FOOTNOTES:

FOOTNOTES:[468]Theupádhiis the "condition" which must be supplied to restrict a too general middle term. If the middle term, as thus restricted, is still found in the minor term, the argument is valid; if not, it fails. Thus, in "The mountain has smoke because it has fire" (which rests on the false premise that "all fire is accompanied by smoke"), we must add "wet fuel" as the condition of "fire;" and if the mountainhaswet fuel as well as fire, of course it will have smoke. Similarly, the alleged argument that "B is dark because he is Mitrá's son" fails, if we can establish that the dark colour of her former offspring A depended not on his being her son, but on her happening to have fed on vegetables instead of ghee. If we can prove that she still keeps to her old diet, of course our amended middle term will still prove B to be dark, but not otherwise.[469]The Hindus think that a child's dark colour comes from the mother's living on vegetables, while its fair colour comes from her living on ghee.[470]By Bháshá-parich. śl. 25, the four elements, earth, water, air, and fire, aresparśavat, but by śl. 27 of these air is neitherpratyakshanorrúpavat.[471]This condition would imply that we could only argue from this middle term "the being produced" in cases of positive existence, not non-existence.[472]"Soul," of course, is not external; but our topic was notsoul, butair.[473]As,e.g., the mountain and Mitrá's first son in the two false arguments, "The mountain has smoke because it has fire" (when the fire-possessing red-hot iron ball has no smoke), and "Mitrá's first son A is dark because he is Mitrá's offspring" (when her second son B is fair). These two subjects possess the respectivesádhyasor major terms "smoke" and "dark colour," and therefore are respectively the subjects where the conditions "wet fuel" and "the mother's feeding on vegetables" are to be respectively applied.[474]As,e.g., the red-hot ball of iron and Mitrá's second son; as these, though possessing the respective middle terms "fire" and "the being Mitrá's offspring" do not possess the respective conditions "wet fuel" or "the mother's feeding on vegetables," nor, consequently, the respective major terms (sádhya) "smoke" and "dark colour."[475]This will exclude the objected case of "dark jars" in (a), as it falls under neither of these two alternatives; for, though they are the sites of thesádhya"dark colour," they do not admit the condition "the feeding on vegetables," nor the middle term "the being Mitrá's son."[476]I.e., wherever there is fire produced by wet fuel there is smoke. The condition and the major term are "equipollent" in their extension.[477]Where thehetuis found and not thesádhya(as in the red-hot ball of iron), there theupádhialso is not applicable.[478]I.e., one which requires no determining fact or mark, such as the three objected arguments required in § 137.[479]The disputant says, "Fire must be non-hot because it is artificial." "Well," you rejoin, "then it must only be an artificiality which is always found elsewhere than in fire,—i.e., one which will not answer your purpose in trying to prove your point." Here the proposedupádhi"the being always found elsewhere than in fire" answers to the definition, as it does not always accompany thehetu"possessing artificiality," but it does always accompany thesádhya"non-hot," as fire is proved by sense-evidence to be hot.[480]As in the argument, "The earth, &c., must have had a maker because they have the nature of effects," where the Theist disputes the Atheistic condition "the being produced by one possessing a body." See Kusumáñjali, v. 2.[481]In fact, it would abolish all disputation at the outset, as each party would produce a condition which from his own point of view would reduce his opponent to silence. In other words, a true condition must be consistent witheitherparty's opinions.

[468]Theupádhiis the "condition" which must be supplied to restrict a too general middle term. If the middle term, as thus restricted, is still found in the minor term, the argument is valid; if not, it fails. Thus, in "The mountain has smoke because it has fire" (which rests on the false premise that "all fire is accompanied by smoke"), we must add "wet fuel" as the condition of "fire;" and if the mountainhaswet fuel as well as fire, of course it will have smoke. Similarly, the alleged argument that "B is dark because he is Mitrá's son" fails, if we can establish that the dark colour of her former offspring A depended not on his being her son, but on her happening to have fed on vegetables instead of ghee. If we can prove that she still keeps to her old diet, of course our amended middle term will still prove B to be dark, but not otherwise.

[469]The Hindus think that a child's dark colour comes from the mother's living on vegetables, while its fair colour comes from her living on ghee.

[470]By Bháshá-parich. śl. 25, the four elements, earth, water, air, and fire, aresparśavat, but by śl. 27 of these air is neitherpratyakshanorrúpavat.

[471]This condition would imply that we could only argue from this middle term "the being produced" in cases of positive existence, not non-existence.

[472]"Soul," of course, is not external; but our topic was notsoul, butair.

