Indian Antiquary Vol 01

Author(s): Jas Burgess
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032493/1

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THE INDIAN ANTIQUARY A JOURNAL OF ORIENTAL RESEARCH 1872--1933 IN ARCHAEOLOGY, EPIGRAPHY, ETHNOLOGY, GEOGRAPHY, HISTORY, FOLKLORE, LANGUAGES, LITERATURE, NUMISMATICS, PHILOSOPHY, RELIGION, &C., &C...

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Indian Antiquary AT A TIME when each Society had its own medium of propagation of its researches, deliberations etc., in the form of Transaction, Proceedings, Journal etc., a need was strongly felt for bringing out a journal devoted exclusively to the study and advancement of Indian Culture in all its aspects. The endeavour boosted by public demand, encouraged Jas Burgess to launch the Indian Antiquary in 1872. The scope as enunciated by its founder editor was, in his own words, "as wide as possible" incorporating Manners and Customs, Arts, Mythology, Feasts, Festivals and Rites, Antiquities and History of India. The journal carried also a correspondence column to elicit the information and initiate discussion on matters of interest. Another laudable aim was to present the readers abstracts of the most recent researches of scholars in India and the West by Translating them from German, French and other foreign tongues, besides drawing the attention of researchers by publication of articles, notes, etc. of interest from the other Asiatic Society which would not have been otherwise published in this journal. Indian Antiquary also dealt with locallegends, folklore, proverbs etc. In short Indian Antiquary, as envisaged by the visionary Burgess was journal entirely devoted to the study of MAN-The Indian-in all the spheres of activities of his day to day life, past and present. In fact it covered the broad spectrum of subjects what we today study in archaeology, anthropolagy, ethnology, epigraphy, numismatics, linguistics etc. Thus Indian Antiquary formed a cultural bridge as it were between the East and West. contd. on back flap

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH IN AR:HAEOLOGY, HISTORY, LITERATURE. LANGUAGES, FOLKLORE, &c. &c. EDITED BY - PRESSM.RAS JAS. BURGESS, M.R.A.S., F.R.G.S. VOL. I. 1872. Swati Publications Delhi 1984

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Published by Swati Publications, 34, Central Market, Ashok Vihar, Delhi-110052 and Printed by S.K. Mehra at Mehra Offset Press, Delhi.

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CONTENTS. Authors' names arranged Alphabetically. . 79 137 *** "* ""* Nate on Tap . * 369 PAGE. Paes. V. BALL, B.A., Geological Survey of India - Rev. D. C. BOYD, M.A, Bombay - STOXX MONUMENTS in the District of Singhbhum Explanation of Vedic Words, translated from the Chota Nagpur ... ... ... ... 66 ... ... 291 German of Prof. Aufrecht *. ** - On the Ramayana by Prof. Weber,-translated from 4 W. K. M. BANERJEA, Hon. M.R.A.S. Calcutta : the German . .. * .. 120, 172, 289 BHAVABHUTI in English Garb ... ... ... ... 143 A. M. BROADLEY, B.C.S., Bihar :JOHN BEAMES, B.C.S., M.R.A.S., &c., &c., Balasore: On the IDENTIFICATION of VARIOUS PLACRS in the On the PRESENT POSITION of OLD HINDI in Oriental Kingdom of MAGADHA, visited by the Pilgrim Philology ... Chi-Fah-Hian (A. D. 400-415) ... ... 18, 69, 106 The JUNGLE FORTs of NORTHERN ORTSBA ... 88, 74 Query :-On certain figures of Buddha . ... .. 96 Query on the mode of dating in Orissa 64 J. G. BUHLER, Ph. D. Gajarat :The INDIGENOUS LITERATURE of OHI89A ... On the TREATMENT of OXTTONE NOMINAL BASES On the CFLANDIKAS'ATAKA of BA NABHATTA... ... Note on MSS. of the Atharv veda in SANSKRIT and its Derivatives . .. .. ... Note on Valabhi ... ... 211 ... FOLKLORE of ORISSA ... ... ... .. On the VRIHATKATHA' of KSHEMENDRA 195 Note on Mastan Brahmans ... ... NOTES on the RASAKALLOLA, an ancient Oriya A. H. BURGESS, M. A., London - Poem ... 215, 292 REVIEW : Beal's Catena of Buddhist Scriptures .. ... 26 ** *** 228 Boyd's Nagananda... ... ... ... 147 On & Translation from the Prithiraja Rasan... ... 269 Phillips's Story of Gautama Buddha ... 189 KIRTANA.Or Hymns from the Earliest BENGALI PORTS 323 + A. C. BURNELL.M.C.S. M.R.A.S.. dec.. Manelor! On a COPPER-PLATE GRANT from Balasor ... ... 355 The APASTAMBA SUTRA of the Black Yajur Vede, On some KOCH WORDS in Mr. Damant's article on and the Commentaries, &c. belonging to it - 5 the Palis of Dinajpur ... .. REVIEW : Fausboll's Dasaratha Jataka ... ... 57 V. C. BENETT, B.C.S., Gonde, Oudh : The OLDEST KNOWN SOUTH INDIAX ALPHABET... 229 OUVH FOLKLORE-A Legend of Bulrampur... ... 143 AN INTERESTING Passage in KUMAKILA BHATTA'S On the BHAR KINGS of Eastern Oudh ... ... 265 TANTRAVARTTIKA ... ... ... 309 Note on Sibaras and Sri Harsha ... .. .. 352 REVIEW: Kittel's Tract on Sacrifice (YajfiatantraBuddhinidhi) .. . *** . . RAMKRISHNA GOPAL BHANDARKAR, M.A. 351 Note on the derivation of Ginger ... ... ... -352 Professor of Sanskrit, Elphinstone College, Bom ROBERT CHARLES CALDWELL, M.R.A.S., Made bay - TAMIL POPULAR POETRY... ... ... ... 197 A TA'MBA-PATRA or Ancient Copperplate Grant from Katbiewild, translated... HYDE CLARKE, C. E., &u. London:.. . ... ... 14 PA'NINI and the GEOGRAPHY of AFGHANISTAN and Note on Arachotis... ... ** *** *** the PANJA'B ... ... ... ... on the Kajuna Language ... ... 21 ... * On Two COPPERPLATES from VALABHI 45 A. D'ABBADIE, Memb. de l'Inst. de France : The OLD SANSKRIT NUMERALS Query on the Maldivian Alphabet . ... Note on en Inscription from Dinajpur NARAYAN DAJI, G.G.M.C., &c., Bombay: Nite on the White and Black Yajur Vedas ... 163 Reply to Query 5-Botanical ... ... ... ... 130 On the GANJAM ROCK-INSCRIPTION ... . 221 G. H. DAMANT, B.C.S., Dinajpur :On the DATE of PATANJALI, and the King in whose BENGALI FOLKLORE-Legends from Dinajpur. 115, 170 reign he lived ... ... 218, 285, 344 On the age of the Mahabharata... Some Account of the PALis of Dinajpur ... ... 886 On the MERKARA COPPERPLATES ... 865 T. W. RHYS DAVIDS, C.C.S., Anuradhapura, Ceylon :Pror. H. BLOCHMANN, M.A., &c., Madra, Cal- The Cave of the GOLDEN Rocx, Daunbula, Ceylon... 139 cutta : Yatramulle Undanse ... . .. .. ... 103 BIOGRAPHICAL NOTICES of GRANDEES of the Mu Mr. W. Skeen ... ... ... ... ... ... 168 ghul Court ... The Jayasri Matis Bodin Wahanse in Chanoary ... 196 1. Shaikh Daud Quaraishi ... ... The DONDRA INSCRIPTION . ... ... .. 829 THE EDITOR: 2. Vazir Khan Hakim 'Alimuddin ... PREFATORY ... ... 3. Vazir Khan, Muhammad Tahir Khu A LEGEND of SERPENT WORSHIP, from Bhaunagar 4. The Rajahs of Nurpur... in Kathia wad ... ... .. ... Query-About Tobacco ... ... ... ... ... 164 REVIEW: Gover's Polksongs of Southern India BABU RASBIHARI BOSE, Banka : Notice of Hindusthanman Musafari ... MANDARA HILL... ... .. ... . .. Asiatic Societies, Notices of ... 68, 155, 222, 264, 817 168 299 ... 363 On Titles... ... ... ... 264 ... 46

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CONTENTS ... 130 ... 214 ... 80 " ... 165 PAGE. V. N. NARASIMMIYENGAR, Maisur: LEGEND of the Origin of the Tangabhadra River ... 212 The BHUTAS of Nagara Malnad ... ... ... 282 S'RAVANA SATURDAYS in Southern India ... ... 343 SHANKAR PANDURANG PANDIT, M.A., Dekhan College, Pune: - TRANSLATION and REMARKS on A COPPERPLATE. GRANT discovered at TIDGUNDI in the Kaladgi Zilla toith fac-smile) ... ... An INSCRIPTION AT SALOTGI in the Kalkdgi District, dated A.D. 945, with Ro narks (fac-smile)... .. 205 W. RAMSAY, Bo. C. S. :Gonds and Kurkus ... ... ... ... 128, The HOT SPRING of UNAI ... ... ... The SACRED FIRE of the Parsis at Udwada ... 23 Note on the Gauli Raj ... ... ... . ED. REHATSEK, M.C.E., Bombay : A PERSIAN MAP of the WORLD tsanslated ... ... 389 B. LEWIS RICE, Educational Inspector, Meisur and Kurg: TRANSLITERATION and TRANSLATION of the MERKARA PLATES ... ... *. ... ... ... ... 363 BABU RAM DAS EEN, Zamindar : Note on Hagyarnava ... ... ... ... ... 380 M. SAS HAGIRI S'A'STRI, B.A., Professor of Sanskrit, Madras :On SOME EMINENT CHARACTERS in SANSCRIT LITERATURE ... ... ... ... ... 314, 304 W.F. SINCLAIR, Bo. C, S : On the GAULI RAJ in Khandesh and the Central Provinces... .. . ... The Caves of the BRAZEN GLEN and other Remains about Mauje Patna, Taluka Chalisgaum ... ... 295 Note on the Gauli Raj ... KASHINATH TRIMBAK TELANG, LL.B. Bombay : Th. DATE of the NYAYA KUSUMA'NJALI ... Note on Gomutra ... ... ... .. ... .. 82L Note on the Date of the Nyayakusumanjali ... ... 353 PROFESSOR ALBRECHT WEBER, Berlin :On the RAMAYANA, translated by Rev. D. C. Boyd, M.A. ... ... ... ... .. 120, 172, 289 Query 10-concerning Chaturanga ... .. E. VESEY WESTMACOTT, B.A. Oxon, B. C. S. Letter on Remains at Dinajpur ... ... J. WHITE, B. C. S., Fathepur: Letter on the Khattris... ... ... ... COLONEL H. YULE, Palermo - Miscellaneous Notes ... ... .. ... ... 130 ... PAGE. REVIEW: Fergusson's Rude Stone Monuments ... 92 Broadley's Nalanda Monasteries... ... 94 Note on Query 5 Botanical ... Note on Coins from Valabhi ... ... 195 The SANJA'N S'LOKAS... Note on the Identification of Supara or Subarah of Ptolemy and the Arabs ... ... ... NARA'YAN SWAMI' ... INTRODUCTORY NOTICE to the MERCARA PLATES.... J. FERGUSSON, D.C.L.F.R.S. &c., London : Letter on the Age of Indian Caves and Temples ... 257 J. F. FLEET, Bo. C. S., Belgium Query 3-On clearing Inscriptions ... ... ... 64 An OLD CANARESE INSCRIPTION, translated, with transcript ... .. .. .. .. .. 141 CHARLES E. GOVER, M.R.A.S., Madras :The MUHARRAM, A Shiah House of Mourning in Madras .. .. . F. S. GROWSE, M.A. Oxon, B.C.S., Mathura :SKETCHES of MATHURA: 1. The Braj Mandal ... 65 2. The Ban-Jatra .. .. .. " 130 3. Gobardhan .. 4. Barsana and Nandgauw ... .. ... 311 On the NON-ARYAN ELEMENT in Hindi Speech, ... 103 Query 5-Botanical ... ... ... .. Rev. A. F. RUDOLF HOERNLE, D. PH., Tubingen, &c : On the DERIVATION of some Peculiar GAURIAN VERBS ... .. . ... ... ... ... 356 J. B. J., Palkonda: Note on the derivation of Coromandel... ... D. S. K., Bombay : Reply to Query 3-on clearing Inscriptions C. E. K., Madras : REVIEW: Philosophia Indica Expositio ... REV. F. KITTEL, Merkara : Query 7-About Gunpowder ... ... ... ... 164 Query 9-Derivation of " Elephant" ... ... ... 228 On the DRAVIDIAN ELEMENT in Sanskrit Dictionseries ... ... ... 235 MANGA RAJA's or KAVI MANGA'S ABHIDANA ... 345 G.W. LEITNER, Ph. D.-Lahor :MAABERS and Customs of the DARDS: Amusements ... Beverages Birth Ceremonies ... Marriages ... 11 Funerals... ... Dardu Legends... .. ... 84 Riddles, Proverbs, and Fables ... 91 Dard Forms of Government ... ... ... 187 The DASTAN SHEIKH SHIBLI, A specimen of Kash miri, with Interlinear and Literal Translation, ... 266 CAPTAIN J. S. F. MACKENZIE, Maisur Commission :The TEMPLE at HALABID * . 40 Note on Query 2 .. .. "Hulle Mukkala" .. ... 880 REV. FRANCIS MASON, D.D., Tuungoo, Burmah :The CELTS of TOUNGOO .. S of TOUNGOO .. .. ... .. PROFESSOR C. MATHER, E. 1. College, Surrey : The late PROFESSOR GOLDSTUCKER .. .. .. 132 Oriental Notes ... ... ... .. .. .. 195 Rev. J. MURRAY MITCHELL, LL.D., Calcutta : REVIEW :-Sherring's Tribes and Castes of Benares... 287 THE LADY AND THE DOVE, a Bengali Song, translite rated and translated in verse ... ... ... ... 367 BABU RAJENDRALALA MITRA, Hon. M.R.A.S., &c. - The SO-CALLED DASYUS of SANCHI ... ... ... 86 Letter on the Dinajpur Inscription ... ... ... 195 ... 204 ... 297 ... 10 ... 96 SELECTIONS & MISCELLANEA. Progress of Oriental Research in 1869-70 ... Mr. Ravenshaw's History of Gaur ... Sri Harsha ... ... ... ... .. The Selons ... ... ... .. Rock Temple at Harchoka... ... Coin of Firuz Shah Zafar... Oriental Studies at Cambridge ... Revision of the Sinhalese Buddhist Scriptures... Discovery of Ancient Coins... ... ... ... Discovery of Copper Axes... ... ... Colonel Francklin's Account of Mandara Hill ... Notes on the Gonds met with in the Sathpura Hills, Central Provinces, by Mr. C. Scanlan . The Hill Tribes of the North-east Frontier The Mines of Mewar ... Discovery of forgotten Records ... The Sea of Mewar.. .. Famed Rikhabnath... ... New Jaina Temple at Palitan .. The Srirangam Jewels ..

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PAGE. On the Ancient Remains in the Krishna District 149, 182,846, 372 159 ...160 160 161 162 162 189 190 191 192 192 Notes on the Bharias by Mr. C. Scanlan... Native Tribes of Sikhim Maulmein Caves Rise of the Kuka Sect Beggars Sanskrit MSS. ... ... CONTENTS. ... Kangra A Lake Legend of the Central Provinces Marco Polo's Route from Yunan... Temple at Tripetty... The Samlaji Fair An early Sanskrit Press as yet unnoticed by Biblio ... graphers... Discovery of Images Himalayan Custom.... The White Jews of Cochin, by the late W. Breeks, C.S., 195 *** Facsimile of an Inscription on ancient Tamba-patras or Copper-plates from Kathi&wad-To face... 193 194 194 2. Tamba-Patra-Second Half 3. Map of the Jungle Forts of Northern Orissa Woodcuts... ... 15 4. Sat Gambhira Attalika, Balasore 5, 6. Copper Plate Grant of Tribhuvana Malla, A. D. 1083 (4 pages.)... 7. Inscription under the Katara of Dambula Cave Temple (p. 140); and Inscription from Dinajpur ILLUSTRATIONS. 8 16 33 34, 35 75 80 Chess in Burmah Rock Inscription in the Ganjam Dis.rict... Tipera and Chitagong Kukis The Trivyar Festival 128 Archeology in the Bombay Presidency Publication of Chand Jagannath Car at Srirangam Hill or Aboriginal Tribes of the Dekhan... Belgam Fair... Ajanta Frescoes Elephanta Caves Concluding verses of the Prithiraja Rasau; with metrical version ... ... 13. 14. *** 15. 16. Origin of the word 'Loosai'. Three Copper Grants from Maisur Dr. Buhler's Report on Sanskrit, MSS. in Gujarat 9, 10. Salotgi Inscription (4 pages) 11. *** ... ... PAGE. 196 219 ... 225 226 253 ... 322 322 322 322 ...852 354 ...354 Merkara Copper-plates (2 pages) A. Persian Map of the World 8. Transcription of a Canarese Inscription from Belgam (2 pages,) ... ... ...854 ...854 ...375 ...379 ... 142 ... 210 Alphabet used in the Jewish and Syrian Inscriptions of Cochin... Wood cuts Celts from Toungoo 229 ... 292 328 Copper-plate Grant of Purushottam Deb, A. D. 1483 355 362 ... 369

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INDIAN THE ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH IN ARCHEOLOGY, HISTORY, LITERATURE, LANGUAGE, PHILOSOPHY, RELIGION, FOLKLORE, &c. PART I. FRIDAY, 5TH JANUARY 1872. Annual Subscription 20, or euace. TO SUBSCRIBERS. WITH this first Number of the INDIAN ANTIQUARY the projectors tender their thanks to those Contributors and Subscribers who have encouraged their effort, and so speedily rallied to their aid. The first number, nor even the second of such a Journal, cannot be expected to be a fair specimen of what it will be, when the correspondence columns become a special feature, and all our contributors have had time to supply their quotas of information. We must look to present subscribers to aid us by making the Journal known to their acquain.tances and friends. As soon as the INDIAN ANTIQUARY becomes more than self-supporting, the rate of subscription will be lowered. For those who may not have seen it before we reprint the PROSPECTUS. THE great interest now displayed, both by Indian and European scholars, on all subjects relating to Indian Antiquities, has induced the Projectors to undertake the publication of a Journal that may serve as an adequate medium of communication between Orientalists and Archeologists in the different provinces of India and in Europe and America,-in which all that relates to the Archaeology, History, Geography, Ethnography, Mythology, Literature, Religion, Philosophy, Manners, Customs, Folklore, Arts and Sciences, Natural History, &c., &c., of India and the neighbouring countries may find a record,-indexed and easy of reference. The INDIAN ANTIQUARY, will contain, on an average, 32 pages monthly, or 384 per annum, in coloured paper cover. The leading features of it will be same issue in which they appear, or wait the best replies procurable by Contributors, who are invited to supply Notes on all matters falling under the heads of the subjects enumerated. It is the desire of the Projectors to encourage the discussion, between Savans and Students in the West and East, of all points connected with the subjects, above enumerated, and thereby to aid the progress of knowledge. III. The Journal will also give resumes of the Transactions of all learned bodies, whose professed object is the investigation of Indian Antiquities, &c.; and by presenting to Indian Students, abstracts and Translations of German, French, and other Continental publications, it will familiarize them with the latest results attained by the most advanced scholars in Europe. IV-A portion of the Journal will be reserved for Reviews of such books as come under the scope of its subjects. I.-Original Contributions on Archaeology; Descriptions of Ancient Architectural and other Lithic Remains; Engineering Works HistoryGeneral and Local; Legends; Folklore Songs of the people; Chronology and Genealogies of Notable Families; Numismatics; Inscriptions; Manners and Customs; Costume and Implements of Husbandry, War, &c.; Arts and Handicrafts; Sports and Pastimes; Philosophy; Mythology and Religions, -their Rites and Ceremonies; Literature and Bibliography; Philology and Grammar; Translations into English and Analyses of Oriental Works and MSS; Geography and Topography; Astronomy and other Sciences; Medicine and Natural History; Ethnography and Ethnology; with facsimiles of Inscriptions and rare MSS, Tracings of Architectural Ornamentations, &c., &c. II.-Notes and Queries.-The general aim of the Journal will be to make the circle of subjects connected with Indian Archaeology, as complete as possible, and whatever Questions, fairly within the domain of Indian Antiquities and Natural Science, any one may be disposed to submit, will be inserted. These will either be answered by the Editor in the Subscribers' names will be registered on receipt, by the Managing Proprietor, of a remittance for six or twelve months' subscription, at the rate of #20, or PS2 per annum, this includes postage. V.-Miscellaneous Selections and Extracts of interest, gleaned from all sources not likely to come under the eye of the general reader, will also be inserted. Many of the most accomplished scholars in India have already promised contributions; eminent Orientalists in Europe, and America, it is expected, will become Contributors to this Journal.

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CONTENTS. Page. 1.-PREFATORY ... ... ... ... ... ... ... ... ... ... ... ... ... ... 1 2.-ON THE PRESENT POSITION OF OLD HINDI IN ORIENTAL PHILOLOGY, BY J. BEAMES, B.C.S., M.R.A.S., Author of " A Comparative Grammar of the Modern Aryan Languages of India." ... ... ... ... ... ... ... ... 2 3.-THE APARTAMBA SUTRA OF THE BLACK YAJUR VEDA and the Commentaries, &c., belonging to it, by A. BURNELL, M.C.S., M.R.A.S., &c. ... ... 4.-A LEGEND OF SNAKE-WORSHIP, from Bhaunagar in Kathiawad... ... ... ... 5.-MANNERS AND CUSTOMS OF THE DARDS, by Dr. G. W. LEITNER, Author of "Dardistan" ... ... ... ... ... ... ... ... ... ... ... ... ... 7 6.-AN ANCIENT TAMBA PATRA, or Grant on Copper plates,t ranslated by PROF. RAMKRISHNA GOPAL BHANDARKAR, M.A. With a facsimile* ... 7.-REMARKS ON THE SAME, by Prof. R. G. BHANDARKAR... ... ... ... ... 8.-ON THE IDENTIFICATION OF VARIOUS PLACES IN THE ANCIENT KINGDOM OF MAGADHA, visited by the Buddhist Pilgrim Chi Fah Hian. A.D. 400-415., by A. M. BROADLEY, B.C.S., &c., Bihar... ... ... ... ... ... ... ... 9.-PANINI AND THE GEOGRAPHY OF AFGHANISTAN AND THE PANJAB, by Pror. R. G. BHANDARKAR, M.A. ... ... ... ... ... ... ... ... ... ... ... 21 10.-PROGRESS OF ORIENTAL RESEARCH-(from the Report of the Royal Asiatic Society). ... ... ... ... ... ... ... ... ... ... ... ... ... ... 23 11.-Review: Beal's Catena of Buddhist Scriptures ... ... ... ... 12.- , Gover's Folk Songs of Southern India; A. M. Moos's Travels ... 13.-M180ELLANEA--Ravenshaw's History of Gaur, &c. &c. ... 14.-QUERY-The Ancient Maldivian Alphabet ... ... ... ... ... ... ... ... 32 . Only the first leaf has been got ready in time for this part, the other will appear in No. 2, TO CORRESPONDENTS. RECEIVED :- "The Jungle Forts of Northern Orissa," by J. Beames, B.C.S., Balasore; The Temple of Hallibede, by J. S. F. MACKENZIE ; Mandara Hill, by RANSHIHARI BOSE. NOTICE:--Contributors are requested to write on one side of the paper only; the practise of writing on both is productive of much unnecessary trouble and delay in re-copying for the press. CONTRIBUTIONS intended for the next part of the Indian Antiquary and Books far Review should be forwarded to the Editor-Fort, Bombay, as early as possible. TO SUBSCRIBERS. Subscribers who have not yet done so, are requested to send their payments to the Manager . SCOTT, 11 Oak Lane, Bombay, at an early date in this month. Copies of Part I. of the Indian Antiquary can be obtained of the Manager at Rs. 1 12 ans., which will be deducted from the amount of Subscription in the event of purchasers of Part I. wishing to becoma Subscribers. No. 2 will be published on the 2nd February, THE GEOGRAPHY OF INDIA.-For the use 1 of Higher Classes in Schools and Private Students. By J. Burgess F.R.G.S., M.R.A.S., 12mo. 68 PP. Price 4 Annas. LONDON: T. Nelson and Sons, 1871. Sold by Atmaram Sagoon & Co., Kalkadevi Road, Bombay. Just Published. THE FOLK-SONGS OF SOUTHERN INDIA, BY CHARLES E. GOVER, Member of the Royal Asiatic Society and of the Society of Arts Fellow of the Anthropological Society. In one volume 8vo. pp. xxviii. and 299 elegantly bound in cloth antique. Rs. 7 8as. MADRAS: Higginbotham & Co., 1871. 22 410-RUDIMENTS OF ENGLISH GRAMMAR, for the use of Gujarati Leamers. By J. Burgess, M.R.A.S., &c., 2nd edition, 12mo. pp. 181. Price 1 Rupee. BOMKY: Atmaram Sagoon & Co., and Jamshedji Dorabji and Co., Kalkadevi Road.

