M'Crindle, Ancient India as Described by Classical Authors, 5
vols., especially vol. v., Invasion of India by Alexander, London,
1896. Weber, Die Griechen in Indien, in Transactions (Sitzungsberichte)
of the Roy. Prussian Acad., Berlin, 1890. Sylvain Lévi, Quid de Græcis
veterum Indorum monumenta tradiderint, Paris, 1890; also La Grèce et
l'Inde (in Revue des Etudes Grecques), Paris, 1891. Goblet d'Alviella,
Ce que l'Inde doit à la Grèce, Paris, 1897; also Les Grecs dans
l'Inde, and Des Influences Classiques dans la Culture Scientifique
et Littéraire de l'Inde, in vols. xxxiii., xxxiv. (1897) of Bulletin
de l'Académie Royale de Belgique. L. de la Vallée Poussin, La Grèce
et l'Inde, in Musée Belge, vol. ii. pp. 126-152. Vincent A. Smith,
Græco-Roman Influence on the Civilisation of Ancient India in Journal
of As. Soc. of Bengal, 1889-92. O. Franke, Beziehungen der Inder zum
Westen, Journ. of Germ. Or. Soc., 1893, pp. 595-609. M. A. Stein in
Indian Antiquary, vol. xvii. p. 89. On foreign elements in Indian art
see Cunningham, Archæological Survey of India, vol. v. pp. 185 ff.;
Grünwedel, Buddhistische Kunst, Berlin, 1893; E. Curtius, Griechische
Kunst in Indien, pp. 235-243 in vol. ii. of Gesammelte Abhandlungen,
Berlin, 1894; W. Simpson, The Classical Influence in the Architecture
of the Indus Region and Afghanistan, in the Journal of the Royal
Institution of British Architects, vol. i. (1894), pp. 93-115. P. 413:
On the Çakas and Kushanas, see Rapson, Indian Coins, pp. 7 and 16,
in Bühler's Encyclopædia, Strasburg, 1898. On the relation of Indian
to Greek fables, cf. Weber in Indische Studien, vol. iii. p. 327
ff. Through the medium of Indian fables and fairy tales, which were
so popular in the Middle Ages, the magic mirror and ointment, the
seven-league boots, the invisible cap, and the purse of Fortunatus
(cf. Burnell, Samavidhana Brahmana, preface, p. xxxv), found their
way into Western literature. For possible Greek influence on Indian
drama, cf. Windisch, in Trans. of the Fifth Oriental Congress, part
ii., Berlin, 1882. On chess in Sanskrit literature, cf. Macdonell,
Origin and Early History of Chess, in Journ. Roy. As. Soc., 1898. On
Indian influence on Greek philosophy, cf. Garbe in Sankhya und Yoga,
p. 4. L. von Schroeder, Buddhismus und Christenthum, Reval, 2nd ed.,
1898. P. 422-23: It seems quite possible to account for the ideas
of the Neo-Platonists from purely Hellenic sources, without assuming
Indian influence. On the relation of Çakuntala to Schiller (Alpenjäger)
and Goethe (Faust), cf. Sauer, in Korrespondenzblatt für die Gelehrten
und Realschulen Württembergs, vol. xl. pp. 297-304; W. von Biedermann,
Goetheforschungen, Frankfurt a/M., 1879, pp. 54 ff. (Çakuntala and
Faust). On Sanskrit literature and modern poets (Heine, Matthew
Arnold), cf. Max Müller, Coincidences, in the Fortnightly Review,
New Series, vol. lxiv. (July 1898), pp. 157-162.
NOTES
[1] vii. 59, 12; x. 20, 1; 121, 10; 190, 1-3.
[2] The other three systems are: (1) that of the Maitrayani and
Kathaka Samhitas (two recensions of the Black Yajurveda), which mark
the acute with a vertical stroke above; (2) that of the Çatapatha
Brahmana, which marks the acute with a horizontal stroke below; and
(3) that of the Samaveda, which indicates the three accents with the
numerals 1, 2, 3, to distinguish three degrees of pitch, the acute
(1) here being the highest.
[3] In verse 10, which is a late addition; see p. 51, footnote.
[4] A reference to dropsy, with which Varuna is thought to afflict
sinners.
[5] The sun is probably meant.
[6] The component parts of this name are in Sanskrit pancha, five,
and ap, water.
[7] From the Sanskrit dakshina, south, literally "right," because
the Indians faced the rising sun when naming the cardinal points.
[8] German, vieh; Latin, pecus, from which pecunia, "money."
[9] The word "frolic" alludes to the assembly-house (sabha) being a
place of social entertainment, especially of gambling.
[10] Na nonanunno nunnono nana nananana nanu
Nunno 'nunno nanunneno nanena nunnanunnanut.
[11] Devakanini kavade, &c.
[12] Referring to the poetical belief that the açoka only blossoms
when struck by the foot of a beautiful girl.
[13] E.g. amala-kamala-dala-lochana bhava-mochana.
[14] It is interesting to note that two Sanskrit plays, composed in
the twelfth century, and not as yet known in manuscript form, have been
partially preserved in inscriptions found at Ajmere (see Kielhorn, in
Appendix to Epigraphia Indica, vol. v. p. 20, No. 134. Calcutta, 1899).