Chapter XVI: Appendix (2)

Several philosophical sects are mentioned, but the general principles of practical Buddhism are these:—

1. To take refuge only with Buddha.
2. To endeavour to arrive at the highest degree of perfection, and to
be united with the Supreme Intelligence.
3. To adore Buddha.
4. To bring such offerings to Buddha’s image as are pleasing to any of
the six senses. Such offerings are: flowers, garlands, incense,
perfume, eatables and drinkables raw or prepared, cloths for
garments or ornamentation, curtains, etc.
5. To practise music or singing, and to utter praises to Buddha,
extolling his person, or his love and mercy towards all.
6. To confess one’s sins with a contrite heart, to ask forgiveness, and
to repent sincerely.
7. To rejoice in the moral merits of all living beings.
8. To pray to those Buddhas who are now in the world, that they should
teach religion and not leave the earth but remain here for many
Kalpas, i.e., ages, to come.

XII.

Enumeration of Historical and Grammatical Works to be met with in Tibet.

The historical works are enumerated under seven classes:—

1. Lo-gyus.—Annals, chronicles, history; fourteen works are classed
under this head.
2. Tam-Gyut.—Tradition, oral history.
3. Ch’Los-jung.—Origin and progress of Buddhism; several works are
named.
4. Tokzhot.—Means a judicious saying; memoir, biography containing many
historical fragments and legends; description of the fabulous
country Shambhala.
5. Nám-thár.—Emancipation, biographical and legendary. Many historical
works are noticed under this head referring to Shakya and to many of
his disciples, how they were emancipated and acquired preternatural
faculties. In the Dulva there are notices of several princes,
citizens, and illustrious persons.
6. Grung.—A fable, fabulous history, contains the history of Kesar, a
fabulous king.
7. Stan-çis.—Chronology or astronomical calculation of some events
occurring in the sacred volumes.

The Grammatical Works.

The Sanskrit grammatical works were known to ancient Tibetans, and were partially translated into their tongue.

The names of such works have been given in the last volume of Stangyur. The principal ones are Pánini-vyákarana in two thousand slokas.

Maha-bhána, a commentary on the previous work, in one hundred thousand slokas.

A commentary on chandrapá, by Pandita Ratna Mali, in twelve thousand slokas, and many others are named besides. There are likewise in Tibet several works teaching how to read the Sanskrit texts, the Mantras, &c.

The most ancient grammatical work extant in the Tibetan tongue is that by Sambhota of the seventh century. Names of many authors are given; but there are yet other grammatical works of which no special mention is made in the essay under review.

XIII.

Remarks on Amulets in Use by the Trans-Himalayan Buddhists.

The two scrolls procured at Rampúr, near Kotgarh, by Surgeon W. C. Carte of the 69th Regiment N.I., were forwarded to the Asiatic Society of Calcutta, where, at the request of the secretary, an explanation of them was furnished by the librarian, Mr. Alexander Csoma, who stated that they contained abstracts of some larger Tantrika or religious works in Tibetan, interspersed with Mantras in Sanskrit.

The first scroll, eight feet and a half long, is covered with figures to the extent of two feet. The rest of the paper bears printed text, containing 244 lines in Tibetan, each line being three and a half inches long. The figures are roughly traced, representing a victorious king, a tortoise with nine spots on the belly, showing the lucky and the unlucky periods, according as the moon is affected by the planets in her path. Afterwards come the twelve animals representing the twelve years of a cycle; then the zodiacal signs, the planets, sun and moon, &c., then the representations of the four, eight, and ten corners of the world. There is also seen the picture of a king with his minister, a horse, an elephant, a soldier, an eye, &c., then the head of a bird, and also certain Chinese symbolical figures, which appear to have been used under the Han dynasty 200 years before Christ. The Tibetans still use them extensively. After these symbolical representations follows the text, containing abridgments of five different Tantrika works.

The first is the salutation to the “Circle of Time,” the Kalachakraya. Then come the regents of the year, month, day, and hour, and those of the planets and stars. The Nagas, imps, &c., are requested to be favourable to the person who wears these symbols and to the mystical prayers, that he may succeed in all his undertakings. All classes of divinities are requested not to hinder him in any of his occupations, but to give assistance that he may increase in prosperity.

The abstract of the second Tantrika work contains in Sanskrit short addresses to Shakya, Vagishwari, Manipadme, and others.

The third contains a sloka and a half in Tibetan to Manju Sri, the god of wisdom.

The fourth is called the venerable Sutra dispelling the darkness. The salutation is addressed to the God of Wisdom, to the ten Buddhas in the ten corners of the world. To each is addressed a short prayer thus: “If I go towards that corner over which you preside, after having obtained my aim, grant that I may quickly return.”

The fifth is styled the Sutra of eight lights. The salutation is addressed to Buddha, to religion, and to the holy priests. There are several prayers in Sanskrit, asking to avert any unlucky year, month, day, and hour, and to counteract the influence of a malignant planet or star. Other mantras are written down, having the object of preventing any unlucky accident in the morning or in the afternoon, &c.

The second scroll, four feet eight inches long, contains twelve figures of animals representing the cycle of twelve years. The text covers 121 lines, each three inches in length. There are, besides, rough sketches of a tortoise with the nine mystical spots in a square, and the twelve animals of a cycle of twelve years.

This is the sum of the general contents of these two scrolls.

XIV.

Review of a Tibetan Medical Work.

The principal work on medicine in the Tibetan language is called rGyud bZhi, in four parts. Its authorship is attributed to Shakya himself. The materials of the Tibetan treatise are derived from Sanskrit works. The learned Lama who made the analysis gave the following account of it to Csoma.

In the time of King Khri-srong Dehutsán, in the eighth or ninth century after Christ, a Tibetan interpreter, during his residence in Kashmir, with the assistance of a pandit who was himself a physician, made the translation into his native tongue, and presented the work to the said king. The treatise was subsequently revised and augmented by other learned men, and generally accepted as an authority. It is stated that besides this there are about forty other works on medicine in Tibet, not counting the five volumes embodied in the great encyclopædia, the Stangyur.

The principal medical school of Tibet is in Chák-phuri, a monastery near Lassa. Two smaller ones, called Chák-Zúr, are in the interior of the country.

A. The First Part

is called the root or basis of the medical treatise, and is divided into six chapters.

I. The first chapter describes how, in a forest abounding in medicinal plants, Shakya transformed himself into a chief physician, and there, in a magnificent palace, delivered his instructions, having for his pupils the gods, the sages, and a large number of orthodox men and also heretics.

