laws were introduced from Ceylon via Arrakan, others from Magadh via Arrakan. Dr. Buchanan is of opinion that the Burmese received their religion and laws through the Mugs of Arrakan. According to the Burmese tables of chronology the first Burmese King came from Magadh. The opinion supported by the majority of writers is, that Buddhism was introduced into Ava via Arrakan originally, though it was afterwards recruited from Ceylon. Tagung on the Irrawaddy was the ancient capital of Burma: the Burmese suppose it was founded by a Colony from Central India; Buddhist images with Pali inscriptions were found there in 1835. Wilson shows that the topes of Central India are the same with the Dahgobs of Ava, Pegu and Ceylon. Buddhagosa, who went from Ceylon to Burma B. C. 543, was a great propagator of Buddhism in Burma. The Burmese state that 650 years after Buddha's death, a Brahman was deputed to Ceylon to copy works on the incarnation of Buddha. In 1824 the King of Ava sent two learned men to Ceylon to procure the original books in which the Buddhist doctrines were recorded.

BUDDHISM WAS INTRODUCED INTO SIAM 529 B. C. according to Finlayson. The traditions of Siam, Cambodia, Ava, Pegu, ascribe their civilization to Ceylon. At different periods Buddhist Missions were sent from Siam to Ceylon to make enquiries on points of faith. A. D. 1059 an embassy was sent from Ceylon to Siam to solicit pecuniary aid in order to re-establish the Buddhist dynasty in Ceylon, which had been overthrown by the Malabars: the aid was granted. Siam was formerly famous for learning and political power. The Siamese point to the trace of the steps of Buddha on the tops of one of their mountains. The country of Arrakan appears to have been the channel for transmitting Buddhist influences from Ceylon to Burma a communication was kept up, as in A. D. 1059 learned priests were sent to the Buddhist King of Ceylon by Anuradh, King of Arrakan. Burnouf thinks that emigrants from India traversed the mountains of Sylhet, descended into Arrakan and from thence to Burma; in a cave near Islamabad an inscription has been found on a silver plate relating to the birth of Sakya.

Deguignes, in his "Histoire des Huns," shews that two centuries before the Christian era, the Chinese crossed the barrier of the Sandy Deserts on the West, and advanced their dominion as far as the Jaxartes and Oxus. Remusat has proved that the Chinese traversed Asia long before the Europeans had doubled the Cape of Good Hope, and that two centuries prior to the Christian era they took an active part in

the events and commerce of Western Asia, and formed political relations with those cities which extend from China through Tartary as far as Persia. The remaining members of the Sassanides, when driven from Persia by the arms of the Arabs, took refuge with the emperor of China. The zeal for proselytism led the Chinese very far from their own country. In the 6th century the sect of Lao Tsen, or the Doctors of Reason, were numerous in the regions to the west and south west of China as far as India. Georgi and Remusat mention that Ai, a Lao Tsen or Doctor of Reason, resided in the woods near Rajgriha at the time of Sakya's advent. The Lao Tsen sect were in India before the Chinese made their way to Hindustan and had influence in China from the earliest period. They and the Buddhists were, in the opinion of Landresse, of the same religion though differing in some points, "they are called followers of the mystic cross which is met with, initial and terminal, in so many descriptions of the Buddhist caves of India-and on so many of the Buddhist coins from all parts of India" B. C. 217. The first Buddhist Missionary Chelifang came from India, accompanied by eighteen fellow labourers, to spread his principles in China: he arrived at Chensi, which had been the seat of government of the first kings of China, and from which civilization was propagated through China. Two centuries later the Buddhists were in considerable numbers along the frontiers of China, and their doctrines were known, but not believed in China itself. A. D. 67 Mingti Emperor of China sent ambassadors to India to collect information respecting Buddhism and to take drawings of the temples and images; they returned accompanied by two Buddhist priests. At this period Buddhism began to be professed publicly in the south of China. Before the close of the second century A. D. many Buddhist priests came from Bokhara, from the country of the Geta and from India to China, where they founded religious establishments, in which they taught the languages of India and preached their doctrines. In the beginning of the 4th century A. D. Buddhism made the greatest progress in China, chiefly through the activity of Buddhist priests, who came from India and traversed the north and west of the empire. The wars which deprived the Chinese emperors of the western parts of their dominions, and divided them among petty princes of the Tartar and Tibetan race, proved almost fatal to Buddhism. At the close of the fourth century the sacred texts were found to be dispersed or mutilated, and the faith, wanting light and support, was almost extinct. Distressed at this state of things, Fa Hian, a Buddhist monk of Sian fou in China, accompanied by two priests, quitted China A.D. 399, traversed

Tartary and the mountains of Tibet and arrived in India, from whence he returned to China in 414,—having attained his object, the collecting Buddhist scriptures, in search of which he had travelled 36,000 miles by land and 6,000 by water, and had passed through thirty different kingdoms. Panjotolo the 27th Buddhist patriarch, was born in the East of India, the son of the king of Mawar. He embarked on the Indian ocean, and went to China, where he died near Honan A. D. 495. He said he went to China in order to extend the law and deliver men from their passions. The 29th Buddhist patriarch was a native of China. Remusat, who gives an account of them, states that it is founded on accurate historical testimony, furnished by contemporaries. The departure to China of the Buddhists from the shores of Hindustan was the result of Brahmanical persecution and of the predominance of caste; the immigration of the Buddhists to China and the rise of the Shivite system in India were contemporary events. In the years 428, 441, 455, 466, embassies were sent from China to India. A. D. 642 the king of Magadh sent an embassy to China, and in 648 the emperor of China despatched one in return. The first translation of Buddhist books into Chinese was made in 418 by a monk of Western India. About A. D. 670 the emperor Kaotsoung sent an embassy to Patna. A. D. 650 Hiuanthsang, a Chinese Buddhist, who travelled through India, returned to China and has given a detailed account of his tour, which is analysed by Remusat: A. D. 964 the emperor of China sent 300 Buddhist priests into India to collect books and relics of Buddha.