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH. PREFATORY. tions received from all parts of India, it would appear that such a journal as the Indian Antiquary was much wanted; and if it is considered that almost every branch of scientific research possesses, not merely the transactions of societies specially devoted to its culture, but also weekly, monthly, and quarterly journals, publishing all sorts of information, for all classes of readers; it is surely not too much to expect that Indian Research should be of sufficient interest to Europeans resident in India, or interested in it and to intelligent and educated natives of the country, to support one journal devoted to its promotion. The scope of this will be as wide as possible addressing the general reader with information on Manners and Customs, Arts, Mythology, Feasts, Festivals and Rites, Antiquities and History, in which every one, in any way connected with the country, ought to feel an intelligent interest,-and, at the same time, it is intended to be a medium of communication between Archaeologists in the East and the West. Its Correspondence columns will afford ample opportunity for the amicable discussion of many questions, on which more information is yet required before any fixed opinion can be formed, and for propounding Queries on all matters fairly within the domain of Oriental Research. By presenting its readers with abstracts of the most recent researches of savans in India, Europe and America, and by its translations from German, French, and other European languages -it will make fully accessible to the many Native Scholars, unacquainted with these languages, the latest results arrived at by the greatest continental scholars. It will be the aim of the Indian Antiquary to supplement the Journals of the various Asiatic Societies by directing the attention of its readers to the best articles in each, and supplying a variety of such articles, notes, and memoranda as never find their way to the pages of these publications. Among the many subjects we wish and hope to see discussed, we may enumerate-Architectural and other Lithic remains-of the extent and variety of which, in India, the world is only beginning to form a vague idea. And as attention has been specially directed to this branch of late years, and Government has at last very properly responde to the demand for an Archeological Survey, we may hope to aid it by the early publication of all the information respecting its progress and discoveries communicated tp us by its officers, and aid it by information respecting localities and remains as yet but imperfectly known. Then there are old Native Engineering works of no small interest-of which, scarcely one satisfactory account of a single work has yet appeared in type. Local legends and Folklore, Proverbs and Songs, are subjects at every one's door who can speak a vernacular tongue, and, besides their intrinsic interest, they often shed a most instructive light on the habits of thought of the people. When ready to go to press, we have had the pleasure of receiving a contribution to this department that we feel sure all our readere will welcome with delight.

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THE INDIAN ANTIQUARY. (JANUARY 5, 1872. Mr. Gover's "Folk-songs of Sonthern India" | Indian Antiquary, we hope to find the means of is not only an instructive book, it is probably publishing them for decipherment and transwithout exception, the most interesting work lation by those among our correspondents best relating to India and the social character of its skilled in such studies. people, that has appeared for years; and it shows Then there are the subjects of Mythology and what a patient worker may effect. Religions with their sects, rites and ceremonies; Then the History, Chronology and Genealo- Literature and Bibliography ; Philology and gies of the many provinces, races, and royal Grammar; Astronomy ; Medicine ; Geology and families are all but exhaustless subjects. On tlie Natural History,--which will all supply themes costumes ancient and modern; on implements interesting to the scholar, the man of science, the of domestic use, husbandry, and war; on Sports politician, the educationist, the missionary, tho and Pastimas; and on the Arts and Handicrafts, general reader and the tourist. of India, volumes might be filled. The Ethnology We are gratified to find that so ready a resof the various tribes and the connections of their ponse has been made by so many eminent scholanguages, &c., may well occupy many enquir- lars in India to our request for aid, and we have ers. Topography and Geography-ancient and to thank many others for voluntarily offering modern,- are only beginning to attract attention, very valuable contributions to our pages. We and are susceptible of very extensive elucidation. invite all our readers to aid us with their pens; Our Indian Governments have at length taken up there is no country where fresh information of the compilation of Provincial Gazetteers; but the most varied sort lies so near to every one's such works can at first be only approximately com- hand as in India ; and whoever tries to write, we plete, and the compilers--however talented and feel sure, will find the field widen and deepen energetic-cannot be expected to obtain the 1 in interest the oftener he makes the attempt to best possible information, in more than a ma- put it into form for the interest and instruction jority of cases. Here, again, our contributors of others. may be of public service, by supplying our pages Finally, by inducing subscribers to join our with articles on points of local geography and ranks, and thereby obtaining for us the pecuhistory. niary means of which, as yet, we necessarily stand Numismatology is another branch for which in need, our readers and first supporters will much remains to be done. There are coinages- enable us to accomplish the services at which Sah, Gapta, Baktrian, Hindu, and Mughal, of we aim; and no pains will be spared on our part various ages and dynasties, that will amply re- in endeavouring to stimulate that literary spirit ward patient study, and respecting which we ex- and power which very many of those who have pect to be aided with researches and coins to figure, first welcomed our proposals are known to pos Inscriptions abound in some districts more sess, and which not a few are ready to exert for than in others, and if fac-similes are sent to the the instruction of all who will join us. ON THE PRESENT POSITION OF OLD HINDI IN ORIENTAL PHILOLOGY. BY JOHN BEAMES, B.C.S., M.R.A.S., &c. BALASORE. ORIENTAL scholars in Europe, as a rule, devote of my recent visit to England, I found that the their time and attention exclusively to Sanskrit British Museum contained none, the Bodleian and its off-shoots, Pali and the Prakrits. With had one bad manuscript of Chand, (which was the exception of the veteran Professor, M. Garcin entered in the catalogue as a Sanskrit poem !) de Tansy, I know of none who have considered and the library of the Royal Asistic Society had the Indian vernaculars of the mediaevnl and not more than half-a-dozen works of this class. modern periods worthy of their study, and even I found only three or four imperfect copies of that eminent scholar's labours have been chiefly some of the latest and most common of these directed to Urdu, and other quite modern poets in the Indin Office library, and I believe branches of the Hindi group of dinlects. Manu- continental collections are entirely destitute of scripts of works by Hindi writers from the twelfth them, though I had no time during my short to the sixteenth century are very rare, and those stay in Paris to verify the fact. that exist are seldom complete. On the occasion A wide field is then awaiting attention. Its

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JANUARY 5, 1872.] ON OLD HINDI. interest and importance for the student of com- | tribe of Rajputs, the last Hindu sovereign of parative philology will be apparent, when I say Dehli. This is followed by a long string of writers that the modern Aryan group of languages has of religious poctry, whose names are too well been developed from the Sanskrit, or rather known to need repetition here, but whose works froni that old Aryan ursprache, of which Sanskrit are, perhaps, not so familiar as their naines. In is our only surviving type, by precisely the same spite of occasional dialectic differences, and alprocesses as those by which the Romance group though a gradual modernization of style and in Europe has cvolved itself from the Latin. vocabulary is discernible in them, these poets We see in both groups exactly parallel develop- are all of one typo as regards grammatical conmonts, marvellously synchronous, and precisely struction, and general characteristics. And this similar in point of structure. So also with the type is about the most enigmatical that can Gernian group; readers of Grimm might alinost l'ossibly be imagined take his rules and the skeleton of his German In the first place, as though peculiarities of Grammar, and fill up the details with examples grammar and syntax were not enough to bedrawn from Hindi, Marathi, and other Indian wilder the student, a mechanical stumbling-block languages.. Inasmuch then, as what we want, of the gravest description meets him at the outmore especially in philology at present, is an sct. All the words in one line are written toabsolute parallclism of all developements in gether without any break; thusgroups of languages of the same family, to sAkunakalAkrIDanavitAra // onable us to give to our science that mathemati Chand. cal precision which it is at present reproached nitniisejsiNgaarvnaavai|| with lacking, there can be few more important Kabir. lines of study for the enquirer to follow, than a wliich is much as if one should writo in one thorough clucidation of the principles of development of the Aryan languages of India. The Godlikeerectwithnativehonourclad. . Milton. first requisite for this taske is, that there should This is the unirersal custom in Indian manuexist an accessible and trustworthy series of scripts of all ages, but in Sanskrit tho practice texts. As long as the Indian authors remain in causes no difficulty, because the inflexional terinanuscript, no real work can be done. We must mination of the words themselves supply & have Chand in print, just as readily procurable guide to their proper division. as Otfriod or Notker, so that he may be analyzed In old Hindi, however, the inflexional terniand commented upon, and the lessons which his nations of nouns and verbs (a point to be noticed rude style teaches, as fully understood as those presently more in detail) have almost entirely of the old and middle-German writers. disappeared; so, that, we have frequently no clue It is generally supposed, that, to translate an at all to help us in dividing the words. Take old lindi work, is as easy as it is to translate a for instance the following lines from Cland :modern German or French novel. This is a very great mistake, and entails much undesery chatraMjAmadaMgaMdharAgarucayaMmralibhAriAchAditA // od neglect and some little contempt, upon scholars pArAsarajoputtavihAsaha / who undertake the task. I wish therefore, sivaparasatasavasuSabhayo / as one who has had occasion to spend many a wenry hour over the dark and mystic pages of The above lines are not consecutive, but are taken these knotty old poets, to say a few words with at random, from different parts of the poem. It il view to putting the importance and difficulty of will be observed, that each one of them admits thest studies in a truer light, and winning some of being divided in more than one way; as, for sympathy and recognition for those who are instance, the first from a hymn in praise of Sarasengaged in, what seems to them at present, a wati. We may take it thustask of almost disheartening difficulty. * TT, HET ETT &c. The earliest Hindi poem extant, as far as we "Wbose is the umbrella, holder of the dran." know nt present, is the great epic of CHAND BARDAI, [Buroth] called the Prithiraja Rasau, (madaMgaM for mRdaMga a common change), or wo may which was written about A.D. 1200, and records perhaps more correctly dividekhe life and exploits of Prithiraja of the Chauhin | chatra jAmadagaMdha saMga rucarya so Garcla de Tasay's valuable Istola de la Literatuc Klandorle und Rindouatanic, vol. I. pagalm.

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THE INDIAN ANTIQUARI [JANUARY 5, 1872. " Whose is the umbre!la, smelling of wine, bril- liant in wrath." The remaining part of the line ali bhUri AchAditA " canopied with a cloud of bees," is clear enough. If it be objected that the context and general sense of the passage will generally decide which of several possible ways is the right one, I am constrained to reply, that these rhapsodical old authors are often so very vague that little help can, in most instances, be obtained from the context. Their verses were, especially in the case of bards like Chand, meant to be sung, and the tone aad gestures of the singer were relied upon to express the meaning as much as, if not more than, the strict grammatical construction of the words, Chand's epic is in the main historical, though often extravagantly legendary and hyperbolical. In his tamer passages some connected sense may be traced, but when he soars into religious or descriptive altitudes, one may say of him with Bassanio; "Gratiano speaks an infinite deal of nothing, more than any man in all Venice. His reasons are as two grains of whcat hid in two bushels of chaff; you shall seek all day ere you find them, and when you have them, they are not worth the search." It is still worse wlien we come to purely religious or quasi-philosophical poems like Kabir's Rekhtas, where there is no regular narrative or chain of events to guide us. In such cases the luckless translator founders in deep mire with no landmarks by which to direct his course The value of this Old Hindi literature consists, to my mind, almost entirely in the assistance it renders to philology: for purposes of philosophy, history, or anything else, it is not of much worth. Secondly, even if the task of dividing the words rightly be at last achieved, tant bien que mal; leaving only one or two doubtful places to be settled hereafter, the translator's troubles hare after all only begun. The language of all but the most modern of these poets is in a transitional stage. Sanskrit and the Prakrits are, as every one knows, purely inflexional languages, while the modern vernaculars are all more or less analytical. In the Indo-Aryan, as in the European cognate gronps, a time came when the case and tenseendings of the old synthetical system had become so abraded and corrupted that they no longer sufficed to distinguish clearly the relations between words in a sentence. After a time, a remedy was unconsciously found for this diffi- culty in the introduction of particles, pre-or post-positions, and auxiliaries, whose use constiintes the distinguishing characteristic of the analytical stage. But between the decay of the old and the rise of the new system, here intervenes a period of the greatest obscurity, and it is unfortunately just at this period, both in India and in Europe, that modern literaturo takes its rise. This period in Europe is occupied by the Trouvires and Troubadours, of the tongues of Oil and Oc, by the Juglars of Spain, the Minnesunger of Gerniany and the like, and oceurs, historically, from the twelfth to the fourteenth century. In Germany, (where however the synthetical system never suffered so much decay as in other countries) the rise to power of the Swabian dynasty in the person of Konrad III. in 1138 A, D, marks the commencement, as Walther von der Vogelweide (1220), the Nibelungenlied, and Wolfram von Eschilbach mark the zenith, and a host of minor writers the decay of this brilliant period. Almost exactly contemporaneous with these writers, as al with the nameless Juglars, who wrote the Romano of the Cid in Spain, are our early Hindi poets, and their language is in the same transitional and undefined stage, as that of their Enropean compeers. It is marked by a great scarcity, at times by a total absence, of what the Germans call Verbindungswurter, and by a general neglect, and capricious misuse of tense-endings in the verb and case-endings in the noun. It abounds with archaisms which are only to be rendered at all intelligible by the tedious process, impossible to all but experts in philology, of restoring them by reversing the order of phonetic corruption, and so tracing them back to some known Sanskrit word. But here occnrs another difficulty. Sanskrit as a language, does not cover the whole ground of Aryan speech. Many old Aryan words remained in use among the lower orders but were never admitted into literary composition, either because they were stigmatized as vulgar, or because Brahmanical literature, confined to religion, philosophy and ritual, had no need of them. The Hindi poets, however, receiving ench words Prakritized by lapse of time, from their fathers, make no scruple of using them, and if, as often happens, they are no longer in use in modern times, their meaning is excessively difficuk of discovery, because neither the ancient. Banskrit nor the modern llindi afford any clue to their origin or sense. To illustrate this point, I will lere give the

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JANUARY 5, 1872.] THE APASTAMBA SUTRA. first few lines of Paradise Lost, first in Milton's | ference to the simpler and commoner. With (wn words, and then in such a form of old Eng- this explanation, the ordinary English reader will lish as shall bear the same relation to the real have, of course, no difficulty in deciphering my words, as Chand's style bears to modern Hindi, translation. If he should find any difficulty in and I will then leave the impartial reader to this, a specimen from his own language, he will judge of the difficulty of the task. perhaps not be too ready to believe in the easy 1. Milton's own words. and trifling nature of similar work in a foreign Of man's first disobedience, and the fruit language like Hindi. Of that forbidden tree, whose mortal taste In conclusion, to show that I have not overBrought death into the world, and all our woe, With loss of Eden, till one greater Man drawn the picture, I append a short extract from Restore us, and regain the blissful seat, Chand in his own words, and a translation of the Sing, heavenly Muse! &c. same into ordinary modern Hindi. The extract 2.The same, in " Chandesque" English. selected is not by any means so difficult as some Mannaerostoferhyrncyandseweatma others, the exact rendering of which I must conThaesunaleafedtreowhwabanfagbyrigues fess to being still in doubt about, and which the Namdethetoearedeandealurewaa Nitedeneforewyrdaaeranag reatraman Pandits and Bhats have given up as unintelliUsihedstathelgewyrpeseeadigselde gible long ago. Siggwithheavenliemuse. 1. Chand's own words, . The reader may well ask for an explanation of No. 2. All I have done is to put Milton's prthmbhujnggiisdhaariiyhnN| jinnaamekmnekNkhnN|| lines into eleventh-century English--the English | dutIlabbhayaMdevataMjIvatesaM / jinavizvarASyaubalImaMtra. spoken at the time of Chand-and to make the resemblance to the Chandesque' style still more complete, I have written all the words in one, and have inserted here and there a word of a | cavaMvedabaMbhaharikItibhASI / jinaghammasAdhammasaMsAstill older period, either from the old High THIOTII German, or from the Maeso-Gothic of Ulfilas such as "siggwith." The high German words 2. Moderit Hindi translation, represent those words in Chand which are deriv-u r fr $ US Sta r ed from lost Aryan roots, and the Meso-Gothic pure Sanskrit tatsamas, such as are to be found ekahI nAma aneka prakAra se kahA jaave|| dusare in his writings. I have inserted an e or an a here lene hogA devatA ko jIvana ke iisko| jisa and there to imitate Chand's habit of inserting such vowels needlessly, and I have omitted them meM rakhA saba saMsAra ko zeSa para balI maMtroM ke in one or two places where they ought to be vdArA // cAroM veda meM brAhmaNoM ne harikI kIrta found, just as he does. Especially, to make an exact parallel, in nine ont of ten cases all in- ko bolA // jinake dharmakA sa adharma saMsAra flexions have been dispensed with, both in noun and verb, and I have used the rarest words to be Fire . found in English works of that century, in pre- Balasore, Dec. 2, 1871. THE APASTAMBA SUTRA OF THE BLACK YAJUR VEDA, AND THE COMMENTARIES &C. BELONGING TO IT. BY A. C. BURNELL, M.C.S., M.R.A.S., &c. The most important perhaps, though not the able to find a complete manuscript, and to asoldest of the Black Yajur Veda Sutras is the certain for certain that the whole work contains one attributed to A'pastamba. The first thirty prashnas. This manuscript belongs to a three prashnas which describe the Darsha and Brahman in the Tanjor district, and, as it is Purna mas a sacrifices are not uncommon in most likely unique, and there is, I fear, little Southern Indin, and there are n few manuscripts chance of his parting with it or even allowing which contain fifteen or sixteen prashnas, but it a copy to be made, an account of the contents is only after several years of search I have been may be useful. Prashnas I-III describe the

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THM INDIAN ANTIQUARY. [JANUARY, 5, 1872. Darshapurnamasa sacrifices, P.IV-VIII, the initiation agnyadheya and remaining havir- yajna rites; P. IX contains the prayashchit ta for those ceremonies; P. X-XVII describe the Soma sacrifices &c.; P. XVIII, the Vajapeya and Raja suya ; P. XIX, the Sautramani, Kathakachiti, and Kain y eshti; P. XX, the Ashvamedha and Purushamedha; P.XXI, the Dvadashaha and Mahavrata; P. XXII, the Utsarginam-ayana ; and P. XXIII, the Sattrayana. In Prashna XXIV, there are threo sections : the Paribhushasutra (translated by Professor Max Muller in the German Oriental Society's Journal, IX.), the Pravarkhanda and the Hautraka. Prashnas XXV and XXVI contain the mantras for the gaihya rites, and P. XXVII contains the Grih yatantra. Of this section Dr. Eggeling has an edition in hand. Prashnas XXVIII and XXIX contain the Dhar- masutra which has been edited by Dr. Buhler The last prashna contains the Shulva sutra. The manuscript described is of the early part of the last century, and is in the grantha character. To these thirty prashna may be added two more which treat of the Pitsimedha &c. and nearly agree with parts of the Hirani yakeshi (Prashnas. XXVIII and XXIX) and Bh aradvaja Sutra. In Chaundappa's commentary on the A'pastamba Sutra they are not mentioned, though in his introduction he gives the order of the chapters as described above, and expressly states that the work contains thirty sections. There are several commentaries on the A'pas- tamba Sutra. Rudradatta was one of the carliest who attempted to explain this huge work but there is every reason to believe that he only finished fifteen prashnas. Kapard is wamin and Durvasvamin most probably commented on the first twenty-four prashnas, and Kasika Rama has annotated the work of the last. Gurudevasvamin is also said to have written on this sutra (v. Max Muller As. Soc. Jour, p. 380 note), but I have not seen his work. In the fourteenth century Chaundappa'wrote a very diffusive conimentary, but I have only seen the first three sections. There is also a commentary by A hobala which appears to be of the seventeenth century. Haradatta Mishra explained the XXVth, XXVIth, XXVIIIth, and XXIXth, sections, and on the last two there scems to have been another commentary, as there is a quotation from such a work in the Smsitichandrika, which I cannot find in any copy of Haradatta's commentary accessible to me. There is a comment on P. XXVII by Darshanarya or Sudarsha narya. On prashna XXX there are comments by Karavindasvamin, Kapardas vamia, and Sundararaja. As I have several good manuscripts of all these works, I hope sometime to bring out an edition and translation of this interesting section which I have long had nearly ready. Very useful for the understanding of the Shrauta and Grihya (tantra) parts are the two prayoga by Talavrintanivasiu. The whole of these may, I believe be found, but in fragments, and generally very incorrectly copied. Few Brahmans care to get more of the work than they require for the time, and very few shrotriyas are grammarians, or well acquainted with modern. Sansktit. As there is very little chance that it will be ever possible to bring out an edition of the whole of this immense sutra, it is satisfactory to be able to add that it does not appear to differ materially from the Katyayana Sutra edited by Dr. Weber. Tanjor, Nov. 1871. A LEGEND OF SERPENT WORSHIP. FROM BHAUNAGAR IN KATHIA WAD. THERE was once a king who had seven wives, others cooked and ate thir (rice boiled in milk) of whom six were favoured but one was disliked she longed to have some of it, but alas ! whence by him. No member of her father's family could she hope to obtain it? She took all the being alive, she was obliged to take such food cooking pots, which were given her to wash, to as was given her by her mother-in-law and the river, and scraping out what adhered to dervini jethani.* This poor creature was content their sides, she collected it all into one pot and to take the refuse of the food left by the other then went to bathe. Meanwhile a Nagar members of the family. One day when all the (female snake) coming out of its rafadla (or * The younger brother's wife is dedni to an elder brother's wife,-who, in turn, is jetadni to the former.

