ascertaining the meaning assigned to the word Yavana, and the time when the Hindus first became acquainted with the Greeks.  It is unreasonable to assume without proof that this acquaintance commenced at the time of Alexander’s invasion.  On the other hand, there are very good reasons for believing that the Greeks were known to the Hindus long before this event.  Pythagoras visited India, according to the traditions current amongst Indian initiates, and he is alluded to in Indian astrological works under the name of Yavanacharya.  Moreover, it is not quite certain that the word Yavana was strictly confined to the Greeks by the ancient Hindu writers.  Probably it was originally applied to the Egyptians and the Ethiopians; it was probably extended first to the Alexandrian Greeks, and subsequently to the Greeks, Persians, and Arabians.  Besides the Yavana invasion of Ayodhya described in Harivamsa, there was another subsequent expedition to India by Kala Yavana (Black Yavana) during Krishna’s lifetime described in the same work.  This expedition was probably undertaken by the Ethiopians.  Anyhow, there are no reasons whatever, as far as we can see, for asserting that Hindu writers began to use the word Yavana after Alexander’s invasion.  We can attach no importance whatever to any inferences that may be drawn regarding the dates of Panini and Katyayana (both of them lived before Patanjali) from the statements contained in Katha Sarit Sayara, which is nothing more than a mere collection of fables.  It is now seen by Orientalists that no proper conclusions can be drawn regarding the dates of Panini and Katyayana from the statements made by Hiuan Thsang, and we need not therefore say anything here regarding the said statements.  Consequently the dates of Panini and Katyayana still remain undetermined by European Orientalists.  Goldstucker is probably correct in his conclusion that Panini lived before Buddha, and the Buddhists’ accounts agree with the traditions of the initiates in asserting that Katyayana was a contemporary of Buddha.  From the fact that Patanjali must have composed his Mahabhashyam after the composition of Panini’s Sutras and Katyayana’s Vartika, we can only infer that it was written after Buddha’s birth.  But there are a few considerations which may help us in coming to the conclusion that Patanjali must have lived about the year 500 B.C.; Max Muller fixed the Sutra period between 500 B.C. and 600 B.C.  We agree with him in supposing that the period probably ended with B.C. 500, though it is uncertain how far it extended into the depths of Indian antiquity.  Patanjali was the author of the Yoga Sutras, and this fact has not been doubted by any Hindu writer up to this time.  Mr. Weber thinks, however, that the author of the Yoga Sutras might be a different man from the author of the Mahabhashya, though he does not venture to assign any reason for his supposition.  We very much doubt if any European Orientalist can ever find out the connection between the first Anhika