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.]

[Footnote 140: I prefer now the reading of the Ka_n_va-_s_akha,
abhidudrava, instead of atidudrava or adhidudrava of the other MSS.
See Weber, Ind. Streifen, i. p. 11.]

[Footnote 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.]

[Footnote 142: VII. 1, 5, 1 seq.; Muir, i. p. 52; Colebrooke, Essays,
i. 75.]

[Footnote 143: VII. 5, 1, 5; Muir, "Original Sanskrit Texts," i. p.
54.]

[Footnote 144: Weber, "Indische Streifen," i. p. 11.]

[Footnote 145: See Lecture V. p. 172.]

[Footnote 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, [Hebrew: YHWH] or [Greek:
Iao].--A. W.]

[Footnote 147: See Haupt, "Der Keilinschriftliche Sintfluthbericht,
1881," p. 10.]

[Footnote 148: See M. M., "Genesis and Avesta" (German translation),
i. p. 148.]

[Footnote 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.]

LECTURE V.

THE LESSONS OF THE VEDA.

Although there is hardly any department of learning which has not
received new light and new life from the ancient literature of India,
yet nowhere is the light that comes to us from India so important, so
novel, and so rich as in the study of religion and mythology. It is to
this subject therefore that I mean to devote the remaining lectures of
this course. I do so, partly because I feel myself most at home in
that ancient world of Vedic literature in which the germs of Aryan
religion have