[Footnote 591: See _B.E.F.E.O._ 1910, Le Songe et l'Ambassade de l'Empereur Ming Ti, par M. H. Maspéro, where the original texts are translated and criticized. It is a curious coincidence that Ptolemy Soter is said to have introduced the worship of Serapis to Egypt from Sinope in consequence of a dream.] [Footnote 592: [Chinese: ] No doubt then pronounced something like Vut-tha.] [Footnote 593: [Chinese: ] or [Chinese: ]] [Footnote 594: [Chinese: ]] [Footnote 595: [Chinese: ]] [Footnote 596: [Chinese: ]] [Footnote 597: [Chinese: ]] [Footnote 598: [Chinese: ]] [Footnote 599: See Chavannes, _Les documents Chinois découverts par Aurel Stein_, 1913, Introduction. The earliest documents are of 98 B.C.] [Footnote 600: The Wei-lüeh or Wei-lio [Chinese: ], composed between 239 and 265 A.D., no longer exists as a complete work, but a considerable extract from it dealing with the countries of the West is incorporated in the San Kuo Chih [Chinese: ] of P'ei-Sung-Chih [Chinese: ] (429 A.D.). See Chavannes, translation and notes in _T'oung Pao_, 1905, pp. 519-571.] [Footnote 601: [Chinese: ]. See Chavannes, _l.c._ p. 550.] [Footnote 602: See Francke, _Zur Frage der Einführung des Buddhismus in China_, 1910, and Maspéro's review in _B.E.F.E.O._ 1910, p. 629. Another Taoist legend is that Dipankara Buddha or Jan Têng, described as the teacher of Śâkyamuni was a Taoist and that Śâkyamuni visited him in China. Giles quotes extracts from a writer of the eleventh century called Shên Kua to the effect that Buddhism had been flourishing before the Ch'in dynasty but disappeared with its advent and also that eighteen priests were imprisoned in 216 B.C. But the story adds that they recited the Prajnâpâramitâ which is hardly possible at that epoch.] [Footnote 603: Sam. Nik. v. 10. 6. Cf. for a similar illustration in Chuang-tzŭ, _S.B.E._ XL. p. 126.] [Footnote 604: I may say, however, that I think it is a compilation containing very ancient sayings amplified by later material which shows Buddhist influence. This may be true to some extent of the Essays of Chuang-tzŭ as well.] [Footnote 605: See Legge's translation in _S.B.E._ Part I. pp. 176, 257, II. 46, 62; _ib._ I. pp. 171, 192, II. 13; _ib._ II. p. 13; _ib._ II. p. 9, I. p. 249; _ib._ pp. 45, 95, 100, 364, II. p. 139; _ib._ II. p. 139; _ib._ II. p. 129.] [Footnote 606: _Ib._ I. p. 202; cf. the Buddha's conversation with Vaccha in Maj. Nik. 72.] [Footnote 607: Kumârajîva and other Buddhists actually wrote commentaries on the Tao-Tê-Ching.] [Footnote 608: [Chinese: ] It speaks, however, in section 36 of being born in the condition or family of a Bodhisattva (P'u-sa-chia), where the word seems to be used in the late sense of a devout member of the Buddhist Church.]