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 The Library
of
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 World Wisdom
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Zen Buddhism: A History Volume 2 appears as one of our selections in the Treasures
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 NANZAN STUDIES IN RELIGION AND CULTURE
James W. Heisig, General Editor

Heinrich Dumoulin. Zen Buddhism: A History. Vol. 1, India and China. Vol. 2,
Japan. Trans. James Heisig and Paul Knitter (Bloomington: World Wisdom,
Inc., 2005, new edition)
Frederick Franck, ed. The Buddha Eye: An Anthology of the Kyoto School (Bloom-
ington: World Wisdom, Inc., 2004, new edition)
Frederick Franck. To Be Human Against All Odds (Berkeley: Asian Humanities
Press, 1991)
Winston L. King. Death Was His Koan: The Samurai-Zen of Suzuki Shésan (Berke-
ley: Asian Humanities Press, 1986)
Paul Mommaers and Jan Van Bragt. Mysticism Buddhist and Christian: Encounters
with Jan van Ruusbroec (New York: Crossroad, 1995)
Robert E. Morrell. Early Kamakura Buddhism: A Minority Report (Berkeley: Asian
Humanities Press, 1987)
Nagao Gadjin. The Foundational Standpoint of Madhyamika Philosophy. Trans. John
Keenan (New York: suny Press, 1989)
Nishida Kitaré. Intuition and Reflection in Self-Consciousness. Trans. Valdo Vi-
glielmo et al. (New York: suny Press, 1987)
Nishitani Keiji. Nishida Kitaré (Berkeley: University of California Press, 1991)
Nishitani Keiji. Religion and Nothingness. Trans. Jan Van Bragt (Berkeley: Univer-
sity of California Press, 1985)
Nishitani Keiji. The Self-Overcoming of Nihilism. Trans. Graham Parkes and Set-
suko Aihara (New York: suny Press, 1990)
Paul L. Swanson. Foundations of Tien-T’ai Philosophy: The Flowering of the
Two-Truths Theory in Chinese Buddhism (Berkeley: Asian Humanities Press,
1989)
Takeuchi Yoshinori. The Heart of Buddhism: In Search of the Timeless Spirit of
Primitive Buddhism. Trans. James Heisig (New York: Crossroad, 1983)
Tanabe Hajime. Philosophy as Metanoetics. Trans. Takeuchi Yoshinori et al.
(Berkeley: University of California Press, 1987)
Taitetsu Unno, ed. The Religious Philosophy of Nishitani Keiji: Encounter with Emp-
tiness (Berkeley: Asian Humanities Press, 1990)
‘Taitetsu Unno and James Heisig, eds. The Religious Philosophy of Tanabe Hajime:
The Metanoetic Imperative (Berkeley: Asian Humanities Press, 1990)
Hans Waldenfels. Absolute Nothingness: Foundations for a Buddhist-Christian Dia-
logue. Trans. James Heisig (New York: Paulist Press, 1980)
t
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Ai
ZEN
BUDDHISM:
A History
Volume 2
Japan

Henrich Dumoulin

Translated by
James W. Heisig and Paul Knitter

with an Introduction by
Victor Sogen Hori

Worlds jadows
ASYYW
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 Zen Buddhism: A History
Volume 2: Japan
© 2005 World Wisdom, Inc.

All rights reserved.

No part of this book may be used or reproduced
in any manner without written permission,
except in critical articles and reviews.

World Wisdom would like to thank James W. Heisig

for his assitance in making this volume possible

Most recent printing indicated by last digit below:

109876543

Library of Congress Cataloging-in-Publication Data

Dumoulin, Heinrich.
[Zen. English]
Zen Buddhism : a history / Henrich Dumoulin ; translated by James W. Heisig and
Paul Knitter.
v. cm. — (Treasures of the world’s religions)
Includes translations from Chinese texts.
Translation of: Zen, Geschichts und Gestalt.
Includes bibliographical references and index.
Contents: v. 1. India and China — v. 2. Japan
ISBN-13: 978-0-941532-89-1 (v.1 : pbk. : alk. paper)
ISBN-10: 0-941532-89-5 (v.1 : pbk. : alk. paper)
ISBN-13: 978-0-941532-90-7 (v.2 : pbk. : alk. paper)
ISBN-10: 0-941532-90-9 (v.2 : pbk. : alk. paper) 1. Zen Buddhism-History. I.
Heisig, James W., 1944- II. Knitter, Paul F. II. Title. IV. Series.
BQ9262.3. D85513 2005
294.3°927’09-dc22
200501887

Printed on acid-free paper in the United States of America.

For information address World Wisdom, Inc.

P. O. Box 2682, Bloomington, Indiana 47402-2682
www.worldwisdom.com
 Contents

Foreword to the 1990 Edition ix

Note to the 2005 Edition by James W. Heisig xi
Introduction by Victor Ségen Hori xili

The Zen Schools in Japan

Section 1: The Planting of Zen In Japan
1. The Rinzai School in the Kamakura Period
Early History Background to the Kamakura Period
Dainichi Nonin and the Daruma School
Eisai
Eisai’s Disciples
Enni Ben’en
Shinchi Kakushin
Chinese Masters
The Rinzai School Prior to the End of the Kamakura
Period

2. Ddgen aI
Life and Work
Essential Characteristics
Zen Master and Religious Thinker

3. The Sdtd School after Dogen W241

Dogen and His Disciples
Koun Ej6
The Dispute over the Third-Generation Successor
Keizan Jokin

Section 2: Expansion and Achievement to the End of the

Middle Ages 149
4. The Five Mountains to the Rinzai School 11
The Establishment and Reinforcement of the System
vi CONTENTS

National Teacher Mus6

The Movement of the Five Mountains during the
Muromachi Period

5. The Rinka Monasteries 185

Daitoku-ji and its Founder Kanzan Egen and the
Mydshin-ji Line
Ikkya Sdjun
The Genji Line Rural Rinzai Monasteries
The Expansion of the S6td School
6. Zen in Art and Culture 221
Architecture
Garden Art
Calligraphy
Painting
The Spread of Tea Culture
Related Arts

Section 3: The Zen Movement during the Modern Period 257

7. The Beginnings of Japan’s Modern Period 259
The Periods of Azuchi (1568-1582) and Momoyama
(1582-1600)
The First Encounters between Zen and Christianity
The Edo Period and Zen
Takuan Soho

8. The Zen Schools during the Tokugawa Period 299

The Obaku School
The Rinzai School before Hakuin The Std School
An Excursus on Bashé and Zen’s Love of Nature

9. Hakuin 367
Life and Enlightenment Experiences The Zen Sickness
Kéan Practice before and after Enlightenment
Working among the People
Hakuin’s Disciples and Hakuin’s Zen
 CONTENTS vii

10. Modern Movements 401

The Zen Schools in the New Order of the Meiji
Period
Masters of the Rinzai School
Adjustments within the Sots School
Opening to the West

Epilogue 421

Appendix | : Abbreviations 427

Appendix 2: Chronological Table 431
Appendix 3: Chinese Characters 453
Appendix 4: Genealogical Tables 453
Bibliography
Chinese and Japanese Sources 465
Works in Western Languages 472
Index of Names and Titles 489
Index of Terms and Subjects 505
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 Foreword to the 1990 Edition

Zen Buddhism spread from China throughout East Asia. The process by
which it came to take root and flourish in Japan just as it had done in its native
Chinese soil makes a fascinating story. Its well-balanced diffusion across a rela-
tively small area and its thorough penetration of the spiritual life of Japan are
of particular historical interest. Together with the concerted effort to preserve
the whole wealth of the Zen tradition, Japanese Zen stressed elements that had
hitherto been little developed. In China it was the master—disciple relationship
of original, robust, and strong-tempered personalities that attracted attention,
while the profile cut by many a Japanese Zen master is that of a reliable educa-
tor, a true champion to those in need, enjoying the confidence of high and low
social classes alike.
Of course the substance of Zen is understood fully by no more than a small
nucleus of adherents, and none but a few reach true enlightenment. Yet these
were enough to wield an enduring influence and spread the insights of the Zen
tradition, especially the rooting of the self in the realm of the absolute and a
cosmic worldview. In the West, interest in Zen has centered on these elements
and their accompanying artistic achievements. A deeper study of the formative
historical process can only further enrich the understanding that already exists.
No sooner does one set out to tell the story of Zen in Japan than one is
faced with a veritable embarras de richesses. The superabundance of primary
sources and an almost incalculable harvest of secondary literature prescribe se-
lection and limitation at every turn. No more than a small ration of the total
mass of material can be used. To choose is to pass judgment and hence to run
the risk of oversight.
In recent years Japanese scholarship has brought to light important new
source material. This has prompted me to add rather lengthy sections and make
some alterations here and there for the English edition that are not in the Ger-
man original. I am particularly indebted to Professor Ishii Shido of Komazawa
University in Tokyo for making materials available to me on the Japanese Da-
ruma school and providing additional helpful information (chapter 1). Ad-
vances in scholarship also obliged me to review and expand the chapters on
Dégen (chapter 2) and the S6td school (chapter 3).
After completing the German manuscript of the first volume of this work
early in 1983, a series of important new disclosures regarding the early history
of Zen Buddhism in China emerged one after the other in rapid succession. The
sheer volume of the published materials made a reworking of the text impracti-
cal, either for the German edition or for the English translation. Still more
recently, valuable contributions to the history of Zen in Korea and Tibet have
appeared. The scope and focus of this second volume, however, seemed to pro-
hibit treating these matters, even in the form of a series of appendixes or supple-
x FOREWORD TO THE 1990 EDITION

ments. Meanwhile, an impressive collection of new information on early Zen

is accumulating and will no doubt be given due treatment in the cource of time.
Given the size of this second volume, it was necessary to impose certain
limits on lists, chronological tables, and bibliography. Unlike the one in the
first volume, the glossary of Chinese characters is restricted to those names,
titles, and expressions that have a direct bearing on the Zen movement within
the intellectual and religious history of Japan. Names associated with political
or local background, as well as more general Japanese expressions, have been
omitted; ideograms already listed in the first volume have not been repeated.
The chronological tables keep to the main traditions treated in the text and do
not claim to represent the wide variety of lines of tradition mentioned in the
Japanese sources. The concluding bibliography is far from complete; it merely
seeks to gather together some of the principal works referred to in the text, with
a few supplemental titles. (Variations in the reading of characters are indicated,
consensus being virtually impossible. )
It only remains for me to reiterate my thanks to all those whose help has
been invaluable in the preparation of this volume. As he had done for the first
volume, Professor Dietrich Seckel read through the chapter on Buddhist art
with a critical eye and suggested valuable additions. To the list of Japanese
scholars who helped me with the first volume, I would add here Professor Takeu-
chi Yoshinori and Tamaki Késhir6, both of whom have contributed essentially
to my appreciation of Japanese Buddhism. Consciously or not, much of what I
have learned through long years of personal acquaintance with Zen masters in
Japan is woven between the lines of this book. Indeed one of the most appealing
aspects of Zen is the fact that the fascinating figure of the Zen master is not
merely a thing of the past. For their technical assistance, I am once again in-
debted to the many collaborators who aided me in the preparation of this vol-
ume. For their untiring attention, my sincerest gratitude.

