Of the previous performances M. Rémusat thus speaks: “On avait d’abord admiré la profonde érudition qui avait permis à Fourmont de reconnaître seulement la langue dans laquelle le volume était écrit; on a vanté depuis celle de Giorgi, qui avait rectifié le texte et la traduction. Je ne sais comment on peut traduire ou corriger un texte qu’on n’est pas même capable de lire. Il n’y avait rien à admirer dans tout cela; interprètes et commentateurs, panégyristes, et critiques, tous étaient presque également hors d’état, je ne dis pas d’entendre une ligne, mais d’épeler une syllable du passage sur lequel ils dissertaient.” The consequence was what might have been expected, and the attempts at translation and correction were most ludicrously erroneous. The greatest liberties possible were taken with the words, letters were omitted or inserted at pleasure, and the translation was not only unlike the original, but unlike common sense, and the Latin was quite as unintelligible as the Tangutan. The three translations are given—namely, that of Fourmont, of Müller, and of Giorgi. Regarding the last, Dr. Wilson remarks, “This display of unprofitable erudition is in fact only a shelter for his ignorance, and Giorgi knows no more about the matter than did Fourmont, without having the merit of his blundering simplicity.” After this follows Csoma’s exact translation of the whole passage with the original text in Tibetan, and its translation in Roman characters, from which those to whom this object is of interest will readily estimate for themselves the superiority of Csoma’s labours if they compare them with the text and the previous translations. IV. Note on Kála-Chakra and Adi-Buddha Systems. The peculiar religious system entitled the Kála-Chakra is supposed to have been derived from Shambála, a fabulous country in the North. Its capital was Kalapa, a splendid city, the residence of many illustrious kings, situated beyond the river Sita or Yaxartes, where the increase of the days from vernal equinox till the summer solstice amounts to twelve Indian hours—that is, four hours and forty-eight minutes of our reckoning. This system was introduced into Central India in the latter half of the tenth century A.D., and afterwards, viâ Kashmir, found its way into Tibet, where, in the course of the fourteenth, fifteenth, and sixteenth centuries several works were published on it. Padmo Carpo thus describes its introduction into Nalanda in Central India by a certain pandit called Chilu. Having designed over the door of the Vihar the ten guardians of the world, he wrote underneath the pictures thus:— “He that does not know the chief first Buddha (Adi-Buddha) knows not the circle of time (Kala, time; Chakra, a wheel, a circle). “He that does not know the circle of time knows not the exact enumeration of the divine attributes. “He that does not know the exact enumeration of the divine attributes, knows not the Supreme Intelligence.