^{page 405 note 1} Great Epic, p. 392.Google Scholar

^{page 405 note 2} māyāracitaṁ Pāṭaliputram (K. i, 3. 78). I am indebted to Dr. Vogel for this reference.

^{page 407 note 1} Cf. Bartholomae, 's Altiranisches Wörterbuch, 1904, p. 1147.Google Scholar

^{page 407 note 2} Encyc. Brit., 11th ed., vol. xviii, p. 175, s.v. Merv.Google Scholar

^{page 407 note 3} Encyc. Brit., loc. cit.

^{page 408 note 1} Curzon, Lord's Persia, ii, 136 and passim.Google Scholar

^{page 408 note 2} Benjamin, 's Persia, p. 97.Google Scholar

^{page 408 note 3} Perrot, & Chipiez, 's History of Art in Persia (Eng. trans.), p. 277.Google Scholar

^{page 409 note 1} The βασιλκν ὔρος of Diodorus; cf. Jackson, 's Persia Past and Present, p. 310.Google Scholar

^{page 409 note 2} Cf. Childers' Dictionary, s.v. Meru; cf. also Wilson, 's Vishṇu Purāṇa, ii, 124Google Scholar, where Meru is given as a home of the Daityas and the Dānavas.

^{page 409 note 3} Cf. Browne, 's Literary History of Persia, pp. 310 and 408 ff.Google Scholar

^{page 409 note 4} Cf. Smith, Vincent's Asoka, p. 107.Google Scholar

^{page 410 note 1} Cf. Encyc. Brit., 11th ed., vol. xxi, p. 246Google Scholar, s.v. Persia (Language and Literature).

^{page 410 note 2} Cf. the nemanghā, vanghēush, and mananghō of the Gāthā dialect with Sanskrit namasā, vasor, and manasaḥ respectively. (Encyc. Brit., loc. cit., p. 247.)Google Scholar

^{page 410 note 3} I am indebted to Dr. Thomas for this equivalence between Danghavō, and Dasyavaḥ, and now find that it is a matter of greater importance than I had realized. For it is this very term Dasyavaḥ, the cognate of Danghavō, which Manu applies to the people of Behar, Bengal, and Orissa (x, 44). Let me note further that he associates with these nations, and under the same name of Dasyavaḥ, the Kāmbōjas, the Pāradas, and the Pahlavas, whose Persian character is admitted. It is noteworthy also that he places the Yavanas and the Śakas in the same category, which is quite in harmony with my theory as to the use of these words. Nor is his inclusion of the Chīnas, Kirātas, etc., any argument against me, for he expressly states, in the following śloka, that some of these Dasyavaḥ spoke Āryan tongues, and others not. Thus Dasyavaḥ was evidently in Manu's time a term of definitely Persian colouring, but one which could be loosely applied, as all such terms can be in India, to any foreigners from the north or west. The synonymous Dānava is evidently a Sanskritization of the same word reimported under the form Danghavō. I wish to note also that Baudhāyana associates with Anga, Banga, and the other homes of the Dasyavaḥ the western country of Saurāshṭra (Surāt), which confirms my general theory perfectly, as will be apparent later; cf. Nundolal Dey's “Notes on Ancient Anga”, in JASB., vol. x, No. 9, p. 347Google Scholar, September, 1914. Several of the peculiarities of Aṅga which Mr. Dey specifies can be shown to be Zoroastrian or Mithraic.

^{page 411 note 1} M. J. A. Decourdemanche in the Journal Asiatique for 1912, Jan.-June, pp. 117–32.

^{page 411 note 2} See my article on “A New Find of Punchmarked Coins” in the illustrated Annual of the Director-General of Archæology in India for 1905-6.

^{page 412 note 1} Cf. Jackson, 's Zoroaster, p. 25.Google Scholar

^{page 412 note 2} Cf. Benjamin, 's Persia, p. 9.Google Scholar

^{page 412 note 3} Cf. Smith, V.'s Catalogue of the Coins in the Indian Museum, p. 223 (Narsahi).Google Scholar

^{page 412 note 4} I am indebted to Mr. R. D. Banerji for this fact.

^{page 413 note 1} Cf. Smith, 's Catalogue, p. 123Google Scholar ff. For the Taxila coins see pp. 156 if.

^{page 413 note 2} Compare, for example, the coins numbered 24, 25, 27, 28, 29, 30 on p. 137 of Vincent Smith's Catalogue.

