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With Separate Papers from the Philosophical Transactions of the Royal Society, Part II. 1881, No. 135. Printed by STEPHEN AUSTIN & SONS, Hertford; and Published by TRÜBNER & Co., 57 and 59. Ludgate Hill, Lonaan. ON Tuesday, the 7th of March, in the 73rd year of his age, died Dr. John Muir, a scholar and gentleman, whose early career carries us back to Indian Pre-Imperial times, when "John Company" governed Hindoostan, and Haileybury College was the great seat of Oriental learning in England. We extract the following articles from the Times, which give a succinct account of Dr. Muir's life and attainments. From "The Times," March 9th, 1882. Mr. John Muir, LL.D., D.C.L., died at his residence, Merchiston Avenue, Edinburgh, on Tuesday night, in the 73rd year of his age. He had been in failing health for some time past. Dr. Muir was born in Glasgow, and received his early education at the grammar school at Irvine and the University of Glasgow. He afterwards attended Haileybury College, the training institution for young men destined for the Civil Service of the East India Company. In 1829 he was passed through the college at Fort William, Calcutta, with distinction. His merits were soon recognized, and he was selected for the position of Assistant-Secretary to the Board of Revenue at Allahabad. Subsequently he received the appointment of Commissioner for the investigation of claims to hold land rent free in the division of Meerut. Mr. Muir's next appointment was that of magistrate and collector of Azimghur. He became singularly proficient in the knowledge of Sanskrit, and when Mr. Thompson, Lieutenant-Governor of the NorthWestern Provinces, carried out his idea of amalgamating the English and Sanskrit branches of study to be conducted in one Anglo-Indian college, Mr. Muir was appointed first principal of the Victoria College, Benares. He held that position for a year, during which time he got the college into good working order. Returning to the judicial branch of the service, he held for some years the office of Civil and Sessions Judge at Futtehpore. In 1854 he retired from the service, and afterwards resided chiefly in Edinburgh. He took great interest in the improvement of the Scottish Universities, and in 1862 he founded the chair of Sanskrit and Comparative Philology in the University of Edinburgh. He was the means of raising the Shaw Fellowship in moral philosophy in memory of his relative Sir James Shaw, who was long connected with the Corporation of London. He also instituted the Muir Lectures on comparative religion, which have hitherto been delivered by Principal Fairbairn, of Bradford. Mr. Muir was a member of the last Scotch Universities Commission. A number of years ago he published "Sanskrit Texts," a standard work in great repute, and more recently numerous metrical translations from the Sanskrit. The deceased was unmarried. He was brother of Sir William Muir, K.C.S.I., of the Indian Council. His portrait was recently painted for the Senatus of Edinburgh University, and is now in the Royal Scottish Academy's Exhibition. Mr. Muir was a D.C.L. of Oxford, an LL.D. of Edinburgh University, a Doctor of Philosophy of the University of Bonn, a Corresponding Member of the Royal Prussian Academy of Sciences, and a Foreign Member of the Leyden Society for the Cultivation of Dutch Literature. From "The Times," March 14th, 1882. Sanskrit scholarship has suffered a real loss through the death of John Muir, whose death was announced in The Times of Thursday. He was one of the few Indian civil servants who took advantage of the splendid opportunities supplied by a long residence in India for cultivating a study of the ancient language and literature, the religion and antiquities of that country. While employed on active service there, between 1828 and 1853, he did not find much time to publish and distinguish himself as a Sanskrit scholar, but he devoted his leisure, such as it was, chiefly to the encouragement of missionary labours. In 1850 he published "A Short Life of the Apostle Paul, with a Summary of Christian Doctrine, in Sanskrit Verse," after the model of Dr. his "Examination of Religions," or "Mata-parîkshâ," again in Sanskrit verse, containing in the first part a consideration of the Hindoo Sastras, and in the second part (published in 1854) an exposition of the evidences of Christianity for Hindoos. In the preface he refers to a similar work published by him as early as 1840. While engaged in these more or less controversial labours, he was one of the first to perceive and point out the necessity of a knowledge of the Vedas for a right understanding of the religious development of India, and while still in India he offered a prize for the first edition of the text of the Rig-Veda and its commentary by Sâyana Acharya. After his return to England, in 1853, finding himself in possession of ample leisure, and