^{page 253 note 1} (1914), pp. 192–200.

^{page 253 note 2} Ind. Alt., 2 ². 1118 seqGoogle Scholar.

^{page 253 note 3} cf.Garbe, , Bhagavadgītā Uebers. Einl., p. 30.Google Scholar

^{page 253 note 4} ERE., 2, p. 549a; 1A., 1908.Google Scholar

^{page 253 note 5} JRAS., 1907, p. 481 seq.Google Scholar

^{page 253 note 6} Hindu Gods and Heroes, p. 84.Google Scholar

^{page 253 note 7} JAOS., 1919, p. 209 seq.Google Scholar

^{page 253 note 8} The chief part of the present paper was already finished when his article came into my hands.

^{page 254 note 1} While in this respect Weber, Lassen, and Kennedy look upon communication with “the White Men” as being of great importance in regard to Hindu piety, Garbe (lot. cit., p. 199) expresses himself with more reserve: the Hindus should simply have found outside Hinduism proofs of bhakti leading to communion with God.

^{page 254 note 2} cf.Kennedy, , JSAS., 1907, pp. 447 seq.; 957 seq.Google Scholar

^{page 254 note 3} cf.Charpentier, , Kyrkohistorisk ༚rsskrift, 1927, p. 21 seq.Google Scholar

^{page 254 note 4} Exceptions to this are Senart in his remarkable work, Essai sur la Lègende du Buddha, and Clark, loc. cit.

^{page 255 note 1} Senart deals with these details explicitly. But he does not succeed in giving any plausible explanation of the śvetadvīpa episode. Sir George, Grierson's method is scarcely quite plausible, IA., 1908, p. 374Google Scholar. He picks out three characteristics of the inhabitants of śvetadvīpa which suit his purpose. “Amongst other wonders their complexions are white, they are clean from every sin, and blast the eyes of sinners who look upon them.” Cf. also JRAS., 1907, p. 315 seq.Google Scholar

^{page 255 note 2} The text in some places is not clear, and is therefore translated hypothetically. Cf. e.g. Dīgha N., 3, 2, 11, 19: Buddha pops out his tongue and covers his ears, nostrils, and forehead with it. Such a marvellous tongue belongs to his thirty-two laksanas, which are treated of there. But even the White Men's characteristics are laksanas, cf. below. The equipment of the Mahā-purusas is similar. Deussen's translation (“mit ihren Zungen den Sonnen-strahlen gleich nach allen Seiten züngelnd”) consequently is incorrect. Regarding rājīvacchadapādāh it is fairly indubitable that the known webbed skin (jāla-pāda or -bhuj) is referred to, which distinguishes a Mahāpurusa. Its origin is obscure. For my own part I believe that most likely in this laksana we have a residue of Visnu as hamsa, i.e. the sunbird. For another theory cf.Coq, von Le, Buddhistische Spātantike, vol. 5, p. 10.Google Scholar

^{page 257 note 1} Cf. p. 271 seq. below.

^{page 260 note 1} Cf. my work, Trita Āplya, eine vedische Gotlheit, 1 (1927), p. 15 seq.Google Scholar

^{page 261 note 1} According to JB., i, 184 (Oertel, , JAOS. 18, 1897, p. 19 fGoogle Scholar)., Trita steps down into the well of his own accord, to give his brothers water; they drink, and then cover the opening of the wall with a wheel.

^{page 261 note 2} Brhadd., 3, 139, and Mbh., 9, 36, agree chiefly on the following points: (a) According to Brh. the Sālāvrkīsutāh push Trita into the well not his brothers. The “sons of the she-wolf” evidently owe their origin to the wolf, mentioned in RV., 1, 105, 18, and whose rôle is obscure. Thus fratricide (at least in name) is avoided. The epic has borne this in mind: the wolf frightens Trita and he falls in; (6) Brhadd.: Brhaspati listens to his prayer; thus also 9, 36; (c) Brh.: Trita presses Soma in the well, thereby summoning the gods to his aid; the same thing occurs in 9, 36.

^{page 262 note 1} Loc. cit., p. 100 seq.

^{page 263 note 1} As regards the former alternative one immediately thinks of the epos of Gilgamesh. But he only intended to meet and confer with Ut-napiśtim, not to rob him of his kingdom. It obviously has quite another tendency.

^{page 264 note 1} Friedlaender, Die Chadirlegende und der Alexander-roman (1913), p. 19 seq.Google Scholar; Hartman, in Browne, A volume of Oriental Studies (1922), p. 179.Google Scholar

^{page 264 note 2} cf.Friedlaender, , loc. cit., p. 50 seq.; 247 seq.Google Scholar

^{page 265 note 1} Wesselowsky, , Ìz istoriji romana i powiesti, 1 (1886), p. 280 seq.Google Scholar; Friedlaender, , Jewish Quarterly Review, N.S. 1, p. 252 seq.;Google ScholarGaster, , JRAS., 1897, pp. 488,497Google Scholar; Hopkins, , JAOS., 26, p. 20 seq.Google Scholar; Budge, , Life and Exploits of Alexander the Great, 2, p. 129.Google Scholar

^{page 265 note 2} Still it seems to me doubtful if such a motif has ever really existed; cf. below.