II. In the second chapter Shakya speaks thus:—

Friends! be it known to you that every human creature who wishes to remain in health, and such also as desire to cure disease and to prolong life, must be instructed in the science of medicine. So also he that seeks after morality, virtue, wealth or happiness, and seeks to be delivered from the miseries of sickness, as also such a one as wishes to be honoured and respected by others, must be taught the art of healing. He must be instructed on the four parts of the medical science, which are as follows:—

The theory, the explanation, the instruction, and the manual operation requisite for the practice. He must likewise be specially instructed in the eight branches of healing, namely:—

1. The treatment of the body as a whole. 2. The treatment of diseases of childhood. 3. Of diseases of women. 4. Of diseases caused by evil spirits (mental diseases). 5. Of wounds inflicted with a knife or spear. 6. Of venomous or poisonous infections. 7. Of the infirmities of old age. 8. How to increase the power of manhood.

The number of chapters in the whole treatise amounts to 156.

III. In the third chapter the human constitution is illustrated by a simile taken from the Indian fig-tree; thus, there are to be considered three roots or trunks, nine stems, forty-seven branches, 224 leaves, two blossoms, and three fruits.

The seven fundamental supports of the body are described as those on which life depends, namely: the chyle, the blood, the flesh, the fat, bone, the marrow, and the semen.

The excretions are three: fæces, urine, and sweat.

The principal causes of disease are these three: lust, anger, and ignorance.

The accessory causes are four: a. the seasons, hot or cold; b. evil spirits; c. abuse of food; d. indiscreet or bad conduct.

The parts of the body capable of being affected by disease are said to be six: the skin, the flesh, the veins, the bones, the internal viscera, and the alimentary canal.

There are three humours: the phlegm, the bile, and the wind.

The fourth chapter treats of symptoms of diseases. Examination of the tongue and urine. Feeling of the pulse. Inquiry into the origin of the disease, and its progress; what food has agreed or disagreed? what pain is felt? The physician’s twenty-nine questions, which are to be put to the patient, regarding food, exercise, previous history of the disease, &c., are here detailed.

The fifth chapter enumerates the means of curing diseases, and these are to be considered—

a. With respect to food. b. The patient’s mode of life, such as exercise, &c. c. The therapeutics adapted to the three offending humours, viz., the phlegm, the bile, and the wind, which are fully discussed.

The varieties of medicines are such as assuage pain, or purge the bowels, or cause vomiting. Then there are remedies for flatulence, for anointing the body, embrocations, &c. Against bile, phlebotomy and bathing in cold water; against phlegm, warm applications are prescribed.

The sixth chapter contains recapitulation of subjects contained in the last three chapters.

Carrying on the metaphor of the Indian fig-tree, the two blossoms are, health and longevity; the three fruits, good morals, wealth, and happiness.

B. In the Second Part

four things are considered as to treatment of maladies, namely:—

1. What is to be treated? 2. What are the proper remedies? 3. In what manner the remedies are to be applied? 4. By whom are they to be applied?

The means of curing disease are enumerated thus: diet, exercise, medicine, and surgical operations. A chapter on the conception and the growth of the embryo is added, one chapter on bones, and another on nerves. Then the humours are fully considered. And the last chapter describes the requisite qualities of a physician, namely, that he should be well acquainted with the theory and practice of medicine, and be an unselfish, an upright, and a good-hearted man.

C. The Third Part

treats on separate diseases, and the following points are considered under each head:—

a. Primary causes; b. accessory causes and effects; c. subdivisions; d. symptoms; e. manner of treating disease.

The following is the list of maladies: swellings, dropsies, pulmonary diseases, including phthisis, fevers, wounds, and inflammation; epidemic diseases, smallpox, ulcers, catarrh; diseases of the eyes, of the ear, of the nose, of the mouth, of lips, tongue, palate, of the throat and teeth, with several distinctions under each; diseases of the neck, of the chest, the heart, liver, spleen, kidneys, stomach, bowels; diseases peculiar to women; hæmorrhoids, erysipelas. Then follows the treatment of wounds, simple and poisoned. Diseases of old age are treated of, and the subject of virility is discussed.

D. The Fourth Part

contains details of the practice of medicine, such as examination of the pulse and urine; varieties of medicaments, mixtures, pills, syrups, and powders. Nomenclature of medicinal plants. Description of purgatives, emetics, extracts, or elixirs.

The conclusion is this:—

Though there be 1200 ways of examining the heat and the cold, &c., in any given disease, they are all summed up in the following: examine the tongue and the urine, feel the pulse, and inquire into the history of the case. The remedies are said to be 1200 in number; but they are reduced into the following four classes:—

a. Medicament; b. manual operation; c. diet; d. exercise.

Medicaments either assuage pain or are depuratory. Manual operations are either gentle or violent. Food is either wholesome or noxious. Exercise is either violent or gentle.

There are said to be 360 practical ways of curing disease; but they may be reduced to these three:—

1. Examination of the patient. 2. Rules of treatment. 3. The manner of applying remedies.

Hints are given how a physician can keep himself safe from any malignant or infectious disease.

XV.

A Brief Notice of Subháshita Ratna Nidhi of Saskya Pandita.

This paper was ready in 1833, but owing to the difficulties in the way of bringing out the Tibetan text with the translation, it was not published till eleven years after Csoma’s death, and then it was accomplished through the kind assistance of Dr. A. Campbell.

This work was composed by the celebrated Sa-skya Pandita, who flourished in the thirteenth century of our era, in the time of Gengiz Khan and his successors. The author resided in the Sa-skya Monastery in Middle Tibet, in the province of Ts’ang, and was the uncle of a Great Lama. Many important Sanskrit books, brought thither from India, are still to be found in the monastery. The work begins thus:—

To the ten commandments [67] are to be added the following rules, which were enacted by a religious king of Tibet named Srong-b,tsán (apostolic king, defender of faith, Dharma Raja). These rules are:—

1. Reverence God; this is the first. 2. Exercise true religion; this is the second. 3. Respect the learned. 4. Pay honour to your parents. 5. Show respect unto superiors and to the aged. 6. Show good-heartedness to a friend. 7. Be useful to your fellow-countrymen. 8. Be equitable and impartial. 9. Imitate excellent men. 10. Know how to enjoy rightly your worldly goods and wealth. 11. Return kindness for kindness. 12. Avoid fraud in measures and weights. 13. Be always impartial and without envy. 14. Do not listen to the advice of woman. 15. Be affable in speaking, and be prudent in discourse. 16. Be of high principles and of a generous mind.

