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49 and expanded by these * for the instruction of their highest circle of disciples was (see "Kurma Purana"). The author will be able to learn something aboat this mysterious amplification of only in the sacred region where Swedenborg advised his readers to search for the "Lost Word," and in a few unexplored and unknown localities in India.

II. Sanjaya—according to Mr. Oxley—was purposely introduced into the story to give to the reader an indication of the way in which divine truths were communicated by "Busiris" to Vyasa. On page 61 the author writes, in this connection, as follows:—"Sanjaya means a messenger, (and, if interpreted by modern Spiritualist experiences, refers to the communicating spirit or angel) who is gradually absorbed into the individuality of the organism of the recorder who assumes the name or title of Krishna."

It will be very interesting to know on whose authority the author says that Sanjaya in Sanskrit means a messenger? No one would feel inclined to quarrel with him, if he only gave fanciful names to imaginary angels. But is it fair, on the author's part, to misconstrue Sanskrit names without possessing any knowledge of that language, and to represent, to the English and Indian public, that the "crude notions" of modern Spiritualists and his own speculations completely harmonize with the teachings of the sacred books of the Aryans? The author says (p. 55 ) that—

"An understanding of the grand Law of Influx (but little dreamt of and still less comprehended by the mass), enables us to receive the statement of the new Angel Busiris, that he was the author of the Mahabharata."

Though I do not know much about the author's "grand Law of Influx," I know of a particular Law of efflux (but little dreamt of by authors and still less comprehended by their