^{page 265 note 3} In the Arabic versions as well as in the Ethiopian they are angels.

^{page 265 note 4} cf.Ausfeld, , Der Griechische Alexanderroman (1907), p. 84Google Scholar. According to Josippon (Friedlaender, p. 22a) a bird says: “O Alexander! Return, for thou canst not enter the land of the worshippers of God! Thou hast no power to enter into the house of God and his servants. For thou canst not penetrate into these islands where the saints of God and the descendants of his servant Abraham dwell.” Another bird gives him the intelligence of the approaching victory over Poros. The Armenian version agrees in the main with Josippon (Ausfeld, loc. cit., p. 84).

^{page 266 note 1} The Syrian version is well acquainted with the Saga of Paradise, but probably not with the episode of the well (Friedlaender, p. 51). The Syrian version, which according to Nöldeke, in Denkschrift. d. Kgl. Ak. d. Wiss. Wien. Ph. H. Kl., 38, 1890, is a copy of a PahlavĪ translation of Pseudo-Kallisthenes, made by an East Syrian in the ninth century, contains an episode which in some way must be related to the journey to Paradise. After Alexander has heard the message of the birds, he returns (I follow Ryssel, 's translation in Archiv. f. d. Stud. d. neueren Sprachen u. Litteraturen, Bd. 90 (1893), p. 365Google Scholar). He arrives by another road to a mountain upon the top of which stood a temple. He enters it. It is exceedingly splendid and adorned with golden statues, etc. Upon a golden couch lies an immense human figure and a glory like that of the lightning radiates from him. Alexander makes a sacrifice and then wants to leave. When he stands in the portal of the temple, “erscholl sogleich eine schreckliche Stimme wie der Schall des Donners und wie das Gebrause des Aufruhrs und der Brandung des Meeres; und als das Sturmgebrause stille wurde, hörte ich wiederum eine Stimme aus dem Tempel heraus, und so sprach sie zu mir: ‘König Alexander! Ruhe aus und lass ab von deiner Müal, und nicht wirst du in den Tempel der Götter eingehen und ihre Mysterien enthüllen können. Denn der, den du auf dieser Lagerstatt gesehen hast, das bin ich, Dionysos; und ich sage, dass es dir verliehen ist, in diesem Kriege, zu dem du dich gerüstet hast, zu siegen und in unsere Heimat zur Ruhe einzugehen, und man wird dich in unsere Zahl hinzurechnen!’ Alexander afterwards has his Hindu guides put to death, because they had led him ‘auf solchen Wegen und in solchen Gegenden’; the adventure evidently belonged to his military expedition in India. Dionysos also was said to have dwelt in India. In the description of Alexander's meeting with Dionysos the prohibition against entering the temple and unveiling the mysteries as well as the prophecy concerning his coming victory (i.e. over Poros) probably have been borrowed from the journey to Paradise.

^{page 266 note 2} Cf. Friedlaender, p. 24; Alexander obeys because his wish (viz. to reach the end of the world) has been fulfilled; I should feel more inclined to say because he had to do so. Friedlaender himself in another place (p. 39) admits that one can discern a form of the legend, according to which the return of the expedition was by no means voluntary; Alexander's desire to conquer Paradise was checked. It is quite certain that this form, which runs through both the version of Pseudo-Kallisthenes and the Armenian one, and which is also modified by influences from the accounts of Alexander's journey to the world's end, may be considered the original one.

^{page 267 note 3} Cf. Friedlaender, pp. 200 seq., 171, 178, 208.

^{page 269 note 1} Amitāyur-Dhyāna-Sūtra, SBE., 49, p. 192.Google Scholarcf.Haas, , Amida Buddha, p. 113.Google Scholar

^{page 269 note 2} When he tries to fly up to heaven he again meets a bird-like being that reproaches him for aspiring after the heavenly world.

^{page 270 note 1} cf.Barnett, , BhagavadgĪta, p. 66 seq.Google Scholar

^{page 271 note 1} Cf. below, p. 284.

^{page 271 note 2} cf.Kirfel, , Kosmographie, pp. 92 seq., 114, 128Google Scholar; Pargiter, , Mārkandeya Purāna, p. 282, 389Google Scholar; Wilson, , Visnu Purāna, p. 172 seq.Google Scholar

^{page 272 note 1} cf.Jacobi, , in ERE., 2, p. 698;Google ScholarPargiter, , Ancient Indian Historical Tradition, p. 132;Google ScholarMarkandeya Purana, p. 345Google Scholar; Kirfel, , Kosmographie, p. 19.*Google Scholar

^{page 272 note 2} The world described in Mbh,, 12, 192, 8 seq. belongs to these descriptions of Paradise. No illness is found there, and the food and housing are excellent. The inhabitants live up to a high moral standard. The country which lies on the north side of the Himālaya, in a region which is the holiest and best of all, is thus like heaven. The unhappiness and iniquity upon earth is put in contrast to the glory of this world. Here we again find features characteristic of the land of the Uttarakurus. But there is no similarity to Śvetadvipa except its situation in the North. In spite of its approaching so closely to the description of Śvetadvīpa (12, 337 (B 335), 8 seq.), it is therefore scarcely correct to suppose, with Grierson, George Sir, I.A., 1908, p. 373Google Scholar, that that very island is meant (“evidently the White Continent”).

