know of no book which has come down to us with grander pretensions than this, and it is so impersonal and sincere that it is never offensive nor ridiculous. Compare the modes in which modern literature is advertised with the prospectus of this book, and think what a reading public it addresses, what criticism it expects. It seems to have been uttered from some eastern summit, with a sober morning prescience in the dawn of time, and you cannot read a sentence without being elevated as upon the table-land of the Ghauts. It has such a rhythm as the winds of the desert, such a tide as the Ganges, and is as superior to criticism as the Himmaleh Mountains. Its tone is of such unrelaxed fibre, that even at this late day, unworn by time, it wears the English and the Sanscrit dress indifferently; and its fixed sentences keep up their distant fires still, like the stars, by whose dissipated rays this lower world is illumined. The whole book by noble gestures and inclinations renders many words unnecessary. English sense has toiled, but Hindoo wisdom never perspired. Though the sentences open as we read them, unexpensively, and at first almost unmeaningly, as the petals of a flower, they sometimes startle us with that rare kind of wisdom which could only have been learned from the most trivial experience; but it comes to us as refined as the porcelain earth which subsides to the bottom of the ocean. They are clean and dry as fossil truths, which have been exposed to the elements for thousands of years, so impersonally and scientifically true that they are the ornament of the parlor and the cabinet. Any moral philosophy is exceedingly rare. This of Menu addresses our privacy more than most. It is a more private and familiar, and, at the same time, a more public and universal word, than is spoken in parlor or pulpit now-a-days. As our domestic fowls are said to have their original in the wild pheasant of India, so our domestic thoughts have their prototypes in the thoughts of her philosophers. We are dabbling in the very elements of our present conventional and actual life; as if it were the primeval conventicle where how to eat, and to drink, and to sleep, and maintain life with adequate dignity and sincerity, were the questions to be decided. It is later and more intimate with us even than the advice of our nearest friends. And yet it is true for the widest horizon, and read out of doors has relation to the dim mountain line, and is native and aboriginal there. Most books belong to the house and street only, and in the fields their leaves feel very thin. They are bare and obvious, and have no halo nor haze about them. Nature lies far and fair behind them all. But this, as it proceeds from, so it addresses, what is deepest and most abiding in man. It belongs to the noontide of the day, the midsummer of the year, and after the snows have melted, and the waters evaporated in the spring, still its truth speaks freshly to our experience. It helps the sun to shine, and his rays fall on its page to illustrate it. It spends the mornings and the evenings, and makes such an impression on us overnight as to awaken us before dawn, and its influence lingers around us like a fragrance late into the day. It conveys a new gloss to the meadows and the depths of the wood, and its spirit, like a more subtile ether, sweeps along with the prevailing winds of a country. The very locusts and crickets of a summer day are but later or earlier glosses on the Dherma Sastra of the Hindoos, a continuation of the sacred code. As we have said, there is an orientalism in the most restless pioneer, and the farthest west is but the farthest east. While we are reading these sentences, this fair modern world seems only a reprint of the Laws of Menu with the gloss of Culluca. Tried by a New England eye, or the mere practical wisdom of modern times, they are the oracles of a race already in its dotage, but held up to the sky, which is the only impartial and incorruptible ordeal, they are of a piece with its depth and serenity, and I am assured that they will have a place and significance as long as there is a sky to test them by.
Give me a sentence which no intelligence can understand. There must be a kind of life and palpitation to it, and under its words a kind of blood must circulate forever. It is wonderful that this sound should have come down to us from so far, when the voice of man can be heard so little way, and we are not now within ear-shot of any contemporary. The woodcutters have here felled an ancient pine forest, and brought to light to these distant hills a fair lake in the southwest; and now in an instant it is distinctly shown to these woods as if its image had travelled hither from eternity. Perhaps these old stumps upon the knoll remember when anciently this lake gleamed in the horizon. One wonders if the bare earth itself did not experience emotion at beholding again so fair a prospect. That fair water lies there in the sun thus revealed, so much the prouder and fairer because its beauty needed not to be seen. It seems yet lonely, sufficient to itself, and superior to observation.—So are these old sentences like serene lakes in the southwest, at length revealed to us, which have so long been reflecting our own sky in their bosom.