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JANUARY 5, 1872.] THE DARDS. burrow) close by the river, ate up all that was consequence was that the Nagan as usual in the pot, and entering her hole sat there re- devoured her offspring except two which were solved to bite the woman if she should curse left half eaten, whence they were called her, but not otherwise. The woman returned Khandia and Bandia. The Nagan after this to the spot, and finding the pot empty exclaimed gave the queen presents of gold toys, and many " May the stomach of the eater be cooled !" other things to carry to her house, and said to Hearing these words the Nagus coming out of her," here is your father sitting, put your hand her hole said "Well done! I now regard you into his mouth": she was petrified with fear, as my daughter, and as you are pregnant at but at length thrust her left and half her right present, go and inform the members of your arm into his month, when both her arms family to perform the Shrimant (pregnancy) were covered with gold chuda (bangles). Now ceremonies, and tell them that the moho- Kandia and Bandid asked their mother to bite sala* and pehramanit presents will be sent from her who called them by such names, but they your parents' house. The kankotari (the letter were refused. The queen then returned to her inviting the guests to the festive meeting) you father-in-law's house, where she was greatly should tie to this A'kada tree near the rafada." honoured because of her wealth. One day, Hearing these words she returned and spoke as however, her mother-in-law, seeing her send for she had been told, asking the members of the milk from the bazar for her baby, said tauntfamily to write kankotaris to her brothers that ingly--" Why don't you get cows from your she might send them to them. At these words parent's house." Hearing this she went they were all surprised and began to laugh at to the A'kadla-tree and began to cry. She her ; but at length they wrote a kankotari and was, heard by the Nagan who came out and gave it to her. This she took and tied to the asked her what was the matter with her A'kaci tree. Next day the young of the Nagan that she wept. She related what has been assuming human form, came to the village attend- stated, and the Nagan said " go home and get ed with music. An escort from the king went a large yard made and it shall be filled with out to receive them; and they gave large pehrii- cows and buffaloes." This excited the envy of mani to their adopted sister, and to other mem- the snake brothers Khandia and Bandia, and bers of her father-in-law's family; while their they resolved to lie in wait, the one in the sister had previously arranged to have two paniera (where the water-vessels stand) and the earthen pots (kundan) filled with milk and placed other in the kitchen, that they might bite her in a room for them to drink. Next day they as she passed. Now it happened as she went to took their sister home with them to be confin- fill a kalshya with water that she struck her ed. When she reached the burrow the snake foot against the door step, when she exclaimed who was sitting outside took her in. At first she " may my Khandia and Bandia be safe and was much afraid, but when she found that there sound ?--they who are brothers to her who were large drawing-rooms and halls inside, she has no brothers." She again repeated the was delighted. There she gave birth to her child same words in the kitchen. At this the and was well treated during the montb-and-half. brothers were greatly pleased with her, and brothers were creatly pleased with Afterwards the time for the Nagan to bear young next day they gave her many presents and arrived, and the lady was told to hold a lamp took their way home, and the queen passed beside her. This she did, but was rather frighten the rest of her life in happiness and enjoyed, so that her hand shook a little, and the ment. J. B. MANNERS AND CUSTOMS OF THE DARDS. [Being part of Dr. Leitner's forthcoming work-Part III. of " Dardistan."] (a.)-AMUSEMENTS. The Chaughan Bazi, or Hockey-on-horseback to the Ghilgiti and Astori sub-divisions of the so popular everywhere north of Kashmir, and Shina people. On great general holydays as which is called Polo by the Baltis and Ladakis, well as on any special occasion of rejoicing, who both play it to perfection and in a manner the people meet on those grounds, which which I shall desribe elsewhere, is also well known are mostly near the larger villages, and pursue * Presenta from the wife's father for her child. From the wife's father to her husband and his family.

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THE INDIAN ANTIQUARY. (JANUARY 5, 1872. the game with great excitement and at the risk of casualties. The first day I was at Astor, I had the greatest difficuity in restor- ing to his senses a youth of the name of Rustem Ali who, like a famous player of the same name at Mardo, was passionately fond of the game, and had been thrown from his horse. The place of meeting near Astor is called the 'Idgah. The game is called Tope in Astor, and the grounds for playing it are called SHAJARAN. At Ghilgit the game is called BULLA, and the place SHAWARAN. The latter names are evidently of Tibetan origin. The people are also very fond of target practice, shooting with bows, which they use dexterously, but in which they do not excel the people of Nagyr and Hunza. Game is much stalked during the winter. At Astor any game shot on the three principal hills--Tshhamo, a high hill opposite the fort, Demidelden and Tsholokol-belongs to the Nawab of Astor (the sportsman receiving only the head, legs and a haunch) or to his representive, now the Tahsildar Munshi Rozi Khan. At Ghilgit everybody claims what he may have shot, but it is customary for the Nawab to receive some share of it. Men are especially appointed to watch and track game, and when they discover their whereabouts notice is sent to the villages from which parties issue, accompanied by musicians, and surround the game. Early in the morning, when the "Lohe" dawns, the musicians begin to play and a great noise is made, which frightens the game into the several directions where the sportsmen are placed. The guns are matchlocks and are called in Ghilgiti turmal and in Astor trmak At Ghilgit they manufacture the guns themselves or receive them from Badakhshan. The balls have only a slight coating of lead, the inside generally being a little stone. The people of Hanza and Nagyr invariably place their guns on. little wooden pegs, which are permanently fixed to the guin and are called dugaza The guns are much lighter than those manufactured elsewhere, much shorter, and carry much smaller bullets than the matchlock of the Maharaja's troops. They carry very much farther than any native Indian gun, and are fired with almost unnerring accuracy. For "small shot" little stones of any shape the longest and oval ones being preferr ed--are used. There is one kind of stone especially which is much used for that purpose ; it is called " Balosh Batt," which is found in Hanza, Nagyr, Skardo, and near the Demidelden hill already noticed, at a village called Pareshinghi near Astor. It is a very soft stone, and large cooking utensils are cut out from it, whence the name," balosh" kettle, "batt" stone," Balosh Batt." The stone is cut out with a chisel and hammer ; the former is called " Gutt" in Astori and "Gukk," in Ghilghiti; the hammer toa" and "tot shung," and in Ghilgiti " samdenn." The gunpowder is manufactured by the people themselves.* The people also play at backgammon, [called in Astori Patshiis, and Takk in Ghilgiti,] with dice called in Astori and also in Ghilgiti dall.] Fighting with iron wristbands is confined to the Childsi women, who bring them over their fists, which they are said to use with effect. The people are also fond of wrestling, of butting each other whilst hopping &c.* To play the Jew's harp is considered meritorious, as King David played it. All other music good Musalmans are bid to avoid. The "Sitara" [the Eastern Guitar] is said to be much played in Yassen, the people of which country, as well as of Hunza and Nagyr excel in dancing, singing and playing. After them come the Ghilgitis, then the Astoris, Chilasis &c., &c. The people of Nagyr are a comparatively mild race. They carry on goldwashing, which is constantly interrupted by kidnapping parties from the opposite Hunza. The language of Nagyr and Yassen is the Non-Aryan Khajuns, and no affinity between that language and any other has yet been traced, The Nagyris are mostly Shiahs. They are short and stout, and fairer than the people of Hunza [the Kunjutis] who are described as "tall skeletons," and are desperate robbers. The Nagyris understand Tibetan, Persian and Hindustani. Badakhshan merchants are the only ones who can travel with perfect safety though Yassen, Chitral and Hunza. Dances fall into two main Divisions : slow or " Buti Harip" Slow Instrument, and quick " Danni Harip," =Quick Instrument. The Powder" is callel Jebati in Astort, and in Ghllgitt Blen, which is in both clialeet, also the word used for medicinal powder, It is mnile of sulphur, salt petre and coal. Sulphur = tantzil.Salpetre - Mhor in Astorl, and shora in Ghilgiti. Coal kari The general rojortion of the composition 19, as my in- e bore proportions to superly beleted Sulphure someone formant put it, after dividing the whole into all and a half parts to give 6 of saltpetre, 1 of coal, and of Sulphur. Some put less coal in,but it is generally believed that more than the above proportion of sulphur would make the powder too explosive.

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THE DARDS. JANUARY 5, 1872.] Yassen, Nagyr and Hunza people dance quickest; then come the Ghilgitis; then the Astoris; then the Baltis, and slowest of all are the Ladakis. When all join in the dance, cheer or sing with gesticulations, the dance or recitative is called "thapnatt" in Ghilgiti, and " burro" in Astori. When there is a solo dance it is called " natt" in Ghilgiti, and "nott" in Astori. Cheering is called "halamush" in Ghilgiti, and "halamush" in Astori. Clapping of hands is called "tza." Cries of "Yu, Yu dea; tza thea, Hiu Hiu dea; Halamush thes; shabash" accompany the perfor mances. There are several kinds of Dances. The Pro sulki nate is danced by ten or twelve people ranging themselves behind the bride as soon as she reaches the bridegroom's house. This custom is observed at Astor. In this dance men swing about sticks, or whatever they may happen to hold in their hands. The Buro natt is a dance performed on the Nao holyday, in which both men and women engage the women forming a ring round the central group of dancers, which is composed of men. This dance is called Tappnate at Ghilgit. In Dareyl there is a dance in which the dancers wield swords and engage in a mimic fight. This dance the Ghilgitis and Astoris call the Darela nate, but what it is called by the Dareylis themselves I do not know. The mantle dance is called Goja nat. In this popular dance the dancer throws his cloth over his extended arm. When I sent a man round with a drum inviting all the Dards that were to be found at Ghilgit to a festival, a large number of men appeared, much to the surprize of the invading Dogras, who thought that they had run to the hills. A few sheep were roasted for their benefit; bread and fruit were also given them, and when I thought they were getting into good humour, I proposed that they should sing. Musicians had been procured with great difficulty, and after some demur, the Ghilgitis sang and danced. At first, only one at a time danced, taking his sleeve well over his arm so as to let it fall over, and then moving it up and down according to the cadence of the music. The movements were, at first, slow, one hand hanging down, the other being extended with a commanding gesture. The left foot appeared 9 to be principally engaged in moving or rather jerking the body forward. All sorts of pas seuls were danced; sometimes a rude imitation of the Indian Nachh; the by-standers clapping their hands and crying out "Shabash;" one man, a sort of Master of Ceremonies, used to run in and out amongst them, brandishing a stick, with which, in spite of his very violent gestures, he only lightly touched the bystanders, and exciting them to cheering by repeated calls, which the rest then took up of cc Hiu, Hiu." The most extraordinary dance, however, was when about twelve men arose to dance, of whom six went on one side and six on the other. Both sides then, moving forward, jerked out their arms so as to look as if they had all crossed swords, then receded and let their arms drop. This was a war dance, and I was told that properly it ought to have been danced with swords, which however, out of suspicion of the Dogras, did not seem to be forthcoming. They then formed a circle, again separated, the movements becoming more and more violent till almost all the bystanders joined in the dance, shouting like fiends and literally kicking up a frightful amount of dust, which, after I had nearly become choked with it, compelled me to retire. I may also notice that before a song is sung the rythm and melody of it are given in "solo" by some one, for instance, Dana dang dana dangda nadang dana, &c., &c., &c. (b.)-BEVERAGES. Beer.-Fine corn (about five or six seers in weight) is put into a kettle with water and boiled till it gets soft, but not pulpy. It is then strained through a cloth, and the grain retained and put into a vessel. Then it is mixed with a drug that comes from Ladak which is called "Papps," and has a salty taste, but in my opinion is nothing more than hardened dough with which some kind of drug is mixed. It is necessary that "the marks of four fingers" be impressed upon the "Papps." The mark of "four fingers" make one stick,' two fingers' mark half stick, and so forth. This is scraped and mixed with the corn. The whole is then put into an earthen jar with a narrow neck, after it has receiv- ed an infusion of an amount equal to the proportion of corn. of water The jar is days, or under the fireplace if in winterput out into the sun-if summer-for twelve The drawing and description of this scene were given in the Illustrated London News of the 12th February 1870, under the heading of "A Dance at Ghilgit."

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10 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. (where a separate vault is made for it) for Maharaja's troops when invading Ghilgit often the same period. The orifice is almost hermeti- suffered severely from want of food, when, uncally closed with a skin. After twelve days the known to them, large stores of grain of every jar is opened and contains a drink possessing kind, -butter,ghi, &c., were buried close to them. intoxicating qualities. The first infusion is much The Ghilgitis and other so-called rebels, generally, prized, but the corn receives a second and some- were well off, knowing where to go for food. times even a third supply of water, to be put Even in subject Astor, it is the custom to lay up out again in a similar manner and to provide a provisions in this manner. On the day of birth kind of Beer for the consumer. This Beer is of any one in that country, it is the custom to called " Mo." and is much drunk by the Astoris bury a stock of provisions, which are opened on and Chilasis(the latter are rather stricter Mus- the day of betrothal of the young man and distrisulmans than the other Shina people.) After buted. The ghi, which by that time turns frightall strength has been taken out of the corn fully sour and to our taste) unpalatable, and the it is given away as food to sheep, &c., which they colour of which is red, is esteemed a great de-. find exceedingly nourishing. licacy, and is said to bring much luck. Wine. The Ghilgitis are great wine-drinkers, The chalk used for cementing the stones is though not so much so as the people of Hunza. called " San batt." Grapes are called "Jach," In Nagyr little wine is made. The mode of and are said, together with wine, to have been preparation of the wine is a simple one. The the principal food of Ghazanfar, the Raja of grapes are stamped out by a man who, for Hunza, of whom it is reported that when he tunately before entering into the wine press, heard of the arrival of the first European in washes his feet and hands. The juice flows Astor (probably Vigne) he fled to a fort called into another reservoir, which is first well laid | Gojal and shut himself up in it with his round with stones, over which & cement is put of flocks, family and retainers. He had been told chalk mixed with sheep-fat which is previously that the European was a great sorcerer, who heated. The juice is kept in this reservoir ; the carried an army with him in his trunks, and who top is closed, cement being put round the sides, had serpents at his command that stretched and only in the middle an opening is made over themselves over any river in his way to afford which a loose stone is placed. After two or him a passage. I found this reputation of Eurothree months the reservoir is opened, and the pean sorcery of great use, and the wild mounwine is used at meals and festivals. In Dareyl taineers looked with respect and awe on a little (and not in Ghilgit, as was told to Vigne,) the box which I carried with me, and which contained custom is to sit round the grave of the deceased some pictures of clowns and soldiers belonging and eat grapes, nuts, and Tshilgoxas (edible to a small magic lantern. The Ghilgitis consider pine). In Astor and in Chilas ?) the custom the use of wine as unlawful ; probably it is not is to put a number of Ghi (clarified butter) very long since they have become so religious cakes before the Mulla, (when the earth has been and drink it with remorse. My Ghigitis told me put on the deceased) who, after reading that the Muyulli- sect living in Hunza, Gojal, prayers over them, distributes them to the Yassen and Punyaconsidered the use of wine company who are standing round with their with prayers to be rather meritorious than othercaps on. In Ghilgit, three days after the burial, wise. A drunkard is called " Mato." bread is generally distributed to the friends and (C.) BIRTH CEREMONIES. acquaintances of the deceased. To return to As soon as a child is born, the father or the the wine presses, it is to be noticed that no one Mulla repeat the "bang" in his ear" Allah ever interferes with the store of another. I Akbar" (which an Astori, of the name of Mirza passed several of them on my road from Cha- Khan, said was never again repeated in one's kerkot onward, but they appeared to have been life !). Three days, after the reading of the destroyed. This brings me to another custom "bang" or " namaz" in Ghilgit, and seven days which all the Dards seem to have of burying pro- after that ceremony in Astor, a large company visions of every kind in cellars that are scooped assembles, when the father or grand-father out in the mountains or near their houses, and of of the newborn child gives him a name, or which they alone have any knowledge. The the Mulla fixes on a name by putting his * Wine is called in Ghigit by the same name as beer is by the Astoris, vis "MO" The wine press called "Moe Kurr." The reservoir into which it flows li called "Moe San,"

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JANUARY 5, 1872.] hand on some word in the Koran which may serve the purpose, or by getting somebody else to fix his hand at random on a passage or word in the Koran. Men and women assemble at that meeting. There appears to be no purdah whatsoever in Dardu land, and the women are remarkably chaste. The little imitation of purdah amongst the Ranis of Ghilgit was a mere fashion imported from, elsewhere. Till the child receives a name the THE DARDS. woman is declared impure for the seven days previous to the ceremony. In Ghilgit twentyseven days are allowed to elapse till the woman is declared pure. Then the bed and clothes are washed and the woman is restored to the company of her husband and the visits of her friends. Men and women eat together everywhere in Dardu land. In Astor, raw milk alone cannot be drunk together with a woman, unless thereby it is intended that she should be a sister by faith, and come within the prohibited degrees of relationship. When men drink of the same raw milk they thereby swear each other eternal friendship. In Ghilgit this custom does not exist, but it will at once be perceived that much of what has been noted above belongs to Musalman custom generally. When a son is born great rejoicings take place, and in Ghilgit a musket is fired off by the father whilst the "bang" is being read. (d)-MARRIAGE. In Ghilgit marriage appears to be a more simple ceremony than in Chilas and Astor. The father of the boy goes to the father of the girl and presents him with a knife about 1 foot long, 4 yards of cloth, and a pumpkin filled with wine. If the father accepts the present the betrothal is arranged. It is generally the fashion that after the betrothal, which is named Sheir qatar wiye, balli piye, i.e."4 yards of cloth and a knife he has given, the pumpkin he has drunk," the marriage takes place. A betrothal is inviolable, and is only dissolved by death as far as the woman is concerned. The young man is at liberty to dissolve the contract. When the marriage day arrives, the men and women who are acquainted with the parties range themselves in rows at the house of the bride, the bridegroom, with her at his left, sitting together at the end of the row. The Mulla then reads the prayers, the ceremony is completed, and playing, dancing and drinking begin. It is considered the proper thing for the bridegroom's father, if he belongs to the true Shin race, to pay 12 tolas of gold of the value [at Ghilgit] of 15 Rupees Nanaksha 11 hi, (10 annas each), to the bride's father, who, however, generally returns it with the bride, in kind-dresses, ornaments, &c., &c. The 12 tolas are not always, or even generally taken in gold, but oftener inkind-clothes, provisions and ornaments. At Astor the ceremony seems to be a little more complicated. There the arrangements are managed by third parties,-an agent being appointed on either side. The father of the young man sends a present of a needle and three real (red) "mungs" called " lujum" in Chilasi, which, if accepted, establishes the betrothal of the parties. Then the father of the bride demands pro forma 12 tolas, which in Astor and Chilas are worth 24 Rupees of the value of ten annas each. All real Shin people must pay this dowry for their wives in money, provisions, or in the clothes which the bride's father may require. The marriage takes place when the girl reaches puberty, or perhaps rather the age when she is considered fit to be married. It may be mentioned here in general terms that those features in the ceremony which remind one of Indian customs are undoubtedly of Indian origin, introduced into the country since the occupation of Astor by the Maharaja's troops. Ghilgit, which is further off, is less subject to such influences, and whatever it may have of civilization is indigenous, or more so than is the case at Astor, the roughness of whose manners is truly Chilasi, whilst its apparent refinement in some things is a foreign importation. When the marriage ceremony commences the young man, accompanied by twelve of his friends and by musicians, sits in front of the girl's house. The mother of the girl brings out bread and ghi-cakes on plates, which she places before the bridegroom, round whom she goes three times caressing him and finally kissing his hand. The bridegroom then sends her back with a present of a few rupees or tolas in the emptied plates. Then, after some time, as the evening draws on, the agent of the father of the boy sends to say that it is time that the ceremony should commence. The mother of the bride then stands in the door-way of her house with a few other platefuls of cakes and bread, and the young man accompanied by his bridesman ("Shunerr" in Astori and "Shamaderr" in Ghilgiti,) enters the house. At his approach the girl, who also has her particular friend, the "Shaneroy" in Astori, and "Shamaderoy" in Ghilgiti, rises. The boy is seated at her right, but both in Astor

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12 THE INDIAN ANTIQUARY. and in Ghilgit, it is considered indecent for the boy to turn round and look at her. Then a particular friend, the "Dharm-bhai"" of the girl's brother asks her if she consents to the marriage. In receiving or imagining an affirmative he turns round to the Mulla, who, after asking three times whether he, she, and the bridegroom, as well as all present are satisfied, reads the prayers and completes the ceremonial. Then some rice boiled in milk is brought in, of which the boy and the girl take a spoonful. They do not retire the first night, but grace the company with their presence. The people assembled then amuse themselves by hearing the musicians, eating, &c., &c. It appears to be the custom that a person leaves an entertainment whenever he likes, which is generally the case after he has eaten enough. It must not, however, be imagined that the sexes are secluded from each other in Lardistan. Young people have continual opportunities of meeting each other in the fields, at their work, or at festive gatherings. Love declarations often take place on these occasions, but if any evil intention is perceived the seducer of a girl is punished by this savage but virtuous race with death. The Dards know and speak of the exist ence of "pure love," " pak ashiqi." Their love songs show sufficiently that they are capable of a deeper, than mere sexual feeling. No objection to lawful love terminating in matrimony is ever made, unless the girl or the boy is of a lower caste. In Ghilgit, however, the girl may be of a lower caste than the bridegroom. In Astor it appears that a young man, whose parentsto whom he must mention his desire for marrying any particular person-refuse to intercede, often attains his point by threatening to live in the family of the bride and become an adopted son. A Shin of true race at Astor may live in concubinage with a girl of lower caste, but the relatives of the girl, if they discover the intrigue, revenge the insult by murdering the paramour, who, however, does not lose caste by the alliance. The bridegroom dances as well as his twelve companions. The girl ought not to be older [JANUARY 5, 1872. than 15 years; but at twelve girls are generally engaged.+ The Balti custom of having merely a claim to dowry on the part of the woman-the prosecution of which claim so often depends on her satisfaction with her husband, or the rapacity of her relatives-in spite of the intercourse of the Baltis with the Shin people, is never observed by the latter not even by the Shin colonists of little Tibet, who are called " Brokhpa." When the bridegroom has to go for his bride to a distant village, he is furnished with a bow. On arriving at his native place, he crosses the breast of his bride with an arrow, and then shoots it off. He generally shoots three arrows off in the direction of his home. At Astor the custom is sometimes to fire guns as a sign of rejoicing. This is not done at Ghilgit. When the bridegroom on the second day fetches his bride to his own home, the girl is crying with the women of her household, and the young man catches hold of her dress in front (at Ghilgit by the hand) and leads her to the door. If the girl cannot get over embracing her people and crying with them quickly, the twelve men who have come along with the bridegroom (who in Astori are called hilalee, bridegrooms, and garoni in Ghilgiti) sing the following song: INVITATION TO THE BRIDE. ("balanile," in Ghilglti)." Nikdstali qudray kusini ("astall" is added to the fem. Imp). Come out hawk's daughter. N'kastali ke karanilie Come out why delayest thou! Nikastali maleyn gutijo. Come out (from) thy father's tent. Nikastali ke karanflie. Come out why delayest thou. Nero tshareyn baraye. Do not weep waterfall's fairy. Ne ro teyn rong boje. Do not weep I thy colour will go. Ne ro jaro shidati, Do not weep! brethren's beloved, Ne re tey rong boje. Do not weep! thy colour will go. Ne ro maleyn shidati. Do not weep I father's beloved, Nero te rong boje. Do not weep! thy colour will go. TRANSLATION. Come out, O daughter of the hawk, Come out, why dost thou delay ? Come forth from thy father's tent, The "brother in the faith" with whom raw milk has been drunk, vide page Betrothal, balli pumpkin in Ghilgiti, Soel-A storl Bridegroom's men Bridegroom, hileleo, Gh .hilaleo. Astori. Marriage(H.shadi), bilal. Dowry, Bride, the grain, ghi and sheep that may accompany the betrothal-present is called by the Astoris "sakaro." garoni, Gh. garr, Gh. "dab," Gh. hilale, Astori. Kash. Astori. and Astori. Husband, = bardo, Gh. bareyo, Astori. Wife, - Greyn, Gh. greyn, Astori. Wedding dinner "garey tiki "in Ghilgiti, "Kajjeyn bai kyas," in Astori (?) ["takki" is bread, "bal" is a chippati, kyas = food.] +The Turks say "a girl of 15 years of age should be either married or buried."

