travels in a Chinese work on foreign countries and foreign nations. Rémusat wrote to China to procure, if possible, a complete copy of Hiouen-thsang's works. He was informed by Morrison that they were out of print. Still, the few specimens which he had given at the end of his translation of the 'Foe Koue Ki' had whetted the appetite of Oriental scholars. M. Stanislas Julien succeeded in procuring a copy of Hiouen-thsang in 1838; and after nearly twenty years spent in preparing a translation of the Chinese traveller, his version is now before us. If there are but few who know the difficulty of a work like that of M. Stanislas Julien, it becomes their duty to speak out, though, after all, perhaps the most intelligible eulogium would be, that in a branch of study where there are no monopolies and no patents, M. Stanislas Julien is acknowledged to be the only man in Europe who could produce the article which he has produced in the work before us. We shall devote the rest of our space to a short account of the life and travels of Hiouen-thsang. Hiouen-thsang was born in a provincial town of China, at a time when the empire was in a chronic state of revolution. His father had left the public service, and had given most of his time to the education of his four children. Two of them distinguished themselves at a very early age--one of them was Hiouen-thsang, the future traveller and theologian. The boy was sent to school at a Buddhist monastery, and, after receiving there the necessary instruction, partly from his elder brother, he was himself admitted as a monk at the early age of thirteen. During the next seven years, the young monk travelled about with his brother from place to place, in order to follow the lectures of some of the most distinguished professors. The horrors of war frequently broke in upon his quiet studies, and forced him to seek refuge in the more distant provinces of the empire. At the age of twenty he took priest's orders, and had then already become famous by his vast knowledge. He had studied the chief canonical books of the Buddhist faith, the records of Buddha's life and teaching, the system of ethics and metaphysics; and he was versed in the works of Confucius and Lao-tse. But still his own mind was agitated by doubts. Six years he continued his studies in the chief places of learning in China, and where he came to learn he was frequently asked to teach. At last, when he saw that none, even the most eminent theologians, were able to give him the information he wanted, he formed his resolve of travelling to India. The works of earlier pilgrims, such as Fahian and others, were known to him. He knew that in India he should find the originals of the works which in their Chinese translation left so many things doubtful in his mind; and though he knew from the same sources the dangers of his journey, yet 'the glory,' as he says, 'of recovering the Law, which was to