Proceedings at New Haven, October 16th and 17th, 1867. THE Society was convened by notification, on the day appointed at the last meeting, and in the same place as last year-namely, the Library-room of the Sheffield Scientific School of Yale College. The President took the chair and called the meeting to order at 3 o'clock. The minutes of the last meeting having been read by the Recording Secretary and accepted, the Committee of Arrangements gave notice that the Treasurer of the Society, Prof. D. C. Gilman, invited the members to come together at his house in the evening, for a social gathering, at which, however, it was arranged that a single paper, that of Rev. Dr. Thompson, should be read. The invitation was accepted, with thanks, and the meeting so ordered. The Directors announced that the Annual meeting for 1868 would be holden in Boston, on Wednesday, May 20th, and that Mr. Joseph S. Ropes, of Boston, with the Recording and Corresponding Secretaries, had been designated as Committee of Arrangements for it. The following gentlemen, proposed and recommended by the Directors, were chosen Corporate Members of the Society: Prof. Edward B. Coe, of New Haven. .6 D. Stuart Dodge, of New York. Prof. Ammi B. Hyde, of Meadville, Pa. The Corresponding Secretary presented the correspondence of the past six months, extracts from which are given below. Among the numerous letters of excuse from members unable to be present was one from Rev. J. G. Auer, dated from the Mission House of the Protestant Episcopal Church, at West Philadelphia, saying that his time of service in this country was now ended, and he was just leaving for his mission-field in West Africa, where he hoped to arrive about Christmas. He sent with the letter copies of the Grebo prayer-book and the Grebo-English dictionary of Bishop Payne, just published. Another, of similar tenor, from Rev. G. W. Wood, of New York, was accompanied by an Armenian prayer-book, of which Mr. Wood writes "The book is in the Modern Armenian language, and is the revised prayerbook issued by that party in the Armenian church which desires a reform in that church. It is put forth by those who reject the Protestant name; yet, by its omissions and positive teachings, it is a decided approach toward the Protestant faith." Dr. S. Wells Williams, under date of Pekin, March 12th, 1867, says "You will be interested to learn that the Nestorian monument at Si-ngan-fu in Shensi has been recently visited by two foreigners, English missionaries, who found it in a good state of preservation, on the whole; the building in which it formerly stood, or in whose wall it was embedded, was in utter ruin, and the tablet remained upright, exposed to the weather. Mr. Lees and Mr. Williamson were quickly directed to the place, for the people knew the character of the inscription, and had no trouble in getting impressions of the engraving. It is a great and thick slab of black marble, and shows signs of the effects of the weather. "The region around Si-ngan is now almost destitute of population, its inhabitants having fled to escape the horrible cruelties and exactions of the insurgents and Mohammedans during the last three years, who are still ravaging the country south of the mountains toward Hankau. Another Bible agent, Mr. Wylie, has just reached Peking from a journey across from Hankau through Kaifung, and narrowly escaped the hands of these marauding bands. "I have just received the Society's Proceedings for 1865, which are very interesting. The notice of Mr. C. W. Bradley contains a just tribute to a very energetic and liberal promoter of Oriental studies. It was, however, Mr. Reed, our minister, who induced him to come up to the Pei-ho; I do not remember that Mr. Bradley had much intercourse at that time with Lord Elgin. Mr. Reed, too, sent him with the Treaty to Washington in July 1858, and he returned soon to China. The expedition was not in the winter, at which time ice covers the stream. Mr. Reed was also the means of getting him placed on the Commission of Claims, which were all settled in six weeks; it was the refusal of the govern ment at Washington to pay what all regarded as his just salary for this work as Commissioner that led him to resign. "My spare time is all employed in the revision of my dictionary, or I would try to send something for the Society." Dr. J. Muir, of Edinburgh, writes under date of July 10th, 1867— "I sent you some time ago Prof. Goldstücker's summary in the Examiner of his reply read in the winter to my paper on the interpretation of the Veda. Lately I wrote to Dr. Rost to find out if the article in extenso was yet in type, as I was naturally desirous to read the author's propositions in detail. But I was informed that Prof. Goldstücker was reserving