Heinrich Dumoulin
 Note to the 2005 Edition

James W. Heisig

The decision to reprint Heinrich Dumoulin’s two-volume Zen Buddhism: A

History was not an easy one to make. Although only fifteen years in print, its
publication coincided with an explosion of scholarly work on Zen in the West
that exposed it to criticism from the moment it appeared. Indeed, even as I was
going through the galley proofs of the first volume on China, the author was mail-
ing me drafts of a Supplement he was composing in the attempt to digest recent
research on the Northern School of Chinese Zen and to assess its consequences
for his own work. By the time Fr. Domoulin died in 1995, nearly every section and
subsection in the two volumes had become the doctoral specialization of someone
somewhere. Among his posthumous papers was discovered a sixty-page draft of an
essay on Korean Zen, intended as a Supplement to vol. 2. But given the number of
scholars working in the area with a knowledge of the Korean sources—something
he himself lacked—I thought it best not to release it for publication. Ten years
later I found myself in the still more difficult position of having to decide about
how best to honor the crowning achievement of a devoted historian and friend at
a time when scholarship has passed much of his life work by.
The enthusiasm of World Wisdom for reprinting the two volumes was easy to
understand. The need for a comprehensive history of Zen was obvious and there
was no other single work in English, or any other Western language for that mat-
ter, capable of meeting that need. Along with a rising level of sophistication among
practitioners of Zen, the status of its textual tradition in world intellectual history
has continued within academia and without. At the same time, as likely as experts
in the field were to share in the scholarly suspicion surrounding the book and to
have ceased quoting it as an authoritative text, they were just as likely to have it
within arm’s reach for confirming a date or checking an obscure reference.
The motives for releasing a new edition were compelling, but so was need
for caution. The place the volumes occupied when they were first published is
clearly not the place they will occupy in reprint, and it was felt that this needed
to be communicated to the majority of readers who, by any reckoning, would
not be specialists in Zen historiography. To this end, two Zen scholars with two
quite different understandings of Zen studies were invited to prepare introductory
essays, John McRae for the volume on India, China, and Tibet, and Victor Hori for
the volume on Japan. Within the context of providing general guidance on how
to use Fr. Dumoulin’s work, they were encouraged to take issue with one another
and to give the reader unfamiliar with such things a general feel for the issues
involved and the passion of those involved with them. I would like personally to

x1
xii NOTE TO THE 2005 EDITION

thank Professors McRae and Hori for consenting to take on the task, and for car-
rying it out under such peculiar conditions. On reading through their final texts,
pared and polished through months of interchange with each other, I cannot help
but see Fr. Dumoulin grinning sheepishly at the contrasting opinions his books
had provoked, and reaching for a pen to start scrawling down his own thoughts
on the matter.
Without the unfailing guidance of Mary-Kathryne Steele and the generous
cooperation of Stephen Williams, none of this would have been possible. To both
of them, and their co-workers at World Wisdom, my thanks.

Nanzan Institute for Religion and Culture

Nagoya, Japan
4 June 2005
 Introduction

Victor Sdgen Hori

In 1988 and 1990, when his Zen Buddhism: A History, vols. 1 and 2 were
published in English translation, Father Heinrich Dumooulin, S. J. was described
on the back cover as “one of the world’s foremost Zen scholars.” The fact that he
was a Catholic priest reflected well on both him and his subject matter: here was a
man who did not let his own Catholic faith prevent him from seeing the authen-
tic spirituality of another religious tradition; here was a religious tradition whose
authentic spirituality was evident even to people who were not its followers. Most
of his publications were in the German language, but his publications in English
included, A History of Zen Buddhism (1963), Zen Enlightenment (1979), and, with
Ruth Fuller Sasaki, The Development of Chinese Zen (1953) as well as the entries
for “Dégen” and “Kamo Mabuchi” in the Encyclopedia Britannica (1969), “Zen” in
Encyclopedia of Japan (1983), and “Ch’an” and “Zen” in the The Encyclopedia of
Religion (1987). His extensively revised two-volume, Zen Buddhism: A History, was
his last, longest and most ambitious work. Yet even as it was being published, the
scholarly tide was turning. His several books had helped promote a certain vision
of Ch’an/Zen and in the years following the publication of his last book, this vision
of Zen Buddhism came under critical attack from many sides. And as those criti-
cisms mounted, Dumoulin came to be seen by some, not as a Catholic priest and
religious with a great and liberal spiritual insight, but as a naive historian who let
himself be beguiled by Zen into promoting its deceptive self-image.
Dumoulin described the history of Zen, more or less, as Ch’an/Zen monks
themselves tell it (a viewpoint later identified as the “insider’s” point of view).
The Zen version of its own history emphasizes that the first founder of Zen was
Sakyamuni Buddha himself who transmitted the awakened mind in India through
28 patriarchs in an unbroken line. The twenty-eighth Indian patriarch was
Bodhidharma, who brought that awakened mind to China and became the first
Ch’an patriarch by transmitting it through a further unbroken line of disciples,
the most famous of whom was Hui-neng, the Sixth Patriarch. Hui-neng is revered
because his story dramatizes so many elements of Ch’an. In this legend, Hung-
jen, the Fifth Patriarch in China, seeks to name a worthy disciple as the Sixth
Patriarch and asks those who feel qualified to post an enlightenment verse on the
wall. Only the head monk, Shen-hsiu, posts a verse:

The body is the bodhi tree,

The mind is like a-bright mirror’s stand.
At all times we must strive to polish it,
And must not let the dust collect. (McRae 1986, 1-2; infra, 132)

Xill
x1V INTRODUCTION

The illiterate Hui-neng, who is working in the back rooms pounding rice,
. \ . . . .

eventually hears this verse and, recognizing that its author has only limited awak-
ening, composes a response:

Bodhi originally has no tree.

The mirror also has no stand.
The Buddha Nature is always clear and pure.
Where is there room for dust? (McRae 1986, 2; infra, 133)
On reading this poem, the Fifth Patriarch Hung-jen immediately recognizes
Hui-neng’s awakened mind and confers on him Bodhidharma’s robe and bowl, the
symbols of authentic transmission; but he does this in a secret meeting to avoid
the wrath of the monks who would be jealous of an illiterate layman. Thus did the
illiterate peasant from the south, Hui-neng, become the Sixth Patriarch over the
learned head monk, Shen-hsiu.
This story is highly revered because it dramatizes the Zen principle of “not
founded on words and letters,” typifying the Zen stance against establishment
authority and showing that the Zen school transmits awakened mind itself. After
Hui-neng, the years of the T’ang period came to be known as “the golden age of
Zen” because so many accomplished Zen masters flourished at that time; their
unorthodox words and actions became not only the stuff of legend but also the
kernel of the enigmatic Zen kéan. In the lineage chart of transmission, the single
unbroken line from Sakyamuni through Bodhidharma to Hui-neng fanned out
into the “Five Houses,” which further fanned out into numerous sub-branches.
The lines of the entire lineage chart extended across space to Japan, Korea, and
eventually even to the West, and through time right down to the present, so that
theoretically one could identify the place of every authentic Zen monk in history.
This is the Zen version of its own history.
Although Dumoulin, in both his early A History of Zen Buddhism (1963) and
his later revised two-volume Zen Buddhism: A History (1988, 1990), questioned
the historical documentation for almost every step in this version of Zen history,
nevertheless he did accept its most fundamental assumptions: that there is a trans-
formative experience of Zen awakening, that it was transmitted through a lineage
of awakened masters, that it flowed into and colored both Chinese and especially
Japanese culture. His two volume History was the last major scholarly work to put
forward this vision of a “pure” and “authentic” Zen before Zen lost its innocence.
At the end of the nineteenth century, in a desert cave in Tun-huang in
remote central Asia, a great cache of manuscripts from the end of the T’ang peri-
od (618-907 CE) was found miraculously preserved. For several decades thereaf-
ter, these manuscripts lay mainly unstudied, divided among several museums and
academic institutions around the world. Then in the postwar period, Professor
Yanagida Seizan in Japan took the lead in researching the Tun-huang manuscripts
relating to Ch’an/Zen and under his guidance a new generation of scholars, both
in Asia and in the West, compiled a body of scholarship which painted a historical
picture sharply at odds with the traditional “history of Zen.” In English, this new
 INTRODUCTION XV

scholarship started to appear as early as 1967 when Philip Yampolsky published his
landmark study of the Platform Sitra of the Sixth Patriarch.
Yampolsky’s new translation, based on the texts found at Tun-huang, displaced
previously accepted versions of the Platform Siitra which had been based on later
texts. But more important, Yampolsky surveyed numerous other documents which
caught the Ch’an/Zen school right in the middle of the act of fabricating a lineage
going back through Bodhidharma to Sakyamuni. These documents experimented
with different numbers of patriarchs and with different names, until one version of
the lineage was eventually accepted as orthodox. Even worse, Yampolsky showed
that the legendary story of how the illiterate Hui-neng became the Sixth Patriarch
in a secret transmission was most likely fabricated by Ho-tse Shen-hui, an ambi-
tious disciple of Hui-neng. Yampolsky, and then later McRae (1986), uncovered
documents which showed that Hui-neng was probably a minor monk in the prov-
inces, while Shen-hsiu, the loser in the poetry competition, was one of the most
eminent priests in his time. Revisionist forces, led by the eloquent and ambitious
Ho-tse Shen-hui, disciple of Hui-neng, managed to convince people that the Fifth
Patriarch had actually transmitted his authority to his master Hui-neng, but that
it had to be kept secret for fear of offending establishment monks. So persuasive
was Ho-tse Shen-hui that his “secret transmission to Hui-neng” version became
accepted as history. Not only did the new scholarship explode the legend of Hui-
neng as fabrication, it also went on to deny that there ever was a “golden age of
Zen’ during the T’ang, that there had ever been an institutionally separate Ch’an
school at any time in Chinese history (McRae 2003. 122).
Yampolsky’s study of the Platform Sitra of the Sixth Patriarch was welcomed by
specialists in Buddhist Studies but neither the wider scholarly community, which
continued to maintain its great admiration for Zen, nor the general public appre-
ciated its impact. But more currents were starting to run in the opposite direc-
tion. Dumoulin had accepted the notion of a Zen enlightenment experience. In
his History, his biographies of individual Zen monks may omit other detail, but
they invariably include mention of the moment a monk attained awakened mind.
Starting in the 1970's, Steven Katz (1978, 1983, 1992), and then later, William
Proudfoot (1985) developed a critique of the idea of mystical experience. In
1993, Robert Sharf brought this critique to bear on the notion of Zen experience.
Sharf argued that in response to the crisis of modernism, defenders of Japanese
Buddhism responded by creating a new concept, the “Zen enlightenment experi-
ence” (called variously satori, kenshé, taiken, keiken), and then deployed this con-
cept ideologically. That is, they used the language of Zen experience not primarily
to distinguish between two states of consciousness, ordinary and awakened mind,
but to distinguish between two groups of people: those who had Zen authority
and legitimacy (like the Japanese) and those who did not (like everyone else).
One of the most damaging corollaries of Sharf’s argument was his claim that D. T.
Suzuki’s account of Zen, which had so mesmerized its Western audience, was just
another version of Japanese uniqueness theory (1995a, 1995b).
Xv1 INTRODUCTION

In his History, Dumoulin was always concerned to identify “pure” and

“authentic” Zen, by which he meant, among other things, Zen which had not been
syncretized with esoteric Buddhism or combined with elements of popular super-
stition or folk religion. In 1991, Bernard Faure published his study, The Rhetoric
of Immediacy, bringing the entire apparatus of continental philosophy to bear on
the study of Ch’an/Zen. Instead of discussing the usual topics associated with Zen,
Faure focused attention on thaumaturges, tricksters, mummies, the ritualization
of death, and much else usually thought to belong to the vulgar world outside
the purity of Zen. Though Faure did not mention Dumoulin by name, he essen-
tially debunked Dumoulin’s conception of a “pure,” “authentic” Zen. In addition,
Faure argued that what Ch’an/Zen preached in rhetoric, it failed to practice in
fact. In rhetoric, Zen espoused nonduality and the identity of opposites, resis-
tance to hierarchy and established authority, rejection of magic, etc. In historical
and institutional fact, it practiced differentiation and distinction, supported social
hierarchy, employed magic, etc. Indeed, the impression one receives after reading
The Rhetoric of Immediacy is that all of Zen is engaged in a vast game of deception,
violating its own rhetoric at every turn.
Dumoulin’s two-volume History ended with an account of developments
within the Rinzai and S6td schools during the Meiji era (1868-1912) and did
not attempt to describe Zen in the twentieth century. Brian Victoria’s book, Zen
at War, however, focused on the activities of Japanese Zen monks in the twenti-
eth century and showed that during the Second World War, Japanese Zen monks
willingly supported the military government’s imperial ambitions. These monks
included some of the very Zen masters, such as Shaku Sden, Harada Sogaku, and
Yasutani Hakuun, whose disciples had established schools of Zen in the West.
Victoria’s book shocked and dismayed Western practitioners of Zen who learned
that their own Zen teacher’s teacher had enthusiastically supported Japanese
militarism. In both the academy and in the general public, Zen had finally lost its
innocence.
These different waves of criticism targeted a certain vision of Zen, but it was
usually D. T. Suzuki who was named as the culprit who popularized that vision.
Dumoulin himself was not named until the publication of John McRae’s Seeing
Through Zen, which analyzes the very idea of “a history of Zen” and puts Dumoulin
at the head of a list of scholars who promoted what McRae terms “the genealogi-
cal model” (McRae 2003, 8). McRae’s argument is complicated. To begin with, he
urges a distinction between an insider’s and an outsider’s view of Zen history.
What is both expected and natural for a religious practitioner operating within
the Chan episteme, what is necessary in order to achieve membership within
the patriarchal lineage, becomes intellectually debilitating for those standing,
even if temporarily, outside the realm of Chan as its observers and analysts.
What from the standpoint of Chan religious practice may be absolutely essen-
tial becomes, from the standpoint of intellectual analysis, the passive submis-
sion to a hegemony, the unwitting construction of an intellectual pathology.
(McRae 2003, 10) »
 INTRODUCTION XVii

