Chapter V: On Sanskrit Texts Discovered in Japan (2)

Then again all beings, O _S_âriputra, ought to make fervent prayer for that Buddha-country. And why? Because they come together there with such excellent men. Beings are not born in that Buddha-country of the Tathâgata Amitâyus as a reward and result of good works performed in this present life.(153) No, whatever son or daughter of a family shall hear the name of the blessed Amitâyus, the Tathâgata, and having heard it, shall keep it in mind, and with thoughts undisturbed shall keep it in mind for one, two, three, four, five, six, or seven nights, that son or daughter of a family, when he or she comes to die, then that Amitâyus, the Tathâgata, surrounded by an assembly of disciples and followed by a host of Bodhisattvas, will stand before them at their hour of death, and they will depart this life with tranquil minds. After their death they will be born in the world Sukhavatî, in the Buddha-country of the same Amitâyus, the Tathâgata. Therefore, then, O _S_âriputra, having perceived this cause and effect,(154) I with reverence say thus, Every son and every daughter of a family ought to make with their whole mind fervent prayer for that Buddha-country.

And now, O _S_âriputra, as I here at present glorify that world, thus in the East, O _S_âriputra, other blessed Buddhas, led by the Tathâgata Akshobhya, the Tathâgata Merudhva_g_a, the Tathâgata Mahâmeru, the Tathâgata Meruprabhâsa, and the Tathâgata Ma_ñg_udhva_g_a, equal in number to the sand of the river Gangâ, comprehend their own Buddha-countries in their speech, and then reveal them.(155) Accept this repetition of the Law, called the “Favor of all Buddhas,” which magnifies their inconceivable excellences.

Thus also in the South, do other blessed Buddhas, led by the Tathâgata _K_andrasûryapradîpa, the Tathâgata Yasa_h_prabha, the Tathâgata Mahâr_k_iskandha, the Tathâgata Merupradîpa, the Tathâgata Anantavîrya, equal in number to the sand of the river Gangâ, comprehend their own Buddha-countries in their speech, and then reveal them. Accept, etc.

Thus also in the West do other blessed Buddhas, led by the Tathâgata Amitâyus, the Tathâgata Amitaskandha, the Tathâgata Amitadhva_g_a, the Tathâgata Mahâprabha, the Tathâgata Mahâratnaketu, the Tathagata _S_uddhara_s_miprabha, equal in number to the sand of the river Gangâ, comprehend, etc.

Thus also in the North do other blessed Buddhas, led by the Tathâgata Mahâr_k_iskandha, the Tathâgata Vai_s_vânaranirghosha, the Tathâgata Dundubhisvaranirghosha, the Tathâgata Dushpradharsha, the Tathâgata Âdityasambhava, the Tathâgata _G_aleniprabha (_G_valanaprabha?), the Tathâgata Prabhâkara, equal in number to the sand, etc.

Thus also in the Nadir do other blessed Buddhas, led by the Tathâgata Si_m_ha, the Tathâgata Ya_s_as, the Tathâgata Ya_s_a_h_prabhâva, the Tathâgata Dharma, the Tathâgata Dharmadhara, the Tathâgata Dharmadhva_g_a, equal in number to the sand, etc.

Thus also in the Zenith do other blessed Buddhas, led by the Tathâgata Brahmaghosha, the Tathâgata Nakshatrarâ_g_a, the Tathâgata Indraketudhva_g_arâ_g_a, the Tathâgata Gandhottama, the Tathâgata Gandhaprabhâsa, the Tathâgata Mahâr_k_iskandha, the Tathâgata Ratnakusumasampushpitagâtra, the Tathâgata Sâlendrarâ_g_a, the Tathâgata Ratnotpalasri, the Tathâgata Sarvâdarsa, the Tathâgata Sumerukalpa, equal in number to the sand, etc.(156)

Now what do you think, O _S_âriputra, for what reason is that repetition of the Law called the Favor of all Buddhas? Every son or daughter of a family who shall hear the name of that repetition of the Law and retain in their memory the names of those blessed Buddhas, will all be favored by the Buddhas, and will never return again, being once in possession of the transcendent true knowledge. Therefore, then, O _S_âriputra, believe,(157) accept, and long for me and those blessed Buddhas!

Whatever sons or daughters of a family shall make mental prayer for the Buddha-country of that blessed Amitâyus, the Tathâgata, or are making it now or have made it formerly, all these will never return again, being once in possession of the transcendent true knowledge. They will be born in that Buddha-country, have been born, or are being born now. Therefore, then, O _S_âriputra, mental prayer is to be made for that Buddha-country by faithful sons and daughters of a family.

And as I at present magnify here the inconceivable excellences of those blessed Buddhas, thus, O _S_âriputra, do those blessed Buddhas magnify my own inconceivable excellences.

A very difficult work has been done by _S_âkyamuni, the sovereign of the _S_âkyas. Having obtained the transcendent true knowledge in this world Saha, he taught the Law which all the world is reluctant to accept, during this corruption of the present Kalpa, during this corruption of mankind, during this corruption of belief, during this corruption of life, during this corruption of passions.

This is even for me, O _S_âriputra, an extremely difficult work that, having obtained the transcendent true knowledge in this world Saha, I taught the Law which all the world is reluctant to accept, during this corruption of mankind, of belief, of passion, of life, and of this present Kalpa.

Thus spoke Bhagavat joyful in his mind. And the honorable _S_âriputra, and the Bhikshus and Bodhisattvas, and the whole world with the gods, men, evil spirits, and genii, applauded the speech of Bhagavat.(158)

This is the Mahâyânasûtra called Sukhavatîvyûha.

This Sûtra sounds to us, no doubt, very different from the original teaching of Buddha. And so it is. Nevertheless it is the most popular and most widely read Sûtra in Japan, and the whole religion of the great mass of the people may be said to be founded on it. “Repeat the name of Amitâbha as often as you can, repeat it particularly in the hour of death, and you will go straight to Sukhavatî and be happy forever;” this is what Japanese Buddhists are asked to believe: this is what they are told was the teaching of Buddha. There is one passage in our Sûtra which seems even to be pointedly directed against the original teaching of Buddha. Buddha taught that as a man soweth so shall he reap, and that by a stock of good works accumulated on earth the way is opened to higher knowledge and higher bliss. Our Sûtra says No; not by good works done on earth, but by a mere repetition of the name of Amitâbha is an entrance gained into the land of bliss. This is no better than what later Brahmanism teaches, viz. “Repeat the name of Hari or of K_ri_sh_n_a, and you will be saved.” It is no better than what even some Christian teachers are reported to teach. It may be that in a lower stage of civilization even such teaching has produced some kind of good.(159) But Japan is surely ripe for better things. What the worship of Amitâbha may lead to we can learn from a description given by Dr. Edkins in his “Trip to Ning-po and T’hëen-t’hae.” “The next thing,” he writes, “shown to us was the prison, in which about a dozen priests had allowed themselves to be shut up for a number of months or years, during which they were to occupy themselves in repeating the name of Amida Buddha,(160) day and night, without intermission. During the day the whole number were to be thus engaged; and during the night they took it by turns, and divided themselves into watches, so as to insure the keeping up of the work till morning. We asked when they were to be let out. To which it was replied, that they might be liberated at their own request, but not before they had spent several months in seclusion. We inquired what could be the use of such an endless repetition of the name of Buddha. To which it was answered, that the constant repetition of the sacred name had a tendency to purify the heart, to deaden the affections towards the present world, and to prepare them for the state of Nirvâ_n_a. It was further asked whether Buddha was likely to be pleased with such an endless repetition of his name. To which it was answered, that in the Western world it was considered a mark of respect to repeat the name of any one whom we delighted to honor. The recluses seemed most of them young men; some of whom came out to the bars of their cage to look at the strangers, but kept on repeating the name of Buddha as they stood there. It appeared to us that nothing was more calculated to produce idiocy than such a perpetual repetition of a single name, and the stupid appearance of many of the priests whom we have seen seems to have been induced by some such process.”

