The first notice of the work that forms the subject of the present paper was given in Dr. Daniel Wright's “History of Nepal,” where, at p. 322, the title of the book occurs in the list of Sanskrit MSS. procured for the University of Cambridge. In examining this collection in the years 1880–3, I noted the work as related to the Pañca-tantra.

In the History of Tibet called Rgyal-rabs-gsal-vai-me-lon (‘The mirror illustrating the lineage of the kings’) we find, as sixth chapter, the tale translated here, which corresponds to the Valāhassa Jātaka (Fausböll, ii. 127 ff., also in E. Müller's Pali Grammar, p. 128 ff.). As will be seen, the tale appears here in a richer, and quasi-dra-matic, garb, with the addition of some characteristic traits, as e.g. the marvellous food that makes men forget their bygone troubles (cp. Odyssey, ix. 94 f.), etc., etc.

Nothing could be more important for a student of Indian thought than to have a correct notion of the Moksha of the Vedánta, which is so curiously allied to the Buddistic Nievána. And as there are some methods of translation which seem to me to give an inaccurate tone to some of the most scholarly treatises in Europe on the subject, I venture to submit a few remarks on one or two points of importance. Is it quite correct to treat Moksha as more a matter of metaphysical knowledge than the reward of moral improvement, as Dr. Deussen does in the following passage?

Page 57, Colebrooke, life of, for I. v, o.s. read V. I, o.s.

Page 61, Damant, notice of, for XIV. read XII.

Page 63, for Dauncey read Dauney.

Page 94, Inglis, Sir R. H., notice of, for XXI. II, o s. read XV. II, Report 1855, o.s.

Page 166, Rogers, E. T., memoir of, for XVI. read XVII.