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 Mykenae 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 Mykenae as her share after the overthrow of
Mardonius.--A. W.]

[Footnote 4: See "Selected Essays," vol. i., p. 500, "The Migration of
Fables."]

[Footnote 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 Hitopade_s_a, 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 AEsop, see Benfey,
"Pantschatantra," vol. i., p. 463; M. M., "Selected Essays," vol. i.,
p. 513.]

[Footnote 6: See "Fragmenta Comic" (Didot), p. 302; Benfey, l. c. vol.
i., p. 374.]

[Footnote 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.]

[Footnote 8: 1 Kings 3:25.]

[Footnote 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. Mueller 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.]

[Footnote 10: See some excellent remarks on this subject in Rhys
Davids, "Buddhist Birth-Stories," vol. i., pp. xiii. and xliv. Th