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as differs from the simpler and ordinary text of the Tales of a Parrot. It seems to be carefully done, the variations being noted, down to differences of names where the stories are the same as those of the better-known text. The Textus Ornatior is a later recension of the Textus Simplicior : hence of little use to those who are seeking earlier forms of the Parrot's Tales, but of value to students occupied with their later history. Some of the stories are altogether wanting in the Textus Simplicior. Two or three, having been already printed by Dr. Schmidt in his Doctorarbeit, are not here reproduced. This is to be regretted, as the Doctorarbeit is not easily accessible. A curious version of the fable of the Ass in the Lion's Skin is among the new tales here given. In it a jackal, who has fallen into a tub of indigo, imposes upon the other animals by means of the disguise he has thus acci- dentally donned, and is taken for king. At length he becomes overbearing and banishes his own clansmen, who had formed his body-guard. In revenge they set up their natural howl in concert, and he, as they had foreseen, feels himself impelled to join in, and is thus made known to the other beasts, who promptly tear him to pieces.
Die Sociale Gliederung im Nordostlichen Indien zu Buddha's Zeit, mix besonderer Berucksichtigung der Kastenfrage. Von Richard Fick Keil : Haeseler, 1897.
This is a clear and interesting essay on the structure of society as seen in the Pali books, supplemented by Greek accounts of India. The author has carefully examined the Buddhist canon, though (as might be expected) his remarks are based chiefly upon the Jdtaka. After giving a sketch of the Brahmanic theory of the four castes, and pointing out that allowances must be made for the point of view, inasmuch as the writers of the Sanskrit books belonged to the Brahmanic caste, he discusses the traces of caste which are found in Buddhist Hterature. Here (while cautioning the student not to forget that the writers of these books belonged to other than Brahman castes) he finds the Khattiya (Skr. Ksatriya) exalted to the highest position, and the number of castes given generally as six. The Khattiyas he explains as the ruling class ; not a caste proper, with restrictions in marriage and
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