In McRae’s telling, the ideological point of the Ch’an/Zen genealogical model

was to claim that because it transmitted the Buddha’s experience of awakening
itself, advocates of Ch’an/Zen could thus claim to be superior to other schools
of Buddhism, which only transmitted interpretations of that experience (McRae
2003, 5). And because the Zen version of its own history promotes a hegemony,
for an observer or analyst on the outside to adopt that particular historical under-
standing would constitute a pathology, a kind of intellectual disease.
McRae has also created “Rules of Zen Study” which seem to be arguing that,
for the Zen school, historical inaccuracy is the very point:
1. It’s not true, and therefore it’s more important.
2. Lineage assertions are as wrong as they are strong.
3. Precision implies inaccuracy.
4. Romanticism breeds cynicism. (McRae 2003, xix)
To whom does McRae address these rules? To the earlier generation of schol-
ars who accepted at face value “a romanticized image of Ch’an” (2003: 103) and
who unwittingly helped promote its ideology-posing-as-history. And an “extreme
but representative example,” says McRae, was Dumoulin (103, 120).
What are we to make of this analysis that the Ch’an/Zen version of its own
history is a fabrication which promotes a self-serving hegemony, in which the
Ch’an/Zen school declares itself superior to other schools of Buddhism? Of this
depiction of Dumoulin as beguiled by a romantic image unsupported by historical
scholarship? And what are we to make of these rules of Zen study?
First of all, it is worthwhile looking at the wider context, for not just Zen, but
many Buddhist traditions promoted a self-serving version of history. The p’an-chiao
classification system created by the T’ien-t’ai school in China retold the history of
the Buddha’s teaching career by placing the Lotus Sitra at its apex; as custodian of
the Lotus Sitra, the T’ien-t’ai school could claim to teach the Buddha’s message
in its ultimate form, and not some version meant as an updya for beings of lesser
abilities. The Hua-yen school made similar claims for itself by placing the Hua-yen
Sitra at the apex of its version of a p’an-chiao classification system. For that matter,
the entire Mahayana tradition can be seen as making a similar claim, describing
earlier stages in the history of the Buddha’s teaching as “lesser vehicle” in contrast
to which it is “greater vehicle.” Teachers of introductory religion courses often
point out that religions present their myth as if it were history. Seen in this con-
text, the case of Zen is not some unique exception in religious historical writing
but the norm. It is the norm because the point of religious writing is not to write
secular history but to express that religion’s version of spiritual truth.
Dumoulin, himself a Catholic priest, understood this religious perspective,
but he also stayed scrupulously in touch with the latest historical scholarship.
Indeed, even in his earlier A History of Zen Buddhism (1963), he discussed the
manuscripts found at Tun-huang and was quite aware that they showed Shen-
hui fabricating a new version of the Ch’an lineage (1963: 85). Indeed, so intent
was Dumoulin on staying current with the most recent scholarship that in his
later Zen Buddhism: A History (1988), Dumoulin wrote a 37-page “Supplement:
xviii INTRODUCTION

The Northern School of Chinese Zen” (303-40) precisely to include the latest
research of scholars, such as Faure (1991) and McRae (1986), which affected his
account of that period. ,
Part of McRae’s discontent is that Dumoulin accepted the notion that Ch’an/
Zen had experienced a “golden age” during the T’ang period and a decline during
the following Sung period. The most recent scholarship, however, is deconstruct-
ing the notion of the T’ang period as the golden age of Zen and insisting that the
Ch’an/Zen school basically developed in the later Sung period. Even then, the
Ch’an/Zen school, it seems, was never an institutionally separate school (McRae
2003, 122). Dumoulin did not anticipate this new development since most of this
new historical research was published after the release of his last book, A History.
McRae depicts him—along with an entire previous generation of scholars includ-
ing Arthur E Wright, Kenneth Ch’en, Jacques Gernet, Wm. Theodore de Bary,
Hu Shih (McRae 2003, 120)—as subscribing to a “romanticized image.” One
wonders at the fairness of depicting the previous generation of scholars as naive
and romantic simply because they did not share the outlook which more recent
historical research makes possible.
Scholarship in Zen studies since the publication of Dumoulin’s A History has
moved in an increasingly critical direction. First, the recent scholarship has con-
structed an alternate view of the history of early Zen, so that today we can speak
of two competing versions of Zen history, an insider’s view and an outsider’s view.
In addition, some scholars have also charged that central Zen concepts, such as
non-duality and the experience of awakening, are not so much the focus of spir-
itual practice as tools used for ideological and even nationalist purpose. The situ-
ation today is quite unlike that of Dumoulin’s day. At least in his day, Ch’an/Zen
was more or less one phenomenon. Today, depending on one’s standpoint, either
Ch’an/Zen is an authentic spiritual practice whose goal is awakened mind, or it is
a cultic practice built around a mythic state of mind called enlightenment, whose
followers in the past willingly twisted the principles of Buddhism to serve the mili-
taristic nationalism of the day. How has this happened?
McRae identifies the starting point, but we need to go far beyond McRae to
understand the logic of recent scholarship. McRae mentions two standpoints for
seeing Zen history: “What from the standpoint of Chan religious practice may
be absolutely essential becomes, from the standpoint of intellectual analysis, the
passive submission to a hegemony, the unwitting construction of an intellectu-
al pathology” (McRae 2003, 10). McRae himself does not reflect upon what is
involved in “intellectual analysis,” but the standard claim for its superiority is that
it is objective, impartial, and unbiased by religious commitments. In the two stand-
points—that of Ch’an religious practice and that of intellectual analysis—we have
two epistemologies, two competing methods of knowing the truth: Zen experience
vs. intellectual analysis. Notice the parity. If there are scholars who doubt the very
existence of a Zen enlightenment experience, so also are there sceptics who doubt
the possibility of an unbiased, impartial, and objective intellectual analysis. Just as
it is possible to argue that the primary function of the concept of Zen enlighten-
 INTRODUCTION xix

ment is not psychological, to distinguish states of awareness, but ideological, to

confer authority on a particular group of people, so also one can argue that the
primary function of the concept of “intellectual analysis” is not epistemological, to
distinguish a mode of knowledge, but ideological, to confer authority on a particu-
lar group of people—scholars. Scholarship, too, can be said to be a world, with its
own “inside” and “outside”, and it, too, is intent on promoting its own version of
a self-serving hegemony. McRae’s warning that for would-be scholars to adopt the
Zen view is to contract an intellectual pathology, a kind of disease of the mind, is
a mirror reflection of the Zen monk’s traditional warning that intellectual analysis
mistakes the finger for the moon.
This is an example of what Bernard Faure calls “discursive affinities between
the tradition and its scholarly study” (Faure 1991, 3), where the scholarship takes
on some of the characteristics of the object of study. In other words, contempo-
rary Zen scholars seem unwittingly to be mimicking the very tradition they study.
The Zen tradition, who tell the story of Zen from the viewpoint of an insider to
the religion, and the Zen scholars, who recount the history of Zen from the out-
sider’s point of view, are vying for the authority to proclaim their different truths
about Zen. They are thus like the two monks in Hui-neng’s monastery arguing
over the waving flag, one insisting that the flag is moving, the other that the wind
is moving. As with the cat in Nan-ch’iian’s monastery, their mutual intransigence
causes the throbbing life of Zen to be cut into two.
Because historical research is constantly bringing the story of persons and
events in history into sharper and sharper focus, Heinrich Dumoulin’s two-volume,
Zen Buddhism: A History, is now starting to look a little blurred and imprecise. Yet
a surprising amount of the present volume on Japan still constitutes a good starting
point for research. This is partly because Dumoulin expended the major part of his
effort not so much in promoting a romantic image of Zen but in summarizing the
most recent historical research on Zen in English, German, French and Japanese.
Also, unlike the case in the first volume on China, recent research on the history
of Zen in Japan has overthrown no large-scale paradigms and instead has filled in
details and made gradual incremental adjustments. For example, since Dumoulin
wrote, Kenneth Kraft has published Eloquent Zen, a major study of Dait6 Kokushi
and the founding of the O-Té-Kan school of Rinzai Zen in Japan (Kraft 1992).
However, because there has been so little other research in this area, Dumoulin’s
account in his History of “The Rinzai School in the Kamakura Period” still is use-
ful in giving an overall account of this complicated period with its Chinese émigré
monks, Japanese government sponsorship and interference, and strong personali-
ties all interacting together.
In research on Dégen, there have been quite a few publications over the past
few years which have clarified different aspects of Ddgen’s life and the texts he
wrote. Nevertheless, Dumoulin’s 70-page chapter on Dégen is still a strong essay
which brings together an account of Dégen’s life and career with an analysis of
the Shabdgenz6 and a critical evaluation of Dégen as a religious thinker. Much the
same can be said for many of the other figures or events Dumoulin treats: Mus6
XX INTRODUCTION

Kokushi, Ikkya Sdjun, the history of the Sétd school after Dogen, the Obaku
School, even Hakuin: although there have been important studies which now
provide much more detail, for an overall contextual picture of that figure or event
summarizing recent historical research in both Western languages and Japanese,
Dumoulin’s A History is still essential reading.
When Dumoulin’s history books were first published and being read, they
had the reputation for being full of historical detail but somewhat dull and boring
to read. When Zen was an object of romantic and faddish adulation, Dumoulin’s
scholarship provided solid historical content and also religious reflection to those
people who wanted something more substantial. But now in the earlytwenty-first
century, the fashion of the times has veered to the opposite extreme and he is
described as subscribing to a romantic and naive vision of Zen and helping Zen
promote its self-serving image. Now, Zen scholars warn themselves not to con-
tract the “intellectual pathology” of accepting traditional Zen claims as gospel
truth, and some of them even explain away the core religious ideas of Zen as ideo-
logical manipulation. In such a climate, it is good to remind ourselves that there is
still the study of religion which is neither a disease of the intellect nor an ideologi-
cal front for self-serving interests. Heinrich Dumoulin, it seems, was one of the
last Zen scholars to have realized that. His two-volume Zen Buddhism: A History
was the last substantial work to attempt the Middle Way, embodying a scholar’s
respect for historical research and a monk’s respect for Zen as a religion.

