Reading section 34

E. B. C.

FOOTNOTES:

[Footnote 468: The _upádhi_ is the "condition" which must be supplied to restrict a too general middle term. If the middle term, as thus restricted, is still found in the minor term, the argument is valid; if not, it fails. Thus, in "The mountain has smoke because it has fire" (which rests on the false premise that "all fire is accompanied by smoke"), we must add "wet fuel" as the condition of "fire;" and if the mountain _has_ wet fuel as well as fire, of course it will have smoke. Similarly, the alleged argument that "B is dark because he is Mitrá's son" fails, if we can establish that the dark colour of her former offspring A depended not on his being her son, but on her happening to have fed on vegetables instead of ghee. If we can prove that she still keeps to her old diet, of course our amended middle term will still prove B to be dark, but not otherwise.]

[Footnote 469: The Hindus think that a child's dark colour comes from the mother's living on vegetables, while its fair colour comes from her living on ghee.]

[Footnote 470: By Bháshá-parich. sl. 25, the four elements, earth, water, air, and fire, are _sparsavat_, but by sl. 27 of these air is neither _pratyaksha_ nor _rúpavat_.]

[Footnote 471: This condition would imply that we could only argue from this middle term "the being produced" in cases of positive existence, not non-existence.]

[Footnote 472: "Soul," of course, is not external; but our topic was not _soul_, but _air_.]

[Footnote 473: As, _e.g._, the mountain and Mitrá's first son in the two false arguments, "The mountain has smoke because it has fire" (when the fire-possessing red-hot iron ball has no smoke), and "Mitrá's first son A is dark because he is Mitrá's offspring" (when her second son B is fair). These two subjects possess the respective _sádhyas_ or major terms "smoke" and "dark colour," and therefore are respectively the subjects where the conditions "wet fuel" and "the mother's feeding on vegetables" are to be respectively applied.]

[Footnote 474: As, _e.g._, the red-hot ball of iron and Mitrá's second son; as these, though possessing the respective middle terms "fire" and "the being Mitrá's offspring" do not possess the respective conditions "wet fuel" or "the mother's feeding on vegetables," nor, consequently, the respective major terms (_sádhya_) "smoke" and "dark colour."]

[Footnote 475: This will exclude the objected case of "dark jars" in (_a_), as it falls under neither of these two alternatives; for, though they are the sites of the _sádhya_ "dark colour," they do not admit the condition "the feeding on vegetables," nor the middle term "the being Mitrá's son."]

[Footnote 476: _I.e._, wherever there is fire produced by wet fuel there is smoke. The condition and the major term are "equipollent" in their extension.]

[Footnote 477: Where the _hetu_ is found and not the _sádhya_ (as in the red-hot ball of iron), there the _upádhi_ also is not applicable.]

[Footnote 478: _I.e._, one which requires no determining fact or mark, such as the three objected arguments required in § 137.]

[Footnote 479: The disputant says, "Fire must be non-hot because it is artificial." "Well," you rejoin, "then it must only be an artificiality which is always found elsewhere than in fire,--_i.e._, one which will not answer your purpose in trying to prove your point." Here the proposed _upádhi_ "the being always found elsewhere than in fire" answers to the definition, as it does not always accompany the _hetu_ "possessing artificiality," but it does always accompany the _sádhya_ "non-hot," as fire is proved by sense-evidence to be hot.]

[Footnote 480: As in the argument, "The earth, &c., must have had a maker because they have the nature of effects," where the Theist disputes the Atheistic condition "the being produced by one possessing a body." See Kusumáñjali, v. 2.]

[Footnote 481: In fact, it would abolish all disputation at the outset, as each party would produce a condition which from his own point of view would reduce his opponent to silence. In other words, a true condition must be consistent with _either_ party's opinions.]

THE END.

* * * * *

TRÜBNER'S ORIENTAL SERIES.

"A knowledge of the commonplace, at least, of Oriental literature, philosophy, and religion is as necessary to the general reader of the present day as an acquaintance with the Latin and Greek classics was a generation or so ago. Immense strides have been made within the present century in these branches of learning; Sanskrit has been brought within the range of accurate philology, and its invaluable ancient literature thoroughly investigated; the language and sacred books of the Zoroastrians have been laid bare; Egyptian, Assyrian, and other records of the remote past have been deciphered, and a group of scholars speak of still more recondite Accadian and Hittite monuments; but the results of all the scholarship that has been devoted to these subjects have been almost inaccessible to the public because they were contained for the most part in learned or expensive works, or scattered throughout the numbers of scientific periodicals. Messrs. Trübner & Co., in a spirit of enterprise which does them infinite credit, have determined to supply the constantly-increasing want, and to give in a popular, or, at least, a comprehensive form, all this mass of knowledge to the world."--_Times._

* * * * *

Second Edition, post 8vo, pp. xxxii.-748, with Map, cloth, price 21s.

THE INDIAN EMPIRE: ITS PEOPLE, HISTORY, AND PRODUCTS.

By the HON. SIR W. W. HUNTER, K.C.S.I., C.S.I., C.I.E., LL.D.,

Member of the Viceroy's Legislative Council,

Director-General of Statistics to the Government of India.

