country. The whole body of ancient Indian traditions and mythological history is to be found in the other great epic of the Indians, the Maha-Barata, whose author, or at least compiler, was Vyasa, the founder of the Vedanta philosophy, the most esteemed, and most prevalent of all the philosophical systems of the Hindoos. This leads us to observe a second remarkable, and singularly characteristic, feature in Indian intellect and Indian literature, so widely remote from the relation between poetry and philosophy among other nations, particularly the Greeks. This is the close connection, and almost entire fusion of poetry and philosophy among this people. Many of their more ancient philosophical works were composed in metre, though they possess productions of a later period, which display the highest logical subtilty and analysis. Their great old poems, whatever may be the beauty of the language, and the captivating interest of the narrative, are generally imbued with, and pervaded by, the most profound philosophy; and among this people, even the history of Metaphysics ascends as far back as the mythic ages. This at least holds good of the authors, to whom the invention of the leading philosophical systems has been ascribed; although the subsequent commentaries belong to a much later and more historical period. Thus the Mahabarata contains as an episode a didactic poem, or philosophical dialogue between the fabulous personages and heroes of the epic, known in Europe by the name of the Bhagavatgita, and which has recently been ably edited and expounded in Germany, by Augustus William Von Schlegel, and William Von Humboldt. The leading principles of the Vedanta philosophy are copiously set forth in this poem, which may be regarded as a manual of Indian mysticism; for such is the ultimate object of all Indian philosophy; and of this peculiar propensity of the Hindoo mind we have already cited some remarkable traits. For the accomplishment of our more immediate object, and in order rightly to understand the true place which the intellectual culture of India occupies in primitive history, a general knowledge of Indian philosophy is far more important and necessary, than any minute analysis and criticism on the manifold beauties of the very rich poetry of that country; and this philosophy we shall now endeavour to characterize according to its various systems, and in its main and essential features. END OF LECTURE V. LECTURE VI. Of the Hindoo Philosophy.--Dissertation on Languages.--Of the peculiar political Constitution and Theocratic Government of the Hebrews.--Of the Mosaic Genealogy of Nations.