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THE INDIAN ANTIQUARY.

[DECEMBER, 1873.

men take wild animals by means of animals of their own kind trained for the purpose. This he does by means of the seven Sacraments,

Lord, are changed into the same image from glory to glory.” In the last particular, pásam (matter) is de clared never to perish, but malam (evil) its development, which obscures the soul so that its understanding cannot apprehend things fully or aright, will be destroyed. Except this, there

which are—ocular, manipulative, oral, scriptural,

is no destruction of the eternal essential nature

mental, disciplinary, and formal instruction, this last being of two kinds, symbolic and spi ritual; the symbolic including the ceremony of initiation and confirmation, and the spiritual be ing that which effects communion with the Deity. (See Hoisington's Translations, pp. 117-119). Išu ra n—God—is subject to no change, and souls are from eternity pure; like an unlighted lamp, the soul shows nothing, but, like a mag net which attracts iron, it causes the body in its presence to act. When the body is active, the perceptive organs grasp each its own rudi mental element (the medium of sensation), just as the parts of a moving machine perform each

of pāsam or matter. The darkness which can not exist before the lamp, is not destroyed, nor can it exist before the light; just so pásam

as “all wisdom,” it is taught, “comes from grace (arul).” According to this system, God him self appears as the Teacher of the soul in human form, and leads men to himself, even as

its own office; or, in other words, the sensations are at work, from which, k trm 1, the result of

action, is produced, and by this, malam, defile ment (sin), is introduced. When the malam in which the soul has been enshrouded is re

moved by tidchei, instruction or illumination of disciples through the Sacramental process above mentioned, then the divine wisdom becomes transferred to the soul as the face is transferred

to the mirror. (Hoisington, pp. 171-172). One cannot help being reminded by this figure, of the language in the Christian Scriptures,

where we find it said that “we all, with open face, beholding as in a glass the glory of the

cannot exist with the soul that is united with

Deity, but of its eternal essential nature there is no destruction. (Hoisington, p. 206). The earnest asseveration of the eternal existence and non-destruction of the matter in which the soul

dwelt, after the emancipation of the soul itself, sounds like a faint note of hope of something yet reserved for the body also. The words occurring in St. Paul's Epistle to the Romans (ch. viii. 20) have been strikingly applied to illustrate these speculations: “The creature was made subject to vanity (máy 1), not willingly, but by reason of him who hath sub jected the same in hope, because the creature itself also shall be delivered from the bondage (pāsam) of corruption (malam) into the liberty of glory (motcham) of the children of God.” The coincidence of thought and language, at any rate, is remarkable, and suggests the possibility of these speculations of an extraordinary school of Hindu religious philosophy being made meeting-places for higher truths, which can alone supply what is lacking in them, and satisfy the deep natural yearnings which gave them birth.

THE NALADIYAR. BY THE REV. F. J. LEEPER, TRANQUEBAR. (Continued from page 331.)

CHAPTER 27.—Riches without goodness. The bat will not go to the rough-stemmed wood-apple tree, though near and fruitful. So

much wealth. 3. Though they live on the shore of the rolling ocean, they repair to the saltless well of a running spring and drink.

the riches of those who, though they be very

Though wealthy men be nigh, they will go afar

near to one, have no greatness of soul, have not

off and fix their desire upon the liberal. 4. In the seagirt earth merit is various. The sensible should be great. Those who are foolish, and are like unbeaten steel and the thorny brinjál, will flourish in silk and gay apparel. 5. If you ask what is the reason why, while the good and

the excellence of being considered as profitable. 2. Though there be handfuls of small buds on

the milk-hedge, men will not put out their hand to gather them, for its flowers are not fit for

wearing. (Even so,) the wise will not form friendship with the mean, though they have

just are in poverty, the unjust and unlearned