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sophy. The more ancient philosophers or heads of schools in attempting to give an analysis of a thing they knew nothing about, approximated to the opinion that Niban is nothing more or less than complete or entire annihilation. Following the course of arguments, and admitting their premises, one is reluctantly compelled to come to the awful conclusion that the final end of a perfected Budha is the destruction of his being or annihilation.

From a long period the plain sense of the masses of believers, unprejudiced by sophistical bias, revolted against and at once rejected the horrible conclusion arrived at by former disputants. No one in our days admits that Niban and annihilation are synonimous terms. If their views can be properly understood, we may infer from what they say that a being in Niban retains his individuality though isolated from all that is distinct from self: he sees the abstract truth or truth as it is in itself, divested from the material forms under which we but imperfectly see it in our present state of existence. Passions and affections are not to be found in such a being; his position in truth can scarcely be understood and still less expressed by us who can never come in communication with an object but through our passions and affections. We know that there exists a spiritual substance, but we can have no distinct idea of it. We vouchsafe for its existence by what we observe of its operations, but we are in the impossibility of explaining its nature. It is not therefore surprising that Budhists should be at loss to account for the state in which a perfected being is in Niban. The idea of a state of apathy or rest must be understood as expressing simply a situation quite opposite to that of motion in which all beings are, as long as they are within the pale of existences. If it be admitted that the perfected being retains in Niban his individuality, it must be inferred that he becames, as it were, merged into the abstract truth, in which he lives and rests for ever.

Let us come now to a definition of Niban translated from Pali by the Burmese. Niban is the end of all existences, the exemption from the action of kan, (the good or bad influence produced by merits or demerits) of Tsit, (the principle of all volitions, desires and passions) of the seasons, and of taste or sensations. What means this rather curious not to say almost unintelligible definition. To understand it, the reader must be aware that kan is the principle which causes all beings to move incessantly from one existence into another, from a state of happiness to one of happiness, from a position where merits are acquired, into another where further merits are to be obtained and greater proficiency in perfection secured, from a state of punishment or demerits into a worse one &c. Kan may be called the soul of transmigration, the hidden spring of all the changes experienced by an existing being. In Niban the law of kan is destroyed, and therefore no more of changes or transmigrations.

By Tsit is understood the principle of all volitions and desires. Budhist metaphysicians, always fond of divisions and classifications, reckon 120 Tsits. Some are the root of all demerits, and their opposite are the principle of merits. Some have for object matter or this material world: others have for object the immaterial world, or as I believe, truth taken in an abstract sense. The last of all, and, of course the most perfect, is the reaching infinity, which is the last stage of a perfected being in the world of existences: one step farther and he has reached the undisturbed shores of Niban. In that latter state, there is no more operation of the mind nor of the heart, or at least there is no intellectual working such as we conceive it in our actual condition.

The word Udoo or seasons, is evidently used for designating a revolution of nature. The m aning is obvious and affords no difficulty. In Niban there is neither nature nor revolutions of nature. Niban lies in vacuum or space, far beyond the extensive horizon that encircles the world or worlds, or systems of

nature.

The word Ahara, which literally means taste, is intended to designate all sensations acquired through the senses. Through senses, indeed, we acquire knowledge, but the perfected being having come to the possession of un versal science, no further knowledge is needed; senses are, therefore, useless. Senses moreover, are the appendage of our nature, as it is during its existences. Niban putting an end to further existences, it destroys too the constituent parts of the material portion of our being.

Admitting that the above definition of Niban is a correct one, and that it has been understood in a purely Budhistic sense, we may conclude that in that

state, there is no volitions of the mind, no desires of the heart, no materiality, and no sensations. more influence and consequently no transmigration, not The difficulty as to whether Niban is annihilation or not, is from being as yet solved. It is necessary to ascertain what are the constituent parts of an intelligent being, and then to enquire whether these parts are entirely destroyed and annihilated in Niban. In an intelligent being, according to certain doctors, we find materiality, sensations, perceptions, volitions and intellect. These five aggregates constitute a thinking being. They, assert the same doctors, do not exist in Niban: they are destroyed. One word more, and the question would be settled: but that word has not been, at least to my knowledge, ever uttered. are the conditions of existence such as we now understand it. It is probable that these five aggregates or component parts, be rash to conclude that a being under different conditions of being, could not But it would retain his individuality, though deprived of these five component parts. Budhists, as already said, have very imperfect notions of a spiritual substance; it is not surprising that they cannot express themselves in a manner more distinct, precise and intelligible when they treat of subjects so abstruse and difficult. In practice they admit the existence of something distinct from matter and surviving in man, after the destruction of the material portion of his being, but their attempts at giving a satisfactory explanation of the nature of that surviving individuality has always proved abortive.