the paper till he should be able to complete it by the addition of his proofs. When, then, if ever, the article is to see the light, must be left for the future to clear up; but I really wish he would let us have it, and show how he is going to demolish all his adversaries. "Prof. Aufrecht is working steadily at his vocabulary-or concordance, as he calls it of the Rig-Veda, having already sent his vocabulary of the AtharvaVeda to the press. Max Müller, as you will have become aware, is about to bring out a new translation of the Rig-Veda. He has been in rather weak health, but, I am glad to learn, is better now. "I have been working all winter at a new edition of the first volume of my Sanskrit Texts, on Caste: it is partly printed, but will not be ready for at least another six months. It is very much enlarged." Dr. W. F. A. Behrnauer, of Dresden, writes from Leipzig, June 12th, 1867 "I send you my programme of the Oriental Photolithographic Album, destined to be printed in Leipzig, Paris, and Beyroot; with a proof. Have the kindness to print it in your Journal." The Corresponding Secretary read the chief parts of the detailed (manuscript) prospectus, as follows: "This great collection will contain in the first part fourteen Arabic works, in the second part six Persian works, in the third part four Turkish works, and in the fourth part the Assyrian cuneiform inscriptions of the Royal Museum of Antiquities of Dresden; namely, Section I. No. 1. Al-Ghazzâlî's ethical treatise entitled Bedayat ul-Hidaya, 'The Beginning of the Right Way;' with an account of the philosophical systems of the Arab schools of the Middle Ages.-2. Plato's metaphysical treatise, known as the Kitáb ar-Rawabi', 'Book of the Four Elements,' translated by Ahmed Ben al-Huçain Ben Jihâr Bokhtâr; and Ahmed Ben 'Ali Esnabadi's treatise on the science of the divinity ('ilm ilahûti) and the sciences relating to the substance of the matter of the world (al-'ulûm al-hak'ikiyya).-3. A zoological treatise extracted from the Nozha of the Sheikh Ustad Daud al-Baçîr, collated with an extract from the Kharidat al-'Ajaïb of Ibn al-Wardi; with an introduction to the study of the Arab zoologists and botanists, given in the Ajaib alMakhlukát of Kazwîni.-4. A specimen from the Arabic work of Abû 'Ali Yahya Ben 'Isa Ben Jazla, known as the Minhaj ul-Beyan, 'Methodical Exposition' of all that man wants for his life: with a special account of the author and his position among the Arab physicians.-5. The denominations of the medicaments (al-adwiya al-mufrida), ascribed to Ibn Sina (Avicenna), in the Arabic, Greek, Persian, and Turkish languages.-6. Two physiological extracts, one Arabic and one Turkish.-7. The little-known medical treatise, al-Kafiya al-Hárúnia, by Mesih Ben Hakem; and an important physiological essay, of unknown authorship.-8. The well-known work entitled Tadhkirat ul-Kahḥalim, Memorial of the Oculists,' by 'Ali Ben 'Isa, with additions and various readings; also, an extract from the celebrated pharmacopeia entitled Minhaj ud-Dukkan, of the Jewish apothecary Kuhen al-'Attar.-9. An important extract, of twenty-six pages, from the noted work called Beinisa'a, a treatise on the diseases which can be treated in an hour, by the famous Abû Bakr Shamsaddîn Ben Zakariya ar-Razi.-10. An extract of twenty pages from the Kitab ul-Idhaḥ fi 'Ilm in-Nikah, 'Exposition of the Science of Copulation,' of Abûlfaraj 'Abdarrahman Ben Nasr ash-Shirazi; with a biography of the author, and a short notice of the oneiromancy of the eastern peoples. Section II. No. 1. A musical treatise of the poet Jâmi, with the latter's biography, being an account of the relation of the Persian musical system to the Arab, the names of instruments from the dictionary Haft Kulzum, etc.-2. The grand mystical work, Rebab-Name, 'Book of the Violin,' by Sultan Walad, son of the great poet Jelaleddin Rûmî, with biographical account and notes.— 3. A Persian work on astronomy by the astronomer 'Alaeddin 'Ali Kushji (son of the first Turkish mathematician, Kâdi Zade), named Merkez-i-'alem, Middle of the World;' with commentary.-4. Molla 'Abdul-'Ali's astronomical treatise on the division of time; with biography of the author.-5. An arithmetical treatise by the epitomizer of the Persian work Hall-i-takwim.