Here the commentators explain death to be the intellectual being who sprung from the golden mundane egg: and the passage before cited from the Rigvéda*, where the primeval existence of death is denied, may be easily reconciled with this, upon the Indian ideas of the periodical destruction and renovation of the world, and finally of all beings but the supreme one,

The first selection by VIDYA'RAN'YA, from this Upanishad, is the fourth article (bráhman'a,) of the third lecture of the Vrihad áran'yaca. It is descriptive of VIRA'J, and begins thus:

This [variety of forms] was, before [the production of body], soul, bearing a human shape. Next, looking around, that [primeval being] saw nothing but himself; and he, first, said "I am I." Therefore, his name was "I:" and, thence, even now, when called, [a man] first answers "it is I," and then declares any other name which appertains to him.

'Since he, being anterior to all this [which seeks supremacy], did consume by fire all sinful [obstacles to his own supremacy], therefore does the man, who knows this [truth], overcome him, who seeks to be before him.

'He felt dread; and, therefore, man fears, when alone. But he reflected, "Since nothing exists besides myself, why should I fear?" Thus his terror departed from him; for what should he dread, since fear must be of another?

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'He felt not delight; and, therefore, man delights not, when alone He wished [the existence of] another; and instantly he became such, as is man and woman in mutual embrace. He caused this, his own self, to fall in twain; and thus became a husband and a wife. Therefore, was this [body, so separated], as it were an imperfect moiety of himself: for so YA'JNYAWALCYA has pronounced it. This blank, therefore, is completed by woHe approached her; and, thence, were human beings produced.

man.

She reflected, doubtingly; "how can he, having produced me from himself, [incestuously] approach me? I will now assume a disguise." She became a cow; and the other became a bull, and approached her; and the issue were kine. She was changed into a mare, and he into a stallion; one was turned into a female ass, and the other into a male one: thus did he again approach her; and the one-hoofed kind was the offspring. She became a female goat, and he a male one; she was an ewe, and he a ram: thus he approached her; and goats and sheep were the progeny. In this manner, did he create every existing pair whatsoever, even to the ants [and minutest insect].'

The sequel of this passage is also curious; but is too long to be here inserted. The notion of VIRAJ dividing his own substance into male and female, occurs in more than one Purána. So does that of an incestuous marriage and intercourse of the first MENU with his daughter S'ATARUPA': and the commentators on the Upanishad understand that legend to be alluded to in this place. But the institutes, ascribed to MENU, make VIRA'J to be the issue of such a separation of persons,

watti, the goddess of science; Viakarene, grammar; Potte, book.

Pali Sabdemalave. A collection of Pali names declined, and translated in Singalese. Sabde, name; malave, chain.

Pane Daham Potte. Explanations of Bor DHOU. Pane, discourse; Daham, religion; Potte, book. Poogia Vallie. History of offerings made to BOUDHOU. Poogia, offerings; Vallie, a creeping plant.

takes him by the hand; and, rising, conducts him to a place, where a man was sleeping. He calls the sleeper by various appellations suitable to the priest's doctrine; but without succeeding in awakening him: he then rouses the sleeper by stirring him; and, afterwards, addressing the priest, asks, "While that man was thus asleep, where was his soul, which consists in intellect? and whence came that soul when he was awakened?" GARGYA could not solve the question: and the king then proceeds to explain the nature of soul and mind, according to the received notions of the Védánta. As it is not the As it is not the purpose of this essay to consider those doctrines, I shall not here insert the remainder of the dialogue.

The next, occupying a single article, is a conversation between YA'JNYAWALCYA, and his wife, MAITREYI. He announces to her his intention of retiring from the civil world; requests her consent, and proposes to divide his effects between her, and his second wife, CA'TYA'YANI'. She asks, "Should I become immortal, if this whole earth, full of riches, were mine?" "No," replies YAJNYAWALCYA, "riches serve for the means of living; but immortality is not attained through wealth." MAITREYI declares she has no use, then, for that, by which she may not become immortal; and solicits from her husband the communication of the knowledge, which he possesses, on the means, by which beatitude may be attained. YA'JNYAWALCYA, answers, "Dear wert thou to me; and a pleasing [sentiment] dost thou make known: come, sit down; I will expound [that doctrine]; do thou endeavour to comprehend it." A discourse follows, in which YA'JNYAWALCYA elucidates the notion, that abstraction procures immortality; because affections are relative to the

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soul, which should therefore be contemplated and considered in all objects, since every thing is soul; for all general and particular notions are ultimately resolvable into one, whence all proceed, and in which all merge; and that is identified with the supreme soul, through the knowledge of which beatitude may be attained.

I shall select, as a specimen of the reasoning in this dialogue, a passage, which is material on a different account; as it contains an enumeration of the Védas, and of the various sorts of passages, which they comprise; and tends to confirm some observations hazarded at the beginning of this essay.

'As smoke, and various substances, separately issue from fire lighted with moist wood; so, from this great being, were respired the Rigveda, the Yajurvéda, the Sámavéda, and the Atharvan and Angiras; the Itihúsa and Purána; the sciences and Upanishads; the verses and aphorisms; the expositions and illustrations: all these were breathed forth by him.'

The commentators remark, that four sorts of prayers (Mantra), and eight kinds of precepts (Brahmana) are here stated. The fourth description of prayers comprehends such, as were revealed to, or discovered by, AT'HARVAN and ANGIRAS: meaning the A't'harvana véda. The Itihása designates such passages in the second part of the Védas entitled Bráhman'a, as narrate a story: for instance, that of the nymph URVAS'I' and the king PURURAVAS. The Purána intends those, which relate to the creation and similar topics. "Sciences" are meant of religious worship. "Verses"are memorial lines. "Aphorisms" are short sentences in a concise style. "Expositions" interpret