[473]As,e.g., the mountain and Mitrá's first son in the two false arguments, "The mountain has smoke because it has fire" (when the fire-possessing red-hot iron ball has no smoke), and "Mitrá's first son A is dark because he is Mitrá's offspring" (when her second son B is fair). These two subjects possess the respectivesádhyasor major terms "smoke" and "dark colour," and therefore are respectively the subjects where the conditions "wet fuel" and "the mother's feeding on vegetables" are to be respectively applied.

[474]As,e.g., the red-hot ball of iron and Mitrá's second son; as these, though possessing the respective middle terms "fire" and "the being Mitrá's offspring" do not possess the respective conditions "wet fuel" or "the mother's feeding on vegetables," nor, consequently, the respective major terms (sádhya) "smoke" and "dark colour."

[475]This will exclude the objected case of "dark jars" in (a), as it falls under neither of these two alternatives; for, though they are the sites of thesádhya"dark colour," they do not admit the condition "the feeding on vegetables," nor the middle term "the being Mitrá's son."

[476]I.e., wherever there is fire produced by wet fuel there is smoke. The condition and the major term are "equipollent" in their extension.

[477]Where thehetuis found and not thesádhya(as in the red-hot ball of iron), there theupádhialso is not applicable.

[478]I.e., one which requires no determining fact or mark, such as the three objected arguments required in § 137.

[479]The disputant says, "Fire must be non-hot because it is artificial." "Well," you rejoin, "then it must only be an artificiality which is always found elsewhere than in fire,—i.e., one which will not answer your purpose in trying to prove your point." Here the proposedupádhi"the being always found elsewhere than in fire" answers to the definition, as it does not always accompany thehetu"possessing artificiality," but it does always accompany thesádhya"non-hot," as fire is proved by sense-evidence to be hot.

[480]As in the argument, "The earth, &c., must have had a maker because they have the nature of effects," where the Theist disputes the Atheistic condition "the being produced by one possessing a body." See Kusumáñjali, v. 2.

[481]In fact, it would abolish all disputation at the outset, as each party would produce a condition which from his own point of view would reduce his opponent to silence. In other words, a true condition must be consistent witheitherparty's opinions.

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Section I.—On the Kocch, Bódó, and Dhimál Tribes.—Part I. Vocabulary.—Part II. Grammar.—Part III. Their Origin, Location, Numbers, Creed, Customs, Character, and Condition, with a General Description of the Climate they dwell in—Appendix.

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CONTENTS OF VOL. II.

Section III.—On the Aborigines of North-Eastern India. Comparative Vocabulary of the Tibetan, Bódó, and Gáró Tongues.

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Section V.—Aborigines of the Eastern Frontier.

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Section VII.—The Mongolian Affinities of the Caucasians.—Comparison and Analysis of Caucasian and Mongolian Words.

Section VIII.—Physical Type of Tibetans.

Section IX.—The Aborigines of Central India.—Comparative Vocabulary of the Aboriginal Languages of Central India.—Aborigines of the Eastern Ghats.—Vocabulary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars.—Aborigines of the Nilgiris, with Remarks on their Affinities.—Supplement to the Nilgirian Vocabularies.—The Aborigines of Southern India and Ceylon.

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Section XIII.—The Native Method of making the Paper denominated Hindustan, Népálese.

Section XIV.—Pre-eminence of the Vernaculars; or, the Anglicists Answered; Being Letters on the Education of the People of India.

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THE BUDDHA OF THE BURMESE. With Annotations.

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A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.

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Written from the Year 1846 to 1878.

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The Oldest Collection of Folk-lore Extant:

BEING THE JATAKATTHAVANNANA,

For the first time Edited in the original Pāli.

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And Translated byT. W. Rhys Davids.

Translation. Volume I.

"These are tales supposed to have been told by the Buddha of what he had seen and heard in his previous births. They are probably the nearest representatives of the original Aryan stories from which sprang the folk-lore of Europe as well as India. The introduction contains a most interesting disquisition on the migrations of these fables, tracing their reappearance in the various groups of folk-lore legends. Among other old friends, we meet with a version of the Judgment of Solomon."—Times."It is now some years since Mr. Rhys Davids asserted his right to be heard on this subject by his able article on Buddhism in the new edition of the 'Encyclopædia Britannica.'"—Leeds Mercury."All who are interested in Buddhist literature ought to feel deeply indebted to Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient guarantee for the fidelity of his version, and the style of his translations is deserving of high praise."—Academy."No more competent expositor of Buddhism could be found than Mr. Rhys Davids. In the Jātaka book we have, then, a priceless record of the earliest imaginative literature of our race; and ... it presents to us a nearly complete picture of the social life and customs and popular beliefs of the common people of Aryan tribes, closely related to ourselves, just as they were passing through the first stages of civilisation."—St. James's Gazette.

