written:"-" And this correfponds with the learned French traveller, Le Gentil, who fays, that the Bramins told him, they were ftrangers in India, and came from the North." P. 4. In a paffage from the learned Mr. Bryant, which occupies above two pages, the Greek poet Dionyfius is quoted, (Perieg, v. 1088) relative to the Indo Scytha. σε Ινδον πας ποταμον Νότιοι Σκύθαι εννκιεσιν, &c. &c. 66 Upon the banks of the great river Ind, The fouthern Scuthe dwell," &c. &c. The Scutha were fometimes called Phoenicians; and, under the titles of Belida, Cadmians, and Phoenicians, occupied the coaft of Syria, and other places; fuch as Hellas, Hetruria, Iberia, and the coaft of the great Atlantic. Before we proceed to give the extract from the Sanferit work, which mentions the British Isles, we fhall obferve (from p. 8) that, in 1796, Mr. Gore. Oufeley (brother of Major Oufeley, whofe Oriental publications we have noticed with juft applaufe) being at Benares, received it from the ingenious Mr. Wilford, then engaged in geographical refearches, from the authority of the facred books of the Hindoos. The particular mention of the British Isles, was found in the Brahmanda Purana, the Sanferit paffage from which, with Mr. Wilford's tranflation, were communicated to the learned General, by Mr. Oufeley. This extract thows, that the Pallis, or Shepherds (who were undoubtedly Phoenicians) once reigned in Ireland; but "The Pandits, or Profeffors, fay these transactions are too modern to be much noticed in the Puranas, and that the Pallis were a fort of heretics. Mr. O. having a knowledge of Sanfcrit alfo, promifes to procure what information he can on this very curious fubject.” P.9. Extracts from the Puranas, refpecting the British Isles, by Mr. Wilford. "The British Ifles are called in the Hindu facred books, TRICACHEL, or the mountain with three peaks; for the Pauranies confider all islands as so many mountains, the lower parts of which are covered by the fea. "Thefe three peaks, are Suvarnacuta, or Suvarnafringa; RajataCuta, and Ayacuta, called alfo Loha-Cuta. They are called alfo DWIPAS, a word fignifying a country between two waters (Doo-AB in Perfian) and then we fay, Suwarna dwip; Rajata-dwip. Rajatadwip, is more more commonly called Sveta-drip, or the White Island, an appellation as well known among the learned in the East, as it is in the Weft. Suvarna-dwip, fignifies the Golden Ifland; the word Suvarna, fignifies alfo beautiful, excellent; and in this fenfe, Suvarnadwip, or Suvarna-Cuta, is perfectly fynonimous with Su-cuta, or S'cuta, « Suvarna, "Suvarna, or Swarna, being an adjective noun, cannot be usedalone, unless in a derivative form, as Suvarneya, or Savarnega, and fuch is, in my humble opinion, the origin of the appellation of Juvernia and Ivernia (Ierne and Hibernia). Seuteya, or S'cuteya, the regular derivative forms are not used; But it seems, that they were once in the Weft: hence the appellation of Scotia; but, in this fenfe, it can have no affinity whatever with Scythia. From the earlieft periods, Suvar-, neya, was confidered as the place of abode of the Pitris (literally fathers) or manes. There were two places where the Pitris might be feen and confulted, according to the Puranas. The firft was on the fummit of the highest mountain in the ifland (probably Croagh Patrick)-the fecond is pofitively declared to be a narrow cave in a fmall island in a Lake, the waters of which were bitter. There was the entrance of the Dirgha, or long paffage into the infernal regions. This Dirgha paffage is often mentioned in the Puranas. "These two places are called Pitri-fthan, or the place of the Pitris. Pitrica is a derivative form, feldom used in the Puranas, but always in converfation, and in the fpoken dialects; for every Hindu knows Pitricas'than, though ignorant of its fituation. Now the words Pitrica and Patricius, Patric, &c. are not only fimilar in found, but have also the fame etymological origin: hence it has been fuppofed, that the apostle of Ireland, was the contriver of this mode of evocation of the manes or ancestors. Here I must observe, that the Hindus acknowledge only a fort of temporary hell, or purgatory. The legends relating to this place are very numerous and ridiculous. We are informed in the Puranas, that the Pitris were at last obliged to leave their favourite retreat in Suvarneya, but