I trust to be able to show, if permitted to do so, in a future note (1) that the Aryan dialects of Dardistan are, at least, contemporaneous with Sanskrit, (2) that the Khajuná is a remnant of a prehistoric language, (3) that certain sculptors followed on Alexander’s invasion and taught the natives of India to execute what I first termed “Græco-Buddhistic” sculptures, a term which specifies a distinct period in history and in the history of Art. G. W. LEITNER. P.S. in 1893.—The above, which appeared in “the Calcutta Review” of January 1878, was also reprinted in the _Asiatic Quarterly Review_ of April 1893 with reference to Mr. J. W. McCrindle’s recent work on “Ancient India: Its Invasion by Alexander the Great,” in which he omits to draw attention to the importance of Plutarch’s _Speech_ on the civilizing results of Alexander’s invasion, and makes no mention whatever of the traces which Greek art has left on the Buddhistic sculptures of the Panjab. He only just mentions Plutarch’s speech on page 13 of his otherwise excellent work, published by Messrs. Constable of 14 Parliament Street, London. As that speech, which is divided into two parts, is, however, of the utmost importance in showing what were believed to be in Plutarch’s days the results of Alexander’s mission, I think it necessary to quote some of the most prominent passages from it relating to the subject under inquiry. I also propose to show in a monograph on the græco-buddhistic sculptures, now at the Woking Museum, which I brought from beyond the Panjab frontier, that Alexander introduced not only Greek Art but also Greek mythology into India. I will specially refer to the “Pallas Athene,” “the rape of Ganymede,” and “the Centaur” in my collection, leaving such sculptures as “Olympian games,” “Greek soldiers accompanying Buddhist processions,” “the Buddhist Parthenon,” [if not also Silanion’s “Sappho with the lyre,”]—all executed by Indian artists—to tell their own tale as to the corroborations in sculpture of passages in ancient Greek and Roman writers relating to the genial assimilation of Eastern with Western culture which the Great Conqueror of the Two Continents, “the possessor of two horns,” the “Zu’l-Qarnein” (Al-Asghar) of the Arabs, endeavoured to bring about. The following passages from Plutarch’s Speech may, I hope, be read with interest. The author endeavours to answer his question as to whether Alexander owed his success “to his fortune or to his virtue” by showing that he was almost solely indebted to his good qualities: “The discipline of Alexander ... oh marvellous philosophy, through which the Indians worship the Greek gods.”