Kas'yapa Matanga and Dharmaraksha reached China in A.D. 67. Three years later, in A.D. 70, they both died. They had had but a short sojourn in China; but it was not altogether a fruitless one. The "Bukkyo Mondo Shu" gives us, in the chapter from which I have already quoted, certain particulars of their workings. They at once attracted many inquirers (coming as they did in answer to an Imperial dream, they could not well have done otherwise), and the Taoists and Confucianists were at once stirred up to jealousy. Their enemies applied to the emperor, and Ming-ti, desirous of doing what was right, appointed a day for a public discussion. Not much could be done in that line, however; for the one side knew no Chinese, and the other no Sanskrit. But there were other tests which the missionaries and their friends stood triumphantly. Buddhist relics refused to be broken by sledge-hammers, Buddhist books emitted a gentle light and refused to be burned in the fire, and the two Buddhist monks compelled the attention of a large audience by speeches in Sanskrit, which, strangely enough, every one understood. There are echoes, as it were, in this story, of Elijah and the priests of Baal, of

the Children in the Furnace, of the Pentecostal experience, which are very strange. We shall find the same story as to the relics in Japan, and the Buddhists of Ceylon claim the same thing for their Tooth of Buddha.

Four books are put to the credit of these two missionaries in Nanjo's "Catalogue of Tripitaka," of which, however, only one survives. One of the best books is said to have been a life of Buddha, which some have identified with the "Buddha carita" of , an impossibility, seeing that the day of As'vaghosha had not yet come. The book that survives, that has weathered the many vicissitudes of Chinese history, the fires and other catastrophes, is known as the "Sutra of the Forty-Two Sections." It is not in the form of a dialogue as are most other Sutras, but is merely a collection of short pithy sayings of "the Buddha," loosely strung together, and provided with a short introduction setting forth the place and time at which Buddha is supposed to have spoken them. It has been conjectured (though I believe there is no definite authority for the conjecture) that the missionaries, finding handbooks in use with short extracts from the writing of Confucius, conceived the idea of composing a similar book with extracts from the Buddhist Sutras, and that the "Sutra of the Forty-Two Sections" was the result. It may be so. The book has undergone many editions and revisions, and any one who knows the East knows that the Chinese are adepts in the culinary