^{page 248 note 1} ProfessorWilson, says, “The only Sanskrit composition yet discovered, to which the title of history can with any propriety be applied, is the Raja Taringini, a history of Cashmir.”Google Scholar—Introductory observations to the History. This history nevertheless has the proved anachronisms of 700 years [Mr. Turnour thinks 1177 years,] and 1048 years, and it is a comparatively modern work, having been compiled A.D. 11–18.a

Professor Wilson also, in his notes on the Mudra Rúkshasa, says, “It may not here be out of place to offer a few observations on the identification of Chandragupta and Sandracottus. It is the only point on which we can rest with any thing like confidence in the history of the Ḫindus, and is therefore of vital importance in all our attempts to reduce the reigns of their kings to a rational and consistent chronology.”

^{page 249 note 1} The chief of these works, is that of Fa-Hiam, on which are founded the notes I venture to lay before the Society, but others will also he quoted.

^{page 250 note 1} M. Remusat divides his history of Buddhism into three periods.

^{page 251 note 1} Seythians.

^{page 254 note 1} M Remusat follows the Chinese in the dale of Sakya's birth.

^{page 255 note 1} A branch of the Himalaya to the west of Khotan.

^{page 256 note 1} He here necessarily means Brahmanical writings, for the Mahawanso was unknown to him.

^{page 256 note 2} The Buddhist inscriptions in Pali of several centuries before Christ, both on monuments and coins, and the Mahawanso, were not known to M. Remusat, or he might have qualified this assertion respecting the Sanskrit language, particularly us inscriptions in pure Sanskrit are entirely wanting down to the period of which he is speaking.

^{page 257 note 1} The Pali inscriptions on many of the coins found in Affghanistan, together with their Buddhist emblems, attest the truth of Fa hian.

^{page 257 note 2} Buddha.

^{page 257 note 3} Bahar.

^{page 257 note 4} Patna; but this is a mistake of M. Remusat. The monarch resided at Rajagaha, the city of Pataliputto [Pali] being founded afterwards.

^{page 258 note 1} Amongst the numerous inscriptions discovered there is not one single Buddhist text, for centuries after Fa hian's time, in Sanskrit.

^{page 258 note 2} Messrs. Remusat, Klaproth, and Landresse.

^{page 261 note 1} Nirvana in Sanskrit, Nibutti in Pali, which will make Buddha the contemporary of the prophet Samuel in Palestine.

^{page 261 note 2} Page 197.

^{page 261 note 3} page 170.

^{page 261 note 4} Page 175.

^{page 261 note 5} Page 207.

^{page 261 note 6} The Buddhist clergy wore a particular dress, and shaved the beard and head; p. 9.

^{page 262 note 1} From the Chin i tian; Book 77, p. 21, 28. P. 207 of Fa hian.Google Scholar

^{page 262 note 2} By using Sanskrit terms as the equivalents of Chinese words, M. Klaproth does not assert that Sakya preached in Sanskrit or used the Sanskrit language. It is probably owing to his unacquaintance with Pali that he does so; for as all ancient Buddhist scripture, and as all ancient Buddhist inscriptions are in Pali, the inference would rather be that Sakya used the Pali language.

^{page 263 note 1} The Nepaulese division of a cycle into four Yogas, as mentioned by Mr. Hodgson, is said by M. Klaproth to he borrowed from the, Brahmans. P. 196.

^{page 263 note 2} Its duration is 236,000,000 years, of which, 151,200,000 are passed; p. 357.

^{page 263 note 3} Page 197.

^{page 263 note 4} Sixteen hells, (p. 70,) and eighteen heavens, (p. 145.) At p. 296 and 299, not less than sixteen chief hells (eight hot, and eight cold) are enumerated, and sixteen minor hells, through all which the guilty pass until they have expiated their offences. My authorities are the commentaries of MM. Remusat and Klaproth.

^{page 264 note 1} Page 138.

^{page 264 note 2} Pages 270, 174 and 184.

^{page 264 note 3} Pages 9–11.

^{page 265 note 1} Page 104.

^{page 265 note 2} Observer le jeune.

^{page 265 note 3} The term here used, does not menu following Brahmanical tenets, but is applied in its literal signification, “Walking in Purity;” the Brahmans having assumed to themselves that name from the term Brahmana, p. 186. The same view is taken of the word in a paper printed in the third vol. of the Transactions of the Royal Asiatic Society, being a disputation respecting east; in which it is asserted that he is the true Brahman, whatever his east may be, who praetises virtue, and is pure.

^{page 265 note 4} Page 148.

^{page 266 note 1} Page 149.

^{page 266 note 2} Encolure de bœuf.

^{page 267 note 1} Page 153.

^{page 267 note 2} See page 186, at which the Kshatryas are said to spring from Brahma's navel, and the Vaisyns from his arms.

^{page 268 note 1} Vide Sanskrit inscription in a temple or Siva at. Chhatarpoor, Bundeleund, dated A.D. 962, and renewed A.D. 1016, in which nearly the same heresy is recounted. Journal A. S., B., No. 87, p. 160.Google Scholar

^{page 268 note 2} Forts de la bouche.

^{page 268 note 3} The Ramayana, (book 2, sect. 47, p. 32,)Google Scholar has nearly the same absurdities, though not just in the same order.

^{page 269 note 1} The accuraey of the Buddhist statements is testified by the fact that in the Ramayana, [the Hindu Sacred Epie Poem,] in several places mention is made of the offering of animals, even to the cow. Sita, on passing the Ganges, going into exile, says, “O Goddess, having returned to the. palace, I will offer to thee 1000 jars of spiritaous liquors, and rice mixed with flesh,” (book 2, Sect. 40,) and in the funeral obsequies of the father of Rama, a purified animal was slain and thrown on the pile: the cow and her calf were offered, and ghee, and oil, and flesh were scattered on all sides.—(Book 2, sect. 61.) On this occasion not one of King Dasaratha's 350 wives and concubines became Sati, nor are they reproached for not immolating themselves. But carnivorous propensities were not confined to the gods and the departed; for the hermit sage Bharadiraja, who, by the bye, was a Brahman at Allahabad, gives Bharata, the brother of Rama, and his innumerable army a sumptnous dinner, consisting of roast and boiled; venison, peacocks, partridges, mutton, and pork! accompanied with appropriate sauees; the whole being washed down with potent spirit! — (Book 2, sect. 77, p. 301.) So much for the anticarnivorous Hindus. It appears also that anciently the blood or flesh of the cow was a component of the Mudhao, an offering.—(Note on book 2, sect. 42.)

^{page 270 note 1} San tsang fa sou, book 22, verse 12, a Buddhist work containing the numbers of the law of the three collections of sacred books, answering in Sanskrit to Tri pit'aka dharma Sankhya, p. 109.Google Scholar The Pitakattya of Ceylon would appear to be the same.

^{page 270 note 2} Page 159. This would seem to imply that the two loading parlies in religious opinions, were those of the Buddhists, and the followers of Fou lan na, or the Atheists, whose family name in Sanscrit was Kasyapa, from his mother. No reference is had here to Brahmanical opinions as taking the lead; or to the Bruhmans being other than what Fa hian describes them, as the principal amongst the tribes of Barbarians! At this period they were probably viewed as the foreigners Professor Wilson and others admit them to have been, although placing them in an earlier age.

^{page 270 note 3} In Pali called Buddho, Dhammo, and Sangiti.

^{page 270 note 4} Here again is no reference to Brahmanism us the great antagonist doctrine.

^{page 270 note 5} This would be in the third century A.D. 257, if 543 B.C. be taken as the date of the death of Buddha, instead of the Chinese era, and would correspond with the decline of Buddhism during which the visits to India of Fa hian and Hiuan Thsang took place.

^{page 271 note 1} Professor Wilson says, “It is highly probable that of the present popular forms of the Hindu religion, none assumed their actual state earlier than the time of Saukara Acharya, the great Saiva reformer, who flourished in all likelihood in the eighth or ninth century.” Preface to Vishnu Purana, p. 10.Google Scholar This opinion, therefore, is in thorough accordance with the testimony of the Chinese travellers.

^{page 273 note 1} Professor Wilson, who does not go quite so far, says, “the language in which the prayers [of the Vedas] are written differs much, both in words and construction, from the Sanskrit of later writings.” Oxford Lectures, No 1. p. 8.Google Scholar

^{page 274 note 1} Sthûpa.

^{page 274 note 2} In the country of Candahar a tumulus is spoken of measuring 210 metres, or 708¾ feet English, in height, throwing the great pyramid of Egypt into the shade; and we are indebted to M. Masson and General Ventura for a knowledge of the sacred objects enclosed in these, tumuli, some of which arc at this moment in the museum of the India House. Page 19.

^{page 275 note 1} This was a gross corruption of the principles of Buddhism, which taught the worship of the supreme intelligence only.

^{page 275 note 2} Jaggarnath is on or near the site of a celebrated relie temple of the Buddhists.

^{page 275 note 3} 25 Toises, or 70 metres = 250 feet high.

^{page 276 note 1} Their emblem was the Swastika, or mystic cross , which is found initial and terminal on the Buddhist inscriptions in the Dekkan, and very generally on the Buddhist coins, in the India House.

^{page 276 note 2} Lat. 37° = 30′, long. E. 70° 40′.

^{page 276 note 3} Probably barley or rye.

^{page 276 note 4} The wheel plays a great part, in Buddhist ceremonial. The priests pasted prayers on it, and turned it round. One turn had all the eflicacy of an oral repetition: the faster they turned it, therefore, the faster they were getting to heaven. The wheel also was looked upon as the emblem of those kings who were supposed to have obtained universal dominion; and this explains the hitherto unintelligible fact of some of the figures of Buddha in the caves of Western India being seated on the edge of a wheel, whence they were called Chakravarti in Sanskrit, or Turners of the Wheel. In the Ramayana the term ia also applied to Rama and some of his aneestors. The wheel also was looked upon as the emblem of the transmigration of lhc soul.

^{page 277 note 1} Tho Eastern part of Affghanistan?

^{page 277 note 2} Touchita.

^{page 277 note 3} Can the figures at Bamian have any relation to Fa hian's statue?

^{page 277 note 4} With the object of destroying tho Roman Empire!! Page 39, note.