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JANUARY 5, 1872.] THE DARDRS. 13 Como out and do not delay. stration are of course, inadmissible. After the Weep not ! O fairy of the waterfall! body has been interred the Mulla recites the Weep not thy colour will fade; Weep not thou art the beloved of us all who are thy brethren, Fatiha, or opening prayer of the Koran, all the Weep not ! thy colour will fade. Oh weep not I thou beloved of fathers, (or "thy father's darling.") people standing up and holding out their hands as For 11 thou weepeat, thy face will grow pale. if they were reading a book. The Mulla prays Then the young man catches hold of her dress, that the deceased may be preserved from the fire or in Ghilgit of her arm, puts her on horseback, of hell as he was a good man, &c. Then after and rides off with her, heedless of her tears and a short benediction the people separate. For of those of her companions. three days at Ghilgit, and seven days at Astor, ()-FUNERALS. the near relatives of the deceased do not eat Funerals are conducted in a very simple man- meat. After that period the grave is again ner. The custom of eating grapes at funerals I visited by the deceased's friends, who, on reachhave already touched upon in my allusion to ing the grave, eat some ghi and bread, offer Dareyl in the chapter on " Wine." Three days up prayers, and, on returning, slaughter a sheep, after the funeral, bread is commonly distributed whose kidney is roasted and divided into small bits together with ghi, &c., to people in general, amongst those present. Bread is distributed which is called "Nashi" by the Astoris, and amongst thoso present, and a little feast is in"Khatm" by the Ghilgitis. When a person is dulged in, in memory of the deceased. I doubt, dend, the Mulla, assisted generally by a near however, whether the Ghilgitis are very exact friend of the deceased, washes the body which in their religious exercises. The mention of is then placed in a shroud. Women assemble, death was always received with shouts of laughter weep, and relate the virtues of the deceased. by them, and one of them told me that a dead The body is conveyed to the grave the very day person deserved only to be kicked. He possibly of the decease. In Astor there is something in only joked, and there can be little doubt that the shape of a bier for conveying the dead. At the Ghilgit people are not very communicative Ghilgit two poles, across which little bits of wood about their better feelings. It would be ridiculous are placed sideways and then fastened, serve the however, to deny them the possession of natural Bame purpose. The persons who carry the body feelings, although I certainly believe that they think it a meritorious act. The women accom- are not over-burdened with them. In Astor the pany the body for some fifty yards and then influence of Kashmir has made the people attend return to the house to weep. The body is then a little more to the ceremonies of the Musalman placed in the earth, which has been dug up to religion, admit of its interment. Sometimes the grave is In Chilas rigour is observed in the mainte pucka one, and a kind of small vault is made nance of religious practices, but elsewhere there over it with pieces of wood closely jammed toge- exists the greatest laxity. In fact, so rude are ther. A Pir or saint receives a hewn stone, the people, that they have no written character standing as a sign-post from the tomb. I have of their own, and till very recently the art of Been no inscriptions anywhere. I do not believe writing (Persian) was confined to, perhaps, the there are any in the whole of Dardistan proper. i Rajas of these countries, or rather to their The tomb of one of their famous saints at Munshis, when they had any. Some of Ghilgit has none. I have heard people there say them may be able to read the Koran. Even that he was killed at that place in order to provide this I doubt, as of hundreds of people, I saw the country with a shrine. My Ghilgiti, who, at Ghilgit only one who could read, and he was like all his countrymen, was very patriotic, de- a Kashmiri who had travelled far and wide, and nied it, but I heard it at Ghilgit from several had at last settled in that country. Grave-inpersons, among whom was one of the descendants scriptions, or indeed inscriptions of any kind, I of the saint. As the saint was a Kashmiri, the did not see in the country, and the report that veracity of his descendant may, howerer, justly they kill saints in order to have shrines where to be doubted. To return to the funeral. The worship, has been repeated to me so often, and body is conveyed to the cemetery, which is gener- from so many different quarters as almost to ally at some distance from the village, accom- deserve credence. panied by friends. When they reach the spot the (.) HOLIDAY6. Mulla reads the prayers standing--as in the The great holiday of the Shin people happen Jenaza'-any genuflexion, ruku,' and pro- ed, in 1867, during the month succeeding the

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14 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. Ramazan, but seems to be generally on the sixth of February. It is called the " Shino nao," " the new day of the Shin people." The Ghilgitis call the day " Shino bazono," the spring of the Shin people. The year, it will be remembered, is divided into bazono, spring walo, summer ; shero, autumn ; yono, winter. The snow is now becoming a little softer, and out-ofdoor life is more possible. The festivities age kept up for twelve days. Visits take place, and man and wife are invited out to dinner during that period. Forniendly when the Shins had a Raja or Nawab of their own it used to be the custom for women to dance during those twelve days. Now the advent of the sipahis, and the ridiculous pseudo-morality of the Kashmir rule have introduced a kind of pardah, and thechaste Shin women do not like to expose themselves to strangers. Then there is the Nauroz which is celebrated for three, and sometimes for six days, There are five great holidays in the year : The 'Id of Ramazan. The Shin-o-Nao. The Naoroz. Kurbani 'Id. The Kuy Nao, Astori. Dumnika Ghilgiti. On the last-named holiday the game of Polo is played, good clothes are put on, and men and women amuse themselves in public meetings. The Shin people are very patriotio. Since the Maharaja's rule, many of their old customs have died out, and the separation of the sexes is becoming greater. A TAMBA PATRA OR ANCIENT COPPER-PLATE GRANT FROM KATHIAWAD TRANSLATED DY RAMKRISHNA GOPAL BHANDARKAR M.A. WELFARE ! From Valabhf. From Bha- | ficed his own interests as if they were as worthtaraka the great Maheshvarat who obtained less as straw, by his readiness to extend protecgreatness by a hundred wounds received in tion from danger to those who sought an the midst of a circle of friends of match- asylum with him, -and, who delighted the less might, who, with main force, had sub- hearts of learned men, friends and favourites, by jugated their enemies, who won the attachment giving them more wealth than was asked, and [of kings] by his gifts, respectful treatment who was the very incarnate [moving on legs] and equable conduct--the results of that great- delight of the whole extent of the world. ness-who, by the power of the kings so at- His son was Shri Dharasena the great Matached to him, obtained sovereignty, and whose heshvara whose stains of sins were wholly royal race is unbroken,--sprang Shrli Guha- washed away by the water of the Ganga* in the sena the great Maheshvara,--who had all his shape of the rays from the nails of his father's sins washed away by bowing at the lotus-like feet--whose wealth was fed on by hundreds of feet of his mother and father-who, sword in hand, thousands of favourite3,-who was resorted to from his childhood manifested great prowess, as it were, out of love for his beauty, by many by breaking the ranks of the maddened ele- acquired virtues,--who astonished all archers by phants of his enemy,-the rays of the nails of his innate power and acquired skill, who conwhose feet were mixed with the light of tinued the charitable grants made by former the crown jewels of the enemies laid prostrate kings, who averted the evils destructive to his [at his feet] by his valour, who delighted subjects,who showed himself to be the comthe hearts of his subjects by excellently pro- mon abode of Shrit and Sarasvati, t-whose tecting them, thoroughly, according to the me- exploits placed him in the enjoyment of the thod prescribed in the Smritis, and thus wealth and power of his united enemies, and who, rendered his title of Raja literally true, who by his exploits, obtained unsullied royal digniin beauty, lustre, firmness, depth, genius and ty. His son was Shiladitya, the great Mawealth, excelled Kama, the moon, the King heshvara, who meditated on his father's feet, - of mountains, the ocean, the perceptor of the who filled the circle of all the quarters by extraGods,** and the Lord of wealth,tt--who sacri- ordinary virtues wk.ch were united in him, and * Is celebrated in Autumn when the the fruit and corn + Brihaspati.. tt Kuber.. Ave become ripe. * The water of the Gangk is white, according to Hindu Devotee of Maheshvars or Shivs. The Valabhi kings poeta, and rays of light are also white; hence the resemblance. probably belonged to the Maheshvars Sect. The Goddess of wealth. 1 This is an honorific, prefixed to the names of kings. Goddess of learning. These two are supposed always Law-books. The God of Love (Himalaya. Ito live apart.

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RASMILE of an INSTRIPTION OR ancient TAMBA PATRAS - COPPER-PLATES from KATHIAWAD 168 Sy. 23 1 42 ae laain 0 1 2 %), 2 , 3 khnngaan `aair J 1111 SC aim e pn 1 ain 18 TBA n w nwchaat e`m aimmii thii 136 1 RJ ) 2`ng aimaid`yaangain 29 253 taaraangkaaraihm 3d s `ng khm3 234 4 5 7 8 9 10 AG khn = ? 4.8mm baangway 113 14 8 36 faJ12448 baabib 934 88 8888 ainkhr (4)5380 3128 80 pii khaaaie A aichainngaan sak3365213813931994 pii 14 (1988 "maarmaayaa 2 ya epnk`ng kaar

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JANUARY 5, 1872.] A VALABHI GRANT. 15 which delighted the whole world, the bur- His son who meditated on his feet was Shri den of whose great desires was borne success- Dharaser.a, the great Maheshvaru, who gave fully by his shoulders, which were brighter than exceedingly great delight to the hearts of those of others, ia consequence of his conspicu- learned men by the acquisition of all the sciences, ousness amongst the allies, who had obtained -who in his stock of virtue and liberality in distinction by winning a hundred battles,-whom giving away, found a device, by which was effectit was always very easy to please by writing sage ed the defeat of the desires of his enemies, who, epigrams, though his own mind was purified by though his thoughts were deep in his breast), in the study of all sciences, in all their branches, consequence of his having been thoroughly ac-who, thongh transcending all people in the un- quainted with various sciences, arts, and with fathomable depth (of his heart], was of a very the ways of the world, was of a very benevolent benevolent disposition, as shown by his good deeds, disposition, --whose unaffected humility and -who obtained great fame by clearing the ob- chastened manners, were his ornaments,-who structed path trodden on by kings of the Kiita | destroyed the pride of all enemies by his powerful age,--whose enjoyment of the sweets of ufu- and massive arm, which carried the flag of victory ence was refined by his adherence to justice, and in a hundred battles, and whose commands were thus procured for him his other name of Dhar- obeyed by the whole circle of kings, whose skill madity. His younger brother was Shri Kha- in the manage.nent of weapons he had defeated ragraha, the great Maheshvara, who mcditated by the might of his bow. His younger brother on his (brother's) feet, who bore the sovereign who meditated on his feet was the great Mahepower though it was an object of desire to the shvara Dhruvasena, who surpassed all previous loving elder one, who was like the elder one kings by his good deeds, who accomplished of Upendra, as a bullock (bearer of the yoke) things that were very difficult to accumplish, bears on his shoulders something that is great, -who was valonr itself in a human form, --who simply on account of the pleasure he took in execut- was respected ng if he were Manu himself by his ing his brother's) commands, and while doing so subjects, with hearts full of love for his great virhe did not allow his virtue to be diminished, either tues-who was the very lord of lotuses withby love of pleasure or vexation, whose mind, - i out the spots, full-sized, shining, and the cause though his foot-stool was enveloped in the lustra of joy to others, who was the ever sinining sun, of the crown jewels of the hundred kings subju- the dispeller of darkness by filling all quarters gated by his propees-was not affected by ar- with the bright lustre [of his great prowes] rogance, or a fordness to treat others with indig- --who, inspiring confidencef in his subjects, as nity,-to counteract whom (whose power), setting to the acquisition of wealth, the furtherance of aside submission, there was no way even for a great many purpises, and the increase of enemies routed for manliness and pride,--who prosperity [Graul. prescribing the addition to by a number of pure virtues which perfumed the bases of a termination with a certain sense, have whole world, resisted with main force the pro- ing letters indicatory of a great many changes and gress of the sport of Kali,l-whose heart was with the uugnient added on to it] ; proficient in noble and untouched by all the faults which determining matters about peace,t war, and allilittle men are prone to,-and who obtained the ance (Gram, well-versed in Sandhi or phonetic first place amongst men of valour by the royal rules-dissolution of compounds and compounds], Lushmi, of a host of inimicai kings voluntari- issuing | commands proper for the occasion ly embracing hin, on account of his well-known [Gram. prescribing a substitute for the original]; valour and skill in tlit management of weapons. I and doing honour to the good by raising * The kings of the Krita or the first age of Hindu Mythology were very virtuous; and their ways and miners were forgotten. Shiladityatrod in their foot-steps. Literally the Sun of justice or virtue.' I Upendra is a name of Vishna ; and the allusion here is probably to Krishna, in whose favour Balarima, his elder brother, or guru, the word in the original, resigned the kingdom. The principle of evil. Kali is supposed to have full swing in the present age, which is called Kali-yuga & The triumph of a lover consists in his mis.ress giving him & voluntary embrace. The royal power and state of Khara grahas enemies are personified as Lkshmi, who is a attracted by their valour. Si. e. The moon. There is a play here on the word, Kal& which means digit of the moon' and 'an art. The moon had all her digits i. e. was full, and the king was vered in all the arts. + There is a play here on the words prakriti, pratyuya, anubandha Agama and vida dhan, which are technical terms used by Panini. The grammatical nieaning is enclosed within brackets in the text. Here the words Sam&s, Vigraha And Semdh are used in a double sense. Sthana and a desa are the words here. Here the words with a double meaning are Samskara sadhu, Guns, Vridhi, and Vidhana.

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16 [JANUARY 5, 1872 the field Kutumbi-Vinhala-Satkka,-to the north, the field of Brahmana-shashti-bhava Satkka :And also to the Brahman Manka-Svamin son of the Brahman Guhadhya residing in the village of Kikkataputra, formerly of Sinhapura, honoured among the Brahmans of Sinhapura knowing the four Vedas of the Bharadvaja gotra, student of the Chhandoga Veda: a well of the area of sixteen paces, at the western extremity of Kikk... a village in Kalap...in Surashtra. The boundaries are:-To the east, the well Chatra-satkka, into the south and west, the field Kutumbi Chandra-Satkka, and to the north the field Mahk... And also at the western extremity of the village of Sharkarapadraka a district of Kikkayaputra, a field of the area of 28 paces, the boundaries of which are,............and also a field measuring fourteen paces, the boundaries of which are.... THE INDIAN ANTIQUARY. " them from a subordinate position [Gram. giving correct forms to words by prescribing Guna and Vriddhi changes] was thoroughly versed in the art of Government, and of the Shalaturiya. Though of great valour, he possessed a heart softened by compassion; though learned, he was not boastful,-though he was a lover, his passions were subdued; though his kindness was unchanging, he repelled those who were guilty. He rendered his well-known second name of Baladitya (morning sun) literally true, by the warmt love which he engendered men at the time of his accession, and which overspread the earth. His son is Shri Dharasena who bears on his forehead, a crescent of the moon, in the shape of the mark of scars produced by rubbing his head on the earth, when prostrating himself at his father's lotus-like feet -whose great learning is as pure as the pearl ornament put on his graceful ear in his childhood, the lotus-like palm of whose hand is always washed by the water [poured in the making] of gifts,-whose joy is heightened by the levy of taxes as light as the soft grasp of the hand of a maiden,-who, like the revealed science of archery,SS has dealt by means of his bow with all the aims in the world (takes aims), whose commands are treated by the circle of subject kings as the jewels worn on the head, who meditates on his grandfather's feet and who is the great Maheshvara, the great lord, the king of kings, the great ruler, the universal sovereign. He, enjoying good health, commands all whom it may concern:-"De it known to you, that for the increase of the religious merit of my mother and father, I have given in charity, by pouring water, a field of the area of 56 paces** at the southern extremity of Sharkarapadraka, a district of Kikkataputra, a village ia Kalapakapatha in Surashtra, to the Brahman Ajuna, son of the Brahman Guhadhya, residing in Kikkataputra, formerly of Sinhapura, honoured among the Brahmans of Sinhapura knowing the four Vedas, of the Bharadvaja gotra, and student of the Chhan doga Veda. The boundaries of the field are, to the east the well Vinhalsatkka,to the south, the field Vattukasatkka,-to the west, Panini was a native of Shalatura, in the country to the west of the Indus; and he is known by the name of Shalaturiya or native of Shalatura. There is a play on the word anuraga here, which means 'redness' as well as 'love.' The light of the morning sun is reddish. Udaya is the word here which means 'rise' as applied to the sun or the king. and also six pattakast++ whose boundaries are: -to the east to the south. to the west and to the north, at the boundary of the village of Patanaka, the field of Vapi, of the extent of 182 paces. All these are granted, along with their appurtenances, and whatever is on them, together with the revenue in kind, or gold, and with whatever may be grown on them, except what may have been granted to Gods or Brahmans before. The whole is not to be meddied with by any officer of the king, and is to be enjoyed from son to grandson, and to last as long as the sun, the moon, the ocean, the earth, rivers and mountains endure. On this account no one shall obstruct any one, who, in virtue of this Brahman-gift, enjoys the land, ploughs it, or allows it to be ploughed, or assigns it over to another person. Al future kings, whether of our race or others, should, bearing in mind that power is transitory, and humanity frail, and knowing the good fruits arising from the grant of land, recognise this our grant, and continue it. It is said this earth has been enjoyed by many kings, such as Sagara and others, each one obtains the fruit when he is in possession. The things given in charity by kings who were afraid of poverty, are like flowers which have been used. What good man will A pun on the word Kara which mans a 'tax' and the hand'. The Dhanurveda so translated here, teaches how to take all sorts of aims; and the king had actually taken all aims; hence the comparison. i. e. uncompromisingly obeyed. The word in the, original is padavarta, which appears to have been a square measure. tt Probably a certain square measure.

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30 rjnii j nk viupaar daa hoottl dii bnnt n dee raajee hHldee sn haanr OUtaa h 9 ku saal ( ) srkaa dee sp dii vr puuraa nhii, rtNt 24 aasukhpaal naavaarii rkm kaakaa kaar niitteej aiNdd klcr kaarn naaue hur sah jnrl hr baar ih hm naa khuu lii bhujn r daa 2 glaa gh daa c lHgnn 'tee caahoo taaN p doo vaar ttpnaa tthHp pee jln naa hoo trl kml ( 81 phgvrg cg430=4 jaan n raag tooN lrrn daa asr dNdl, tk oor 208 JI aadi kaal hraa kee tee us srdaar jgr hukm daa raaj c r kaa uh nr naar kr krkee hr 118 aaii hai ki uh caar hoor hlk smaaj paarttii hoor hai tee vslook sudhaar jaaN k sbr 41929 nuuN brraa 682 iis 17 maalk kp pp 2 vaar tooN prvaar tooN 30 prkaarj --- daa raah naa laann 1377 3 Hd TOL ruup vic kooii grg krkee krvaaee hn tee TE UNIT kr, naa cuHkee haaN pr hr hvs daa rs khbr 4. 148 nuuN prvaar likhee 121-512 unhaaN lookaaN vHlooN up raakee krdee tee pii asl c m03 200 hoor k) daa daadaa naal 44 PSRa nuuN gaa kee pheer ik r 1 1 1 2 3 1 0 0 -2016 2005 106 prvaar kdee naa laakar kr lgaa tee hoor agr c ddaalr tHk aan 29 juun nr 30 52 54 kr 31 musar tee m srdaar 8 Us 2020 12 vaar 1929 hl naitt krdee tee ik 5 Taara Tera araar * 56 dees' daa 10 dee sHc daa hii upr uent on & daad 885-0912871 189 319 32:43 AERAL 39%A9% laa kee krdee hn pr naah uh vHdd 36 38 40 42 TAMBA PATRA-SECOND HALF 50 s'bd: aaunn - p r - 2 c daa h krn dee hree hai sn look anj' - uslaa 52. p tee krdee uh 105 306 brs 48 54 36 52 38 40 44

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A VALABHI GRANT. JANUARY 5, 1872.] resume them? The grantor of land dwells in Heaven for sixty thousand years, and he who takes it away or allows it to be taken away lives in hell for as many years. The prince Dhruvasena is minister (executive officer) here. Engraved by Divirapati Skanda-bhaa the son of Dirirapati Vasha [?] bhata, minister for peace and war. 326* in the bright half of Ashadha. hand [sign manual]. REMARKS. THREE Copperplates of the Valabhi Dynasty have been hitherto deciphered and translated. Two of there were discovered by Mr. Wathen, and the third by Dr. Burns of Kaira. Mr. Wathen's translation of one of the two and his remarks on the other are given in the fourth volume of the Bengal Asiatic Society's Journal. One leaf of the latter was afterwards deciphered and translated by the Rev. P. Anderson. The translation, a Devanagari transcript, and a lithographed copy are given in the third volume of the Bombay Asiatic Society's Journal. A transcript and translation of D. Burn's copperplate are to be found in the seventh volume of the Bengal Society's Journal. We shall distinguish these by the numbers 1, 2, and 3. No. 1 records a grant of land by Dharasena II, the great-grandson of the founder of the dynasty and the seventh in Mr. Anderson's list; and Nos. 2 and 3 are said to be from Dhruvasena, the thirteenth in the list. The copperplates now translated were put into my hands by the Editor.+ The grantor, in this case, is Dharasena IV., the twelfth in Mr. Anderson's list and consequently the immediate predecessor of the king who is considered as the grantor in Nos. 2 and 3. Dr. Bhau Daji gives, in one place, the dates of five copperplate grants of this dynasty, whilst in another he mentions seven dates professedly derived from copperplates. But he does not say when or by whom so many grants of the Valabhi kings were discovered, nor who deciphered and translated them, or where the plates or their transcripts and translations are to be found. Mr. Thomas, as appears from his edition of Prinsep's Essays, knows only of the three I have mentioned. The descriptions of the several kings in all these plates are given in the same words; so that, so far as they go, they may be considered to be copies of each other. There are a few varietates lectionis but some of these at least must be ascribed to the ignorance or carelessness of the engraver. The published transcript of No. 1 is generally correct; but those of the other two are full of mistakes, and it is difficult or impossible in a great many places to make out any sense. Any one wall acquainted with Sanskrit may ascertain the truth of this for himself Remarks on this reading of the date will be made in a fature number. 17 by comparing the several transcripts with that of the present one. Many instances of this might be given, but I shall confine myself here to one: The plays on certain grammatical terms, and Shalaturiy a, the name of Panini, were not at all made out by previous decipherers; Guna-v.iddhi was read by Mr. Anderson and the Calcutta scholar as Guna-bhri bhih, and Shalaturiya as Shalagariyas. But these mistakes are not in the original copperplates. Nos. 1 and 2 are preserved in the museum of the Bombay Asiatic Society and I have collated these (in original) with the present one. I did not find there the mistakes I speak of, and which are to be ascribed to the transcribers. The translations based upon such transcripts must, of course, be equally wrong. The genealogy of the Valabhi kings as gather ed from the present grant is as follows:From Bhatarka sprang ! Guhasena. Dharasena II. Shiladitya I. Kharagraha I. Dharasena III. Dhruvasena. T Dharasena IV. This genealogy agrees in every respect, so far as it goes, with that in Nos. 2 and 3. The exact relationship between Bhatarka and Guhasena is not given; but in No. 1 he is represented as his great grandson. No. 1 gives also the names of the soveral sons of Bhatarka who succeeded each other. The name of the grandfather of Dharasena IV. and brother of Shiladitya I. is given as Ishvaragraha by the translators of Nos. 2 and 3. In the present plate it is clearly Kharagraha and I find it so even in No. 2. Mr. Wathen's reading of it was Charagraha which is nearer to the true name than Ishvaragraha. From a passage in the description of Kharagraha, the younger brother of Shiladitya, it appears that during the life-time of the latter, the former held the reins of government. For he is. there spoken of as having administered the affairs of the kingdom in obedience to the orders of his guru which word must, from the analogy of the guru of Upendra or Krishna mentioned there, as well as for other reasons, be taken to mean elder brother.' Mr. Anderson has entirely misunderstood this passage. The Calcutta translator gives the substance of it though the bearing of the analogy does not seem to have been clearly comprehended. There appears to have been a sort of usurpation here, for Shiladitya's children were passed over and the Jhey won, B. H. lat. Soc. Vol. VII. . Watson.-Ed. Jour. Bomb, R. p. 230.

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18 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. kingdom was governed by Kharagraha, and after him, by his lineal descendants. The line of Shil. Adity was restored after the death of Dhara Sena IV., as is evident from Nos. 2 and 3. According to the translators of these, the immedinte successor of this king made the grants Nos. 2 and 3, and his name was Dhuvasena. There is here a double mistake. The grantor's name was evidently Shiladity, as 'nay be ascertained by comparing the passage in No. 2 with the corresponding one in the transcript of No. 3, and he was not the inninediate successor of Dharagena IV. Ho was great grandson to Shiladitya I. as shown in the following genealogy gathered from the original of No. 2, now in the museum of the Bombay Asintic Society - Shiladitya I. Derabhata. writers on the Valabht dynasty except Dr. Bhau Daji who does not give 'lis authorities; but if they are not the same as mine, the order of naines given above receive. confirmation from what may, for the prese..t, be called an independent source. In another listt given by the same writer, I find another Shiladitya, placed below Shiladitya Il. But here again I must complain of his silence as to his authorities. It is not likely, though there is nothing impossible in it, that Derabhat a, the son of Shiladitya, should have lived to succeed Dha rasena IV, the grand-son of his uncle. It appears to me that those only whose names it: the plates are in the nominative case and have the epithet paramamaheshvara prefixed to them were reigning kinga. The names of Dera bhata, and Shiladityn, the father of Shil Aditya II are in the genitive case in No. 2 and they are not styled arama-maheshvaras. They do not seem, therefore, to have sat on the throne. In a few places, in the latter part of the present copperplate, the letters are not distinct: so that I an not sure of the readings I have given of the names of the fields mentioned as boundaries of the pieces of land conveyed. But these names cannot be of any importance. Shiladitya. Kharagraha II. Dhruvasena III. ShilAditya II. This last, marked-Shiladitya II. is the grantor in Nos. 2 and 3. This genealogy differs from that given by all the : ON THE INDENTIFICATION OF VARIOUS PLACES IN THE KINGDOM OF MAGADHA VISITED BY THE PILGRIM CHI-FAH-HIAN (A.D. 400-415.) BY A. M. BROADLEY, C.S., ASSISTANT MAGISTRATE IN CHARGN OF SUBDIVISION BIHAR, IN PATNA. PART. I. The travels of Chi-Fah-Hian were first with former identifications of these spots. I translated into French by MM. Remusat, maintain that no satisfactory identification can Klaproth and Landresse. Ar English version be made without a lengthened stay in the neighof this work was published by Mr. Laidlay in bonrhood of the places in qnestion, and a careCalcutta in 1848. In 1869, the Rev. S. Beal ful survey of the ruins themselves. No amount published an criginal translation from the of antiquarian knowledge, however profound, Chinese text.f Great doubts are entertained as can compensate for an imperfect or second-hand to the correctness of portions of the French acquaintance with the places professed to be work, and M. Julien points out that it cannot identified. be safely used by persons unable to verify the Throughout Fah-Hian's work, distances are translation by comparison with the original. computed by "lis" and "yojanas." Mr. Beal alUnder these circumstances I make reference only lows four or five" lis" to the mile, General Cunto the edition of Mr. Beal. ningham six, and their estimate is doubtless corA constant residence of many months in the rect. As to the second measure Mr. Beal allows midst of the places visited by the pilgrim and seven miles to a "yojanas" in the North-West Proconsequently a very familiar acquaintance, not vinces, and only four in Magadha. General Cunonly with the ruined temples, topes and cities ningham counts uniformly 7 or 8 miles as equal themselves, but with the geography of the sur- to " yojana". From a comparison of the disrounding country, must be my apology for tances giverr in Bihar, the very centre of the kingpublishing my poces, differing as they often do dom of Magadha, I do not see how n:re than five Ibid. p. 245. Jour. Bomb. B. R. Asiat Soc. Vol. VII. p. 116. Travels of Fah-Hlan and Sang-Yan Buddhist Pilgrims from Ibid. Vol. VIII. p. 245. "The Pilgrimago of Pahlan : Proin the Prench edition of ina to India. By Samuel Beal, B.A., Chaplain In H. M. Fleet. the Foe Koue K1. By J. W. Laidlay, Esq. Calcutta : 1848. London : 1869.

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JANUARY 5, 1872.] or six miles can, by any possibility be allowed, e.g. Bihar to Nalanda " one yojana" actual distance 5 or 6 miles; Patna to Bihar 9 yojanasactual distance about 54 miles; Nalanda to Rajgir one yojana, actual distance-5 or 6 miles. For these reasons I consider a yojana as equivalent to a distance of between 5 and 6 miles. GEOGRAPHY OF MAGADHA. I now proceed to follow the text of Mr. Beal page 110, chapter 28. "From this city [Patna] proceeding in a south-easterly direction nine yojanas, we arrive at a small rocky hill standing by itself, on the top of which is a stone cell facing the south. On one occasion, when Buddha was sitting in the middle of this cell, the divine Sekra took with him his attendant musicians, each one provided with a five-stringed lute, and caused them to sound a strain in the place where Buddha was seated. Then the divine Sekra proposed forty-two questions to Buddha, writing each one of them singly with his finger upon a stone. The traces of these questions yet exist. There is also a Sangharuma built upon this spot. Going south-west from this one yojana we arrive at the village of Na-lo." This hill is identified by General Couningham with Giryak. "The remains of Giryak" he writes" appear to me to correspond exactly with the accounts given by Fa-hHian of the Hill of the Isolated Rock." His reasons are twofold, 1st the position, and 2nd the supposed etymology, of Giryek, i.e., giri-eka ck giri. I think I shall be able to show beyond doubt that this identification is entirely erroneous. Firstly, at Giryak there is no solitary hill at all, nor any hill which can be described as resembling in any way an eminence of that description. At Giryak terminates the rocky range of the Rajgir hills, which stretch from the neighbourhood of Gya to the banks of the Panchana, on which the village of Giryak stands, and, as a matter of fact, the hill which rises above the village-so far from being solitary-is a mere offshoot of Vipulagir at Rajgir and is not less than six miles in length. Secondly, from the "solitary hill" Fah-Hian proceeded soUTH-WEST, one yojana, to Nala. Now Nala has been identified most satisfactorily with Bargaon [Cunningham page 469] by position and by the aid of inscriptions, but strange to say, Bargaon is exactly six miles NORTH-WEST of Giryak. If General Cunningham's identification of Giryak be right, Nalanda 19 must have been situated somewhere to the south of the Rajgir hills, in the middle of the Nowada valley, but, strange to say, he identifies it with Bargaon which is exactly north-west of the Rajgir hills in the centre of the Bihar valley. For this reason it is clear that "the hill of the solitary rock" could not be Giryak. The two identifications involve a dilemma, because no amount of argument can make Bargaon six miles south-west of Giryak, when physically it is six miles in the very opposite direction. The identification of Nulanda with Bargaon (Viharagrama) is undoubtedly right, and as a consequence, that of the "solitary hill" with Giryak-undoubtedly wrong. Strange to say, General Cunningham writes as one reason for identifying Nalanda with Bargaon (page 469)" Fah Hian places the hamlet of Na-lo at one yojana, or seven miles from the hill of the isolated rock, i.e. from Giryak, and also the same distance from new Raja Griha. This account agrees exactly with the position of Bargaon with respect to Giryak and Rajgir." Now in reality both translators agree in placing Nulanda to the south-west of the hill, and as a matter of fact Bargaon is north-west of Giryak. I have no hesitation in identifying the "solitary hill" with the rocky peak at Bihar, which rises by itself in the midst of the plain covered with rice and poppy fields, and which gently slopes from the northern foot of the Rajgir hills to the banks of the Ganges itself. My reasons for so doing are: first,-correspondence of the relative distance and position of the Bihar rock and Patna, and of the solitary hill and Pataliputra; second, the agreement of the relative distance and position of the Bihar rock and Bargaon, and the "solitary hill" and Nalanda; third,-natural appearances of the Bihar rock. Of Nalanda, Fah says, " this was the place of Sariputra's birth. Sariputra returned here to enter Nirvana. A town therefore was erected on this spot which is still in existence." Nalanda corresponds with Bargaon, a spot still marked with the ruins of vast topes and temples. "Going west from this one yojana we arrive at the new Rajgir." This corresponds with the large circuit of fortifications at the foot of the Baibhar and Vipula hills, exactly six miles to the south of the Barghon ruins. I therefore. think the direction given by the translators must be a mistake. Ancient Geography of India, page 472.

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20 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. Fah-Hian continues; "this was the town and going 800 feet in a direct line to the southking Ajasat built. There are two Sangharamaswest, and crossing about midway the Sarasvati in it. Leaving the town by the west gate and rivulet one arrives at a circular mound having an proceeding 300 paces (we arrive at the tower elevation of some 30 feet and a diameter of 180. which king Ajasat raised over the share of Bud- The centre is considerably depressed and seems to dha's relics which he obtained. Its height is consist simply of masses of bricks similar to very imposing." those on the ramparts and inside the fort. The walls of the town and its gates are dis- From the west side of the rains a sort of terrace tinctly traccable at the distance of about half a leads to a semi-circular heap of somewhat less mile from the foot of the mountain and directly elevation than the first, in the centre of this I disfacing the northern entrance of the valley covered three large statues of Buddha all-headof the five hills. Its form is somewhat difficult less but otherwise little mutilated, they are all to describe and anthors have varied in their at- seated on lotus-leaf thrones supported by bases tempts to do so, but after careful inspection from ornamented by different devices. In one, several all points of view, and, what is still better, figures are seen in the act of making an offerafter studying its form from two of the ing; the centre of the second is occupied by the hills above, I am of opinion it cannot be " Wheel of the Law" with a deer on either side, correctly called a pentagon, but is rather and the third bears the representations of two a parallelogram having, as measured from the lions couchant. These mounds are undoubttop of the ramparts, three equal sides, viz., the edly the ruins of the great tower mentioned in north, west, and south, each measuring 1,900 the text. I hope to make a complete excavation feet, and one unequal viz., the east measuring of them during the cold season. I have made at 1,200 foot. The wall appears to have liad a uni- the present time two incisions in the side of the form thickness of about 14 feet and is composed topes, and have recovered from them some Budof masses of stone about four feet square, the faces dhist idols of remarkable beauty, as well as a of which are made uniform and placed one upon tablet covered with the representations of the the other in close contiguity, without any mor- nine planets. tar or coment whatever. Starting from the From the west door the ramparts still increase north-east corner, where a stone bastion still exists in height, but the wall is hidden by masses of in tolerable entirety, the wall remains unbroken brick. Not far from the end of the western for 200 foot, at the end of which distance a side, there is another break in the wall exactly second bastion appears to have existed and opposite which is a small temple containsimilar traces are seen at the 300th foot. The ing a Buddhist idol, now worshipped by the remains of the wall now almost entirely dis- Hindus as the image of Beni Madhay. At appear, but at the distance of 1100 feet from each side of the Sarasvati stream is a pacca the north-east corner there is portion of entire Ghat and the ceremonies of " Goudan" and wall measuring 20 feet by 14. Further on the " Pindadan" are constantly performed here. At wall appears clearly to have been removed and a short distance from this opening, the south hardly a traco of it remains till towards the rampart commences and has an elevation nearly north-west corner, where its elevation considera- equal to that on the west. The wall is not bly increases and there are enormous masses of straiglat, but inclines towards the north-east. At brick which lead me to the conclusion that a tower about the 500th foot from the south-west corner, must have once existed here. At this place the there are unmistakable traces of an enormous bricks are very small and of remarkable brick tower, and 400 feet farther on there is a long solidity. At a distance of 110 feet from piece of wall still intact, and terminating in the the corner there are clear marks of a bastion, and southern gate. From this point to the south-east the same feature is observable at similar distances angle the wall is clearly visible. It has an elevaup to the great wost door, some 500 or 600 feet tion of some 30 or 40 feet above the valley, and from the north-west corner of the fort. The there appears to have been bastions at distances rampart throughout this distance presents an varying from 100 to 110 feet. Opposite the southaverage elevation of 25 or 30 feet above the east corner and at a distance of 50 or 60 paces plain beneath. Just before the west door, a there are distinct marks of a ruined tower similar fine piece of wall still remains intact measuring to the one near the western gate already describ26 feet by 14. Passing out by the west gateed. The wall towards the east has a total length

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JANUARY 5, 1872.] PANINI AND ANCIENT GEOGRAPHY. 21 of nearly 1,200 feet, and the ruins have a very | must be remembered he made his measurements inconsiderable elevation. Bastions are clearly outside the ditch, very faint traces of which visible at the following distances from the south- are visible on two sides of the wall. I have east angle, viz., 200, 320, 420, 520, 620, 720, endeavoured to trace carefully the rampart and in 820, 920, 1,020, 1,120 and 1,200 feet. Mont- many places removed the heaps of brick which gomery Martin considers the heaps of brick to covered it. In most cases I succeeded in unbe the remains of a second set of fortifications covering the original wall, which uniformly prebuilt by Shir Shah, but I am rather inclined to sents a thickness of 14 feet. As regards the outer regard them as the ruins of the ancient towers, the walls which are said to have existed, if the two monasteries and the royal palace which we heaps of stone which are found at different disknow to have existed in the town and parts of tances from the fort are traces of them, they which as well as other buildings were doubtless are so imperfect that any attempt to follow built on the city walls. General Cunningham them wonld be simply futile. gives a much larger area to the ruined city, but it (To be continued.) PANINI AND THE GEOGRAPHY OF AFGHANISTAN AND THE PANJAB. BY PROF. RAMKRISHNA GOPAL BHANDARKAR, M.A. The chief native authorities for Ancient comprised in each group ought not, because the Indian Geography hitherto made use of by Anti- Gana-patha is attributed to Panini; to be requarians, are the Puranas and the Itihasas. But | garded as having been laid down by him. Several there is another, and a very important one, which of the ganas, or groups, are what are called akriti is not frequently referred to. The great Gram- ganas, i.e., such as each subsequent writer has marian Panini and his commentators, often give the liberty of adding to.; and we have no doubt, very useful information in cases where the that even such as are not now considered to be Puranas and the Itihasas afford no hint. We of this nature, must have fared similarly at the propose in the following remarks to show by ex hands of the early successors of Panini. For amples, what use may be made of this branch of instance, the name of the mediaeval Kathiawad Sanskrit literature, in illustrating the Ancient town Valabh i, occurs at the end of the group Geography of India. called Vars na di(Pan. IV-2-82) and of UjjaIn teaching the formation of the names of yini, in the same group, and also at the end of Dhum adi (Pan., IV.-2-127). No one would, places and of the inhabitants thereof, Panini, we believe, push his scepticism, as to the age of as is usual with him, gives general rules where Panini so far as to urge that this proves him to possible, and where not, he groups together cer have flourished after V ala bhi came into importain names, in which the grammatical peculiarity tance under the dynasty of Bhatarka. And is the same. These groups are distinguished if any one were to do so, it would not be from each other by the name of the first in the list, difficult to satisfy him. For, independently of with an expression which is equivalent to and the mass of evidence hitherto brought forward others' added to it. In the body of the work, to prove that Panini flourished long before the names of the groups so formed, and the gram the Christian Era, we may state that in the matical or etymological changes characteristic copperplate grant* of Dhara se na IV. we find of them, are only given, while the words consti puns on a good many of the technical terms tuting each group are set forth, in what may be of Panini, and the great grammarian himself considered as an appendix to the work, called is alluded to under the name of Shalaturiya, gana-patha. Instances of the general rules are (native of Shalatura). This shews that Panini given by the commentators, but they are not, on was at that time a person of established that account, to be considered as recent. There reputation, and consequently, was even then an is internal evidence to show that most of these ancient author. The groups or ganas, therefore, must have been handed down from the time of seem to have been tampered with by his succesPanini himself. A good many are given by sors, but we think we are safe in ascribing the Patanjali, the author of the great commentary on first three names at least, in each, to him. Panini's work. On the other hand, all the words The number of names of towns, villages, rivers, * Translated at page 14.

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22 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. mountains, and warlike tribes, occurring in the The position of the hill-fort of Aornos in works of Panini and his commentators, is very the capture of which Alexander the Great dislarge. It would be difficult, or even impossible, played very great valour, is still a matter of unto identify them all, but the positions and mo- certainty. The Sanskrit name corresponding to dern names of a good many can be determined it is also equally unknown. Professor Wilson with cise. It is not our purpose in this article traces it to the word-avarana, enclosure', to notico all such places, but to confine ourselves which, he thinks, forms the latter part of many to such as may seem to throw now light on some names of cities. Whether it was actually so used doubtful points connected with the Ancient is more than doubtful, and it would be necessary Geography of Afghanistan and the Panjab. to suppose that the Greeks, in their Aornos drop The northernmost Kingdom of Afghanistan, ped the first part of the name, retaining only in ancient timos, was known to some of the the latter. General Cunningham derives it from Greek and Roman Geographers by the name of the name of a king, whom he calls Raja Vara. Kapisone, and the Chinese traveller Hwan May it not be the Varana mentioned by PaThsang calls it Kia-pi-she. Panini mentions Kamini in IV-2-82? It was the name of a city pishi(IV-2-99), from which he derives Kapish- as well as its people. There is a place on the a yani-the name of a wine manufactured from right bank of the Indus, opposite to Atak, still grapes produced in the district. The country about called, we are told, Baranas or Varanas. Kabul is still remarkable for its fine grapes. The Ortospan of the classical geographers The name of another kingdom was Arelosia, has been identified with the modern Kabul. which was called Arklojor Rokhaj by the Arab The Sanskrit name corresponding to it is not geographers, and Tsaukuta, supposed to be equi- known. Professor Wilson derives it from such valent to Raukuta, by Hwan Thsung. European an original as Urddhasthana. But we do antiquarians trace the name, or that of the river not ineet with such a name, and the etymology Archotis, in the province, to the Zend Hara- is purely aimless and conjectural. To derive it qaiti, corresponding to the Sanskrit Saras- from the name of a tribe would be more reasonvati. But we are not aware upon what ovi- able. Hwan Thsang calls the country about dence a river of the name of Sarasvati is the place Fo-li-shi-sa-tang-na. May not this fixed in this district. Sarasvati is one of name be derived from such a compouud as Parthe Sapta Sindha vas, or seven rivers of shusthana, the country of the Parshus, il the Vodas, and if nssigned a position here, would warlike tribe mentioned by Panini in V-3-117. certainly be far away from the other six. The Pinini and Patanjali call the Panjab-Biriver Sarasvati was situnted to the cast of hika (IV-2-117 and V-3-114). The historians the Satlej. Perhaps the name Archosin, of Alexander tell us, that after having crossed Arkhoj, or Rokhoj, is to be derived from the Hydraotes or Ravi in the course of thint of the mountain Rikshoda, mentioned by his march throug'i the Panjab, he captured Panini's commentators, the Brahmans living and destroyed a town of the name of Sangala. abont which, were called Arkshodas. This European antiquarians have identified it with name is given as one to which Punini's rule the Sanskrit Shakala. But Shakala, from (IV- 3-91) does not apply. the evidence to be gathered from the MahabAnother province of Afghanistan is called arata, and according to Hwan Thsang, who Fa-la-nu by Hwan Thsang, and identified with visited the place, was situated to the west of the modern V anchor Wannch by some, and the Rari. Professor Wilson, therefore thinks with Banu, by General Cunningham. The that after Alexander had destroyed the ShaSanskrit name corresponding to this is notkala to the east of the Ravi, another was known. Panini, however, mentions a country founded to the west of the river. This is merenamed Varnu in several places (IV-2-103, ly a gratuitous supposition. General Cunningaud IV-3-93), which is very likely the same as ham thinks that Alexander re-crossed the Hwan Thsang's Fa-la-n u. The country of Ravi to conquer the town. Would it not be Gap dhara is mentioned in the group Kacli- better to suppose that the two places were dischhadi IV-2-133 and in IV-1-169, and the tinct? Alexander destroyed Sangala, while river Suvastu, the modern Swat, a branch of Shaknla existed in the time of Hwan Thsang. the Kabul river, (in IV-2-77). Sangala belonged to a tribe that hau no King, See Wilson's Ariana Antiqua.

