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’* Gross from subtile Pure egotism, here, again, is made to generate the ten superintending dei- ties, who, according to the Siinkhya system as ordinarily enunciated, except im the Purdinas, must form part of the world of animation, which ema- ‘nates from the subtile elements. The names of these deities occur in the Bhdgavata-purdna, I., 5, 30. M. Burnouf, in his translation of this work, Vol. I., p, 122, renders the appellation of one of them, Dis’, by “les points cardinaux.” The directions are variously computed, by the Hindus, at four, eight, and ten. Professor Wilson arbitrarily expresses Dis’ by “ space.” Vishnu-purdna, p. 17, 28th foot-note. An eleventh deity is recognised by some of the Purdnas,—the moon, whose presidency is over mind, In the verses quoted above, from the Kitrmapurdea, mind is strangely said to partake of the two qualities of activity and purity. The Sarva-dars’ana-sangraha considers the ten organs and mind to be effluences from pure egotism, and silently ignores any hypothesis of their originating otherwise. It is a curious circumstance that this work nowhere mentions the San- khya Aphorisms ; its authority on hylotheistic matters, wherever a text is to be cited, being the Kdriké of I’s'wara Krishna. An examination of S’ankara Achirya’s Sarva-siddhdnta-sangraha, which T have not been able to procure, would, very probably, throw light on the Siukhya as received in the eighth century. The ninth chapter of this treatise is occupied with the doctrine of Kapila. Sce Zeitschrift der Deuts- chen morgenlandischen Gesellschaft, Vol. I., p. 200. * See, at p. 45, supra, M. Saint-Hilaire’s incorrect translation of the .__ Passage which Irender thus. The essayist’s heedlessness is, here, unac- countable. 54, follows of necessity.* As to the rest, his predilections, alike in ee enna . the present instance and elsewhere, are for the doctrines of the original Sentences, as altered and amplified by Paurdnika inno- vation. The Sénkhya system assumes, in practice, the form of the adoration of nature,t or, rather, of a sublimated ideal essence of _ eee ee * Inthe Sankhya Aphorisms, the coordinate emanation, from the sub- tile elements, of the gross elements, is expressly indicated as early as I., 61,— which M. Saint-Hilaire passes by, as hag previously been shown :—and Vijnana, in his notes, is nowise eccentric in his paraphrase of this text. + Mila-prakriti, the primordial agent, whose analogues, in the several Hindu schools of philosophy, are too notorious to call for repetition. The late Rev. Dr. W. H. Mill has likened it tothe évou of Gnosticism, “jn which, as in the Sankhya, vous, or intellect, buddhi,—otherwise called me hat,—is the first-born offspring; and then all separate individual essences,” Journal of the Asiatic Society of Bengal for 1835, p. 386. Such was the dream of Valentine, as we learn from Irenweus; Aéyovat ydp Twa elvas év Gopdros Kal dxarovopdoros tiwpace rédXercov Aidva mpodvra: rovrov Se kai * * * * * TIpomdropa xat Buddy xadotow. * * * * * ‘Yadpyxovra & adrov dxwpyrov Kat ddparov, didiv re Kal d&yévytov ey Hovxia Kal jpe- pig TOAAT yeyovévar éy areipos alder ypovwy. uvumdpyew Satire xal “Evvoay, fv 8) cat Xdpw xat Yeyyv dvopdLovor. Kal éwonbijval more ad’ éavrot mpoBadécbas tov Bubév tovrov apxiv T&v wdvrwv, Kai KaGdrep oréppa, Thy TpoBory ravryv (fv mpoBadr€obar evevornOn) Kai xarabécGar, Os ev pirpg, TH} ovvurapxoton éavtd Seyi. Tovryv 8 trodegapevgy rd omépua Toto Kat éyxipova yevoperqv éroxvicat Nowy dpoudy te Kal Toov TG mpoBaddvte Kai pdvov xwpodvra 7d péyeOos Tod Ilazpés. Tov 5 Now Tovrov kat Movoyev KaAdovot, Iarépa kal “Apyny trav mdvrov. Svpmpo- BeBrjoGa. 88 ard "AAj“Ocav. Kat elvar tadrqy mpdrnv cal épxeyovov Tluayopucty Terpaxriv, fw Kat piley tov mévrwv Kadovow, “Eore yap BuOds col Zeyh, éretra Nots xat *AAnOea. Irensci Opera, ed. Sticren: Lipsiae, 1853: Tom. L, pp. 10 seqq. Cyril, of Jerusalem, gives Valentine’s genealogy of the Aeons very differently : “O Buds éyévvnce Styiv, xat dad ris Buyis érexvorole. Adyov, x. tT. A. Catech. VI. In the Refutation of sll Heresies, by Hippolytus, Irensus’s disciple, it is shown, however, that Simon, the Samaritan sorcerer, a precursor 55 the material world, for which the European languages, noyise to \ Soviet . their discredit, want aname. That this scheme of speculation ee eT of Valentine, had quite a different cosmogony,—and not in nomen- clature only: Avo eict mapapuddes rav Sduv aldvuv, pyre spxiy prjre mépas exovoat, dd puas pilys, Aris éart Sivapts, yh, ddparos, dxard- Anrros, dv } pla gaiverar dvwfev, Fris éoti peydAy Sivas, Novts ray Srov, Suerwy Ta wdvta, dponv. “H 8é érépa, xdrwhev, Exivow peydAn, Ojrea, yewaoa 7a mdvra. Simon’s "Ardpacts Meyady. Vide Origenis {lege Hippolyti] Philosophumena, sive Omnium Heresium Refutatio, ed. Emmanuel Miller; p. 