Is it not high time that the millions who live in Japan, and profess a faith in Buddha, should be told that this doctrine of Amitâbha and all the Mahâyâna doctrine is a secondary form of Buddhism, a corruption of the pure doctrine of the Royal Prince, and that if they really mean to be Buddhists, they should return to the words of Buddha, as they are preserved to us in the old Sûtras? Instead of depending, as they now do, on Chinese translations, not always accurate, of degraded and degrading Mahâyâna tracts, why should they not have Japanese translations of the best portions of Buddha’s real doctrine, which would elevate their character, and give them a religion of which they need not be ashamed? There are Chinese translations of some of the better portions of the Sacred Writings of Buddhism. They exist in Japan too, as may be seen in that magnificent collection of the Buddhist Tripi_t_aka which was sent from Japan as a present to the English Government, and of which Mr. Beal has given us a very useful Catalogue. But they are evidently far less considered in Japan than the silly and the mischievous stories of Amitâbha and his Paradise, and those which I know from translations are far from correct.

I hope that Mr. Bunyiu Nanjio and Mr. Kasawara, if they diligently continue their study of Sanskrit and Pâli, will be able to do a really great and good work, after their return to Japan. And if more young Buddhist priests are coming over, I shall always, so far as my other occupations allow it, be glad to teach them, and to help them in their unselfish work. There is a great future in store, I believe, for those Eastern Islands, which have been called prophetically “the England of the East,” and to purify and reform their religion—that is, to bring it back to its original form—is a work that must be done before anything else can be attempted.

In return, I hope that they and their friends in Japan, and in Corea and China too, will do all they can to discover, if possible, some more of the ancient Sanskrit texts, and send them over to us. A beginning, at all events, has been made, and if the members of this Society who have friends in China or in Japan will help, if H. E. the Japanese Minister, Mori Arinori, who has honored us by his presence today, will lend us his powerful assistance, I have little doubt that the dream which passed before the mind of your late President may still become a reality, and that some of the MSS. which, beginning with the beginning of our era, were carried from India to China, Corea, and Japan, may return to us, whether in the original or in copies, like the one sent to me by Mr. Shuntai Ishikawa.

With the help of such MSS. we shall be able all the better to show to those devoted students who from the extreme East have come to the extreme West in order to learn to read their sacred writings in the original Sanskrit or Pâli, what difference there is between the simple teaching of Buddha and the later developments and corruptions of Buddhism. Buddha himself, I feel convinced, never knew even the names of Amitâbha, Avalokite_s_vara, or Sukhavatî. Then, how can a nation call itself Buddhist whose religion consists chiefly in a belief in a divine Amitâbha and his son Avalokite_s_vara, and in a hope of eternal life in the paradise of Sukhavatî?

POSTSCRIPT: _Oxford, March 10, 1880._

The hope which I expressed in my paper on “Sanskrit Texts discovered in Japan,” viz. that other Sanskrit texts might still come to light in Japan or China, has been fulfilled sooner than I expected. Mr. A Wylie wrote to me on March 3 that he had brought a number of Sanskrit-Chinese books from Japan, and he afterwards kindly sent them to me to examine. They were of the same appearance and character as the dictionary which Dr. Edkins had lent me, and the Sukhavatî-vyûha which I had received from Japan. But with the exception of a collection of invocations, called the Va_g_ra-sûtra, and the short Pra_gñ_â-h_ri_daya-sûtra, they contained no continuous texts. The books were intended to teach the Sanskrit alphabet, and every possible and impossible combination of the Devanâgarî letters, and that was all. Still, so large a number of books written to teach the Sanskrit alphabet augurs well for the existence of Sanskrit texts. There was among Mr. Wylie’s books a second Chinese-Sanskrit-Japanese vocabulary, of which Mr. Kasawara has given me the following account: “This vocabulary is called ‘A Thousand Sanskrit and Chinese Words’ and it is said to have been arranged by I-tsing, who left China for India in 671, about twenty-seven years after Hiouen-thsang’s return to China, and who is best known as the author of a book called Nanhae-ki-kwei-_k_ou’en, on the manners and customs of the Indian Buddhists at that time.

“This vocabulary was brought from China to Japan by Zikaku, a Japanese priest, who went to China in 838 and returned in 847. It is stated at the end of the book, that in the year 884 a Japanese priest of the name of Rioyiu copied that vocabulary from a text belonging to another priest, Yûĭkai. The edition brought from Japan by Mr. Wylie was published there in the year 1727 by a priest called Jakumio.”

The following curious passage occurs in the preface of Jakumio’s edition: “This vocabulary is generally called ‘One Thousand Sanskrit and Chinese Words.’ It is stated in Annen’s work, that this was first brought (from China) by Zikaku. I have corrected several mistakes in this vocabulary, comparing many copies; yet the present edition is not free from blunders; I hope the readers will correct them, if they have better copies.

“In the temple Hôriuji, in Yamato, there are treasured Pra_gñ_âpâramitâh_ri_dayasûtram, and Son-shio-dhâra_n_i, written on two palm leaves, handed down from Central India; and, at the end of these, fourteen letters of the ‘siddha’ are written. In the present edition of the vocabulary the alphabet is in imitation of that of the palm leaves, except such forms of letters as cannot be distinguished from those prevalent among the scriveners at the present day.

“Hôriuji is one of eleven temples founded by the prince Umayado (who died A. D. 621). This temple is at a town named Tatsuta, in the province Yamato, near Kioto, the western capital.”

Here, then, we have clear evidence that in the year 1727 palm leaves containing the text of Sanskrit Sûtras were still preserved in the temple of Hôriuji. If that temple is still in existence, might not some Buddhist priest of Kioto, the western capital of Japan, be induced to go there to see whether the palm leaves are still there, and, if they are, to make a copy and send it to Oxford?

F. M. M.

SECOND POSTSCRIPT: _Oxford, August 2, 1880._

At the end of my paper on “Sanskrit Texts in Japan” I mentioned in a postscript (March 10) that I had received from Mr. Wylie a copy of a vocabulary called “A Thousand Sanskrit and Chinese Words,” compiled by I-tsing, about 700 A. D., and brought to Japan by Zikaku, a Japanese priest, in 847 A. D. The edition of this vocabulary which Mr. Wylie bought in Japan was published by Jakumio in 1727, and in the preface the editor says: “In the temple Hôriuji, in Yamato, there are treasured Pra_gñ_âpâramitâh_ri_daya-sûtram and Sonshio-dhâra_n_î, written on two palm leaves, handed down, from Central India.”