"It is now some years since Mr. Rhys Davids asserted his right to be heard on this subject by his able article on Buddhism in the new edition of the 'Encyclopædia Britannica.'"—Leeds Mercury.

"All who are interested in Buddhist literature ought to feel deeply indebted to Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient guarantee for the fidelity of his version, and the style of his translations is deserving of high praise."—Academy.

"No more competent expositor of Buddhism could be found than Mr. Rhys Davids. In the Jātaka book we have, then, a priceless record of the earliest imaginative literature of our race; and ... it presents to us a nearly complete picture of the social life and customs and popular beliefs of the common people of Aryan tribes, closely related to ourselves, just as they were passing through the first stages of civilisation."—St. James's Gazette.

Post 8vo, pp. xxviii.-362, cloth, price 14s.

Or, A THOUSAND AND ONE EXTRACTS FROM THE TALMUD, THE MIDRASHIM, AND THE KABBALAH.

Compiled and Translated by PAUL ISAAC HERSHON, Author of "Genesis According to the Talmud," &c.

With Notes and Copious Indexes.

"To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at least."—Times."Its peculiar and popular character will make it attractive to general readers. Mr. Hershon is a very competent scholar.... Contains samples of the good, bad, and indifferent, and especially extracts that throw light upon the Scriptures."—British Quarterly Review."Will convey to English readers a more complete and truthful notion of the Talmud than any other work that has yet appeared."—Daily News."Without overlooking in the slightest the several attractions of the previous volumes of the 'Oriental Series.' we have no hesitation in saying that this surpasses them all in interest."—Edinburgh Daily Review."Mr. Hershon has ... thus given English readers what is, we believe, a fair set of specimens which they can test for themselves."—The Record."This book is by far the best fitted in the present state of knowledge to enable the general reader to gain a fair and unbiased conception of the multifarious contents of the wonderful miscellany which can only be truly understood—so Jewish pride asserts—by the life-long devotion of scholars of the Chosen People."—Inquirer."The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian alike."—John Bull."It is a capital specimen of Hebrew scholarship; a monument of learned, loving, light-giving labour."—Jewish Herald.

"To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at least."—Times.

"Its peculiar and popular character will make it attractive to general readers. Mr. Hershon is a very competent scholar.... Contains samples of the good, bad, and indifferent, and especially extracts that throw light upon the Scriptures."—British Quarterly Review.

"Will convey to English readers a more complete and truthful notion of the Talmud than any other work that has yet appeared."—Daily News.

"Without overlooking in the slightest the several attractions of the previous volumes of the 'Oriental Series.' we have no hesitation in saying that this surpasses them all in interest."—Edinburgh Daily Review.

"Mr. Hershon has ... thus given English readers what is, we believe, a fair set of specimens which they can test for themselves."—The Record.

"This book is by far the best fitted in the present state of knowledge to enable the general reader to gain a fair and unbiased conception of the multifarious contents of the wonderful miscellany which can only be truly understood—so Jewish pride asserts—by the life-long devotion of scholars of the Chosen People."—Inquirer.

"The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian alike."—John Bull.

"It is a capital specimen of Hebrew scholarship; a monument of learned, loving, light-giving labour."—Jewish Herald.

Post 8vo, pp. xii.-228, cloth, price 7s. 6d.

By Basil Hall Chamberlain, Author of "Yeigo Heñkaku Shirañ."

"A very curious volume. The author has manifestly devoted much labour to the task of studying the poetical literature of the Japanese, and rendering characteristic specimens into English verse."—Daily News."Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has been made to interpret the literature of the Japanese to the Western world. It is to the classical poetry of Old Japan that we must turn for indigenous Japanese thought, and in the volume before us we have a selection from that poetry rendered into graceful English verse."—Tablet."It is undoubtedly one of the best translations of lyric literature which has appeared during the close of the last year."—Celestial Empire."Mr. Chamberlain set himself a difficult task when he undertook to reproduce Japanese poetry in an English form. But he has evidently labouredcon amore, and his efforts are successful to a degree."—London and China Express.

"Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has been made to interpret the literature of the Japanese to the Western world. It is to the classical poetry of Old Japan that we must turn for indigenous Japanese thought, and in the volume before us we have a selection from that poetry rendered into graceful English verse."—Tablet.

