sacrifices. It is the lamp and the centre of the body and of all the senses. In it reside memory and reflection. Within it is contained the past, present, and future state of the world, everything mundane: but it is imperishable. In the heart lives the immortal person, not larger than the thumb; in the centre of the mind this person (the inward light) is clear as a smokeless flame. In this cavity is Brahma's dwelling a small lotus-flower, a small space filled with ethereal light. That which is within (in the ether) should be understood. The same ether (Akasa) which is without in the world, is also within that small cavity, and in this space in the heart are heaven and earth, fire and the wind, sun and moon, lightning and the stars. Everything is, and yet is not, in this spot. And if one says that herein everything is contained-all that is desirable, what can remain when Brahma's dwelling, the heart, decays and passes away? To this we must reply: that gentle ether does not change, and does not die with the body. It is Brahma's dwelling, containing all things. It is the soul, removed from all evil -from age; and not subject to disease or death. He who does not know this Atma, goes out of this world into the universe, without power over himself, and receives the reward of his services which is due to him. But he who knows the spirit, departs with power over his wishes, and receives eternal rewards. He from whose heart the veil of ignorance and error has been removed-who has received the gentle form of the ether, has gained all that can be desired. The ignorant step over this spirit as over a treasure buried in the earth, and do not find it; men do not go whither they go, and with whom they communicate every day; when sunk in deep sleep they see Brahma, and withdraw into that inner ether. But he who gains the spirit sees, when he does not see outwardly; he becomes healed when he is sick. To him the night becomes day, the darkness daylight; he is revealed to himself, and this revelation is the world of Brahma. Who has gained this is master of all time and place, when he has severed himself from all connection with the senses. He is then truth."

According to later accounts from India by Jones Forbes (Oriental Memoirs, London, 1813) this gift of divination is still common there.

Forbes says:— -"Ghost-seers and astrologers are innumerable in India, and millions believe in their supernatural powers; many wander about like gipsies; but only a few Brahmins use the prophetic power with a certain dignity and modesty. I will give a short account of one of these Brahmins as an example." To understand the following narrative, we must here remark that at Forbes's arrival in Bombay in 1766 there were three parties, At the head of one stood Spencer, at the other Crommelin; the third was under the leadership of Mr. Hodges, who, it was said, had been deprived of the Governorship in an unjust and improper manner. Hodges had on this account written a violent letter to the Governor and the council of the Company, and was, as he refused to retract what he had written, removed from his Governorship of Surat, recalled to Bombay, and dismissed from the Company's service. The Government of Bombay had sent a report of these proceedings to England.

Forbes continues as follows:-"This Brahmin was a young man when Hodges made his acquaintance. He was but little known to the English, but was much celebrated among the Hindoos, at least on the west coast of India. I believe that Hodges had become acquainted with him when he was English Resident in Bombay. Both became as

intimate friends as the difference in religion and caste would permit. The Brahmin, an upright man, often admonished his friend never to depart from the path of virtue, which would lead him to success and honour, and to eternal happiness. To impress this exhortation upon his mind, he assured him that he would rise from the situation he filled in Bombay to higher posts in the Company's service; after that, he would be Collector of Tellicherry and Surat, and lastly Governor of Bombay. Mr. Hodges often mentioned these prophecies to his friends, but himself paid little attention to them. It was only when he gradually rose to these posts of honour that he placed more confidence in the Brahmin, particularly when he was named Collector of Surat. When, however, in course of time, Spencer was named Governor, and Hodges was dismissed from the service of the Company, he sent to the prophet, who at that time was living at Bulpara, a sacred village on the banks of the Tappj. He

went to Hodges, and listened to the disagreeable end of his hopes and endeavours. Hodges finished by saying that he should sail for Europe, and therefore did not expect the brilliant fulfilment of the Brahmin's promises. It is even said that he let fall some reproaches during the conversation, on account of these deceitful prophecies. The Brahmin listened to all with the greatest composure, did not move a muscle, and said:-'You see this ante-chamber, and that room to which it leads; Mr. Spencer has reached the portico, but will not enter the palace-he has placed his foot on the threshold, but he will not enter the house. Notwithstanding every appearance to the contrary, you will reach the honours and fill the elevated post I have foretold, and to which he has been appointed. A black cloud hangs

before him.

"This surprising prophecy was soon known in Surat and Bombay; it was the topic of conversation in every society; Hodges had, however, so little confidence in it, that he prepared to commence his voyage home. In the meantime, however, the dispatches had been received from Bombay, and an answer was returned with unusual rapidity. The Court of Directors condemned Spencer's proceedings as Governor of Bengal, reversed his appointment to the Governorship of Bombay, dismissed him from the Company's service, and Hodges became Governor.

