ETHNOLOGY, ETC., OF CHINA. TMG 
Meantime the king of Han gave his formal allegiance to Chao 
Seang. Several princes in the south of China, however, elected to the 
title of emperor TcHow Kruy, a prince descended from Kao WANG, 
28th emperor. On being so elected, Chow Kiun appealed for aid to 
the kings of Ts, Tsou, and Guet. But these princes declined 
to give the assistance sought for, and, accordingly, the titular 
“emperor” abdicated, thus leaving the succession, and the esta- 
blishment of a new dynasty, namely that of T'sin, to the successful 
usurper CHAO SEANG WANG. 
Tue Preswent (Sir George Gabriel Stokes, Bart.).—I am sure 
we ought all to render our thanks to the author of this paper. 
There is one matter I might mention which is referred to on p. 191 
as being coincident with the darkness that happened at the 
death of Christ. The Passover, I think, was held at the full 
moon, anda solar eclipse could only occur at the time of the new 
moon. If so, that would settle the point in question. 
Proressor S. Beat, B.A., D.C.L. (Professor of Chinese at 
University College).—Not being a member of the Institute, I 
feel some reluctance in offering any comments, but I am sure 
I, in common with all who have heard the paper that has been 
delivered to-night, must agree that it is a most valuable one. 
Tt has brought together a number of facts, each of which would 
require separate study. Perhaps you will allow me, as a Budd- 
hist student, to make a few remarks upon my special study. 
In the first place (I will begin at the end of the lecture), I do not 
think it is a proper description of Buddhism to say that Buddha 
advocated the origin of everything from nothing, to which it is to 
return. I do not know upon what ground that assertion is raised. 
I believe he taught the eternal succession of causes, the beginning 
of which he could not, of course, define, but he laid it down to 
ignorance. He was ignorant of the first cause, but that first 
cause was an existing cause, and certainly not “nothing” ; and as to 
advocating the idea that we return to nothing, I think, on the 
contrary, he thought we should return to a primitive state of 
excellency,—a primitive state of happiness and bliss,—but he could 
not define what it was. One of his maxims was, as every scientific 
scholar will allow, that the beginning or supreme cause was un- 