^{page 272 note 3} Above all in the Kāthasāritsāgara 54: Naravāhanadatta is taken through the air to the island where he sees and worships Vishnu, who is resting upon Śesa with Garuda and Śri at his side, together with his cakra and other attributes. N. receives Apsarases from the god; cf., too, loc. cit., 115; Rājataranginī, 3, 471; 8, 2435 (with a reference, in Stein's note, to Haracaritacintāmani, ii).

^{page 273 note 1} Cf. with this and the following, Stcherbatsky, , The Conception of Buddhist Nirvāria, p. 10Google Scholar, and passim.

^{page 273 note 2} cf.Beckh, Buddismus, 2, p. 68.Google Scholar

^{page 273 note 3} Cf. also, loe. cit., 5, p. 267, on Anuruddha's visions.

^{page 275 note 1} Deussen, Vier Philosophische Texte, p. 772, translates less correctly: “hienieden.”Google Scholar

^{page 276 note 1} It was pointed out above that the White Men areśubhasāropetāh. Cf. Buddhaghosa's comment on the word in Mahānidāna Sutta, as rendered by Childers in his Dictionary: “Subhakinna means filled and pervaded by lustre, their bodies radiant with lustre, dense with colour. For the radiance of these angels is not intermittent (or partial) like that of the Ābhassaras, but in the course of the five dhyānas men are reborn of limited lustre, of unlimited lustre, or of pervading lustre according as they have exercised the fourth dhyāna in the lower, middle or superior degree.” Here -kinna quite correctly is taken as the equivalent to the Sanscrit kirna, not to krtsna.

^{page 276 note 2} In the first degree there are different catagories of Brahma-gods; in the fourth gods who: (1) receive great recompense; (2) who have no consciousness; (3) who make no exertions (? Avrhā); (4) who are without any sufferings; (5) who have a clear sight; (6) who are beautiful; and (7) who are the highest of all beings. cf.Koeppen, , Die Religion des Buddha, 2, p. 260 seqGoogle Scholar. On the heavens of the commentaries on the Yogasūtras, see Kirfel, loc. cit., p. 142 seq. For other names in Buddhism cf.Beal, , Catena, p. 90 seqGoogle Scholar.

^{page 278 note 1} On the interpretation cf. Zimmer, Zeitschr. f. Indologie, 1, 73 seq. (scarcely convincing).

^{page 278 note 2} cf.Monier-Williams, , Buddhism, p. 203 seq.Google Scholar

^{page 278 note 3} cf.Haas, , Amida Buddha, p. 113Google Scholar, on those who are born in a “corner of Sukhavāti”.

^{page 279 note 1} Cf. Digha Nik., 2, p. 212, 250; Ang. Nik., ii, p. 129;Franke, , Dīghanikāya p. 234;Google ScholarBeckh, , Buddhismus, 2, p. 59seq.;Google ScholarMilinda pañha, SBE., 25, p. 124;Google ScholarBhāgavala Pur., 11, 15, 18. Bhandarkar, , Vaisnavism, p. 18 seq.;Google ScholarBarth, , Religions de I'Inde, p. 199;Google ScholarStevenson, Mrs, The Rites of the Twice-born (1920), p. 170Google Scholar. Beal, , Catena, p. 371, 381Google Scholar. (Cf. also Mbh, 12, 280, 59: Meditating on Vishnu as the Supreme Being, Vrtra breathes his last: yojayitvā tathādtmānam paraih sthānam avāptavān).

^{page 280 note 1} cf.Poussin, de la Vallée, Opinions, p. 206 seq., 289Google Scholar.

^{page 280 note 2} cf.Poussin, de la Vallée, ERE., s.v. Mahāyāna, p. 331Google Scholar.

^{page 280 note 3} Synonymous terms for dharmakāya are: svabhāvakāya, śuddhakāya; when realized in trance it is also called samādhikāya; cf.Poussin, de la Valleé, JRAS., 1906, p. 146.Google Scholar

^{page 281 note 1} cf.Poussin, de la Vallee, JRAS., 1906, p. 974 seq.Google Scholar

^{page 281 note 2} On the Vyūhas and the date of the Vyūha doctrine, cf. Bhandarkar, Vaisnavism, p. 13.

^{page 282 note 1} cf.Hopkins, , Epic Mythology, p. 214.Google Scholar

^{page 283 note 1} Cf. cf.Patañjali, 's Yoga-Sūtra, 2, 30Google Scholar.

^{page 284 note 1} cf.Beckh, , Buddhismus, pp. 28, 37, 60, 132 seq.Google Scholar

^{page 284 note 2} cf.Burnouf, , Lotus, introduction, p. 346Google Scholar; Senart, , Légende, pp. 88 seq., 124 seqGoogle Scholar.