Our author points out, with great correctness, the relation of Tauism to Buddhism. Buddhism has borrowed nothing from Tauism, while Tauism has borrowed much from Buddhism.

After his description of Chinese Buddhism, Schott has added a translation of a work of the school of the Tsing-tu or "Peaceful land." This work is also illustrated fully with notes by the translator. It is a well-selected example of current Buddhist teaching in China.

The reader of the Tsing-tu-wen (that is the name of the book translated) is informed by the native author, that he is not to expect advantage only in the future life from his study of the books of the school of the Peaceful land. They are adapted to benefit him in the present life by transforming him into what the book represents as a good Buddhist.

The late learned archimandrite Palladius, resident for many years in Peking as a member of the Russian Ecclesiastical Mission, was a profound student of Chinese Buddhism. The result of his very extensive reading was embodied in two papers printed in the "Researches of the Members of the Russian Mission in Peking." One is a "Life of Buddha;" the other describes the subsequent philosophical development of Buddhism. These "Researches" have been translated into German.

The Hand-book for the Student of Chinese Buddhism, by Dr. E. J. Eitel, is a dictionary of proper names, dogmas, and Buddhist terms generally, arranged alphabetically. The student of Buddhism obtains in this work an important help to his studies. The author has devoted great attention to this subject, and has, in addition to his own investigations, here placed within reach of his readers, many contributions from the immense learning in this department, of Julien, Burnouf, and Koeppen.

Buddhism is not so powerful in China as to cause alarm to the Christian missionary, in view of the coming struggle which he anticipates. But the history of its introduction, and the nature and extent of the influence it has produced on the Chinese mind and literature, are extremely interesting subjects. The Hindoo missionaries tried hard to bring the Chinese to accept the mythology and religious doctrines of their country at the time when it was Buddhist. Their translations abound in Sanscrit words, which it was hoped the Chinese would learn, but this they failed to do. Names of things as well as names of persons, words expressive of doctrines, abstract names, classes of mythological beings, adjectives, arithmetical and astronomical expressions, and many long compound terms are imported in full into the Chinese text. To explain them glossaries were prepared. But they expected more zeal and perseverance in their Chinese neophytes than they have shown, and the consequence is that the glossaries are not looked at, and the Sanscrit names are passed over by the reader of the Chinese texts as an abracadabra which he is glad to miss.