religions. If I were to take the results of my philosophy as the standard of truth, I would be obliged to concede to Buddhism the pre-eminence over the rest. In any case it must be a satisfaction to me to see my teaching in such close agreement with a religion which the majority of men upon the earth hold as their own; for it numbers far more adherents than any other. This agreement, however, must be the more satisfactory to me because in my philosophising I have certainly not been under its influence. For up till 1818, when my work appeared, there were very few, exceedingly incomplete and scanty, accounts of Buddhism to be found in Europe, which were almost entirely limited to a few essays in the earlier volumes of "Asiatic Researches," and were principally concerned with the Buddhism of the Burmese. Only since then has fuller information about this religion gradually reached us, chiefly through the profound and instructive essays of the meritorious member of the St. Petersburg Academy, J. J. Schmidt, in the proceedings of his Academy, and then little by little through several English and French scholars, so that I was able to give a fairly numerous list of the best works on this religion in my work, "Ueber den Willen in der Natur," under the heading Sinologie. Unfortunately Csoma Körösi, that persevering Hungarian, who, in order to study the language and sacred writings of Buddhism, spent many years in Tibet, and for the most part in Buddhist monasteries, was carried off by death just as he was beginning to work out for us the results of his researches. I cannot, however, deny the pleasure with which I read, in his provisional accounts, several passages cited directly from the Kahgyur itself; for example, the following conversation of the dying Buddha with Brahma, who is doing him homage: "There is a description of their conversation on the subject of creation, – by whom was the world made? Shakya asks several questions of Brahma, – whether was it he who made or produced such and such things, and
