APPENDIX A. (p. 9). ADVERTISEMENT TO REPRINT, FOR THE PANDITS, NO. 4," (being "Metaphysics and Mental Philosophy, Vol. I.") THIS VOLUME CONTAINS The Opinions of Locke (stated in the form of aphorisms). Opinions of Berkeley, (stated in the form of apho- Berkeley's Treatise concerning the Principles of Human Knowledge;-with a Commentary, tracing the relation between the sentiments and terminology of Berkeley and those of Hindú thinkers. Opinions of Hume (stated in the form of aphorisms), paving the way, through Scepticism, for the return to the principles of Common Sense.'* FROM the publication of Locke's Essay on Human Understanding, as remarked by Mr. Dugald Stewart, "a new era is to be dated in the History of Philosophy." This consideration might seem to dictate the adoption of Locke's Essay as the starting-point in a course of English reading in Metaphysics and Mental Philosophy. The diffuse style of the Essay, however, renders the work inconvenient for the purposes of a class-book, especially where the pupils are Pandits, accustomed to expect a more formally systematic style of exposition. After a brief statement, therefore, of the chief results of Locke's speculations, sufficient to indicate the point from which Berkeley takes his departure, the reader of this volume is *"Man is not born to solve the mystery of Existence; but he must, nevertheless, attempt it, in order that he may learn to know how to keep within the limits of the knowable."-GOETHE, introduced to the Bishop's Treatise concerning the Principles of Human hnowledge. A variety of reasons concur to render the treatise here reprinted a suitable work to be presented to the pandits. Agreeing to a noticeable extent with the most famous among the Hindú philosophical systems, it parts from it just where that system, in our opinion, has gone most dangerously astray. The points at which any system of truth begins to branch out into error are the critical points which it is of all things important to determine and to deal with. Such a point, for example, in the Vedanta system, seems to be the question as to the reality of the phenomenal, to which attention is called in the course of the following pages. In another work, the 'Synopsis of Science,' the Nyaya system has been claimed as an ally instead of our provoking or defying its opposition. There is nothing to prevent our pressing into the ranks of progress the still more generally revered system of the Vedánta. As an English text-book, with this view, no better one perhaps could be taken than this treatise of Berkeley's-one of the finest specimens of profound speculation and of lucid exposition anywhere to be met with. Waiving dispute as to his postulates, the admirable symmetry of his argumentative exposition is peculiarly well calculated to gain the respect of well-educated pandits, and to bespeak a more respectful attention, on their part, to the many valuable considerations interspersed throughout the more loosely and less artistically constructed chapters of Reid, Brown, Stewart, and Campbell, to which this commentary on Berkeley is so constructed as to be introductory. BENARES COLLEGE, January 5th 1852. J. R. B. To these remarks, written in 1852, I shall now only add, that all my subsequent experience has gone to confirm my conviction that the touch-stone of a missionary's fitness to exchange sentiments III with a Pandit, is his being-not necessarily a Berkeleian-but thoroughly above the vulgar misconceptions on the strength of which, as Pope says, "Coxcombs vanquish Berkeley with a grin." The Missionary who thinks that "a grin" is quite a sufficient weapon to vanquish Berkeley with, either has read Berkeley or he has not. If he has not, I advise him to read,-learn his error, and acknowledge and amend it. If he has read Berkeley,—then his case is a less hopeful one; but, as his reading (-under the Mentorship of some "grinner" at Berkeley-) has, to a moral certainty, been careless and contemptuous, I advise him to read carefully Berkeley's Inquiry, with my running commentary,—and to read it (if he can) with something of that candour and desire of truth which he himself demands on the part of the Hindús. If he rises from that perusal still retaining the shallow vulgar estimate of Berkeley which he commenced with,—I have then nothing more to say to him except to assure him that he has mistaken his vocation in seeking to convert a Pandit. Moreover, since the common people “implicitly" rely on the judgment of the Pandits, such a one will have little or no influence with the common people either. It is a pity that a man should be thrown away upon an Indian