"It is undoubtedly one of the best translations of lyric literature which has appeared during the close of the last year."—Celestial Empire.

"Mr. Chamberlain set himself a difficult task when he undertook to reproduce Japanese poetry in an English form. But he has evidently labouredcon amore, and his efforts are successful to a degree."—London and China Express.

Post 8vo, pp. xii.-164, cloth, price 10s. 6d.

KING OF ASSYRIA,b.c.681-668.

Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection; together with a Grammatical Analysis of each Word, Explanations of the Ideographs by Extracts from the Bi-Lingual Syllabaries, and List of Eponyms, &c.

By Ernest A. Budge, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge.

"Students of scriptural archæology will also appreciate the 'History of Esarhaddon.'"—Times."There is much to attract the scholar in this volume. It does not pretend to popularise studies which are yet in their infancy. Its primary object is to translate, but it does not assume to be more than tentative, and it offers both to the professed Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of controlling its results."—Academy."Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and students. They are not, it is to be feared, a very numerous class. But the more thanks are due to him on that account for the way in which he has acquitted himself in his laborious task."—Tablet.

"Students of scriptural archæology will also appreciate the 'History of Esarhaddon.'"—Times.

"There is much to attract the scholar in this volume. It does not pretend to popularise studies which are yet in their infancy. Its primary object is to translate, but it does not assume to be more than tentative, and it offers both to the professed Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of controlling its results."—Academy.

"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and students. They are not, it is to be feared, a very numerous class. But the more thanks are due to him on that account for the way in which he has acquitted himself in his laborious task."—Tablet.

Post 8vo, pp. 448, cloth, price 21s.

(Usually known asThe Mesneviyi Sherif, orHoly Mesnevi) OF MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI.

Book the First.

Together with some Account of the Life and Acts of the Author, of his Ancestors, and of his Descendants.

Illustrated by a Selection of Characteristic Anecdotes, as Collected by their Historian,

Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Arifi.

Translated, and the Poetry Versified, in English,

By James W. Redhouse, M.R.A.S., &c.

"A complete treasury of occult Oriental lore."—Saturday Review."This book will be a very valuable help to the reader ignorant of Persia, who is desirous of obtaining an insight into a very important department of the literature extant in that language."—Tablet.

"A complete treasury of occult Oriental lore."—Saturday Review.

"This book will be a very valuable help to the reader ignorant of Persia, who is desirous of obtaining an insight into a very important department of the literature extant in that language."—Tablet.

Post 8vo, pp. xvi.-280, cloth, price 6s.

Illustrating Old Truths.

By Rev. J. Long,

Member of the Bengal Asiatic Society, F.R.G.S.

"We regard the book as valuable, and wish for it a wide circulation and attentive reading."—Record."Altogether, it is quite a feast of good things."—Globe."It is full of interesting matter."—Antiquary.

"We regard the book as valuable, and wish for it a wide circulation and attentive reading."—Record.

"Altogether, it is quite a feast of good things."—Globe.

"It is full of interesting matter."—Antiquary.

Post 8vo, pp. viii.-270, cloth, price 7s. 6d.

Containing a New Edition of the "Indian Song of Songs," from the Sanscrit of the "Gita Govinda" of Jayadeva; Two Books from "The Iliad of India" (Mahabharata), "Proverbial Wisdom" from the Shlokas of the Hitopadesa, and other Oriental Poems.

By Edwin Arnold, C.S.I., Author of "The Light of Asia."

"In this new volume of Messrs. Trübner's Oriental Series, Mr. Edwin Arnold does good service by illustrating, through the medium of his musical English melodies, the power of Indian poetry to stir European emotions. The 'Indian Song of Songs' is not unknown to scholars. Mr. Arnold will have introduced it among popular English poems. Nothing could be more graceful and delicate than the shades by which Krishna is portrayed in the gradual process of being weaned by the love of

'Beautiful Radha, jasmine-bosomed Radha,'

from the allurements of the forest nymphs, in whom the five senses are typified."—Times."No other English poet has ever thrown his genius and his art so thoroughly into the work of translating Eastern ideas as Mr. Arnold has done in his splendid paraphrases of language contained in these mighty epics."—Daily Telegraph."The poem abounds with imagery of Eastern luxuriousness and sensuousness; the air seems laden with the spicy odours of the tropics, and the verse has a richness and a melody sufficient to captivate the senses of the dullest."—Standard."The translator, while producing a very enjoyable poem, has adhered with tolerable fidelity to the original text."—Overland Mail."We certainly wish Mr. Arnold success in his attempt 'to popularise Indian classics,' that being, as his preface tells us, the goal towards which he bends his efforts."—Allen's Indian Mail.

from the allurements of the forest nymphs, in whom the five senses are typified."—Times.