^{page 278 note 1} This would place the birth of Sakya Muni in about 1027, or 1029 B.C., and his death in 950 B.C., which is an approximation to Sir Wm. Jones's data. Professor Wilson, in the Oriental Magazine for 1825, quotes no less than eleven authorities, every one of which establish the era of Buddha more than 1000 years B.C., [five of them give B.C. 1027,] and five other authorities make it above 800 years B.C.

^{page 278 note 2} Remusat, , note, p. 41.Google Scholar

^{page 278 note 3} There is a question whether Kashmir is not intended.

^{page 278 note 4} M. Klaproth thinks the translation should be “The language of Central India extends ns far ns this.” Page 59.Google Scholar

^{page 278 note 5} This could not have been written in enmity, for in many Buddhist inscriptions kindness and charity to Brahmans is recommended. Page 46, Note.

^{page 279 note 1} Pian i tian, book 63, p. 1–15. page 47, Note.Google Scholar

^{page 279 note 2} Soung yun uses a beautiful poetical image, which I had never met with before. Speaking of the multitades and varied colours of the butterllies, he says, “they looked like flying flowers!”

^{page 279 note 3} Vide Asoka, 's Edict on the Delhi Pillar.Google Scholar

^{page 280 note 1} Page 50.

^{page 280 note 2} Page 51.

^{page 280 note 3} Page 51.

^{page 280 note 4} Page 52.

^{page 280 note 5} The inhabitants greatly honoured the law of Buddha; they were timid and studious, nnd astrology was their usual occupation, and enchantments were had recourse to; they belonged to the transeendental class of Buddhists. It is curious that according to Fa hian, the exact language of Central India was used here. Page 59.

^{page 280 note 6} I again ask;,—Can this figure and the excavations refer to Bamian?

^{page 281 note 1} Professor Wilson considers this fable to have been borrowed from the Hindus; ut the reverse is more probable.

^{page 281 note 2} M. Remusat has a note, in which the Chinese authorities make Asoka to have reigned 116 years after the death of Buddha, in the regeney of Koung, ho, 833 B.C. Chronological Tables of Japan and China. Book i., p. 17, and p. 66.

^{page 281 note 3} Page 75.

^{page 281 note 4} M. Remusat thinks the Seythians kept possession of Bactria, Eastern Persia, Affghanistan, Balouchistan, and Western India, [Sindli, Cutch, and Gujarat?] until this period. Page 84.

^{page 282 note 1} 292 B.C., p. 84.

^{page 282 note 2} M. Remusat has here a chronology from Chinese sources:—

^{page 282 note 3} Khan hi Tscu tian, vol. 167, lin. 5.

^{page 282 note 4} This kingdom sent, tribute to China, A.D. 628, 21 centuries after Fa hian's time, p. 89; at which period Buddhism was the religion of the inhabitants, and there were very few herctics.

^{page 282 note 5} Page 85.

^{page 283 note 1} Page 86.

^{page 283 note 2} Page 94.

^{page 283 note 3} Vide the Hon. II. Turnour, 's Introduction to the Mahawanso.Google Scholar

^{page 284 note 1} Page 98.

^{page 284 note 2} This is most decisive and unequivocal testimony borne personally by Fa hian, not only of the Religious but of the Political supremacy of Buddhism over all India, excepting in the deserts just mentioned. P. 99, et seq.

^{page 284 note 3} This appears to have been a royal privilege as far as the lay public was concerned, judging from the figures of princes reclining or sitting on beds on the Canouj coius, and in the paintings at the Ajanta caves.

^{page 285 note 1} Professor Wilson thinks some coins of Kadphises, B.C. a few years, with a Sivalie figure, trident, and bull on them, are of a Hindu type, but the taurine figure is common to the Grecian, Celtic, and Buddhist, as well as to the Hindu systems, and is repeatedly to he met with on coins with indisputably Buddhist emblems. Vide coins of Ceylon, Amavati, Indo Sassanian and Indo Seythie, and Kadphises' coins oven have the monograms or emblems, which are found in the Buddhist caves. And as for the trident nnd supposed figure of Siva, a Sivalie figure with a trident, is on the coin No. 4, plate 25, vol. 3. J. A. S. B., combined with the Buddhist chaitya and Bo-tree.

^{page 285 note 2} There is a solitary instance of a quasi Sanskrit inscription on copper plates from Valabhi, in Gujarat, of the supposed date, A.D. 328; but this is dependent upon not mistaking one era for another, and a Pali translator might have found, the puzzling text casier than the Sanskrit translator did.

^{page 286 note 1} Vide Mahawanso and Suttapitako, quoted by the Hon. MrTurnour, , J. A. S.B., Vol. vii, p. 1003.Google Scholar

^{page 286 note 2} Book 2, sect. 67, p. 301.

^{page 286 note 3} The Buddhist decalogue says, not to kill any living being, not to steal, not to commit adultery, not to lie, not to drink wine, [not to eat garlie, &c. is included in the last,] not to seat oneself on places of honour, not to wear flowers or ribbons, not to give oneself up to songs, dances, and comedies, not to wear ornaments of gold or silver, mid not to eat after midday. Page 104. The practice of tho first live entitled the individual to be born amonst the gods. Page 147.

^{page 286 note 4} The only inscription on iron hitherto found is the inscription on the iron pillar at Delhi; but it is after A.D. 800, and has no relation to grants of land.

^{page 286 note 5} M. Remusat's era of Buddha's ministry is B.C. 999. Upham, from the Mahawanso, fixes his birth 998 B.C., vol. iii. p. 56. Quoted in note to Fa hian, p. 284.

^{page 287 note 1} Chap. 16.

^{page 287 note 2} Page 125.

^{page 288 note 1} Pago 128.

^{page 288 note 2} Page 128 and 138.

^{page 288 note 3} Pages 138 and 142. Tehing fa nian tehou king, quoted in the San tsang fa sou, book 18, page 20.

^{page 289 note 1} J. A. S. B., vols. 6 and 7.

^{page 289 note 2} Page 144.

^{page 289 note 3} Λπιντα δ κ τς Ἰνδν γς, ὡς οἱ τατα κεκοτματο, καταςται βασιλα τς χώρης Σπαρτμβαν, τν ταρων ἔνα, τν βακχωδςατο τελευτσαντος, δ Σπαρτμβα, τν βασιλεην κδξασθαι βουδαν τν τοτου παδα, κα τν μν πεντκοντα, κα δο ἔτεα βασιλεσαι Ἰνδν, τν πατρ τν δ παδα, εἴκοσιν ἔτεα.

^{page 289 note 4} Page 146.

^{page 290 note 1} Very many such columns have recently been found in India, some of them with Asoka's edicts engraved on them.

^{page 290 note 2} See page 149, for a list of the heretical sects.

^{page 290 note 3} Pago 152, et seq.

^{page 290 note 4} San tsang fâ sou, book 47, page 26.

^{page 291 note 1} Book 2, sect. 61, page 206.

^{page 291 note 2} ΚΕΦ, XI.

^{page 291 note 3} Μονον σφσιν νεται, σοφιςν κ παντς γνεος γνεος γενσθατι οὐ μαλθακ τοσι σοΦιςσιν εἰσ τ πργματα, λλ πντων ταιπωρτατα. ΚΕΦ. XII.

^{page 292 note 1} Page 159.

^{page 293 note 1} San tsang fâ son, which means, Remusat, M. says, “The mumbers of the law of the three treatises [psychological, religious, and mythological,] and which may be expressed in Sanskrit by Tri pitaka. dharma Sankhya.” Page 110.Google Scholar

^{page 294 note 1} Page 170.

^{page 294 note 2} I liavo previously noticed that the mention of China in the Ramayana, as well as in the Institutes of Menu, would place the date; of their composition after the second century B.C.

^{page 294 note 3} Page 177.

^{page 294 note 4} This personage is mentioned in the solar line of Ayudhya of the Puranas, and Sir William Jones places the fourth successor from him, Vrihadsana, 1300 B.C.; Prasenajit, therefore, by this calculation, ought to be about 1100 B.C.!

^{page 295 note 1} Page 180.

^{page 295 note 2} The appearance of a bull upon the coins in the first instance had led to a belief of their having some relation to the worship of Siva; but the various emblems and monograms upon the same coins showed that they could not have a Hindu origin; and this mention by Fa hian, of a bull carved a Buddhist temple, shows the compatibility of the association of this animal with Baddhism.

^{page 295 note 3} There is a Prasenajit in the Vesala line of the Solar race in the the Useful Tables; butehe is the fifth before Sumetra, whom Sir William Jenes places 2100 years B.C., and Colonel Todd 57 years B.C. The chroniclers arc evidently at fault!

^{page 296 note 1} Page 175.

^{page 296 note 2} The Puranas mention Taeshaka as the successor of Prasenajit.—Vide Useful Tables.

^{page 296 note 3} Page 201.

^{page 297 note 1}

^{page 298 note 1} Page 215.

^{page 298 note 2} Page 220.

^{page 298 note 3} Page 199.

^{page 301 note 1} Journal of the Asiatic Society of Bengal, 03, 1835.Google Scholar

^{page 302 note 1} The Modern Allahabad.

^{page 302 note 2} Vaisali, the present Allahabad, the seat of so many Buddhist traditions and events during 900 to 1000 years, is fabled by the Brahmanists to have been founded by Visala, of the race of lkshwaku and Alambusha. Rama and Lakshmana visited it. In 157 B.C., the great monastery called the Mahawanno wiharo at Allahabad, and the city and neighbourhood, sent 18,000 Buddhist priests under Baddharakkito, a chief priest, to take part in laying the foundation-stone of the great Thupo, or temple in Ceylon. Mahawanso, chap. 29, p. 171.Google Scholar

^{page 302 note 3} Page 248.

^{page 302 note 4} B.C. 603.

^{page 302 note 5} There must bo a mistake here, as Asoka did not reign in the 110th year after the death of Buddha, but in the 224th year. The Mongol date of the convocation differs only ten years from the date assigned in the Pali annals of Ceylon; but Fa hian, with his accustomed accuracy, confirms the exact date of the second convocation, as recorded in the Mahawanso.