^{page 413 note 3} The fact that a Merviau people was recognized by ancient India is sufficiently clear from the ethnic name Merubhūta, cf. Wilson, 's V.P. ii, 169.Google Scholar

^{page 414 note 1} Cf. Indische Studien, v, pp. 148–9Google Scholar. For other discussions of this famous passage see the Journal of the Bombay Branch of the Royal Asiatic Society for 1885 (articles by Professor Peterson and Sir R. G. Bhandarkar) and Bhandarkar, 's Date of Patanjali, No. ii (Bombay, 1885).Google Scholar

^{page 416 note 1} Cf. Lassen, 's Ind. Alt., i, 573.Google Scholar

^{page 417 note 1} In the Bankipore Express for 02 28, 1914, p. 5.Google Scholar

^{page 421 note 1} For a possible allusion in the Atharva-veda to Parsi funeral customs cf. Macdonell & Keith, Vedic Index, s.v. Agni-dagdha (vol. i, p. 8); see also s.v. dharma, i, 395.Google Scholar

^{page 424 note 1} Ought we not to write “grove of Mithra”?

^{page 427 note 1} Cf. footnote on p. 440, also footnote 1 on p. 392 of Hopkins's Great Epic, where he observes that “the great architecture of Mathurā is also ascribed to superhuman power”.

^{page 427 note 2} “[Ahura Mazda] ist als eine bärtige männliche Figur dargestellt innerhalb eines Kreises, der mit Flügeln versehen ist und an welchen zwei Bänder herabhängen” (Spiegel, , Eranische Alterthumskunde, vol. ii, p. 24Google Scholar, wherein it is pointed out that the figure is of Babylonian origin). Cf. also the figures published by de Morgan, J., Mission Scientifique en Perse, vol. iv, p. 323Google Scholar, to which Dr. Thomas draws my attention.

^{page 427 note 3} Fargard xix, ii, a, in SBE., vol. iv, p. 221Google Scholar; cf. Skt. Garulmant (Rig-Veda).

^{page 427 note 4} History of Ancient Sanskrit Literature, reprint by Pāṇini Office, Allahabad, p. 171.

^{page 428 note 1} In this connexion let me note the fact that according to the MBh. vi, 290, “Garuḍa lives south of Niṣadha, in the land of Hiraṇmaya, by the river Hiraṇvatī” (Fausböll, , Ind. Myth., p. 79Google Scholar). Does Hiraṇvatī here mean the River Sone? The names, which are identical in meaning, may be compared with the synonymous name of the River Hiraṇyavatī which the Buddha crossed when proceeding from Pāvā toward Kusinagara, on which journey we know that he passed Pāṭaliputra. Let me also note the connexion between Garuḍa and Sūrya, and the seeming connexion with Mt. Meru also (Fausböll, , op. cit., p. 43).Google Scholar

^{page 429 note 1} JRAS., 1890, p. 431.Google Scholar

^{page 431 note 1} Indische Studien, vol. iii, pp. 247 ff.Google Scholar

^{page 431 note 2} Cf. Pāṇ, . ii, 4. 61.Google Scholar

^{page 432 note 1} “Ich wüsste nicht, dass diese Lehre von der unendlichen Zeit in den Vedas irgend welche Anknüpfungspunkte hätte. Die Auffassung des Kāla in den epischen Gedichten würde solche freilich bieten, aber diese ist zu spät um hier berücksichtigt werden zu dürfen” (Erān. Alt., ii, p. 9).Google Scholar

^{page 432 note 2} Cf. Indische Studien, vol. v, p. 17.Google Scholar

^{page 433 note 1} Ep. Ind., vol. iii, p. 334.Google Scholar

^{page 433 note 2} Cf. Hunter, 's Orissa, vol. i, p. 214.Google Scholar

^{page 434 note 1} Vishṇu-purāṇa, vol. iii, p. 292.Google Scholar

^{page 435 note 1} Cf. Jastrow, 's Religion of Babylonia and Assyria, s.v. Ishtar.Google Scholar

^{page 435 note 2} JRAS., 04, 1890, p. 478.Google Scholar

^{page 435 note 3} Cf. footnote 2 on p. 374 of Jackson's Persia Past and Present: “The Zoroastrians in general appear to have an especial aptitude for business, and they appear rather to accept than to reject the designation ‘Jews of the East’ that is sometimes applied to them because of their commercial activity.”

^{page 436 note 1} Eranische Alterthumskunde, vol. i, p. 403.Google Scholar

^{page 436 note 2} Her. vii, 64: “of οἱ γρ Πρσαι πντας τοὺς Σκθας καλουσι Σκας.”

^{page 437 note 1} Even Herodotus uses the term Σκαι “in more than one application”, as Dr. Thomas shows (JRAS., 01, 1906, p. 182).Google Scholar

^{page 438 note 1} JRAS., 10, 1905, p. 644.Google Scholar

^{page 438 note 2} JRAS., 01, 1906, p. 163.Google Scholar

^{page 438 note 3} V.P., vol. ii, pp. 198–200; Mahābhārata, bk. vi, Roy's trans., p. 38.Google Scholar

^{page 439 note 1} I quote from Weber, “Die Pali-Legende von der Entstehung des Śākya- und Koliya-Geschlechtes” (Ind. Stud., vol. v, pp. 412 ff.).Google Scholar

^{page 440 note 1} Cf. Jackson, A. V. W.'s Zoroaster, p. 43.Google Scholar

^{page 440 note 2} Op. cit., p. 70, n. 4.

