1851.] Review of " A Lecture on the Sdn/chya Philosophy." 397 



it by a nephew of Ibn 'oqbah whose name was Isma yil b. Ibrahym b. 

 'oqbah. 



The same Ibn Sa'd had been instructed in Abu Ma'shar's work by 

 al-IZosayn b. Mohammad who had been instructed in it by the author. 

 It would therefore appear that Abu Ma'shar flourished after Ibn 

 'oqbah. Abu Ma'shar is one of those from whom Tabary has derived 

 his history. Sayyid alnas had both the work of Ibn 'oqbah and of Abu 

 Ma'shar. Ibn Qotaybah contains the following short notice of Abu 

 Ma'shar " His name is Ziyad b. Kolayb. He belonged to the tribe of 

 Malik b. Zayd-Monah b. Tamym. Some say his name was Zayd b. 

 Kolayb. He died during the administration of Yiisof b. 'omar of the 

 'iraq." Yiisof b. 'omar was governor of the 'iraq in A. H. 123. (See 

 Abiilfeda I. p. 455.) 



For an account of other early works on the History of MoAammad, 

 I refer the reader to my Life of Mohammad, p. 62 et seqq. 



Review of " A Lecture on the Scmkhya Philosophy, embracing the 

 text of the Tattwa Samasa" by Br. J. R. Ballantyne. Mirzapore, 

 1850. % Dr. E. Roer. 



There does not exist even now, nearly thirty years after the publi- 

 cation of the first of Colebrooke's celebrated essays on Hindu philo- 

 sophy (1823), a correct estimate of the merits of it among European 

 philosophers ; this, however, is not owing to any remissness on their 

 part, — they show, on the contrary, a commendable spirit of patience 

 and fairness in their researches on this subject, — but rather to the 

 insufficiency of the materials upon which they founded their opinion. 

 The means at their command were Colebrooke's essays, the Upani- 

 shads, the Bhagavadgita and I'swara Krishta's Karika with some of its 

 commentaries. Colebrooke's essays are, for the scholar who is able to 

 study the philosophical systems of the Hindus in their originals, invalu- 

 able ; forming, as they do, the best introduction to their study by the 

 wonted precision of his treatment ; but for the philosopher they do not 

 suffice, as they were not intended to show the systematical connexion 

 of the principal notions occurring in them, but rather to give a succint 

 account of their doctrines, without entering into a discussion of the 

 reasons which led to them. Such works, as the Upanishads and the 

 Bhagavadgita conceal the philosophical thought under a symbolical and 



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