among the Hindu and Teutonic people; and that it is equally improbable that Buddha, whether of India or Scythia, and Odin or Woden were one and the same person. But nevertheless Major Todd makes these remarks: "Buddha est un nom propre qui signifie sagesse, et Djaina un adorateur du Djin, l' Esprit, le Createur, (in what language?) par allusion a leurs doctrines theologiques. Ainsi, Odin, qui est censé avoir amené ces hordes des climats plus doux de l'Asie centrale, jusque dans le Nord encore barbare, et que l'on regarde comme un personage fabuleux, est le même que Bouddha or Mercure, le grand ancetre de toutes les tribus tartares et de la race lunaire, la Chandrawansa or Indouwansa. Le Boudwar de ces races est le Wodens-dag (Mercredi) des peuples du Nord. L'enlevement d' Ella (raconté dans les Pouranas), la Terre personnifièe, une des filles de Surya (le soleil) par Bouddha (Mercure, fils de la lune, divinité male dans l'Inde, la Tartarie, et la Scandinavie), donnera de suite, au lecteur de la Mythologie Scandinave, l' origine du culte des principales divinités du Nord, Mercure, Tuisto ou Teutates et Hertha ou Ella, la Terre. La Genese des livres saints des Hindous, les Pouranas, qui fournissent aussi leurs temoignages donnent six fils a l'union de Bouddha avee Ella, dont l' ainé fut Ayou. Or, Ayou, dans la langue Tartare signitic la lune; et, selon Aboul Ghazi, Ay etait le grand ancetre de toutes les races Scythiques ou Tartares. Les autorités chinoises considerent aussi Ayou ou Yaou comme le grand ancetre de leur race. Nous avons ici une coincidence decisive dans les traditions primitives de la Scythie, le Chine, et l' Inde, touchant leurs genealogies, et qui confirme la certitude de leur antiquité !!"

In this long quotation, which it was necessary to produce in order to give a specimen of Major Todd's mode of reasoning, there is such a strange confusion of ideas that it is impossible to ascertain what the premises of so singular a conclusion are intended to be. Here, however, Odin is considered as a fabulous personage, and yet the same as Buddha; but whether it is the latter or the fabulous personage that was the remote ancestor of all the Tartar tribes does not appear. But for what purpose Buddha's adventure (not an enlevement however) with Ila (the lady no doubt intended by Major Todd) is introduced, it is impossible to conjecture, as no similar circumstance is related of Odin; nor is it quite clear how a personification of the earth could have been a daughter of the Sun. The Purans, however, contain nothing of the kind, as in them Ila is represented as the daughter of the Sun's son Vaivasvata; and according to them, her eldest son was named Purúruva and not Ayou. In the last sentence, also, of the above quotation the pronoun leur is so ambiguous that the antecedent intended

UNLESS, indeed, Major Todd means to maintain that Tuisto is derived from Buddha, and Hertha from Ella!!

cannot be determined; for Major Todd could scarcely mean to maintain that the ancestors of the Tartars and the Hindus were one and the same people.

AN accurate acquaintance, however, with history and the events of antiquity may not be expected from an Officer, whose habits and pursuits are in general foreign to such researches. But every person who has resided for any length of time in India, ought at least to have acquired some knowledge of Hindu mytho logy, and it is, therefore, surprising to find Major Todd publishing such a statement as this: "Le dieu de la guerre en Saxe avait six têtes; le Koumara, general des dieux dans la mythologie orientale, (Hindou ?) et le Mars des tribus belliqueuses parmi les Radjpouts, en avait sept. Comme le Mars des Romains il est né de Junon, et sans le commere des sexes." But Kumara or Skanda has six heads only, and he owed his birth to Shiva sans le commerce des sexes and not to Parvati. Again Heri (Heli), l'Apollon de l'Inde (Crishna) est bien souvent adoré comme le soleil ! Major Todd, however, has afforded information with respect to a deity which has been hitherto entirely overlooked by the writers on Hindu mythology; for he states, "il serait facile d'etablir sur bien d'autres points, soit civils ou religieux, des resemblances entre les peuples gnormaniques, les Su, les Catti, et les Longabardi avec leurs principales deités, Odin, Thor, (le maitre du Tonnere) et son epouse Frega, et Bouddha, Hour (le dieu de la guerre hindo-scythique,) avec son epouse Aumia.""Lesamateurs de la poesie scandinave savant bien que le crâne de leurs enemis servait de coupe aux Normands; et probablement Thor, comme Hour, donna cet example a ses adorateurs. Le dieu de la guerre des Radjpouts est toujours representé avee une guirlande des cranes, qui est composé des tetes des plus nobles guerriers morts sur le champ de battaille. Dans les anciennes sculptures, ainsi que dans la poesie cette deité est toujours peinte avec la crâne (Karpara en Sanscrit), dans lequel elle boit le sang des guerrieres tués dans le combat." This description leaves no doubt that the Hindu deities here intended are Hara or Shiva and Uma or Parvati : but so far from the skull which he holds having the remotest affinity to the skull-cups of the Teutonic people, Mr. Ward has correctly given this as one of the names of Shiva-Kapalabhrit, which he explains, he whose alms-dish is a skull, and adds in a note, "this is Brahma's skull. Shiva in a quarrel cut off one of Bramha's five heads, and made an alms-dish of it. Bramha and other gods, in the character of mendicants, are represented with an earthern pot in the hand for the reception of the alms, commonly rice, that may be given to them."* What, also, is the meaning which

WARD'S Hindus, Vol. 1. p. 2. 9. The concluding words of the original have been altered in the quotation, in order to render the explanation more cor

rect.

Major Todd intends to convey by the words underlined in the above quotation, for according to their obvious signification, it must be concluded that the Rajputs are at the present day engaged in constant warfare, and that on each battle-field they make a selection of the skulls of the most distinguished warriors for the purpose of adorning their favorite God? But it cannot be supposed that Major Todd intended such a misrepresentation of the actual state of Rajputana, and the mistake must consequently be ascribed to inaccuracy of expression. His account, however, of Shiva's necklace of skulls is quite unfounded, and shews that he possesses as little knowledge of the Purans and Hindu mythology as of the Sanscrit language.

It is, at the same time, admitted, that in an article of this kind it is not expected that the writer should adduce the proofs en which the results of his researches are founded; but he onght at least to state them in such a manner as would evince that if the premises were well-founded, the alleged conclusions would necessarily, or in all probability, follow from these premises. Major Todd, on the contrary, explains the reasons which have induced him to identify the Jauts of Hindustan with the Juts of the Baltic, in so confused and perplexed a manner, that it is impossible to ascertain the grounds on which he attempts to rest his system. For in the first paragraph of this article he remarks, "L'histoire a jeté peu de lumieres sur la maniere dont l'Europe a été peuplée dans les siceles eloignés. Des colonies etrusques de l'AsieMineure avoient introduit la science et la civilisation en Italie avant la fondation de Rome; et, soit que nous les jugions d'apres les restes magnifiques de leur architecture, les dieux qu'ils adoraient, ou meme les caracteres appelés étrusques ou Osci, tout fnrnira une analogie frappante entre elles et les tribus HINDO-SCYTHIQUES de l'Inde septentrionale." But Etruria was -not situated in Asia Minor; nor yet in Thrace, though Major Todd says, les Etrusques importérent de Thrace leurs arts et leur religion." If, however, he alludes to the migration of a Lydian colony under Tyrrhenus from Asia Minor into Etruria, this event must have taken place, according to Larcher's Chronologie d'Herodote, about 1350 years before Christ, and according to Mr. Todd's own shewing, the Jauts did not establish themselves in Hindustan until the fifth century after Christ. An interval, therefore, of no less than eighteen centuries is thus interposed between the supposed origin of the identity observable in the alphabetical characters, the architecture, the mythological symbols, and the religion of Italy and northern India. Nor does Major Todd attempt to connect in any manner the ancestors of the Scythians, who afterwards established themselves in India with the Lydians of Asia Minor, and hence were the coincidences which he points out admitted, the cause which had produced them would still remain unex plained.

BUT the slightest attention to chronology would have shewn Major Todd that this reference to the Lydian colony under Tyrrhenus was totally unconnected with his hypothesis, which related only to the identity of the Indo-Scythians with the Teutonic people. For he has himself stated that the most probable period at which the establishment of the Scythian ancestors of the latter in Dacia and Thrace was seven hundred years before Christ, and consequently at least six hundred years after the Lydians had migrated into Etruria. It seems strange, however, that it did not occur to Major Todd, that the very first points in support of his system which required to be proved, were the actual existence at any time of Scythians or Tartars in India, and the actual identity of the Scythian and Indian religions at the period when the migrations of the former into Europe took place. For until these points are satisfactorily established, the supposed Scythian origin of the Jauts is totally inadequate to explain that similarity, which, as it is well known, exists between the Teutonic and Sanscrit languages, and between the Hindu and Greek mythologies. Another consideration of importance is not adverted to by Major Todd, since he does not state whether he looks upon the Jauts as being a different race of men from the Hindus, and distinguished from them by peculiar customs and religious observances, But the authority quoted by him with respect to the Jauts having founded a Kingdom in Hindustan, M. de Guignes, gives this as his opinion, "mais ces Scythes, en s'y etablissant, n'y ont point porté de loix, insensiblement ils ont adopté suivant leur usage, celles des Indiens, avec lesquels, dans la suite des siecles, ils ont eté confondus." In which case it will be evident, that if the Jauts be the descendants of these Scythians, they cannot at the present day differ in any respect from the Hindus; and that, consequently, if the people of India are to be identified with those of Northern Europe by means of a supposed common Scythian origin, this alleged affinity with respect to the Hindus must be sought for at a period much more remote than the hypothetical founding of a Jaut Kingdom in Hindustan in the fifth century of the Christian Era.