Hôriuji is one of eleven temples founded by Prince Umayado, who died in A. D. 621. This temple is in a town named Tatsuta, in the province Yamato, near Kioto, the western capital. I ended my article with the following sentence: “Here, then, we have clear evidence that in the year 1727 palm leaves containing the text of Sanskrit Sûtras were still preserved in the temple of Hôriuji. If that temple is still in existence, might not some Buddhist priest of Kioto, the western capital of Japan, be induced to go there to see whether the palm leaves are still there, and, if they are, to make a copy and send it to Oxford?”

Sooner than expected this wish of mine has been fulfilled. On April 28 Mr. Shigefuyu Kurihara, of Kioto, a friend of one of my Sanskrit pupils, Mr. Bunyiu Nanjio, who for some years had himself taken an interest in Sanskrit, went to the temple or monastery of Hôriuji to inquire whether any old Sanskrit MSS. were still preserved there. He was told that the priests of the monastery had recently surrendered their valuables to the Imperial Government, and that the ancient palm leaves had been presented to the emperor.

In a chronicle kept at the monastery of Hôriuji it is stated that these palm leaves and other valuables were brought by Ono Imoko, a retainer of the Mikado (the Empress Suiko), from China (during the Sui dynasty, 589-618) to Japan, in the thirty-seventh year of the age of Prince Umayado—_i. e._, A. D. 609. The other valuable articles were:

1. Niô, _i. e._, a cymbal used in Buddhist temples;

2. Midzu-game, a water vessel;

3. Shaku-jio, a staff, the top of which is armed with metal rings,
as carried by Buddhist priests;

4. Kesa (Kashâya), a scarf, worn by Buddhist priests across the
shoulder, which belonged to the famous Bodhidharma;

5. Ha_k_i, a bowl, given by the same Bodhidharma.

These things and the Sanskrit MSS. are said to have belonged to some Chinese priests, named Hwui-sz’ (Yeshi) and Nien-shan (Nenzen), and to four others successively, who lived in a monastery on the mountain called Nan-yo (Nangak), in the province of Hăng (Kô) in China. These palm-leaf MSS. may, therefore, be supposed to date from at least the sixth century A. D., and be, in fact, _the oldest Sanskrit MSS. now in existence_.(161)

May we not hope that His Excellency Mori Arinori, who expressed so warm an interest in this matter when he was present at the meeting of the Royal Asiatic Society, will now lend us his powerful aid, and request the Minister of the Department of the Imperial Household to allow these MSS. to be carefully copied or photographed?

INDEX.

Academic freedom not without dangers, 39.

_Adams_, H. C., quoted, 25.

Alphabet, phonetic, table of, 150;
reading according to, 151 sq.

_Amyot_, quoted, 131.

Analogies, false, in comparative theology, 98 sq.

_Anaxagoras_, quoted, 56.

Anglo-Saxon names for the days of the week, 118.

Apostles, The, read the Veda, 127.

Archbishops have no official position in English universities, 8.

_Aristotle_, disrespectful remarks about, 38;
quoted, 56.

Babylonian system of dividing gold and silver still found in the English
sovereign, 19;
of reckoning time found on the dial-plates of our clocks, 19.

_Beveridge_, Bishop, quoted, 30.

_Bochart_, quoted, 98.

_Brackett_, A. C., quoted, 88.

Budha, day of, 121.

-- and Buddha, distinction between, 115, 119.

Buddha, a personal and historical character, 122;
repetition of his name meritorious, 235.

Buddhism, when recognized in China, 191 sq.;
Japan converted to, 213;
and Scandinavian mythology, connection between, 113 sq., 122.

_Buhler_, Dr., quoted, 208.

_Burnouf_, quoted, 112.

_Cassius, Dio_, quoted, 118.

Chinese translators of Sanskrit texts, 189.

Christian religion, historical and individual, 62.

_Cicero_, quoted, 72.

_Clement of Alexandria_, quoted, 58, 61.

_Clodd_, E., quoted, 84.

Coincidences between Jewish and Pagan religious, 98 sq.

_Colbourne_, Wm., quoted, 153.

Counting possible without language, 67.

Daphne, meaning of, 82.

_Davids Rhys_, quoted, 16.

Dictionaries, value of, 17.

Dogmatic teaching, evil of, 31.

Donar, 120.

_Du Bois-Reymond_, quoted, 9.

Duhitar, a Sanskrit word for daughter, 17.

Dyaus, 121.

_Edkins_, Dr., quoted, 205.

Education, academic, 28;
elementary, 23;
scholastic, 24;
in the beginning purely dogmatic, 22;
compulsory, mark of a new era, 21;
dangers of compulsory, 22.

_Ellis_, quoted, 111 sq.

_Ellis_, A. J., quoted, 155 sq.

_Empedokles_, quoted, 56, 65.

English, society, intolerance of, 7.

-- universities described, 10;
too little of academic freedom in, 40.

-- names for the days of the week, 118.

-- written in hieroglyphics, 17 sq.

-- spelling, a national misfortune, 22.

-- present number of speaking, 138;
future number of speaking, 138.

_Epicharmos_, quoted, 55.

Esquimaux, tale among the, quoted, 83 sq.

Esthonian tale, quoted, 86 sq.

Examinations, good, to be rewarded by honor, 44;
a means to ascertain how pupils have been taught, 43;
strong feeling against, 42 sq.

_Fergusson_, Jas., quoted, 113 sq.

Figures, our, received from the Arabs, 20.

Forgeries in Sanskrit MSS., 109.

Freedom, address on, 1 sq.;
of thought, meaning of, 3.

Freethinkers, a title of honor, 6.

French, names for the days of the week, 118;
present number of speaking, 137;
future number of speaking, 138.

Freyja, day of, 120.

Friday, 120.

Genus and Species, meaning of, 32 sq.

German names for the days of the week, 119.

-- Middle-High, names for the days of the week, 119.

-- Old-High, names for the days of the week, 119.

-- present number of speaking, 138;
future number of speaking, 138.

-- Universities, how much time spent in lecturing in, 39.

Grammars, Latin and Greek, deficiencies of, 26.

Greek and Roman classics not read enough, 25.

Greek philosophy, its development chiefly due to the absence of an
established religion and influential priesthood, 63;
religion, national and traditional, 62.

_Gutzlaff_, quoted, 205.

_Haekel_, quoted, 182.

_Hall_, Newman, quoted, 154.

Helios, meaning of, 80.

_Helmholtz_, quoted, 7, 40.

_Herakleitos_, quoted, 58.

Heredity, meaning of, 14 sq.

_Herodotus_, quoted, 58.

_Herschel_, Sir John, quoted, 74 sq.

_Herzen_, quoted, 4.

_Hillebrand_, quoted, 9.

_Hipparchus_, a Greek astronomer, 19.

_Hobbes_, referred to, 3, 32.

_Holwell_, quoted, 102.

_Homer_, quoted, 71, 79;
condemned by Plato, 59;
his soul hanging in Hades on a tree, 58.

Hottentot fables quoted, 85 sq.

_Huet_, quoted, 99.

Indians of Nicaragua, quotation from a compendium of the theology of, 70.

Individualism, what? 4.

Individuality, principle of, suffering more now than before, 11.

Italian, present number of speaking, 137;
future number of speaking, 138.

_Jacolliott_, quoted and criticised, 123 sq.

Japan converted to Buddhism, legend about, 213.

Jehovah, name of, found in Chinese literature, 131, 132.

_Jones_, Sir. W., quoted, 100, 101 sq., 107 sq.