The question, as may be inferred from the foregoing lines, if considered in the light of purely theoretical notions, is still open to discussion and will probably ever remain without a perfect solution. If examined from a practical point of view, that is to say, taking into account the opinions of the masses of Budhists, the difficulty may be considered as resolved.

107. The lengthened description of Budha's funeral, has suggested the idea of laying before the reader, a brief account of the ceremonies observed by Budhists in Burmah, when funeral rites are performed on the mortal remains of Talapoins who have been eminent in the profession and have spent their whole life in monasteries. By comparing the following account with the narrative of the legend, we will see that the rubrics of the funeral service in our days, are nearly the same as those existing at the origin of Budhism.

When a Budhist Recluse has given up the ghost, the corpse is carefully and diligently washed by laymen or the younger inmates of the monastery. A large incision is make in the abdomen; its contents are taken out and buried in the earth without any ceremony being observed on the occasion. The empty cavity is filled up with ashes, bran or some other desicative substances for preventing putrefaction. The corpse is then tightly wrapt with bands or swathes of a white color from head to feet, and then covered with the yellow habit of the profession. It is afterwards bound up all over with ropes tightened as much as possible, so as to bring it within the narrowest dimensions. When thus prepared, the corpse is placed in an open coffin. The coffin is made of the trunk of a tree rudely hollowed, and often so imperfectly scooped out as not to afford sufficient room for the corpse. In the middle of the interior part of the coffin, an opening about three inches in diameter has been made, to afford issue to the humors that may ooze out through the swathes. The coffin is unceremoniously laid on the floor of the monastery. A bamboo 7 or 8 feet long is procured one of its ends is inserted into the hole made in the coffin, and the other is sunk into the ground below: it is the channel through which the humors flow into the earth. the body is supposed to be quite dry: they set about putting a covering over After a lapse jof ten or twelve days, the coffin and effectually shutting it. on a certain day to go and see all the particulars observed on such occasions. Whilst residing in Burmah I wished most favorable opportunity favored the prosecution of my wishes. Talapoin of my acquaintance had died a fortnight before, after thirty years of profession. His body laid in the coffin was to be for ever concealed from humnan sight. I went into the monastery where I met a large party of the brethren of the deceased, who had assembled for the ceremony. Most of them were known to me: my reception was at once kind and cordial.-Great was my surprise at seeing, instead of grief and mourning, which the circumstance seemed to com.. mand, laughing, talking and amusement. notice of the deceased whose corpse was lying at our feet. A momentary stop No one appeared to take the least

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was put to the indecorous behaviour of the assistants by the appearance of two stout carpenters bringing a board four or five inches thick, designed for the cover. They vainly tried to fit it in its place: the hollow of the coffin was neither broad nor deep enough for holding the corpse though reduced to the smallest propor tions. The operation was not a very easy one to bring the board in contact with the sides of the coffin, despite the resistance that was to be offered by the corpse: the carpenters were determined not to be disappointed. At the two ends and in the middle of the coffin, the ropes were passed several times round the coffin with the utmost tension, in such a manner as to have six or seven coils in the same place. Enormous wooden wedges were inserted right and left of the three places, between the sides and the coils. On these wedges the workmen hammered with their whole strength, during about 20 minutes, to the great amusement of all the bystanders. Each blow of the hammer lessened the distance between the cover and the brim of the coffin. every perceptible success gained over the latent resisting power, elicited a burst of applause, and a cheer to the persevering workmen. At last all resistance being overcome, the cover rested fixedly in its place. It is needless to add that the corpse inside was but a hideous mass of mangled flesh and broken bones.

