The advantages to be derived from these Chinese translations have been pointed out by M. Stanislas Julien. The analytical structure of that language imparts to Chinese translations the character almost of a gloss; and though we need not follow implicitly the interpretations of the Sanskrit originals, adopted by the Chinese translators, still their antiquity would naturally impart to them a considerable value and interest. The following specimens were kindly communicated to me by M. Stanislas Julien:

'Je ne sais si je vous ai communiqué autrefois les curieux passages qui suivent: On lit dans le Lotus français, p. 271, l. 14, C'est que c'est une chose difficile à rencontrer que la naissance d'un bouddha, aussi difficile à rencontrer que la fleur de l'Udumbara, que l'introduction du col d'une tortue dans l'ouverture d'un joug formé par le grand océan.

'Il y a en chinois: un bouddha est difficile à rencontrer, comme les fleurs Udumbara et Palâça; et en outre comme si une tortue borgne voulait rencontrer un trou dans un bois flottant (litt. le trou d'un bois flottant).

'Lotus français, p. 39, l. 110 (les créatures), enchaînées par la concupiscence comme par la queue du Yak, perpétuellement aveuglées en ce monde par les désirs, elles ne cherchent pas le Buddha.

'Il y a en chinois: Profondément attachées aux cinq désirs—Elles les aiment comme le Yak aime sa queue. Par la concupiscence et l'amour, elles s'aveuglent elles-mêmes, etc.'

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The geography of India at the time of Buddha, and later at the time of Fahian and Hiouen-Thsang, has been admirably treated by M. L. Vivien de Saint-Martin, in his 'Mémoire Analytique sur la Carte de l'Asie Centrale et de l'Inde,' in the third volume of M. Stanislas Julien's 'Pèlerins Bouddhistes.'

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Though truth is not settled by majorities, it would be interesting to know which religion, counts at the present moment the largest numbers of believers. Berghaus, in his 'Physical Atlas,' gives the following division of the human race according to religion:

As Berghaus does not distinguish the Buddhists in China from the followers of Confucius and Lao-tse, the first place on the scale belongs really to Christianity. It is difficult in China to say to what religion a man belongs, as the same person may profess two or three. The emperor himself, after sacrificing according to the ritual of Confucius, visits a Tao-ssé temple, and afterwards bows before an image of Fo in a Buddhist chapel. ('Mélanges Asiatiques de St. Pétersbourg,' vol. ii. p. 374.)

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See Sprenger, 'Das Leben des Mohammed,' 1861, vol. i. p. 155.

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Burnouf, 'Lotus de la bonne Loi,' p. 300.

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Neander, 'History of the Church,' vol. i. p. 817: Τὀν Ζαραδἀν καἰ Βουδἀν καἰ τὀν Χριστὀν καἰ τὀν Μανιχαιὀν ἓνα καἰ τὀν αὐτὀν εἶναι.

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Of Kapila's Sûtras, together with the commentary of Vigñâna Bhikshu, a new edition was published in 1856, by Dr. Fitz-Edward Hall, in the 'Bibliotheca Indica.' An excellent translation of the Aphorisms, with illustrative extracts from the commentaries, was printed for the use of the Benares College, by Dr. Ballantyne.

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'L'enfant égaré,' par Ph. Ed. Foucaux, p. 19.

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'Voyages des Pèlerins Bouddhistes.' Vol. I. Histoire de la Vie de Hiouen-thsang, et de ses Voyages dans l'Inde, depuis l'an 629 jusqu'en 645, par Hoeili et Yen-thsong; traduite du Chinois par Stanislas Julien.

Vol. II. Mémoires sur les Contrées Occidentales, traduits du Sanscrit en Chinois, en l'an 648, par Hiouen-thsang, et du Chinois en Français, pas Stanislas Julien. Paris, 1853-1857: B. Duprat. London and Edinburgh: Williams and Norgate.

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See W. Spottiswoode's 'Tarantasse Journey,' p. 220, Visit to the Buddhist Temple.

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The only trace of the influence of Buddhism among the Kudic races, the Fins, Laps, &c., is found in the name of their priests and sorcerers, the Shamans. Shaman is supposed to be a corruption of Sramana, a name applied to Buddha, and to Buddhist priests in general. The ancient mythological religion of the Kudic races has nothing in common with Buddhism. See Castren's 'Lectures on Finnish Mythology,' 1853. Finland was ceded by Sweden to Russia in 1809, See the Author's 'Survey of Languages,' second edition, p. 116. Shamanism found its way from India to Siberia viâ Tibet, China, and Mongolia. Rules on the formation of magic figures, on the treatment of diseases by charms, on the worship of evil spirits, on the acquisition of supernatural powers, on charms, incantations, and other branches of Shaman witchcraft, are found in the Stan-gyour, or the second part of the Tibetan canon, and in some of the late Tantras of the Nepalese collection.

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