173. Though Gregory of Nazianzus—supported by his commentators, Elias of Crete and Nicetas Serron—declares that Simon talked of both Bu6ds and Seyy, yet the evidence of what are, presumably, the sorcerer’s own words, is opposed to this assertion. Theodoret describes Simon’s nonsense similarly, as far as regards this pair of powers; only, like Irenscus, he puts "Evvota for Seyj. And yet he brings in "Evvoa a second time, as springing, with Bwvy, from Novs and "Exivoia, For this second *Evvoia we must read Ovope. ” Simon’s ‘Exivoa thus appears to become, with Valentine, “Evvove ; only the latter is, now, mother of Nods, instead of mate. ”£vvota has, here, however, another name, Svy#; which is, with Simon, the appellation of the source of Ezivoia. But Simon’s Xuyij—otherwise called Njp?—has no obvious partner, to serve as prototype to the paramour Bugs. In other words, Simon starts with a monad, while Valentine sects out with a duad. Valentine’s theory, in producing the world, at the outset, by generation, is, therefore, in \ one respect, nearer the Sinkhya than is that of Simon; who, to every ap- pearance, maintains a twofold effluence, prior to any process of procreation. The Sankhya first begets, aud then introduces evolution. For Simon Magus’s peydéA7 dvvapis, see the Acts of the Apostles, VIIL., 10. In the homilies ascribed to Clement of Rome, the expression “great power of God,” as applied, by Simon, to himself, receives the following turn ; Sinwy, dpwrepa rot Oeod Sivapis dv, cal rev tov Ocdv odk ciddrwy ert xaxorrouig THY eLovciay éxwv. Clementis Romani quae feruntur Iomiliae Viginti, ed. Dressel: Gottingae, 1853: p. 174. Simon’s Svvayis cannot but remind the Sanskrit scholar of the Hindu s'akt?. But the former_term Was applied to either.sex, whereas the other is restricted to females, Dr. Mill, in connection with the remark lately cited, puts forward a state- __J ment touching one of the fundamentals of Hinduism, which, as coming 56 was ever widely adopted as a religious belief, is violently impro- bable. In the S'ankara-dig-vijaya, or history of Sankara from so profound an investigator, it may not be thought superfluous to notice. The text which calls forth this statement, exhibits, as restored by its annotator, these words, among others: ... afwatga coos WAM .. sarfataa| “To him.... whose birth is from abstract essence alone ..- I reverently bow, ... the ever-blessed S’iva,”’ The epithet astitodbhavam, here taken to import “ whose birth is from abstract essence alone,” fur- nishés occasion for the following comment: “ The astitd is, here, ovata, or abstract essence, antecedent to qualities of any kind; of which the Hindu theosophists can discourse as subtly and as unintelligibly as Plato in the, Parmenides. Such is exclusively their notion of Deity as existing prior to the developement of the ternary forms or qualities, first in the Supreme Triad,—Brahma, Vishnu, S/iva,—and, next, in the several orders of created ° beings: this first immaterial substance being the neuter brahma of the Upanishads and the Vedinta; the purusha, or male inactive principle, of the rival Sankhya school; the @vOds, or unfathomable depth, of some of the Gnostics, w tempted the introduction of theac eastern metaphysics into In the first place, the species of compound to which Dr. Mill refers the term formed of astitd and udbhavam, though not without precedent, is yet of comparatively rare occurrence, and is regarded as faulty. See Pdpini: IL, 2, 24 and 35; and the commentators. Again, while the word astitd signi- fies, in popular employment, actuality, presence, it denotes, in its philoso- phical acceptation, either self-existence or created being. In the case in hand, the second of these senses is, unquestionably, to be selected. For “whose birth is from abstract essence alone,” I would, therefore, read ‘from whom arises created being.’ In the Sanskrit stanza, above reduced, S’iva, after a fashion not unusual, is promiscuously lauded as one with Brah- ma, and as the third person of the great triad; and, agreeably to Hindu notions, in the latter character, alone of the two, can he be called the author of creation. Both the ultimate principles of the Sankhya, it is observable, are held to be self-existent. See the foot note to p. 27, supra, which admits of correction. In the Nyaya, God and molecules are said to be so. The Vedant{, in charac- terizing Brahma as sach-chid-dnanda-ripa, intends to express that, in ab- stract essence, he is constituted of self-existence, intelligence, and happiness ; aud no one of these elements is, in any way, subordinated to the other two. 57 Acharya’s controversial adventures,~-a romance which unques- tioning credulity has affiliated on Ananda Giri,—the great Vedintic doctor is represented as having been confronted, in the course of his rambles, by only. a single Sfukhya, one Laksh-\/ mana.