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JANUARY 5, 1872.] while Shakala was the capital of the Madras, who were governed by a king. Sangala is very probably to be traced to Sank ala, a place mentioned by Panini (IV-2-75). Sankala was the name of the person who is said to have founded the city. It stands at the head of the group Sankaladi, the second name in which is Pushkala, from whom the city of Paushkala, the ancient capital of Gandhara, and the Peukalas of the ancient European Geographers, derived its name. San kala agrees more closely with Sangala than Shakala. If this identification is to be trusted, the occurrence of the name of Sangala in Paini, may be taken as a proof of his having flourished before Alexander; for the Macedonian Conqueror is said to have destroyed the city, on which account it must have ceased to exist after him. ORIENTAL RESEARCH IN 1869-70. The central province of the Panjab is called Pa-la-fa-to by Hwan Thsang, transcribed Parvata by M. Julien. General Cunningham proposes Sorvata for Parvata. But Parvata is given as the name of a country by Panini (IV-2-143) and the group Takshashiladi, (under IV-3-93). In the central and lower Panjab, Alexander met with two tribes of warriors, named the THE Sanskrit series of the Bibliotheca Indica, which, from various reasons, had for several years made but little progress, has taken a fresh start. Of the Tandya Brahmana three fasciculi have already been issued, and a number of other important works are reported to be in preparation. The Bombay Sanskrit Series, conducted by the Sanskrit Professors of the Bombay and Puna Colleges, presents also a promising aspect, and thongh of only a few years' standing, has raised hopes that, with an increased staff of well-trained editors, and commensurate support from Government, it may some day successfully compete with its elder Bengal sister. The searching for Sanskrit MSS. has also been carried on during the last year with landable vigour and decided success in several parts of India, particularly in Bengal, by the indefatigable Babu Rajendralala Mitra; and in Bombay by Professors Buhler and Keilhorn, the latter of whom has just published a classified catalogue, containing little short of 600 Titles of Sanskrit Manuscripts, discovered in the southern division of that Presidency. PROGRESS OF ORIENTAL RESEARCH IN 1869-70. [From the last published Report of the Royal Asiatic Society.] As regards the Dekhan, the Council cannot, unfortunately, present so favourable a report, as they are not aware that any official steps have as yet 23 Malii and the Oxydrake. The Sanskrit original of the former is unknown; and Professor Wilson identifies the latter with the Shudrakas of the Puranas. But there is a rule in Pan ini (V-3-114) which teaches us to form the singular and dual of the names of warlike tribes in the Panjab, by adding the termination -ya and changing the vowel of the first syllable to its vriddhi. Of this rule, his commentators give Malavyas (pl. Malavas) and Kshaudrakyas (pl. Kshudrakas) as instances. We thus learn that the Mala vas and Kshndra kas, were two tribes of warriors in the Panjab. The name Ma la vas corresponds with Malii, and Kshudrakas with Oxydrakae. Kshudrakas is nearer to the latter than Professor Wilson's Shudrakas. At the confluence of the Panjab rivers, Alexander came in contact with a tribe which is called Sambraca or Sabrace. General Cunningham traces this name to Samvagri which he considers a Sanskrit word. But we are not aware of the existence of such a word; and it has an unsanskrit look about it, meaning as it does, according to the General, united warriors.' The Sabrace were probably the S haubhreyas, grouped along with the Yaudheyas, V-3-117. been taken by the Madras Government to carry into effect the resolution passed by the Government of India in 1868. This, in the opinion of the Council, is the more to be regretted, as the value of Sanskrit MSS, written in the vernacular alphabets of southern India, is beginning to be better appreciated, furnishing as they do, in many cases, a more correct text than the Devanagari MSS of the north, and supplying, not unfrequently, texts and variant versions which have not hitherto been known to exist. The members of this Society cannot have failed to notice the Descriptive Catalogue, now being published by Mr. A. Burnell, of the Madras C.S., in Mr. Trubner's" American and Oriental Literary Record," of an excellent collection of Sanscrit MSS. inade by himself during his residence in various parts of the Dekhan. It must be satisfactory to him to know that the portion of the catalogue which he has already published, exhibits several important works, for the most part belonging to the Black Yajur-veda, which are either entirely new, or of which incomplete MSS. alone have as yet been dis covered in the north. Mr. Burnell (like Sir Walter Elliot, Mr. C. P. Brown, and some few scholars of earlier days) thus shows what benefit a civilian in

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24 THE INDIAN ANTIQUARY. [JANUARY 5, 1872 southern India, who earnestly applies himself to the led by the Government of Madras that it is proposed study of Hindu Literature, may be able to confer to build at Madras a Public Library, in which these on Indian Philology, by collecting materials, and MSS. will be deposited and properly protected placing the results of his researches before Euro- against the ravages of insects, and that the Profespean scholars. The Madras Service, however, has sor of Sanskrit at Madras has further been instructof late evinced but little interest in literary pursuitsed to priut a list of those MSS. which he may conof this kind, and the Literary Society of Madras in- sider of primary importance, with a view of making deed has for years scarcely shown a sign of its ex- these works better known than they are through the istence. It is to be hoped that the few carnest so-called Catalogue Raisonne. The Council has also scholars still engaged in Oriental Studies muy put been informed that a printed list of MSS. will be an end to this unhappy state of indifference, by communicated to the Asiatic Society, and that any showing what important problems of Sanskrit Phi- suggestions which may be made by the Society for lology and Indian history aro dependent for their the transcription of any of these MSS. will receive solution upon the south, and that Madras will thus the attention of the Governinent. not stay behind other local governments in lending By a minute in the Public Works Department, in its support to the scientific exertions of European May, 1868, the Government of India authorized the and native scholars, but still cordially co-operato inexpenditure of sums not exceeding Rupees 13.000 carrying out Mr. Whitley Stokes' schemo of pro- in each of the four political divisions of the country curing, and compiling lists of MSS. scattered over for the purpose of delinepting and casting some of the whole of India. the more remarkable antiquities of each presidency The contents of the Sarasvati Bhandaram Library with a view to their ultimate conservation. These of H. H. the Maharaja of Maisur, have been made sums, if properly expended, being quite sufficient known through a catalogue issued a few months to commence upon, great hopes were entertained since by the Bangalore Press, and containing the that the work so long desired by every well-wisher titles of several rare works. Of the Tanjore Library, of India, would at last be accomplished by means a list had been printed many years ago, in which of this well-timed liberality on the part of the unfortunately, an extremely bad, often unintelligi- Government. ble, method of transcription was adopted; of this In pursuance of this policy, Mr. Terry, Superinlist there is a copy in the possession of Professor tendent of the School of Design, was despatched Goldstucker, the only one which is supposed to be from Bombay with a party of modellers, and some now extant in Europe. Many parts of the Dekhan of his own pupils, to commence operations on the however, have up to this time remained completely temple at Ambernath, near Kalyan, on the other unexplored, and still promise a plentiful harvest to side of the Bombay harbour. Owing to the novelty future investigators ; although, in many cases, it of tho undertaking and the inexperience of the will, no doubt, require the utruost care to overcome party, nothing else was attempted during the avail. the suspicion and superstitions of the Brahmans. able season of 1868-69, especially as an outbreak of Of the Namburis in Malabar, for instance, a most fever and other unexpected difficulties very interi. interesting, thongli very retired and secluded class ally retarded the work; but so much disappointof Bralumans, we know next to nothing ; yet they mont was felt at the result that no attempt was are said to be staunch followers of the Vedic reli- made to continue operations during the last cold gion, and to have in their possession a great many weather. In the meantime so much difficulty has old Vedio MSS. Some places in the Haidarabad been experienced in reproducing the casts and photerritory also, especially Kaleshvaram on the Upper tographs that no specimens of either have yet reachel Godavari, are known as great seats of Rig and Sama- tliis country, nor has any satisfactory report of the veda learning, and may be expected, when visited results obtained from the labours of the party. and explored, to add considerably to our knowledge At the same time another expedition was orgitof ancient Sanskrit literature. nized in Calcutta, with the object of visiting Orissa There exists already a large collection of Sanskrit for the purpose of delineating some of the numerous MSS. in Madras, which awaits a thorough examina- and interesting antiquities of that province. Owing, tion, and the Council of this society have for some however, to dissension among the members composyears used their best endeavours to get the collections | ing it, and other difficulties, it seems to have been transferred to England for incorporation with the as little fruitful in results as that fitted out from Library of the In.lia Ofice, with a view not only Bombay. They did however bring back some casts to rescuing the MSS. from the early destruction of sculpture, a few photographs, and several copies with which they are threatened by the ravages of of inscriptions, but unfortunately neglected to take the climate and of the white ants, but also in order casts or photographs of the remarkable sculptures to render them more accessible to European scholars in the Ganesha and Jodev caves, at Udayagiri. These Though their recommendation has not been carried are probably the oldest and most interesting in out in full, the Council are gratified in stating that India, and their attention had been previously spein reply to their application they have been inform- cially directed to them. As in the case of the Bom

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JANUARY 5, 1872.] ORIENTAL RESEARCH IN 1869-70. 25 bay expedition, none of the results of their labours have been sent home; and no attempt was made to follow up these experiments during the last cold weather. Nor, so far as is known in this country, have any expeditions been organized, either in Bengal or Bombay, for operations during the next season. In the meanwhile Dr. Hunter, at Madras, has been most successfully employing the pupils in his school of design in photographing some of the numerous temples which abound in that part of India, and also in casting some of their sculptures ; none of the latter have reached this country, but the photo graphs are a valuable contribution to our knowledge, and, combined with those taken for Government by Captain Lyon, convey a very perfect idea of the enormous architectural wealth of that Presidency. During the cold weather of 1868-9 Lieut. Cole, R.E., was deputed to Kashmir to photograph and make plans and drawings of the temples in that yalley. A work giving the result of his labours is on the eve of publication by the India Office. It promises to be a most valuable contribution of our knowledge of the style of architecture there prevailing, and worthily completes what was so well cominenced by General Cunningham in 1848. During the last cold season the same officer has been employed under the auspices of the Science and Art Department at South Kensington, in casting the eastern gate-way of the great tope at Sanchi. It is understood that he has successfully accomplished this object, and is now on his way home with the moulds. Lieut. Cole took with him from this country a party of draughtsmen, with the intention of drawing all those sculptures which had not hitherto been delineated by General Cunningham and his brother, or by Col. Maisey. We may therefore hope that before long the means will be available in this country for obtaining a perfect knowledge of that remarkable monument. Besides these expeditions, which are all more or less dependent on Government support, Mr. James Burgess, of Bombay, has just completed a splendid work on the great Temple city of Palitana. This work, which is illustrated by 45 photographs by Mr. Sykes, is preceded by an introduction by himself, full of interesting local information and antiquarian knowledge regarding the sect of the Jains, to whom all the temples on that hill belong. The same author has also published 41 photographs taken by the same artist during an expedition to the caves of Talaja and Sana, and the temples of Somnath and Girnar. The text to this book is not so elaborate as that of the previous work, but is sufficient to describe and explain the history of the monuments it illustrates. Messrs. Sykes and Dwyer have also photographed the caves and temples at Nasik and Karla, but no text has yet been added in illustration of them by any such competent hand. Besides these, Mr. T. C. Hope of the Civil Ser vice, has published a valuable work illustrated with 20 photographs by Mr. Lindley, of "Surat, Bharoch and other old cities of Gujarat with descriptive and architectural notes," by himself. From the above it will be seen that our knowledge of the architecture and antiquities of some parts of our Indian Empire is progressing, though not so rapidly as might be desired. More, however, may be doing in India than we are aware of here; for unfortunately there is no agency either there or in the country where photographs by amateurs or local societies are collected, or from which a knowledge can be obtained of what is being done in this respect. In continuation of their report on the present state of literary and antiquarian research on the Indian continent, the Council, now desire to refer to the neighbouring island of Ceylon, and to offer a few remarks on the condition of that seat of Buddhism and Pali learning They have noticed with no little satisfaction that the Pali language and literature and the religion of Shakya Muni in general have, during the last year or two, received a great amount of attention at the hands of European as well as of Singalese scholars. Several important works bearing on the subjects have been published in England and abroad during the past year; and it is but fair to mention that this Society also has contributed its share to the promotion of these studies As is testified by the communications of Messrs. Childers and Fausboll, printed in its Journal, besides several papers on Buddhistic antiquities. A great and long-felt want will, at last, be supplied by the Pali Dictionary about to he published by Mr. Childers, who, it is to be expected, will by this work give & fresh and more general impulse to Pali studies. A Singalese scholar, Pandit Devarakkhita, has published, a few months since, an excellent edition of the Balavatara, the most popular Pali Grammar in Ceylon; and the Pali text of the Digha Nikava has been promised by another native scholar. The Ceylon branch of the Asiatic Society also, has just issued a new and highly interesting number of its Journal, containing, amongst other articles, the continuation of Mr. James d'Alwis' paper on the Singalese language, the Aryan origin of which he maintains in an able and convincing manner, together with a Lecture on Buddhism, delivered shortly before his death by Mr. Gogerly the late eminent Pali scholar, and edited, with an ictroduction and notes, by the Revds. J. Scott and D. de Silva. Another number of that Journal is reported to be already in preparation. It is further gratifying to learn that Mr. T. W. R. Davids, a young promising Pali scholar of the Ceylon S. O., has undertaken to collect the Pali inscriptions which are scattered in great number over the island. Whether he may succeed in deciphering, or whether he may have to content himself with copying and publishing, these

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26 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. ancient historical and religious records, Mr. Davids deserves the encouragement and approbation of all who take an interest in these studies; and the Council have no doubt but that the Ceylon Government, which has recently shown its liberality by granting a sum of money for the searching for, and procuring of MSS., will lend its full support and countenance to so promising and well-timed an undertaking. As regards our sister societies on the Continent, the Asiatic Society of Paris and the German Oriental Society, their scientific researches have lost nothing of their wanted vigour and efficiency, and their publications embody, as usual, a goodly amount of useful information in the various branches of Oriental knowledge. The number of the American Oriental Society's Journal, issued during the last year, contains the greater part of an important publication, viz., of Professor W. D. Whitney's Taittiriya Pratishakhya, the Sanskrit Text and Commentary, with a translation of the former, and copious annotations. A new number of the same Journal, which will contain the concluding part of this work, will be issued in the course oi the summer. eEVIEWS. A CATENA OY BUDDHIST SCRIPTURES. FROM THE CHI- ries copies of these invaluable works, Buddhist NESE. By Samuel Beal, Chaplain R.N., Author of Budd- books, we learn, began to be translated into Chinese hist Pilgrims," &c., (pp. 436, 8vo.) London, Trubner so early as the middle of our first century A.D. & Co., 1871. " It is one of the singular coincidences which ocOr this extensive store-house of Buddhist lore, cur in such abundance, between the history of Buddit is our duty at present merely to give a brief hism and the Christian religion, that whilst the outline. Some of the translations here published influence of the latter was leavening the Western have already appeared in the Journal of the Royal world, the knowledge of the former was being carAsiatic Society. Having revised these, and added ried by missionariesas zealous, though not so well others to complete what be considers to be the instructed, as the followers of St. Paul-into the cycle of the Buddhist development, the author now vast empire beyond the Eastern deserts; where it publishes the entire series as a contribution towards took root, long before Germany or England had be& more general acquaintance with Buddhist litera- como Christian, and has flourished ever since." The tare in China. It seems that the Buddhist Canon first complete edition of the Chinese Buddhist Canon in that country, as was arranged between the years. dates merely from the seventh century. It was 67 and 1285, A.D., includes 1440 distinct works prepared under the direction of Tae Tsung, the secomprising 5586 books. These however form only cond emperor of the Tang dynasty, who reigned an insignificant portion of the whole Buddhist liter- from 627 to 650 A.D. and it was published by his ature which is spread throughout the empire, of successor Kaon-Tsung. Yung-loh, the third emperor which, hitherto the majority, or nearly all of English of the Ming dynasty, in the year 1410, prepared a people, have been content to remain ignorant. In second and much enlarged edition of the Canon, these circumstances, the author may well think that writing a royal preface to it. This is called the it is difficult to understand how we can claim to have Southern Edition-nan-t'sang. Wan-leih the thirany precise idea of the religious condition of the teenth emperor of the same dynasty, caused the Chinese, people, or even to appreciate the phraseo- publication of a third edition about 1590 A.D., logy met with in their ordinary books. The book, which goes by the name of the Northern Collection, we are told, and we can well believe it, represents or peh-t'sang, and which was renewed and enlarged the results of some years of patient labour; and in 1723, during the reign of Keen-lung, under the that whatever be its fate, the author, or rather edi- auspices of a former governor of Cheh-kiang, who tor, has found his reward in the delight which the wrote a preface to the catalogue of works containstudy has afforded him, and in the insight which he ed in it, and added & reprint of the royal preface has thereby gained into the character of one of to the first complete edition written by Tae-Tsung. "the most wonderful movements of the human " It is calculated that the whole work of the Indian mind in the direction of Spiritual Truth, which is translators in China, together with that of Hiuentraced in the history of Buddhism." Much has Thsang, amounts to about seven hundred times the been done within the last thirty years to elucidate size of the New Testament. The section known as Buddhist history and philosophy, and it is certainly the Mahaprajna Paramita alone, is eighty times as extraordinary, that little or no use has been made large as the New Testament, and was prepared of the Buddhist Canon as it is accepted in China. by Hiuen-Thsang, without abbreviation, from the In many of the large monasteries, there are to be Sanskrit, embracing two hundred thousand shlokas." found not only complete editions of the Buddhist It is certainly singular, that with a knowledge of Scriptures in the vernacular, but also the Sanskrit this large and complete collection of the Buddhist originals from which the Chinese version was made. Scriptures, so little use has been made of it by misYet no effort has hitherto been made, either in this sionaries and scholars, with the exception of M. country or elsewhere, to secure for onr great libra- I Wassiliev. "It would be wrong to state," says Mr.

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JANUARY 5, 1872.] 27 REVIEWS. Beal," that the 350 or 400 million people who in- or Santi Topes near Bhilsa, where also, over the habit China are Buddhists, but yet Buddhist modes northern gateway of the great Topes, we find sculpof thought and phraseology prevail largely amongst tured the same history of Bodhisatva as Vessanthem, and it is hardly consistent in us, whilst we tara, giving away his whole possessions, his childeal with religions questions, to overlook the litera- dren and his wife, so that there might be no ture which contains the sacred deposit of the faith remnant of selfishness left in his nature, and thus of so many millions of that population as do strictly I might be fitted to undertake the salvation of belong to the Buddhist faith. Moreover, it must men. But it is hardly necessary, recollecting the be evident that so long as we are ignorant of the labours of M. Julien, and the school of French details of their religion, they will not be induced to Sinologues, amongst whom he is conspicuous, to listen to our denunciation of it; nor can we expect bring farther instances of the manner in which we that our indifference to their prejudices will tend to may derive funds of information from China reremuve them or induce them to overlook ours." An- specting the civilization of India. The connection other important service which a careful study of is also noted between the history of Buddhism in the Chinese version of the Buddhist Scriptures may the East, and the progress of Christianity in the render to the causo of literature generally, but es- West. In the middle ages there was a favourite pecially towards critical acquaintance with the legend known throughout Europe, and generally original Sanskrit text of the Tripitaka; as Max accepted as genuine, under the name of Barlaam Muller suggests. "The analytical structure of the and Josaphat. This history is at present widely Chinese language imparts to Chinese translations circulated in the modern edition of the Lives of the the character of a gloss; and although we need not Saints, by Symeon, the translator. But on examinafollow implicitly the interpretations of the Sanscrit tion we find that the life of Josaphat, who has originals adopted by Chinese translators, still their somehow crept into the Roman Martyrology, was antiquity would naturally impart to them consider. but a copy of the well known history of Shakya able value and interest." Buddha, and was appropriated doubtlesely by the Another important consideration is the advantage carly Christian hagiographers as being in itself a we may derive from having in China copies of very touching and natural account of the struggle many of the sacred books which are unknown else- of a sensitive conscience with the temptations of a where. Such are the numerous works of the Nor- wicked and ensnaring world. We quite agree with thern School, as it is called, and which, so far as is Mr. Beal too, when he says/" The widest and most at present known, are not to be inet with in their interesting result to be derived from such studies original Sanskrit form, either in India or Nepal as these, is the means they afford us of arriving at Such are, for example, the Avatamsaka Satra, written a correct judgment in the science of comparativo by Nagarjina, and which, under the name of the religion"-80 far as that is possible. "The scope Fa yan king, is one of the commonest and most of the present work is to present the reader with & widely circulated Satras in Ching--the Kosha and brief Catena of Buddhist Scriptures arranged, so far Vibasha Shastras, the Surangama Sutra, and many as possible, in & chronological order, with a view others. to exhibit the origin and gradual expansion of the " Incidentally," says the author, " we shall derive systein, aud to point out in what particularsit demands from these studies much information relating to our candid consideration, and in what particulars the more obscure parts of Indian history. and the it fails to deserve either attention or inquiry. The struggles of the conflicting Indian sects." In the former phase will be found to consist of its peculiar history of the mission of Song Yun, for example, purity as a religious system properly so called, we have an account of the effect which a picture whilst the latter will embrace those numerous of the sufferings of Bodhisatva, when he was born divergencies of the system from its original characA Vessantara, produced on the rough Indo-Scythic ter, into a scholastic and vain philosophy, which tribes who invaded North India at the beginning orin India at the beginning ended in its ultimate confusion with other sects in stian Era. He tells us they could not India, or in its present lifeless condition in China refrain from tears when they saw the picture of the land Japan. The works here translated are mostly sufferings of the Prince. This little incident may standard ones, and if not, strictly speaking, in the very reasonably account for the conversion of the Canon, are yet of great authority, and are found whole tribe of invaders who, under the rule of Ka- in the libraries of most of the monasteries in the nishka and his successors, became the most devoted South of China." patrons of the Buddhist faith, and "the magnifi- Mr. Beal's work more than achieves his prefacent founders" of Topes and Temples, the ruins of tory anticipations. He has given an elaborate and which at present survive. And from this reference splendid contribution to our knowledge of early of Song Yun to the Vessantara Jataka, represented Eastern Mythology. His notes and comments exin the white Elephant Temple, Varousha, the writer, hibit a wide acquaintance with European orientans, is led to connect the Sang-teh or Santi temples in and his tone of thought a width and liberalism althe neighbourhood of that city with the Sanchitogether unusual. Mr. Beal's handsome and deeply

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28 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. interesting volume well deserves a place in the library of every one who can read English. A. H. B. GOVER'S FOLK SONGS. THE FOLK SONGS OF SOUTHERN INDIA. By Charles E. Gover, Member of the Royal Asiatic Society and of the Society of Arts, Fellow of the Anthropological Society. Madras : Higginbotham and Co. This is one of the most attractive and instructive books, relating to the social life of the people of India we have ever read. We think we can safely pred that it will be a favourite in the drawingroom as well as in the study. The introductory remarks, criticisms, &c. are well written, and the inany songs rendered with great spirit and in every variety of metre. Some of them have already appeared in the Cornhill Magazine, and others were read before the Royal Asiatic Society but have not yet been published. The Dravidian languages have hitherto been too mach overlooked by Orientalists. The Rev. W. Taylor remarks,"It is desirable that the polish of the Telugu and Tamil poetry should be better known in Europe ; that so competent judges might determine whether the high distinction accorded to Greek and Latin poetry, as if there were nothing like it in the world, is perfectly just." And Dr. Caldwell remarks, that Tamil is "the only vernacular literature in India which has not been content with imitating the Sanskrit, but has honourably attempted to emulate and outshine it. In one department, at least, that of ethical epigrams, it is generally maintained, and I think must be admitted, that the Sanskrit has been outdone by the Tamil." But we must let Mr. Gover speak for himself :" There is," he says, "& great mass of noble writing ready to hand, in Tamil and Telugu folk-literature, especially in the former. Total neglect has fallen upon it. Overborne by Brahmanic legend, hated by the Brahmans, it has not had a chance of obtaining the notice it so much deserves. The people cling to their songs still, and in every pyall-school the pupils learn wall choi the pupila learn thestrains of Tiruvalluva, Auveiyar, Kapila, Pattunat- ta and the other early writers. To raise these books in public estimation, to exhibit the true products of the Dravidian mind, would be a task worthy of the ripest scholar, and the most enlightened government. I would especially draw attention to the eighteen books that are said to have ruceived the sanction of the Madura College, and are among the oldest specimens of Dravidian literature. Any student of Dravidian writings would be able to add a score of equally valuable books. If these were carefully edited, they would form a body of Dravidian classics of the highest value." Nor ought we to pass over the author's history of his book " the result of an attempt," as he describes it, "to fathom the real feelings of the masses of the people, by gathering and collecting the folk. songs of each family of the great Dravidian nation. It bas been the pleasant labour of years to make this collection--in the plains, where dwell the Tamil and Telugu peoples : on the Maisur plateau, the home of Kanarese : among the hills and valleys of the Nilgiris and the Western Ghats, sheltering the stalwart tribes of Kurg, and the humble Badagas of Utakamand : along the narrow strip of low-lying coast that parts the sea from the western Ghats and gives a home to the Malayalim tongue." And lovingly and honestly has he done his work, and we feel that the vista he has opened up is a picture of reality of no common interest. Bofore proceeding to the songs let us quote this picture, so well drawn, of the dasas : -" Their service was first of all poverty ; secondly, singing ; thirdly, forgetfulness of caste. Their reward lay in human honour and the certainty of a living. None dared to dispise the slave of God,' none could refuse him a handful of rice or a couple of oppams or chapatis. At weddings and feasts, at fasts and funerals, at sowing and harvest, at full moon and sankranti (the passing of the equator as the sun changed its tropic), the dasa must be invited, listened to and rewarded. At weddings, he must sing of Krishna ; at burnings of Yama; before maidens of Kama; before men, of Rama. As he begs he sings of right and duty; when he hears the clink of copper in his shell, of benevolence and charity... "There can be few more pleasant scenes than when in the cool of the evening, the dasa enters some quiet country village, to find and earn his food and quarters for the night. Marching straight to the Mantapam or many-pillared porch of the pagoda, he squats on the elevated basement, tunes his vina, places before him his huge begging shell. The villagers are just returning from the fields, weary with their labours, anxious for some sober excitement. The word is quickly passed round that the singer has come, and men, women and children turn thvir steps towards the Mantapam. There they sit on the ground before the bard and wait his pleasure. He begins by trolling out some praise to Krishna, Vishnu or Pillaiyarswami. Then he starts with a pada or short song, such as those with which the book commences. There is chorus to every verse. If the song be well known before the bard has finished the long-drawn-out note with which he ends his verse, the villagers have taken up their part and the loud chorus swells on the evening breeze. If the song be new they soon learn chorus, and every fresh verse bears a louder and louder refrain. Then the shell is carried round and pice are showered into it. When darknees closes in, the head-man of the village invites the singer to his house, gives him a full meal and then leaves him with mat, vina and shell to sleep in the pyall. In busy towns the singer