-6. The remainder of Wazir Rashideddin's great work Jami' at-Tawarikh, of which the first volume was published by Quatremère, together with the forty pages on the Chinese kings, with their portraits. Section III. The four Turkish works composing this section are of a historical and scientific character, with appendixes, translations, and biographies. Their special description, as well as that of the Nineveh slabs whose photolithographic representation constitutes the IVth section, is omitted here. From Rev. D. D. Green, Missionary of the Presbyterian Board at Hang-chau, China, comes a finely executed impression of a Chinese monument, with accompanying letter (dated May 7th, 1867), and translations: "Enclosed please find a rubbing from a tablet in one of the monasteries near this city. It is a representation of the Goddess of Mercy, with her hundred hands, ready to do good to all. The inscription above the image is a Buddhistic chant, and contains so many foreign words that but few Chinese scholars can read it. Of the inscriptions under the image I send you a version. It is very unsatisfactory, but the best I can do with my present knowledge of the Chinese, in connection with the manifest ignorance of Chinese teachers as to the doctrines of the Buddhists. I send you this as an acknowledgment of the receipt of a copy of the Proceedings of the American Oriental Society for 1865, read about Jan. 1st, 1867." The commemorative part of the inscription reads as follows: "In the reign of the emperor Gyin-long, in the fiftieth cycle, during the spring, in [the city of] Vu-ling [i.e. Hang-chau], one having a good and believing heart sculptured this image of the Goddess of Mercy, and the sacred chant over it, and erected the tablet in the Dzin-z monastery, which is situated in the plain south [of the lake to the west of Hang-chau], in the hall of the god of longevity, by the favor of the Goddess of Mercy, the god presiding over the great present, and Buddha, whose ages cannot be numbered-to whom belong blessedness of community, in hope of the original unity without the least diversity. For the purpose of celebrating the praises of the pure perfection, these three chants were inost carefully prepared. On examination, it is found that these three chants were anciently handed down from their author Wang, of the district city of Kyiading. His honorary title was Dzao-an, and his name was Zwüin-yiao." Mr. Green adds a note or two: "The monastery was first built during the Tsin dynasty, a few years before the beginning of the Song. The buildings have been repeatedly burned down, and again built up. sometimes by imperial patronage, but more often from funds collected by the priests. The place is now in ruins, like most of the temples in this vicinity, destroyed by the Tai-ping rebels. The tablet, however, is still standing. The date given in the inscription as that of the erection of the tablet is about A.D. 1795. The author of the verses lived about eight centuries earlier: the exact date could be ascertained, if access were had to the hyien-ts of his native place. The chants show that during the Song dynasty (A.D. 960-1280) scholars of no mean pretension were Buddhists." The following communications were presented at the different sessions of the Meeting: 1. On the Routes and the Chief Articles of Commerce from the East to Europe during the Middle Ages, by Pres't T. D. Woolsey, of New Haven. President Woolsey spoke of the route which led from India, by the Persian Gulf and the Euphrates, to Babylon, and so to the Mediterranean, and by the Red Sea to Egypt, and especially to Alexandria. These were ancient routes, and the trade passing through them was principally in the hands of Constantinople, although Venice at an early day shared in it. Venice dealt even in Christian slaves with the Mohammedans. The Popes long tried in vain to prevent commercial intercourse with these enemies of the faith. From Constantinople the route of trade lay especially up the Danube, by Vienna and Ratisbon, and thus penetrated into the regions of northern Europe. During the crusades, so long as the avenue by the Persian Gulf and the Red Sea were controlled by hostile Mohammedan powers, it became necessary to adopt another more expensive and circuitous route, requiring much land-carriage and several transfers of freight. This route led up the Indus, across the mountains on beasts of burden, thence by the Oxus, and so to the Caspian Sea. This, which was an ancient route, was now adopted by Venice and Genoa. From the Caspian it took especially the direction of the Volga, to a place called Zarizyn, thence across the country to the Don, where, at the river's mouth, in the town of Tana, now Azov, both Venice and Genoa had commercial privileges, and the former had a consul from the end of the 12th century. Afterwards an important entrepot for Genoa was Theodosia, now Kaffa, in the Crimea. When, in 1258, the Mongols under Hulagu Khan overthrew the Califate of Bagdad. Egypt being still hostile, it became possible to take the path by the Persian Gulf and the Tigris to Bagdad, and so through the Mongol dominions to the west. Two subordinate routes-one across the country to Tauris (Tabris) and the Black Sea, the other via