FO IS CONSIDERED BY JONES, KLAPROTH AND REMUSAT TO BE THE SAME PERSON AS BUDDHA,-Fo being Buddha according to Chinese orthography. The Chinese themselves refer to the country west of China as the birth-place of Fo. Confucius told his followers that the most holy was to be found in the west. The Bonzes, Chinese priests, are Buddhists. The Fan a dialect used by the Buddhists in China is similar to the Pali; the books that came to China from the south are in the Fan language; those that came from the north are in Sanskrit, which renders it probable, that Buddhism was introduced into China from Ceylon as well as from India. Chinese annals notice the immense influx of foreigners into China A. D. 527 and particularly from Ceylon. Sir T. Raffles states that the 6th and 7th centuries are remarkable in the annals of the east for the surprising emigration of priests and people from the East bringing with them their idols. Buddhism was introduced into Corea A. D. 530; from thence it was introduced into Japan. The Indian form of Buddhism was brought into China only about the commencement of

the Christian era; but it is probable that the Tao Tsen, or doctors of reason, existed in China for a considerable period previously to Buddhists coming from India, and that they were a sect of Buddhists themselves. Chinese civilization came from Tartary and was in a very low state before the time of Confucius. Remusat has adduced very strong arguments to prove that the Chinese received from the west the Platonic dogma of reason, of a trinity, of the breath of harmony which unites spirit to matter-" The religion of China before Buddhism was monotheism."

IN THE EASTERN ARCHIPELAGO (as, according to Crawfurd, civilization has spread from west to east ;) it is probable that Buddhism is of Indian origin. Malacca maintained a close intercourse with Gujarat formerly: the Malays had frequent communications with Kalinga or the Northern Circars, whence much of their knowledge and literature was derived. The races in the Eastern Archipelago are fairer and more civilized as they approach the west. The island of JAVA is the most noted in the Archipelago for its ruins. Brambaban abounds with stupendous relics of Indian origin; the vestiges of an extensive and splendid city are to be traced near it; prodigious monuments of the ancient Hindus appear in every direction. Dr. Tytler writes that the finest specimens of Buddhist statues in the world are to be met with in Java, that Boro Budho is the most magnificent relic of Buddhism remaining in any country-300 Buddhist images are there. The Javanese trace their origin to India with which they carried on trade in former times-most of the Buddhist temples there have been erected between the eleventh and fourteenth centuries: the most ancient coins of Java belong to the dynasty of the Buddhist kings, whose empire was at Mojopahit. Buddhist images are to be found in all the ruins of the island. Crawfurd states on this subject, "Hinduism in the form of genuine Buddhism flourished in Java from the middle of the thirteenth century of our time to that of the fourteenth, during which a considerable emigration from western India must have taken place; from the middle of the fourteenth century to that of the fifteenth, no considerable body of emigrants arrived from India, and Buddhism languished in Java; at the latter period a few emigrants arrived in India of the sect of Shiva and attempted to propagate their peculiar worship, but with every other description of Hindus were driven from the island by the triumph of the Mohammedan religion in the latter part of the fifteenth century. Buddhism was undoubtedly the prevailing religion of the ancient Javanese; to Telinga the Javanese ascribe the origin of their Hinduism." Crawfurd is of

opinion that as a commercial intercourse had subsisted between the Coromandel coast and Java from time immemorial, the Indian priests found by it a safe and easy conveyance,—that the emigration owed its origin probably to some political movement or religious persecution-that "the extensive influence of the Sanskrit language upon the Javanese is itself a prominent fact, which implies that the intercourse was of long continuance, and in fact we might safely believe that in the commercial intercourse with the Javanese, the beauty and fertility of the Indian islands, with the simplicity and credulity of their inhabitants would have brought to their shores a succession of adventurers and missionaries."

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THE FIRST INTERCOURSE BETWEEN INDIA AND THE EASTERN ARCHIPELAGO began A. D. 63-180. This accords with the traditions of the Hindus respecting the dispersion of the Buddhists in the first and second centuries A. D. Crawfurd remarks on this, "it would be curious to trace the consequences of this emigration or dispersion; it spread the worship of Buddha over the Indian islands, and contributed to civilise their inhabitants." The trade of the Hindus extended in one direction to Arabia, until a religious schism induced them to undertake an enterprise to the Eastern Archipelago. Bearing in mind the close affinity between the Sanskrit and Pali--though even Prinsep and the European orientalists for a long time thought the latter to be Sanskrit,-the references made by authors respecting the number of Sanskrit vocables incorporated in the languages of the Eastern Archipelago may apply to the Pali, every language of the Eastern Archipalago will be found to have engrafted upon it a quantity of Sanskrit proportionate to the extent to which it has itself been cultivated." Leyden thought the Javanese language was a corrupted dialect of the Sanskrit; the Kavi, a language of Java, is chiefly Sanskrit. The Sanskrit language was spread through the Archipelago by Hindu missionaries who came from Telinga. The Javanese alphabet is confessedly formed on the principles of the Sanskrit. One-sixth of the Malay language is Sanskrit. The people of Telinga introduced into Java their calendar, and eras, their zodiac and the names of the year. From Java, civilization was propagated throughout the Archipelago-but with the exception of a few mountaineers in the east end of Java and the people of Bali, the Hindu religion has been banished from every country of the Archipelago. In Bali, the people are chiefly Shivites; Brahmanism was introduced about 400 years ago; before that time Buddhism was the religion of the island. Raffles remarks on it, "Bali is the only island of the eastern sea in which