-- Eduard, quoted, 144 sq.

_Josephus_, quoted, 116 sq.

Jovis dies, 120.

_Julien_, St., quoted, 132.

Jupiter, the name, no mere accident, 90 sq.;
the thunderer, 120.

Justin Martyr, quoted, 117.

Karman, meaning of, 15 sq.

Knowledge, dead, dangerous, 28.

Kû-fa-lan, works ascribed to him, 194.

Kukai, founder of a sect in Japan, 214.

Language and thought inseparable, 67;
its influence on thought, 79.

Lapland, legend of, quoted, 88.

Latin names for the days of the week, 118.

Mars, the god of war, 121.

_Meiklejohn_, quoted, 147.

Mercurii dies, 119, 121.

_Metrodorus_, quoted, 56.

_Mill_, J. S., quoted, 1, 12, 21;
his plea for liberty decried, 4, without reason, 5;
his election to Parliament a triumph, 6.

_Milligan_, quoted, 76.

_Montucci_, quoted, 130.

Mosaic account of creation found among the Tahitians, 111.

Müller’s, M., rejoinder to Prof. Blackie, 91 sq.

Mythology, meaning of, 55, 64 sq., 66;
interest of, in our days, 53;
religion of the Greeks, 61;
now as there was in time of Homer, 65;
pervades the sphere of religion and of thought, 69;
philosophy of, lecture on, 53 sq.

Names to be submitted to very careful snuffing, 37.

Nihilism, defined, 4; dangers of, 5.

Nirvana, definition of, 16.

Nominalism, higher, or Science of Language, 37.

Odin, 120, 121, 122.

Old-Norse names for the days of the week, 118.

Omniscience to be avoided, 47.

Oriental tongue, now spoken in Europe, 16 sq.

Over-examinations, complaints against, 46.

Paradise. See Sukhavati.

Phoibos, meaning of, 81;
and Daphne, story of, 81 sq.

Phonetic alphabet, table of, 150;
reading according to, 151 sq.

Pioneer (an Indian paper), quoted, 113.

Planets, their names, 118;
used for the names of the days of the week, 116.

_Plato_, quoted, 59 sq., 79.

Population, table of supposed number of years required for doubling the,
in different countries, 138.

Portuguese, number of speaking, 137.

Power and Responsibility of English Universities, 10.

Psyche, meaning of, 69, 72.

Public opinion, 11, 12.

Religions, division of, 62.

_Remusat_ quoted, 131.

Russian, number of speaking, 138;
society described, 4.

Sabbath mentioned by Roman and Greek writers, 117 sq.

Sanskrit names for the days of the week, 118.

-- MSS., materials on which they were written, 206 sq.;
searched for in China, 203 sq.;
in Japan, 210;
texts discovered in Japan, 181 sq.;
translated by Chinese, 189 sq.

Saturni dies, 116 sq., 121.

Scandinavian mythology and Buddhism, connection between, 113 sq., 122.

Schools in England and on the Continent, shortcomings of, 25 sq.

Self-government, dangers of, 10.

Semiphonotopy, name for a style of spelling, 141;
reading according to, 191 sq.

_Sextus Empiricus_, quoted, 58.

Snow, name for, 77.

Society, human, secret of, 13.

_Sokrates_, quoted, 56.

Sokratic method, 24.

Spanish, present number of speaking, 137;
future number of speaking, 138.

_Species_ and _Genus_, meaning of, 32 sq.

Spelling, reform of, 133 sq., 135 sq.;
favorite subject with Roman scholars, 140.

_Stahl_, quoted, 69.

_Sueton_, quoted, 116.

Sukhavati-vyûha, a title of a Buddhist Sutra, 214;
list of MSS. of, now extant, 216 sq.;
translation of, 220 sq.

Sukhavati, or Paradise, described, 223 sq.

Sun, sign or name for, 75 sq., 78.

Sunrise, feelings at the, 74.

_Swift_, Dean, quoted, 134.

Table of the names of the days of the week in—
Anglo-Saxon, 118.
English, 118.
French, 118.
German, 119.
-- Middle-High, 119.
-- Old-High, 119.
Latin, 118.
Old Norse, 118.
Sanskrit, 118.

Table of the names of the Planets, 118, 119.

_Tacitus_, quoted, 121.

Teachers to be natural examiners, 43.

Testament, the Old, accounts of, found in the literature of the Brahmans,
100, 106.

-- Old and New, found in the Vedas., 123;
borrowed from Brahmans and Buddhists, 101 sq.

Theology, on false analogies in comparative, 98 sq.

_Thirlwall_, Bishop, quoted, 143.

Thought and language inseparable, 67.

Thor, 120.

Thunar, 120.

Thursday, 120.

Tiu, 120.

_Tocqueville, De_, referred to, 12.

_Trench_, quoted, 169 sq.

_Tylor_, E. B., quoted, 70.

Uniformity, dangers of, 12 sq.

Universities, English and German, compared, 7 sq.;
differences between, 9 sq.;
guardians of freedom of thought, 28;
mediæval and modern, home of free thought, 51.

Vaksh, Sanskrit word for to grow, like the English to wax, 17.

Veneris dies, 120.

Vid, Sanskrit word for to know, like the English to wit, 17.

_Virgil_ quoted, 71.

_Vosisus_, S. J., quoted, 99.

Week, names of the seven days of the, received from the names of the
planets, 116.

Weeks and week-days, system of counting, first introduced in Egypt, 118.

_Wilford_, quoted, 106.

_Wilson_, quoted, 188.

Wodan, day of, 120, 121.

Wunsch or Wish, name of Wuotan, 121.

Wuotan, 120.

_Xenophanes_, on Homer and Hesiod, 57 sq.

Zeus Kronīon, meaning of, 80, 121.

Ziu, 121.

FOOTNOTES

1 Mill tells us that his Essay _On Liberty_ was planned and written
down in 1854. It was in mounting the steps of the Capitol in
January, 1855, that the thought first arose of converting it into a
volume, and it was not published till 1859. The author, who in his
Autobiography speaks with exquisite modesty of all his literary
performances, allows himself one single exception when speaking of
his Essay _On Liberty_. “None of my writings,” he says, “have been
either so carefully composed or so sedulously corrected as this.”
Its final revision was to have been the work of the winter of 1858
to 1859, which he and his wife had arranged to pass in the South of
Europe, a hope which was frustrated by his wife’s death. “The
_Liberty_,” he writes, “is likely to survive longer than anything
else that I have written (with the possible exception of the
_Logic_), because the conjunction of her mind with mine has rendered
it a kind of philosophic text-book of a single truth, which the
changes progressively taking place in modern society tend to bring
out into strong relief: the importance to man and society, of a
large variety of character, and of giving full freedom to human
nature to expand itself in innumerable and conflicting directions.”

2 Herzen defined Nihilism as “the most perfect freedom from all
settled concepts, from all inherited restraints and impediments
which hamper the progress of the Occidental intellect with the
historical drag tied to its foot.”

_ 3 Ueber die Akademische Freiheit der Deutschen Universitäten_, Rede
beim Antritt des Rectorats an der Friedrich-Wilhelms-Universität in
Berlin, am October 15, 1877, gehalten von Dr. H. Helmholtz.

