the Harivansa, sl. 9505-9518. And see M. Langlois's Translation, Vol. I., pp. 507-509. P. 158, note. General Cunningham, and with apparent good reason, has lately shifted the site of Kauśámbi from the side of the Ganges to that of the Jumna. See Journal As. Soc. Bengal, 1865, Part I., pp. 223-234. In General Cunningham's Report to which I here refer, Harshavardhana is synchronized with a certain king of Gujerat, it is suggested that he is identifiable with the Harsha of the Ratnávali, &c &c., precisely as if these things had not long been in print, in the Preface to the Vasavadattá, and also-most of them-in the Journal to which General Cunningham contributes his Report Inasmuch as he is capable of taking akshayavata to signify "shadowless Banian tree", it is somewhat remarkable that, at variance with M. Julien, he should write Rajyavardhana. P. 159, note t. For supra read infra. P. 159, note . See, on the Pulindas, the Étude sur la Géog. Grecque et Latine de l'Inde of M. V. de Saint-Martin, p. 247. P. 161, note §. For "Ramnagar, or Ahichhatra", - with some mention of Kampilya, - see General Cunningham's Report, Journal As. Soc. Bengal, 1865, Part I., pp. 177–187. P. 165, note 3. Referring to this note, - in the Preface to Mr. Molesworth's Marathi Dictionary, p. xxiii.,-Dr. John Wilson, with his far too usual inaccuracy, says that "Maharatta [read Marahatta] is the Páli form of Maharashtra, which, with the variant reading Mallaráshtra, appears in several of the Puranas, as the Vishnu." Where does the Vishnu-purána mention Maháráshtra? And what Purána has the variant which he speaks of? P. 165, note 4. Kerala is mentioned in p. 177. The country of Kerala is said to be called Murala, also. See Journal of the American Oriental Society, Vol. VI., p. 527, note 13. P. 165, note 9. On Videha, Mithila, and Tirhoot, see M. V. de SaintMartin's Mémoire Analytique, &c., pp. 116, 117. P. 172, note 2. Since Professor Wilson found Kuśajas and Kosalas, it is obvious to suggest that the true readings may, possibly, be Kuśajas and Kasajas, unless the Kuśajas were so called from a person named Kusa. P. 173, 1. 1. Śúrasenas in the north are spoken of in the Mahabharata, Drona-parvan, śl. 183. Also see p. 156, note 2. P. 173, 1. 2 and note *. Madhumata looks as if it might be connected with Madhumati. One river of this name is an affluent of the Sindhu in Central India. See the Malati-mádhava, p. 145. P. 175, 1. 3. For "Kauravyas" good MSS. exhibit ata, a vocative case, denoting, here, Dhritarashtra. P. 176, note 8. In the Revá-máhatmya we read of the rivers Barbará and Barbari. They should seem to be derived from the name of a country, as Muralá from Murala, &c. &c. P. 177, 1. 2 and note. The of some MSS. is, at all events, Sanskrit. But who were the Śaivas and Aindras? P. 179, note 4. Read Kokabakas. P. 180, note *. M. V. de Saint Martin-Mémoire Analytique, &c., pp. 84, 85-thinks that the northern Málavas were intended by the classical Malli. Also see p. 165, supra, notes 3 and §. P. 183, l. 2. P. 193, 1. 10. Read Śúdras. "Soma" perhaps designates, in this place, not the moon, but the personified moon-plant. See note in p. 195. P. 206, note . Instead of "mother" it may be better, here, to put "supportress"; धात्री being derivable both from घे and from धा. P. 213, notes, 1. 3 ab infra. For ominology read teratology. P. 215, 1. 2. Read Kalasútra. P. 222, note 2. In all my MSS. I find Professor Wilson's कीर्त्तने: but the right reading seems to be नाशौचं कीर्त्तने; and we should translate, instead of "for its repetition", &c.: There can be no impurity, when he is praised; for he is a means of purity.' P. 225, 1. 15. According to the Aitareya-brahmana, -as quoted by Dr. Muir, Journal of the Royal Asiatic Society, New Series, Vol. I., p. 310,"the heavenly world is distant from hence a thousand days' journey on horseback." P. 229, notes, 1. 2. For Viraj, see Dr. Muir, Journal of the Royal Asiatic Society, New Series, Vol. I., p. 354, note 2. P. 230, notes, 1. 