578 Mr. CoLEDROOKE on the Philosophy of Indian Sectaries. 



is at present reserved for ampler preparation, the consideration of the 

 affinity of the Indian and Grecian philosophy will be resumed. 



It may be here remarked by the way, that the Pythagoreans, and Ocellus 

 in particular, distinguish as parts of the world, the heaven, the earth, and 

 the interval between them, which they term lofty and aerial, hiyoo Is fxif,-/;, 

 ovpccm, yvf), to jj-i-rix^v tovtcov' o S>i fUTCcpc-io'; xai uioiov ovoiMz^iTKi.* 



Here we have precisely the (swar, bhii, and antarkshd) heaven, earth, and 

 (^transpicuous) intermediate region of the Hindus. 



Pythagoras, as after him Ocellus, peoples the middle or aerial region with 

 demons, as heaven with gods, and the earth with men. Here again they 

 agree precisely with the Hindus, who place tlic gods above, man beneath, 

 and spiritual creatures, flitting unseen, in the intermediate region. The 

 Vedas throughout teem with prayers and incantations to avert and repel the 

 molestation of aerial spirits, mischievous imps, who crowd about the 

 sacrifice and impede the religious rite. 



Nobody needs to be reminded, tliat Pythagoras and his successors held the 

 doctrine of metempsychosis, as the Hindus universally do the same tenet of 

 transmigration of souls. 



They agree likewise generally in distinguishing the sensitive, material 

 organ (jnanas), from the rational and conscious living soul (jwdiman) if 

 6CiJ.og and (f-pjiv of Pythagoras ; one perishing with the body, the other 

 immortal. 



Like the Hindus, Pythagoras, with other Greek philosophers, assigned a 

 subtle ethereal clothing to the soul apart from the corporeal part, and a 

 grosser clothing to it when united with body ; the sucshma (or linga) sarira 

 and sl'hula s'ar'ira of the Sdnc'hi/as and the rest (p. 32 of this vol.) 



They concur even in the limit assigned to mutation and change ; deeming 

 all which is sublunary, mutable, and that which is above the moon subject 

 to no change in itself.t Accordingly, the manes doomed to a succession of 

 births, rise, as the Vedas teach, no further than the moon: while those 

 only pass that bourne, who are never to return. But I am here anticipating 

 on the Veddnta : and will therefore terminate this treatise ; purposing to 

 pursue the subject in a future essay, in which I expect to show that a 

 "•reater degree of similarity exists between the Indian doctrine and that of 



• Ocell. c. 3. in Opusc. Myth. p. 528. f Enipedocles. See Brucker, Hist. Crit. Phil. j. 1 1 17. 

 :f 'Jcellus. Opusc. Mythol. 527. 