^{page 303 note 1} The first bring held at Rajagalia, B.C. 513; the second at Wesali [Vaisali or Allahabad] B.C. 413; and the third took place B.C. 309, at Patna [Pataliputto] when Asoko was emperor.—Turnour, 's Mahawanso.Google Scholar

^{page 303 note 2} Portions of Buddhist Scripture.

^{page 303 note 3} Ibid.

^{page 303 note 4} We have here. an instance of accordance in the customs of the Buddhists and the Gymnosophists, in the case of Calanus, the Gymnosophist, who accompanied Alexander from Taxila to Persia, who when the infirmities of age came upon him, burnt himself, Ananda like, on the funeral pile [пυρα], after the manner of his country, [λλ п κλίνης γρ κομισθναι Φερμενον, ςεΦανωμνον τε τ Ίνδν νμῳ,κα ᾄδοντα τῇ Ίνδν γλώσσῃ. Lib. VII. Cap. iii.] before the whole Greek army.

^{page 304 note 1} In Magadha or Bahár. This kingdom sent an embassy to the emperor of China, Tai tsoung, A.D. 647. Between A.D. 650 and 683, the emperor Kao tsoung sent an ambassador to Patna, who raised a monument with an inscription upon it in the temple of Mo ho phon thi. Subsequently, the emperor Te tsoung between A.D. 780 to 804, had an inscription made upon a bell which he presented to the temple of Na lan tho at Patna. This is the last mention of Berar met with in Chinese historians.—Klaproth, page 250. These facts prove that Buddhism was not extinct at Patna in the ninth century. The inscription in the: temple may yet be found in the ruins of old Patna. The origin of tho name in Sanskrit is Pataliputra ; in Pali, Pupphapura, or Pátaliputto, Child of the tree [Bignonia suaveolens], derived from a Buddhist legend. In A.D. 640, Hiuan thsang found it in ruins, and overrun with jungle, although its circuit was then nearly twentythree miles; but even Old Patna, although the capital of the Buddhist emperors, was comparatively recent in relation to the origin of Buddhism; tho seat of government having been removed to it from Rajagáhá, [Sanskrit Rajagriha], page 257.Google Scholar In 157 B.C., the priest Mattinno took with him to Ceylon 60,000 Buddhist priests from the fraternity of 100,000, in connexion with Asoko's great monastery at Patna, to assist in laying the foundations of the great Thupo, or temple, or shrine, in Ceylon built by Dutthagamini, King.—Mahawanso, chap. 29, p. 171.Google Scholar

^{page 304 note 2} Pago 252.

^{page 305 note 1} B.C. 325 to 288. B.C.

^{page 305 note 2} Maha Yana.

^{page 305 note 3} , Madhyadesa.

^{page 306 note 1} These divinities, according to the Buddhist ideas, would be Indra, Brahma, the Regents of the Sky, &c. &c.; but all inferior in dignity even to the Arhans.

^{page 306 note 2} The anniversary is kept to this day in Buddhist countries.

^{page 306 note 3} Page 261.

^{page 306 note 4} Two similar columns at Mattiah niul Bakra have been described in the J. A. S. B.; but the column near to Patna would be invaluable were it found, as it would fix the date of As-o-ko's reign without question.

^{page 307 note 1} the cavern of Indra's rocks.

^{page 307 note 2} Saripatto is mentioned in the Mahawanso.

^{page 307 note 3} in Sanskrit. Rajagaha in Pali.

^{page 307 note 4} The Vimbasara of the Puranas.—Prof. Wilsen, Bimbisaro in in the Buddhist chronology; but not in Prinsep's Dynasty of the Kings, Magadha, derived from the Puranas.Google Scholar

^{page 307 note 5} Yet this desolated site, which Fa hian required guides to explore, about 569 years before his visit, was teeming with population; and the profound Buddhist teacher, Indagatto, led 8000 Buddhist priests from Rajagaha to Ceylon, to take part in laying the foundations of the great Thupo or temple at Anuradhapura.— Mahawansa, chap. 29, p. 171. The magnificence, of this temple had not declined when Fa hian was in Ceylon.

^{page 308 note 1} Properly Buddha Gaya.

^{page 308 note 2} Page 277.

^{page 308 note 3} Page 270.

^{page 309 note 1} Page 272

^{page 310 note 1} Page 286.

^{page 310 note 2} Page 302.

^{page 310 note 3} Page 336.

^{page 311 note 1} Mahawanso, chap. 29, p. 171.Google Scholar

^{page 111 note 2} Page 307.

^{page 312 note 1} The history of the Origin of the Four Truths of the whole Law.

^{page 312 note 2} Page 312.

^{page 312 note 3} This is mentioned in the Mahawanso. There was a great chaitya in the capital, which Hiuan thsang also describes.

^{page 312 note 4} Page 313.

^{page 312 note 5} M. Klaproth suggests, from the Mahratti , the bluo pigeon.

^{page 313 note 1} Page 315. Fa hian probably alludes to the Goands and Bheels, who, no doubt, were as orthodox Buddhists in his time as they are orthodox Hindus or Brahmanists in present times. In fact, the religion of these singular races of men has always been of a peculiar character.

^{page 314 note 1} Descriptive catalogue of the Mackenzie manuscripts, by II. II. Wilson, . Calcutta, 1828. Page 69.Google Scholar

^{page 314 note 2} The remains of Buddhism in the Dekhan are even more magnificent and extensive than in its native seats on the Ganges. The eave-excavations are well known as wonderful momments of art; but additional proofs of its prevalence are met with in the remains of the great Buddhist temples at Bhilsa and Oomrawati, and the Buddhist coins from Ougein. That this celebrated city teemed with Buddhists is attested by the Bhilsa inscriptions: but we have a new proof of the fact from the Ceylon annals, which state that B.C. 157 the Buddhist high priest Dhammarahkito took with him 40,000 disciples from the Dakkhinagiri temple at Ongein to Ceylon, to assist, in laying the foundation-stone of the great temple at Anuradhapura. This was before Vikramaditya reigned in Ougein. Mahawanso, chap. 29, page 171.Google Scholar

^{page 314 note 3} in Sanskrit: the temple of the victor. Jeto wiharo, in Pali.

^{page 314 note 4} As we find, without exception, from every Buddhist inscription yet deciphered, that the language was Pali, there can be little doubt the term Kan applies to that tongue. Buddhism must, indeed, have been in a flourishing state, in 157 B.C., at Sravasti [Sawatthipura, in Pali], when the Mahathero Piyadassi took with him, frem the monastery of Jeto and the neighbourhood, no less than 60,000 Buddhist, priests, at the invitation of King Dutthagamini of Ceylon, to lake part in laying the foundation-stone of the great chaitya, or temple, at Anuradhapura, in Ceylon. Mahawanso, chap. 29, page 171.Google Scholar

^{page 315 note 1} Asiatic Researches, vol. 10, page 241.Google Scholar

^{page 315 note 2} Page 319.

^{page 315 note 3} , or , according to the Puranas, the ancient capital of Karna, the elder brother of the Pandu prinees. It was annexed to Magadha by Bimbisáro: p. 329.

^{page 315 note 4} , Támralipti in Sanskrit, Támalitti in Pali, is mentioned in the Mahabharata and the Yayu and Márkandeya Puranas.—Wilson.

^{page 316 note 1} Sinhala; that of lions.

^{page 316 note 2} This is the great temple built 157 B.C., in laving tlie foundation of which several hundred thousand Buddhist priests assisted from all pails of India. Mahawanso, chap. 29, page 171.

^{page 317 note 1} Page 341.

^{page 318 note 1} Buddhist priests are bount to obtain their daily food by begging.

^{page 319 note 1} Evidently Pali; for, from the origin of Buddhism, even to the present day, the sacred Buddhist works in Ceylon fire in that language, with the exception of the occasional use of Singalese; and the Brahman convert Buddbogoso, shortly alter Fa hian's visit to Ceylon, translated a part of the Buddhist scriptures then in Singalese, into Pali. Had Sanskrit been commonly in use, the translation by a Brahman would surely have been into that language, and not into Pali.

^{page 320 note 1} page 365.

^{page 321 note 1} Avaloketeswara, one of the ancient Buddhas.

^{page 321 note 2} Page 361.

^{page 321 note 3} Buddhism, therefore, had penetrated at this period to the south of China.

^{page 321 note 4} Fa hian, therefore, had companions; although he speaks of the Brahmans conspiring to get rid of him only.

^{page 323 note 1} Ananda's name is not to be found in the Raja Tarangini which was compiled several centuries after Hiuan thsang's visit to Kashmir.

^{page 324 note 1} Called Dhammásoko, in Pali.

^{page 324 note 2} Once for all, it is necessary to state tliat many of Hiuan thsang's bearings and distances are impossible; whether from ignorance, looseness of expression, or wilful misrepresentation, is uncertain; apparently, however, from the second cause, for there can be no doubt of his having visited most of the countries he describes.

^{page 324 note 3} This probably refers to the Polyandry of these regions, which exists to this day.

^{page 324 note 4} The mention of individual Brahmianical temples seems to indicate their nonexistence in localities, cities, or cantons, where mention of them ia omitted.

^{page 325 note 1} From the distance ho must mean the neighbourhood, of Fyzabad and not Lucknow.

^{page 325 note 2} Jeta, in Sanskrit.

^{page 325 note 3} There is some confusion here; for Wesali [Sanskrit, Vaisali] ia the Pali name of the modern Allahabad, which he had already visited.

^{page 325 note 4} The Sanskrit terms Chakravarti and Mahadeva, in Pali are respectively Chakkawatti and Mabadewo.

^{page 325 note 5} In Sanskrit, Patáliputrá.

^{page 326 note 1} Bhotan?

^{page 326 note 2} In Sanskrit, Tamralipti.

^{page 326 note 3} Journal of the Asiatic Society of Bengal, vol. vi., page 1072Google Scholar, and vol. vii. page 683. Vide Inscriptions iu Appendix.

^{page 328 note 1} Mahindo [in Sanskrit Mahendra] was the son of As-o-ko, and not his brother.

^{page 328 note 2} Borassus flabelliformis. The leaves of the Coeo nut are also used.

^{page 328 note 3} Malwa may be meant, and Candeish and Deoghar may have constituted part of it.