_ 4 Ueber eine Akademie der Deutschen Sprache_, p. 34. Another keen
observer of English life, Dr. K. Hillebrand, in an article in the
October number of the _Nineteenth Century_, remarks: “Nowhere is
there greater individual liberty than in England, and nowhere do
people renounce it more readily of their own accord.”

5 Spencer Hardy, _Manual of Buddhism_, p. 391.

6 Spencer Hardy, _Manual of Buddhism_, p. 39.

7 “As one generation dies and gives way to another, the heir of the
consequences of all its virtues and all its vices, the exact result
of preëxistent causes, so each individual, in the long chain of
life, inherits all, of good or evil, which all its predecessors have
done or been, and takes up the struggle towards enlightenment
precisely where they left it.” Rhys Davids, _Buddhism_, p. 104.

8 Bunsen, _Egypt_, ii. pp. 77, 150.

_ 9 Mémoire sur l’Origine Egyptienne de l’Alphabet Phénicien_, par E.
de Rougé, Paris, 1874.

10 See Brandis, _Das Münzwesen_.

11 “Is it not almost a self-evident axiom, that the State should
require and compel the education, up to a certain standard, of every
human being who is born its citizen? Yet who is there that is not
afraid to recognize and assert this truth?” _On Liberty_, p. 188.

_ 12 Times_, January 25, 1879.

_ 13 Sacred Books of the East_, edited by M. M., vols. i. to ix.;
Clarendon Press, Oxford, 1879 and 1880.

_ 14 Computation or Logic_, t. iii., viii., p. 36.

15 Lectures on Mr. Darwin’s “Philosophy of Language,” _Fraser’s
Magazine_, June, 1873, p. 26.

16 Prantl, _Geschichte der Logik_, vol. i. p. 121.

17 L. Noiré, _Pädagogisches Skizzenbuch_, p. 157; “Todtes Wissen.”

18 Mill _On Liberty,_ p. 193.

19 Zeller, _Ueber den wissenschaftlichen Unterricht bei den Griechen_,
1878, p. 9.

20 Her. ii. 53, οὗτοι δέ εἰσι οἱ ποιήσαντες θεογονίην Ἕλλησι, καὶ τοῖσι
θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες, καὶ
εἴδεα αὐτῶν σημήναντες.

21 Πάντα θεοῖς ἀνέθηκαν Ὀμηρός θ᾽ Ἠσίοδός τε
ὅσσα παρ᾽ ἀνθρώποισι ὀνείδεα καὶ ψόγος ἐστίν.
ὡς πλεῖστ᾽ ἐφθέγξαντο θεῶν ἀθεμίστια ἔργα,
κλέπτειν μοιχεύειν τε καὶ ἀλλήλους ἀπατεύειν.
Sext. Emp. _adv. Math._ 1289; ix. 193.

δοκέουσι θεοὺς γεγενῆσθαι
τὴν σφετέρην τ᾽ αἴσθησιν ἔχειν φωνήν τε δέμας τε.—
Ἀλλ᾽ εἴτοι χεῖράς γ᾽ εἶχον βόες ἠὲ λέοντες
ἥ γράψαι χείρεσσι καὶ ἔργα τελεῖν ἄπερ ἄνδρες,
καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ᾽ ἐποίουν
τοιαῦθ᾽ οἷόν περ καύτοὶ δέμας εἶχον ὁμοῖον,
ἵπποι μέν θ᾽ ἵπποισι, βόες δέ τε βουσὶν ὁμοῖα.
Clem. Alex. _Strom._ v. p. 601, c.

Ὥς φησιν Ξενοφάνης Αἰθιοπές τε μέλανας σιμούς τε, Θρᾷκες τε πυρῥοὺς
καὶ γλαυκοὺς. Clem. Alex. _Strom._ vii. p. 711, _B. Historia
Philosophies_, ed. Ritter et Preller, cap. iii.

22 Εἶς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔ τι δέμας θνητοῖσι
ὁμοίιος οὐδὲ νόημα. Clem. Alex. _Strom._ v. p. 601, c.

23 See _Introduction to the Science of Religion_, p. 139.

24 Empedokles, _Carmina_, v. 411 (_Fragm. Philos. Græc._ vol. i. p.
12):—ὦ φίλοι, οἶδα μὲν οὖν ὅτ᾽ ἀληθείη παρὰ μύθοις οὓς ἐγὼ ἐξερέω;
μάλα δ᾽ ἀργαλέη γὲ τέτυκται ἀνδράσι καὶ δύσζηλος ἐπὶ φρένα πίστιος
ὁρμή.

_ 25 Daily Life and Origin of the Tasmanians_, by J. Bonwick, 1870, p.
143.

26 The word ψυχή is clearly connected in Greek with ψύχω, which meant
originally blowing, and was used either in the sense of cooling by
blowing, or breathing by blowing. In the former acceptation it
produced ψύχος, coldness; ψυχρός, cold; ψυχάω, I cool; in the latter
ψυχή, breath, then life, then soul. So far the purely Greek growth
of words derived from ψύχω is clear. But ψύχω itself is difficult.
It seems to point to a root _spu_, meaning to blow out, to spit;
Lat. _spuo_, and _spuma_, foam; Goth, _speivan_; Gr. πτύω, supposed
to stand for σπιύω. Hesychius mentions ψύττει = πτύει, ψυττόν =
πτύελον. (Pott, _Etym. Forsch._ No. 355.) Curtius connects this root
with Gr. φυ, in φῦσα, blowing, bellows, φυσάω, to blow, φυσιάω, to
snort, ποι-φύσσω, to blow, and with Lat. _spirare_ (_i.e._
spoisare). See E. B. Tylor, “The Religion of Savages,” _Fortnightly
Review_, 1866, p. 73.

Stahl, who rejected the division of life and mind adopted by Bacon,
and returned to the Aristotelian doctrine, falls back on Plato’s
etymology of ψυχή as φυσέχη, from φύσιν ἔχειν or ὀχεῖν, Crat. 400 B.
In a passage of his _Theoria Medica Vera_ (Halæ, 1708), pointed out
to me by Dr. Rolleston, Stahl says: “Invenio in lexico græco
antiquiore post alios, et Budæum imprimis, iterum iterumque reviso,
nomenclaturam nimis quam fugitive allegatam; φυσέχη, poetice, pro
ψυχή. Incidit animo suspicari, an non verum primum nomen animæ
antiquissimis Græcis fuerit hoc φυσέχη, quasi ἔχων τὸ φύειν, e cuius
vocis pronunciatione deflectente, uti vere familiariter solet
vocalium, inprimis sub accentibus, fugitiva enunciatione, sensim
natum sit φυσ-χή φσυχή, denique ad faciliorem pronunciationem in
locum φσυχή, ψυχή. Quam suspicionem fovere mihi videtur illud, quod
vocabuli ψυχῆς, pro anima, nulla idonea analogia in lingua græca
occurrat; nam quæ a ψύχω ducitur, cum verus huius et directus
significatus notorie sit refrigero, indirectus autem magis, spiro,
nihil certe hæc ad animam puto.” (P. 44.)

27 ἀνδροσδὲ ψυχὴ πάλιν ἐλθεῖν οὔτεν λειστὴ,
οὔθ᾽ ἐλετὴ, ἐπεὶ ἄρ κεν ἀμείψεται ἔρκος ὀδόντων.
_Il._ ix. 408.