Being a Revised Edition, brought up to date, and incorporating the general results of the Census of 1881.

"It forms a volume of more than 700 pages, and is a marvellous combination of literary condensation and research. It gives a complete account of the Indian Empire, its history, peoples, and products, and forms the worthy outcome of seventeen years of labour with exceptional opportunities for rendering that labour fruitful. Nothing could be more lucid than Sir William Hunter's expositions of the economic and political condition of India at the present time, or more interesting than his scholarly history of the India of the past."--_The Times._

_THE FOLLOWING WORKS HAVE ALREADY APPEARED_:--

Third Edition, post 8vo, cloth, pp. xvi.-428, price 16s.

ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS.

BY MARTIN HAUG, PH.D.,

Late of the Universities of Tübingen, Göttingen, and Bonn; Superintendent of Sanskrit Studies, and Professor of Sanskrit in the Poona College.

EDITED AND ENLARGED BY DR. E. W. WEST.

To which is added a Biographical Memoir of the late Dr. HAUG by Prof. E. P. EVANS.

I. History of the Researches into the Sacred Writings and Religion of the Parsis, from the Earliest Times down to the Present.

II. Languages of the Parsi Scriptures.

III. The Zend-Avesta, or the Scripture of the Parsis.

IV. The Zoroastrian Religion, as to its Origin and Development.

"'Essays on the Sacred Language, Writings, and Religion of the Parsis,' by the late Dr. Martin Haug, edited by Dr. E. W. West. The author intended, on his return from India, to expand the materials contained in this work into a comprehensive account of the Zoroastrian religion, but the design was frustrated by his untimely death. We have, however, in a concise and readable form, a history of the researches into the sacred writings and religion of the Parsis from the earliest times down to the present--a dissertation on the languages of the Parsi Scriptures, a translation of the Zend-Avesta, or the Scripture of the Parsis, and a dissertation on the Zoroastrian religion, with especial reference to its origin and development."--_Times._

* * * * *

Post 8vo, cloth, pp. viii.-176, price 7s. 6d.

TEXTS FROM THE BUDDHIST CANON

COMMONLY KNOWN AS "DHAMMAPADA."

_With Accompanying Narratives._

Translated from the Chinese by S. BEAL, B.A., Professor of Chinese, University College, London.

The Dhammapada, as hitherto known by the Pali Text Edition, as edited by Fausböll, by Max Müller's English, and Albrecht Weber's German translations, consists only of twenty-six chapters or sections, whilst the Chinese version, or rather recension, as now translated by Mr. Beal, consists of thirty-nine sections. The students of Pali who possess Fausböll's text, or either of the above-named translations, will therefore needs want Mr. Beal's English rendering of the Chinese version; the thirteen above-named additional sections not being accessible to them in any other form; for, even if they understand Chinese, the Chinese original would be unobtainable by them.

"Mr. Beal's rendering of the Chinese translation is a most valuable aid to the critical study of the work. It contains authentic texts gathered from ancient canonical books, and generally connected with some incident in the history of Buddha. Their great interest, however, consists in the light which they throw upon everyday life in India at the remote period at which they were written, and upon the method of teaching adopted by the founder of the religion. The method employed was principally parable, and the simplicity of the tales and the excellence of the morals inculcated, as well as the strange hold which they have retained upon the minds of millions of people, make them a very remarkable study."--_Times._

"Mr. Beal, by making it accessible in an English dress, has added to the great services he has already rendered to the comparative study of religious history."--_Academy._

"Valuable as exhibiting the doctrine of the Buddhists in its purest, least adulterated form, it brings the modern reader face to face with that simple creed and rule of conduct which won its way over the minds of myriads, and which is now nominally professed by 145 millions, who have overlaid its austere simplicity with innumerable ceremonies, forgotten its maxims, perverted its teaching, and so inverted its leading principle that a religion whose founder denied a God, now worships that founder as a god himself."--_Scotsman._

* * * * *

Second Edition, post 8vo, cloth, pp. xxiv.-360, price 10s. 6d.

THE HISTORY OF INDIAN LITERATURE.

BY ALBRECHT WEBER.

Translated from the Second German Edition by JOHN MANN, M.A., and THÉODOR ZACHARIAE, Ph.D., with the sanction of the Author.

Dr. BUHLER, Inspector of Schools in India, writes:--"When I was Professor of Oriental Languages in Elphinstone College, I frequently felt the want of such a work to which I could refer the students."

Professor COWELL, of Cambridge, writes:--"It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hindu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject."

Professor WHITNEY, Yale College, New Haven, Conn., U.S.A., writes:--"I was one of the class to whom the work was originally given in the form of academic lectures. At their first appearance they were by far the most learned and able treatment of their subject; and with their recent additions they still maintain decidedly the same rank."

"Is perhaps the most comprehensive and lucid survey of Sanskrit literature extant. The essays contained in the volume were originally delivered as academic lectures, and at the time of their first publication were acknowledged to be by far the most learned and able treatment of the subject. They have now been brought up to date by the addition of all the most important results of recent research."--_Times._

* * * * *