These are the sixteen rules. Subáshíta Ratna Nidhinama Shastra is the title of the work in Sanskrit.

Salutation to Manju Sri.

To the question: What is a “precious treasure of elegant sayings?” the following answer is given:—

It is the exhibition of judicious reflections upon all sorts of worldly affairs and upon the conduct of holy men, without offending against good morals. The following are the chapters:—

I. Reflections on the wise, with ten aphorisms. II. On the excellent, the virtuous, and the good, with thirty-three sayings. III. On the fool, the mean, and the wicked, with twenty-three aphorisms. IV. On the mixed character of the wise and the foolish, with twenty-eight aphorisms. V. On evil practices, with nineteen sayings. VI. On good manners of men, with forty sayings. VII. On unbecoming manners, with twenty-nine sayings. VIII. On general conduct of men, with forty-four sayings.

The wealth of a man who is contented with little, is inexhaustible; he who seeks always and is never satisfied, will have a continual rain of sorrow.

As children are loved by their parents, to the same degree they are not respected in return by their children.

He that is acquainted with the manners of the world, will exercise true religion. He that practises good morals is the living biography of a saint, &c.

This work contains 454 slókas in the original, but only 234 are given in this paper.

XVI.

A Dictionary or Sanskrit and Tibetan Words, Phrases, and Technical Terms.

We give the following résumé and index kindly furnished by Dr. Rajendrolála Mitra, of an extensive and most important work, which has already been referred to in these pages, but the existence of which is known at present to only a few, because since Csoma’s decease Tibetan learning in India seems to have received no special attention. With some adaptation to the requirements of the present day and with the addition of a special index, this compilation, if rescued, as it deserves to be, from its manuscript condition, will form a most valuable help to the study of Buddhist writings, to which so many eminent and learned men in Europe are devoting their earnest attention. The MS. is in the library of the Asiatic Society of Bengal.

Note by Dr. Rajendrolála Mitra, dated 14th February 1883.

“The volume is a foolscap folio of 686 pages, with 20 pages of index and some blank pages, in a good state of preservation. Some sheets of the paper bear the water-mark of “Snelgrove, 1828,” others of 1830. The writing, therefore, was not undertaken until 1831, when Csoma de Körös was in Calcutta, and he must have taken some time to complete it. The whole is in the handwriting of Csoma. From the general appearance of neatness and absence of erasures, corrections, and interlineations, it is evident that the volume is a fair copy. The matter is arranged in four columns, the first containing the serial number, next the Sanskrit word in English letters, then the Tibetan equivalent in Tibetan character, and lastly the English meaning. The words are grouped in classes, as shown in the index. The arrangements being according to classes and not alphabetical, it is difficult to use the volume for reference.”

This is the index of the work, showing the several heads or titles under which Sanskrit and Tibetan words, proper names, phrases, technical terms, &c. &c., were collected or compiled by ancient learned Indian pandits and Tibetan Lotsavas (interpreters) or translators.

Note.—The number of titles shows the regular series in the original (though it has not been marked there); and the number of page indicates where the chapter under that head or title commences in this compilation.

Heads or Titles of Chapters.

