The little minded ask: Belongs this man
To our own family? The noble-hearted
Regard the human race as all akin (V. 38).

As a conclusion, I subjoin some sentiments from the Hitopadesa or book of 'friendly advice.' My translations are from Professor Johnson's excellent edition:

Fortune attends the lion-hearted man

Who acts with energy; weak-minded persons
Sit idly waiting for some gift of fate.
Banish all thought of destiny, and act

With manly vigour, straining all thy nerve;

When thou has put forth all thy energy

The blame of failure will not rest with thee (Introd. 31).
Even a blockhead may respect inspire,

So long as he is suitably attired;

A fool may gain esteem among the wise,

So long as he has sense to hold his tongue (Introd. 40).

A piece of glass may like a jewel glow,

If but a lump of gold be placed below;

So even fools to eminence may rise

By close association with the wise (Introd. 41).
Never expect a prosperous result

In seeking profit from an evil quarter

When there is taint of poison in the cup,

E'en th' ambrosial draught, which to the gods

Is source of life immortal, tends to death (I. 5).
Subjection to the senses has been called

The road to ruin, and their subjugation

The path to fortune; go by which you please (I. 29).
A combination of e'en feeble things

Is often potent to effect a purpose;

E'en fragile straws, when twisted into ropes,
May serve to bind a furious elephant (I. 35).

A man of truest wisdom will resign

His wealth, and e'en his life, for good of others;
Better abandon life in a good cause,

When death in any case is sure to happen (I. 45).

He has all wealth who has a mind contented.

To one whose foot is covered with a shoe

The earth appears all carpeted with leather (I. 152).

'Tis right to sacrifice an individual For a whole household, and a family.

For a whole village, and a village even

For a whole country's good; but for one's self

And one's own soul, one should give up the world (I. 159).

Make the best use of thy prosperity,

And then of thy reverses when they happen.

For good and evil fortune come and go,

Revolving like a wheel in sure rotation (I. 184).

Strive not too anxiously for a subsistence,

Thy Maker will provide thee sustenance;

No sooner is a human being born

Than milk for his support streams from the breast (I. 190).

He by whose hand the swans were painted white,
And parrots green, and peacocks many-hued,

Will make provision for thy maintenance1 (I. 191).

How can true happiness proceed from wealth,
Which in its acquisition causes pain;

In loss, affliction; in abundance, folly (I. 192)?

A friend, the sight of whom is to the eyes

A balm-who is the heart's delight-who shares
Our joys and sorrows-is a treasure rare.
But other friendly persons who are ready
To share in our prosperity, abound.

Friendship's true touchstone is adversity (I. 226).
Whoever, quitting certainties, pursues

Uncertain things, may lose his certainties (I. 227).

By drops of water falling one by one,
Little by little, may a jar be filled;

Such is the law of all accumulations

Of money, knowledge, and religious merit (II. 10).

That man is sapient who knows how to suit

His words to each occasion, his kind acts

To each man's worth, his anger to his power (II. 48).

Is anything by nature beautiful

Or the reverse? Whatever pleases each,

That only is by each thought beautiful (II. 50).

1 Compare St. Matthew vi. 26.

Disinclination to begin a work

Through fear of failure, is a mark of weakness;

Is food renounced through fear of indigestion (II. 54)?
If glass be used to decorate a crown,

While gems are taken to bedeck a foot,

'Tis not that any fault lies in the gem,

But in the want of knowledge of the setter' (II. 72).

A man may on affliction's touchstone learn

The worth of his own kindred, wife, and servants;
Also of his own mind and character (II. 79).
A feverish display of over-zeal

At the first outset, is an obstacle

To all success; water, however cold,

Will penetrate the ground by slow degrees (III. 48).
Even a foe, if he perform a kindness,

Should be esteemed a kinsman; e'en a kinsman,
If he do harm, should be esteemed a foe.

A malady, though bred within the body

Does mischief, while a foreign drug that comes

From some far forest does a friendly work (III. 101).

Whither have gone the rulers of the earth,

With all their armies, all their regal pomp,

And all their stately equipages? Earth,

That witnessed their departure, still abides (IV. 68).

E'en as a traveller, meeting with the shade

Of some o'erhanging tree, awhile reposes,
Then leaves its shelter to pursue his way,

So men meet friends, then part with them for ever2 (IV. 73).

Thou art thyself a stream whose sacred ford

Is self-restraint, whose water is veracity,

Whose bank is virtue, and whose waves are love;

Here practise thy ablutions; by mere water

The inner man can ne'er be purified (IV. 90).

