of these works, and he was able in 1824 to send about sixty volumes to the Asiatic Society of Bengal. As no member of that society seemed inclined to devote himself to the study of these MSS., Mr. Hodgson sent two complete collections of the same MSS. to the Asiatic Society of London and the Société Asiatique of Paris. Before alluding to the brilliant results which the last-named collection produced in the hands of Eugène Burnouf, we must mention the labours of other students, which preceded the publication of Burnouf's researches. [Footnote 54: The late Abbé Huc pointed out the similarities between the Buddhist and Roman Catholic ceremonials with such _naïveté_, that, to his surprise, he found his delightful 'Travels in Tibet' placed on the 'Index.' 'On ne peut s'empêcher d'être frappé,' he writes, 'de leur rapport avec le Catholicisme. La crosse, la mitre, la dalmatique, la chape ou pluvial, que les grands Lamas portent en voyage, ou lorsqu'ils font quelque cérémonie hors du temple; l'office à deux choeurs, la psalmodie, les exorcismes, l'encensoir soutenu par cinq chaines, et pouvant s'ouvrir et se fermer à volonté; les bénédictions données par les Lamas en étendant la main droite sur la tête des fidèles; le chapelet, le célibat ecclésiastique, les retraites spirituelles, le culte des saints, les jeûnes, les processions, les litanies, l'eau bénite; voilà autant de rapports que les Bouddhistes ont avec nous.' He might have added tonsure, relics, and the confessional.] Mr. Hodgson himself gave to the world a number of valuable essays written on the spot, and afterwards collected under the title of 'Illustrations of the Literature and Religion of the Buddhists,' Serampore, 1841. He established the important fact, in accordance with the traditions of the priests of Nepal, that some of the Sanskrit documents which he recovered had existed in the monasteries of Nepal ever since the second century of our era, and that the whole of that collection had, five or six hundred years later, when Buddhism became definitely established in Tibet, been translated into the language of that country. As the art of printing had been introduced from China into Tibet, there was less difficulty in procuring complete copies of the Tibetan translation of the Buddhist canon. The real difficulty was to find a person acquainted with the language. By a fortunate concurrence of circumstances, however, it so happened that about the same time when Mr. Hodgson's discoveries began to attract the attention of Oriental scholars at Calcutta, a Hungarian, of the name of Alexander Csoma de Körös, arrived there. He had made his way from Hungary to Tibet on foot, without any means of his own, and with the sole object of discovering somewhere in Central Asia the native home of the Hungarians. Arrived in Tibet, his enthusiasm found a new vent in acquiring a language which no European before his time had mastered, and in exploring the vast collection