Colonel Krnwepvy on the Véddnta System. 4.27 
faculties as are connected with the world, and which assure us of its 
reality ; and by all our faculties, active and moral, which would be a 
mockery and an accusation against their author, if the theatre on which 
they are obliged to act was nothing but a snare and illusion. A God 
without a world, is as false as a world without a God; a cause without 
effects to manifest it, or an indefinite series of effects without a primary 
cause; a substance that does not develope itself, or an ample development 
of phenomena without a substance to support them; reality, solely derived 
from the visible or invisible: on each side equal error and equal danger, 
equal forgetfulness of human nature, and equal forgetfulness of the essential 
qualities of thinking and of things.’* But what M. Cousrn thus objects to, 
is precisely the Véddnta system, in which it is maintained that absolute 
unity exists without plurality, and that though there is a primary cause, 
still the multitudinous and varied phenomena displayed in this universe, 
have no substance to support them; or, to use the words of Sir Witt1am 
Jones, “ That all bodies and their qualities exist, indeed, to every wise and 
useful purpose, but exist only as far as they are perceived.” 
It is true, however, that the Eclectic sect maintained that there was only 
one real ens, and that was God; but in adopting the doctrine of emanation, 
they were obliged to admit that matter as well as spirit had emanated from 
the deity. ‘* For if (observes Brucker) we follow PLorinus, who had heard 
Ammontus, he expressly affirms that ex nihilo nil fit, and it hence necessarily 
follows that all flowed from the one, since the one existed before the duad. 
In consequence of this emanation, not only the divine intellect and the 
soul of the intellectual world, and all the spiritual entities that are contained 
in it, but also matter from which it was necessary to frame all things, and to 
give a form to the seminal causes that lay concealed in the anima mundi, had 
flowed from the fount of all things. As, however, all things were said to 
be made by a necessary sequence of eternal nature, PLorinus could not 
but affirm that the emanation of this matter was from the supreme fount of 
all things. But this was contrary to the disorderly, brute, and evil quality 
which Prato ascribed to matter. It was therefore necessary that this 
should be given up, and resort had to metaphysical ideas and distinc- 
tions, in order that the Eclectic philosophers should not appear to admit 
* Nouveaux Fragmens Philosophiques, p. 72. 
Von. III. 3K 