References Cited

Dumoulin, Heinrich
1963. A History of Zen Buddhism. London: Faber and Faber.
1979 Zen Enlightenment. New York: Weatherhill.
1988 Zen Buddhism: A History—Volume 1 India and China. New York: Macmillan.
1990 Zen Buddhism: A History—Volume 2 Japan. New York: Macmillan.
Dumoulin, Heinrich and Ruth Fuller Sasaki
1953. The Development of Chinese Zen. New York: First Zen Institute of America.
Faure, Bernard
1991 The Rhetoric of Immediacy: A Cultural Critique of Chan/Zen Buddhism. Princeton:
Princeton University Press.
Katz, Steven T:, ed.
1978 Mysticism and Philosophical Analysis. New York: Oxford University Press.
1983 Mysticism and Religious Traditions. New York: Oxford University Press1992.
Mysticism and Language. New York: Oxford University Press.
Kraft, Kenneth
1992 Eloquent Zen: Daité and Early Japanese Zen. Honolulu: University of Hawai‘i
Press. ~
 INTRODUCTION xOvdl

McRae, John R.
1986 The Northern School and the Formation of Early Ch’an Buddhism. Honolulu:
University of Hawai'i Press.
2003 Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan
Buddhism. Berkeley: University of California Press.
Proudfoot, Wayne
1985 Religious Experience. Berkeley: University of California Press.
Sharf, Robert H.
1993 “The Zen of Japanese Nationalism.” History of Religions 33, no. 1: 1-43.
1995a “Buddhist Modernism and the Rhetoric of Meditative Experience.” Numen 42:
228-83.
1995b “Zen and the Way of the New Religions.” Japanese Journal of Religious Studies 22,
no. 3-4: 417-58.
Victoria, Brian
1997 Zen at War. New York and Tokyo: Weatherhill.
Yampolsky, Philip B.
1967 The Platform Sutra of the Sixth Patriarch: The Text of the Tun-Huang Manuscript.
New York: Columbia University Press.
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The Zen Schools in Japan
 Section 1

The Planting of Zen in Japan

Japanese historians of Buddhism are fond of speaking of “Buddhism in the three

lands,” namely, India, China, and Japan. The phrase not only points to the
extent of Buddhist presence in Asia but implies a development that peaked in
Japan. It also applies to the way of Zen, the meditation school of Mahayana
Buddhism. While the roots of Zen reach back to India and came into being in
China as the flowering of a distinctively Chinese spirit, Zen underwent new
developments in Japan and achieved a maturity that made it possible to open
a path to the West.
As far as we can tell from its early history, East Asian culture, one of the
cradles of human civilization, had its source and center in China. In great part
Japan owes its own culture to this powerful neighboring land, from which nu-
merous influences streamed to the Japanese archipelago giving impetus to all
sorts of cultural developments. In the realm of religion, Buddhism exercised an
enduring influence and eventually became the dominant religion in Japan.
Throughout it all, Japan maintained its own spiritual and cultural identity in
appropriating the religion of Buddha, a fact which is of great importance for
the history of Zen.
On the one hand, Japanese Zen is cast completely in the mold of Chinese
Zen Buddhism; on the other, it adopted its own native materials to transform
what it had inherited from China, producing something new and different.
Throughout the trials it was to face, Japanese Zen preserved a remarkable vitality
that continues strong and tangible to this day.
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 1

The Rinzai School

in the Kamakura Period

EARLY HISTORY
The arrival of Buddhism in Japan from the Asian continent took place shortly
after Japan entered the annals of history. As the ancient chronicles of Japan
report, it was in the year 552, during the reign of Emperor Kinmei, that the
first image of Buddha reached the imperial court of the tenné (“emperor”) from
Kudara in Korea. After a brief period of intense conflict, the new religion took
root and for centuries played a leading role in the spiritual life of the Japanese
people, dominating the primitive kami cults of Shinto. The prince-regent Shdtoku
Taishi (572-621), the first major figure of Japanese history and creator of the
tenn6 state, was a zealous devotee of the teachings of the Buddha. His deeply
religious temperament led him to trust in the protection of Hotoke—as the Buddha
was called in Japanese—and his political insight recognized that the law of the
Buddha would provide an effective means of securing a sounder moral base and
a higher quality of life for his people. Among the three sitras that he was par-
ticularly fond of, and on which he lectured to a circle of pious friends, was the
Vimalakirti Siitra, whose considerable influence on the history of Zen we examined
in the first volume. We may suppose that the practice of meditation, which is
so essential to Buddhism, also played a role in the spiritual life of Japanese
Buddhists from the very beginning.
The first reliable reports concerning Zen in Japan come already from the
earliest period of recorded Japanese history." The eminent Japanese Buddhist
monk Déshé (628-670), who numbers among the founders of Buddhism in Japan,
learned of Zen during his visit to China in 653 from his Chinese teacher, the
famous Indian pilgrim Hsiian-tsang, with whom he had studied Yogacara phi-
losophy. This philosophy formed the central doctrine of the Hossd school that
Désh6 introduced to Japan.’ Déshé studied Zen meditation with Hui-man, a
disciple of the second Chinese patriarch Hui-k’o, and also came to know the
Fourth Patriarch, Tao-hsin. After his return from China, he lived in the mon-
astery of Gango-ji in Nara, where he opened the first Zen meditation hall in
Japan. During his travels across the country, Déshé became deeply involved in
practical matters like digging wells, building bridges, and setting up ferry crossings.
An imposing figure held in high esteem, he is ranked today as one of the Buddhist
monks of the early period to whom Japanese civilization is most indebted. Al-
though he did not establisha line of tradition within Zen, he contributed much
to the teaching of Zen meditation. In his declining years he devoted himself
6 THE ZEN SCHOOLS IN JAPAN

with renewed zeal to Zen practice anu died seated cross-legged. At his request,
the body was cremated, the first known instance in Japan.’
During the Tempyo period (722-748), the first Chinese Zen master arrived
in Japan.* Tao-hsiian (702-760), who belonged to the Vinaya tradition and was
well versed in the teachings of Tendai and Kegon, had embraced Zen under the
direction of P’u-chi (651-739) of the Northern school. Arriving in Japan at the
age of thirty-five, Tao-hsiian taught Vinaya and maintained contacts with the
Japanese Kegon school. He taught the practice of Zen meditation to the Japanese
monk Gydhy6 (722~797), who in turn transmitted it to Saiché, better known
as Dengyé Daishi (767-822), the founder of Japanese Tendai.’ During what was
probably a short stay in China (804-805), Saich6 became familiar with the
extensive teachings as well as the esoteric rituals of Tendai—the so-called mikkyo.
He also became familiar with Zen. He had two encounters with Zen personalities:
Tao-sui (Jpn., Ddsui), who taught a mixture of Tendai and Zen meditation,®
and Hsiao-jan (Jpn., Yazen), who taught him the kind of meditation practiced
in the Gozu school.’ Still, it seems that Saichd kept his distance from Zen,
content with the significant contemplative element preserved in the Tendai
school. To be sure, Tendai meditation was reinforced in China and Japan through
its contact with Zen, but it still maintained its own distinctive identity. It is
going too far to speak of a “Tendai Zen,” since authentic Zen requires some
kind of connection with the school of Bodhidharma.*
A further stage in preparing the Japanese soil for the planting of Zen came
in the following century when I-k’ung (Jpn., Gikia), a disciple of Yen-kuan Ch’i-
an (750?—842) from the line of Ma-tsu, visited Japan at the invitation of the
empress Tachibana Kachiko, wife of the emperor Saga Tenné, during the early
part of the Jawa era (834-848). While in Japan, I-k’ung taught Zen first at the
imperial court and later at Danrin-ji in Kyoto, a temple built for him by the
empress.” These first efforts in the systematic propagation of Chinese Zen did
not, however, meet with lasting success. The Chinese master from the Rinzai
school was not able to launch a durable movement and returned to China dis-
traught, leaving behind an inscription at Rash6-mon in Kyoto testifying to the
futility of efforts to bring Zen to the East.'° For three centuries Zen lay dormant
in Japan. During the Heian period (794-1192), the two powerful schools of
Tendai and Shingon dominated and meditation was forced into the background
by philosophical speculation and an extravagance of magical rites. Throughout
this period signs of decay in Buddhism were everywhere in evidence. By the
time the Heian period was drawing to its close, the worldliness of the court had
spread to the populace and permeated the Buddhist monasteries.