we are not told the reafon of it. I fufpect, however, that it was on account of the Palli or fhepherds: for, previous to their arrival, the whole island was confidered as facred ground, and no mortal ever prefumed to enter it without being previously qualified for his admiflion. The Pitris fled with their leader to the DWIPAS, or peninfula of Aya or Nyea, where they are fuppofed to remain unmolefted to this day; but this place they were also forced to abandon, for we find St. Brandon looking for them in a remote island in the western ocean. Though the Pitris were forced to abandon Suvarna Dwip, yet the Maha-Dewar, or gateway, at the entrance of the Dirgha paffage, ftill remains as it was, and every Hindu supposes he is to go through it after death. The gardens of the Hefperides are defcribed in the Puranas, where long and fulfome ftories are to be found relating to them; and they are pofitively declared to be in Suvarna Drip. Chandra Dwip is generally ufed to fignify the Sacred Isles in the Weft, however, it belongs properly to Sueta Dwip, or the White ifland." Tranflation of a Paffage from the Brahmanda Purana, by Mr. Wilford. P. 14. "On the mountain of Suvarna, in Varahadwip, was a king of the race of Palli. His name was Cracachefwara (or the Lord or King Cracacha). He conftantly honoured the Gods and Pitris. Having killed deer in the forefts, he gave their full fhare of the flesh to the Gods Gods and Pitris.-He had peculiarly devoted himself to the worship of the Pitris, and had fully conquered his paffions. "With fans made of the tails of lions, he used to fan the image of Hari (Vishnu) and was conftantly meditating on Chandra-rupi-Bhagavan (or Vishnu, with the countenance of Lunus). He was perfectly free from worldly affections. There (in Suvarna) is the Sthan (or country) of the Pitris. One road leads to Naraca (or Tartarus) the other to the abode of delight: every one according to his merits. The King died, and went among the Nafchatra-locas (or inhabitants of the Zodiac) and there became (the conftellation of) Mula. In her hand is a pure fan, made of the tail of a lion. She conftantly fans Shefbi-rupi-Hari (or Vishnu, with the countenance of Lunus). The handle is embellished with gold; in the fan are eleven stars. She is the wife of Chandra. She is young, of a dark complexion, and irrefiftible are her charms." P. 15. Thus far the extracts by Mr. Wilford. In 1783, we are alfo informed, General Vallancey, in the twelfth number of his Collectanea de Rebus Hibernicis, proved that St. Patrick's Purgatory, in Loch Deargh, was of Pagan origin; and Mr. Oufeley (p. 15) obferves, that, as the cave or paffage in Sanfcrit is called Dirgha, the appellation Loch Deargh, where it is fuppofed St. Patrick established his purgatory, may have originally fignified the Lake of the Dirg or Dergh, which, in Irith, fignifies a cave, or grave, &c. The island which contained this purgatorial cavern, was, according to fome ancient writers, called Machra. It is mentioned by the poet Claudian: "Eft locus, extremum pandit qua Gallia littus, Which Father Meffingham thus tranflates: "Westward of Gaul there lies a famous ifle, The blood of bulls: fat victims here to kill, } Euripides alfo mentions the cave of Macra; in a chorus in the lon. On the fummit of the great mountain Croagh Patrick, was another Sthan, or place whence the Pitris or departed fpirits might be feen and confulted, according to the learned Mr. Wilford. This the General confirms, from Colgan (in Vita Patric) &c. The ancient and celebrated cave, called St. Patrick's Purgatory, was, we are informed (p. 21) broken up in 1497, on St. Patrick's day, by the guardians of the Minori tes of Donegall, by authority of Pope Alexander VI. Ireland was called Suvarneya, the golden or beautiful island; whence the General takes occafion to prove, that gold had once been found in that country; a circumftance at which he hinted in one of his former learned effays. From the Leabar Breac is given (p. 26) an Irifh hymn, addreffed to the Sun, with a literal and a free poetical translation. It begins with an invocation of "Creafna" (the Hindoo Creefhna)" who fills at once the feven heavens" (an Oriental expreffion alfo) but we think the repetition of certain paffages might be spared. "O univerfal shining Sun!"-" O univerfal fhining and refplendent Sun !"