of a larger income than he required for his modest wants, he became both a patron and an active contributor to Sanskrit scholarship. He began by offering some prizes for essays on Indian philosophy and religion, still chiefly with a view to help in the conversion of the Hindoos to Christianity. After a time, however, his views on religion seemed to undergo a considerable change, and his name might often have been seen of late among the advocates of freedom of thought both in Scotland and elsewhere. He was one of the many writers to whom, not without some reason, the anonymous work "Supernatural Religion" was at first ascribed. His own studies, however, became more and more concentrated on the Vedas, and in his five volumes, "Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions," he showed what excellent and truly useful work might be done by collecting, classifying, and translating important passages from the published texts of the ancient literature of India. Though his labours were not so original as those of Sir William Jones, Colebrooke, and Wilson, they were always honest and sound, and they will secure to his name an honoured place by the side of his more illustrious predecessors. It is chiefly due to him that scholars, missionaries, and the public at large have gained a more correct view of ancient India than could be found in any other works published before the revival of Sanskrit studies produced by the publication of the literature of the Vedic period; and even if some of his works should in time be superseded, they will never be forgotten in the history of Sanskrit scholarship. His liberality and real munificence were well known to all Sanskrit scholars. The University of Edinburgh owes to him not only the foundation of a Chair of Sanskrit and Comparative Philology, but likewise the discriminating selection of its first distinguished occupants, Professor Aufrecht (now at Bonn) and Professor Eggeling. Many students and professors of Sanskrit in Germany are deeply indebted to his bounty, and will often miss the generous hand that supplied their pressing wants or assisted in the publication of their works. His absence at the late Congress of Orientalists in Berlin was much regretted, and the frequent and anxious inquiries after his health showed how truly loved and honoured he was by Oriental scholars in all countries of Europe. "Und wer den Besten seiner Zeit genug gethan, Der hat genug gethan für alle Zeiten." The following list contains the principal works of the late Dr. Muir : Original Sanskrit Texts, on the Origin and History of the People of India, their Religion and Institutions. Vol. I. Mythical and Legendary Accounts of the Origin of Caste, with an Inquiry into its existence in the Vol. V. Contributions to a Knowledge of the Cosmogony, Mythology, Religious Ideas, Life and Manners of the Indians in the Vedic Age. 8vo. cloth, pp. xvi. and 492. 1870. Brief Account of our Lord's Life and Doctrines, in Sanskrit verse, with Hindi version and English Summary. 8vo. Calcutta, 1849. Short Life of the Apostle Paul, in Sanskrit verse, with English version and Bengali and Hindi Translations. 12mo. Calcutta, 1850. Sarmapaddhati, the Way of Happiness. A sketch of the true theory of human life. In Sanskrit verse, pp. 6 and 30. London, 1841. Examination of Religions, in Sanskrit verse, with English Translation. 2 parts. 8vo. Calcutta, 1854. Verses from the Sarva-darśana-Sangraha, the Vishnu Purana, and the Ramayana, illustrating the Tenets of the Charvakas, or Indian Materialists, with some remarks on freedom of speculation in ancient India. (From the Journal of the Royal Asiatic Society.) 8vo. pp. 16. Does the Vaiseshika Philosophy acknowledge a Deity or not? 8vo. London. Some Account of the recent progress of Sanskrit studies. 4to. Edinburgh, 1863. A Sketch of the argument for Christianity and against Hinduism. In Sanskrit verse. Second Edition. 8vo. Calcutta, 1840. Religious and Moral Sentiments metrically rendered from Sanskrit Writers, with an introduction and an Appendix containing exact Translations in Prose. 12mo. cloth, pp. 128. London, 1875. Translations from the Vedas. 12mo. pp. 49, Edinburgh, 1870 (privately printed). Metrical Translations from the Hymns of the Veda and other Indian writings. 12mo. cloth, pp. 96. Edinburgh, 1873 (privately printed). Beiträge zur Kenntniss der Vedischen Theogonie und Mythologie (Extract from Orient und Occident, 1866). 8vo. Göttingen, 1866. On the Interpretation of the Veda. 8vo. pp. 100. London, 1866. On the Relation of the Priests to the other Classes of Indian Society in the Vedic age. 8vo. London, 1866. (Extracts from the Journal of the Royal Asiatic Society of Great Britain, Dec. 1866). Metrical Translations from Sanskrit Writers. With an Introduction, Prose Versions, and Parallel Passages from Classical Authors. Post 8vo. cloth, pp. xliv. and 376. 1879. 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