The great plain of India lies as in a cup between the Himmaleh and the ocean on the north and south, and the Brahmapootra and Indus, on the east and west, wherein the primeval race was received. We will not dispute the story. We are pleased to read in the natural history of the country, of the "pine, larch, spruce, and silver fir," which cover the southern face of the Himmaleh range; of the "gooseberry, raspberry, strawberry," which from an imminent temperate zone overlook the torrid plains. So did this active modern life have even then a foothold and lurking-place in the midst of the stateliness and contemplativeness of those Eastern plains. In another era the "lily of the valley, cowslip, dandelion," were to work their way down into the plain, and bloom in a level zone of their own reaching round the earth. Already has the era of the temperate zone arrived, the era of the pine and the oak, for the palm and the banian do not supply the wants of this age. The lichens on the summits of the rocks will perchance find their level erelong.
As for the tenets of the Brahmans, we are not so much concerned to know what doctrines they held, as that they were held by any. We can tolerate all philosophies, Atomists, Pneumatologists, Atheists, Theists,—Plato, Aristotle, Leucippus, Democritus, Pythagoras, Zoroaster, and Confucius. It is the attitude of these men, more than any communication which they make, that attracts us. Between them and their commentators, it is true, there is an endless dispute. But if it comes to this, that you compare notes, then you are all wrong. As it is, each takes us up into the serene heavens, whither the smallest bubble rises as surely as the largest, and paints earth and sky for us. Any sincere thought is irresistible. The very austerity of the Brahmans is tempting to the devotional soul, as a more refined and nobler luxury. Wants so easily and gracefully satisfied seem like a more refined pleasure. Their conception of creation is peaceful as a dream. "When that power awakes, then has this world its full expansion; but when he slumbers with a tranquil spirit, then the whole system fades away." In the very indistinctness of their theogony a sublime truth is implied. It hardly allows the reader to rest in any supreme first cause, but directly it hints at a supremer still which created the last, and the Creator is still behind increate.
Nor will we disturb the antiquity of this Scripture; "From fire, from air, and from the sun," it was "milked out." One might as well investigate the chronology of light and heat. Let the sun shine. Menu understood this matter best, when he said, "Those best know the divisions of days and nights who understand that the day of Brahma, which endures to the end of a thousand such ages, (infinite ages, nevertheless, according to mortal reckoning,) gives rise to virtuous exertions; and that his night endures as long as his day." Indeed, the Mussulman and Tartar dynasties are beyond all dating. Methinks I have lived under them myself. In every man's brain is the Sanscrit. The Vedas and their Angas are not so ancient as serene contemplation. Why will we be imposed on by antiquity? Is the babe young? When I behold it, it seems more venerable than the oldest man; it is more ancient than Nestor or the Sibyls, and bears the wrinkles of father Saturn himself. And do we live but in the present? How broad a line is that? I sit now on a stump whose rings number centuries of growth. If I look around I see that the soil is composed of the remains of just such stumps, ancestors to this. The earth is covered with mould. I thrust this stick many aeons deep into its surface, and with my heel make a deeper furrow than the elements have ploughed here for a thousand years. If I listen, I hear the peep of frogs which is older than the slime of Egypt, and the distant drumming of a partridge on a log, as if it were the pulse-beat of the summer air. I raise my fairest and freshest flowers in the old mould. Why, what we would fain call new is not skin deep; the earth is not yet stained by it. It is not the fertile ground which we walk on, but the leaves which flutter over our heads. The newest is but the oldest made visible to our senses. When we dig up the soil from a thousand feet below the surface, we call it new, and the plants which spring