28 διὰ δ᾽ ἔντερα χαλκὸς ἄφυσσεν δῃώσας;
ψυχὴ δὲ κατ᾽ οὐταμένην ὠτειλὴν ἔσσυτ᾽ ἐπειγομέυη.
_Il._ xiv. 517.

29 “Ter frustra compressa manu effugit imago,
Par levibus ventis volucrique simillima somno.”
Virg. _Æn._ ii. 792.

30 See E. B. Tylor, _Fortnightly Review_, 1866, p. 74.

_ 31 Im-manis_, originally “not small,” came to mean enormous or
monstrous. See Preller, _Römische Mythologie_, p. 72 _seq._

_ 32 Unkulunkulu; or the Tradition of Creation as existing among the
Amazulu and other Tribes of South Africa_, by the Rev. J. Callaway,
M. D. Natal, 1868. Part I. p. 91.

33 See J. Samuelson, _Views of the Deity, Traditional and Scientific_,
p. 144. Williams & Norgate, 1871.

34 “It has already been implied that the Aborigines of Tasmania had
acquired very limited powers of abstraction or generalization. They
possessed no words representing abstract ideas; for each variety of
gum-tree and wattle-tree, etc., etc., they had a name, but they had
no equivalent for the expression, ‘a tree;’ neither could they
express abstract qualities, such as hard, soft, warm, cold, long,
short, round, etc.; for ‘hard’ they would say ‘like a stone;’ for
‘tall’ they would say ‘long legs,’ etc.; for ‘round’ they said ‘like
a ball,’ ‘like the moon,’ and so on, usually suiting the action to
the word, and confirming by some sign the meaning to be understood.”
Milligan, _Vocabulary of the Dialects of some of the Aboriginal
Tribes of Tasmania_, p. 34. Hobart Town, 1866.

35 If Signer Ascoli blames me for deriving _Niobe_ with other names for
snow from the root _snu_, instead of from the root _snigh_, this can
only be due to an oversight. I am responsible for the derivation of
Niobe, and for the admission of a secondary root _snyu_ or _nyu_,
and so far I may be either right or wrong. But Signer Ascoli ought
to have known that the derivation of Gothic _snáiv-s_, Old
High-German _snéo_, or _snê_, gen. _snêwê-s_, Lithuanian _snèga-s_,
Slav, _snjeg_, Hib. _sneachd_, from the root _snu_, rests on the
authority of Bopp (_Glossarium_, 1847, s. v. snu; see also Grimm,
_Deutsche Grammatik_, ii. p. 700). He ought likewise to have known
that in 1852 Professor Schweizer-Siedler, in his review of
Bötticher’s _Arica_ (Kuhn’s _Zeitschrift_, i. p. 479), had pointed
out that _snigh_ may be considered as a secondary root by the side
of _snu_ and _snâ_ (cf. σμάω, σμήχω; ψάω, ψήχω; νάω, νήχω). The real
relation of _snu_ to _snigh_ had been explained as early as 1842 by
Benfey, _Wurzellexicon_, ii. p. 54; and Signor Ascoli was no doubt
aware of what Professor Curtius had written on the relation of
_snigh_ to _snu_ (_Grundzüge der Greichischen Etymologie_, p. 297).
Signor Ascoli has certainly shown with greater minuteness than his
predecessors that not only Zend _snizh_ and Lithuanian _snêga-s_,
but likewise Gothic _snaiv-s_, Greek νίφει, Latin nix, nĭv-is, and
ninguis, may be derived from _snigh_; but if from _snigh_, a
secondary development of the root _snu_, we can arrive at νίφ-α and
at νίβα, the other steps that lead on to Niobe will remain just the
same.

36 At the end of the hymn the poet says:—

χαῖρε, ἄναξ, πρόφρων δὲ βίον θυμήρε᾽ ὄπαζε;
ἐκ σέο δ᾽ ἀρξάμενος κλῄσω μερόπων γένος ἀνδρῶν
ἡμιθέων, ὦν ἔργα θεοὶ θνητοῖσιν ἔδειξαν.

This would seem to imply that the poet looked upon Helios as a
half-god, almost as a hero, who had once lived on earth.

37 Corssen, _Ueber Steigerungsendungen_, Kuhn’s _Zeitschrift_, iii. p.
299.

38 See _Selected Essays_, vol. i. p. 399.

_ 39 The Childhood of the World_, by E. Clodd, p. 62.

_ 40 Reynard the Fox in South Africa, or Hottentot Fables and Tales_, by
W. H. I. Bleek, 1864, p. 69. Dr. Theophilus Hahn, _Die Sprache der
Nama_, 1870, p. 59. As a curious coincidence, it may be mentioned
that in Sanskrit, too, the Moon is called _sasāanka_, _i. e._
“having the marks of a hare,” the black marks in the moon being
taken for the likeness of the hare. Another coincidence is that the
Namaqua Hottentots will not touch hare’s flesh (see Sir James E.
Alexander’s _Expedition of Discovery into the Interior of Africa_,
vol. i. p. 269), because the hare deceived men, while the Jews
abstain from it, because the hare is supposed to chew the cud (Lev.
xi. 6).

A similar tradition on the meaning of death occurs among the Zulus,
but as they do not know of the Moon as a deity, the message that men
are not to die, or that they are to die, is sent there by
Unkulunkulu, the ancestor of the human race, and thus the whole
story loses its point. See Dr. Callaway, _Unkulunkulu_, p. 4; and
Gray, _Polynesian Mythology_, pp. 16-58.

41 According to a letter just received from an Esthonian lady,
_ämmarik_ does mean the gloaming in the language of the common
people of Esthonia. Bertram (_Ilmatar_, Dorpat, 1870, p. 265)
remarks that _Koit_ is the dawn, _Koido täht,_ the morning-star,
also called _eha täht_. _Ämarik_, the ordinary name for the dawn, is
used as the name for the evening twilight, or the gloaming in the
well-known story, published by Fählmann (_Verhandlungen der
gelehrten Estnischen Gesellschaft zu Dorpat_, vol. i.) In Finnish
_hämära_ is twilight in general.

42 See _Lectures on the Science of Religion_, pp. 194, 200.

43 See my _Lectures on the Science of Language_ (10th ed.), vol. ii. p
468.

44 See a most interesting essay, _Le Petit Poucet_ (Tom Thumb), by
Gaston Paris.

_ 45 Selected Essays_, vol. i. p. 478: “Here then we see that mythology
does not always create its own heroes, but that it lays hold of real
history, and coils itself round it so closely that it is difficult,
nay, almost impossible, to separate the ivy from the oak, the lichen
from the granite to which it clings. And here is a lesson which
comparative mythologists ought not to neglect. They are naturally
bent on explaining everything that can be explained; but they should
bear in mind that there may be elements in every mythological riddle
which resist etymological analysis, for the simple reason that their
origin was not etymological, but historical.”

_ 46 Lectures on the Science of Language_, vol. ii. p. 581.

47 Professor Blackie quotes Pausanias in support of this etymology. He
says: “The account of Pausanias (viii. 25, 26), according to which
the terrible impersonation of conscience, or the violated moral law,
is derived from ἐρινύειν, an old Greek verb originally signifying to
be angry, has sufficient probability, not to mention the obvious
analogy of Ἀραί, another name sometimes given to the awful maids
(σεμναί), from ἀρά, an imprecation.” If Professor Blackie will refer
to Pausanias himself, he will find that the Arcadians assigned a
very different cause to the anger of Demeter, which is supposed to
have led to the formation of her new name Erinys.