^{page 328 note 4} Deoghar?

^{page 328 note 5} M. Jacquet says it is Malwa.

^{page 328 note 6} M. Jacquet calls him Shiláditya. By copper plate grants dug up in Gujarat, Siladitja the fourth reigned at Balabhi, A.D. 559, which is not far from the time mentioned by Hiuan thsang; but he is speaking of Malwa und not Gujarat.

^{page 329 note 1} M. Jacquet says it was Vallabhi, or Balhara in Gujarat, and there were 100 monasteries and 6000 Buddhist ecelesiastics at it in Iliuan thsang's time.

^{page 329 note 2} Druva Bhatt tlio second, of Wathen's Inscriptions. Jacquct says A.D. 850, instead of A.D. 328, bat neither of these dates correspond with Hiuan thsang's visit.

^{page 329 note 3} Account of Canara.

^{page 329 note 4} How Anantpour can be placed to the N.W. of Vallabhi I do not understand; therefore, either M. Remusat is wrong in calling Fa la pi, Vallabhi, or A nan tho pou lo is not Anantpour.

^{page 329 note 5} From this it is plain Fa la pi could not have been Vallabhi, which stood on the western shore of Gujarat.

^{page 334 note 1} From the eleventh century B.C., according to tho Chinese, Japanese, and the Buddhists of Central Asia.

^{page 336 note 1} Mr. Turnour, iu subsequent investigations, finds that the first thirty-six chapters of the Mahawanso, bringing down the chronology to A.D. 302, nre, in fact, the Dipawanso, and were written by a different author to Mahanamo; the latter carried on the Mahawanso to the reign of his nephew Dathuseno, between A.D. 459 and 477, the Dipawanso being from previous histories.—J, A. S. B, vol. vii. p. 922.

^{page 337 note 1} The great monastery.

^{page 337 note 2} Turnour's Introduction to the Mahawanso, page xxxii.Google Scholar

^{page 338 note 1} Chap. i., p. 1.

^{page 338 note 2} Which is divided into three Pitakas,—Wineyo, Abhidammo, and Sutto. To these are to ho added, the Atthakathá, a commentary, firdt written in Siugalese, and translated into Pali by Buddhaghoso, A.D. 410 to 432.

^{page 339 note 1} The Raja Tarangini, the Institutes of Manu, the Ramayana and Mahabharata, and the Puranas, will be subsequently noticed.

^{page 339 note 2} Mr. Turnour alludes to the date of Wijayos landing in Ceylon, and to some, trilling discrepancies consequent on the question, whether certain kings were sons or grandsons of others? but, he adds, “Alter King Dutthagamini, B.C. 161, there does not appear to be the slightest ground for questioning the correctness of the chronology of Ceylon history, ev en in these minute respects.”—Introd. p. li.

^{page 339 note 3} Turnour's Introduction to the Mahawanso, p. li.Google Scholar

^{page 340 note 1} The first chapter of the Mahawanso says, that Buddha himself introduced his doctrines into Ceylon in his three visits, B.C. 587, he treading in the steps of former Buddhas. He himself ulso left a lock of his hair ns a relic, and after his death the thorax bone relic having lieen received nt the funeral pile of Sakya by the Théro Sarabhu, was brought into Ceylon. The asserted introduction, therefore, of Buddhism into Ceylon by Mahindo, the son of Asoko, must have been a revival. It may be, that it was the introduction of an innovation in the doctrines of Buddhism, which I shall notice in the sequel.

^{page 341 note 1} Vide Appendix of Inscriptions.

^{page 341 note 2} Mahawanso, p. 171.Google Scholar

^{page 341 note 3} J. A. S. B. vol. vi., p 1017.Google Scholar

^{page 342 note 1} Professor Wilson.

^{page 342 note 2} Preface to the Ratnavali by Professor Wilson.

^{page 342 note 3} Professor Wilson, in his Preface to his Plays, says, “None of the dramatie compositions at present known, can boast perhaps of a very high autiquity, and several of them are comparatively modern.”—Page xiii.

^{page 343 note 1} Fa hian, note, p. 207, from the San tsang fa sou, liv. xiii., p. 21.

^{page 344 note 1} Mahawanso, p. 6.Google Scholar From this passage it also appears that the conversion of Ceylon did not take place by King Asoko's son Mahindo, but by Sakya himself. The mission of Mahindo may have had a spceifie object.

^{page 344 note 2} Mahawanso, p. 96: and, at page 88, the former names of towns and places in Ceylon, at the lime of the visit of the Buddhas, is stated by Mahindo; and Mr. Hodgson of Nepal, in addressing the late Mr. James Prinsep, has the following passage, which will be more enlarged upon: “I can trace something very like-Buddhism into far ages and realms.”—J. A, S. B., vol. vi., p. 685.Google Scholar

^{page 348 note 1} Fa hian, page 208.

^{page 348 note 2} J. A. S. B., vol. vii., p. 802.Google Scholar

^{page 348 note 3} Fa hian, note, p. 210.

^{page 348 note 4} Somewhere N.E. of Gorakhpur, at the foot of the Nepal Mountains.

^{page 348 note 5} P. 227.

^{page 349 note 1} Mahawanso, p. 10Google Scholar, and Turnour, 's Introduction, p. xxix.Google Scholar

^{page 349 note 2} J. A. S. B. vol. vi. p. 516.

^{page 350 note 1} Professor Heeren doubts the identity of Chandagutto and Sandracottus of the Greeks. Col. Tod, from a Jain inscription, makes a Chandragupta reign in Ougein in 427. If this be the era of Vikramditya, it is A.D. 371, and if the Jain era of Mahavira, B.C. 106; but in neither case can this Chaudragupta be Sandracottus. In the Chohans of Delhi, also, there is a, Chandragupta, grandson of Munika Rai, whose date, is fixed about A.D. 695.

^{page 350 note 2} The Burmese inscription at Buddhagaya, dated A.D. 1305, states that the temple or chaitya was built by Asoko 218 years after the death of Sakya: Asoko therefore, lived B.C. 325, and this corresponds with the Ceylon annals, a strengthens their credibility.

^{page 351 note 1} Some of the successors of Sivajee, the Mahratta prince, were called Sahu Maha raj; the father of Sivajee was called “Shah,” mid it is evidently not by accident the English have been accustomed to call the sovereign of the Mahratta nation, the “Sahu Raja.”

^{page 352 note 1} Lib. viii.

^{page 353 note 1} J. A. S. B., vol. iv. page 677.Google Scholar

^{page 355 note 1} Journal of tlio Royal Asiatic Society of Great Britain nnd Ireland, vol. iv. p. 1.

^{page 355 note 2} If the Rajput families were of Indo-Seythic origin, a question might be raised whether they could have been pure Hindus.

^{page 357 note 1} J. A. S. B. vol. vii. p. 928.Google Scholar

^{page 357 note 2} J. A. S. B. vol. iii. pl. 25Google Scholar, fig. 4, p. 436. This very coin, nevertheless, has the erect figure with the trident, which, hy being met with on coins of Kadphises of Cabul, associated with a bull, has induced Professor Wilson to think that it affords evidence of Siva having been worshipped at that early period; but the identical figure is met with on numerous copper coins of Kadphises [many hundred] without the bull; and on a splendid gold coin taken out of the monument of Kadphises at Cahul, the crect figure is naked, has three tails, a staff in the right hand, and a ball in the left, evidently, therefore, not Siva. All the coins of Kadphises, also, whether with or without the trident figure and bull, have the Buddhist emblem [No. 29 of the plate of emblems,] which is found associated with the Buddhist inscriptions in the caves of Western India. Mr. James Prinsep thought that Kadphises reigned at Cabul about A.D. 200. Moreover, the coins of Kadphises have Greek legends on them; the king has a Persian cap on his head, and he stands beside an altar [vide Fa hian]. The bull is found on the Buddhist satrap coins of Jyonpur and Ougein, and it was otherwise an emblem common to the Buddhists and Saivas. On some of Kadphises' coins, also, the figure with the bull and the trident, is a female, thus disposing of Siva, J. A. S. B. vol. iii. pl. 34, fig. 1. And the association of the bull with Buddhism is put beyond doubt by a bull standing before the Buddhist sacred Bo-tree, on coins, J. A. S. B. vol. iii. pl. 18, figs. 11 and 12; and vol. vii. pl. 61, figs. 6, 15, 19. The miscalled Brahmany bull is also seen on the Greek coins of Apollodotus, Philoxenus, Azus, and Azilasus, J. A. S. B. vol. iv. p. 341. Moreover, it is carried, together with the horseman, into the Mohammedan coins, with the names of the kings in Deva Nngari, ns well as Arabie, Sri Mahomed Sami, A. II. 588, A.D. 1192, Shams ul Din, A. II. 607, &c. &c., J. A. S. B. vol. iv. p. 682. Some of the Greek coins of Apolludotus have an elephant as well as a bull with Pehlvi legend; those of Diomedes, a bull and Pehlvi; of Azilasus, an elephant and Pehlvi; and those of Azus, a bull and Pehlvi. There in not any Buddhist emblem upon the coins of the Greek Bactrian monarchs; but the moment we pass to the Indo-Scythie coins with Greek characters, Buddhist emblems appear upon them, also upon the Nyssæan and the Leonine coins.—J, A. S. B. vol. v. p. 28.Google Scholar

^{page 359 note 1} Vol. ii. p. 60

^{page 359 note 2} J. A. S. B. vol. vii. page 868.Google Scholar

^{page 359 note 3} J. A. S. B. vol. vii. p. 1052.Google Scholar

^{page 359 note 4} Mr. James Prinsep says, a century or two prior to tlic Christian era, Buddhism flourished in the beight, of its glory from Kashmir to Ceylon.—J. A. S. B. vol. vii. p. 1047.Google Scholar

^{page 360 note 1} J. A. S. B. vol. vii. p. 61, page 1051.Google Scholar

^{page 360 note 2} Vide Appendix of Emblems.

^{page 361 note 1} J. A. S. B., vol. vii., page 693.Google Scholar Turnour's Translations.

^{page 361 note 2} Thin is the identical name of the Brahman wlio gives the sumptuous feast to Bharata and his army at Allahabad, as related in the Ramayana, and who is one of the seven Hindu Rishis.

