p. liv into Buddhaghosa. But I was well aware what may be said on the other side. The name of Buddhaghosa, 'Voice of Buddha,' was given him after he had been converted from Brahmanism to Buddhism, and it was given to him by people to whom the Pali word ghosa conveyed the same meaning as ghosha does to us. On the other hand, I retained the Pali Dhammapada instead of Dharmapada, simply because, as the title of a Pali book, it has become so familiar that to speak of it as Dharmapada seemed like speaking of another work. We are accustomed to speak of Samanas instead of Sramanas, for even in the days of Alexander's conquest, the Sanskrit word Sramana had assumed the prakritized or vulgar form which we find in Pali, and which alone could have been rendered by the later Greek writers (first by Alexander Polyhistor, 80-60 B.C.) by {Greek: samanaioi}[1]. As a Buddhist term, the Pali form Samana has so entirely supplanted that of Sramana that, even in the Dhammapada (v. 388), we find an etymology of Samana as derived from sam, 'to be quiet,' and not from sram, 'to toil.' But if we speak of Samanas, we ought also to speak of Bahmanas instead of Brahmanas, for this word had been replaced by bahmana at so early a time, that in the Dhammapada it is derived from a root vah, 'to remove, to separate, to cleanse[2].'

I still believe that it would be best if writers on Buddhist literature and religion were to adopt Sanskrit throughout as the lingua franca. For an accurate understanding of the original meaning of most of the technical terms of Buddhism a knowledge of their Sanskrit form is indispensable; and nothing is lost, while much would be gained, if, even in the treating of southern Buddhism, we were to

[1. See Lassen, Indische Alterthumskunde, vol. ii. p. 700, note. That Lassen is right in taking the {Greek: Sarmanai}, mentioned by Megasthenes, for Brahmanic, not for Buddhist ascetics, might be proved also by their dress. Dresses made of the bark of trees are not strictly Buddhistic.

2. See Dhammapada, v. 388; Bastian. Volker des ostlichen Asien, vol iii. p. 412: 'Ein buddhistischer Monch erklarte mir, dass die Brahmanen ihren Namen fuhrten, als Leute, die ihre Sunden abgespult hatten.' See also Lalita-Vistara, p. 551, line 1; p. 553, line 7.]

p. lv speak of the town of Sravasti instead of Savatthi in Pali, Sevet in Sinhalese; of Tripitaka, 'the three baskets,' instead of Tipitaka in Pali, Tunpitaka in Sinhalese; of Arthakatha, 'commentary,' instead of Atthakatha in Pali, Atuwava in Sinhalese; and therefore also of Dharmapada, 'the path of virtue,' instead of Dhammapada.