No. PAGE 1. Names (epithets, attributes, &c. &c.) of Buddha (and also of Shakya) 1 2. Names of different Tathagatas (or Buddhas) 6 3. Names of the mansions of Buddha (Buddha bhumi), of the five bodies or aggregates of those that are equal and of the unequalled (of Adi Buddha and the five Dhyani Buddhas), and the names of the three persons or bodies of Buddha (substances) 7 4. Names of the ten powers of Tathagata (of Buddha) 8 5. Names of those four things in which a Tathagata is bold 495 6. Names of the eighteen pure religious articles of Buddha 496 7. Names of the thirty-two kinds of mercy of Tathagata 499 8. Names of the three kinds of clear recollection 505 9. Names of four things in which a Tathagata is inculpable 506 10. Names of the four kinds of discriminative knowledge 507 11. Names of the five kinds of eminent (special) knowledge 508 12. Names originating with the occasion of the six special knowledges 508 13. Names of the three miraculous transformations 514 14. Names of the thirty-two characteristic signs of the great man (Maha Purusha) 181 15. Names of the eighty points of beauty (on the body of a Tathagata) 184 16. Names of the excellence of Tathagata according to the Sutras 171 17. Names of the sixty branches (parts) of melody or harmony 167 18. Names of deep meditations (or ecstasies) according to the Sherchin or Prajna paramita system 290 19. General terms or names for a Bodhisatwa 10 20. Names of different Bodhisatwas 11 21. Names of the deep meditations (ecstasies) of a Bodhisatwa 514 22. Names of the twelve dharanis (superhuman powers) of a Bodhisatwa 515 23. Names of the ten powers of a Bodhisatwa 17 24. Names of those ten things which are in the power of a Bodhisatwa 517 25. Names of those four things of which a Bodhisatwa is not afraid 517 26. Names of the eighteen unmixed (pure) laws of a Bodhisatwa 519 27. Names of the qualifications (or good qualities, perfections) of Bodhisatwas, according to the Sutras 306 28. Names of the mansions (Bhumis) or the several degrees of perfection of the Bodhisatwas 18 29. Names of the ten kinds of religious practices 19 30. Names of the ten transcendental (cardinal) virtues 19 31. Names of those four things by which moral merit is acquired 523 32. Names of the three kinds of acquirement 523 33. Names of the eighteen kinds of voidness or abstractedness (Shunyata) 20 34. Names of the four kinds of recollection 22 35. Names of those four things that must be entirely avoided 524 36. Names of four supernatural modes or means 525 37. Names of the five organs 525 38. Names of the five faculties or powers 525 39. Names of the seven branches of perfect wisdom 23 40. Names of the eight branches of the sublime way 23 41. Names of the different degrees of self-sainted persons (as are the Rishis or hermits) (Prentyak Buddhas) 527 42. Names of the several degrees of perfection of the hearers or disciples of Buddha or Tathagata 24 43. Names of divers hearers or disciples (of Shakya) 26 44. Names of the qualifications of (Shakya’s) hearers or disciples 29 45. Names of the twelve kinds of rigid qualifications 74 46. Names of the several Bhumis (degrees of perfection) of the Hearers or disciples (of Buddha) 529 47. Names of six things that ought to be remembered 36 48. Names of unpleasant or disagreeable things 528 49. Names of the several degrees of respiration (exhalation and inhalation) 529 50. Names of the four excellent truths divided into sixteen minor truths 535 51. Names of the sixteen kinds of patience or forbearance in making reflections on or thinking of patience 577 52. Names of the ten kinds of knowledge 579 53. Four kinds of ways (or moments of actions) 540 54. } Names of the different kinds of vehicles (or principles) 36 54. } Names of the distinctions of mental organs (powers or faculties) 541 55. Names of the five kinds of Buddhistic perfection 541 56. Enumeration of the several kinds of Buddhistic scriptures 542 57. Names relating to the turning of the wheel of the law (by Shakya) 546 58. Names (or list) of religious tracts (current among the Buddhists) 152 59. Names of several terms relating to the doctrine of Buddha, and the manner and form of delivering it to the hearers 162 60. Names of the four kinds of meditation, &c. 549 61. Names of ecstasies 552 62. Names of the four immense things (in a Buddha) 555 63. Names of the eight kinds of liberation or emancipation 556 64. Names of the eight kinds of superior knowledge or conception 560 65. Names of the twelve accomplished or perfect sentiments 567 66. Names of the three doors of liberation or emancipation 569 67. Names of those four things on which one may rely 569 68. Names of the three kinds of wit or knowledge 151 69. Names of the five classes of science 37 70. Names of four moral maxims 570 71. Names of the seven precious (or good) things 571 72. Names of the most excellent six things 572 73. Names of the six kinds of benediction 573 74. Names of the nine good actions accompanied by great pleasure or delight 573 75. Names of those six bad things from which one should come out 575 76. Names of the four circles or kinds of goods and men 577 77. Names of rigid practices of abstinence, &c. 577 78. Names of abstract meditation on God, and the qualifications or perfections to be obtained by it 580 79. Names of the four kinds of thriving, that is, speaking, teaching, and prophesying 582 80. Names of the three kinds of criteria or definitions 582 81. Names of the four kinds of thinking 583 82. Names of the nine kinds of ironical thought or conception 583 83. Names of being at rest and of seeing more, that is, the high degrees of fixed meditation 584 84. Names of the ten immoral actions 192 85. Names of the ten virtuous actions 192 86. Names of those things by which one may acquire moral merit 193 87. Names of true or real meaning of the Holy and True One 194 88. Names of deliverance from pain 196 89. Names of the several kinds of refuge and protection 197 90. Names of the several kinds of respect to be paid to a religious guide, &c. 198 91. Names of assiduity and diligent application 201 92. Names of the aggregate (the body), its regions and sensation, &c. 204 93. Names of the division of the corporeal objects 204 94. Names of the division of the aggregate of sensation 211 95. Names of the division of the aggregate of consciousness or perception 211 96. Names of notions or ideas formed of animate and of inanimate existences or beings 211 97. Names of the division of the aggregate, of equation, and of perfect knowledge 219 98. Names of the twelve senses or the vehicles of perfection 219 99. Names of the eighteen regions (of senses) 220 100. Names of the twenty-two organs 222 101. Names of the several terms used on the occasion of explaining the aggregate, its regions, and the senses 224 102. Names of affection, passion, lust, desire, and longing 585 103. Names of the three kinds of sorrow or trouble 588 104. Names of the eight kinds of sorrow 588 105. Names of the twelve branches of causal concatenation or dependent contingency 39 106. Names of the six causes 589 107. Names of the four accessory causes or effects 590 108. Names of the five fruits, viz., consequences, effects 590 109. Names of the four plans or ways of coming forth or being born 591 110. Names of the four kinds of food 591 111. Names of the nine places or abodes of animate existences 591 112. Names of the eight undesirable things 593 113. Names of the consequences of moral actions or works, of their coming to maturity 594 114. Names of the five boundless (most atrocious) acts 596 115. Names of other five crimes approaching to the former 597 116. Names of the five sorts of dregs or degenerations 597 117. Names of eight common maxims or sayings 598 118. Names of all sorts of good qualities 599 119. Names of imperfections or defects 608 120. Names expressive of the chief Head of the pure, the liberated, or the emancipated 614 121. Names of being purified, liberated, or emancipated (purification or emancipation) 616 122. Names of relinquishing all imperfections and of becoming free 618 123. Names expressive of praise, blame, celebrity or renown 623 124. Names of opposite or contrary things 626 125. Names expressive of great, small, high, low, and similar adjectives 629 126. Names of the several degrees of acquaintance or familiarity 632 127. Names of virtue and blessings 634 128. Names expressive of speaking or hearing any religious tract; names expressive of noise, sound, expression or utterance 636 129. Names of several examples illustrative of illusion or unreality 641 130. Names of charity or alms-giving, and of oblations and sacrifices 644 131. Names of the several kinds of advantage and utility 647 132. Names of several terms expressive of the intellect, the understanding, the discrimination 648 133. Names expressive of the enumeration of the several sorts of learned men 649 134. Names of the enumeration of synonymous terms for profound or deep learning 651 135. Names of the enumeration of synonymous terms for joy or