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 Such a conviction is expressly stated in the Second Epistle to Timothy, where it is said that "all Scripture is given by inspiration of God." And a claim to even more than inspiration is put forward in the Apocalypse, whose author first calls his work "the Revelation of Jesus Christ," which he says God sent to him by an angel deputed for the purpose, and then proceeds to describe voices heard, and visions perceived; thus resting his prophetic knowledge not on supernatural information communicated to the mind, but on the direct testimony of his senses.

2. With this theory of inspiration, or of a more than human knowledge and wisdom, is closely connected an idea of merit to be obtained by reading such books, or hearing them read. With tedious iteration is this notion asserted in the later works of the Buddhist Canon. These indeed represent the degeneracy of the idea. One of them is so filled with the panegyrics pronounced upon itself by the Buddha or his hearers, and with the recital of the advantages to be obtained by him who reads it, that the student searches in vain under this mass of laudations for the substance of the book itself (H. B. I., p. 536). A Sutra translated by Schlagintweit from the Thibetan, and bearing the marks (according to its translator) of having been written at a period of "mystic modification of Buddhism," promises that, at a future period of intense and general distress this Sutra "will be an ablution for every kind of sin which has been committed in the meantime: all animated beings shall read it, and on account of it all sins shall be wiped away" (B. T., p. 139). In another Sutra, termed the Karanda vyuha, a great saint is introduced as exhorting his hearers to study this treatise, the efficaciousness of which he highly exalts (H. B. I., p. 222). Another speaker recites in several stanzas the advantages which will accrue to him who either reads the Karanda vyuha or hears it read (Ibid., p. 226). Such was the force of the idea that the mere mechanical reading or copying of the sacred texts was in itself meritorious, that, by a still further separation of the outward action from its rational signification, the purely unintelligent process of turning a cylinder on which sentences of Scripture were printed came to be regarded as equally efficacious. An author who has given an interesting account of these cylinders observes that, as few men in Thibet knew how to