Of this circumstance Major Todd seems to be aware, and it is therefore unaccountable that he should have occupied so much of this article with so insignificant a tribe as the Jauts; for he observes, “Pour les raisons que j'ai deja enoncé, je ne veux point essayer de prouver ici que des institutions semblables gouvernait les anciens guerriers de l'Europe, et le Radjpout des temps passé et present, selon un systeme feodal dont les principaux usages dominent encore aujourdhui dans le Radjpoutana, et qui, avec d'autres habitudes, tant civiles que religienses, n'aurait apparemment pas pris naissance dans les plaines ardentes de l'Inde, mais bien plutot dans la Scythie, qui, selon plusieurs ecrivains, fut le berceau du systeme de l'Europe." "Des autorités respectables ont etabli sans contestation (!!) que ce systeme tire son origine de la Tartarie. Le savant

auteur de l'histoire du moyen-age n'admet pas aucune communication avec l'Orient. Mais jusqu' a present, personne n'a eu l'occasion d'analyser le systeme feodal du RADJPOUT SCYTHIQUE, qui meme, d'apres l'esquisse imparfaite que je medite, presentera, une forte resemblance avec les institutions de l'Europe. But before

cune.

he proceeds with this work, Major Todd had better consider whether he has the requisite means for conclusively controverting these remarks of M. Abel-Remusat, "Ainsi tout ce qui, chez les Tartares, est au-dessus de ces premiers notions qui distinguent l'homme de la brute, leur est venu, a des epoques connues, de leur communication avec d'autres nations plus instruites. Quatre ou cinq familles se sont repandues et multipliées sur d'immenses espaces. Les hommes qui en sont sortis ont fait quelques efforts pour s'eclairer; ils ont cultivés quelques sciences, mais ils n'en ont inventé auIls n'ont été ni tout-a-fait aussi grossiers que le supposoit Voltaire, ni, a beaucoup pres, aussi savans que l'imaginoient Buffon et Bailly. Nous sommes donc obligés d'en revenir, au sujet de ces nations, a l'ideé que nous en ont donné les premiers auteurs qui en ont parlé, les voyageurs du moyen-âge, les ecrivains orientaux, les Missionaires en Chine, Bergeron, De Guignes, Deshauteraies, Mosheim, Lequien, les deux Muller, Bayer, et tant d'autres. Ces conclusions sont loin d'etre aussi brillantes que les hypotheses par lesquelles on a cherché a suppleer a la connoissance precise des faits, tant qu'on a cru impossible de l'acquerir; mais il n'est pas inutile de les reproduire, puisqu' elles ont été plusieurs fois contesteés par des ecrivains systematiques.'

It is disagreeable to be obliged to call in question the assertion of a gentleman, but the following statement is so inconsistent with the religious observances existing in other parts of India, as to render it altogether incredible. "De meme avec les anciens Getes, et avee le radjpout scythique de nos jours, le cheval est adoré; et sans etre enterré avec lui, il sert frequemment de l'offrande a l'autel du mediateur Crishna, qui fut Bouddha." The writer, however, who was so ignorant of Hindu mythology as to suppose, that Crishna was a subsequent avatar of Vishnu to that of Buddha, and that Crishna was ever worshipped as the mediator may have easily fallen into some mistake with respect to the RajSir William puts frequently performing the sacrifice of a horse. Jones, also, has pointed out that in the present, or Cali age, the sacrifice of a bull, or of a man, or of a horse, is forbidden. The alledged sacrifice, however, is one of the circumstances which Major Todd considers to be a convincing proof of the Scythian origin of the Rajputs; for he affirms que, les Getoe Saco de l' Araxe, adorait le soleil et son symbole le cheval qu'ils lui sacrifiaient dans la grande fete du solstice d'hiver, trouvant convena

• RECHERCHES Sur les Langues Tartares, p. 397.