According to the custom observed on such occasions, a rude building was erected for the purpose of placing therein the mortal remains of the deceased, until preparations on a grand scale should have been made for doing honor to the illustrious departed individual. That building as well as those made for similar purposes are but temporary edifices raised for the occasion, and made of bamboos with an attap roof. In the centre of that large bungalow was erected a kind of estrade, about 12 feet high, well decorated. The upper part is often gilt, but always plated with thin metal leaves of various colors. From the sides hang rough drawings representing animals, monsters of various kinds, religious subjects, and others of the grossest indecency. Around this estrade are disposed posts, from the top of which are suspended small flags and streamers of different forms and shapes. On the summit is arranged a place for the coffin, but the four sides at that place are about two or three feet higher than the level whereupon rests the coffin, so that it is concealed entirely from the sight of the visitors.

Things remained in that state during four months, that is to say until all the arrangements had been made for the grand ceremony, the expence of which is commonly defrayed by voluntary contributions. The arrangments being all complete, a day was appointed at the sound of gongs for burning the corpse of the pious Recluse. At noon of that day the whole population of the town flocked to a vast and extensive plain beyond the old wall and ditch, in the North. Men and women dressed in their finest attire swarmed in every direction, selecting the most suitable and convenient situations for enjoying a commanding view of the fete. The funeral pile occupied nearly the centre of the plain it was about fifteen feet high, of a square shape, encased in planks which gave to it a neat appearance. It was large at the base and went on diminishing in size in the upper part, terminating in a square platform where the coffin was to be deposited. A small roof supported on four bamboo posts, elegantly covered or overshaded the platform. A huge four wheeled cart decorated in the most fantastic manner, was descried at a distance it was drawn by a great number of men, and brought to the foot of the pile. Upon it was the coffin. Immense cheers, shouted by thousands, had announced the progress of the cart with its precious relics, as it passed through the crowd. It was forthwith hoisted on the platform. Mats were then spread round the pile, whereupon sat numbers of Talapoins, reciting aloud long formulas in Pali. These devotions being performed they rose up and prepared to depart, attended with a retinue of their disciples, who loaded themselves with the offerings made on the occasion. These offerings consisted of plantains, cocoanuts, sugar canes, rice, pillows, mats, mattrasses &c &c. Masters and disciples returned to the monasteries with their valuable collections.

The place being cleared, the eyes were all rivetted on two large rockets, placed horizontally, each between two ropes to which they were connected by two side rings. One of the ends of the ropes was strongly fixed at posts behind the rockets and the other was made as tight as possible at the foot of the pile. At a given signal, the rockets emitting smoke rushed forward with a loud but irregular noise, tremulously gliding along the ropes, and in an instant penetrating into the interior of the pile and setting fire to a heap of inflammable materials amassed beforehand

for that purpose. In a short while, the whole pile was in a blaze, and soon entirely consumed with the coffin and the corpse. The bones or rotten bits of bones that remained were carefully collected, to be subsequently interred in a becoming place. 108. The virtuous and zealous Kathaba was at once convinced of the absolute necessity of soon holding a meeting of the wisest members of the assembly, for the purpose of ascertaining and authoritatively determining the genuineness of Budha's doctrines. Human passions were already at work deforming more or less in various ways the instructions of the great Preacher. Many, laying more stress on their talents, than on the authority of their departed instructor, began to entertain on certain questions, views and opinions evidently at variance with those of Budha. The enemies of truth were numerous, even during his life time, when as yet overawed by his presence and matchless wisdom. He sagaciously foresees their number and boldness would soon increase to a fearful extent and threaten the very existence of religion. Kathaba was roused to exertions by such considerations, and on that very moment, he resolved to assemble the Elders of the Assembly, as soon as convenient after Budha's funeral. He was it appears acknowledged by common consent as the first of the disciples. He was entitled to that distinction by the renown of his abilities before his conversion, and by his great proficiency under Budha's teachings subsequently to that event. But the circumstance related by Kathaba clearly indicates the intimate familiarity existing between the master and the disciple, and the unbounded confidence the former placed in the latter. During a walk, the two friends, if such an expression be allowed, had entered into a more than unusual intimate communion of thoughts and feelings: the soul of one had passed into the person of the other or rather both souls were blended together, and united so as to become one, in the bosom of a virtuous, high, refined, sublime and philosophical friendship. They made an exchange of their cloaks. Kathaba, by putting on Budha's cloak, inherited, as it were, his spirit and his authority. Hence his legitimate right to be appointed Fresident or head of the first Council, assembled a year after Gaudama's Niban. 109. The Burmese translator finishes his work, by candidly stating the motives that have induced him to undertake it. He desires to create, promote and propagate in the heart of future generations religious sentiments, and feelings of the tenderest affection for the person of Budha, his doctrine, that is to say the law, and the Assembly of the Perfect: such are the lotty objects he had in view when he began to write. He was encouraged in his difficult task by purely religious considerations, viz the promotion and triumph of Budhism. For securing the attainment of what he considered to be a most desirable end, he summoned all his abilities with a most praiseworthy energy and perseverance.