Tabris to the north-eastern corner of the Levant-sent the productions of the Orient into Europe. The important marts of the Italians on the Black Sea and the coast of Cilicia were noticed. The trade also of the Christian kingdom of Jerusalem was illustrated by reference to a chapter of the "assises of the Burgesses' court of the kingdom of Jerusalem," in which the tariff on eastern products is carried out into a multitude of particulars. After the crusades were over, the Popes having now softened down their prohibitions of commercial intercourse with Mussulmans, the Venetians made arrangements with the rulers of Egypt, by which they were enabled to engross the trade with the east along its most convenient path through the Red Sea, and this continued until towards the end of the Middle Ages, when the Portuguese found out a cheaper and better way of communication. The principal products of the east imported into Europe were then spoken of, especially silk, until its manufacture was introduced into the Byzantine empire under Justinian, and from thence into Sicily and Italy. Of sugar also, and of the sugar refineries on the Tigris, whence the knowledge spread, not only westward with the cultivation of the cane, but eastward to India and China, an account was given, which was based on Ritter's valuable illustration of that subject in his great geographical work. 2. Translation of the Siamese Work entitled Bre-Temiya-Jātak, a life of Buddha in one of his previous existences, by Dr. A. Bastian, of Bremen; presented by the Corresponding Secretary. The Buddhists, Dr. Bastian says, distinguish five hundred and fifty lesser Jātakas, and ten principal ones, treating of the life of Buddha in his various existences anterior to the historical one. The whole, collected together, form the Nibut, thirty books of which have been translated out of Pali into Siamese by Bana Dammapiyat. The Temi Jātaka is the first of the ten principal ones; the last, which relates the saint's life next preceding his being re-born as Gautama Çakyamuni, in Kapilavastu, being entitled the Vesantara, or the Maha-Jat, 'great Jātaka.' This, like so many other Indian biographies, begins with telling of a king (sovereign of Varanasi, Benares'), who lives long childless, until the merits and prayers of one of his numerous wives move Indra to come to the relief of the royal pair. The god's regard falls upon Bre-Borom-Bodhisatr, who, since his previous existence as a king of Benares, had spent 10,000 years in hell in expiation of his misdeeds committed in that capacity, and then had lived long in heaven in reward of his good deeds, and now, his debt and credit being both cancelled, was just ready to be born once more. Indra proposes that he choose for his next life the condition of son to the present king and queen of Benares, and promises that it shall tend to the further perfection of his merits. He assents; and five hundred other inhabitants of heaven, whose time is nearly up, are also despatched below to be born as his contemporaries and playmates. Sixteen wetnurses are provided for him by the delighted king; the good points which led to their selection are fully detailed. The Brahmans prophesy all manner of goodfortune for him, and give him the name Temiya. When a month old, he chances to be sitting in his father's lap when the latter pronounces sentence of torture and death on four malefactors. This offense against mercy, which the king will have to expiate hereafter by the torments of hell, startles and alarms him. He reflects on his own past history, and perceives that for such acts during his previous reign he had suffered almost endlessly in hell-fire, and that, if he allows himself to grow up a prince, and become again a king, the same or a worse fate awaits him anew. He resolves, therefore, for the purpose of evading the royal dignity, to feign himself lame, deaf and dumb, and stupid; and he rigidly carries out his vows, emaciating his body by abstinence from his natural food. Now commences a series of severe tests, in which his unfortunate five hundred comrades have to share, intended to try whether he cannot be made to act like them, and to exhibit the desires and capacities suited to his age. But the prince, reflecting on the torments of hell, so much greater, bears all the tests unflinchingly, and shows an utter impassiveness. Deprivation of food, temptation by cakes, sweetmeats, fruits, playthings, and other sensual pleasures, alarms of fire, of wild elephants, of arms, of terrible noises, of darkness, distress by flies, by stench, by heat-all are fruitless. When he has thus reached the age of sixteen, his father again consults the Brahmans, who confess that their former prognostications were lies, and now advise that he be |