works, as far as we are acquainted with them, indicate a date long anterior to that of any other class of Sanskrit writings. It is yet, however, scarcely safe to ad- vance an opinion of the precise belief, or philosophy, which they inculcate. To enable us to judge of their tendency, we have only a general sketch of their arrangement and contents, with a few extracts, by Mr. Colebrooke, in the Asiatic Researches;1 a few incidental observations by Mr. Ellis, in the same miscellany;2 and a translation of the first book of the Samhita, or col- lection of the prayers of the Rig-veda, by Dr. Rosen;3 and some of the Upanishads, or speculative treatises, attached to, rather than part of, the Vedas, by Ram- mohun Roy.4* Of the religion taught in the Vedas, Mr. Colebrooke's opinion will probably be received as that which is best entitled to deference; as, certainly, no Sanskrit scholar has been equally conversant with the original works. "The real doctrine of the whole Indian scripture is the unity of the deity, in whom the
1 Vol. VIIL, p. 369. t 2 Vol. XIV., p. 37. 3 Published by the Oriental Translation Fund Committee. 4 A translation of the principal Upanishads was published, under the title of Oupnekhat, or Theologia Indica, by Anquetil du Perron; but it was made through the medium of the Persian, and is very incorrect and obscure., A translation of a very dif- ferent character t has been some time in course of preparation by M. Poley. To insert here a list of the numerous publications bearing on the Vedas, that have appeared since the date of this preface, 1840, would be beside the purpose of my notes. f Reprinted in Colebrooke's Miscellaneous Essays, Vol. I., pp. 9-113.
- The kindness of Professor Wilson here mistook a hope for a reality.
