Chapter 17

Thursday, 120.

Tiu, 120.

_Tocqueville, De_, referred to, 12.

_Trench_, quoted, 169 sq.

_Tylor_, E. B., quoted, 70.

Uniformity, dangers of, 12 sq.

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

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

Veneris dies, 120.

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

_Virgil_ quoted, 71.

_Vosisus_, S. J., quoted, 99.

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

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

_Wilford_, quoted, 106.

_Wilson_, quoted, 188.

Wodan, day of, 120, 121.

Wunsch or Wish, name of Wuotan, 121.

Wuotan, 120.

_Xenophanes_, on Homer and Hesiod, 57 sq.

Zeus Kronīon, meaning of, 80, 121.

Ziu, 121.

FOOTNOTES

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

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

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

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

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

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

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

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

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

10 See Brandis, _Das Münzwesen_.

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

_ 12 Times_, January 25, 1879.

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

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

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

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

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

18 Mill _On Liberty,_ p. 193.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_ 49 Asiatic Researches_, i. p. 221.

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

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

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

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

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

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

WASHINGTON, _Nov. 9, 1872._

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

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

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

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

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

58 Grimm, _Deutsche Mythologie_, p. 276.

_ 59 Ibid._ p. 151.

_ 60 Ibid._ p. 120.

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

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

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

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

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

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

67 Montucci, _De studiis sinicis_. Berolini, 1808.

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

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

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

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

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

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

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

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