CHAPTER V.-BUDDHIST MORALITY. The Fruit of the Noble Path, 124; Buddhist Beatitudes, 125; CHAPTER VI.-THE Order of Mendicants. Cause of the foundation of the Order, and its results, 150; CHAPTER VII.-THE LEgend of the Buddha. CHAPTER VIII.-NORTHERN BUDDHISM. Theory of the Buddhas, 199; Manjusrī, 201; Avalokitesvara, CHAPTER IX.-SPREAD Of Buddhism. Date of Gautama's death, 212; the First Council, 213; the TRANSLITERATION OF PALI WORDS. THE earliest form of the Pāli language for which an alphabet was made, was written in the square letters of which the earliest forms preserved to us are found in Asoka's inscriptions. But Pāli writers learnt very early to distinguish between the language and its alphabet, and the square letters fell out of use, the language being written in the alphabets in use in the different countries-Ceylon, Burma, and Siam-where the language was still studied. European writers on Pāli have in like manner followed the excellent practice of printing Pāli texts in European characters; disregarding, of course, the peculiarities of the present unscientific, and unpractical English system.' In this work Pāli words are accordingly printed in English letters, subject to the following remarks on pronunciation :— VOWELS.-A, when the accent falls upon it, represents the sound of short a in the French or German: when the accent does not fall upon it, the sound of the u in our word hut. represents the former sound doubled—our a in father. Ā I represents our i in hit; ī, the same sound doubled. U represents our oo in foot ; ũ, the same sound doubled. E and O are always long when they close a syllable, always short when they do not. Hence the long mark is needless, and is not used. Short e is pronounced as our e in met; long e, as our a in mate; short o, as our o in lot; long o, as our oa in boat. Ai and au, as in our words 'eye' and 'how.' CONSONANTS. The h is always fully audible; for instance kh, as in 'seek him'; th, as in 'at home.' m is our ng. It is a pity there is not a more distinct sign for this sound, which contains neither an m nor an n, nor a g. c is our ch (tsh). I is the Spanish ñ, our ny. 'See the strongly-expressed opinion of Mı. Fausböll at the end of the preface to his edition of the Jātakas—an opinion with which I heartily concur. TRANSLITERATION OF PALI WORDS. represents the first part of the compound sound represented by c. The th, d, dh, ņ and s follow it; i.e., they are all pronounced by placing the tongue against the point where the palate passes into the gum, a quarter of an inch or more behind the teeth. t, th, d, dh, n, and 1 are pure dentals; that is, they are pronounced by placing the tongue at the root of the teeth, or against the teeth, so that t and d are very slightly aspirate. We do not in English make this distinction between ţ and t, but our t is much more often t than t, and care is therefore necessary in pronouncing all the dentals. v (or rather the corresponding native character) is always pronounced w by native scholars. Formerly it may have been v or either v or w, except after a consonant, when it was certainly w, as in dve (pronounced dwē). The other consonants call for no remark; but it should be noticed that double consonants are pronounced double, one of the chief beauties of Pāli, as of Italian. Patta is pat-ta not pata. If the double consonant already represents a compound sound, only the former of the two can be doubled, saññā kukucca, pronounced, koo-koot-tsher. = san-nya; There is great difficulty in choosing between the use of the Sanskrit and the Pāli forms of proper names and technicai terms. I have much doubt, for instance, whether I have done right to use the Sanskrit form Gautama' instead of the Pāli Gotama. When either of the forms would be particularly uncouth, or difficult for Englishman to pronounce, I have chosen the other writing, therefore, Moggallāna, not Maudgalyāyana; and Karma, not Kamma; which Englishmen would inevitably pronounce Kama. I have kept the Pali forms of a few words distinctively Pāli, and have used forms neither Sanskrit nor Pāli for one or two words (Nirvāna and Pitaka for instance) which may be considered to have become English. 1 Pronounce the first syllable as in 'how,' the second and third exactly as in 'handsomer.' The accent falls on the first syllable. BUDDHISM. CHAPTER I. INTRODUCTION. SEVERAL writers have commenced their remarks on Buddhism by reminding their readers of the enormous number of its adherents; and it is, indeed, a most striking fact, that the living Buddhists far outnumber the followers of the Roman Church, the Greek Church, and all other Christian Churches put together. From such summary statements, however, great misconceptions may possibly arise, quite apart from the fact that numbers are no test of truth, but rather the contrary. Before comparing the numbers of Christians and Buddhists, it is necessary to decide, not only what Christianity is, and what is Buddhism; but also, as regards the Buddhists, whether a firm belief in one religion should or should not, as far as statistics are concerned, be nullified by an equally firm belief in another. The numbers are only interesting in so far as they afford a very rough test of the influence which Buddhism has had in the development of the human race; and for this purpose they err both by excess and by defect. In the following tables no allowance has been made for India, which has been and is profoundly influenced by the results of the rise and fall within it of the Buddhist church, and too much allowance has been made for China, where three religions hold to one another an anomalous relation quite unexampled in history; for almost every Chinaman would probably profess himself a believer in the philosophy of Konfucius, while he would also worship. at both Buddhist and Tao temples. It would, however, be as impossible to express numerically the influence of Buddhism in India, as it would be to subtract from the Chinese numbers so as to show how much of the average Chinaman was Buddhist, and how much Taossean or Konfucian. Perhaps the deficiency is balanced by the excess; in any case, we must leave the numbers as they are. The following are the tables referred to, giving the nearest approximation possible to the actual number of living Buddhists as compared with the number of the adherents of other religions :— 'According to the Ceylon census, 1872. The total number of inhabitants was 2,405,287; about 500,000 were Muhammadans. 2 From the census of 1871. The total was 2,747,148, the remainder being mostly Hindus. According to native military returns, which give only the number of males. The totals are therefore conjectural. • This is the number of 'Buddhists' given in the Indian cen. sus of 1871 (Bombay, 191, 137; Bengal, 84,974; Panjāb, 36, 190; Central Provinces, 36,569; Maisūr, 13,263; and a few in Kurg and Madras). I presume 'Buddhists' means Jains; if so, I doubt |