_ 48 Asiatic Researches, i._ p. 272; _Life of Sir W. Jones_, vol. ii. p.
240 _seq._

_ 49 Asiatic Researches_, i. p. 221.

50 See _Introduction to the Science of Religion_, p. 48.

51 The Rev. W. W. Gill tells me that the Maori word for bone is _iwi_,
but he suspects a foreign origin for the fable founded on it.

_ 52 Tree and Serpent Worship_, by James Fergusson. London, 1868. Very
similar opinions had been advocated by Rajendralal Mitra, in a paper
published in 1858 in the _Journal of the Royal Asiatic Society_,
“Buddhism and Odinism, illustrated by extracts from Professor
Holmboe’s Memoir on the _Traces du Buddhisme en Norvège_.” How much
mischief is done by opinions of this kind when they once find their
way into the general public, and are supported by names which carry
weight, may be seen by the following extracts from the _Pioneer_
(July 30, 1878), a native paper published in India. Here we read
that the views of Holmboe, Rajendralal Mitra, and Fergusson, as to a
possible connection between Buddha and Wodan, between Buddhism and
Wodenism, have been adopted and preached by an English bishop, in
order to convince his hearers, who were chiefly Buddhists, that the
religion of the gentle ascetic came originally, if not from the
Northeast of Scotland, at all events from the Saxons. “Gotama
Buddha,” he maintained, “was a Saxon,” coming from “a Saxon family
which had penetrated into India.” And again: “The most convincing
proof to us Anglo-Indians lies in the fact that the Purânas named
Varada and Matsy distinctly assert that the White Island in the
West—meaning England—was known in India as Sacana, having been
conquered at a very early period by the Sacas or Saks.” After this
the bishop takes courage, and says: “Let me call your attention to
the Pâli word _Nibban_, called in Sanskirt Nirv_âna_. In the
Anglo-Saxon you have the identical word—Nabban, meaning ‘not to
have,’ or ‘to be without a thing.’ ”

53 See _Buddhaghosha’s Parables_, translated by Captain Rogers, with an
Introduction containing Buddha’s Dhammapada, translated from Pâli,
by M. M., 1870, p. 110, note.

54 Hare, “On the Names of the Days of the Week” (_Philol. Museum_, Nov.
1831); Ideler, _Handbuch der Chronologie_, p. 177; Grimm, _Deutsche
Mythologie_, p. 111.

55 A writer in the _Index_ objects to my representation of what
Josephus said with regard to the observance of the seventh day in
Greek and barbarian towns. He writes:—

WASHINGTON, _Nov. 9, 1872._

“The article by Max Müller in the _Index_ of this week contains, I
think, one error, caused doubtless by his taking a false translation
of a passage from Josephus instead of the original. ‘In fact,’ says
Professor Müller, ‘Josephus (_Contra Apion._ ii. 39) was able to say
that there was no town, Greek or not Greek, where the custom of
observing the seventh day had not spread.’ Mr. Wm. B. Taylor, in a
discussion of the Sabbath question with the Rev. Dr. Brown, of
Philadelphia, in 1853 (_Obligation of the Sabbath_, p. 120), gives
this rendering of the passage: ‘Nor is there anywhere any city of
the Greeks, nor a single barbarian nation, whither the institution
of the Hebdomade (_which we mark by resting_) has not travelled;’
then in a note Mr. Taylor gives the original Greek of part of the
passage, and adds: ‘Josephus does not say that the Greek and
barbarian rested, but that _we_ [the Jews] observe it by rest.’

“The corrected translation only adds strength to Max Müller’s
position in regard to the very limited extent of Sabbath observance
in ancient times; and Mr. Taylor brings very strong historical proof
to maintain the assertion (p. 24) that ‘throughout all history we
discover no trace of a Sabbath among the nations of antiquity.’ ”

It seems to me that if we read the whole of Josephus’s work, _On the
Antiquity of the Jews_, we cannot fail to perceive that what
Josephus wished to show towards the end of the second book was that
other nations had copied or were trying to copy the Jewish customs.
He says: Ὑφ᾽ ἡμῶν τε διηνέχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν
ἀνθρώποις, ἀεὶ καὶ μᾶλλον αὐτῶν ζῆλον ἐμπεποιήκασι. He then says
that the early Greek philosophers, though apparently original in
their theoretic speculations, followed the Jewish laws with regard
to practical and moral precepts. Then follows this sentence: Οὐ μὴν
ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας
εὐσεβείας, οὐ δ᾽ ἔστιν οὐ πόλις Ἑλλήνων οὐδετισουν οὐδὲ βάρβαρος,
οὐδὲ ἕν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἥν ἀργοῦμεν ἡμεῖς, ἔθος οὐ
διαπεφοιτηκε, καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν
εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται. Μιμεῖσθαι δὲ
πειρῶνται καὶ τὴν πρὸς ἀλλήλους ἡμῶν ὁμόνοιαν, κ.τ.λ. Standing where
it stands, the sentence about the ἑβδομάς can only mean that “there
is no town of Greeks nor of barbarians, nor one single people, where
the custom of the seventh day, on which we rest, has not spread, and
where fastings, and lighting of lamps, and much of what is forbidden
to us with regard to food are not observed. They try to imitate our
mutual concord also, etc.” Hebdomas, which originally meant the
week, is here clearly used in the sense of the seventh day, and
though Josephus may exaggerate, what he says is certainty “that
there was no town, Greek or not Greek, where the custom of observing
the seventh day had not spread.”

56 Grimm, _Deutsche Mythologie_, p. 118, note.

57 In Singalese Wednesday is Badâ, in Tamil Budau. See Kennet, in
_Indian Antiquary_, 1874, p. 90; D’Alwis, _Journal of Ceylon Branch
of the Royal Asiatic Society_, 1870, p. 17.

58 Grimm, _Deutsche Mythologie_, p. 276.

_ 59 Ibid._ p. 151.

_ 60 Ibid._ p. 120.

61 Grimm, _Deutsche Mythologie_, pp. 137-148.

_ 62 Ibid._ p. 126. Oski in Icelandic, the god Wish, one of the names of
the highest god.

63 Tacit. _Hist._ iv. 64: “Communibus Diis et præcipuo Deorum Marti
grates agimus.”

64 Grimm, _l. c._ p. 148.

65 P. 125. “Pour quiconque s’est occupé d’études philologiques, Jéhova
dérivé de Zeus est facile à admettre.”

66 Stanislas Julien, _Le Livre de la Voie et de la Vertu_. Paris, 1842,
p. iv.

67 Montucci, _De studiis sinicis_. Berolini, 1808.

68 See W. E. A. Axon’s “The Future of the English Language,” the
“Almanach de Gotha,” and De Candolle’s “Histoire des Sciences,”
1873.

69 The pronoun _it_ woz speld in eight diferent wayz bei Tyndale
th[p]s, _hyt_, _hytt_, _hit_, _hitt_, _it_, _itt_, _yt_, _ytt_.
Another author speld _tongue_ in the folowing wayz: _tung, tong,
tunge, tonge, tounge_. The w[p]rd _head_ woz vario[p]sli speld
_hed_, _heede_, _hede_, _hefode_. The spelingz _obay_, _survay_,
_pray_, _vail_, _vain_, ar often uzed for _obey_, _survey_, _prey_,
_veil_, _vein_.