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JANUARY 5, 1872.] REVIEWS. 29 squats by the roadside and soon collects a crowd to hoar his song. The chorus here is less frequently heard. The people cannot stay, their children are at home, they hear a little and they then pass on." This is but a specimen of the descriptions of life and manners with which the songs are interspersedand illustrated. Here is a pada-selected at random from the twenty eight Kanarese songs with which the book cominences : One begs of others for a wife, On her bestows both rule and home He counts her half of all his life. But when death comes, he dies alone. Chorus.--Of all good things the best are three Wives, lands, and countless gain. Which is the dearest friend to thee? One mounts the throne of mighty kings, His palace girds with fort and wall; Of his great power the whole world rings, His lifeless corse to dogs shall fall. Chorus.-Of all good things the best, &c. King's grace, good luck, hard work and trade, May load with wealth of coin or land. What tyrants leave, the moths invade; For riches fly like desert sand. Choru-Of all good things, &c. In vain wives mourn, in vain sons weep, Wenlth helps e'en less in death's last scene. Two things alone the gulf can leapThe sin, the good, our life has seen. Chorus. Of all good things, &c. In this weak frame put not your trust, But think on Him with inward calni. Is your henrt clean ? For Him you lust! Then Vishnu is a healing balm. Chorus.-Of all good things, &c. Of the three Badaga songs translated-tho "Next world" is of weird and wonderful interest: it is a Vision of Heaven and Hell that might inmortalize another Dante. But it is too long for quotation : its concluding verse reminds us of what will strike most readers, as the prevailing undertone of a large proportion of the translations in this interesting volume. "Oh brother, how I wish To reach that blessful shore ! Why did I ever come To see such fearful things! If when at last I die, A solemn gathering mourns, And fire devours my corpse If toll be paid to him Who guards the heavenly gatesIf this and more he done. Can I obtain that bliss, Or must I sink to hell ?" " Alas I my dear sister, I know not of that." Here as in very many other instances in these Dravida songs the note of sorrow is clear errough. And, as the author remarks "no one can fail to be struck with the sadness that prevails. The world and every soul in it are so sinful, so full of all evil, man should give up all to save his life; and even than can hardly hope to succeed. How to cross the sea of Sin ?' becomes the great question. Its current is so strong, its waves so high, its hidden rocks so many, that none but a strong swimmer can dare to hope to reach the other side. Even he is so battered by storm and rock, so exha isted by the contest or worn by exertion, that when he seems able to touch the shore his strength may fail, his heart grow weak, and he sink back into the roaring tide. If things be so with the vigorous inanful few, how can the feeble trembling many ever hope to see the golden feet of the god whose help they crave? It is inexpressibly saddening again and again to note such songs as these, and know that they represent the inmost feelings of the better part of a great nation." We must pass over the Kurg Harvest and Wedding songs too-beautiful as they are, and inade still more interesting by Mr. Gover's excellent sketches of the attendant ceremonies; the Funeral Song also is full of pathos and striking images, such as: Woe! The string of choicest pearls Round the neck of favoured child Is for ever burst and lost ! Woe! The clear and brilliant glas l'allen from our trembling hands, Fallen-broken to the ground! But it is too long to reproduce. Nor can we find space for quotations from the Tamil songs, though those by Kapila and Sivavakyer, as well as from the Cural of Tiruvalluva--the "typical and hononed book" of the Tamils-will interest and instruct every thoughtful reader. These occupy nearly a third of the volume. Next come Malayalam songs -five in number; and lastly thirteen Telugu song close the work, which we heartily commend to all readers. HINDUSTAXMAX MUSAFARI-01: JOURNAL OF TRAVELS IN INDIA. By Ardaseer Framjee Moos. 8vo. I., Bombay, 1871. This very clegant volume, dedicated to tiis Royal Highness the Duko of Edinburgli, is written in Gujarati, and illustrated by a good map, a photograph of His Royal Highness, a steel engraving of the author and his travelling companions, and by a series of sixty-six beautiful chromolithographs, prepared by Messrs. Vincent, Brooks, Day and Sons, from photographs collected by the author, of places visited during his travels. The text occupies 292 pages of beautifully printed vernacular, and 40 pages of translations spiritedly rendered from what the author considers the most interesting portions of his book. In typography, illustrations, and binding, the book has never been equalled in India.

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30 THE INDIAN ANTIQUARY. [JANUARY 5, 1872. MISCELLANEA. MR. RAVENSHAW'S HISTORY OF GAUR. Rajasekhara's account of the age of the Shri Harsha In reply to a letter from the Government of India is confirmed by the fact, that the latter states, at the to the Director-General of the Archaeological Sur- end of his Naishadhiyakavya, that he was honoured vey of India, asking him to state whether he was by a king of Kanyakubya. prepared to revise and edit Mr. Ravenshaw's historical sketch of the kingdom of Gaur, General Cun THE SELONS. ningham wrote as follows: COLONEL BROWNE, the Deputy Commissioner of "I beg to state that I feel some delicacy about the Mergui district, British Burmah, gives a very meddling with Mr. Ravenshaw's historical sketch interesting account of the Selons, a peculiar race of without his permission, as he states that he spent people living under our rule. This they have been much time and labour upon it, and evidently be doing ever since Mergui became ours, some fifty lieves that he has made a very good job of it. But years ago, and yet they are described as perfectly if he has no objection to my revision of his sketch, uncivilized, and not a bit the better for our rule. I would undertake to edit the work, merely making The number of this race living in British territory the necessary corrections in his text, and adding is about 1,000. They have no written language, such notes as are absolutely necessary to illustrate nor have they any traditions regarding their origin. Dr. Mason, the well known American Missionary the subject. I woull, however, give an introduc of the Karens, is of opinion that they have a Polytory chapter, treating of the style of architecture nesian origin, but their Mongolian cast of features compared with that of Northern India, as shown in the existing buildings at Delhi and Jounpur. completely upsets this theory. Their spoken lan"I should like also, if possible, to obtain some guage is quite distinct from the Burmese. They further illustrations of the Muhammadan architecture are divided into families; these we are told, of Bengal from the eastern capital of Sonargaon, are free to intermarry with each other, but the which still exists about 20 miles from Dacca." bride becomes a part of her husband's family. The wealth consists of boats and fishing apparatus. General Cunningham has been asked to place Each family appears to understand its own boundhimself in communication with Mr. Ravenshaw with reference to the proposed editing of the sketch. aries, and no encroachment is allowed by one into the We have been favoured with a copy of a letter, preserves of another. The race is described as strong and well-built but very ugly. They go about dated 6th September, from the Bengal Governinent almost naked. They live in small huts of a most to the Commissioner of Dacca, asking that official to be so good as to report, for the Lieutenant primitive closcription, in which the whole fainily is huddled together. Their principal weapon appears Governor's information, whether there is any one in to be the spear, with which they capture fish and Dacca or its neighbourhood who is willing to tako wild pigs, which constitute their principal articles photographs of the Muhammadan architectural ruins of fool. Turtles and shell-fisli also afford them of Sonargnon, and to supply Government with subsistence, together with yams, which grow on the copies of those views at a moderate cost."-English islands, and are sometimes found of 30 pounds man, Oct. 20. weight. They are very fond, wo are told, of opium, arrak and tobacco. Weaving cloth is unknown to SHRI HARSHA. them, but they manufacture neat sleeping mats of a At the monthly meeting of the Bombay B. R. certain kind of leaf, and the sails of their boats are Asiatic Society, on the 9th Nov. Dr. George Buhler constructed of the same material. They are without read A paper entitled "A Note on the History religion of any sort, and have no idea of a future of the Sanskrit Literature," of which the following existence. Like the Dyaks of Borneo they believe is a brief abstract: in the existence of spirits, which haunt streams, A Jaina writer, Rajasekhara, gives in his Prabhan forests, &c. When a Selon dies, his body, with his dakoshin, composed A.D. 1348, a life of Shri Harelua. spear, &c., is placed on a mat on the sea beach. IIis Ile states that Shri Harsha, the son of Hira, was born friends then vacate the spot, and return after a year in Benares, and composed the Naishadha-charita at to bury the bones and the weapons. They are said the request of a king at that town, named Jayanta to be very truthful, and polygamy and conjugal chandra the son of Govinda Chandra. Various infidelity are unknown among them. They are details which Rajasekhara gives regarding Jayanta Moreover of a mild and peaceable nature, and offer chandra, especially the statement that he had the no resistance to the attacks frequently made upon surnaine Panjula, that he was contemporary of them by Malay pirates.-Delhi Gazette. Kumarapala of Anahillapattan, and that lie and his dynasty were destroyed by the Musalmany, show that ROCK TEMPLE AT HARCHOKA. Rajn Sekhara's Jayantachandra is nobody else than Ar the last meeting of the Asiatic Society at Calthe Kashtrakuta princo, Jayachandra, who reigned cutta, an interesting letter was read from Captain over Kanyakubya and Benares, in the latter half of W. L. Samuells, Assistant Commissioner, Parhumba, the 12th century, probably froni 1168-1194. Chord Line, regarding a rock-cut temple which he

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31 MISCELLANEA. JANUARY 5, 1872.) discovered at Harchoka in the Chota Nagpur Tri-, with Chaldee), Syriac and Arabic might be taken butary Mahal of Chang Bhokar. Tracings, plans, as the best representatives of the first group. It and inscriptions were exhibited, and Captain Sa- seems superfluous to urge the importance of an muells has promised to send descriptive notes for the accurate knowledge of Hebrew in a great Christian next meeting. There appear to be several rock-cut University ; this study has always flourished to temples in the neighbourhood. Captain Blunt, in some extent at Cambridge, and it is hoped that 1795, visited those at Mara, a village in Rewa. many who have already devoted themselves to it might be induced to extend their researches to the COIN OF FIRUZ SHAH ZAFAR. sister dialects. The connection of Syriac with the In March last, Mr. E. C. Bayley presented the early Christian Literature, and the revival of its Asiatic Society of Bengal with a unique coin bear study in the present generation, to which the large ing the name of Firuz Shah Zafar. A woodcut had addition of Syriac MSS. to the British Museum has just been prepared when the first copy of Mr. Tho in no slight degree contributed, would justify the mas's Chronicles of the Pathan Kings of Delhi position proposed for it in a Semitic examination. reached this country. Mr. Thomas (p. 300) onu In Arabic, the intricacies of the Grammar and the merates four coins that bear the name of that prince, extent of the Vocabulary render an early systematic among them one gold coin, a "unique specimen in training especially necessary. Its literature is rich the possession of Col. Guthrie," and "one silver and varied in poetry, history and science, and coin, a new variety, belonging to Mr. Bayley," &c. indispensable to all who would fully understand They are all posthumous coins, as Zafar died before the spirit of the Muhammadan religion. Not only his father. The original is identical with Col. is Arabic the spoken language of that part of the Guthrie's specimen, of which, however, the margin East most interesting to Europeans, but it enters has been cut away. The coin bears date, A. H. 791, largely into the composition of Persian and Turkish. which agrees with the third coin described by Mr. In the Aryan group, Sanskrit holds the first and Thomas. During the year 791, Abubakr, son of foremost place. Independently of its vast literature Zafar, succeeded to the throne of Delhi, which ac which embraces the authoritative theological works counts perhaps for the issue, or re-issue of coins of the Brahmans, it is the eldest sister of the Indowith Zafar's name. The weight of the coin cannot European tongues, and is now acknowledged to be be determined, as it is attached to a necklace. It an indispensable aid in unravelling the structure of bears the following legend: "The great Sultan Firuz Greek and Latin as well as of the Germanio, Keltic Shah Zafar, son of Firuz Shah, the Royal, in the and Slavonic tongues. It is the parent of most of time of the Imam, the Commander of the Faithful, the spoken languages of Northern India, and also Abdullah,-inay his Khilatfat be prepetuated !" of Pali, the sacred language of the Buddhists. ORIENTAL STUDIES AT CAMBRIDGE. Persian also possesses an extensive literature of The Board of Oriental Studies at Cambridge has especial value for historic and theosophic inves tigations; it is cultivated by the Muhammadans presented the following Report on Oriental Studies to the Vice Chancellor. (Dated Nov. 8, 1871). in India, as well as in Persia itself ; and might ther"The Board of Oriental Studies are unanimously efore be introduced with advantage into this Tripos. The Members of the Board feel that it wonld of opinion that the time has now arrived for assigning to the Oriental languages a more prominent be presumptuous to expect any great result from the establishment of Oriental Triposes, until theseposition among the studies of the University. These form at present the only great branch of learning studies have won a due share of the Coliege which, though long recognized in the University endowments; yet they confidently hope that the University will grant, as far as lies in its power, a by the foundation of Professorships, fails to take fair field for the growth and development of studies its proper place in our great examinations. The 80 intimately connected with Biblical and Ecimpulse given in the last few years to the Moral and clesiastical Literature, with the Religion of our Natural Sciences by the establishment to Triposes Indian fellow-subjects, with the Science of suggests to the Board similar examinations in Language, and the history of the human Mind. their department as the best method, in accordance The Vice-Chancellorinvited the attendance of Memwith the present University system, for fostering bers of the Senate in the Art's School, on Monday, the early growth of Oriental Studies. Nov. 20 at 2 p.m., for the discussion of this Report As the Oriental Languages, now represented in the University, naturally separate into two main groups REVISION OF THE SINHALESE BUDDHIST the Board beg to recommend the establishment of SCRIPTURES. two independent Oriental Triposes : (1) the Semitic, In the year 1867, through the exertions of a Sinand (2) the Aryan. In each of these two great halese nobleman named Iddamalgoda, a Synod of divisions, it would probably be found expedient to the Buddhist clergy, was convened at the town of confine the attention of the student to a few of the Palmadulla for the purpose of correcting the Tripileading languages rather than to encourage a taka. The Synod was under the joint presidency superficial knowledge of many. Hebrew (together of two eminent prelates, Sumairgala and Dhirananda,

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32 THE INDIAN ANTIQUARY. (JANUARY 5, 1872. and its members were priests selected for their tand Kaikalliope. A description of the coins and learning and scholarship, from the principal Ceylon he circumstances of their discovery, is being preparmonasteries. The procedure was as follows After ed for the London Academy.-Delhi Gazette, Oct. 11. the formal opening of the Synod, each member was furnished with a manuscript in the Sinhalese cha DISCOVERY OF COPPER AXES. racter, which he took to an apartment assigned to Ar the last meeting of the Asiatic Society of him, and collated with a nunber of Ceylon, Burmah Bengal, a letter was road from the Assistant Comand Siam copies of the same work. All obvious missioner, Pachumba, describing two ancient coperrors in his manuscript he corrected at once, but per axes which he has presented to the Society. where a passage was doubtful, he merely marked it. The narrative of their discovery is very curious. On an appointed day each member carried his appointed day each member carried hisIt appears that they had been found by a villager corrected manuscript to the hall of Assembly, where just below the surface of a hillock, round which he was cultivating land. But where this hillock is, he in a public sitting of the Synod all the corrected steadily refuses, in spite of an offer of twenty manuscripts were compared together. When the rupees, to tell to any one, lest the demon of the corrections were identical in all the manuscripts, spot should revenge itself upon him. He has, he they were generally adopted without much loss of declares, already suffered at his hands. The night time, but in many doubtful or difficult passages after he found the things, he had a dream in which the reading was not finally fixed without long and a gnomo of terrible aspect appeared before bim. He was no ordinary looking spirit, but of prodigianxious discussion. The first session of the Synod ous proportions, his skin being red and his clothes lasted seven months, and was devoted exclusively black, whilst & profusion of hair hung down his to the Vinaya, a revised and authorized version of back from his head to his heels, each hair being as which, together with its Arthakatha and Tikas, W88 thick as a man's wrist. Having dismounted from a deposited in safe hands. The next meeting of the tiger, which had carried him to the villager's door, he entered the hut and, pointing to the copperSynod was held after a considerable interval, and pieces, informed the trembling man that they were was devoted to the correction of the Satra Pitaka. his (the gnome's) property. The man at once On this occasion a somewhat different plan was expressed his willingness to give them up, but the followed, for the members had been instructed to gnome would have none of them. He wanted in correct at their own monasteries the manuscripts exchange four hairs of the villager's right knee, and in return offered to relinquish all claim to the entrusted to them, and when the Synod met, it was treasure which, he said, lay buried under the other ablo to sit daily until the work of fixing the text of hillocks in that locality. But the much coveted the Sutras was ended. The Abhidharma Pitaka is hairs the man would not part with at any price. So now undergoing revision, and the labours of the the gnome mounted his tiger, and trotted off in Synod are drawing to a close. When they are com high dudgeon. When the day broke, the villager pleted, a palm-leaf copy of the authorized version proceeded to do a little ploughing before resuming his excavations at the hillock, but as he passed that of the sacred toxts will be deposited in one of the spot, one of his bullocks dropped down stone-dead, Ceylon monasteries, and the public will be permit- and within a few days the remaining two bullocks ted to inspect and transcribe the different books. which he possessed died also. Upon this he deserted In the very extensive collation of MSS. made by the that place, and took up his residence in the village Synod, it was found that the Ceylon MSS. were where he now lives. This, he says, happened three years ago, and till last year he concealed the copper generally more accurate than those of Burmah pieces, which he believed to be gold; but thinking and Siam.--The Academy. he might then realise something by them, he carried them off in great secrecy to a European official, to DISCOVERY OF ANCIENT COINS. whom he imparted the information of where he had found them. But this little indiscretion brought ABOUT a month and a half ago, some of the villagers fresh troubles on him ; for when he returned home, of Sonpat, while digging out a ruin in the vicinity of his little girl sickened and died. For these valid an old tank, discovered an earthern pot, (not unlike a reasons he refuses to point out the hillock where the common sorai) containing three sers and a half of demon's treasures lie hidden.-Pioneer. silver-coin. The earthern pot was buried about seven feet underground; the coins at the bottoin of QUERY. the pot were completely defaced by corrosion, Will any of the correspondents of the Indian though nearly three-fourths of its contents were in Antiquary help me by obtaining the com-plete a very good state of preservation. On examination alphabet of the ancient characters used in the the coins were found to belong to Graeco-Baktrian Maldivian islands? The form of each consonant Kings. The coins of Menander are certainly more changes completely according to the affixed vowel, numerous than those of any other king, though by and the late Captain Christopher, I. N., only publishfor the best impressions are on the coins of King ed the consonants with the short a. The present Philoxenus. The following are the natues of the Maldivian characters are sufficiently known. kings whose coins have been deciphered :-Menander, ANTOINE d'ABBADIE, Philoxenus, Diomedes, Antialkider, Apollodotus, Membre de l'Institute France, Hermaeus, Heliakles, Heaton, Antemachus, Hermaeus Hendaye, Basses Pyrenees, Nov. 29, 1871.

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kai i MAP A B A JUNGLE FORTS NORTHERN ORISSA. M Smule 2 Inches-7. Mile Swall For > Phalta Village 1. Vnd Walls Phulla fort Rice Fields Jalli Village 55 Natta bar Village Raiba olyan Village Breacht 7763 5 na Temple 3. Dundhuna bagi Brad blasor,7 miles OH Indige Factory 17 idor Grass NA INNER wtor W * legt 09 und W Rathi wa Tomamuthi Dwar e fort . Reference Stone Well 8 Jaychande Ban C Elenart Strikes d Sonamadhi trole e Postern. f Sat Gambhira Attari 9 Duter Moat Alied up filled with water) # Abrahan, I'the front Litho Me, Bonday 1872

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FEB. 2, 1872.] JUNGLE FORTS OF ORISSA. THE JUNGLE FORTS OF NORTHERN ORISSA. BY JOHN BEAMES, B.C.S., M.R.A.S., MAGISTRATE OF BALASORE. N ORTHERN ORISSA is, considering its | India, in case however the ordinary maps should situation within 150 miles of Calcutta, not show the road, or the little town of Jellasore, very isolated and little known. There is how- I would add that the forts are distant from the ever a good historical reason for this. The Kings sea at the mouth of the Subanrekha, twenty-six of Orissa fixed their capital always in the southern miles as the crow flies. part of the province, and the long narrow strip of I propose first to describe the forts themcountry between the hills and the sea was only at selves, and secondly to endeavour to arrive at an times, and never for long periods, under their sway. approximation to the date of their foundation, It was covered with dense jungle, which extend- and to collect such few facts respecting their ed apparently with hardly any break to the past history as I can. This enquiry will, if sucbanks of the Hooghly. The Kings of Bengal, cessful, throw considerable light on the relations on the other hand, held their court either at between the Kings of Orissa and their northern Gaur, or some other place far to the north, and neighbours, as well as on the somewhat obscure the lower Gangetic delta was to them also almost subject of the Musalman invasions of the proa terra incognita. The English settlement of vince, in addition to the more purely archaeologiCalcutta pushed out feelers along the course of cal interest which it may present. the Ganges, and the wave of conquest and com- It will be seen from the annexed map that merce followed the same path, leaving Midna- the forts are four in number, the two larger pore and Balasore comparatively unheeded and ones being close to the large village of R & ibaunexplored. In the present day the great Im- niyan, and the two smaller ones at the village perikl high road from Calcutta to Madras has of Phulta, or more correctly Phulhatta. opened up a portion of this country, and is much Of these two small forts nothing now remains frequented, especially by the thousands and tens save the outline of mud walls, with here and of thousands of pilgrims who annually visit the there a scattered mass of laterite stones. great shrine of Jagannath at Puri. But the The whole soil of this neighbourhood for line of traffic, and the road of invading armies in many miles is composed of laterite, a dark former times, did not follow the course of the brick-red stone full of holes like a sponge, but present great avenue of communication, and it very hard. All these forts are built of this is not therefore along the Madras and Calcutta stone, though in many cases the stones have road that we must look for relics of past times. either, from having been originally loosely put One hundred and fifteen miles S.W. of Cal together, or owing to some subsequent violence, cutta, at the town of Jellasore (Jaleshwar) | become scattered or sunk in the soil. The the road crosses the river Subanrekha (Su var- stones are all hewn and of various sizes, the narekh --" streak of gold") at a spot on the largest and most regularly shaped being found confines of British territory and the territory of the in the most important and probably most antributary Raja of Mohurbhunj (May urabhanj). cient portions of the work, the smaller and less The river here winds so as to run for about five carefully hewn in the walls and outworke. The miles nearly parallel to the road on the northern largest stones are about 3 feet in length by a side. Crossing the river we come into the isolated foot in depth, and the same in breadth ; while in pargana of Fattihabad, one of the so-called some of the pettier and more modern works, stones Jungle Mehals, which is now included in the dis- not bigger than ordinary bricks are found. Owing trict of Balasore (Baleshwar). Nine miles to the denseness of the jungle, and the great north of Jellasore, and about two from the right number of tigers and bears which find shelter bank of the river, amidst dense grass and tree there, it is very difficult to explore these forts jungle, which is here and there in course of being thoroughly. In three visits which I have rebrought into cultivation, stands the group of cently made to them, I obtained from the Zaforts which I propose to describe. I hope the mindar some thirty or forty coolies armed with above details will enable the reader to form a the useful little Sonthal axe, and these together clear idea of their actual position on the map of with my own Police and Chaukidars were oc * In writing native Damen I follow Dr. Hunter's rule of well-known places, and the strictly correct Wilsonian system using the received (although often incorrect) spelling for for those that are unknown to the general public.