With a somewhat different object in view, the Burmese work has been translated into an European language. The translation has been accompanied with notes intended to explain the text, which would otherwise prove, in many parts, almost unintelligible to the generality of readers. The principles of Budhism, such as they are held and professed in Burmah, have received a certain degree of attention, and have been examined as carefully as possible, from a Budhistic point of view. That great religious system has been considered as it is in itself, without any regard to its intrinsic merits or demerits. The notes are not designed to be an apology or a confutation of Budhism, but an exposition of its doctrines, such as they are found in the best writings and believed by its votaries. When certain tenets or practices were to be accounted for, recourse has always been had to the general principles of Budhism and to the notions certainly prevailing at various periods in Budhist countries. it is needless to add that these notes, having been hurriedly written in the midst of almost uninterrupted and time absorbing occupations, and often from old reminiscences, are destitute of pretentions eitner to deep research or scientific merit. In former years the writer had bestowed a certain amount of time and efforts on the study of Badhism, in a country where it has been for years the only religious creed. A portion of the knowledge thus acquired, he has embodied in the foregoing notes, with the intention of compressing within a narrow compass the elementary principles and general notions of Budhism, affording thereby to the readers who cannot have access to the voluminous writings of the French and German Orientalist Savants on the great religious system of Eastern Asia, comparatively easy means to obtain some information on a religion, which, false as it is, deserves to be known and understood, since in point of antiquity it is second to none except to Brahminism, and extends. its sway over one fourth of the human race,

ERRATA IN CHAP. VI SECS. 1, 2, 3 and 4, OF "ENQUIRIES INTO THE
ETHNIC HISTORY AND RELATIONS OF THE TIBETO-ULTRAINDIAN
AND MON-ANAM FORMATIONS," IN THE PRESENT No.

Page 385, 11h line from the bottom for these read those

336, 4th line from top for Gangitic read Gangetic

389, last line, for r-lik read i-lik

390, 10th line from bottom for all of read of all

391, 14h line from top delete •

15th line from top after vocabularies insert •
8th from bottom after 8 insert

394, 7th line from top after Jili insert

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15th line from top after range insert 16th line from bottom after Thochu insert 9th line from bottom for root read roots 8th line from bottom after Chinese, insert 7th line from bottom after former, insert 6th line from bottom after Tatar, insert 3rd line from bottom after dialects insert 2nd line from bottom after Chinese insert 395, 10th line from top for portion read proportion 11th line from top after vocalic insert 12th line from top after words insert 16th line from top for which in read which is 14th line from bottom after Manyak insert 396, 8th line from bottom for brigi read brigi 397, 6th line from top after labial and Gyarung insert 8th line from top delete b in and insert 11th line from top after prefixes and infrequent insert

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bi,

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ki-,

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14th line from top for localitive read locative

,, 16th line from top for ka-, ta-, read ka-ta,
17th line from top for ta-, ta- read ta-ta
10th line from bottom for Tibetan read Tibeto
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400, 10th line from top for kazang read kazang
400, 10th line from bottom after origin insert
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after degrees insert

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2nd line from bottom after form insert 2nd line of the note after pronoun delete 401, 3rd line from top after definitive insert 6th line from top after substantival insert 4th line from bottom after pronoun insert 3rd line of the note after shui, insert sa, 402, 15th line from bottom for ngo read ngo,

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11th line from bottom for formations read forms,
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5th line from bottom after Bhotian insert

403, 5th line from top for Tunglhu read Tungthu,

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7th line from bottom for nom, read nom. for peu read poss. for n, and p, read n. p.

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last line of the note for anology read analogy,

405, 11th line from top for peu read heu,

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