^{page 362 note 1} This individual was Sakya iu one of his former incarnations.

^{page 362 note 2} The Brahmana make the Kshatrya, or warriors, the second caste, placing themselves first.

^{page 362 note 3} In Asoko's edicts on the rocks in Cuttack, they are invariably called Babhana, [clsewhere iu Old Pali written Bamhena and Bahnana,] the Sanskrit word Brahmana being only met with in Modern Pali, J. A. S. B. vol. vii. p. 427, and Báhman is a common term for Brahmans in the Dekhan to this day.Google Scholar

^{page 363 note 1} J. A. S. B. vol. vii. pp. 254, 268, aud 448.Google Scholar

^{page 363 note 2} In confirmation, also, of the accuracy of Arrian's authorities, Ptolemy, and Aristobulus, and Nearchus, in respect to the allusion to democratical governments in India, we may point out the republic of Wassali [Allahabad], mentioned by Sakya [Buddha] himself, and the elective kings in Gujarat brought to light by the coins*; not forgetting Susunago, who was elected by the people to the Magadha throne, n.c. 471. And we have an instance of the practice still prevailing, in the chiefs of the Banswarra state electing a Raja last year.

page 363 note * J. A. S. B. vol. vi. pp. 380, 381, and 385.Google Scholar

^{page 364 note 1} Asceticism and monachism existed amongst the Buddhist priesthood, as creuritism and monachism existed amongst the early Christians.

^{page 365 note 1} XI. Νενέμηνται δ οί πάντες Ἰνδο ς πτ μάλιστα γενεά ν μν αὐτοσιν οἱ σοφισταί εἰσι, πλήθει μν μείους τν ἄλλων, δόξη δ κα τιμ γεραρώτατοι. Οὔτε γάρ τι τ σώματι ργάζεσθαι ναγκαίη σφν προσκέατα οὔτέ τι ποφέρειν φ᾽ ὃτου πονέουσιν ς τ κοινό οὐδέ τι ἄλλο νάγκης πλς πεναι τοσι σοφιστσιν, ὃτι μ θύειν τς θυσίας τοσι θεοσιν ὑπρ το κοινο τν Ἰνδ κα ὃστις δ ἰδίᾳ θύει, ξηγητς αὐτ τς θυσίης τν τις σοφιστν τούτων γίνεται, ὡς οὐκ ἂν ἄλλως κεχαρισμένα τος θεος θύσαντας. Εἰσ δ κα μαντικς οτοι μονοι Ἰνδν δαήμονες, οὐδ φεται ἄλλῳ μαντεύεσθαι, ὅτι μ σοφ νδρίμαντεύουσι δ ὅσα ὑπρ τν ὡραίων το ἔτεος, κα εἴ τις ς τ κοινν συμφορ καταλαμβάνε τ ἴδια δ κάστοισιν οὔ σφιν μέλει μαντεύεσθα ἢ ὡς οὐκ ξικνεομένης τς μαντικς ς τ μικρότερα, ἢ ὡς οὐκ ἄξιον π τούτοισι πονέεσθαι. Ὅστις δ μάρτοι ς τρες μαντευσάμενος, τούτῳ δ ἄλλο μν κακν γίγνεσθαι οὐδν, σιωπν δ εναι πάναγκες το λοιπο κα οὐκ ἔστιν ὅστις ξαναγκάσει τν ἄνδρα τοτον φωνσαι, ὃτου σιωπ κατακέκριται. Οτοι γομνο διαιτνται οἱ σοφιστα, το μν χειμνος ὑπαίθριοι ν τλίῳ, το δ θέρεος πν ἣλιος κατέχῃ, ν τοσι λειμσι κα τοσιν ἕλεσιν ὑπ δένδρεσι μεγάλοισιν τν σκιν Νέαρχος λέγει ς πέντε πλέθρα ν κύκλῳ ξικνέεσθαι, κα ἂν μυρίους ὑπ έν δένδρεϊ σκιάζεσθα τηλικατα εναι τατα τ δένδρεα. Σιτέονται δ ὡραα, κα τν φλοιν τν δένδρων, γλυκύν τε ντα τν φλοιν κα τρόφιμον, οὐ μεον ἤπερ αἱ βάλανοι τν φοινίκων. Δεύτεροι δ᾽ π τούτοισιν οἱ γεωργοί εἰσι οτοι πλήθει πλεστοι Ἰνδν όντε κα τούτοισιν οὔτε ὃπλα στν ρήϊα, οὔτε μέλει τ πολέμια ἔργα, λλ τν χώρην οτι ργάζαντα κα τοὺς φόρους τος τε βασιλεσι κα τσι πόλεσιν ὅσαι αὐτόνομοι, οτοι ποφέρουσ κα εἰ πόλεμος ς λλήλους τοσιν Ἰνδοσιν τύχοι, τν ργαζομένων την γν οὐ θέμις σφν ἅπτεσθαι, οὐδ αὐτν τν γν τέμνει λλ οἱ μν πολεμοσι κα κατακαίνουσιν λλήλους ὃπως τύχοιεν, οἱ δ πλησίον αὐτννκατ᾽ ἠσυχίην ροσιν, ἢ κλαδοσιν, ἢ θερίζουσιν. Τρίτοι δέ εἰσιν Ἰνδοσιν οἱ νομέες, οἱ ποιμένες τε κα βουκόλοι, κα οτοι οὔτε κατ πόλιας, οὔτε ν τσι κώμῃσιν οἰκέουαι. νομάδες τέ εἰσι, κα ν τ ἂρεα βιοτεύουσ φόρον δ κα οτοι π τν κτηνέων ποφέρουσ κα θηρεύουσιν οτοι ν τν χώρην ρνιθάς τε κα ἂγρια θηρία.

XII. Ττατον δ στι τ δημιουργικν τε κα καπηλικν γνος. Κα οτοι λειτουργο εἰσι, κα Øρον ποøρουσιν π τν ἕργων τν σøετρων, πλν γε δ ὅσοι τ ρϊα ὅπλα ποιουσι οτοι δ κα μιαθν κ το κοινο προσλαμβνουσιν. Ἐν δ τοτῳ τ γνει οἵ τε ναυπηγο κα οἳ νατα εἰσιν, ὅσοι κατ τοὺς ποταμοὺς πλώουσι. Πμπτον δ γνος στν Ἰνδοσιν, οἱ πολεμιστα πλθει μν δετερον μετ τοὺς γεωργοὺς, πλεστῃ δ ελευθερῃ τε κα εὐθυμῃ πιχρεμενο κα οτοι σκητα μνων τν πολεμικν ἕργων εἰσ. Τ δ ὅπλα ἄλλοι αὐτος ποιονσι, κα ἵππους ἄλλοι παρχουσ κα διακονοσιν π στρατοπδου ἄλλοι, οἳ τος τε ἵππους αὐτος θεραπεουσι, κα τ ὅπλα κκαθαρουσι, κα τοὺς ελøαντας ἄγουσι, κα τ ἅρματα κοσμουστε κα νιοχεουσιν. Αὐτο δ, ἔστ᾽ ἅν μν πολεμειν δει, πολεμοσι εἰρνης δ γενομνης, εὐθυμουσ κα σϕιν μιαθς κ το κοινο τοσςδε ἕρχεται, ὡς κα ἅλλους τρϕειν π᾽ αὐτο εὐμαρως. Ἔκτοι δ εἰσιν Ινδοσιν, οἱ πσκοποι καλεμενοι. Οτοι ϕορσι τ γινμενα κατ τε τν χώρην, κα κατ τς πλια κα τατα ναγγλλουσι τ βασιλε, ἵναερ βασι- λεονται Ἰνδο ἣ τος τλεσιν, ἴναпερ αὐτνομοι εἰσ κα τοτοις οὐ θμις ψεδος ναγγελαι οὐδν, οὐδ τις Ἰνδν ατην ἔσχε ψεσασθαι. Ἔβδομοι δ εἰσιν, οἱ ὑпρ τν κοινν βουλευμενοι μο τ βασιλε, ἣ κατ пλιας σαι αὐτνομοι, σὺν τσιν ρχσι. Пλθει μν λγον τ γνος τοτ στι, σοφῃ δ κα δικαι- τητι, κ пντων пροκεκριμνο ἔνθεν οἵ τε ἅρχοντες αὐτοσιν пιλγονται, κα σοι νομρχαι κα ὔпαρχοι κα θησαυροφλακς τε κα στρατοφλακες, νααρχοί τε κα ταμαι, κα τν κατ γεωργην ἕργων пιστται. Γαμειν δ ξ τρου γνεος, οὐ θμι οον τοσι γεωργοσιν κ το δημιουργικο, ἣ ἔμпαλι οὐδ δο τχνας пιτηδεειν τν αὐτν, οὐδ τοτο θμι οὐδ μεβειν ξ τρου γνεος εἰς ἔτερο οον, γεωργικν κ νομως γενσθαι, ἣ νομα κ δημιουργικο. Μονον σφσιν νεται, σοφιστν κ пαντς γνεος γενσθα τι οὐ μαλθακ τοσι σοφιστσιν εἰσ τ пργματα, λλ пντων ταλαιпωρτατα.

^{page 366 note 1} We have it from the mouths of the gymnosophists, that they worshipped God only with hymns, nor did they sacrifice anhnul life at all; Arrian, therefore, in his τος Φεος θύσαντας, must have slipped into the plural number while thinking of his own polytheism. Elsewhere he says they worshipped God only.

^{page 366 note 2} Fieus Indica. One of these trees in the Nanah Mawal, in the Dekhan, of which I have a drawing, and under which I encamped for some days, was capable of affording vertical shade to 20,000 men; allowing a foot and a half square to each man.

^{page 367 note 1} Transactions of Royal Asiatie Society, vol. iii.

^{page 367 note 2} Arrian evidently describes the Bara Balowteh village system, still in existence; the trades working gratuitously for the government, and the husbandman paying them by a trilling share of his produce.

^{page 368 note 1} A free people living under their own laws. Anabasis, lib. vi. cap. vi.

^{page 368 note 2} Anabasis, lib. vi. cap. vii.

