78 
THE EVILS OF SUPERSTITION, 
actually gained the greater becomes the thirst, 
for increase in every branch of intellectual 
undertaking. 
It was perhaps to be expected that a work 
written at so early a period would not be al- 
together free from the traces of superstition ; 
and accordingly, w'e find amongst the avowed 
predominating causes of illness, that the 
power of “ evil spiiits” is allowed to have a 
very material share. The other portions of 
the analysis afford abundant proofs of acute- 
ness, with less admixture of absurdity than 
might have been anticipated. In the history 
of every nation there is a particular period 
which exhibits some inherent weakness. 
Magic and sorcery were long the reputed com- 
panions of knowledge, in all the countries of 
Europe, and formed the secret by which men 
of loftier minds contrived to establish their 
dominion over a multitude, rendered apt by 
its credulity to take upon credit, all that it did 
not rig-htly comprehend. It has been ques- 
tionable whether the disseminators of doc- 
trines, imposing belief in supernatural agency, 
were in themselves tainted with the gaucheries 
they professed, and it seems but probable that 
they were not— that they merely made use of 
them as the means of retaining that ascendan- 
cy over human affections, upon which their 
temporary hopes were based. The priesthood 
in Spain and in many parts of Italy proclaim 
such tenets to this day, which being propagat- 
only for specific purposes, are by no means 
received as substantial by those who inculcate 
them. 
The mockery of superstition is merely used 
as a cloak to their more ambitious designs, 
nor have instances been wanting of acknow- 
ledgements, that the pretended efficacy of 
saints and images was not otherwise valuable, 
than as it served to blind the weak and per- 
petuate the subjection of the ignorant. The 
pundits of this country have occasionally ad- 
mitted that they are pure Deists : and that the 
fables of their mythology are so many me- 
thods, by which they have enthralled a peo- 
ple, ripe in their imbecility for the reception 
of any folly it became their interest to 
establish, for the maintenance of that superi- 
ority on which their immediate privileges are 
grounded. 
Looking at these facts, it can hardly be a 
matter of wonder that some indications of this 
nature should appear in the work before us, 
on the contrary, we admire that it contains 
so little of what is objectionable ; and are 
rather disposed to venerate the talent, which 
in a period of comparative ignorance, could 
by its unaided efforts have brought into life j 
and activity the advantages of so much use- 
fulness, than to expatiate on the folly of I 
entertaining notions, which after all were not 
incompatible with the time, or the uncivilized 
state of society in which it was produced. But j 
we have reachedour limit, and must refer our j 
readers to the substance of the analysis, ' 
Perhaps, under a due consideration of cir- 
cumstances and the allowance we should 
make for them, it will say more in behalf of 
the work than any thing that we can pro- 
fess to utter. 
IM. de Kbibs informs us that on application 
to the Lama, his instructor in the Tibetan lan- 
guage, he obtained from him the work which 
forms the subject of our present review. It is 
attributed to Shakya and found its way to 
Tibet in the 8th or 9th century. A d'ibetan 
interpreter by name Bairotsanah, in the days 
of Kre Song-Dehiitsan translated it into 
Cashirair, and presented it to the Tibetan King . 
It was also received by several other learned 
physicians, and devolved in succession till in 
the I3th century, when it fell into the hands of 
Yuthogthell. who “improved and propa- 
gated” it. This man is so called in contra-dis- 
tinction to another of the same name who 
was celebrated also for his medical attainments 
at a previous period. In the time of the 
latter the work became familiar to “ nine other 
learned men.” The Lama enumerated several 
other current works of a similar description, 
stating that there were 45 in number. 
Part 1st. Chap. 1st. Exhibits how Shakya, 
in the midst of “ a forest of medical plants,” 
delivered his lectures, from his palace to a 
train of auditors. 
“ He (Shakya) addressed his audience 
thus: — “Assembled friends ! be it known to 
you, that every human creature who wishes to 
remain in health ; and every man who desires 
to cure any disease, and to prolong life, must 
be instructed in the doctrine of medicine. 
Likewise, he that wishes for moral virtue, 
wealth or happiness, and desires to be deli- 
vered from the miseries of sickness ; as also, 
he that wishes to be honoured or respected 
by others, must be instructed in the art of 
healing.” Then one of the hermits or Rishis 
Drang-Srong) expressing his desire 
of promoting the-well-being of others, reques- 
ted his advice as to the manner in winch he 
might become instructed in the doctrine of 
medicine. Then the teacher (Shakya) said 
