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John C.B. Webster

Protestant missionaries who visited them at their headquarters in Rawalpindi. These were followed by sets of instructions given by Niraṅkārī gurūs, and then by official government reports. Only in the 1920...

Guillaume Ducoeur

of this work and identifies its author as Georges-Louis Leblois (1825–1898), minister of the protestant Temple-Neuf de Strasbourg. It also establishes the original aim of the work. This repertory, being a historically unique tool for the use of Böhtlingk’s Indische Sprüche , has been corrected and

de Jong

Percival in revising the Tamil Bible that was used in Protestant churches. His knowledge of the Bible enabled him to quote Biblical texts in order to attack Christianity. In 1849 he received the title “Navalar” and in 1854 dıksa at Tiruvavatuturai in Tamil Nadu. He returned from the continent in 1849 with

de Jong

English. Protestant missionaries arrived in the beginning of the nineteenth century in Jaffna: British Wesleyan Methodists in 1814, American Con- gregationalists and Presbyterians in 1816 and British Anglicans in 1818. They founded schools and colleges of which the most famous was the Batticota Seminary

O. v. Hinüber

and concentrates on sūtra commentaries. As these commentaries presuppose certain “normative conventions” (p. 7), the author discusses norm versus practice in the study of Indian Buddhism, which, unsurprisingly, leads him almost immediately to the widely read article on “protestant

Martin Krieger

Rolf Hocke), on the protestant missionaries’ linguistic studies in South India in general (Matthias Frenz) and on Kittel’s contribution to Indology and Dravidian philology in particular (Srinivas Havanur). A paper on Kittel’s heritage preserved in today’s Karnataka (again by Majan Mulla) concludes the

de Jong

controversies is found in Tamil pamphlets and archival documents in English. Protestant missionaries arrived in the beginning of the nineteenth century in Jaffna: British Wesleyan Methodists in 1814, American Con- gregationalists and Presbyterians in 1816 and British Anglicans in 1818. They founded schools and

de Jong

study the ‘Raum-zeitliche Vermittlung der Transzendenz’ from a Protestant and a Catholic point of view: H.J.Adriaanse, Ubi et quando visum est Deo : Raum-zeitliche Vermittlung von Transzendenz in protest- antischer Sicht; F.-J.Nocke, Sakramentales Denken im Christentum. Gesichtspunkte systematischer

Lubin

Health and Hygiene”!); and a 61-page glossary of terms used in the Manu and Y aj ~ navalkya Smr . tis , with references to (some of the) passages where they occur. A very sparse bibliography (47 works, often providing author and title only) concludes the book. NOTES 1 “Protestants, Orientalists, and Br

Presentist Projections in a Hermeneutic’s Heaven

On a translation and interpretation of the Sarvatathāgatādhiṣṭhānasattvāvalokanabuddhakṣetrasaṃdarśanavyūha

Oliver von Criegern

protestants, especially Luther and Calvin, and arrives at a list of properties (in short: value, truth, and existential meaning) which make a text a “scripture”. This is his “heuristic model”, which he then applies to the text, that is: he tries to find points where the text fits his model. Of course he can