Rhys Davids, C.A.F.
Full Name[edit]
Caroline Augusta Foley Rhys Davids
Affiliation[edit]
Other Information[edit]
A mutual friend introduced Caroline and her future husband T. W. Rhys Davids, knowing that they both shared an interest in Indic studies, and they married soon afterwards. T. W. Rhys Davids encouraged Caroline to pursue Buddhist studies and do research about Buddhist psychology and the place of women in Buddhism. Thus, among her first works were a translation of the Dhamma Sangani, a text from the Theravāda Abhidhamma Piṭaka, which she published under the title A Buddhist manual of psychological ethics: Being a translation, now made for the first time, from the original Pali, of the first book in the Abhidhamma Piṭaka, entitled :Dhamma-sangaṇi (Compendium of States or Phenomena) (1900); a second early translation was that of the Therīgāthā, a canonical work of verses traditionally ascribed to early Buddhist nuns (under the title Psalms of the Sisters [1909]).
She obtained the position of Lecturer in Indian Philosophy at Manchester University in 1910 and held that position until 1913. Between 1918 and 1933 she worked as Lecturer in the History of Buddhism at the School of Oriental Studies (later renamed the School of Oriental and African Studies). While teaching, she simultaneously acted as the Honorary Secretary of the Pali Text Society which had been started by her husband to transcribe and translate Pāli Buddhist texts. She held that position from 1907 until her husband's death in 1922; the following year, she took his place as President of the Society.
Her translations of Pāli texts were at times idiosyncratic but her contribution was considerable. She was one of the first scholars to attempt translations of Abhidhamma texts, known for their complexity and difficult use of technical language. She also translated large portions of the Sutta Piṭaka, or edited and supervised the translations of other PTS scholars. Beyond this, she also wrote numerous articles and popular books on Buddhism; it is probably in these manuals and journal articles where her controversial volte-face towards several key points of Theravāda doctrine can first be seen. Although earlier in her career she accepted more mainstream beliefs about Buddhist teachings, later in life she rejected the concept of anatta as an "original" Buddhist teaching. She appears to have influenced several of her students in this direction, including A. K. Coomaraswamy, F. L. Woodward, and I. B. Horner. Source