posed at periods widely separated, and abounding in interpolations: the Mahábhárat and Rámáyana comprise traditions held in equal esteem. It may, probably, be affirmed that no European has hitherto perused one half of these works; and yet we hear daily of what the Puránas contain, and even of what they do not contain. For instance, that they make no mention of the excavations at Elephanta, nor of those of Ellor. To the formation of a general system, which should attempt to conciliate the mythologies of antiquity, we consider a general and intimate acquaintance with these compositions as an indispensable requisite. 'They are extremely desultory, treat of a vast variety of subjects, and detail an infinite number of mythological fictions, many of which are enlivened with all the charms of poetry. In entering upon this career, it will soon be found, that no attention whatever must be paid to similarity of name, or what is usually called etymology. The names of the Indian divinities are all epithets, and many of them possess several hundreds, which may be varied ad infinitum, by substituting, for each, synonymous words, which the copious Sanscrit abundantly supplies. Neither should too much stress be laid on an analogy suggested by a particular fable, where such numbers exist. A correct and comprehensive plan of the whole edifice, with the proportions and connexions of its several parts, is the great desideratum. This will be but ill replaced by elaborate descriptions of the ornaments which decorate its pillars. Without being dogmatical, we venture to state our belief, that the Indian mythology still exists entire, though somewhat obscured by modern additions: those of Greece, Italy, Egypt and Syria, are found only in dispersed and mutilated fraginents. But, whenever this investigation shall be completed in the manner we have suggested, those antique ruins will probably again appear connected, and each reassume the place it actually occupied in the original system. The historian may then indi cate, with some approximation to confidence, the affiliation and intercourse of great but distant empires and the philosopher may suggest that view of the universe which conducted them to those personifications, attributes, rites and emblems, which to us appear arbitrary, irrational or indelicate. It is time we should advert to the treatise, the title of which gave occasion to this tedious digression.

Mr Patterson is an accomplished and ingenious writer, but, we suspect, not possessed of the qualifications we consider necessary for the execution of so arduous a task as that he has se lected. The following passage, however, seems to contain some and extensive views of the subject.

just

The

The Hindu religion appears to me to have been originally a reform of existing fyftems, when the arts and fciences had arrived at a degree of perfection; that it was intended to correct the ferocioufnefs and corruption of the times, and to reduce mankind to an artificial order, on a firmer base of polity; that it was the united effort of a fociety of fages, who retained the priesthood to themfelves, and rendered it hereditary in their families by the divifion of the people into feparate cafts; that it was fupported by the regal authority, which, while it controuled, it fupported in return; that it was promulgated in all its perfection at once, as a revelation of high antiquity, to ftamp its decrees with greater authority; and that it was founded on pure deifin, of which the Gayatri, tranflated by Sir William Jones, is a striking proof; but, to comply with the grofs ideas of the multitude, who required a vifible objec of their devotion, they perfonified the three great attributes of the Deity.'

Without adverting to all the circumstances which induce us to think, that Mr Patterson has not discovered the clue which must direct him in the labyrinth, we will content ourselves with indicating the singularly happy analogy suggested by this gentleman, between the Indian goddess Anna Purná, and the Anna Perenna of the antient Romans. The name of the former is derived from Anna, food; and Purná, abundant. She is thus described in a Sanscrit poem.

• She is of a ruddy complexion, her robe of various dyes, a crefcent on her forehead; the gives fubfiftence; fhe is bent by the weight of her full breafts; Siva as a child is playing before her, with a crefcent on his forehead; fhe looks at him with pleasure, and, feated on a throne, relieves his hunger; all good is united in her; her names are Annadá, Anna Purna, devi; Bhavání, and Bhagavatí. '

The infant Siva seems alluded to by Ovid.

Teque Jovi primos, Anna, dediffe cibos." But the original tradition was changed, in Ovid's time, into a story of an old woman who supplied the people with bread, during a period of extraordinary scarcity. This explanation of the fable, may be cited as an example of the errors into which those must unavoidably fall, who interpret allegory by history.

In a subsequent article, Dr Balfour proves, that Aristotle's system of logic is known to all the Mohammedan nations, who probably derive it from an Arabic translation, executed during the flourishing period of the Khalifat.'

On the Hindu Systems of Astronomy, and their Connexion with History in Ancient and Modern Times. By J. Bentley, Esq.

IN a former Number, we took occasion to make some observations on the arguments by which Mr Bentley here endeavours to support his opinion, that the knowledge of astronomy in Hindustan is much more modern than is usually supposed. To

these

these observations we must now make reference, for the proper astronomical view of the subject; though we cannot pass over this opportunity of saying a few words on its more general aspect. Mr Bentley having, with great courage, brought forward his own peculiar views, in opposition to the authority of such celebrated names as those of Bailli, Le Gentil, Playfair, and Sir William Jones, it certainly did not occur to us that we could be guilty of any very unpardonable presumption, in venturing to doubt whether his speculations were in all respects conclusive. Mr Bentley, however, has thought fit to resent our scepticism with a good deal of philosophical warmth; and with unmerciful severity accuses us both of attachment to system, and of relinquishing that system. The first charge is founded on our assertion, that the Hindus possess records of high antiquity; the second, on the opinion we had ventured to state, that no work of antiquity can exist in a country where the art of printing is unknown, free from interpolation. On this subject, Mr Bentley reasons as follows.

