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Brahman's god, or as in the case of the flood-story the necessary belief that the 'fish' must have been the god of the race. Some of these avatars are Brahmanic, presumably pre-Buddhistic.]
[Footnote 62: Krishna's Geburtsfest (janm[=a][s.Jtam(=i]), 1867.]
[Footnote 63: Since they do not appear till after the real epic we date them tentatively as arising after 600 A.D. Most of them are in still later Pur[ra]nas.]
[Footnote 64: Incidental rapport with the Greeks has been pointed out in other instances; the surang[=a), a mine, of the late tale in i. 148. 12, etc (Ind. St. ii. p. 395), has been equated with syrinx, Skanda with Alexander, etc. It is needless to say that each of these is only a guess in etymology. But Greek influence is perceptible in the Greek soldiers and names of (Greek) kings that are found in the epic.]
[Footnote 65: Ind. St. i. 423; ii. 169. Weber believes that little is native to India which resembles Christianity in the way of theology; lore of God, special grace, monotheism, all to him are stolen. We regret that we must disagree with him in these instances.]
[Footnote 66: Ekata, Dvita, Trita. A Dvita appears as early as the Rig Veda. Ekata is an analogous formation and is old also.]
[Footnote 67: Hrish[=i]keça is 'lord of senses,' a common epithet of Vishnu (Krishna).]
[Footnote 68: i. 107. 1 ff. The spirits of the dead come to him and comfort him in the shape of birds—an old trait, compare B[ra]udh. Dh. Ç[ra]st. ii. 8. 14. 10; Çat. Br. vi. 1. 1.2.]
[Footnote 69: xii. 300. 20.]