found their way to the West; and it would be an interesting task for an Assyrian or Hebrew scholar to trace the evidence of this ancient overland route in other ways. SUMMARY. To sum up what can at present be said on the connexion between the Indian tales, preserved to us in the Book of Buddhist Birth Stories, and their counterparts in the West:-- 1. In a few isolated passages of Greek and other writers, earlier than the invasion of India by Alexander the Great, there are references to a legendary Æsop, and perhaps also allusions to stories like some of the Buddhist ones. 2. After Alexander’s time a number of tales also found in the Buddhist collection became current in Greece, and are preserved in the poetical versions of Babrius and Phædrus. They are probably of Buddhist origin. 3. From the time of Babrius to the time of the first Crusade no migration of Indian tales to Europe can be proved to have taken place. About the latter time a translation into Arabic of a Persian work containing tales found in the Buddhist book was translated by Jews into Greek, Hebrew, and Latin. Translations of these versions afterwards appeared in all the principal languages of Europe. 4. In the eleventh or twelfth century a translation was made into Latin of the legend of Barlaam and Josaphat, a Greek romance written in the eighth century by St. John of Damascus on the basis of the Buddhist Jātaka book. Translations, poems, and plays founded on this work were rapidly produced throughout Western Europe. 5. Other Buddhist stories not included in either of the works mentioned in the two last paragraphs were introduced into Europe both during the Crusades and also during the dominion of the Arabs in Spain. 6. Versions of other Buddhist stories were introduced into Eastern Europe by the Huns under Genghis Khān.