FOOTNOTES:
[1] Pliny (VI. 26) tells us that in his day the annual drain of bullion into India, in return for her valuable produce, reached the immense amount of "five hundred and fifty millions of sesterces." See E. Thomas, "The Indian Balhará," p. 13.
[2] Cunningham, in the "Journal of the Asiatic Society of Bengal," 1881, p. 184.
[3] General Cunningham describes this treasure in the "Journal of the Asiatic Society of Bengal" as having been found on the northern bank of the Oxus in 1877, and containing coins from Darius down to Antiochus the Great, and Euthydemus, King of Baktria. This would seem to indicate that it had been buried there in 208 b.c., when Baktria was invaded by Antiochus and Euthydemus defeated. The coins, figures, and ornaments, many of them, were manifestly Persian, and doubtless had been brought into that country and kept by the victorious generals of Alexander. Some of the works of art unearthed by Dr. Schliemann at Mykenæ are either Persian or Assyrian in character, and are like those found on the Oxus. Professor Forchhammer very plausibly supposes that they were spoils from the Persian camp which had been awarded to Mykenæ as her share after the overthrow of Mardonius.—A. W.
[4] See "Selected Essays," vol. i., p. 500, "The Migration of Fables."
[5] Cratylus, 411 A. "Still, as I have put on the lion's skin, I must not be faint-hearted." Possibly, however, this may refer to Hercules, and not to the fable of the donkey in the lion's or the tiger's skin. In the Hitopadesa, a donkey, being nearly starved, is sent by his master into a corn-field to feed. In order to shield him he puts a tiger's skin on him. All goes well till a watchman approaches, hiding himself under his gray coat, and trying to shoot the tiger. The donkey thinks it is a gray female donkey, begins to bray, and is killed. On a similar fable in Æsop, see Benfey, "Pantschatantra," vol. i., p. 463; M. M., "Selected Essays," vol. i., p. 513.
[6] See "Fragmenta Comic" (Didot), p. 302; Benfey, l. c. vol. i., p. 374.
[7] "Lectures on the Science of Language," vol. i., p. 231.
The names employed in the Hebrew text of the Bible are said to be Tamil.—A. W.
[8] 1 Kings 3:25.
[9] The Bible story is dramatic; the other is not. The "shudder" is a tribute to the dramatic power of the Bible narrative. The child was in no danger of being cut in twain. In the Buddhist version the child is injured. Why does not Prof. Müller shudder when the child is hurt and cries? The Solomonic child is not hurt and does not cry. Is not the Bible story the more humane, the more dignified, the more dramatic? And no canon of criticism requires us to believe that a poor version of a story is the more primitive.—Am. Pubs.
[10] See some excellent remarks on this subject in Rhys Davids, "Buddhist Birth-Stories," vol. i., pp. xiii. and xliv. The learned scholar gives another version of the story from a Singhalese translation of the Gâtaka, dating from the fourteenth century, and he expresses a hope that Dr. Fausböll will soon publish the Pâli original.
[11] This is true of what theologians call natural religion, which is assumed to be a growth out of human consciousness; but the Christian religion is not a natural religion.—Am. Pubs.
[12] There are traces of Aryan occupation at Babylon, Rawlinson assures us, about twenty centuries b.c. This would suggest a possible interchange of religious ideas between the earlier Aryan and Akkado-Chaldean peoples.—A. W.
[13] See Cunningham, "Journal of the Asiatic Society of Bengal," 1881, pp. 162-168.
[14] Sîm, the Persian word for silver, has also the meaning of one thirteenth; see Cunningham, l. c. p. 165.
[15] The common domestic cat is first mentioned by Cæsarius, the physician, brother of Gregory of Nazianus, about the middle of the fourth century. It came from Egypt, where it was regarded as sacred. Herodotus denominates it αἴλουρος, which was also the designation of the weasel and marten. Kallimachus employs the same title, which his commentator explains as κἁττος. In later times this name of uncertain etymology has superseded every other. The earlier Sanskrit writers appear to have had no knowledge of the animal; but the margara is named by Manu, and the vidala by Panini.—A. W.
[16] Sir William Jones was thirty-seven years of age when he sailed for India. He received the honor of knighthood in March, 1783, on his appointment as Judge of the Supreme Court of Judicature at Fort William, at Bengal.—A. W.