BACKGROUND TO THE KAMAKURA PERIOD

The Buddhist renewal that began with the onset of the Kamakura period (1185—
1333)" gave rise to new sects which in turn carried the renewal forward. The
old schools of Hossd, Kegon, Tendai, and Shingon had built up positions of
power, disseminating difficult doctrines that were incomprehensible to the com-
mon person and giving themselves over increasingly to the practice of magical
Exploring the Variety of Random
Documents with Different Content
a traduit de l'allomand avec M. C. Gérardin : «le Droit des
obligations» do F. do Savigny. JUBAIN VILLE (Abbois de). — Voy.
Arbois de Jubainville. JUBÉ (Eugène), inspecteur d'académie. —
Exercices de géométrie analytique, à l'usage des élèves de
mathématiques spéciales. In-8°avec il pi. 1865. Noblet et Baudry. 4
fr. JUBÉ (Louis). — De l'Obligatoire en matière d'instruction primaire;
réponse à M. Jules Simon, député de la Seine. In-32. 1865.
Dubuisson et C'. 50 c. JUBÉ DE LA PEBRELLE (C.), chef du bureau
des écoles de filles et des salles d'asile au ministère de l'instruction
publique. — Géographie administrative de la France. In-12. 1854.
Ducrocq. — Guide des salles d'asile, contenant: la législation qui
régit ces établissements; des instructions sur leur construction et
leur chauffage, etc., avec plusieurs plans de salle d'asile. In-8°.
1847. Hachette. 2 fr. 50 c. — Le même. 2e édition, augmentée. In-8°
avec 3 pi. 1853. Ibid. 2 fr. 50 c. JUBEBT , baron de Laect. — Voy.
Larcy. JUBIEN (Alfred), avocat. — La Femme du bourreau ; comédie
en un acte. Le Mariage de Jeanno; comédie en deux actes; essais
dramatiques. In-8°. 1862. Angers, Cosnier et Lachèse. 1 fr. — La
Reine de Neustrie; drame en cinq actes. In-8°. 1865. Ibid. 2 fr. 60 c.
JUBINAL (Achille), littérateur, député au Corps législatif, né à Paris
en 1810. — Explication de la Danse des morts de la Chaise-Dieu,
fresque inédite du xve siècle, précédée de quelques détails sur les
autres monuments de ce genre. In-4° avec 1 grav. in-fol. 1840.
Challamel. 26 fr. — Impressions de voyage. Les Hautes -Pyrénées.
In-12. 1859. Bagnères-de-Bigorre, Plasot. 1 fr. 50 c. — Le môme.
Nouvelle édition. In-8°. 1862. Ibid. 2 fr. 50 c. — Une Lettre inédite
de Montaigne. — Voy. Montaigne. — Lettres à M. le comte Salvandy
sur quelquesuns des manuscrits de la bibliothèque royale de La
Haye. In-8°. 1846. Didron. 7 fr. 50 c. — Mémoire sur les manuscrits
de la bibliothèque de l'École de médecine de Montpellier, contenant
la correspondance de Christine de Suède. In-8°. 1860. Ibid. 1 fr. 50
c. Extrait de • l'Investigateur >, journal de l'Institut historique. —
Napoléon et M. de Sismondi en 1815. In-8°. 1865. J. Gay. 2 fr. —
Nouveau recueil de contes, dits fabliaux et autres poésies inédites
des un*, xiv» et iv' siècles, pour faire suite aux Collections Legrand
d'Aussy, Barbazan et Méon; mis au jour pour la première fois par
Achille Jubinal. 2 vol. in-8°. 1839-1842. Challamel. 16 fr. —
Recherches cur l'usage et l'origino des tapisseries à personnages,
ditos historiées, Hennis l'antiquité jusqu'au xvi" sièclo inclusivement.
In-8° avec 4 pi. 1810. Ibid. 5 fr. JUCHAULT DE LAM0RICIERE. - Voy.
Lainoriciére.
 JUCHEREAU — JUGLAR 51 JUCHEREAU DE SAINT-DENTS
(le baron Antoine), général français, né à Bastia en 1778, mort vers
1845. — Histoire de l'empire Ottoman depuis 1792 jusqu'en 1844. 4
vol. in-8° avec 3 portraits et 2 cartes. 1844. Comon. 30 fr.
JUCQUEAU (L.), chef de section au chemin de fer d'Orléans. —
Mémoire explicatif d'un système de supports de rails de chemins de
fer. — Voy. Desgoffe et Jucqueau. JDOAS (Aug. Cél.), médecin
militaire, né à Middelbourg (Hollande) en 1805. — Essai sur la
langue phénicienne, avec deux inscriptions puniques, inédites. In-8°
avec 8 pi. 1842. Senlis, imprimerie Duriez. 2 fr. — Étude
démonstrative de la langue phénicienne et de la langue libyque. In-
4° avec 32 pi. 1847. Klincksieck. 30 fr. — Mémoire sur dix-neuf
inscriptions numidicopuniques inédites trouvées à Constantine, en
Algérie, et sur plusieurs autres inscriptions clans la même langue
antérieurement publiées. In-8°. 1861. Challaviel aîné. 3 fr. Extrait de
■ l'AnDuaire de la Société archéologique de la province de
ConstaDtine t. — Mémoire sur le Zodiaque de Dendera et sur l'année
égyptienne; explication d'une partie de la mythologie grecque et
latine par les allégories astrographiques des Égyptiens. In-8»^ 1859.
Klincksieck. 6 fr. — Nouvelle analyse de l'inscription phénicienne de
Marseille. Gr. in-4°. 1857. Ibid. 5 fr. — Sur l'écriture et la langue
berbères dans l'antiquité et de nos jours. In-8°. 1863. Ibid. 3 fr. —
Sur un tarif de taxes pour les sacrifices en langue punique, trouvé à
Carthage et analogue à celui de Marseille. In-8°. 1861. Ibid. l fr.
JDDDE (le R. P. Claude), de la Compagnie de Jésus, né à Rouen en
1661, mort àParis en 1735. — CEuvres spirituelles du P. Judde,
recueillies par l'abbé Le Noir-Duparc. Nouvelle édition, mise dans uu
nouvel ordre et revue avec soin. 5 vol. in-12. 1858. Lyon, Périsse
frères. 7 fr. La 1" édition est de 1781. — Retraite spirituelle appelée
Grande Retraite de trente jours. Nouvelle édition. 2 vol. in-12. 1865.
Ibid. 3 fr. Voy. aussi Chaffoy , Recueil de sujets de lectures tirés en
partie des œuvres de Judde. JUDÉE (le docteur C). — Nouveaux
éléments d'hygiène, mis à la portée de tout le monde. In-12. 1857.
Amiens, Caron et Lambert. 1 fr. JUDIGIS (Louis), auteur dramatique
, né en Bretagne en 1819. — Ah! que les plaisirs sont doux!
vaudeville en un acte. In-8°. 1850. Marchant. 25 c. — Frère et soeur,
ou les Bienfaits de l'éducation. In-8°avec 10 lithographies. 1852.
Desesserts. 10 fr. — Marguerite et Bouton-d'Or; vaudeville en un
acte. In-8°. 1854. Tresse. 40 c. Avec Louis Lagarde. — La Peau de
chagrin; drame fantastique en cinq actes et sept tableaux, dont un
prologue et un épilogue. In -12. 1851. Giraud et Dagneau. îfr. Tiré
du roman de Balzac. — Le même. In-4°. 1863. Lévy frères. 40 c.
Théâtre contemporain illustré, livr. 690. — Viens, gentille dame!
comédie-vaudeville en un acte. In-8°. 1852. Mifliez. 20 c. Avec Louis
Lagarde. M. Louis Judicis a encore donné quelques pièces île théâtre
en collaboration avec Alphonse Arnault, et quelques romans avec
Etienne Énault. — Vuy. ces noms. JUDICIS DE MIRANDOL (H.). — A
droite! Réponse à Timon. In-12. 1845. Ledoyen. 75 c. JUGAND (le
docteur), chirurgien des hospices d'Issoudun. — Études pratiques
sur l'angine couenneuse, à propos d'une épidémie qui a régné dans
l'arrondissement d'Issoudun pendant les années 1856, 1857, 1858 et
1859. In-8°. 1861. Asselin. 2 fr. 5o'c. JUGAND (A.). — La Papauté
selon la foi et selon la raison. Iu-80. 1861. Dentu. l fr. JUGE, chef du
contentieux de la Compagnie du chemin de fer d'Orléans à
Bordeaux. — Traité de la législation des chemins do fer. — Voy.
Rebel et Juge. JUGE (Adolphe), avocat. — Chants poétiques. In-8°.
1857. Lacroix-Comon. 8 fr. — Traité des maladies de l'âme, et
Dictionnaire moral. In-8° de 20 f. 1856. Ibid. — Traité de la science
morale et philosophique. In-8°. 1856. Ibid. 5 fr. JUGE (Auguste de),
membre de l'Académie de Savoie. — Fabuliste des Alpes. In-12.
1853. Clarey. 1 fr. 50 c. JUGE (Louis Théodore), de Tulle. —
Hiéorologies sur la Franc-maçonnerie et l'ordre du Temple. In-8° de
23 ■/« f- 1842. Imprimerie de Mm' Dondey-Dupré. «Jugement
dernier (le). In-12 avec 2 tableaux explicatifs du poëme. 1855.
Ledoyen. 3 fr. 50 c. JUGIE (F- de La). — Voy. La Jugie. JUGLAR
(Clément), médecin et économiste, vice-président de la Société de
statistique de Paris, né à Paris en 1819. — Des Crises commerciales
et monétaires de l800ài857.In-8°. 1857. Guillauminet C'e. ifr. 50 c.
Extrait du i Journal des économistes ». — Des Crises commerciales
et de leur retour périodique en France, en Angleterre et aux
ÉtatsUnis. In-8°. 1862. Ibid. 5 fr. Ouvrage couronné par l'Académie
des sciences morales et politiques. — Extraits des enquêtes
parlementaires anglaises sur les questions de banque de circulation
monétaire et de crédit. — Voy. Coullet et Juglar.
 52 JUHELLE — JULIA JDHELLÉ (Jules), employé de
l'enregistrement, né à Rouen vers 1840. — Souvenirs de jeunesse;
poésies et nouvelles. In-8°de 144 p. 1860. Le Puy, imprimerie
Pharisier. JUHLIN (V.). — Sais-tu? Oui. — Retiens; Non. — Apprends.
Recueil de poésies simples et faciles. In-12. 1861. Grassart. 75 c.
JDILLAC-VIGNOLES (le vicomte Gustave de), ancien capitaine de
cavalerie, membre de plusieurs sociétés savantes. — Disserlation
critique sur les armoiries de la ville de Toulouse. In-4° de 32 p. avec
l pi. 1863. Toulouse, imprimerie Chauvin. m — Recherches
historiques sur l'ancien capitoulat de la ville de Toulouse, suivies de
la liste de ces magistrats depuis l'année 1147 jusqu'en 1790. In-8°
de 6 V, f. 1855. Toulouse, Delboy. JUILLAN (Colomès de). — Voy.
Colomés de Juillan. JDILLERAT (H. F.), pasteur de l'Église réformée
de Paris, mort en 1867. — Devant la croix; poésies. In-12. 1859.
Meyrueis et C'e. 3 fr. -* Réponse à la lettre de M. le pasteur
Coquerel sur les circonstances présentes du protestantisme en
France. In-8°. 1842. Delay. JDILLERAT (Paul), littérateur et
fonctionnaire, ancien pasteur, membre du consistoire de l'Eglise
réformée de Paris et chef du bureau de la librairie au ministère de
l'intérieur, né à Paris vers 1820. — Les Deux balcons. — Les
Manteaux blancs. — Mieux vaut jamais que tard. — Un Trésor
funèbre. — Une Course à Tigre. In-12. 1858. Librairie nouvelle. 1 fr.
— Le Lièvre et la tortue; comédie en un acte et en vers. In-12. 1856.
Marchant, l fr. — Nouvelles. In-16. 1854. Henneton. 1 fr.
Mademoiselle Reine. — Le Mariage mystique. — Jupiter. — La Reine
de Lesbos; drame antique en un acte, en vers. In- 12. 1854.
Marchant. 1 fr. — Soirs d'octobre. In-12. 1861. Dentu. 5 fr. — Les
Solitudes; poésies. In-8°. 1840. Gosselin. fr. 50 c. JDILLES (l'abbé
Jean Baptiste), licencié en théologie, premier vicaire de Saint-Paul
(Bordeaux), né à Sauveterre de Guienne en 1830. — La Clef du
paradis; nouvelles méditations. lu-32. 1864. Tours, Cattier. 2 fr. — La
Jeune fille chrétienne dans le monde. In-12. 1861. [Bordeaux.] A.
Bray. 2 fr. — Le même. 2« édition. 1863. henni. 2 fr. — Le
Lendemain de ma première communion, mes sentiments, mes
résolutions et mon règlemeut de vie. ln-8». 1864. Bordeaux, Lacaze.
eoc. •Juive errante (la). 2 vol. iu-8". 1845-1846. Leclerc. 18 fr. JDJAT
(l'abbé). _ Couronnement de Notre-Dame du Laus; poème BD trois
«liants. In-8°. 1856. Gap, Dchipluce. 1 l'r. — Le Père Augustin ;
épisode de la grande Chartreuse. ln-18. 1868. Gaume frère». JULIA,
de Cazères. — Un Dernier mot surGerson, auteur de l'Imitation de
Jésus-Christ. In-8° de 6 '/» f. 1845. Waitle. — Fragment d'un essai
de statistique médicale appliquée à la ville de Lyon. In-8° de 2 f.
1845. Lyon, Savy. — Pathologie interne. Mémoire sur quelques
points des produits anormaux, connus sous le nom de végétations
qui se développent sur les valvules et les parois des cavités du cœur.
In-8° de 2 f. 1846. Lyon, imprimerie de Marie. JULIA (/Emilia),