pleasure 652 136. Names expressive of anger of the several degrees of mischief or injury 654 137. Names of the four kinds of moral men 656 138. Names expressive of the life in this world and in the next; death and transmigration 656 139. Names expressive of solitude and retirement 658 140. Names of the four kinds of abiding, or the manner of living 658 141. Names of the several degrees of shocks in an earthquake 282 142. Names of brilliancy, light, or lustre 284 143. Names of great and small powers 275 144. Names of the four great fabulous continents 276 145. Names of the several degrees of elevation of the three regions of the world 278 146. Names of the gods in the region of cupidity (or in the realm of Cupid) 278 147. Names of the mansion of the 1st degree of meditation 279 148. ,, ,, ,, ,, ,, ,, 2d degree of meditation 280 149. ,, ,, ,, ,, ,, ,, 3d degree of meditation 280 150. ,, ,, ,, ,, ,, ,, 4th degree of meditation 280 151. Names of the pure (or holy) mansion 281 152. Names of the incorporeal mansions 281 153. Names of the gods inhabiting this or that world 317 154. Names of the nine planets 322 155. Names of the twenty moving stars (Nakshatras) 322 156. Names of gods, Nagas, &c. 324 157. Names of the Naga kings or princes 325 158. Names of common or ordinary Nagas 331 159. Names of the Yaksha king, or of the prince of the Yakshas 335 160. Names of the prince of the Gandharvas 336 161. Names of the five gods, the Daityas, Titans, giants, Asuras 337 162. Names of Vishnu’s bird, the Garuda, the prince of the winged creation 338 163. Names of the Prince of the Kinnaras 339 164. Names of the prince of the Mahoragas 340 165. Names of the Prince of the Kumbhándas 342 166. Names of the great Rishis 40 167. Names of the ancient Buddhistic learned men in India 42 168. Names of curious philosophical systems and sects 44 169. Names of the six Tirthika teachers (in Tibetan, Mu-stegs-pá-chen) 47 170. Names of the series of the universal monarchs 47 171. Names of the excellent qualities, and of the seven precious things of an universal monarch 659 172. Names of the sons or children of whom each universal monarch had a whole thousand 660 173. Names of the four divisions of troops 662 174. Names of ordinary kings 52 175. Names of the Pandavas 53 176. Names of the several classes or ranks, dignities, occupations, and professions among men 53 177. Names of different castes or tribes 66 178. Names of parentage, consanguinity, &c. 68 179. Names of the several members and limbs of the body 71 180. Names of the several degrees of the formation of the embryo and of several ages of men 79 181. Names of old age and sickness 81 182. Names of places, countries, cities, towns, &c., mentioned in Buddhistic works 82 183. Names of mountains, fabulous and real 85 184. Synonymous names for sea or ocean, rivers, &c. 86 185. Names of trees 135 186. Names of terms originating with the Tantrika system 110 187. Names of signs for prognostication 662 188. Names of dialectical and sophistical terms 664, 254 189. Names of terms originating with the Nyáya doctrine 262 190. ,, ,, ,, ,, ,, ,, Sankhya doctrine 264 191. ,, ,, ,, ,, ,, ,, Mimansa 267 192. ,, ,, ,, ,, ,, ,, Vaisheshika school 268 193. Terms of different dialectical systems 271, 667 194. Names of all sorts of theories 271 195. Names of fourteen theses that have not as yet been demonstrated or proved 272 196. Names of several terms expressive of the soul according to the Tirthika teachers 274 197. Names of twenty positions relating to annihilation 667 198. Names of grammatical terms 670 199. Inflections of a Sanskrit noun in the seven cases of all the three numbers 672 200. Names of the bad transmigrations or places of punishment after death 343 201. Names of several evil spirits (S. Preta, tib. Yidags, a ghost) 343 202. Names of all sorts of beasts into which bad or wicked men are supposed to transmigrate 344 203. Names of several Tartara, of the divisions of the hot Tartarus 354 204. Names of the several divisions of the cold Tartarus 354 205. Names of the eighteen classes of science 37 206. Names of mechanical arts and handicrafts 356 207. Names of all sorts of musical instruments 359 208. Names of the several tunes or parts of harmony 368 209. Names of the several kinds of dances, and the manner of dancing 361 210. Names of the literature and religious practices of the Brahmans 39 211. Names of the six occupations of a Brahman 362 212. Names of all sorts of words and phrases for such as wish to understand the Sanskrit language 362–382 213. Names of the dwelling-place or residence of the gods; names of the best, &c. 382 214. Names of all sorts of indeclinable words 88 215. Names of castles, forts, and all sorts of dwelling-places 94 216. Names of the implements belonging to a cart or chariot 100 217. Names of all sorts of corn and pulse 384 218. Names of festivals or solemn days 285 219. Names of curds, butter, and several kinds of food 286 220. Names of drugs for curing diseases 385 221. Names of clothes or garments 390 222. Names of utensils, instruments, &c. 393 223. Names of pigments, paint, colours for painting and for dyeing stuffs 395 224. Names of precious things, as gems or jewels; gold, silver, &c. 397 225. Names of conchs or shells 400 226. Names of several sorts of ornaments 401 227. Names of all sorts of armour and weapon 406 228. Names of all sorts of implements and ornamentations used on the occasion of oblations or sacrifices 409 229. Names of all sorts of flowers 411 230. Names of the several parts of flowers 417 231. Names of the excellence of some flowers 419 232. Names of the incenses and perfumes 419 233. Names of all sorts of words, phrases (for the use of those who wish to understand the Sanskrit text) 229–253 234. The names of numerals, the definite and indefinite numbers, according to the Phal-chin division of the Kahgyur 673 235. Names occurring in the Sherchin Treatise of the Kahgyur 676 236. Names originating with the Lalita Vistara, in the second vol. of the mDo class of the Kahgyur 680 237. Names occurring in the mkong-mdsod or Sanskrit Abhidharma, of the Stangyur 684 238. Names of the common numerals, of the inhabitants of the world 421 239. Names of all sorts of quantities and measures of distances from an atom to a Yojanam; a measure of 4000 fathoms 426 240. Names of the proportion of strength in a decimal progression 428 241. Names of time, and its subdivisions and seasons 101 242. Names of the corners and cardinal points or quarters, and intermediate corners of the world 107 243. } Names of the ten advantages derived from learning and discipline 429 243. } Names of the five classes of transgression, and of those of an indefinite character 430 244. Names of the four defects, or of the four great transgressions 431 245. Names of thirteen transgressions by which one is rendered a residue or dregs of the priests 431 246. Names of thirty transgressions, committed by accepting and using unlawful things, the wearing or carrying of which should be avoided 432 247. Names of the ninety transgressions 435 248. Names of those four transgressions that must be confessed to obtain forgiveness 445 249. Names of many things to be learned and observed 446 250. Names of seven terms for reconciling and settling disputes or quarrels 460 251. Names of punishment, chastisement, and correction 460 252. Names of entreating, addressing, petitioning, praying the priesthood, and of performing some ceremonies on certain occasions 362 253. Names of taking refuge with the three Holy Ones 465 254. Names of the eight fundamental articles to be learned and observed by those who enter into the religious order 466 255. Names of those four moral maxims that are repeated to him who will be made a Gelong (S. shramana) 122 256. Names of all sorts of religious persons 122 257. Names of several terms occurring in the Dulva, in the text entitled “The adopting of the religious order, or the taking of the religious character” 126 258. Names of the thirteen implements or utensils (of a religious person) 468 259. Names of utensils or implements of a Gelong 469 260. Names of those twelve persons who perform several assigned duties on behalf of others 477 261. Names of the four classes of the Buddhists, together with their eighteen subdivisions 479 262. The seventeen subjects or matters of the Dulva 481 263. Names of the five sorts of water fit to be drunk by the priests 483 264. Names of reproaching or rebuking a Buddhist priest (S. Shramana; Tib. Gelong), or any other religious person 484 265. Names of a Bihar (sacred edifice), and several other places and things belonging to it 486 266. Names of the material or stuff of which garments are made 487 267. Some words and phrases taken or collected from the Dulva 137 268. Names of those six persons among the disciples of Sakya, who were known under the name of the six Tribunes (in Sanskrit, Shadvargikah) 150 269. Names of the four kinds of nurses 151 270. Names of diseases 109 271. All sorts of distempers, diseases, or sickness 490

