urce; that no man who
is ignorant of Arabic or Sanskrit can write Hindustani or Bengali with
elegance, or purity, or precision, and that the condemnation of the
classical languages to oblivion would consign the dialects to utter
helplessness and irretrievable barbarism."--H. H. Wilson, _Asiatic
Journal_, Jan., 1836; vol xix., p. 15.]

[Footnote 97: It would be a most useful work for any young scholar to
draw up a list of Sanskrit books which are quoted by later writers,
but have not yet been met with in Indian libraries.]

[Footnote 98: "Hibbert Lectures," p. 133.]

[Footnote 99: This vague term, _Turanian_, so much used in the Parsi
Scriptures, is used here in the sense of unclassified ethnically.--A.
W.]

[Footnote 100: "Recherches sur les langues Tartares," 1820, vol. i.,
p. 327; "Lassen," I. A., vol. ii., p. 359.]

[Footnote 101: Lassen, who at first rejected the identification of
_G_ats and Yueh-chi, was afterward inclined to accept it.]

[Footnote 102: The Yueh-chi appear to have begun their invasion about
130 B.C. At this period the Grecian kingdom of Bactria, after a
brilliant existence of a century, had fallen before the Tochari, a
Scythian people. The new invaders, called [Greek: Ephthalitai] by the
Greeks, had been driven out of their old abodes and now occupied the
country lying between Parthia at the west, the Oxus and Surkhab, and
extending into Little Thibet. They were herdsmen and nomads. At this
time India was governed by the descendants of Asoka, the great
propagandist of Buddhism. About twenty years before the Christian era,
or probably earlier, the Yueh-chi, under Karranos, crossed the Indus and
conquered the country, which remained subject to them for three
centuries. The Chinese historians Sze-ma Tsien and Han-yo, give these
accounts, which are however confirmed by numismatic and other
evidence.--A. W.]

[Footnote 103: "Hibbert Lectures," p. 154, note.]

[Footnote 104: In June, 1882, a Conference on Buddhism was held at
Sion College, to discuss the real or apparent coincidences between the
religions of Buddha and Christ. Professor Mueller addressed two letters
to the secretary, which were afterward published, declaring such a
discussion in general terms almost an impossibility. "The name of
Buddhism," he says, "is applied to religious opinions, not only of the
most varying, but of a decidedly opposite character, held by people on
the highest and lowest stages of civilization, divided into