pseudonyme de Miss Emily Blacke. — Nouveaux chants d'une
étrangère. In - 8°. 1859. Hachette et C". 2 fr. — Le Prince du Liban;
tragédie en cinq actes. In-12. 1861. Librairie nouvelle. 2 fr. — Sapho.
In-12. 1857. Ibid. 2 fr. JOLIA (Henri). — Histoire de Béziers, ou
Recherches sur la province du Languedoc. In-8°. 1845. Maillet. 6 fr.
JULIA DE F0NTENELLE (Jean Sébastien Eugène), chimiste et
médecin, fondateur de la Société des sciences physiques et
chimiques de France, né à Narbonne en 1790, mort à Pans en 1842.
— Histoire naturelle des fables de La Fontaine, d'après les
descriptions de Buffon, contenant un précis des phénomènes qui s'y
rattachent. In-12. 1841. Maire-Ny07i. 1 fr. — Nouveau manuel
complet du bijoutier, du joaillier, de l'orfèvre, du graveur sur métaux
et du changeur. Nouvelle édition, par M. F. Malepeyre. 2 vol. in-18
avec 15 pi. 1855. Roret. 7 fr. La lre édition est de 1882. — Nouveau
manuel complet du blanchiment, du blanchissage, nettoyage et
dégraissage des fils et étoffes de coton, chanvre, lin, laine, soie,
abaca, agave, etc. Nouvelle édition, entièrement refondue, corrigée,
augmentée et enrichie de planches, etc., par M. Rouget de Lisle. 2
vol. in-18. 1855. Ibid. 6 fr. La 1" édition est de 1834. — Nouveau
manuel complet du chamoiseur,; pelletier-fourreur, maroquinier,
mégissier et parcheminier. In-18. 1841. Ibid. 3 fr. — Nouveau
manuel du distillateur -liquoriste. — Voy. Lebeaud et Jrdia de
Vonlenelle. — Nouveau manuel complet du fabricant et de
l'épurateur d'huiles. Nouvelle édition, revue, corrigée, très -
augmentée, par M. F. Malcpeyre.i In-18 avec 6 pi. 1852. Roret. 3 fr.
50 c. La 1" édition est de 1827. — Nouveau manuel du limonadier. —
Voy| Chaulard et Julia de Fontenelle. — Nouveau manuel complet du
marchand pa petier et du régleur. Nouvelle édition, entière ment
refondue. In-18 avec 4 pi. 1853. Roret. 3 fr 50 C. Av.-c V Poisson. —
La 1" édition est de 1828. — Nouveau manuel complet des nageurs,
de baigneurs, des fabricants d'eaux minérales el de pédicures.
Nouvelle édition. In-18 avec 7 pi. I84t Ibid. 3 fr. I i 1" édition est de
1887.
 JULIAN — JULIEN 53 — Nouveau manuel complet de
physique amusante. Nouvelle édition, revue, corrigée et
considérablement augmentée. In-18 avec 4 pi. 1857. Ibid. 3 fr. 50 c.
Avec F. Malepeyre. Li l" édition a paru en 1824 et beaucoup d'autres
depuis. — Nouveau manuel du savonnier. — Voy. Gacon-Dufour. —
Nouveau manuel complet des sorciers, ou la Magie blanche dévoilée,
contenant la description de la ventriloquie exécutée et communiquée
par M. Comte; précédé d'une notice historique sur les sciences
occultes. Nouvelle édition, revue, corrigée et augmentée. In-18 avec
3 pi. 1853. Ibid. 3 fr. La 1*« édition est de 1842. — Nouveau manuel
du tanneur, du corroyeur, du hongroyeuret duboyaudier. Nouvelle
édition, considérablement augmentée par M. F. Malepeyre. In-18
avec 8 pi. 1851. Ibid. 3 fr. 50 c. La l" édition est de 1829 ; la 21' de
1833. — Manuel du teinturier. de Fontenelle. Voy. Riffault et Julia —
Nouveau manuel complet du verrier et du fabricant de glaces,
cristaux, pierres précieuses factices, verres colorés, yeux artificiels,
etc. 8 vol. in-18 avec 10 pi. 1853. Roret. 6 fr. Avec F. Malepeyre. —
Nouveau manuel complet du vinaigrier et du moutardier, suivi de
nouvelles recherches sur la fermentation vineuse, présentées à
l'Académie des sciences. Nouvelle édition, revue, corrigée,
augmentée par M. Fr. Malepeyre. In-18 avec pi. 1854. Ibid. 3 fr. La l"
édition est de 1828 ; la 2' de 1886. Tous ces manuels font partie de
la grande collection des Manuels-Roret. JULIAN (Th.). — Une
Devinette; opérette en un acte, musique de M. A. Pilali. In-8°. 1857.
Charlieu. 40 c. Avec J. B. Vaaseur. — L'Ile de Calypso; opérette
bouffe en un acte, mêlée de danses, musique de M. P. Ruytler. In-8°.
1857. Ibid. 25 c. — Jean le Sot; saynète, musique de A. Pilali. In-12.
1856. Marchant. 60 c. Avec J. B. Vasseur. — Monsieur Simon;
vaudeville en un acte. Gr. in-8°. 1860. Barbré. 60 c. Avec M. Guinon.
— La Naïade; ballet-pantomime en deux actes, mêlé de chants. In-
8°. 1857. Charlieu. 50 c. Avec CU. Bridault et Duchateau. — Peau
d'Ane; opérette en un acte, musique de M. P. Ruytler. In-8°. 1858.
Ibid. 25 c. JULIEN, empereur romain, né à Constantinople en 331 ,
mort à Sumère en 363. — Œuvres complètes de l'empereur Julien.
Traduction nouvelle accompagnée de sommaires, notes,
éclaircissements, table analytique des matières, index alphabétique,
et précédée d'une étude sur Julien, par Eugène Talbot. In-8° avec
portrait. 1863. Pion. 8 fr. JULIEN (A.). — De la Législation des
céréales. In-8°. 1861. Denlu. 1 fr. — La Levée des prohibitions et la
contrebande anglaise. In-8°. 1862. Ibid. 1 fr. JULIEN (Félix), officier
de marine. — Corinthe et Athènes; souvenirs d'Orient. ire partie. In-
12 de 72 p. 1861. Gliambéry, imprimerie nationale. — Courants et
révolutions de l'atmosphère et de la mer, comprenant une théorie
nouvelle sur les déluges périodiques. In-8°. 1860. Lacroix et Baudry.
4 fr. 50 c. — Harmonies de la mer. Courants et révolutions. In-12.
1861. Ibid. 2 fr. 50 c. — Pendant la guerre; souvenirs d'Orient. In-12
de 119 p. 1862. Chambéry, Imprimerie nationale. JULIEN (F.),
conducteur des ponts et chaussées. — Instructions pratiques sur les
opérations de nivellement et sur le piquetage d'ordre des courbes
circulaires de raccordement dans le tracé des lignes de chemin de
fer, des routes et des canaux. In-8° avec l pi. 1859. Périgueux,
Bonnet. 1 fr. 50 c. JULIEN (F.), organiste et professeur de musique.
— Petite école d'orgue, comprenant tous les principes élémentaires
de la musique et du plain- chant, tous les principes de l'harmonie et
de l'instrumentation. In-8°. 1861. Pélagaud et C". 2 fr. JULIEN (Jean
Bapt. Le Rousseau dit). — Voy. Le Rousseau. JULIEN (Stanislas),
orientaliste, professeur de langue et de littérature chinoise et
mandchou au Collège de France, membre de l'Institut, conservateur-
adjoint à la Bibliothèque impériale, né à Orléans en 1799. — Les
Avadanas; contes et apologues indiens inconnus jusqu'à ce jour,
suivis de fables, de poésies et de nouvelles chinoises ; traduits par
M. Stanislas Julien. 3 vol. in-12. 1859. B. Duprat. 9 fr. — Contes et
apologues indiens inconnus jusqu'à ce jour, suivis de fables et de
poésies chinoises; traduction de M. Stanislas Julien. 2 vol. in-12.
1859. Hachette et C*. 4 fr. — Les Deux jeunes filles lettrées; roman
chinois ; traduit par Stanislas Julien. 2 vol. in-12. 1860. Didier et C".
7 fr. — Exercices pratiques d'analyse, de syntaxe et do lexigraphie
chinoise. In-8° avec'un fac-similé. 1842. Duprat. 6 fr. — Histoire et
fabrication de la porcelaine chinoise; traduit du chinois par M.
Stanislas Julien, accompagné de notes et d'additions par M. A.
Salvétat, et augmenté d'un Mémoire sur la porcelaine du Japon,
traduit du japonais par M. le docteur J. Hoffmann. Gr. in-8° avec
frontispice chinois de l'ouvrage original, 1 carte et 14 planches.
1856. Mallet- Bachelier. 12 fr. — Histoire de la vie d'Hiouen-Thsang
et de ses voyages dans l'Inde, entre les années 629 et 645 de notre
ère; traduite du chinois par M. Stanislas Julien. In-8° de 4 '1, f.
1851. A. Bertrand. Extrait des • Nouvelles annales des voyages >. —
Ji-tch'ang-k'eou-t'eou-hoa. Dialogues chinois à l'usage de l'école
spéciale des langues orientales vivantes, publiés avec une traduction
et un vocabulaire chinois -français de tous les mots.
 54 JULIEN — JULL1EN 1" partie. Texte chinois. In-8°. 1863.
B. Duprat. 3 fr. 50 c. I.n 2' partie, contenant la traduction française,
n'a pas encore été publiée. — Le Livre des récompenses et des
peines, en chinois et en français, accompagné de 40u légendes,
anecdotes et histoires qui font connaître les doctrines, les croyances
et les mœurs de la secte des Tao-Ssé; traduit du chinois par
Stanislas Julien. In-8°. 1841. Ibid. 15 fr. — Mémoires sur les
contrées occidentales; traduits du sanscrit en chinois, en l'an 648,
par Hiouen-Thsang, et du chinois en français, par M. Stanislas Julien.
2 vol. in-8° avec 2 cartes. 1857-1858. [Imprimerie impériale.]
Duprat. 30 fr. — Méthode pour déchiffrer et transcrire les noms
sanscrits qui se rencontrent dans les livres chinois, à l'aide de règles,
d'exercices et d'un répertoire de 1,100 caractères chinois
idéographiques employés alphabétiquement, inventée et démontrée
par M. Stanislas Julien. In-8°. 1861. Ibid. 8 fr. — Nouvelles chinoises.
La Mort de Tong-Tcho. — Le Portrait de famille, ou la Peinture
mystérieuse. — Les Deux frères de sexe différent. Traduction de M.
Stanislas Julien. In-12. 1859. Hachette et C". 2 fr. — San-Tseu-King.
Trium litterarum liber a Wang-Pe-Heou sub finem XIII sajculi
compositus; sinicum textum, adjecta 214 clavium tabula, edidit et in
latinum vertit Stanislaus Julien. In-8°. 1864. B. Duprat. 2 fr. —
Simple exposé d'un fait honorable odieusement dénaturé dans un
libelle récent de M. Pauthier, suivi de la Réfutation de sa dernière
réponse, du Résumé analytique de plus du 600 fautes qu'il n'a pas
su justifier, et de l'Examen de certains passages à l'aide desquels il
a-prétendu prouver que des Égyptiens ont porté en Chine l'invention
de l'écriture, 2353 ans avant J.-G. In-8° de 13 7jf. 1843. Ibid. —
Thsien-Tseu-Wen. Le Livre des mille mots, le plus ancien livre
élémentaire des Chinois, publié en chinois avec une double
traduction et des notes. In-8°. 1863. Ibid. 5 fr. — Yu-kiao-li, ou les
Deux cousines; roman chinois. Traduction nouvelle, accompagnée
d'un commentaire philologique et historique, par Stanislas Julien. 2
vol. in-12. 1863. Didier et C". 7 fr. H. Stanislas Julien a encore publié
et traduit: le < Livre de la voie et de la vertu » , de Lao-Teeu. — Voy.
ce nom. JULIEN (Th. P.), président honoraire de la Société
d'agriculture de Joigny. — La Rose; étude historique, physiologique,
horticole et entomologique. In-8° de 259 p. 1863. Reims, imprimerie
Dubois. JULIEN-LAFERRIÈRE. - Voy. Laferrière. JULIENNE, avocat. —
Traité sur l'arbitrage forcé. In -8°. 1851. Orléans, Gatineau. 2 fr.
JULIENNE (Edouard de). — Do la Nécossité d'affranchir nos colonies
et de modifier les droits de douanes sur les mut es et les cafés, dans
l'intérêt du .commerce gd de la France. In-8°. 1850. [Aix, Aubin et
Hibaud.) Juubcrt. 3 fr. 50 C. JULIUS. — Voyago au mont Diane, ou
Eludes sur les hommes et les partis monarchiques. In-12. 1849.
Garnier frères. 75 c. JULLIANY (Jules). — Essai sur le commerce de
Marseille. 2e édition, augmentée et continuée jusqu'en 1841. 3 vol.
in-8°. 1842. [Marseille.] Guillaumin. 22 fr. 50 c. La lr' édition est de
1836. JULLIARD (Emile). — Insomnies; poésies. In-12. 1863.
Cherbuliez. 2 fr. JULLIARD (le docteur Gustave), né à Genève en
1836. — Des Ulcérations de la bouche et du pharynx dans la phthisie
pulmonaire. In-8°. 1865. Delahaye. 3 fr. JULLIARD (M"e Isabelle). —
Une Possédée en 1862. In-12. 1862. Dentu. 2 fr. JULLIEN. —
Correspondance et souvenirs de voyages. In-12 de 214 p. 1859.
Imprimerie TinterUn et C". JULLIEN (Alexandre), fabricant de
chaussures pour l'exportation à Marseille, né au Val (Var) en 1803.
