¹ The nature of this paper would require a greater number of footnotes than can be given here. The reader will find, we hope, many other examples substantiating our points. The given quotations are only hints. For brevity's sake we have abstained from citing secondary sources—important and revealing as they are.

² "You have heard that it was said." Cf. for instance, Matth. V, 21, ff.

³ Cf. the history of the word and the concept "Bible" for instance.

⁴ Cf. Sankara, Brahma-Sūtra-bhāsya I, 2, 2 "Revelation (Scripture) de clares."

⁵ "So, it has been said" beginning of many buddhist sayings and title of a canonical book. Cf. the traditional buddhist expression: avam mayā rutam ekasmin samaye: "so, it was heard by me once." Or again Udāna, title of one of the texts of the Sutta Pitaka from the pāli Tipitaka, meaning declaration, word.

⁶ Cf. the custom to begin sermons with a quotation from Scripture or the recurrent idiom "Ein Meister sagt" as in Meister Eckhart constantly.

⁷ Cf. the śabda-pramāna in Vedānta and the auctoritas sacrae scripturae in christian scholasticism.

⁸ Cf. "Unde sciendum, quod Augustino in his quae sunt de Fide et moribus plus quam philosophis credendum, si dissentiunt. Sed si de medicina loqueretur, plus ego crederem Galeno, vel Hippocrati; et si de naturis rerum loquatur, credo Aristoteli plus vel alii experto in rerum naturis." Albert Mg. II Sent. d. 13, c., art. 2.

⁹ Cf. " Posita opinione Platonis hic Aristoteles reprobat eam. Ubi notandum est quod plerumque quando reprobat opiniones Platonis, non reprobat eas quantum ad intentiones Platonis, sed quantum ad sonum verborum eius. Quod ideo facit, quia Plato habuit malum modum docendi; omnia enim figurate dicit et per symbola docet, intendens aliud per verba quam sonent ipsa verba: sicut quod dicit animam esse circulum." D. Thom, Comm. in lib. I De Anima, lect. VIII, nr. 107.

¹⁰ Cf. the following text which could have been written by any scholastic: (if we were also to translate the three underlined words): "Thus, there are various opinions, basing part of them on sound arguments and scriptural texts, part of them on fallacious arguments and scriptural texts misunderstood… For this reason the first sūtra proposes, under the designation of an enquiry into brahman, a disquisition of the Vedānta-texts, to be carried on with the help of conformable arguments and having for its aim the highest beatitude.; Sankara, Brahma-sütra-bhāsya, I, 1, 1 (transl. Sacred Books of the East).

¹¹ Cf. the thomistic conception of ordo and the vedāntic of dharma.

¹² Cf. a typical example D. Thom. C. Gentes, III, 83.

¹³ God, in the theistic systems, would be the only exception. And still it could be argued that the very name of God is not a name quoad se, but only quoad nos, viz. that God is not God for himself, but only for his creatures.

¹⁴ Cf. the athāto of Yoga Sūtra I, 1 and of Brahma-Sūtra, I, 1; etc., as expression of continuity and subordination.

¹⁵ Cf. the doctrines of dharmakāya, karman, ‘original sin,' ‘monogenism,' ‘chosen people,' ‘church,' ‘elected,' ‘twice-born,' etc. which all tend to give an ontological cohesion to a human group.

¹⁶ Cf. the well-known statement of Bernard of Chartres as quoted by John of Salisbury, Metalogicon, III, 4: "We are like dwarfs sitting on the shoulders of giants; we see more things, and things that are further off, than they did—not because our sight is better, or because we are taller than they were, but because they raise us up and add to our stature by their gigantic height" (PL, 199, 900)-(English translation by E. R. Fairweather).

¹⁷ Or also interlineary as the glossaries or at the bottom of the pages as many bhāsya, tika, vrtti, in Indian texts.

¹⁸ Cf. the muslim commentaries on Sūra, II, 100: "Whenever we abrogate a verse or consign it to oblivion, we bring one that is better, or as good." In fact, the power to abrogate is a recurrent problem in most scholasticisms. Cf. Ibn Khaldūn making a number of fine distinctions known to all students of the hadith.

¹⁹ Another typical example could be said Madhva's reading the famous upanisadic text (Chāndogya Upanisad, VI, 8, 7, ff.): sa ātmā tat tvam asi, as saying sa ātmā atat tvam asi and thus justifying his point that the human ‘thou' is not the brahman ‘that.' "Thou art not that" would then be his reading.

²⁰ Cf. the astounding principle: "omnis veritas quae salva litterae circum stantia, potest divinae scripturae aptari, est eius sensus." D. Thom. De potentia Dei, q. 4, a. 1.

²¹ The polemics between pūrvamīmāmsa and uttaramīmāmsa as well as biblical exegetical contentions could provide us with examples ad nauseam.

²² Any philosopher, thinker or creative personality tends to coin neologisms, but only if there is a school following them up and refining them does scholastic language appear.

²³ Cf. the word gratia as a single instance, which not only came to mean only a very minor meaning of the word: "gracious gift gratuitously bestowed upon," but which went so far as to express so specifically the ‘sanctifying grace in the christian economy' that many respectable theologians thought no other religion can have (such a) grace.

²⁴ Cf. the scholastic dictum: ‘formalissime semper loquitur dicus Thomas.'

²⁵ Cf. the Brahmasūtra as a typical example. The word sūtra means a string, a thread—which links together the more elaborated and extended treatises.

²⁶ Cf. the four traditional ‘Great Sayings' of the Upanisads, as the four pillars or dogmas on which the entire upanisadic doctrine rests.

²⁷ Cf. the impact of Petrus Lombardus, the Magister Sententiarum in the whole of the European scholasticism.

²⁸ From Justinian's Digesta to the Catechismus Romanus and the modern scientific Abstracts there is an unbroken (though not necessarily straight) line.

²⁹ Cf. vgr. ‘operai sequitur esse'; ‘Modus praedicandi consequitur modus essendi'; ‘to on pollachōs lègetai'; ‘sarvam duhkham,' ‘sarvam idam brahman'; etc.

³⁰ Cf. the saying "Amicus mihi Plato, sed magis amica veritas."

³¹ Cf. all the scholastic ‘disputationes,' ‘sic et non' pūrvapaksas and siddhāntas, etc.

³² Cf. the aristotelic-thomistic theory of the human intellect working ‘com ponendo et dividendo.'

³³ Cf. for instance the fact that Vedānta built upon the conviction of the ultimate identity of all things has worked out fifteen different (!) forms of identities as in Mukti-niścaya-perurai or Siva-jnāna-māpādiam.

³⁴ Human cultural history with all its kinds of excommunications offers us examples of such an attitude in each of its pages.

³⁵ It is within this context that many dark pages of history should be understood, though certainly not condoned.

³⁶ A ‘father of the Church,' a rsi, a prophet, … are not scholastics, but a ‘doctor of the Church,' an achāraya, a master, a rabbi, a professor, may be such.