Kodom, or Gautemah, as Somonna is frequently called. This identity conceded, much of difficulty that now embarrasses our judgment disappears; for the adepts of this faith, scattered in different countries, would easily by the vulgar, and in the course of time, be taken for the