— Chronique historique de l'archiconfrérie des pénitents disciplinés
sous le titre du Saint-Nomde-Jésus (dits Bourras) de la ville de
Marseille , po.ur la consolation des criminels condamnés au dernier
supplice et l'ensevelissement de leurs corps, le rachat des
prisonniers pour dettes, etc. Gr. in-8° avec 1 grav. 1865. Marseille,
imprimerie Vial. 6 fr. JULLIEN (Augustin) a traduit de l'allemand : «
Obéron » , de Wieland. JULLIEN (Bernard), littérateur et
grammairien, ancien principal du collège de Dieppe, né à Paris en
1798. — Gourssupérieurdegrammaire. 2 vol. gr. in-8°. 1849.
Hachette et C''. 15 fr. — Explication des principales difficultés de
l'enseignement de la grammaire. In-12. 1854. Ibid. 1 fr. 50 C. —
Histoire de la poésie française à l'époque impériale, on Exposé, par
ordre de genre, de ce que les poètes français ont produit de plus
remarquable depuis la fin du ivm< siècle jusqu'aux premières
années de la Restauration. 2 vol. in-12. 1844. Paulin. 7 fr. — Le
Langage vicieux corrigé, ou Liste alphabétique des fautes les plus
ordinaires dans la prononciation, l'écriture et la construction des
phrases. In-12. 1852. Hachette et C". 1 fr. 80 c. — Manuel' de la
conjugaison des verbes français. In-12. 1853. Ibid. 1 fr. — Manuel
des examens dans los écoles primaires. In-12. 1850. Ibid. 1 fr. 50 c.
— Méthodo brovidoctive ou de prompt enseignement. Abrégé de
grammaire latine. In-12. 1841. Horet. — Nouvelles dictées
d'orthographe, ou Recueil de devoirs dictés. In -18. 1853. Hachette
et C". 1 fr. 80 c. — Petit traité d'analyse grammaticale, à l'usage
•lèves. In 12. 1852. Ibid. 50 c.
 JULLIEN 55 — Petit traité d'analyse grammaticale appliquée
à la langue latine. In-12. 1856. lbid. l fr. — Petit traité des participes
français, accompagné de sujets de devoirs, de questions et de
dictées nouvelles, avec les réponses et les corrigés, à l'usage des
maîtres. In-12. 1853. Ibid. 1 fr. — Le même, à l'usage des élèves.
In-12. 1853. Ibid. 60 c. — Petit traité de rhétorique et de littérature.
In-12. 1853. Ibid. 2 fr. 50 c. — Les Principales étymologies de la
langue française , précédées d'un petit traité de la dérivation et de la
composition des mots. In-12. 1862. Ibid. 2 fr. 50 c. — De Quelques
points des sciences dans l'antiquité. Physique, métrique, musique.
In-8°. 1854. Ibid. 7 fr. 50 c. — Questions et exercices sur le petit
traité des figures et des formes de style, à l'usage des élèves. In-12.
1852. Ibid. 1 fr. 25 c. — Le même, avec les réponses et les corrigés,
à l'usage des maîtres. In-12. 1852. Ibid. 1 fr. 80 c. — Questions et
exercices sur le petit traité de rhétorique et de littérature, à l'usage
des élèves. In-12. 1856. Ibid. 1 fr. 80 c. — Le môme, avec les
réponses et les corrigés, à l'usage des maîtres. In-12. 1856. Ibid. 3
fr. — Questions et exercices sur le traité de grammaire française , à
l'usage des élèves. lre partie. Définitions et préceptes généraux. In-
12. 1852. Ibid. 90 c. — Le même, avec les réponses et les corrigés,
à l'usage dea maîtres. In-12. 1852. Ibid. 1 fr. 50 c. — Le même. 2e
partie. Règles particulières. In-12. 1852. Ibid. 90 c. — Le même,
avec les réponses et les corrigés, à l'usage des maîtres. In-12. 1852.
Ibid. 1 fr. 50 c. — Thèses de critique et poésies. In-8°. 1858. Ibid. 7
fr. 50 c. — Thèses de grammaire. In-8°. 1855. Ibid. 7 fr. 50 c. —
Thèses d'histoire et nouvelles historiques. In-8°. 1865. Ibid. 7 fr. 50
c. — Thèses de littérature. In-8°. 1856. Ibid. 7 fr. 50 C. — Thèses
supplémentaires de métrique et de musique anciennes, de
grammaire et de littérature. In-8°. 1861. Ibid. 7 fr. 50 c. — Traité
complet de grammaire française, comprenant, avec les règles
fondamentales et particulières de notre langue, l'étude des
gallicismes les plus usités. In-12. 1852. Ibid. 1 fr. 50 c. — Le même.
Nouvelle édition. 1856. Ibid. l fr. 80 c. — Vocabulaire grammatical de
la langue française, d^s lequel sont définis, mis en concordance et
appréciés les divers termes grammaticaux employés ou proposés par
les principaux grammairiens français. In-12. 1852. Ibid. 1 fr. 80 c. M.
B. Jullien a encore publié les • Paradoxes littéraires», de Lamotte,
une édition des • Dialogues des morts > , de Féneton, et de la
«Grammaire française», de Lhomond. — Voy. ces noms. JULLIEN
(Ch.). — Histoire abrégée de Guillaume le Conquérant. In-12. 1851.
Falaise, Jullien. 50 c. JULLIEN (Charles Edouard), ingénieur. — Les
Carbures de fer et, en général, les fers impurs sont des dissolutions.
In-12 avec 12 pi. 1852. Mme Bouchard-Huzard. 1 fr. 50 c. — Code
de l'acheteur et du vendeur d'appareils à vapeur. In-12 de 2 f. 1846.
Mathias. — Nouveau manuel complet du chaudronnier. Description
complète et détaillée de toutes les opérations de cet art, tant pour la
fabrication des appareils en cuivre que pour ceux eu fer. In-18 avec
16 pi. 1846. Roret. 3 fr. 50 c. Avec Oscar Valerio. — Collection des
Manuels-Rorct. — Nouveau manuel complet du constructeur de
machines locomotives. In-18 avec un atlas in-8° de 12 pi. 1841.
Ibid. 5 fr. Collection des Manuels-Rorci. — Nouveau manuel complet
du filateur. In-18 avec 8 pi. 1843. Ibid. 3 fr. 50 c. Avec E. Lorentz.
Collection des Manuels -Roret. — Le même ouvrage est publié en 1
vol. in-8° avec appendice. S fr. — Nouveau manuel de l'ingénieur
civil. — Voy. Schmitz et Jullien. — Nouveau manuel du tisserand. —
Voy. Lorentz et Jullien. — Traité théorique et pratique de la
construction des machines à vapeur fixes, locomotives et marines, à
l'usage des ingénieurs, mécaniciens, constructeurs, etc., et des
élèves des écoles spe'ciales, comprenant l'examen technique des
matériaux de construction, la composition, l'exécution et les devis de
ces moteurs pour les divers genres, espèces, systèmes et forces
connus. 2e édition, revue, corrigée et augmentée. In-8° avec un
atlas in-4° de 48 planches gravées à l'échelle et des gravures sur
bois dans le texte. 1859'. Lacroix etBaudry. 35 fr. La lre édition est
de 1847. — Traité théorique et pratique de la métallurgie du fer, à
l'usage des savants, des ingénieurs, des fabricants et des élèves des
écoles spéciales, comprenant les fabrications de la fonte, du fer, de
l'acier et du fer-blanc, et précédé d'une introduction concernant les
principes sur lesquels repose cette industrie. In-4° avec un atlas de
51 pi. 1861. E. Noblet. 36 fr. JULLIEN (C. N.). — Ordonnances du roi
des 22 et 23 mai 1843, relatives aux appareils à vapeur en généîal.
Circulaires et instructions ministérielles qui s'y rapportent, avec
notes, renvois et table analytique des matières. In-12 avec 5 pi.
1843. Mathias. 2 fr. JULLIEN (Etienne Auguste), poète et littérateur,
intendant militaire en retraite, né à Peogelès-Romans (Drôme)en
1779, mortàMetzen 1845. — Considérations sur l'ordre. Aperçus sur
la science des découvertes. In-4°. 1843. Masgana. 2 fr. — Le même.
Suite. 5 brochures in-8°. 1844-1845. [Metz.] Ibid. 5 fr. JULLIEN (H.
A.), marchand de vin. — Nouveau manuel complet du sommelier, ou
Instruction pratique sur la manière de soigner les vins. 7e édition,
revue, corrigée et augmentée par C. E. Jullien. In-18 avec 3 pi.
1859. Roret. 3 fr. Collection des Munuels-Roret. — La lr
 56 JULLIEN — JUNOD — Topographie de tous les vignobles
connus, contenant leur position géographique, etc.; précédée d'une
notice topographique sur les vignobles de l'antiquité, et suivie d'une
classification générale des vins. 4e édition. In-8°. 1848. M'"e
Bouchard-Huzard. 7 fr. 50 c. JULLIEN (J. J.). — Le Sel. Impôt,
réduction, régie, oh la Question du sel sous toutes ses faces. In-8°.
1847. Librairie phalanstérienne. 4 fr. JULLIEN (Marc Antoine),
publiciste, rédacteur de la «Revue encyclopédique» fondée en
octobre 1818, né à Paris en 1775, mort en 1848. — Exposé de la
méthode d'éducation de Pestalozzi telle qu'elle a été suivie et
pratiquée sous sa direction pendant io années (de 1806 à 1816)
dans l'institut d'Yverdun, en Suisse. 2e édition. In-8° avec portrait.
1842. Hachette. 7 fr. 50 c. JULLIEN (le P. Michel Marie), de la
Compagnie de Jésus, né à Lyon en 1827. — Problèmes de
mécanique rationnelle, disposés pour servir d'applications aux
principes enseignés dans les cours. 2 vol. in-8°. 1855.
MalletBachelier. 12 fr. 2* édition en 1866. 15 fr. JULLIEN (P. D.),
caporal-secrétaire du trésorier du 28e régiment d'infanterie de ligne.
— Mélanges littéraires; recueil de pièces de théâtre, poésies
diverses, chansons, romances, etc. In-8° de 14 f. 1841. Lille,
imprimerie Danel. JULLIEN (X.). — Le Trésor de l'humanité ,
contenant plusieurs inventions importantes, les besoins nécessaires
pour la prospérité du pays, les conseils sur la salubrité, etc. In-8°.
1844. Ledoyen. 2 fr. JULLIOT (Gustave), professeur de physique au
lycée de Sens, officier d'académie, secrétaire de la Société
archéologique de Sens et conservateur du musée gallo-romain de
cette ville, né à Sens en 1829. — Armoriai des archevêques de Sens.
In -4° avec 7 pi. 1862. [Sens, Duchemin.} Didron. 8 fr. JULLY
(Ernest). — Le Crâne, ou l'Agonie d'un moine; poëme. In-ic. 1864.
Chez fauteur, rue Jacob, 23. 50 c. JULVÉCOURT (Paul de), romancier
— Le Faubourg Saint-Germain moscovite. Les [lusses à Paris. 2 vol.
in-8°. 1843. Sowoerain. i5fr. — Fleurs d'hiver; poésie. In-8°. 1842
Ibid. 7 fr. — Nastasie, ou le Faubourg Saint-Germain moscovite. 2
vol. in-8°. 1842. Ibid. 15 fr. — Le Yataghan. In-8°. 1843. Baudry. 7
fr. 50 c. JUHILHAC (Doui Pierre Benoit de), do la congrégation du
Saint-Maur, prieur au monastère de Saint-Germain -des-Prés, né en
Limousin en ion, mort en 1682. — La Science et la pratique du plain-
chant, où tout ce qui appartient à la pratique est établi par les
principes delà Science, clc. lll-4°. 1848. Alex. Le Clercq. r»o fr. Cm! la
■■ édition , icrupuleoMmeal réimprimée pu Im toini de MM Théod.
Ifinrd et Un Le Cleroq, — l.a i" èdl lion t M publiée on 1878 JUMP
(John). — Grammaire de la langue anglaise, à l'usage des Français.
2e édition. In-12. 1845. Stasiin et Xavier. JUNCA (J. Mary-). — Voy.
Mary-Junca. JUNCKER (Frederick), artiste-peintre et poète, né à Paris
en 1826. — La Gerbe; poésies. In-12. 1864. Lévy frères. 3 fr.
JUNDZILL(A. Ddmin). — Voy. Dunin-Jundzill. JUNG ou Yuno
(Eugène), docteur es lettres, rédacteur du «Journal des Débats»,
directeur de la «Revue des cours littéraires et scientifiques», ancien
élève de l'École normale, né à Paris en 1827. — Henri IV considéré
comme écrivain; thèse présentée à la Faculté des lettres de Paris. In-
8°. 1855. Treuttel et Wûrtz. 5 fr. — Henri IV. In-12. 1864. Didier et
C". 50 c. — Préjugés économiques. De la hausse de l'intérêt et de la
plus-value des titres mobiliers ou immobiliers. De la cherté des
logements , des causes et des remèdes. In-18. 1857. Treuttel et
Wûrtz. 1 fr. Signé du pseudonyme H. Toreenay. — Les Traités de
commerce et les chemins de fer. In-8°. 1861. Dentu. 1 fr. 50 c.
Extrait de la • Revue nationale t. JUNGHUHN (le docteur François
Guillaume), voyageur et naturaliste allemand, né à Mausfeld en
1812, mort à Lembang, dans l'ile de Java, en 1864. — Fossiles do