3. Read Kaśí Khanda. P. 236, notes, ll. 2, 5. The larger commentary takes A = WA. According to this, the sense is "the cause-resort of the existent", &c. P. 240, notes, l. 5 ab infra. Vibhavari is the feminine of vibhávan, as pivari is the feminine of pivan, &c. &c. P. 241, note . Dr. Muir translates, as follows, a curious relevant passage of the Aitareya-brahmana: "The Sun neither ever sets or rises. When people think he sets by day, he (only) turns himself round, after reaching the end of that (portion of time), and makes night below and day above. Then, when people think he rises out of night, he (only) turns himself round, after reaching the end of that (portion of time), and makes day below and night above. In truth, he never sets. The man who knows this, that the sun never sets, enjoys union and sameness of nature with him, and abides in the same sphere." Journal of the Royal Asiatic Society, New Series, Vol. I., p. 310. P. 245, notes, 1. 8. Read W. * P. 249, note Compare Usha and Ushas with Apsara and Apsaras. P. 251, notes, l. 12 ab infra. A comma has dropped out after Mahidhara." P. 252, notes, l. 15. Read P. 261, 1. 2. For Anumati, see Goldstücker's Dictionary, sub voce. P. 266, notes, 1. 1. The verses there referred to have since come to light in the Vayu-purána, but in a part of the work where I little expected to find them. My MSS. agree, in their text of the passage, very closely with the commentaries from which I have taken it in note at p. 265. * P. 266, notes, 1. 2 ab infra. Such sandhi as is seen in an z° is unjustifiable, indeed; but it is very common in the best MSS. of the Puranas. Another such specimen occurs in p. 297, notes, l. 15. P. 268, notes, l. 14. Read P. 271, note t. As भूतं means not only 'what was' but 'what is', we Neither of the commen may translate: 'whether existent, with', &c. taries touches on this passage. P. 271, note. The words fa are in the Rig-veda, I., XXII., 20; and it was thence that they were derived to the Vishnupurána. Professor Wilson-in his Translation, Vol. I., p. 54-renders them "as the eye ranges over the sky." Dr. Muir-Original Sanskrit Texts, Part IV., p. 55-has “like an eye fixed in the sky." The eye spoken of, alike in the Rig-veda and in the Vishnu-purána, is the sun. P. 276. The first line of the passage here quoted from Devala, and the first of that from Garga, are adduced, and as theirs, by Aparáditya, commenting on the Yajnavalkya-smriti, III., 187. P. 277, last line. Place a semicolon after "Krittiká." P. 281, notes, l. 17. Read P. 286, notes, 1. 12 ab infra. Read "Medini-kośa". P. 287, notes, 1. 17 ab infra. For "Linga-puráňa" read "most of my MSS. of the Linga-puráňa". P. 288, ll. 8, 10. For Tárkshya - or Tárksha -- and Arishťanemi, see p. 28, note 2; also, Professor Wilson's Translation of the Rig-veda, Vol. I., p. 229, note a. P. 288, note §, near the end. There is, also, a proper name Ápa. Vide p. 23, 1. 5. P. 291, notes, 1. 3, ab infra. Read Úrja. P. 295, 1. 9 and note f. Strike out all the note but the reference at its end. The text should be corrected to "Brihat and Rathantara". For two passages of the Rig-veda,- VI., XLVI., 1, 2, and VII., XXXII., 22, 23, so denominated, as imported into the Sáma-veda, see the Aitareya-brahmana, passim. See, further, the Rig-veda, I., LII., 9, and I., CLXIV., 25. P. 295, notes, 1. 8. For in read though in. P. 299, 1. 6. Similarly, the car of the Násatyas or Aswins has three wheels. See the Rig-veda, I., XXXIV., 9, &c. &c. P. 300, 1. 9. On the immortality of the gods, and the cause thereof, see Dr. Muir, Journal of the Royal Asiatic Society, New Series, Vol. I., pp. 62, 63, and 135-140. P. 303, note . The Agnishwáttas are mentioned in the Rig-veda, X., XV., 11. P. 313, note t. P. 313, note p. 142, note 3. For my read the Translator's. Read the seventh. Also see, for the Mahanada river, Berlin, printed by Unger Brothers (C. Unger), Printers to the King. OF TRÜBNER & CO., 57 AND 59, LUDGATE HILL, LONDON, E.C. 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