the instrument of enlightenment and conviction; hence the presence of the teacher in the realms of paganism: “How shall they hear without a preacher?"

Though but little can be said in this brief sketch on the structure of the Sanscrit language, a few sentences may be added by way of elucidating some of its characteristic peculiarities. Beginning then with the alphabet, which contains forty-seven letters, i.e. thirty-three consonants and fourteen vowels: the aspirated and unaspirated are distinguished and classed according to the organ chiefly concerned in their articulation. In point of completeness and perfection, it is generally admitted that nothing can be produced superior to the Sanscrit alphabet, as an arrangement for conveying all sounds with correct utterance. The alphabet is syllabic. The first letter, a, in Sanscrit, as indeed in the Tamil family of languages, is inherent in every consonant. In the Tamil, it is worthy of remark, the perfect consonant is characterised as a living body, each having a definite and independent form, instinct with the vowel, which is considered as its animating soul. Hence the beautiful distich, "As among letters the vowel is essential to sound, so in all worlds the Eternal God is chief;" intimating the fact that a pure consonant cannot, of itself, be sounded. The vowel being inherent in the consonant, which, for the sake of expressing its fourteen modifications, assumes as many forms by symbolic alterations; it follows, that except as an initial, the vowel is not used. In the Tamil language the vowel ought never to appear, except at the commencement of a sentence. The value of the vowels being fixed as the laws of nature, and having two sorts of signs, one for the short and the other for the long, there needs be no hesitation in determining quantity, none relative to sound. One vowel never follows another in the arrangement of words in a sentence; that is, it is never permitted that the sequence shall appear, and to obviate this they change for euphonic expression into a longer vowel, or into a cognate consonant. Hence the fertility in producing compound terms in endless com

bination and variety. The noun has two cases in addition to those found in Latin and Greek; viz. the instrumental and locative. The verbs of the Sanscrit language are the most intricate and complex possible. The roots or stems do not amount to more than two thousand, which are, for the most part, but one syllable; but by means of prepositions affixed, these assume immense modifications, in form and sense; and so increase into what grammarians call an ocean of words. Its poetic capabilities are endless. There is such a flexibility in the language that the same composition, variously analysed by grammatical rule, may have two, sometimes three, different meanings. There is a poem that may be read either as the history of Rama, or that of Yuddhistira : two distinct stories are told in the same words. The Tamil is equally flexible in the hands of an ingenious and skilful composer. Some months ago I saw a poetic eulogium prepared for a public occasion, which was read in a public assembly, under three aspects: one reading presented an ascription of praise to Siva, another to a deceased benefactor, whose charities were on the occasion more particularly alluded to, and the third was an encomium on the gentleman who presided at the meeting.

CHAPTER IV.

HINDU LITERATURE, SACRED THE VEDA, THE UPANGA, THE VEDANGA, THE DHARMASHASTRA, THE PURANA:-HEROIC POEMS-THE NATIONAL EPICS, THE DRAMA, &C.-SCIENTIFIC AND OTHER WORKS-ASTRONOMY, GEOMETRY, ARITHMETIC, AND ALGEBRA-LOGIC, GRAMMAR, RHETORIC.

THE opinions we have produced, and the brief account given of the sacred language of the Hindus, will prepare for further communications on the subjects contained in this remarkable depository. So far as quantity is concerned, the voluminousness of the literature contained in the Sanscrit language, leaves nothing to be desired, but the quality is capable of varied appreciation. In the attempt to comprehend the general character of Hindu literature, little trouble needs be given to that contained in the various languages of the country; for, although in some of them there are independent treatises on different subjects, yet the major part of their literature will consist of versions from the sacred language; and when it is otherwise, the works are tinged with a colouring derived from the ancient source of Hindu civilization, religion, and literature. It follows, therefore, that to understand the literary and scientific productions contained in the sacred language, may suffice to give us a tolerably correct, as well as adequate, conception of the whole.

