806 Review of L'histoire [No. 167. 



of supernatural faculties, and was given to the first and most eminent 

 disciples of the Buddha. They are not called so according to their 

 seniority as the Sthaviras, but owe this title to their virtues, superior 

 faculties, and the perfections, by which they are free from the common 

 conditions of human existence. Other titles were Srota apannas, Sakrida 

 gamins, Anagamins, and Arhats. We cannot follow the author into 

 the learned discussion, by which he endeavours to establish the meaning 

 of those terms, but notice here only the result, that the first three 

 appear to be derived from future states, promised to all believers by 

 the word of the Buddha, while Arhat is a state, which a person can 

 only obtain by superior knowledge, after having embraced religious life, 

 and the consequence of which is the possession of the five supernatural 

 faculties. 



To sum up with the author. The assembly of Sakya, or what is the 

 same, the body of the religious followers of his doctrine, was composed 

 of Bhikchus, or mendicants, who also called themselves Sramanas, or 

 ascetics, and among whom the seniors assumed the name of Sthaviras, 

 or elders. The first two titles were so to say absolute denominations, 

 while in relation to other members of Indian society, the religious 

 named themselves Aryas, or honourable, and in relation to their master, 

 Sravakas, or hearers. Among these latter were distinguished the Maha 

 sravakas, or great hearers. By applying the denominations of Srota 

 Apanna, Sakrid Agamin and Anagamin to the believers, we must 

 admit, that the advantages promised to those who were defined by 

 these titles, were not withheld from the true followers, but these advan- 

 tages, which could only be realized in a future life, did not constitute 

 degrees of rank in the hierarchy. The only title of this kind is Arhat, 

 or venerable, denoting an ascetic, superior to the other Bhikchus, on 

 account of his knowledge and supernatural faculties, so that in fact, 

 with the exception of synonymes and some minor varieties, just alluded 

 to, there are only two classes of hearers, the Bhikchus and the Arhats. 



A very remarkable institution, which belongs even to the time of 

 Sakya, is that of confession. Firmly established in the most ancient 

 legends, it is easily recognised as one of the fundamental institutions of 

 the Buddhist faith. The fatal law of transmigration attaches reward 

 to good actions and punishment to bad actions, it even establishes the 

 compensation of the one by the other, by offering to the sinner the 

 means of liberating himself from its effects by the practice of virtue. 