How is it poffible, then, that they are to be confidered as ancient records, when every line of them may be interpolated? Who can pretend to judge of thofe parts which are genuine, and those which are not? For, certainly, it is not neceffary that a part that is interpolated fhould have any date or mark annexed to it, by which it may be known: therefore, the authenticity of works fo interpolated, muft be as fully to all intents and purposes deftroyed, as if the whole were an actual forgery.'

We are well convinced Mr Bentley is not aware how many, and what compositions, both-sacred and prophane, must be dismissed as spurious, were this canon of criticism generally adopted, and the discovery of an interpolation considered sufficient to vitiate the authenticity of the whole performance.

The learned author, however, is really mistaken, if he supposes we are influenced by any other system than a love of truth. Whatever admiration we may feel for genius, science, and erudition, the moment Mr Bentley has proved to our conviction that they have been exerted in the propagation of error, we shall be the first to applaud his perseverance in correcting their mistakes. The concluding portion of this treatise comprises his proofs of the Puranas and other Indian compositions, being of modern origin. Our opinion, which we see no reason to alter, is, that they contain records of high antiquity, and many interpolations of later times. The arguments for the first can by no means be comprised within the narrow precincts of a review: the proof of the latter is, that, in all the Puránas, there is introduced a chapter, styled Bhavisyat,' or futurity, in which it is manifestly intended to deduce the genealogy of Indian monarchs, from the sup

posed

posed era of the Puránas, to the period of the interpolation. We are even inclined to suspect, that our view of the subject does not very materially differ from that of Mr Bentley himself, who says, that the present Puránas seem to have been extracted from some larger works, that are not now to be found.' Now, the works themselves really pretend no more. They neither pretend to be the compositions of Vyása, nor original compositions, nor to preserve the order of the originals. They are given as extracts taken from oral recitation, in which the narrative is perpetually interrupted by questions from the auditors, and sometimes by objections. We had prepared some observations on the imputation of literary forgery as applicable to Hindu literature; but the subject has been so judiciously treated by Mr Colebrooke, that we prefer referring our readers to a subsequent part of this review.

It is now our duty to epitomize the arguments by which Mr Bentley supports his opinion. From two chronological systems contained in an astronomical work entitled the Graha Manjari, it may be inferred, that the words yuga, mahayuga, and manwantara, formerly denoted very different and infinitely shorter periods of time, than are understood by those expressions at present. The same work enables our author to ascertain the period elapsed since the creation, according to both systems, down to the era of Vicramaditya; and, dividing the number of years into the periods indicated in each, he finds the commencement of the last golden age in the year 3164 before Christ, according to the first; and the birth of Swayambhuva, or Adam, 3878 years before the same period, according to the last. The monstrous system of chronology now adopted by the Hindus, he refers to Brahma Gupta, an astronomer who lived about the year 500 of our era. The necessity of accommodating history to this change, occasioned the new-modelling of the Puránas. But for this purpose it was necesssary to destroy all astronomical works which might detect the imposition; and there is a report that it was the Mahrattas who performed this task.

Such appears to be Mr Bentley's statement; which we submit, without comment, to the judgment of our readers.

An Essay on the Sacred Isles in the West, with other Essays connected with that Work. By Captain Wilford.

THE principal essay announced in the title being postponed to the publication of the next volume of the Asiatic Researches, that of which we have here to render an account, is only one of the six other essays connected with that work.' It treats of the geographical systems of the Hindus. In none of his former

works

works have the ingenuity and erudition of this gentleman appeared more conspicuous; and in none are his characteristic defects more prominent. With a profusion of classical illustration and striking or fanciful analogies, we look everywhere in vain for a more lucid arrangement and consistent exposition.

The Indian system of geography we consider as extremely curious in itself, and calculated to elucidate the antient history and geography of other nations; and no man is so competent to do it justice as the author of this essay. Each Purána contains a book on the subject, entitled Bhuvana Cosa, or, Dictionary of Countries. The plan we should have been disposed to recommend would be, to select the most detailed of these compositions; for instance, that in the Váyu, and, after having furnished a literal translation, to add, in the form of annotations, the modern names of all the places mentioned, as far as these can be ascertained, with the authorities for each. The first object being to obtain a precise notion of the ideas of the Pauránicas themselves, neither the improved system of the astronomers, nor the changes it has undergone in passing to Ceylon and Siam, should be involved with that exposition. These, indeed, would furnish interesting topics for subsequent disquisitions, as well as the variations which occur in different Puránas.

The Hindus divide the earth into seven principal dwipa, besides a multitude of inferior ones. The word dwipa,' in its common signification, signifies island, and perhaps peninsula : but our author contends it must be understood as climate. We are not perfectly satisfied with the explanation given of six of the dwipa: that of Jamhu, including India itself, admits of no doubt. Instead, however, of abridging Captain Wilford's, account of it, we venture to exhibit the outlines of the geography of Jambu dwipa, as collected from several concurrent Puranas. If we have succeeded in ascertaining its limits correctly, a material step will be gained towards assigning the boundaries of the others.

The mountain Meru occupies the centre of Jambu dwipa. This Jofty king of mountains, the residence of the gods, in their descriptions of which, the poets, consulting only their imaginations, have set nature and truth at defiance, sends forth four streams, each of which, after passing through a lake, disembogues itself in the eastern, western, northern and southern seas. That which falls into the last, is Gangá. To her source, therefore, we are directed for the southern base of Meru. This base is of prodigious extent, including on every side the land of Ilávritta, encircled by high mountains, through which the four rivers force their way in opposite directions. Now, dismissing to the regions of