"No other English poet has ever thrown his genius and his art so thoroughly into the work of translating Eastern ideas as Mr. Arnold has done in his splendid paraphrases of language contained in these mighty epics."—Daily Telegraph.

"The poem abounds with imagery of Eastern luxuriousness and sensuousness; the air seems laden with the spicy odours of the tropics, and the verse has a richness and a melody sufficient to captivate the senses of the dullest."—Standard.

"The translator, while producing a very enjoyable poem, has adhered with tolerable fidelity to the original text."—Overland Mail.

"We certainly wish Mr. Arnold success in his attempt 'to popularise Indian classics,' that being, as his preface tells us, the goal towards which he bends his efforts."—Allen's Indian Mail.

Post 8vo, pp. xvi.-296, cloth, price 10s. 6d.

Or, POLITICAL ECONOMY FOUNDED UPON MORAL PHILOSOPHY.

A Systematic Digest of the Doctrines of the Chinese Philosopher Mencius.

Translated from the Original Text and Classified, with Comments and Explanations,

By theRev. Ernst Faber, Rhenish Mission Society.

Translated from the German, with Additional Notes,

By theRev. A. B. Hutchinson, C.M.S., Church Mission, Hong Kong.

"Mr. Faber is already well known in the field of Chinese studies by his digest of the doctrines of Confucius. The value of this work will be perceived when it is remembered that at no time since relations commenced between China and the West has the former been so powerful—we had almost said aggressive—as now. For those who will give it careful study, Mr. Faber's work is one of the most valuable of the excellent series to which it belongs."—Nature.

Post 8vo, pp. 336, cloth, price 16s.

By A. Barth.

Translated from the French with the authority and assistance of the Author.

The author has, at the request of the publishers, considerably enlarged the work for the translator, and has added the literature of the subject to date; the translation may, therefore, be looked upon as an equivalent of a new and improved edition of the original.

"Is not only a valuable manual of the religions of India, which marks a distinct step in the treatment of the subject, but also a useful work of reference."—Academy."This volume is a reproduction, with corrections and additions, of an article contributed by the learned author two years ago to the 'Encyclopédie des Sciences Religieuses.' It attracted much notice when it first appeared, and is generally admitted to present the best summary extant of the vast subject with which it deals."—Tablet."This is not only on the whole the best but the only manual of the religions of India, apart from Buddhism, which we have in English. The present work ... shows not only great knowledge of the facts and power of clear exposition, but also great insight into the inner history and the deeper meaning of the great religion, for it is in reality only one, which it proposes to describe."—Modern Review."The merit of the work has been emphatically recognised by the most authoritative Orientalists, both in this country and on the continent of Europe. But probably there are few Indianists (if we may use the word) who would not derive a good deal of information from it, and especially from the extensive bibliography provided in the notes."—Dublin Review."Such a sketch M. Barth has drawn with a master-hand."—Critic (New York).

"Is not only a valuable manual of the religions of India, which marks a distinct step in the treatment of the subject, but also a useful work of reference."—Academy.

"This volume is a reproduction, with corrections and additions, of an article contributed by the learned author two years ago to the 'Encyclopédie des Sciences Religieuses.' It attracted much notice when it first appeared, and is generally admitted to present the best summary extant of the vast subject with which it deals."—Tablet.

"This is not only on the whole the best but the only manual of the religions of India, apart from Buddhism, which we have in English. The present work ... shows not only great knowledge of the facts and power of clear exposition, but also great insight into the inner history and the deeper meaning of the great religion, for it is in reality only one, which it proposes to describe."—Modern Review.

"The merit of the work has been emphatically recognised by the most authoritative Orientalists, both in this country and on the continent of Europe. But probably there are few Indianists (if we may use the word) who would not derive a good deal of information from it, and especially from the extensive bibliography provided in the notes."—Dublin Review.

"Such a sketch M. Barth has drawn with a master-hand."—Critic (New York).

Post 8vo, pp. viii.-152, cloth, price 6s.

The SĀnkhya KĀrika Of Is'wara Krishna.

An Exposition of the System of Kapila, with an Appendix on the Nyāya and Vais'eshika Systems.

By John Davies, M.A. (Cantab.), M.R.A.S.

The system of Kapila contains nearly all that India has produced in the department of pure philosophy.

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