-" thou only fole and general God of mankind"-" O only fole and general God of mankind!" &c. We shall transcribe the concluding paragraph of this memoir, which mentions, with due refpect, an author, who has treated, in a masterly manner, the abftrufe and difficult fubjects of Indian hiftory and mythology. "Had Mr. Maurice been acquainted with Irish history, what a lighted flambeau would he have borne into the dark and intricate paths he has pursued with fo much learning and patience, and which he has delivered to the public with fo much learning and erudition! Had his learned work appeared fome years fooner, the unlettered tribe that have attacked the Irish history, would not have prefumed to have aimed the shaft of ridicule at the vindicator of the hiftory and antiquities of this country (Ireland) as they have done." We have before expreffed our hopes, that this memoir may prove but an introduction to a more confiderable work. The labours of Jones, Wilkins, Halhed, and Wilford, have opened a rich mine, from which few perfons are better qualified to extract the pureft ore, than the learned author of the publication before us. Mr. Maurice, in the second part of a small tract, entitled Sanfcreet Fragments, has alfo drawn up an account of this curious publication, as illuftrative of the hypothefis argued in the fixth volume of his Indian Antiquities, "that a Bramin colony had anciently visited these iflands." But as Mr. Maurice's tract is not at present to appear, we determined to put the public in poffeffion of the account here inferted. We have given it on the authority of very able and acute men; at the fame time, we cannot but feel that, in matters fo obfcure as Sanfcrit learning, and Sanfcrit etymologies, there must be room, at leaft, for differences of opinion. ART. ART. III. The Sentiments of Philo Judæus, concerning the Ados, or Word of God; together with large Extracts from his Writings, compared with the Scriptures on many ather particular and effential Doctrines of the Chriftian Religion. By Jacob Bryant. 8vo. 290 pp. 3s. 6d. Cadell, Elmfly, &c. 1797. THE character of Mr. Bryant, as an author, is too well known to our readers, and too juftly efteemed, to require any amplification from us. We thall only remark upon fome, perhaps unobferved, peculiarities of it. With a fober fpirit of inquiry, he poffeffes a free excurfivenefs of mind; to coolnefs he unites originality, and moves on with a pace, fometimes even phlegmatically grave, in courfes of adventurous boldness. His recent efforts to difcredit all that had been written by M. Chevalier concerning the Plain of Troy, and even to difprove the very existence of Troy itself*, are ftriking evidences of this fingular mixture of qualities in his mind. Nor is the prefent work diffimilar, in either matter or manner. Not, indeed, exhibiting fuch strong features of paradox, yet offering many of the fame kind; and equally throwing the fober caft of thought over them, without much animation from fancy or vivacity. The judicious parts are foberly right; and the paradoxical are, in our opinion, as foberly wrong. "The most unexceptionable affurances," fays the author, in his Preface, as he delineates his plan, "must be thofe which are afforded by a perfon perfectly neutral; one, who has no predilection, and who is open to no other influence but that of truth. Philo, the learned Jew, with whom I fhall be principally concerned, ftands precisely in this happy predicament. He lived in the time of our Saviour, and furvived him long; he was converfant with many of his difciples, and, as we are informed, with fome of the Apoftles. From his fituation, he had an opportunity of feeing the early progrefs of Chriftianity, and of being acquainted with its doctrines: and of this knowledge he gives us abundant proofs, as will be hereafter fhewn. At the fame time, the religion, in which he had been educated, and to which he was firmly devoted, takes off all fufpicion of prejudice from every thing which he advances. Indeed he may be looked upon, not merely as neutral, but, in fome degree, as hoftile." This paffage fhews at once the main object to which the treatise is directed, and the indiftinctness of the author's vifion * Whoever looks into Merrick's learned and ingenious preface to Tryphiodorus, will perceive that this attempt was by no means new. See p. xliii. &c. |