"From this time the Brahmin gained the greatest influence over his mind, and he undertook nothing of impor tance without having asked the counsel of his friend. It is remarkable that the Brahmin never prophesied anything beyond the Government of Bombay; spoke of his return home; but it was well known that he maintained a mysterious silence regarding the time after the year 1771. Hodges died suddenly in the night of February 22, 1771.”

Forbes gives a second account of the predictions of this Brahmin, given to a widow who was mourning for her son. This prediction was literally fulfilled. A third is as follows: "A few months before my return from India, a gentleman who was to fill a high situation in India landed in Bombay with his wife. Both were young, and had one child. He left his wife with a friend, and went to Surat to arrange his household; she was to follow him in a short time. On the

evening before the day when she was to set out for Surat, the friend with whom she was staying entertained a large company, and among others the Brahmin. He introduced him to the company, and begged him in joke to foretell the future of the young couple who had just arrived from Europe. To the astonishment of the whole company, particularly the young lady, the Brahmin cast a look of pity upon her, and said, after an impressive pause, to the master of the house, in Hindustanee, “Her cup of happiness is full, but rapidly vanishing! a bitter draught remains, for which she must be prepared." Her husband had written that he would be at Surat with a barque. He was not, however, there, and in his stead came one of my friends with the message that her husband was dangerously ill. When she arrived, he was suffering from a violent attack of fever, and died in her arms. I returned in the same vessel with the widow. During the passage the anniversary of her husband's death took place."

The Hindoos rely, according to the Zend Books, on the aid of geniis and spirits, and believe that they are able to drive away sickness by their aid.

Origines relates that the Brahmins are able to perform wonderful cures by means of certain words (Orig. contra Celsum); and Philostratus says, "The Indian Brahmins carry a staff and a ring, by means of which they are able to do almost anything. The Indian sages also observe the course of the stars, and predict from them."

The so-called manipulation is also known to the Hindoos, for mention is often made of it. So says Baldinger (Medicinisches Journal, p. 14), that the Jesuits had learned it from the Brahmins; and Grosse gives a minute account of a manipulation known in the East Indies under the name of Tschamping. According to Reimer, the τελχίνες οι θελχίνες (from Sexyw, to stroke) knew this manipulation; and travellers narrate that the Indian sorcerers throw those whom they wish to rob into a gentle sleep, by making passes with the hand and other arts.

As in India the priesthood was the foundation of spiritual life, and ranked above social life, so was the paternal care of heaven changed to an absolute earthly monarchy. Among the Chinese there is no such dominant spiritual life,

not even a distinct priesthood, to preserve and transmit in traditions the wisdom of their ancestors. "The Chinese nation," says Hang, "is the oldest and most prominent member of the great family spread over the whole of further Asia, whose heavy, childish, cold, sensual nature explains the peculiarity of their history. Many traits of their character, as of their religion, point to their origin in the bare, monotonous table-lands; of monastic customs we scarcely find a trace: their peculiar appearance rather leads us to believe them agriculturists. To imagine that a perfect mythology or heroic traditions had been determinated by Kong-fu-tse and his scholars, is to misunderstand the character of this people, to whom true poetry and heroism have ever been totally wanting. Its heroes are peaceful sages, fathers and benefactors of the people" (Hang, Universal History.)

The Chinese did not migrate into China as conquerors ; neither did they bring any poetic spirit with them; from the commencement they had alone to struggle with nature, and their history begins with severe labour for the mere necessaries of life. In such circumstances the conditions of a spiritual reflective life are wanting, and we shall find visions rarer, or at least of different character, here, where the imagination is so occupied by nature. The division of the landoriginally nine hundred acres for every eight families, of which acres the centre one was called heaven's acre, and destined to pay tribute to the king-was applied to the most opposite things, and even to religion, which, compelled to take a certain form, was not made over to a Priesthood. In China there being no division of the people as in India, there were no corporations, no exclusive communities, no tribes, no system of caste, not even an aristocracy above the common people from this arose the peaceful social life, the repose, the absence of wars, the monotony produced by similarity of manners, customs, and modes of life. Agricul ture occupied young and old, rich and poor, the sage as well as the common man; learned men passed from the cares of government to the plough, and the Emperor descended yearly from his heaven to plough a furrow in the earth.

:

Higher spiritual striving is universally wanting in China; the whole Chinese spirit is absorbed by consideration