the Spirit of Infinite perfection to create the external world, and the possibility of such a creation. The Sanchyá Philosophy would be more properly designated in our modern Philosophic phraseology as a system of complete Dualism, where two substances are represented as co-existent--on one hand, a self-existent energy of Nature, which emanated, or eternally emanates, from itself; and on the other hand, eternal truth, or the Supreme and Infinite Mind. The Indian Philosophers in general were so inclined to regard the whole outward world of sense as the product of illusion, as a vain and idle apparition, that we can well imagine they were unable to reconcile the creation of such a world (which appeared to them a world of darkness, or perhaps, on a somewhat higher scale, as an intermediate state of illusion) with their mystical notion of the infinite perfection of the Supreme Being and Eternal Spirit. For even in ethics, they were wont to place the idea of Supreme Perfection in a state of absolute repose, but not (at least to an equal degree) in the state of active energy or exertion. Great as the error of such a system of dualism may be--there is yet a mighty difference between a philosophy which denies, or at least misconceives, the Creation, and one which denies the existence of the Deity; for such atheism never occurred to the minds of those philosophers. The doctrine of a primary self-existing energy in Nature, or of the eternity of the Universe, may in a practical point of view, appear as gross an error; but in philosophy we must make accurate distinctions, and forbear to place this ancient dualism on the same level with that coarse materialism--that destructive and atheistic Atomical philosophy, or any other doctrines professed by the later sects of a dialectic Rationalism.