XVII.

A Comparative Vocabulary of Sanskrit, Hindi, Hungarian, &c., Words and Names.

A Fragment.

Not only in several memoranda of his friends, but in the preface of his Tibetan Dictionary, and also in the letters which Csoma addressed to Captain Kennedy in 1825, we find that the learned Hungarian had noticed, not merely a certain linguistic affinity between the Sanskrit and Hindi with the Hungarian tongue, but he discovered the existence of words and names, in the countries of South-East of Europe, which seem to point in that direction. Csoma has repeatedly given expression to such an opinion, the importance of which did not escape the notice of men like Wilson, Prinsep, Torrens, Campbell, and others. Yet, with the view to publication, he seemed always disinclined putting such memoranda on record, because he had hoped, no doubt, that after arriving at Lassa he would be able to present to the public something more tangible and complete than what he could gather merely from resources collected in India.

The ardent hope of his life, that of visiting Lassa and the country beyond, was destined, however, never to be gratified.

A few pages of manuscript annotations in Csoma’s own handwriting are now in the possession of the Academy of Sciences of Hungary. These annotations are presented to the reader, however, it may be confessed, with some diffidence. Desirous to do justice to Csoma’s memory, we wish to guard against the supposition that he would ever have permitted this apparently unimportant vocabulary to appear as we find it, because the most cursory examination of it amply testifies that these memoranda are but casual annotations of words as they struck him in the course of his reading; still even so they will be considered as precious relics by those who look with interest on Csoma’s life and labours, as the plank of a sunken vessel would be that a wave chanced to throw upon a friendly shore.

With these preliminary remarks, and only under conditions just described, do we feel justified in bringing to light this hitherto unknown collection.

[Transcriber note: due to the Devanagari script used, alignment of the table below may be unsatisfactory.]

âtâ आता H. father atya. annada अन्नद S. he who gives enni adó. food annadânam अन्नदानं S. the giving enni adás. food ashita अशित S. eaten ett, evett. ash अश् S. to eat enni. ashanam अशनं S. food ozsonya. argha अर्घ S. price, value ár, becs. astam अस्तं S. sunset este. (?) astamatî अस्तमती S. getting esteledik. towards evening amutra अमुत्र S. there amott. agni अग्नि S. fire (tüz égni.) âlasa आलस S. lazy aluszékony. aswara अस्वर S. having szótalan. deficient voice ardati अर्दति S. hurts árt. alati अलति S. prevents elöz, megelöz. artha अर्थ S. price érték. arthajna अर्थज्ञ S. understanding értelem. aham अहं S. I, yes én, ám. arthayate अर्थयते S. asks kérdez. âm आम् S. indeed ám. arha अर्ह S. value, price ár, becs. arhati अर्हति S. values becaül. artham अर्थं S. for —— ért. e.g., gurvartham, guruért. arthaka अर्थक S. wealth érték, gazdagság. arthavat अर्थवत् S. wealthy értékes, gazdag. âlasya आलस्य S. sleepy, aluszékony, apathetic aluszom. (?) akar he will akar. ati अति S. above, upper felette. lâ ला S. taking, foglaló. occupying, conquering (?) Atila अतिला (?) Adi-la, elökelö, successful, gyözelmes great chief, foglaló. conqueror aṭala अटल S. firm, solid állandó. angikâ अङ्गिका S. a shirt ümeg, ing. argala अर्गल S. a bolt horgoló, rekesz. ativṛiddha अतिवृद्ध S. very old megvénült. asti अस्ति S. is van, vagyon. nâsti नास्ति S. is not nincsen. tejas तेजस् S. fire, energy tüz, fény. twish त्विष् S. light, fire tüz. tâta तात S. father atya. trâta त्रात S. preserved megtartott. trâyate त्रायते S. preserves megtart. tâḍayati ताडयति S. pushes taszit. twam त्वं S. thou te. thâl, thâlâ, थाल, थाला, thâlî थाली H. a dish tál. talati } तलति S. } to be full, { telni. tâlayati } तालयति S. } complete { tölteni. talapayati } तलपयति (?) S. } { töltetni. tasyati तस्यति S. pushes, tosses taszit. staryate स्तर्यते S. spreads terjed, terjeszkedik. trâ, } त्रा, } trâyate, } त्रायते, } to hold tartani. trâpayate } त्रापयते S. } râga राग S. anger harag. râma राम S. joy öröm. raktam रक्तं S. blood vér. raktapa रक्तप S. blood-sucker, vérszopó. a leech rakta-vîja रक्तवीज S. pomegranate veres bélü, veres magú. râjati राजति S. shines ragyog. loka लोक S. world világ. loshṭa लोष्ट S. rust rozsda. lankâ लङ्का S. a girl lyánka. ghâs घास H. grass gaz, fü. bol बोल H. speak thou szólj. bolnâ बोल्ना H. to speak szólni. bulânâ बुलाना H. to call szólitni. bulwânâ बुलवाना H. to cause to szólittatni. call (?) bâlya बाल्य S. the family család.

N.B.—Magyar family names: Bala, Buda, Bodala, Barta, Bálya, Bod, Bede, Binde, Vajna, Beder, Vida, Bardocz, Bihar, Hari, Csorja, Sánta, Buja, Székely.

bandhu बन्धु S. a friend barát. bhrâtâ भ्राता S. brother bátya. bhrátá me भ्राता मे S. my brother bátyám. bhogyâ भोग्या S. a whore buja, bujálkodó. bheka भेक S. a frog béka. bṛiksha, vṛiksha बृक्ष S. a tree bükkfa. bhâshita भाषित S. a discourse beszéd. bhayânak भयानक H. champion bajnok. (terrific) bṛikha, vṛisha बृख H. वृष S. a bull bika. vichâraka, विचारक S. and bichârak H. the judge biró. balgati बल्गति S. to tramp (to ballagni. jump) Bharata भरत S. younger brother of Râma, son of Dushmanta and Sakuntalâ.

—Magyar words: Barát, Barta, Bartos.