^{page 368 note 3} In lib. vi. cap. xvii. Arrian identifies these Brahmans with the sophists [or gymnosophists] of Indiau society, [οἳ δ σοφιστα τος Ινδος εἰσιν,] and as the sophists belonged to all eastes, it is impossible these miscalled Brahmans could have been the same as tlic modern Brahmans.

^{page 372 note 1} Turpe apud cos [the supposed Brahmans] putari corporis morbum: quem si quis veretur, scipsum igni e vita educit: nam constructo rogo super eum perunctus sedet, et accendi jubens immotus comburitur! Strabo, lib. 10. And shortly afterwards, he says, Calanus ascended the funeral pile according to the law of his country.

Δυιλεχθναι δ᾽ νί τούτων Καλύνῳ ὃν κα ουνακολουθσαιγῳ βασιλε μίχρι Περσίδος, κα ποθανεν τ πατρίῳ νόμῳ τεθέντα π πυρκααν τότε δ π λίθῳ τυχεν κείμενον.

^{page 374 note 1} Vide Dr. Stevenson's Translations of Portions of the Rig Veda.

^{page 377 note 1} Lib, vii. cap. II.

^{page 377 note 2} Palladius de Gentitus Indiæ.

^{page 377 note 3} Vide The Ceylon Friend, 1837 to 1839, p. 189.

^{page 378 note 1} Vide Appendix.

^{page 379 note 1} Transactions of the; Royal Asiatic Society of Great Britain and Ireland, vol. iii. p. 353.

^{page 381 note 1} Tuse. Quest. lib, v.

^{page 383 note 1} The Brahman did not retire to the woods until he was a grandfather; and then took his wife with him, if she chose to go. Menu, chap. vi. verses 2 and 3. The Hylobii, therefore, could not have been Brahmans. Moreover the Brahman could never appear naked, and not even bathe without some covering. Menu, chap. iv. verses 45 and 75.

^{page 383 note 2} Nat. Hist. lib. vii. cap. 2.

^{page 383 note 3} Plut. Vita Alexandri.

^{page 383 note 4} Apuleius in Floridis.

^{page 384 note 1} Εξωμις, a waistcoat, without sleeves.

^{page 384 note 2} Philostratus, Vita Apollonii, lib. iii. cap. 4 ct 5.

^{page 384 note 3} Buddhist or Jain figures, cut in the rock, and entirely naked, from thirty-five to seventy feet high, exist to this day in Kanara, and are represented in the 73rd and 74th plates of Moor's Hindu Pantheon.

^{page 385 note 1} Menu says, a Brahman perishes by attendance on a king, chap. iii, verse. 64; and he cannot accept a gift from any king not born a Kshatriya, chap. iv. verses 114 and 86.

^{page 385 note 5} Arrian, Historiæ Indiere, cap. viii.

^{page 385 note 3} Historire Indieæ, cap. v.

^{page 387 note 1} From the beginning to the end of tho code of Menu, the name of Siva does not once occur; nor is there there the slightest allusion to his worship. The name of Vishnu occurs hut twice, and then incidentally.

^{page 387 note 2} Clemens Alexandrinus Stromat., lib. 3.

^{page 388 note 1} Menu, in fact, locates the Brahmans in the small tract between the rivers Saraswati and Dhrishadwati in the eastern limits of the Punjàb, and in the territory of Mutra und Kanouj, and says, “From a Brahman who was born in that country let all men on earth learn their several usages.” Chap. ii. verses 1/ to 22. The rest of Hindustan, south to the Vindhia mountains (Kandeish), was “inhabited by respectable men!”

^{page 388 note 2} Thickened milk is in general use to this day, particularly with the Brahmans.

^{page 388 note 3} Whatever may have been the Esoteric doctrines of the Brahmans, not only now, but in the fourth century, and at the period of the compilation of the code of Menu (whenever that may have been), the Brahmans practically were not only polytheists, but venerators of Idols, or Images. Menu, chap. ii. verses 28, 176; chap. iii. verses 86, 164, 203, 205, 209, 211, 217; chap. iv. verses 21, 39, 124, 130, 152; and in many other places.

^{page 389 note 1} Τεμενος, a consecrated ground; and οικος, a house, temple, or palate.

^{page 390 note 1} This was a Buddhist and not a Brahman practice. It is not spoken of in the Code of Menu.

^{page 390 note 2} Porphyrius de Abstinentia, lib. iv.

^{page 390 note 3} Ἰνδν пολιτεας εἰς пολλ νενεμημνης στ τι γνος пαρ᾽ αὐτος τ τν θεοσφων, ος Γυμνοσοφιστς καλεν εἰώθασιν Ἔλληνες τοτων δ δο αἱρσεις, ν τς μν Βραχμνες пροστανται, τς δ Σαμαναοι. λλ᾽ οἱ μν Βραχμνες κ γνους διαδχονται σпερ ἱερατεαν, τν τοιαντην θεοσοφαν Σαμαναοι δ λογδες εἰσν κᾄκ τν βουληθντων θεοσοφεν συμпληρομενοι. ἔχιι δ τ κατ᾽ αὐτους τοτον τν τρпον, ὡς Βαρδησνης, νρ Βαβυλώνιος п τν пατρων μων γεγονὼς, κα ντυχὼν τος пερ Δαμδαμιν пεпεμμνοις пρς τν Κασαρα, νγραψεν пντες γρ Βραχμνες νς εἰσι γνους ξ νς γρ пατρς κα μις μητρς пντες διγουσι. Σαμαναοι δ οὐκ εἰσ το γνους αυτν, λλ᾽ κ пαντς το τν Ἰνδν ἔθνους, ὡς ἔΦαμεν, συνειλεγμνο οὔτε δ βασιλεεται Βραχμν, οὔτε συντελε τι τος ἄλλοι τοτων δ οἱ Φιλσοφοι, οἱ μν ρει, οἰκοσιν, οἱ δ пερ Γγγην пοταμ στονται δ οἱ μν ρειοι τν τε пώραν, κα γλα βεινον пοτναις пαγν, οἱ δ пερ τν Γγγην κ τς пώρας, ἤ пολλ пερ τν пοταμν γεννται, Φρε δ γ σχεδν καρпν ε νον, κα μντοι κα τν ρυζαν пολλν τε κα αὐτματον, Χρνται ὅταν τ τς пώρας пιλεпῃ. τ δ ἄλλον τινς ἅψασθαι, ἤ ὅλως θγειν μψχον τροφς, σον κα τ σχτῃ καθαρσᾳ τε κα σεβεᾳ νενμισται. κα τοτο αὐτος τ δγμα. θρησκεουσ τε τ θεον, κα εὐσεβοσι пερ αὐτ καθορώντα τν τοινὺν χρνον τς μρας κα τς νυκτς τ пλεστον εἰς ὓμνους τν θεν пνειμαν κα ψυχς, κστου ἰδαν καλβην ἔχουτος, κα ὡς ν μλιστα ἰδιζοντο κοιν γρ Βραχμνες μνειν οὐκ νχοντα λλ᾽ ὃταν τοτο συμβ, αναχωρσαντες п пολλς μρας οὐ Φθγγοντα пολλκις δ νηστεονσ Σαμαναοι δ εἰσι μν, ὡς ἔφαμεν, λογαδες. ταν δ μελλει εἰς τ τγμα τις εγγρφεσθαι ἄρχεσθαι, πρσεισι τος ἄρχουσι τς πλεως, ἤ τς κώμης, κα τν κτημτων ἔξστατα, κα πσης τς ἄλλης οὐσα ξυρμενος δ το σώματος τ περιττ λαμβνει στολν, ἄπεισ τε πρς Σαμαναους, οὔτε πρς γυνακα οὔτε πρς τκνα, εἰ τχοι κεκτημνος, πστροφν ἤ τινα λγον ἔτι ποουμενος, ἤ πρς αὐτν λως νομζων. κα τν μν τκνων βασιλεὺς κδεται, πως ἔχωσι τ ναγκαα, τς δ γυναικς ο οἰκεοι. δ βος τος Σαμανα οις στι τοιοτος. Ἔξω τς πλεως διατρβουσι διημερεοντες ν τος περ το θεου λγοις. ἔχουσι δ οἴκους κα τεμνη ὑπ το βασιλως οἰκοδομηθντα, ν ος οἰκονμοι εἰσν, πτακτν τι λαμβνοντες παρ το βασιλως εἰς τροφν τν συνιντων. δ παρασκευ γνεται ρζης, κα ἄρτων, κα πώρας, κα λαχνων. κα εἰσελθντων εἰς τν οἰκον ὑποσημανοντι κώδωνι οἱ μ Σαμαναοι ξἰασιν, οἱ δ προσεχονται. εὐξαμνων δ πλιν διακωδωνζειν, κα οἱ ὑπηρται κστῳ τρυβλον δντες (δο γρ κ ταυτο οὐκ σθιουσι) τρφοντες αὐτους τ ρζ τ δ δεομνῳ ποικιλας προσθεται τ λχανον ἤ τς πώρας τι. τραφντες δ συντμων π τς αὐτςδια τριβς ξασιν. γναιοι δ εἰσι πντες, κα τοσοτον ατν τι κα τν Βραχμνων σβας ἔχουσιν οἱ ἔλλοι, στε κα τν βασιλα φικνεσθαι παῤ αὐτους κα ἱκετεειν εὔξασθα τι κα δεηθναι ὑπρ τν καταλαμβανντων τν χώραν, ἤ συμβουλευσαι τ πρακτον. αὐτο δ οἥτως πρς θνατον δικεινται, ὡς τν μν το ζν χρνον, ὥσπερ ναγκααν τινα τ φσει λειτουργαν, κουσως πομνειν, σπεδειν δ τς ψυχς πολσαι τν σωμιω κα πολλκις ταν ε ἔχειν σκψωνται, μηδενς αὐτος πειγοντος κακο μηδ ξελανοντος, ξασι το βου, προειπντες, μντοι τος ἄλλοις, κα στἰν οὐδες κωλσω λλ πντες αὐτους εὐδαιμονζοντες πρς τοὺς οἰκεους τντεθνηκτων πισκπτσοσ τινα. οὕτους βεβααν κα ληθεστατν αὐτο τε κα οἱ πολλο τας ψυχας τν ρετ᾽ λλλων εἰναι πεπιστεκασι. οἱ δ᾽ επειδν ὑπακοσωσι τν ντεταλμνων αὐτος, πυρ τ σμα παραδντες, ὅπως δ καθαρωττην ποκρνωσι το σώματος τν ψυχν, ὑμνομενοι τελευτσι. ῥον γρ κενους εἰς τν θνατον οἱ Φλτατοι ποπμπουσιν, τν ἄλλων ἄνθρώπων ἕκαστοι τοὺς πολτας εἰς μηκσας ποδημας κα σϕς μν αὐτοὺς δακρυουσιν ν τ ζν διαμεναντας, κενους δ μακαρζουσι τν θνατον λξιν πολαμβνοντας.

