made various journeys into India, one of which was specially for the
purpose of obtaining copies of Indian literature, and another to obtain
medicaments and herbs.

How to account for the strange fact that all schools of medicine which
have risen, flourished, and disappeared, have left some trace in
historical records, with the exception of that of India, is most
difficult, unless under the hypothesis that the language in which the
science and philosophy of India was recorded has been almost a sealed
book to the world, and is even now quite unintelligible to the people of
India itself, generally speaking, and that thus the only way in which
the results of the long ages of philosophic study, which unquestionably
have had a place in India, have only been known by this dark reflection
from the writings of Greek and Arabic writers, which were scattered
broadcast over the ancient world. The Greeks, we know, borrowed their
science largely from the Egyptians, both in respect to theology and
philosophy; and we might, with much profit, pursue the examination of
our subject amongst the records of that highly civilized amongst the
ancient nations.

Many authors have attempted to show that there is a wonderful
resemblance between the Egyptians and the Hindoos, the sculptures on the
monuments of the former are most wonderfully like those of India, and
the features, dress, and arms are all as like as may be.

Both nations had the various arts of weaving, dyeing, embroidering,
working in metals, and the manufacture of glass, and practised them with
but little difference in their methods. The fine muslins of India find
their counterparts as “woven wind” in the transparent tissues figured on
the Egyptian temples. The style of building, the sciences of astronomy,