Budha बुध S. son of the moon, { regent of the planet { bölcs. Mercury { Buda. bhâshe भाषे S. I talk beszélek. balavân बलवान् S. (?) an idol bálvany. eka एक S. and H. one egy. idam इदं S. this ez. hinsâ हिंसा S. injury kinzás. hinsati हिंसति S. injures kinoz, kinzani. hansa हंस S. a gander gantzi. hâsya हास्य S. laughter kaczagás. hazâr { हज़ार H. } one thousand ezer. { सहस्र S. } Himavat हिमवत् S. Himālaya havas. range himâgama हिमागम S. cold season téli idöszak. hikkati हिक्कति S. hiccoughs csuklik (csuklani). hûṇa हूण S. a barbarian hun. hûnkâra हूङ्कार S. uttering the hun nyelven sound of a beszélni. hûn ûna (Hún?) ऊन S. to decrease megfogyni, kevesbedni. hasati हसति S. laughs kaczag. halabhṛit हलभृत् S. name of eke-tartó. Balarâma chashaka चषक S. a cup csésze. chakra चक्र S. a wheel kerék.

chakra; circus, circulus, cherk, in Russian; in Magyar: kerek, kerék, kör, kert, kerület, keritni, kerülni, kerités.

chhatra छत्र S. a parasol sátor, ernyö. chhala छल S. deceit csalás. chamû चमू S. multitude; an csomó, army sokaság. chîkayati चीकयति S. touches, csikland. tickles chyâvayati च्यावयति S. scorns csúfol. chinoti चिनोति S. assembles, gyül. v.n. chayayati चययति S. assembles, gyüjt. v.a. chapayati चपयति S. assembles, gyüjtet. v.c. cheṭa, cheḍa चेट, चेड S. servant cseléd. garta गर्त S. hole in the gödör. ground galhate गल्हते S. blames gyaláz. gohannam गोहन्नं S. cow-dung ganéj. ghagghati घग्घति S. derides kaczag. ghâtayan घातयन् S. killer katona. (îsh) îshṭe (ईश्) ईष्टे S. rules uralkodik. Îsha ईश S. name of Siva Siva isten neve. îshîtâ ईशीता S. superiority uralkodás, felsöbbség. îshitṛi, îshitâ ईशितृ, ईशिता S. owner tulajdonos, úr. Sikandar सिकन्दर H. Alexander Sándor. îḍ, îṭṭe ईड्, ईट्टे S. praises, üdvözöl. greets îrte } ईर्ते S. } îrayati } ईरयति S. } goes jár. îyate } ईयते S. } yâti याति S. walks jár. yâ, yâti या, याति S. to go jár. itastatas इतस्ततः S. here and ide’s tova. there îrayati ईरयति S. lets go jártat. iti इति S. thus igy. îrshya ईर्श्य S. envy irigység. îshṭe ईष्टे S. rules (to be uralkodni, a god) Isten, lenni. ishṭam इष्टं S. (the desired) Isten. God yazdân يزدان P. God Isten. uru, vṛihat उरु, वृहत् S. great, a úr, hatalmas. giant urvîsha उर्वीश S. proprietor órias. vahanam वहनं S. drawing, vinni, vonni. carrying vasanam, vastra वसनं, वस्त्र S. the cloth, vászon. linen varaṇa वरण S. defence óltalom. Jegyz: Varna. vâdayati वादयति S. accuses vádol. vachaknu वचक्नु S. gossiping fecsegö. -wâlâ ॰वाला H. belonging to hová való. a place or country vyâdha व्याध S. a hunter vadász. vṛika वृक S. a wolf farkas. (?) utsa उत्स ? street utcza. uras उरस् S. great nagy úr. varyya वर्य्य S. the chief vajda. (?) varabala वरबल S. powerful (?) verböltz. jalnâ जल्ना H. to ignite, gyúlni. v.n. jalânâ जलाना H. to ignite, gyujtani. v.a. jalwânâ जलवाना H. to burn, v.c. gyujtatni. jwalati ज्वलति S. shines, burns fénylik, gyúl. jwalana ज्वलन S. lighting meggyúl. jayati जयति S. conquers, is gyöz, victorious gyözelmes. jaya जय S. name of Gyözö, Geyza. Yudhishthira yavana यवन S. a stranger jövevény. yudh युध् S. war had, háború. naḍa नड S. a reed nád. naḍvat नड्वत् S. abounding in nádas. reeds na न S., H. no, not ne, nem. nápi नापि S. not even nem éppen. nâma नाम S. is it not? nem é? nacha नच S. nor, neither nem is. nanu ननु S. is it not? nem é? nirarthaka निरर्थक S. unmeaning érthetetlen. mâyate, mâti मायते, माति S. measures mér. mushka मुष्क S. a strong man, erös ember, a thief tolvaj. N.B.—muszka. mṛiga मृग S. deer szarvas, vad. mṛigayati मृगयति S. sports vadász. mṛigayâ मृगया S. a chase vadászat. mṛigayu मृगयु S. a hunter vadász. mṛiduromavat मृदुरोमवत् S. fine haired, finom szörü, a hare nyúl. măyănâ मयना H. a maina szajkó. (Gracula religiosa) N.B.—majom, majmolni- kansa कंस S. goblet kancsó. kupatha कुपथ S. a hilly kárpát, tract, a hegyes. difficult path kinchit किञ्चित् S. little kicsi. kara कर S. arm, hand kar, kéz. kukkuṭa कुक्कुट S. a cock kakas. kashâya कषाय S. bitter keserü. kûpa कूप S. a well kút. kilâsa किलास S. a boil kelés. kiki किकि S. a blue jay kék szajkó. kukara कुकर S. having a görbe karú. crooked arm kakkati कक्कति S. derides kaczag, gunyol. (?) kikkati to cough köhögni. koṛh कोढ़ H. leprosy kór. kim किम् S. who ki. kshomam क्षोमं S. silk selyem. kapha कफ S. phlegm, köp. spittle karpûra कर्पूर S. camphor kámfor. kalasha कलश S. a goblet kulacs. khara-nakhara खरनखर S. sharp-nailed köröm, körmös. khyöd ཁྱོད་ (Tibetan) you kend, kegyelmed. kashchit कश्चित् S. who? what? kicsoda? micsoda? kishora किशोर S. a youth kis úr. kîrtita कीर्तित S. celebrated hirdetett (megkürtölt). kîrtti कीर्त्ति S. fame hir. khatam खतं S. a pond gödör. kis kâ किस का H. whose kié. kis ko किस को H. to whom kinek. kula कुल S. a family család. sakula सकुल S. belonging to ugyan azon the same családból family való, székely? paṇa, dhana पण, धन S. money, coin pénz. pachati पचति S. } to cook, { föni. pachayati पचयति S. } to boil { fözni. pachayat पचयत् S. } { fözetni. patati पतति S. carries viszen, szál. patayati पतयति S. makes over szálit. (to) pâtayati पातयति S. delivers szálittat. patha पथ S. road út. pathati पथति S. travels utazik. pathayati पथयति S. causes to utaztat. travel panthati पन्थति S. } shows the way utasít. panthayati पन्थयति S. } pathin पथिन् S. } traveller { utas. pathika पथिक S. } { utazó. pathila पथिल S. wayfarer utazó. pathika santati पथिकसन्तति S. a caravan utitársaság. padika पदिक S. { a footman } gyalogos. { a pedestrian } padâsanam पदासनं S. footstool lábszék, zsámoly. pachaka पचक S. a cook szakács. pachaka strî पचकस्त्री S. a female cook fözö asszony. (?) Pârthus पार्थुः S. a rebel pártütö, pártos.