^{page 393 note 1} The modern Massuah on the coast of Abyssinia.

^{page 393 note 2} Supposed to be the present Mirjee, about eighty miles S. S. E. of Goa.

^{page 397 note 1} Menu says, “The Brahman cats but his own food, wears but his own apparel, and bestows but his own in alms: through the benevolence of the Brahman, indeed, other mortals enjoy life!” Page 14.

^{page 397 note 2} The student must consider a Brahman, though but ten 'years old, and a Kshatrya, though aged a hundred years, as father and son: between those two, the young Brahman is to be respected as the father! “Among all those, if they be met ut one time, the priest (Brahman), just returned home, and the prince, are most to be honoured; and of those two the priest just returned should be treated with more respect than the prince.”—Menu, chap. ii. verses 130 and 139. “A learned Brahman, having found a treasure formerly hidden, may take it without any deduction, SINCE HE IS THE Lord of all!!”—Menu, chap. viii. verse 37. So much for “Ubi nullus superior est.”

^{page 398 note 1} The Rev. Mr. Stevenson, who translated portions of the Sama and Rig Vedas, says, the commands of the Vedas were abrogated by Narida, who interdicted animal sacrifices; but at the entreaty of the Brahmans, they were retained In the Agni hotra, or oblation to fire. But the sacrifice of the Cow, sacred as is the unimal now, is proved to demonstration in the Matsya Purana, which work Professor Wilson considers to date after the twelfth century; and the Rig Veda gives the form of hynm to be chanted at the SACRIFICE OF A COW!

^{page 399 note 1} In the legend of Sagara, in the Vishnu Purana, he imposed upon two of the vanquished nations, which he made outcasts,—the Yavanas, (Greeks,) and the Sakas, (Indo-Scythians,)—the penalty of shaving the head; the former the whole head, and the latter the upper half.—Wilson, p. 375. The practice, therefore, was a mark of degradation, and not Hindu; and the sophists, oil this ground, ought not to he Hindus.

^{page 401 note 1} But even in the supposed localities of the Brahmaus, the antiquities found, according to M. Masson, do not relate to them, He says, “II may He observed that the later antiquities in Affghanistan and the Punjab, or in the countries along the course of the Indus, are apparently mixed Mithraic and Buddhist.” J. A. S. B. vol. v. p. 713. Some of the antiquities alluded to are as late as the sixth century, and yet Brahmaism had not yet attained sufficient power to mingle its traces with them.

^{page 401 note 2} Madras Journal, No. XXII. p. 20.Google Scholar

^{page 402 note 1} J. A. S. B. vol. iv. p. 177, and vol. vii. p. 910. The mention of the fourth Veda, which is not noticed in Menu, makes it doubtful whether the Vikramaditya samvat has not been substituted for the Balibhi sumvat, which would make the inscription date from A.D. 642, instead of A.D. 323.

^{page 402 note 2} Ibid. no lxxvii. p. 100.

^{page 403 note 1} Ibid. vol. iv. p. 307.

^{page 404 note 1} On the 8th, 11th, and 15th of the half moon; and, strangely, the 8th, 11th, and 14th of each half moon are sacred, and set apart by the modern Hindus for important observances.—Professor Wilson's 1st Oxford Lecture, n. 20. This coincidence can scarcely be accidental.

^{page 404 note 2} This is in most important contrast to Mean's Brahmans. “Should a Bruhman carnally know a woman of the Chandála or Mlechchha tribes, or taste their food, or accept a gift from them, he loses his own class, if he acts unknowingly, or if knowingly, sinks to a level with them.” Chap. 11, v. 176.

^{page 405 note 1} Menu says, “But by virtues with humble behaviour, Prithu and Menu acquired sovereiguty; Guvera wrath inexhaustible; and Viswá Mithra, son of Gidhi, the bank of a priest, though born in the military class.” Chap. 7, v. 42. And speaking of the mixed races, Menu says, “By the force of extreme devotion and of exalted fathers, all of them may ruse in time to high birth, as by the reverse they may sink to a lower state in every age, among mortals in this inferior world.” chap. 10, v. 42. Birth, therefore, did not necessarily constitute caste.

^{page 405 note 2} Vol. iii., p. 162.

^{page 405 note 3} Page 163.

^{page 406 note 1} Page 166.

^{page 406 note 2} Yudhisthira, of the Chandra Vansa, or Lunar race, and of the pandu dynasty, was first king of Delhi, and, according to the fables of the Puranas, reigned about 3100 before Christ!! Colonel Tod makes the whole of the dynasties of the Lunar race Buddhists, from their very origin. He says, “Of the two races of India, one was the Surya Vansa, or children of the sun, and the other was the Som Vansa, Chandra Vansa, or Indu Vansa, children of the moon; the latter were from Buddha, anil always Buddhists and worshipers of the ‘one only.’ And they gave a name to India, as Indu Vansa: the former, or Surya Vansa, became idolators, and inhabited Syria, Assyria, &c., &c.” He considers them coeval in antiquity, and struggling for paramount political and religious power. Asiatic Journal, vol. xxxiii., p. 235.Google Scholar

^{page 406 note 3} Page 168.

^{page 407 note 1} First Oxford Lecture, p. 7.Google Scholar

^{page 408 note 1} The term doctrine is usually applied to the “Dhammo” of the Buddhists.

^{page 409 note 1} A. S. B. vol. iii., page 219, 220, and 316.Google Scholar

^{page 409 note 2} The territory of the Raja of Sindh extended [at this period] to the East as far us Kashmir and Kanouj, West to Mekran and the sea, South to the territories of the ports of Surat and Deo, and North to Kandahar, Seeustan, and the mountains of Suliman and Kynakan. From the Muhammadan historians.

^{page 410 note 1} J. A. S. B. vol. vii. p. 307.Google Scholar

^{page 410 note 2} Piper betel leaf and the not of the Arcea faufel.

^{page 412 note 1} This inscription has evident relation to the recent triumphs of the Saiva's over the fallen Buddhists. The temple is dedicated to Siva under the name of Harsha, [Joy], because he had destroyed the Asura or Demon Tripura, who had expelled Indra and his goda from heaven, and Siva received the praises of the restored celestials on the mountain where the temple was built. The inscription calls Buddha Gaya the Holy Asura.

^{page 412 note 2} J. A. S. B. vol. iv. page 307.Google Scholar

^{page 413 note 1} Which inscription at first was supposed to be coeval with the Christian era, but was subsequently found to be of the tenth century.

^{page 413 note 2} J. A. S. B., vol. iv. page 481.Google Scholar

^{page 414 note 1} J. A. S. B. vol. vi., page 1043.Google Scholar

^{page 414 note 2} Page 8.

^{page 415 note 1} Which has been proved in every Buddhist inscription to be the fact.

^{page 415 note 2} J. A. S. B., vol. vi., page 685.Google Scholar

^{page 416 note 1} J. A. S. B., vol. vi., page 688.Google Scholar

^{page 418 note 1} J. A. S, B., vol. vi., page 74.Google Scholar

^{page 418 note 2} Ibid., vol. iii., page 258.

^{page 419 note 1} J. A. S. B., vol. vi, page 12.Google Scholar

^{page 419 note 2} Ibid., vol. v., page 644.

^{page 419 note 3} We find from this inscription that Buddhist priests did perform austerities like the Gymnosophists mentioned by Arrian and other Western authors. Austerities, therefore, were not exclusively Brahmanical characteristics; no more than shaving the head and going naked [Gymnosophist-like] were, orthodox characteristics. The Vayu Purana, quoted by Professor Wilson, says, “The three Vedas are the covering of all beings, and they who throw it off through delusion are called Nagnas [naked].” Further on it says, “The Brahman, who unprolitably bears a stall”, shaves his head, goes naked, makes u vow, or mutters prayers; all such persons are called Nagnas, and the like.” And Vishnu, when He appeared in the form of Buddha, to delude the world, appeared as a naked mendicant, with his head shaven. Vishnu Purana, page 538. The shaven head and nakedness, therefore, were heretical characteristics.

^{page 420 note 1} J. A. S. B., vol. vii., page 564.Google Scholar

^{page 420 note 2} Ibid., vol. vi., page 1087.

^{page 420 note 3} This Chaitya has been replaced in Kalinga, by the now well-known temple of Jagganatha; but the Rev. Dr. Stephenson judiciously remarks, that the memory of the ancient rites is still preserved in those celebrated at Jagganatha, and I may add a strengthening coincidence to his opinion, that, according to Fahian, that tooth-festival and the modern Rathyátra occur in the same mouth.

^{page 421 note 1} This Samvat may be of the Balibhi era; which would bring down the date of this and the following inscription to the seventh century instead of the fourth. The characters are nearly those of Allahabad, No. 2.

^{page 423 note 1} J. A. S. B., vol. vi. page 11, 12.Google Scholar

^{page 423 note 2} Turnour's Mahawanso, page 203.

^{page 424 note 1} Cútyápana.

^{page 424 note 2} Introduction to the Mahawanso, p. xxvl.

^{page 424 note 2} While Sanskit means “polished,” “finished,” “done;” the very signification of the two words, therefore, indicates the relative antiquity of the languages.

^{page 424 note 4} The term Brahman used here, is possibly not in the restricted Hindu sense, but in the enlarged Buddhist sense, as applicable to men “who walk in purity,” without relation to caste or tribe.

^{page 426 note 1} Chap, x., v. 43, 44.

