over the credulity of the people. They tried, if credit be given to the works of Buddhists, every effort and devised every means in order to oppose the progress of the new doctrine. In this instance, Purana and his friends, assisted, as the Buddhists pretend, by the agency of the evil one, wished to enter into discussion with Buddha and to surpass him in the display of miraculous power. The contest was to take place in the country of Thawattie, in the presence of the king and of a countless multitude assembled for the purpose. Purana, as usual with Buddhists in regard to those who held opinions different from their own, is styled a heretic. Of the opinions of the enemies of Buddha nothing is said in the present work, but the writer has had the opportunity of perusing another work where a slight allusion is made to those six holders of heterodox doctrines. Their opinions were at variance on the beginning of this world, the eternity of matter, the existence of the soul, and a first principle, creator of all that exists. We may infer therefrom that they were heads or chiefs of various schools, who, though not agreeing among themselves upon purely speculative doctrines, united and combined against the common enemy. A detailed account of the doctrines held by these six heretics would prove highly interesting, as it would throw some light on the very obscure and imperfectly known history of Indian philosophy, in the days when Buddhism assumed the shape of a religious system. To those who are unacquainted with Indian literature, the great progress made by Hindus in philosophical sciences at such an early period may appear somewhat doubtful: but modern discoveries made all over the Indian peninsula leave not the least doubt respecting this startling assertion. At a period when Greece and the other regions of Europe were sunk in a state of complete ignorance, most of the branches of literature were successfully cultivated on the banks of the Ganges. The study of philosophy always supposes a great intellectual advancement. There would, therefore, be no rashness whatever in asserting that the present state and condition of India, as regards literary progress, are much below the mark that was attained at such a remote period. The epoch of literary decadence began with the devastating expeditions of the fanatical Moslem in the tenth century. It is probable, too, that the religious and sanguinary conflicts between the Buddhists and Brahminists have had their share in bringing about a similar result. The latter, having obtained the ascendancy over their adversaries, became more bigoted. They would no longer tolerate, to the same extent as before, the liberty of elaborating new systems, lest some successful philosopher might hereafter