Mission who might be really useful on a railway, or even as a missionary in the Feejee Islands, where people-like himself-can boast that they are "no metaphysicians." I may mention, that, having printed Berkeley's Inquiry, with a running commentary (by way of holding up a candle to the sun), I consider myself to have amply fulfilled any duty that I owe towards the "grinners" at Berkeley; and I should feel it a sinful waste of time and strength to hold further discussion on the subject either with (1) him who, by shirking the trouble of reading the little volume when offered to him, shows himself to be no serious enquirer, or (2) him who, having read it without finding reason to dismiss his "grin," is to me-as regards Metaphysics—“ anathema and maranatha" simply. APPENDIX B. REASONS FOR OCCASIONAL DIVERGENCE FROM THE BAPTIST SANSKRIT VERSION OF THE BIBLE, AS ALSO FROM THE AUTHORIZED ENGLISH VERSION. "It is not necessary to say much on the great importance of the "Hebrew Scriptures; we receive them as the word of God, and therefore we must expect to find them worthy of their Divine Author, unimpeachable as they have respect to moral justice, "powerful as truth, and consistent with enlightened reason, good sense, and conclusive argument. Thus they call for our most pro"found veneration, and serious attention to their contents. They the evidence for the truth of the New Testament, by showing "the accomplishment of prophecy, for to these very Hebrew Scriptures Christ appealed, when he said to the Jews, Search the Scrip"tures, for in them ye think that ye have eternal life, and they are they that testify of me.” are To the foregoing, taken from Bellamy's work entitled "The Holy Bible, newly translated from the original Hebrew with notes "critical and explanatory" (London 1818), I add the following citations, for which I am indebted to the same work, of the testimonies of eminent men concerning the necessity of a New Translation: "Were a version of the Bible executed in a manner suitable to "the magnitude of the undertaking, such a measure would have a "direct tendency to establish the faith of thousands ............. Let "the Hebrew and Christian prophets appear in their proper garb : "let us make them holy garments for glory and for beauty .... ........ The attempts of individuals should be promoted by "the natural patrons of sacred language." Bp. NEWCOMB. "Innumerable instances might be given of faulty translation of "the divine original. ...... An accurate translation, proved and supported by sacred criticism, would quash and silence most of 66 .... V the objections of pert and profane cavillers." BLACKWALL'S Sac. Class. Pref. 1731. 66 66 'The Old Testament has suffered much more than the New in our Translation." DODDRIDGE'S Pref. to Family Expositor. "That necessary work, a New Translation of the Holy ScripLOWTH'S Prelim. Dissert. to Isaiah p. 69. The common English translation, though the best I have seen, "is capable of being brought, in several places, nearer to the "original." The REV. J. WESLEY. Having cited these general reasons for not paying implicit deference either to the Authorized English Version or to the Sanskrit Version of the Baptist Missionaries, I proceed to adduce the special cases in which I find reason for divergence. Genesis, Chap. I. v. I. I stated in the Preface to the Essay on "Christianity contrasted with Hindú Philosophy" (quoted in the Introduction at p. ii of the present work), reasons for declining the terms (ákása) and fat (prithivi) as equivalents for "the heavens and the earth" (in Hebrew-shámáyim and áretz). At p. 194 of the Essay I remarked further:-"The Pandits fur"nish a striking exemplification of Bacon's remark, that by men in "general, those things which are new in themselves will still be "understood according to the analogy of the old.' Employ a term “that holds a definite place in any of the current systems, and the "whole of the pandit's thoughts will immediatly run in the groove "of that system, to which he will strive to accommodate what he "hears, rejecting whatever refuses to be so accommodated." In the case of the Pandit mentioned in the preface. "the unfortunate em'ployment of the terms prithiví and ákáśa had marshalled his "thoughts at once under the categories of the Nyáya. Our ex planation, that the one term was intended to denote all the matter "of this globe, and the other term all that is material, external to "this globe, satisfied him that the contradiction did not exist which " he had supposed; but he felt sure that the words would raise precisely the same notions in the mind of every Naiyáyika that they |