been proved, that the fuperior Boobuns are not less the manfions of departed piety than thofe of Naraka are of the guilty. Concerning the fuperior Boobuns, there is one or two of those extracts fo very exprefs, that I must be permitted to bring them again before the eye of the reader; in particular I wish him to re-perufe that paffage in which Kreefhna tells Arjun, that ALL THE REGIONS between this and the ABODE of Brahma afford but a tranfient refidence; and that in which the fame incarnate deity declares, that the virtuous fhall be rewarded with "the REGIONS OF EENDRA, the prince of celestial beings, in which HEAVEN they feast upon celestial food and divine enjoyment." Geeta, p. 80. They, who are acquainted with day and night, know that the day of Brahma is as a thousand revolutions of the YUGS, and that his night extendeth for a thousand more: as, on the coming of that day, all things proceed from invifibility to vifibility, so, on the approach of that night, they are all diffolved in that which is called invifible: even the universe itself, having existR 3 ed, * The YuGs are certain grand periods, alluding to the revolutions of the heavenly bodies: they are in number four, and will be amply explained hereafter. The vanity of the Brahmin chronologifts has induced them to apply to terreftrial concerns the vaft periods used in fidereal computation. to ed, is again diffolved; and now again, on the approach of Brahma's day, by the fame divine over-ruling neceffity, it is re produced. That which, upon the diffolution of all things befide, is not destroyed, must be fuperior and f another nature from that vifibility: it is invifible and eternal. He, who is thus called invifible and incorruptible, is even he who is called the SUPREME ABODE; which, men having once obtained, they never return earth: that is my MANSION." Allufive, doubtless, to the tranfmigration of the foul through the feven fidereal abodes of fpirits in the progress of purification, all finally terminating in the most fublime and exalted, Arjoon, in page 94 of the fame epifode, in this style of elevated piety, addreffes the Supreme Being. "Thou, O mighty Being, greater than Brahma, art the prime Creator! eternal God of gods! the world's MANSION! Thou art the incorruptible Being, diftinct from all things tranfient! Thou art before all gods, the ancient POORUSH, and the fupreme supporter of the universe! Thou knoweft all things, and art worthy to be known! Thou art the suPREME MANSION; and by thee, O infinite Form! the universe was spread abroad." In page 75, recently cited, occurs that very curi ous ous paffage quoted in a former part of this Differtation, as having an undoubted aftronomi cal allufion, and which I fhall again infert with❤ the addition of the context, fince it appears very evidently to inculcate a doctrine not only congenial with that of the Greek philofophers," but with the hypothefis of the two principles of LIGHT and DARKNESS, or rather GOOD and EVIL, in the Perfian code of philofophical theology. "I will now (continues Creefhna) speak to thee of that time in which, fhould a devout man die, he will never return; and of that time, in which, dying, he shall return. again upon the earth. Thofe holy men who are acquainted with BRAHME, departing this life in the fiery light of the day, in the bright feafon of the moon, WITHIN THE SIX MONTHS OF THE SUN'S NORTHERN Course, go unto him; but those who depart in the gloomy night of the moon's dark season, and whilft THE SUN IS YET WITHIN THE SOUTHERN PARTS OF HIS JOURNEY, afcend, for a while, into the regions of the moon, and again return to mortal birth. These two, LIGHT and DARKNESS, are esteemed the world's eternal ways. He, who walketh in the former path, (of light, or piety,) returneth not; whilst he, who walketh in the latter path, (darkness, or |