^{page 440 note 3} The Mahābhārata account of the Siddhas in Uttara-kuru (vi, 254) seemingly contains a reference both to sister-marriage and to Parsi funeral rites; cf. Fausböll, 's Ind. Myth., p. 167.Google Scholar

^{page 441 note 1} For this extraordinarily interesting notice I am again indebted to Mr. Oldham, who quoted it to me from the MS. of Buchanan-Hamilton's work in the India Office Library, from a copy made by Professor Jackson, of Patna College. To the Manlvi Jamaluddin Muhammad I am obliged for a reference to pp. 52–3 in vol. i of The Dabistan or School of Manners, translated by Shea & Troyer, where claim is made to firetemples at Dwārakā, Gayā, and Mathurā — a most significant group of centres.

^{page 441 note 2} Note the frequency with which fire-temples are mentioned in the Buddha story.

^{page 446 note 1} Jackson, 's Zoroaster, p. 23.Google Scholar

^{page 446 note 2} Op. cit., p. 21.

^{page 447 note 1} Let me note the parallelism, on this theory, between the Mahāyāna and our own High Church. The very names Mahā° and Hīna-yāna show curious correspondence to our terms High and Low Church.

^{page 447 note 2} I doubt if the Mahāyānist forms in Java and Farther India are any argument against this theory. On the contrary, if, as I believe, the Madla Panji is correct in its assertion of a Yavana occupation of Orissa (with Yavana in the Zoroastrian sense), may we not now attach an added significance to the tradition which Hunter records for us in his Orissa of a conquest of Java from this quarter? As the Magians came into India by sea, and constituted the mercantile part of the population, they are just that element in Indian society which could most readily be credited with such an enterprise. My personal knowledge in this field is too limited for me to deal with the question in detail. But much that I have heard from Mr. Blagden suggests that an inquiry on the lines indicated would be well worth while. He tells me of so-called “Brahmans” in Kambodia, etc., possessed specifically of astrological skill and skill in building, and the Bodhisattva cult is much developed. May I not also note that the very name “Kambodia” seems reminiscent of that Persian borderland, Kamboja, whence came the horses of King Bhagadatta of Assam?

^{page 448 note 1} The evidence referred to is a sculpture in the Pipon Collection in the Peshawar Museum. But I understand that an inscription recently found by Dr. Marshall at Taxila establishes the age of the Bodhisattva doctrine. Dr. Thomas tells me of another Kharoshṭhī inscription which does the same.

^{page 448 note 2} Lassen, , Indische Alterthumskunde, vol. i, p. 618.Google Scholar

^{page 448 note 3} Jackson, , op. cit., p. 61.Google Scholar

^{page 449 note 1} Cf. Jackson, , Zoroaster, pp. 24–5.Google Scholar

^{page 450 note 1} A propos of fig. 156 on p. 309 of his L'Art Gréco-Bouddhique du Gandhāra M. Foucher calls these figures “Deux autres personnages, sans doute divins”, which he thinks are simply spectators who might be omitted. But, where individual figures seem meaningless in Gandhāran art, may we not suspect that the fault lies really with ourselves?

^{page 450 note 2} Cf. Foucher, , op. cit., p. 413, fig. 209(a).Google Scholar

^{page 450 note 3} This similarity has been pointed out by Jackson, , op. cit., p. 27, n. 4.Google Scholar

^{page 451 note 1} Jackson, , Zoroaster, p. 27.Google Scholar

^{page 451 note 2} Spiegel, , Erān. Alt., vol. i, p. 691.Google Scholar

^{page 452 note 1} Jackson, , Zoroaster, pp. 3–23.Google Scholar

^{page 452 note 2} Jackson, , op. cit., p. 36.Google Scholar

^{page 453 note 1} Dr. Thomas tells me that Kern has already sought to show that Māra is an Indian form of Ahriman.

^{page 454 note 1} Erān. Alt., vol. ii, p. 25.Google Scholar

^{page 454 note 2} I quote Waddell, 's Report, p. 61Google Scholar, where we are told on the authority of Tumour that “the Moriyan was a branch of the Śākyan dynasty …” The passage in Beal's Introd. (p. xvii) to which reference was made above is confirmatory evidence for this connexion.

^{page 455 note 1} Compare the frequent association in Gandhāra sculpture of these supposed Brahmans with fire-altars, and note the striking agreement between the so-called Brahmans in Gandhāra and the Magi as described in the Purāṇas.

^{page 455 note 2} Cf. Moulton, 's Early Zoroastrianism, p. 115, n. 1.Google Scholar