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 (Lassen. I, 707 and 544, n. 2). This cultus, however, seems to have received a fresh development about the time of Asoka circa 250 B. C. (Vol. II, p. 467). When Madhy- antika went into Cashmere and Gandhara to teach Buddhism after the holding of tho third synod, it is mentioned that he found sacrifices to serpents practised there (II. 234, 235). There is a passage in Plutarch from which it appears to have heen tho custom to sacrifice an old woman (previously condemned to death for some crime) to the serpent-gods by burying her alive on the banks of the Indus (II. 467, note 4) Ktesias also mentions the serpent worship (II. 642). In Buddhist legends serpents are often mentioned as protecting patrons of certain towns. (Sagas from the Far East, p. 355). See also Mr. F. S Growse's Mathura memoir, p. 71.

Page 327. Add to footnote. See also Simrock's Deutsche Volksbiicher, Vol. I, p. 301 ; Vol. Ill, p. 12 ; Vol. VI, p. 289. Lucian in his De Dea. Syria ch. 32, speaks of a precious stone of the name of vxvis which was bright enough to light up a whole temple at night. We read in the history of the Pseudo-Callisthenes, Book II, ch. 42, that Alexander found in the belly of a fish a precious stone which he had set in gold and used at night as a lamp. See also Baring Gould's Curious Myths of the Middle Ages, p. 42.

Page 338. Add to note * The incident in Sicilianische Marchen closely resembles one in the story of Fortunatus as told in Simrock's Deutsche Volksbiicher, Vol. Ill, p. 175. There is a pipe that compels all the hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar fairy harp in Wirt Sikes's British Goblins, p. 97 ; and a magic fiddle in Das Goldene Schachspiel, a story in Kaden's Unter den Olivcn- baumen, p. 160. A fiddler in Bartsch's Sagen aus Meklenburg, (Vol. I, p. 130) makes a girl spin round like a top. From that day she was lame. See also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, and Baring Gould, Ilnd Series, p. 152.

Page 343. Add to note. Cp. also Miss Keary's Heroes of Asgard, p. 223, where Loki and Iduna in the forms of a falcon and a sparrow are pursued by the giant Thiassi in the shape of an eagle.

Page 350, line 14. Cp. Sicilianische Marchen, Vol. II, p. 46, where the giant treacherously lets fall his gauntlet, and asks his adversary to pick it up. His ad- versary, the hero of the story, tells him to pick it up himself, and when the giant bends down for the purpose, cuts oif his head with one blow of his sword.

Page 355. Add to note * Another parallel is to be found in Kaden's Unter den Olivenbiiumen, p. 168. See also Sagas from the Far East, p. 268 ; Birlinger, Aua Schwaben, p. 105.

Page 360, Note*; 3rd line from bottom. After "p. 408" insert "and Wirt Sikes's British Goblins, p. 39."

Pago 361. Add to note * So in No. 83 of the Sicilianische Marchen the anta help Carnfedda because ho once crumbled his bread for them.

Page 364. Add to footnote. See also Bartsch's Sagen, Marchen, und Gebrauche aus Meklenburg, Vol. I, p. 508.

Page 369. Add to note on Chapter 39. Cp. also for tho tasks the story of Bisara in Kaden's Unter den Olivcnbaumen, and that of Die schone Fiorita. Herr Kaden aptly compares the story of Jason and Medea. Another excellent parallel is furnished by the story of Schneeweiss-Feuerroth in the same collection, where we have the pursuit much as in our text.

Page 387. Add to footnote f See also Bartsch's Sagen, Marchen und Gebhiuche aus Mcklonburg, Vol. I, p. 474. See also De Gubernatis, Zoological Mythology, Vol. I, p. 328, Vol. II, p. 317.