70 Popular Education—A Revision of English Spelling a National
Necessity. By E. Jones, B.A. London, 1875.

71 “Rig-Veda-Prâti_s_âkhya, Das älteste Lehrbuch der Vedischen
Phonetik, Sanskrit Text, mit Übersetzung und Anmerkungen,
herausgegeben,” von F. Max Müller, Leipzig, 1869.

72 Beal, _Travels of Buddhist Pilgrims_, Introd. p. xxi.; _Chinese
Repository_, vol. x. No. 3, March, 1841.

73 See an account of the Introduction of Buddhism into China, in
_Journal Asiatique_, 1856, August, p. 105. _Recherches sur l’origine
des ordres religieux dans l’empire chinois_, par Bazin.

74 Stan. Julien, _Pèlerins Bouddhistes_, vol. i. p. 296.

75 Dr. Edkins in his Notices of Buddhism in China (which unfortunately
are not paged) says that Indians arrived at the capital of China in
Shensi in 217 B. C. to propagate their religion.

76 Dr. Edkins, _l. c._, states that _K_ang-_kh_ien, on his return from
the country of the Getæ, informed the Emperor Wu-ti that he had seen
articles of traffic from Shindo. The commentator adds that the name
is pronounced Kando and Tindo, and that it is the country of the
barbarians called Buddha (_sic_).

77 Kabul or Ko-fu is, in the Eastern Han annals, called a state of the
Yüeh-_k_i.

78 Generally identified with the Getæ, but without sufficient proof.

79 Translated by Mr. Bunyiu Nanjio.

80 The golden color or suvarnavar_n_atâ is one of the thirty-two marks
of a Buddha, recognized both in the Southern and Northern schools
(Burnouf, _Lotus_, 579).

81 This name is written in various ways, Ka-shio-ma-tô-giya,
Ka-shio-ma-tô, Shio-ma-tô, Ka-tô, Ma-tô. In the Fan-i-ming-i-tsi
(vol. iii. fol. 4 a), it is said “that K. was a native of Central
India, and a Brâhman by caste. Having been invited by the Chinese
envoy, Tsâi-yin, he came to China, saw the Emperor, and died in
Lo-yang, the capital.” Of _K_û-fa-lan it is said (_l. c._ vol. iii.
fol. 4) that he was a native of Central India, well versed in
Vinaya. When invited to go to China, the King would not let him
depart. He left secretly, and arrived in China after Kâsyapa. They
translated the Sûtra in forty-two sections together. After Kâsyapa
died, _K_û-fa-lan translated five Sûtras.

82 See Vasala-sutta (in Nipâta-sutta), _v._ 22.

83 Fa is the Buddhist equivalent for friar.

84 Mr. B. Nanjio informs me that both in China and Japan Buddhist
priests adopt either _K_û, the last character of Tien-_k_û, India,
or Shih, the first character of Shih-kia—_i. e._ Sâkya—as their
surname.

85 L. Feer, _Sutra en 42 articles_, p. xxvii. _Le Dhammapada par F. Hû,
suivi du Sutra en 42 articles_, par Léon Feer, 1878, p. xxiv.

86 In Beal’s _Catalogue_ this name is spelt An-shi-ko, An-shi-kao, and
Ngan-shai-ko.

87 His translations occur in Beal’s _Catalogue_, pp. 31, 35, 37, 38, 40
(_bis_), 41 (_bis_), 42 (_bis_), 43, 45, 46, 47, 49, 50, 51 (_ter_),
52 (_bis_), 54, 70, 88, 95 (_bis_). In the K’ai-yuen-lu it is stated
that he translated 99 works in 115 fascicles.

88 Wû, comprising _K_eh-kiang and other parts, with its capital in what
is now Sû-_k_au, was the southern one of the Three Kingdoms.
Sun-_kh_üan was its first sovereign.

89 The northern of the Three Kingdoms, with its capital latterly in
Lo-yang.

90 See Beal, _Catalogue_, p. 5.

91 This name, _K_û-fâ-hu, is generally re-translated as Dharmaraksha.
_K_û is the second character in Tien-_k_û, the name of India, and
this character was used as their surname by many Indian priests
while living in China. In that case their Sanskrit names were mostly
translated into two Chinese characters: as Fâ, (law = dharma), hu
(protection = raksha).—B. N.

92 According to Mr. Beal (Fahian, p. xxiii.), this _K_û-fâ-hu, with the
help of other Shâmans, translated no less than 165 texts, and among
them the Lalita-vistara (Pou-yao-king), the Nirvâ_n_a Sûtra, and the
Suvar_n_a-prabhâsa-Sûtra (265-308). The K’ai-yuen-lu assigns to him
275 works, in 354 fascicles.

93 Edkins, _l. c._ Beal, _Catalogue_, p. 17; 14.

94 Edkins, _l. c._

95 The Yâos subdued the Fûs, and ruled as the dynasty of the After
_Kh_in.

96 See p. 208. He is sometimes called Balasan, or, according to Edkins,
Palat’sanga, Baddala, or Dabadara. In the Fan-i-ming-i-tsi (vol.
iii. fol. 6) the following account of Buddhabhadra is given:
“Buddhabhadra met Kumâra_g_iva in China, and whenever the latter
found any doubts, the former was always asked for an explanation. In
the fourteenth year of Î-hsi (418 A. D.) Buddhabhadra translated the
Fa-yan-king in sixty volumes.” This Sûtra is the
Ta-fang-kwang-fo-fa-yan-king, Buddhâvata_m_saka-vai-pulya-sûtra
(Beal’s _Catalogue_, p. 9). This translation was brought to Japan in
736.

97 The Sang-_k_i-liu, rules of priesthood; _i. e._ the Vinaya of the
Mahâsaṅghika school.

98 I call him Dharmaraksha II., in order to prevent a confusion which
has been produced by identifying two Shâmans who lived at a distance
of nearly 200 years—the one 250 A. D., the other 420 A. D. The first
is called _K_û-fâ-hu, which can be rendered Dharmaraksha; the second
is called Fâ-făng (law-prosperity), but, if transliterated, he is
best known by the names T‘on-mo-la-tsin, T‘an-mo-tsin, or
Dharmalatsin. He was a native of Central India, and arrived in China
in the first year of the period Hiouen-shi of the Tsü-_kh_u family
of the Northern Liang, 414 A. D. He was the contemporary of
_K_i-mang, whom Mr. Beal places about 250 A. D., in order to make
him a contemporary of Dharmaraksha I.

99 Mung-sun died 432, and was succeeded by his heir, who lost his
kingdom in 439. Yâo-_kh_ang’s kingdom, however, was destroyed by the
Eastern Tsin, at the time of his second successor, 417, not by
Mung-sun.

100 It is said in the tenth year of the period Hung-shi of Yâo-_kh_ang
(better hsing), the copy arrived at _Kh_ang-an. But this cannot be,
if _K_i-mang went to India in 419. There must be something wrong in
these dates.

101 The four Nikâyas or Âgamas; _cf._ Vinayapi_t_aka, vol. i. p. xl.

_ 102 S_âriputrâbhidharma-_s_âstra; _cf._ Beal, _Catalogue_, p. 80.

103 Beal, _Catalogue_, p. 36.

104 Edkins, _l. c._

_ 105 Ibid._