Note 1 — INTRODUCTION

[Footnote 1: The frontier seems to be about Long. 65° E.] [Footnote 2: See Coedes's views about Śrîvijaya in B.E.F.E.O. 1918, 6. The inscriptions of Rajendracola I (1012-1042 A.D.) show that Hindus in India were not wholly ignorant of Indian conquests abroad.] [Footnote 3: But the Japanese syllabaries were probably formed under Indian influence.] [Footnote 4: Probably the Christian doctrine of the atonement or salvation by the death of a deity is an exception. I do not know of any Indian sect which holds a similar view. The obscure verse Rig Veda x. 13. 4 seems to hint at the self-sacrifice of a deity but the hymn about the sacrifice of Purusha (x. 90) has nothing to do with redemption or atonement.] [Footnote 5: It is possible (though not, I think, certain) that the Buddha called his principal doctrines ariya in the sense of Aryan not of noble. But even the Blessed One may not have been infallible in ethnography. When we call a thing British we do not mean to refer it to the ancient Britons more than to the Saxons or Normans. And was the Buddha an Aryan? See V. Smith, Oxford History of India, p. 47 for doubts.] [Footnote 6: This is not altogether true of the modern temple ritual.] [Footnote 7: It is very unfortunate that English usage should make this word appear the same as Brahman, the name of a caste, and there is much to be said for using the old-fashioned word Brahmin to denote the caste, for it is clear, though not correct. In Sanskrit there are several similar words which are liable to be confused in English. In the nominative case they are: