FOOTNOTES:
[127] If we applied the name of literature to the cylinders of Babylon and the papyri of Egypt, we should have to admit that some of these documents are more ancient than any date we dare as yet assign to the hymns collected in the ten books of the Rig-Veda.
[128] Ã nah bhara vyáñganam gãm ásvam abhyáñganam Sákâ manã hiranyáyâ.
[129] Grassman translates, "Zugleich mit goldenem Geräth;" Ludwig, "Zusammt mit goldenem Zierrath;" Zimmer, "Und eine Manâ gold." The Petersburg Dictionary explains manâ by "ein bestimmtes Geräth oder Gewicht" (Gold).
[130] According to Dr. Haupt, Die Sumerisch-akkadische Sprache, p. 272, mana is an Akkadian word.
[131] According to the weights of the lions and ducks preserved in the British Museum, an Assyrian mina was = 7747 grains. The same difference is still preserved to the present day, as the man of Shiraz and Bagdâd is just double that of Tabraz and Bushir, the average of the former being 14.0 and that of the latter only 6.985. See Cunningham, "Journal of the Asiatic Society," Calcutta, 1881, p. 163.
[132] Preface to the fourth volume of my edition of the Rig-Veda, p. li.
[133] Vaisvadevam on the full-moon of Phalguna, Varunapraghâsâh on the full-moon of Ashâdha, Sâkamedhâh on the full-moon of Krittikâ, see Boehtlingk, Dictionary, s. v.
[134] See Vishnu-smriti, ed. Jolly LIX. 4; Ãryabhata, Introduction.
[135] See Preface to vol. iv. of Rig-Veda, p. li. (1862).
[136] See Zimmer, Altindisches Leben, pp. 352-357.
[137] L. c. p. lxx.
[138] See Zimmer, Altindisches Leben, p. xlvii.
[139] In the Mahâbhârata and elsewhere the Kînas are mentioned among the Dasyus or non-Aryan races in the north and in the east of India. King Bhagadatta is said to have had an army of Kînas and Kirâtas,(B1) and the Pândavas are said to reach the town of the King of the Kulindas, after having passed through the countries of Kînas, Tukhâras, and Daradas. All this is as vague as ethnological indications generally are in the late epic poetry of India. The only possibly real element is that Kirâta and Kîna soldiers are called kâñkana, gold or yellow colored,(B2) and compared to a forest of Karnikâras, which were trees with yellow flowers.(B3) In Mahâbh. VI. 9, v. 373, vol. ii., p. 344, the Kînas occur in company with Kambogas and Yavanas, which again conveys nothing definite.
B1: Lassen, i. p. 1029; Mahâbh. III. 117, v. 12,350; vol. i. p. 619.
B2: Mahâbh. V. 18, v. 584; vol. ii. p. 106.
B3: See Vâkaspatya s. v.; Kaskit Karnikâragaurah.
Chinese scholars tell us that the name of China is of modern origin, and only dates from the Thsin dynasty or from the famous Emperor Shi hoang-ti, 247 b.c. But the name itself, though in a more restricted sense, occurs in earlier documents, and may, as Lassen thinks,(B4) have become known to the Western neighbors of China. It is certainly strange that the Sinim too, mentioned in Isaiah xlix. 12, have been taken by the old commentators for people of China, visiting Babylon as merchants and travellers.
B4: Lassen, vol. i. p. 1029, n. 2.
[140] I prefer now the reading of the Kânva-sâkhâ, abhidudrâva, instead of atidudrâva or adhidudrâva of the other MSS. See Weber, Ind. Streifen, i. p. 11.
[141] It is not necessary to establish literary borrowing; for on the theory of Bible inspiration and trustworthiness we must assume that the Aryans as well as the Semites were saved in the ark. The story of a flood supports the story of the flood to a certain extent.—Am. Pubs.
[142] VII. 1, 5, 1 seq.; Muir, i. p. 52; Colebrooke, Essays, i. 75.
[143] VII. 5, 1, 5; Muir, "Original Sanskrit Texts," i. p. 54.
[144] Weber, "Indische Streifen," i. p. 11.
[145] See Lecture V. p. 172.
[146] More accurately Ramanu, the Vul or storm-god of George Smith; and the god of the Mind and higher intellect at Babylon. His arcane name is said to have been Yav, יהו or 'Ιἁω.—A. W.
[147] See Haupt, "Der Keilinschriftliche Sintfluthbericht, 1881," p. 10.
[148] See M. M., "Genesis and Avesta" (German translation), i. p. 148.
[149] No one is more competent than the learned author to give a verdict on all the evidence which has been gathered; but we are only at the beginning of research into the intercourse of mankind in remote times, and much that was once thought home-grown has already been traced to distant points. It is in the general line of progress in research that more evidence may be expected to connect Vedic thought with other cultures.—Am. Pubs.