In the brief notices it is here proposed to give of the literature of the Hindus, it may be convenient to furnish, in the first place, some account of those original writings, which are generally deemed sacred and canonical. Afterwards a few specimens may be presented from the dramatic and heroic poets.

The sacred writings of the Hindus are denominated Shastras, or ordinances, as the word imports. The word Shas, from which the term is derived, signifies to govern, and its application in this case implies divine origin and authority.

The following enumeration of Hindu sacred literature is in accordance with that of the best native authorities:

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I. The four VEDAS, the Rik, Yajush, Sáma, and Atharva. The four UPAVEDAS or Sub-Vedas, the Ayush, Dhanush, Ghandharva, and Artha, sometimes called Sthápathyá.

II. The VEDANGA or Six ANGAS, or bodies of learning, treatises subsidiary to the Vedas; comprehending Shikská rules for reciting the Vedas, and particularly as regards the accents and tones to be observed; Kalpa, treating of the ritual of the Vedas, and containing a detail of religious acts and ceremonies; Vyakarana, treating of grammar; Nirukta, commentary on the form of glosses; Chandas, or dissertation on metres; Jyotish, explanatory of astronomy and astrology. These works, as well as the Vedas, are regarded as proceeding from the breath of God. Their object is to instruct the Brahmans in the study and comprehension of the Vedas.

III. The UPANGAS, or inferior bodies of learning,—the Mimánsá, comprehending theology; Nyáya, logic; Dharmashástra, institutes of law; Puránas, or legendary and instructive treatises, eighteen in number.

The sacred Veda consists of two parts, the first called Sanhitá, which is a collection of sacred hymns, prayers and invocations. To each Veda is attached the Brahmana, a work of more modern date than the Veda itself. This Bráhmana consists chiefly of preceptive and argumentative matter relating to ceremonies, duties, and opinions. The hymns contained in these sacred writings are addressed to the elements of nature, or the regents, or deities who are supposed to preside over these elements. Professor Wilson, speaking of the character of the worship inculcated in the Vedas, says:- "The prevailing character of the ritual of the Vedas, is the worship of the personified elements; of Agni, fire; Indra, or the firmament;

Váyu, the air; Varuna, the water; of Aditya, the sun; Soma, the moon; and other elementary and planetary personages. It is also true, that the worship of the Vedas is for the most part domestic worship, consisting of prayers and oblations offered in their own houses, not in temples, by individuals for individual good, and addressed to unreal presences, not to real types. In a word, the religion of the Vedas was not idolatry."

It is probable that the compiler of the Vedas flourished at a period of from thirteen to fifteen hundred years before the Christian era: his name was Vyása.

Omitting further particulars respecting the second department of the sacred books, the VEDANGA, already sufficiently indicated in the above paragraph, it is now proposed to offer a few words explanatory of the third class, the UPANGAS.

The UPANGAS, though an inferior body of literature, have at the present day more influence on the faith and practice of the Hindus than the superior treatises. There is on the part of the Brahmans and other learned nations, a constant reference to the fountain head authority, the Vedas, which are spoken of with the profoundest veneration; but in practice, and as regards the sentiments they entertain on religious subjects, they may be said to be obsolete. It is, indeed, questionable whether the objects most venerated by the modern Hindus are even mentioned in the Vedas. The simple ritual of the Vedas has long been abandoned, and a system professedly based upon them of a more elaborate character has been devised.

The first of the Upángas is that of the MIMÁNSÁ, which resolves itself into two branches, the practical and the philosophical. One is called Púrva Mimánsá, i.e. the Anterior Mimánsá; its founder was Jaimini. It treats of the "Way of Works," the philosophy of religious ceremonies and observances which are here set forth as accordant with the orthodox Hindu notions of the present day. The Uttara Mimánsá, i.e. the Posterior Mimánsá, which claims Vyása and Badarayan as its founders; it discusses the "Way