N.B.—Parthi exules Scytharum (Justinianus).

palâla पलाल S. straw, polyva, stubble szalma. pataka पतक S. that which a mi esik, falls or patak. descends, a torrent pachaka पचक S. earthen fazék. vessel pâṇḍu पाण्डु S. clothed in (?) pandúr. yellowish white paṭa पट S. cloth posztó. shîrshaka शीर्षक S. a helmet sisak. suta सुत S. a son szülött, szülni. sû सू parturition szülés. sauchika सौचिक S. a tailor szabó. sûchi सूचि S. a needle tü (talán szöcs?). (sû) savanam (सू) सवनं S. to bring szülni. forth suhṛita सुहृत S. a lover szeretö. sûta सूत S. born szülte, szülött. shakaṭa शकट S. a cart, szekér. carriage sabhâ सभा S. a gathering szoba. of people, a room shobhâ शोभा S. beauty szépség. sankaṭa सङ्कट S. narrow szük. sevati सेवति S. serves szolgál. sûshati सूषति S. brings forth szül. skhadate स्खदते S. tears szakad. (?) sabdati to destroy, leszabdalni. to defeat shwasati श्वसति S. breathes szuszog. sahate सहते S. bears szül. sau सौ H. one hundred száz. sa स S. he az. sabala सबल S. one with an (?) szabolcs. army, with a force or power shikhâ शिखा S. a stack or (fedél) covered heap asztag. (?) sakti island sziget. sukṛita सुकृत S. virtuous erényes. suhṛida सुहृद S. } lover, tender, szeretö. surata सुरत S. } compassionate sûrya सूर्य्य S. the sun nap. sûryâvartta सूर्य्यावर्त्त S. sunflower napraforgó. sevaka सेवक S. servant szolga. salavaṇa सलवण S. salted szalonna. dwâram द्वारं S. a courtyard udvar. dharati धरति S. holds tart. dadâti ददाति S. gives, adakozik. contributes dasha दश S. ten tiz. dhṛi धृ S. to hold, to tartani. retain

N.B.—Examine these roots for all derivatives; e.g., “dhṛita-râshṭra,” the holder of a kingdom, a sovereign, a ruler, országtartó.

N.B.—dhar, in Hungarian: tart; tartani, tartozni, tartózkodni, tartás, tartomány, tartozó, tarlatik, &c.

dhwani ध्वनि S. a sound zaj, moraj.
(?) Duna Danube.
(?) lip लिप to stride lépni.
(Conjugate this verb.)
Loma-pâda लोमपाद S. King of Anga, Bhaugulpore
is its capital.
N.B.—Árpád.

Csoma affixed a remarkable note at the end of this paper, in the following words: Materiam dedi, formam habetis, quærite gloriam si placet!

NOTES

[1] The bulk of the people on that frontier are Wallachians.

[2] See Orbán Balázs: Székelyföld leírása.

[3] Hermanstadt, in German.

[4] Nemzet, 17th April 1884.

[5] Pupil-servants occupy a position similar to that of sizars at the English colleges in past times.

[6] “Revue des deux Mondes,” vol. xix. p. 50 et seqq.

[7] Preface to the “Tibetan Dictionary.”

[8] γὰρ ὐμῖν. Recensione Heyne. Londini, 1823.

[9] The full name in Hungarian is Körösi Csoma Sándor, which means in English, Alexander Csoma of Körös. The family name is Csoma, and the word Körösi, meaning of Körös, stands as a designation, to show that he is a noble of Körös.

Körösi, although an adjective, may be used either alone or as above, after Alexander, but in that case Csoma must be omitted; that is to say, Alexander Csoma Körösi would be a mistake.

The terminal i in Körösi means of, hence de cannot stand before Körösi. When de is used, Körös must follow.

[10] Siculus in Latin, Székely in Hungarian, Székler in German and other continental languages.

[11] “Tibetan Tales,” by W. R. S. Ralston, M.A. Trübner & Co., London, 1882.

[12] An abridged English edition of B. Hügel’s works, with Major Jervis’s annotations, appeared in 1845.

[13] See “Alphabetum Tibetanum, studio et labore, Fr. Augustini Antonii Georgii.” Romæ, 1762, pag. 820.

[14] “Journal of the Asiatic Society of Bengal,” vol. ii., 1844, note to Dr. Campbell’s paper.

[15] Székler, military nobles.

[16] Kulu.

[17] Moorcroft’s “Travels,” edited by H. H. Wilson, vol. i. p. 338.

[18] Preface to Moorcroft’s “Travels,” edited by H. H. Wilson.

[19] See Prinsep’s Report, dated 5th January 1834, in chap. ix.

[20] Moorcroft’s “Travels”, vol. ii. p. 383.

[21] See Yule’s “Marco Polo,” vol. i. p. 209, regarding Buddhist ritual in China.

[22] The Hungarian.

[23] 1825.

[24] Drâkshâ.

[25] Deductions based upon the etymology and similarity in the pronunciation of certain words, are not safe grounds upon which to rest scientific conclusions. Csoma has frequently shown his distrust of such. Yet such an objection need not preclude our noting down any striking examples which we may have fallen in with.

What may have been the faith of the Magyar ancestors is not yet decided; this subject demands yet further investigation, especially in the direction in which Csoma laboured.

Csoma says, with reference to the study of Tibetan, and especially of the Sanskrit, that his countrymen will find in it a fund of information respecting their national origin, manners, customs, and idiom.