Java. Description des restes fossiles d'animaux des terrains tertiaires
de l'ile de Java recueillis sur les lieux par le docteur F. Junghuhn,
publiés par J. A. Herklots, conservateur à Leide. 4e partie.
Échinodermes. In-4° avec 5 pi. 1854. Leide, Brill. 5 fr. 25 c. JUNIEN.
— La Chanson de l'aveugle, ou la Jeunesse de Désaugiers; folie -
vaudeville en un acte. In-8°. 1843. Marchant. 40 c. JUNIUS. MM.
Alphonse Duchesne et Alfred Delvau ont signé de ce célèbre
pseudonyme de nouvelles «Lettres de Junius» publiées dans le «
Figaro», et réunios plus tard en volumes. — Voy. Delvau. JUNOD
Auguste), professeur de langue française à Saint-Pétersbourg. — Le
Guide de la conversation, ou Corrigé des locutions vicieuses
journellement en usage dans les salons. Ouvrage particulièrement
destiné aux Russes, et renfermant en outre : la prononciation des
mots et des noms propres français et étrangers qui offrent quelques
difficultés, etc. In-8°. 1852. [Imprimerie F. JJidot.] Saint-
Pétersbourg, llauer. JUNOD (le docteur T.). — Considérations sur les
effets thérapeutiques de l'hemospasie. In-8°. 1858. J. B. Baillihc. 1
fr. 25 c. — Do l'Hémospasie. Recueil de mémoires sur les effets
thérapeutiques de cette méthode de traitement lus", ihôo. Ibid. —
Méthode hémospasique. In-8°. 18 13. Ibid, 1 fr.
 JUNOT — JUSSIEU 57 — Nouvelles considérations sur les
effets thérapeutiques de l'hémospasie. In-8°. 1858. Ibid. 1 fr. 25 c.
JUNOT, duc d'ABKANTÈs. — Voy. Abrantés. JUNOT D'ABRANTÈS
(Constance), mariée à M. Aubert. — Voy. ce nom. JUNOT
D'ABRANTÈS (Joséphine), dame Auet, seconde fille de la duchesse
d'Abrantès, née en 1804. Mariée en 1841 à M. James Amet, elle a
conservé en littérature le nom de Junot d'Abrantès, sous lequel elle
avait déjà écrit plusieurs ouvrages. — Les Deux frères. In-12. 1856.
Limoges, Barbou. 1 fr. — Les Deux sœurs; scène de la vie d'intérieur.
2 vol. in-8°. 1840. Lachapelle. 15 fr. — Etienne Saulnier; roman
historique. 2 vol. in-8°. 1841. Ibid. 15 fr. — La Fête du village, ou
l'Orgueilleux puni. In-12. 1856. Limoges, Barbou. 1 fr. — Le même,
suivi de Sœur Geneviève. In-12. 1862. Ibid. 1 fr. — Une Vie de jeune
fille. In-4°. 1862. Lécrivain et Toubon. 50 c. La l" édition est de
1837. — Le Voyage de Paris, suivi d'historiettes. In-12. 1856.
Limoges, Barbou frères. 1 fr. JUPPET (le docteur P.), de Morestel. —
Traité des phlegmasies et des maladies nerveuses. La Goutte. In-12.
1865. Chez Fauteur, rue du Havre, 4. 12 fr. JURANVILLE (M'">
Clarisse). — Lectures intermédiaires, ou Nouveaux exercices
gradués. In-12. 1858. Larousse et Boy er. 75 c. — Méthode de calcul
oral mise à la portée des plus jeunes enfants. In-12. 1857. Ibid. 30
c. JURIEN DE LA GRAVIÈRE (Jean Pierre Edmond), vice-amiral, aide
de camp de l'Empereur, membre de l'Institut depuis 1866, né à Brest
en 1812. — Guerres maritimes sous la République et l'Empire, avec
les plans des batailles navales du cap Saint-Vinceat, d'Aboukir, de
Copenhague, de Trafalgar, et une carte du Sund, dessinées et
gravées par A. H. Dufour, géographe. 4e édition, revue, corrigée et
augmentée. 2 vol. in-12. 1864. Charpentier. 7 fr. La \" édition est de
1847. — La Marine d'autrefois; souvenirs d'un marin d'aujourd'hui.
La Sardaigne en 1842. In-12. 1865. Hachette et C**. 3 fr. 50 c. —
Rapport sur la campagne de la corvette «la Bayonnaise» dans les
mers de Chine. In-8°. 1851. Au dépôt général de la marine. 75 c.
Extrait des • Annales hydrographiques • . — Souvenirs d'un amiral. 2
vol. in-12. 1860. Hachette et C: 7 fr. — Voyage en Chine et dans les
mers et archipels de cet empire pendant les années 1847, 1848,
1849, 1850. 2 vol. in-12 avec î carte. 1854. Charpentier. 7 fr. — Le
même. 2e édition. 2 vol. in-12. 1864. Hachette et C". 7 fr. JURIUM
(le docteur), pseudonyme de M. Siegfried Weiss. JURY. — Souvenirs
de monseigneur le dut? d'Orléans. In-8°. 1846. Imprimerie Boulé. 50
c. JURT (le capitaine). — Manuel de comptabilité à l'usage de
l'artillerie de la marine. In-8°. 1858. Lorient, Corfmat. 1 fr. 50 c.
JUSSELAIN (Armand), ancien élève de l'École polytechnique , né à
Saint-Pierre (Martinique) en 1830. Il a commandé de 1853 à 1857
un grand établissement pénitentiaire à Cayenne. — Un Déporté à
Cayenne; souvenirs de la Guyane. In-12. 1865. Lévy frères. 3 fr.
JUSSERAUD (Eugène). — Notes sur quelques gisements de minerais
de fer qui se trouvent aux environs du bassin houiller de Brassac. In-
8° de 4 f. 1848. Dalmont. JUSSERAUD (le docteur F.). — Statistique
agricole de la commune de Vensat (Puy-de-Dôme). Mémoire pour
servir à une description de l'agriculture de la Limagne d'Auvergne.
In-8° de 6 f. 1843. Clermont, Perol. JUSSIE (la R. sœur Jeanne de),
religieuse à Sainte- Claire de Genève et, plus tard, abbesse du
couvent d'Anyssi. — Le Levain du calvinisme, ou Commencementde
l'hérésie de Genève. In-8°. 1853. Genève, J. G. Fick. 10 fr.
Réimpression de l'édition de 1011. JUSSIEU (Adrien de) , membre de
l'Institut, professeur à la Faculté des sciences de Paris, directeur du
Muséum d'histoire naturelle, né à Paris en 1797, mort en i«53. —
Botanique. 9« édition. In-12 avec 812 fig. 1862. V. Masson. 6 fr. La
1" édition est de 1842. — Monographie des malpighiacées, ou
Exposition des caractères de cette famille, des genres et espèces qui
la composent. In-8° de 19 f. , avec 3 pi. 1843. Gide. JUSSIEU (Pierre
Christophe Alexis de), ancien préfet, directeur général au ministère
de l'intérieur, maître des requêtes au Conseil d'État, né à Lyon en
1802, mort en 1865. — Un Dernier chant au paradis perdu de Milton.
Pet. in-8° de 2 '/, f . 1856. Avignon, imprimerie Aubanel. Extrait d'un
volume inédit d'études littéraires. — Méditations de la raison et de la
foi. 2e édition. In-18. 1862. Lecoffre et O. 1 fr. 20 c. La lr« édition a
paru en 1859 sans nom d'auteur. (In-18. Lyon, Périsse frères.)
JUSSIEU (Antoine Alexis), neveu du précédent, archiviste de la
Savoie, officier d'académie, inspecteur des monuments historiques,
membre de plusieurs sociétés savantes , né à Lyon en 1827. —
Histoire de la chapelle de Notre-Dame des Bezines sous les murs
d'Angoulême ; suivie d'une notice sur la Fontaine de Notre-Dame des
Bezines, par M">e Alexis de Jussieu. In-8°. 1857. Angoulême,
Frugier aîné. 1 fr. 25 c.
 58 JUSSIEU — JUSTE JUSSIEU (M"e Alexis de), née Adèle
Gohtard de Gontin, femme du précédent, née à Montbrison (Loire)
en 1832. — Simples récits de village. In-8°. 1864. Poligny (.lura),
Mareschal. 1 fr. — Tout souffre et tout aime! Poëme couronné par
l'Académie impériale de Savoie. In-8°. 1863. Chambéry, Boltero. 1 fr.
JUSSIEU (Laurent de), écrivain moraliste, ancien député, né à
Villeurbanne en 1792, mort en 186G. — Antoine et Maurice. In-12.
Colas et O. 1 fr. 25 c. — Le Camp, la fabrique et la ferme; récit dédié
aux habitants des campagnes. In -12. 1860. lbid. 1 fr. — Contes et
histoires du Bon génie. In-12 avec 4 lithographies. 1853. Ibid. 1 fr.
25 c. — Fables et contes en vers. Nouvelle édition, augmentée
encore de plusieurs fables. In-18. 1864. Ibid. 1 fr. 25 c. La 1" édition
est de 1829. — Histoire de Charlotte Champain, ou Mère séraphique.
In-12. J851. Ibid. 1 fr. 25,c. — Histoire de Cloud Grangambe, dit Bon
à suivre, sergent de grenadiers de la garde impériale. In-12. 1854.
Ibid. 1 fr. 25 c. — Histoires et causeries morales et instructives à
l'usage des jeunes filles chrétiennes. 2 vol. in-12. 1856. Dezobry, E.
Magdeleine et C'e. 3 fr. — Le même. Nouvelle édition. 2 vol. in-12.
18621863. Ibid. 3 fr. — Leçons et exemples de morale chrétienne.
In-12. 1856. Ibid. l fr. 50 c. — Le même. Nouvelle édition. In-12.
18G3. Ibid. 1 fr. 60 c. — Les Petits livres du père Lami. 6 vol. in-18.
1853. L. Colas. Chaque volume, 40 c. I. Premières connaissances.
(28 fig.) II. Historiettes morales. (4 Gg.) III. Éléments de
géographie. (4 cartes.) IV. Abrégé de l'histoire sainte. (4 grav.) V.
Notions abrégées de l'histoire de France. (17 vign.) VI. Arts et
métiers. (4 grav.) I.a 1" édition est de 1880. — Simon de Nantua, ou
le Marchand forain; suivi des Œuvres posthumes de Simon de
Nantua. Nouvelle édit. In- 12. 1860. Colas et Cu. l fr. 25 c. La l"
édition est de 1818. — Simples notions de physique et d'histoire
naturelle. In-12. 1857. Dezobry, E. Magdeleine et C". 1 fr. 20 c. — Le
Village de Valdoré, ou Sagesse et prospérité. Imité de l'allemand par
M. L. P. J. 4e édition. In-18. 1847. L. Colas. 60 c. Anonyme. JUSSY
(Charles). — Histoire politique et religieuse de Verdun. •1 vol in-H".
1840-1842. Verdun, Lippmann. 20 fr. Publié en 40 livraison*, JUST,
docteur de l'Université d'Iéna, a traduit allemand: «U Chanson de la
cloche», do F. Schil* JUST (L.). — Errn 1 diocèse de Perpignan. In-8°
de 204 p. avec pi. 18G0. Perpignan, imprimerie de .W>' Taslu. JUST
(Maximilien). — Les Magistrats des colonies depuis l'ordonnance du
18 juillet 1841. Publié par V.Schœlcher. In-8°. 1847. Pagnerre. 3 fr.
JUSTAMOND (l'abbe), chanoine de la métropole d'Avignon. —
Observations critiques sur l'Histoire universelle de l'Église catholique
de M. l'abbé Rohrbacher. In-8° de 12 '/, f. 1847. Orange, Escoffier.
JUSTE (l'abbé), vicaire général du diocèse de Rouen. — Histoire de
la vie des saints Pères et des martyrs, d'après les Bollandistes,
Godescard, Croiset, etc., composée par une société d'ecclésiastiques
et de gens de lettres, sous la direction de MM. les abbés Juste et
Caillau. Ouvrage orné de plus de 400 gravures. 5* édition. 5 vol. gr.
in-8°. 1863. Parent-Desbarres. 36 fr. La 1" édition est de 1835-1840.
4 vol. gr. in-8°. 32 fr. JUSTE (Théodore), historien belge, membre de
l'Académie royale de Belgique, né à Bruxelles en 1818. —
L'Allemagne depuis 1815. In-12. 1849. Bruxelles, MuquardU 2 fr.—
La Belgique eu 18G0. Iu-8°. 1861. Bruxelles, Ph. Hen. 2 fr.
Anonyme. — Charlemagne. In-12. 1848. Bruxelles, Jamar. l fr. 50 c.
Fait partie de la 1 Bibliothèque nationale 1. — Charles-Quintet
Marguerite d'Autriche; étude sur la minorité, l'émancipation et
l'avènement do Charles-Quint à l'Empire (1477-1521). In-8°. 1858.
Bruxelles, Muquardt. 3 fr. — Christine de Lalaing, princesse d'Épinoy.
In-12. 1861. Bruxelles, Lacroix. 1 fr. — Essai sur l'histoire de
l'instruction publique eu Belgique, depuis les temps les plus reculés
jusqu'à nos jours. In-8°. 1844. Bruxelles, Decq. 7fr. — Les
Fondateurs de \c monarchie belge. — Joseph Lebeau, d'après des
documents inédits. In-8°. 1865. Bruxelles, Ch. Muquardt. 5 fr. —
Histoire do Belgique, 3e édition , entièrement refondue et
considérablement augmentée. 2 vol. in-8n. 1853. Bruxelles, Jamar.
45 fr. La lrc édition est de 1840. — Histoire du congrès national de
Belgique, ou De la Fondation de la monarchie belge. 2 vol. in-8°.
1850. Bruxelles, Decq. 15 fr. — •Le même. 2e édition. 2 vol. in-12.
1861. Bruxelles, Lacroix, Van Meenm et C". 7 fr. — Histoire des États
généraux des Pays-Bas (1465-1790). 2 vol. in-8°. 1864. Bruxelles,
Druylant-Clirislophe et C". 12 fr. — Histoiro grecque 2 vol. — Voy.
"Encyclopédie populaire. — Histoiro du moyen Ago. 5 vol. in-12.
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