^{page 427 note 1} The enumeration comprises very much more than Bengal and tho Coromandel coast, namely, Western India, Konkan, along the Nerbudda, Punjab, Affghanistan, Malabar, Mysore, &c.

^{page 427 note 2} First Oxford Lecture, p. 25.Google Scholar

^{page 427 note 3} Wilson, 's Second Oxford Lecture, p, 47.Google Scholar

^{page 427 note 4} The Vedas do not come into the category, as they are understood to be in an ancient dialect.

^{page 428 note 1} First Oxford Lecture, p. 14.Google Scholar

^{page 428 note 2} Ibid., p. 28.

^{page 429 note 1} First Oxford Lecture, p. 4.Google Scholar

^{page 429 note 2} Ibid.

^{page 429 note 3} Wilson sayn, “In a word, the religion of the Vedas was not idolatry.” Preface to Visbnu, p. 2. there could scarcely be images without idolatry, and they are mentioned in Menu. “The king must appoint seven or eight ministers, who must be sworn by touching a sacred image and the like.” Chap. 7, v. 54, and chap. 2, v. 170, chap. 3, v. 152 and 180. the mention of sacred images thus gives a modern character to Menu as opposed to the Vedas.

^{page 429 note 4} This is not the ease in Menu, for the text says, “To an excellent and bandsome youth of the same class, let every man give Lis daughter in marriage accordining to law; even though she have not attained her age of eight years.” Chap. 9, v. 88. Now, as the practice obtains at the present day this departure from the Vedas in Menu, would seem to afford further reason for questioning the antiquity of the Institutes.

^{page 429 note 5} First Oxford Lecture, p. 23.Google Scholar

^{page 430 note 1} First Oxford Lecture, p. 23Google Scholar. As Krishna had an encounter with a Greek king, (Vishnu, p. 506,) his era must necessarily be after the third century before Christ, when Buddhism filled the land.

^{page 430 note 2} Ibid., page 26.

^{page 430 note 3} Ibid., page 35.

^{page 430 note 4} Ibid., page 14.

^{page 430 note 5} I find there is an omission of the word “extended” to precede the words “operative existence,” in the phraseology of the tenth point.

^{page 430 note 6} Sir William Jones, Klaproth, Schlegel, Wilson, and Major-Genernl V. Kennedy.

^{page 430 note 7} Preface to Vishnu Purana, page lxv.

^{page 431 note 1} Wilson's First Oxford Lecture, page 6.

^{page 431 note 2} Chushan-rishathaim, king of Mesopotamia, had the Israelites in sulijection for eight years about this time, and must therefore have been a powerful king. Judges iii. 8.

^{page 431 note 3} In Abraham's time (1913 B.C), we find that the authority of the king of Persia, [Elam,] Chedorlaomer, extended to Sodom and Gomorrah; and that with other kings he marched to those cities. If the countries to the west from Persia are found to be populous, cultivated, and wealthy, why, at the same time, should the countries to the east be deemed in a state of barbarism, particularly when the Chinese annals assert the very contrary ?

^{page 432 note 1} Vide Menu, chap, vi., ver. 6, 41, 52; chap, ii., ver. 66.

^{page 432 note 2} Chronicles xxxiii. 3–7, 19.

^{page 432 note 3} The singular coincidence between these religions feelings and practices of the Moabites, and the injunctions on the same subject in the Institutes of Menu, (Chap, v., ver. 148,) are too marked to be accidental. My limits do not permit me to enlarge on this interesting subject at present. the story of Ruth is dated from 1312 before Christ.

^{page 432 note 4} Genesis xliii. 32. B.C. 1707.

^{page 432 note 5} Professor Wilson has an important note at page 181 of the Vishnu Puruna. Ile says: “The Drishadwatí is a river of considerable importance in the history of the Hindus, although no traces of its ancient name exists. Accordiug to Menu, It is one boundary of the district called Brahmavartta, in which the institution of castes, and their several duties, had for ever existed: implying that, in other places, they were of more recent origin. This holy land, made by the gods, was of very limited extent.” This is precisely the view of easte I have taken in the preceding notes; with the exception of its unfathomable antiquity.

^{page 434 note 1} First Oxford Lecture, page 13.Google Scholar

^{page 434 note 2} Colebrook, quoted in Preface to Wilson's Vishnu Purana, page 2.

^{page 434 note 3} “Yet he who has a private connexion with such women, or with servant girls kept by one master, or with female anchorites of an heretical religion, shall be compelled to pay a small fine.” Chap. II, ver. 363. And Brahmans are commanded not to dwell in cities abounding with professed heretics. Chap: 4, ver. 61.

^{page 435 note 1} Tsin is the name of the dynasty which reigned over China [Sanskrit Chin] B.C. 219 to 202, during which the Chinese power caused it to bo known, for the first time in Central and Western Asia; its conquests being extended to the Caspian Sea and Bengal, in the reign of Tsin she hwang to, the celebrated burner of books. the name of the dynasty has formed that of China. Klaproth.

^{page 435 note 2} This looks as if a little jollity on the part of a lady at a juhilee were venial.

^{page 435 note 3} Menu, chap. 9, ver. 84.

^{page 435 note 4} Ibid., chap. II, ver. 66.

^{page 435 note 5} Ibid., chap. 7, ver. 54.

^{page 435 note 6} Ibid., chap. 2, ver. 170; chap. 4, ver. 39, 130, 153.

^{page 435 note 7} Ibid., chap. 9, ver. 88.

^{page 435 note 8} “The Brahman eats but his own food; ucars but his owen apparel; and beslows but his own in alms: through the benevolence of the Brahman, indeed, other mortals enjoy life,” Menu, chap. 1, ver. 101.

^{page 436 note 1} From his high birth alone a Brahman is an object of veneration, Even To Deities; his declarations to mankind are decisive evidence; and the Veda itself Confers on him that character. Menu, chap. 11, ver. 85. “A learned Brahman having found a treasure formerly hidden, may take it without any dedication, since he is the lord of all.” Menu, chap. 8, ver.:37.

^{page 436 note 2} Menu, chap. 2, ver. 177; chap. 6, ver. 40, 68, 75; chap. 11, ver. 71; chap. 5, ver. 22, 28, 30, 42, 43, and elsewhere.

^{page 436 note 3} Menu, chap. 3, ver. 123, 227, 267–271; including fish, flesh, and fowl. In ver. 28 of chap. 5, it is expressly said that Brahma created all the animal and vegetable system, for the sustenance of the vital spirit.

^{page 436 note 4} Chap. 2, ver. 183, 185.

^{page 436 note 5} Chap. 3, ver. 158.

^{page 437 note 1} “At the obsequies to aneestors he must let the Brahmans hear passages from the Veda, from the codes of law, from moral tales, from heroic poems, from the Puranas, and from theological texts.” Menu, clap. 3, ver. 232. And in chap. 12, ver. 109, a. well instructed Brahman is he who has, “studied the Vedas, Vedangas, Mimansa, Nyaya, Dharmasastra, and Puranas.”

^{page 437 note 2} Vishnu Parana., page 194.

^{page 437 note 1} Ramayana, book ii., sect. 59, p. 80.

^{page 438 note 1} Ramayana, book ii., sect. 53, p. 107.

^{page 438 note 2} Before quitting the Ramayana, I would notice that the Brahman author or authors have evidently some maritime associations; for the moon's action upon the tides is mentioned. Book ii., sect. 77, p. 409.

^{page 438 note 3} Wilson, 's Vishnu Purana, p. 567.Google Scholar

^{page 439 note 1} Wilson, 's Vishnu Purana, p. 418 and 124.Google Scholar

^{page 439 note 2} Oxford Lecture, p. 27.Google Scholar

^{page 440 note 1} First Oxford Lecture, p. 25Google Scholar. The Rev. Dr. Wilson of Bombay says the Bhagavata Purana, which is the greatest practical authority at present, cannot claim an antiquity much exceeding six centuries. J. A. S. B., vol. v., p. 310.Google Scholar

^{page 440 note 2} The Hon. Mr. Turnour says, “When our scholars came into contact with the Brahmans, they were not only interested in confining the researches of orientalists to Sanskrit literature, but in every possible way, both by reference to their own ancient prejudiced authorities, and their individual representations, they laboured to depreciate in the estimation of Europeans the literature of the Buddhists, as well as the Pali or Magadhi language, in which that literature is recorded.” Introd. to Mahawanso, p. 12.

^{page 441 note 1} First Oxford Lecture, page 25.Google Scholar

^{page 441 note 2} Ibid., p. 26.

^{page 441 note 3} Second Oxford Lecture, p 56.Google Scholar

^{page 442 note 1} Wilson's Introd. Observ.

^{page 442 note 2} Introd. Mahawanso, , page 19.Google Scholar

^{page 442 note 3} Ibid., page 19.

^{page 442 note 4} J. A. S. B., vol. v., p. 522.Google Scholar

^{page 443 note 1} Second Oxford Lecture.

^{page 443 note 2} J. A. S. B., vol. vii., p. 227.Google Scholar

^{page 443 note 3} J. A. S. B., vol. vi., p. 941.Google Scholar

^{page 444 note 1} MrWathen, , J. A. S. B., vol. iv., page 484.Google Scholar

^{page 445 note 1} Wilson, 's Vishnu Purana, Introd., p. 10.Google Scholar

^{page 447 note 1} Fa hian. Note, page 231.

^{page 447 note 2} Those who are disposed to trace the modifications of Buddhism, may possibly see a reformer and innovator, rather than a convert, in Asoko, particularly, as in his zeal he sent missionaries to propagate his doctrines to places where Buddhism already prevailed; for instance, he sent his son to Ceylon in the fourth century B.C., while the Mahawanso expressly states that Sakya himself had been there more than two centuries before that date, and converted the inhabitants. Previously to Asoko's time, the interdict to the slaughter of animals for food had been confined to the Buddhist clergy; but Asoko, in his zeal for the salvation of men, carried the interdict to the laity as well as tho clergy: for this purpose his edicts are recorded on rocks in various parts of India, and for this purpose were his missionaries sent, even to Antioehus and Ptolemy.

^{page 448 note 1} Wilson, , Second Oxford Lecture, p. 64.Google Scholar

^{page 449 note 1} Journal of the Royal Asiatic Society, No, iv. page 205.Google Scholar