^137:1 Sanscrit characters are also contained in such works as Yu-k'ia-yen-k'eu, which may be seen in any monastery. In Peking, Sanscrit sentences, chiefly charms, are seen written under the eaves of the roofs of temples. Some manuscripts have been brought to foreign residents for sale. They are written in a later Devanagari with the top line, from left to right, distinct in form. There are also Sanscrit inscriptions on "octagonal stones"(shi-chwang). The Devanagari is of an older style without the top line. They date from the Kin dynasty.

^139:1 The Thibetan inscriptions at P'uto, which have frequently attracted the notice of foreign visitors, probably owe their origin to some far-travelled devotee from that country. Kwan-shi-yin is the national protector of the Thibetans, and, as Huc informs us, monuments with the words Om-mani-padme-hum, a sentence which occurs on the P'u-to stones, are everywhere seen there.

^141:1 The attempt of Comte and his half-dozen followers to construct a religion on a basis of philosophy has been conspicuous only by its failure.

^143:1 The word ho-shang, as the Chinese Life of Buddha informs us, is transferred from the language of "Udin" (Yu-tian) or "Khoten," south-east of Kashgar, and was originally translated from the Sanscrit Upasaka. Ho-shang is now the universal term for the Buddhist monks. They themselves also use ch'u-kia-jen, a Chinese term convertible with it. It means "men who have left the family." Upadhyaya is a Sanscrit term for "a self-taught teacher," and Hwa-shie is a vernacular term in Kashgar and Kustana, and has become ho-shang in Chinese.--(Eitel.)

^146:1 T'ang-yun, Yu-p'ien, &c.

^149:1 See the "Supplement to Wen-hien-t'ung-k'au."