1 Is such a thing as an emerald made worse than it was, if it is not praised?' Marcus Aurelius. Farrar's 'Seekers after God,' p. 306.

2

Compare p. 441, l. 11, of this volume.

Many parallels in European writers will naturally suggest themselves to the educated reader while perusing the foregoing pages. I have purposely avoided cumbering my notes with obvious comparisons.

INDEX.

Observe-In the following Index the numbers indicate the pages. When more than one page
is given the numbers are separated by semicolons. A unit separated from a preceding
number by a comma indicates the number of a foot-note. The Roman numerals denote
the pages of the Introduction.

'Abbas, xliii, 1.

'Abbassi Khalifs, xliii, 1.

Abhāva, 77.

Adi Grantha, of Sikhs, 327, 2. | Ahalya, wife of Gautama,
Adi-parvan, 372, 1; 374.
Ādiśūra, 218, 1.

Abhidhāna-ćintāmaņi, 129, 2; Ādiśvara, 218, 1.

387, 2.

Ahankāra, 64, 3; 93; 94; 95;

126; 151; 228.

Ahavaniya fire, 197, 1; 198, 1;
205; 206.

A-hiņsā, 249, 2.
Ahura Mazda, 12.
Ahvaya, 267.
Aila, 376.

Adityas, twelve, 13; 323; 399. Ahi, 17.
Aditya-vāra, 187, 1.
Admetus and Alcestis, 395.
Adrishta, 7, 1; 69; 82; 84;
85; 132; 286, 1; 465.
A-dvaita, non-dualism,' 112.
A-dvayam, 123, 2.
Aegeria, 5, 2.

Aegle Marmelos, 442.
Aeneid, 69, 1.

Aesop, 508.

Acarya, 239; 247; 298; 409. Africa, xxxviii, 1.

Accent, 164; 252, 1.

Acesines, river, 376, 1.
Achilles, 316, 1; 359, I.
Action, 57; 466.
Aćyuta, 391, I.
Aéyuta-ćakravartin, 307.
Adbhuta, 454, I.
Adhidaivikam, 225.
Adhikara, 175.

Adhimasa, 184.

Adhiratha, 378.

Adhishṭhāna, 206, 3.

Adhiyajnam, 225.

Adho-nivītāḥ, 205.

Agama, xxxvi, 1; 5; 129; 503, 1. |
Agamemnon, 424.

Agastya, xxxvii, 1; 241, 1; 355;
485.

Ages, four, 187, 2; 229.
Aghora-ghanța, 481.
Aghorins, xlviii.
Agneyastra, 404, 1.

Agni, 14; 18; 19,1; 198; 262;

324; 429; 494.
Agni, a prayer to, 30, I.
Agni-hotra, 31, 1; 133; 159;
251; 260.
Agnihotra-homaḥ, 224.

Adhvaryu (priests), 9, 1; 224. Agnihotrin, 198, 1.

Adhyapanam, 244.

Adhy-atmam, 151.

Adhyatma-rāmāyaṇa, 369; 370.

Adhyatmika, 225; 282, 1.
Adhyāvāhanikam, 273.
Adhyayanam, 244.

Aila-vansa, 491, 2.

Airavata, Indra's elephant, 355;

430, 2.

'A-isha, wife of Muhammad,

xliii, 1.

Aitareya Āraṇyaka, 252, 1.
Aitareya Upanishad, 37.
Aitareya-brāhmaṇa, 28; 31; 32;
35: 182; 252, 1; 333, 1.
Aitihāsikas, 169.
Aja, 346; 409, 2.
Ajāta-śatru, 59, 3.
Ajīgarta, 29, 30.
Ajita, I29, 2.
Ajmir, 327, 2.

Akāśa, 64, 1; 78; 93; 93, 2.
Akāśa mukhins, xlviii.
Akbar, Emperor, xix, 1; xxi, 3;

42; Anthropomorphism, 322.

Antiochus and Eumenes, 258, 1. Aristotle, 62, 3; 68, 2; 72:

Alliteration, employment of, Anubandha, 173; 173, 3.

Ambarisha, 30, 1; 246; 363, 1. Anusasana-parvan, 375; 411.

Anuyoga-dvara-sūtra, xxxvi, 1. Artha, 74, 1; 204.

Ananda, xxxii, 2; 54, 1; 59, 3. Anvashṭakya Sraddha, 201.

Anasuya, wife of Atri, 362, 1. Āpastamba, 211; 211, 1; 243, 2;