PREFACE TO THE "DIVINE NAMES."

f Vidieu, p. 73.

g Śankara’s doctrine, Sir Monier Williams, “Brāhmanism,” p. 55. Râmânuja’s explained, “Brāhmanism,” p. 119, &c. J. Murray.

delegation from India for that purpose. Pantænus discovered, on his arrival, that St. Bartholomew (one of the twelve) had preached the coming of Jesus Christ in that country. Pantænus found a copy of the Hebrew Gospel of St. Matthew in India. Now, by the extract contained in the Scholia of Maximus, from the Scholia of Dionysius of Alexandria (250) upon the Divine Names, and also by the extract from a letter of the same Dionysius, recently discovered in the British Museumf (Nos. 12151-2), we know that the writings of Dionysius the Areopagite were known and treasured in Alexandria a few years after the death of Pantænus. Can we reasonably doubt that Pantænus took the writings of Dionysius, and the more abstract works of Hierotheus, to India? Have we not here an explanation of the remarkable similarity between the Hindu philosophy, as expressed by Śankarag in the eighth, and Râmânuja in the thirteenth century, and the “Divine Names?” Śankara treats of the Supreme as “absolutely One;” Râmânuja as “non-dual, with qualification.” Both these truths are combined and expressed in Dionysius.

h At Council of Nicea in 325, Johannes, the Metropolitan

I cannot but believe that many of the beautiful expressions about Vishnu, the Redeemer, in the Râmâyana of Tulsi-dâs are Christian Truths under a Hindu dressh. Many learned Hindus affirm that it is need-