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34 THE INDIAN ANTIQUARY. [FEB. 2, 1872. cupied many hours every day in cutting a path remains of a small indigo factory which was conthrough the thick tangle of underwood. ducted by a Earopean for some years, but has The most accessible and fortunately also the now long ago been abandoned. most interesting of the forts is that which I The natives have a tradition that the northhave marked as the "Mud fort" on the map, western corner contained the palace of the Raja, at the north-west angle of the Raibaniyan vil- and this is partially confirmed by the greater lage. This fort is in shape an irregular penta- height and strength of the works in that corner, gon, having the following dimensions : and by the numerous remains of buildings still Eastern wall ......... 1,650 English yards. traceable. The principal of these I have called Northern ......... 1,650 the "keep" on the map, as the natives assert North-western ...... 880- (about) that it was the highest and strongest part of the South-western ........ 1,650 (about) fort. It is a strong square tower of which about Southern ......... 880 There seems to be some sort of order even in 20 foot only now remain ; the stones are carethe irregularity as the eastern and northern fully hewn and placed together, but without walls are the same length, so also the north any traces of cement or mortar. A simple western and southern. The north and south but graceful style of ornament is effected by a straight moulding western, however, are so covered with jungle running round the that it is impossible to arrive at more than an middle of each course, above which the top approximate measurement. of each stone is sloped inwards with a small Though called the Mud fort,' the walls of pine-apple shaped projection in the centre. this fort are not really of mud. The peasants of The effect of this arrangethe neighbouring villages have made breaches ment cannot be fully seen through the walls in some places to enable owing to the jungle, but when them to get at their rice-fields in the inside, perfectly visible, the broken and in entering the fort by one of these breaches light and shade produced by it must have lent & sort of section is obtained which reveals & peculiar grace and elegance to the otherwise the nature of the construction. The follow massive and sombre building. In spite of the ing section will explain how the wall is made. native idea of its being a keep or citadel, The centre or heart consists of layers of stone I am disposed to think this building must have been a Shiva-temple, as the architecture is precisely similar to the other ancient temples to that idol in other parts of Orissa, and the dimensions of the building, which is not more than 100 feet square, are too small for the purposes of a citadel. AB, Bane of the Wall. , Moat. DD, Earth. On the top, half hidden by trees, are the capitals gradually diminishing to a point, and this is of some pillars of the dark ash-coloured stone covered and entirely hidden with about four feet known as mungani patthar or chlorite: none of of earth closely rammed. The breadth at the the columns however remain. In the centre is base from A to B is by measurement 112 feet, a well or tank-similar to the square enclosure and the height we guessed to be about 50 fect. round the linga-stone in Shiva-temples: so that The wall is surrounded by a deep and broad | I imagine the stone walls must have formed a moat, and a slight but continuous ridge, evident- lofty platform surmounted by an open hall surly artificial, runs parallel to the moat on its outer rounded by pillars, in the centre of which was the edge. Outside all this again, at a distance linga in its sunken square enclosure. The capiin some places of as much as half a mile, tals, though massive, are quite plain and without runs a nalla which by a little dexterous ornament. cutting and deepening has been made into a very At the foot of this building on the south side efficacious outer moat lined here and there with is a curious little hollow where the trees and & wall of laterite, jungle are perhaps more dense than in any other The interior of the fort is a large plain covered part. This is called the Jaychandi Ban or with debris of stone buildings, tanks, and Jaychand's jungle. Who Jaychand was nobody patches of jungle ; a considerable portion of it is knows. In the heart of this jungle, approached now cultivated, and near the south wall is the by & narrow winding path, is a small platform DESD F UNN

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FEB. 2, 1872.] JUNGLE FORTS OF ORISSA. 35 2 feet high on which have been set up, in quite | ly if he does not know what it is, and a Brahmodern times, some beautiful pieces of sculp- man tells him it is a debata. ture which have probably fallen from the temple The western gate of the fort which is close to above. There is the lower half of a female fi- the Ban, was probably only a sort of postern, as gure bedecked with jewels, and the legs of a man it is only wide enough for one horseman at a running--both in high relief. There is also an time. The sketch below represents its present exquisite piece of arabesque carving-probably appearance. In the wall will be noticed the the moulding or edge of the frame enclosing the rilievi. Though much defaced the general de NW 1 - SANS S sign is clearly traceable. There is a freedom and graceful play of outline in the rounded foliage which is rare in ancient remains in this part of India. The rest of this moulding is probably hidden beneath the masses of laterite, stones, and debris of all kinds. If I have an opportunity of visiting the spot at any future time, I may succeed in unearthing more of it. The people said they remembered in their youth having seen stones with inscriptions in the Nagari character, but unfortunately knew not where to find them. The Nagari character is not understood by any one, except a very few Pandits in this part of the country, and as far as I know was never used in inscriptions, which are all in a bad form of Kutila, but the difference between Kutila and Nagari would not be appretiable by the natives here. The idols and carvings in the Jayachandi Ban are still worshipped, and in consequence, are smeared all over with that mixture of oil and vermilion (sendur), which is so freely applied to all sacred buildings and trees. A small plot of rent-free land has been assigned to some Brahmans who carry on the worship at stated seasons, but do not seem able to specify what god the shrine is sacred to. This Jayachandi Ban is evidently a modern arrangement. Some one found these mutilated bits of sculpture and set them up and invited peopie to worship them, purely as a bit of Brahmanical speculation, and probably the speculator's name was Jayachand. This sort of thing goes on even at the present day: an Uriya will worship anything, especial sockets of the hinges of the doors which at one time stood there. Crossing the moat by a strong though narrow bridge, we come to a second doorway, precisely similar to the first. This is merely a gateway in a sort of tete de pont, protecting the bridge across the moat. Moving round to the north wall of the fort, we come upon the largest and most perfect group of remains in the whole building. It is called the Sat Gambhira Attalik - literally "Palace of the seven deeps ;" this name however is a mere modern corruption of sat gumbaz or the seven domes't. The building consists of six large rooms which have evidently at one time been vaulted, and the passage through them or gateway counted as a seventh room--which was probably covered in and vaulted like the others. The ground plan is Plan of Sat Gambhira AttAlika. a Bridge. d Covered Gateway. do Moat. & Inner Gateway. Steps as far as could be made out from the top of the wall at ; but as a big blaok bear was sleep Inside of Wall of Fort. * I have represented the broken and undecipherable portions by crous shading and dotted spaces. The Urlyas, more mio, changed the comparatively little known Persian word gumbas 'a dome,' into their own pecu

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36 THE INDIAN ANTIQUARY [FEB. 2, 1872 ing at the foot of the wall in No. 3, and I had equalling it in size, or was more likely-as I shall unfortunately no gun with me, having brought shew presently comparatively modern erection, a sketch-book and measuring rod instead, it was built when the old fort had become so far ruined not thought prudent, to remain long in that! as to be no longer tenable, neigbourhood. For the same reason there was The eastern entrance is through a vast hall not time to make more than a plan of the build- or yard, with walls of hewn stone in which are ing with a rough measurement. The covered still to be seen the staples to which, in native gateway is about 40 feet wide and 25 feet deep, tradition, the Raja's elephants were fastened. and rooms Nos. 5 and 6, though so encumbered This gateway is called the Hathi dwar or Hathi with rubbish as to be quite inaccessible were bandha dwar, elephant gate, or elephant-enclojudged to be about the same size. This approx- sure gate.) The southern door-way, of which imation will enable the reader to judge of the only a crumbled heap of stones remains is called size of the other rooms. The rest of the palace the Sona mukhi, or golden faced gate, the origin was probably, as usual in Bengal, built of mud of which name I cannot trace; but so many places with thatched roofs, which mode of construc- in northern Orissa are called Sonamukhi, - even tion would account for its total disappearance. bare salt-marshes washed by the sea, that the The last fort of the group is that which I have appellation must be very ancient, and the allusion called the "Stone Fort," as its walls, as far as which it was meant to convey has become obscure. they could be seen, are built of hewn stone not The only suggestion offered is--that it refers to covered, as in the other, with mud. It seems the golden face of the idol Jagannath at more modern than the mud fort, and may either Puri-miniature copies of which are to be seen have been originally a mere out-work to the in many parts of Orissa. Such an idol may have other, which seems improbable from its nearly stood in or near this gateway. THE SO-CALLED DASYUS OF SANCHI. BY BABU RAJENDRALALA MITRA, Hox. M.R.A.S. MR. FERGUSON, in his magnificent work on are occupied in splitting wood or other domestic "Tree and, Serpent Worship," has discussed at tasks; occasionally navigating in rude canoes; great length the ethnology of a race of men repre- but they never seem to mix with the community sented on the Sanchi bas reliefs, whom he desig- at large, except for the observance of religious nates the Dasyus or aborigines of India. rites. They have invariably by them a chaffing The deductions he has drawn, however, are not dish with a blazing fire, a pair of tongs, and a warrantable from the premises on which he has bowl which, from its shape, appears to be made argued. As the subject is of some importance of the hard shell of the gourd. It was carried in connexion with the history of the Sanchi about hanging from the left hand. In one Tope, & summary of it will perhaps not be un- instance a man has a stand of the shape of a interesting. mora, over which he holds something which The people who are called Dasyus or abori- appears to us, from the tracing of writing on it, gines, as distinct from the Aryans, are generally re- to be a scroll or a mass of written paper ; a compresented as people of the woods, living in thatch- panion of his is folding or unfolding a similar ed huts, wearing a small dhuti wrapped round scroll or bundle, and a third is taking up some the waist, and pussessing no ornaments. Their burning charcoal with his tongs. Mr. Fergushead dress consists occasionally of a plain skull- son, following General Cunningham, takes the cap, but frequently of plaited or matted hair wound first scroll to be a flagon from which the man is round the head, and tied on the crown in a coni- pouring something into his fire pot, and the cal form. Occasionally they allow the hair to second a fan with which the owner is enlivening hang behind in loose tresses. Most of them have his fire ; but the appearance of the scrolls and beards : & few appear with shaven chins. They the position and action of the hands according to sit with their knees raised and legs crossed and several intelligent European gentlemen includtied round with a strip of cloth or a napkin, and ing two professional artists, are entirely against liar gambhfra. The change was probably caused by their vaults, and it was not till I had the jungle cleared from appronching the building from the top of the walls, as they the northern face that I convinced them the rooms were not took me been from this position the rooms look like deep underground.

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FEB. 2, 1872.) THE DASYUS AT SANCHI. 37 this supposition. Mr. Fergusson himself half and his hair grey, and sees the child of his child, suspects the persons to be hermits, and attributes let him seek refuge in a forest, abandoning all their rarity in the Amaravati sculptures, food eaten in towns and his household utensils, to the scarcity of Das y us at the time.* let him repair to the lonely wood, committing Some of these figures are repeated on the the care of his wife to her sons, or accompanied temples of Bhuvaneshvara. They ap- by her if she choose to attend him. Let him pear old and emaciated, having by their sides take up his consecrated fire, and all his domestic a pair of tongs, a gourd pot, and a chaffing dish. implements for making oblations to it, and The scene is scrupulously true to life, and may be departing from the town to the forest, let him found to this day not only in every part of India, dwell in it, with complete power over his organs but even beyond it, and everywhere it represents of sense and of action." This state of hermitan Aryan of the third order, i. e., a hermit age or Vana prastha was subsequently exor ascetic (Vana prastha) seated at his changed for that of the Sannyasi, or houseless ease, reading his prayer book, or attending to his mendicant, but the distinction was rarely very domestic occupations, and not a non-Aryan. rigidly observed ; and the transition, when it Adverting to some of these houseless hermits on did take place, was so gradual as to be imperthe shores of the Caspian Sea, M. de Pauly ceptible. Hence it is that we find the ancient observes--"Ou trouve en cutre a Bakon quelques sages generally described as living in woods and adorateurs du feu, dont la personnalite est parti- retired places, but not without women and chilculierement interessante. L'aspect de ces feux dren about them. Kalid a sa makes the sage perpetuels, sortant spontanement de la terre offre | Kanva live in a wood, with about half a dozen un coup d'oeil vraiment magique, surtout pendant | maidens including Shakuntala, in his herla nuit, dans le voisinage de ces feux se trouve mitage. Kashyap a, in the same way, has une sorte de temple ou de couvent dans lequel les his retreat full of women of different ranks and derniers debris des antique adorateurs du feu, a boy. Sita is said to have lived in the hermitrepresentes par quelques vieux Indous desseches, age of Vasish th , with her two sons who presque nus, semblables & des fantomes ambu- were borne there ; and almost every ancient story lants, pratiquent sur eux-memes leurs macerations book has its tale of hermitages having feminine contre nature, et celebrent leur culte idolatre, and juvenile residents. No doubt those works triste et miserable parodie de la doctrine de treat of avowed fictions, but it is not to be supTserdoucht." posed that their authors outraged the sense of General Cunningham, from his thorough propriety of their readers by describing hermits knowledge of Indian life, at once took the having wife and children and female lodgers in Sanchi Dasyus for ascetics, and no one their cells, if they had not found such things to who has once seen a group of Sanny asis be common in their times. The Vedas, the at Hardwar, Banares, or other sacred Upanishads, the great epics, and the Puranas, also places, could for a moment mistake them. The describe sages, pishis, and munis, having females head gear, the style of sitting, the tongs, the about them; and the presence of such persons gourd, and the blazing fire, are so peculiar cannot, therefore, be taken as inconsistent with and characteristic that I, as a Hindu-perfectly ancient Indian ascetic life. familiar with the scene cannot possibly mistake The same practice also prevailed among the it, and I have no hesitation in asserting that Buddhists, and priestesses or female mendithe Das y us in such scenes are entirely cants--the Erwal of Clement of Alexandriaimaginary. It might be said that the hermits of are frequently named in the Avadanas the the present day are generally celibates, whereas Jatakas and other legendary writings. In Mr. the Das y us of the Sanchi Top e have James D'Alwis's translation of the Attanagula women and children about them. But the objec- | Vansa we have a remarkable instance of this. tion is of no moment, as we have ample evi- As the story there given is of importance, in dence to show that the ancient Aryan hermite connexion with the question at issue, and canor sages were not altogether free from domestic not readily be had for reference, I shall quote it ties. According to Manu, "when the father entire. It forms a part of the Sama Jataka, of a family perceives his muscles become flaccid, and runs as follows: * Tree and Serpond Worship, p. 208. Pouplas de la Russie, p. 148.

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38 THE INDIAN ANTIQUARY. [FEB. 2, 1872, << Once upon a time when Piliyuk was king to weep, not for himself, but for the destitution of Baranes, Gotama was born unto a hermit, in which he would leave his feeble parents. named Dukula, and was named Sama. After Horror seized the king at the reflection that his the son had grown up, Dukula and his wife conduct was calculated to deprive of life three Parika went one day into the jungle in quest of persons who had exercised the duties of Brahroots and fruits. There they encountered a machariya, and that he could not escape the storm, and being much wet, were obliged to torments of hell if they all died; and touched take shelter under a tree close to a hole in- by the lamentations of the youth, he promised to habited by a malignant serpent. Whilst the succour and help his parents until his death. venerable pair were standing there, dripping Sama, relying upon his faithful promises, blessed from their garments, a cobra issued a venomous the king, and desiring him to convey his respects blast, whereby they were instantly struck blind. and the sad tidings of his death to his blind In this helpless condition their son discovered parents, closed both his eyes and dropped down and conducted them home, and began to nourish as if he had expired. and maintain them with the affection of a 1 "Instantly a goddess named Bahusodari, who dutiful son. Sometime afterwards the king had been Sama's mother in his tenth birth before went upon a hunting expedition, and rested on the present, perceiving the danger to the hermitthe banks of the Migasammata, not far from the boy and also to his parents, as well as the king, hermitage. He had not, however, been long made her appearance on the spot; and, after rothere before he saw the footsteps of deer that buking the king for his conduct and advising came down to the river to drink; and, him how he should behave towards Sama's pathinking that he could kill them, lay in rents, watched over Sama. ambush. Immediately a remarkably handsome "The king sorely afflicted with grief, picked person with a pitcher came down to the river up the pitcher which had been filled up by Sama, Furrounded by a flock of deer. Amazed at the and taking the path which he had been directed, sight and wishing to ascertain whether it was reached the humble cottage of the blind pair, a nymph of the forest whom he thus beheld, who sat anxiously watching the return of their he issued a dart which, alas ! severely wounded son. They now heard the sound of advancing him. In the agonies of death the wretched footsteps, but, knowing that they were not those man put his pitcher by him, and, falling on the of their son, inquired, who approached the ground, began to exclaim, Who can be the door ?' The stranger announced that he was enemy of a person that was devoted to the re- Piliyuk, the king of Baranes ; and entered with ligious duties of the eight silas and ten kusalas? them into a conversation, in the the course of Who, indeed, could desire the flesh of an in- which he delicately disclosed their son's fate and nocent person like myself?' Hearing these the particulars connected with it, offering at the cries the king approached his victim, proclaimed same time to succour them through life. Unthat he was Piliyak, king of Baranes, explained bounded was now the grief of the hapless pathe motive with which he had shot him, and rents, to which they gave utterance in the landesired to know who or what he was. Where- guage of despair, falling down, and each bitterly upon Samia replied, I was born in this forest, crying, 'Oh, son Sama! from the day I have lost I am the only prop and support of two parents, my sight, have I, by thy unceasing attentions, both aged and blind. Little do they know of felt that I have acquired divine eyes. Where the mishap that has happened to me. They hast thou now gone? How shall I henceforth will indeed be much grieved and distressed live? Son, thou hast never done nor conceivwhen they find me thus delaying. I alone ed any evil towards us, or any other being. gave them what they desired. Twice daily Thou hast never uttered a falsehood. Thou hast have I washed them and thrice have I fed never committed life-slaughter; ever hast thou them. Who indeed will give them a drop maintained the observance of the pancha sila.' of water even after asking ten times? They The king tried his-utmost to console them but will be parched liker fishes out of water. Who, without success. Afterwards, turning to the alas I will succo and help those, who, probab- king, the blind parents addressed him, saying, ly, at this very moment are anxiously waiting that they had no faith in his proffered protecmy return and are watching for the first sounds tion, and that all the favour they desired was to of my footsteps?' Thus lamenting, he began be led to the place where Sama lay. The king

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FEB. 2, 1872.) THE DASYUS AT SANCHI. 39 complied by leading the point of a stick which the An elephant, I thought, was nigh: blind ones held in their hands. When they I aimed and let an arrow fly, Swift to the place I made my way, reached their destination, the bereaved parents And there a wounded hermit lay again gave vent to their feelings by much weeping, Gasping for breath; the deadly dart and praying to the titular gods. The mother, on Stood quiveriug in his youthful heart. I hastened Cear with pain oppressed, examination, finding that all signs of life had He faltered out bis lant behest, vanished, gave utterance to the following Satya And quickly, as he bade me do, Kiriya :- If it be true that my son Sama un From his pierced side the shaft 1 drew. I drew the arrow from the rent, ceasingly devoted himself to the duties of Brahma And up to heaven the hermit went, chariya and that he has ever maintained the ordin Lamenting, as from earth he passed, ances of the Attha sila ; and if it be also true His aged parents to the last. Thus unaware the deed was done, that I have entertained no other faith except Bud My hand, unwitting, killed thy son; dhism, and that I have ever performed tilakuna For what remains, O, let me win, Bhavana, may, by the power of those truths, my Thy pardon for my heedless sin." son receive life. By the influence of this Satya Mr. Fergusson has published this scene in his Kiriya and by the might of the gods, Sama great work, but says that it represents one of moved from one side to another. When the those transactions between the Hindus and father had also uttered a similar Satya Kiriya, Das y us which have probably only a local Sama again moved to a side, and by the power meaning, and to which, therefore, it is improof the goddess already named he revived, and bable we shall ever be able to affix a definite the parents received their lost sight. Instantly meaning. To those, however, who are familiar the morning sun arose, and Sama dismissed the with the story of the Ramayana and the Jataka, astonished king, after preaching to him on the the indefiniteness will give place to unmistakable merits of nourshing one's parents, and above all certainty, the only difficulty being the presence of leading a religious life, as they were testi- of a companion of the king in the scene of action, fied to by his miraculous restoration to life."- due probably to the Buddhist version laving inp. 167 et seqq. cluded such a personage in the tale-whose name This story will no doubt appear as a Buddhist has been omitted in Mr. D'Alwis's abstract as adaptation of the anecdote of Dasaratha unimportant. According to the Ramayana, the and the blind sage Andhaka; but it has been king went Lo the wood in his car, and was atreproduced in stone on the standing pillar of the tended by his charioteer. General Cunningham, western gateway of the Sanchi Tope, and we see as already observed, takes the blind hermits of in it Gotamais Sama wounded by the King, Sanchi to be ascetics, and adds" I am unable and his parents, the hermit and his wife, dress- to offer any explanation of this curious scerie, ed in the same garb which has been assigned but it may possibly have reference to some event to the Das y us. According to the Jataka, in the early life of Shakya." Mr. Fergusson apRamn recovered from his wounds and was repeals to this scene as an evidence of the Aryans stored to his parents, as we see in the sculpture. or Hindus having formerly indulged in the The Ramayana kills the boy and sends his wicked pastime of shooting the inoffensive parents to the funeral pyre, to immolate them- Das y us; but if our identification be correct selves. it will of course lose its only foothold. The following is Mr. Griffith's versioa of the Exception might also be taken to our identiRamayana story as related by the king to the fication of the so-called Dasy us with Vanablind hermits : prastha ascetics on the ground of its being "High-minded sint, not I thy child, inconsistent in such people to engage in domesA warrior, Dasaratha styled, tic and pastoral occupations. But the laws of I bear a grievous sorrow's weight, Manu do not at all prohibit such pursuits. On Born of a deed which good men hate. the contrary, they ordained that the retired My lord, I came to Sarju's shore And in my hand my bow I bore, hermit should not only live in a hut and go For elephant or beast of chase, about dressed, but even horde food sufficient That seeks by night his drinking place. There from the stream a sound I heard, to last for a year (vi. 18). He should also proAs it a jar the water stirred. vide means for the performance of various rites * Ramayana, vol. II. p. 47, and compare another version in Ferguson's Tree and Serpent Worship, Plate XXX. his Spoolmens of Old Indian Poetry, p. 12. Page 138.

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40 THE INDIAN ANTIQUARY. [FEB. 2, 1872. and ceremonies, make oblations on the hearth to the three sacred fires, not omitting in due time the ceremonies to be performed at the conjunction and opposition of the moon, and also to "perform the sacrifice ordained in honour of the Lunar asterisms, make the proscribed offering of new grain, and solemnize holy rites every four months, and at the winter and summer solstices." Nothing has been said by Manu as to the propriety or otherwise of ascetics keeping cattle; but the epics and the the Puranas clearly show that the ancient sages were partial to milk, and the saintly character of Vasish th & was not in any way opposed to his keeping the famous cow Nandini. The rites enjoined them could not be performed with- out an ample supply of milk. The Buddhist ascetios, likewise, lived in huts, and not unfrequently collected money enough to dedicate images and topes built at their cost. During their four months vassa they lived in monasteries together, with their religious sisterhood. Some of the hermits in the Sanchi bas-reliefs are engaged in worshipping the five-headed, Naga, but as the Hindu recognised in it an emblem of the sempeternal divinity, Ananta, and the the Buddhist & race of superhuman beings worthy of adoration, devotion to it would not be by any means unbecoming a hermit, who is required to observe all the necessary regular and periodical rites and ceremonies. The last and most important argument of Mr. Fergnsson in support of the non-Aryan origin of the Dasyus is founded upon their features ; but at Sanchi the figures are generally so small, so rough, and so weather-worn, that their indications of the aboriginal broad face and flat nose cannot be relied upon. That the appearance of youth and beauty, and rank and wealth, should be different from that of age, decay, decrepitude, and squalid poverty, is a fact which none will question, and therefore what are taken in the sculptures for ethnic peculiarities, may be entirely due to a desire to mark the distinctions of condition. It may be added that the term Dasyu itself is Aryan, and indicates an Aryan and not a nonAryan race. According to Manu, all those tribes of men who sprung from the mouth, the arm, the thigh, and the foot of Brahma, but who became out-castes by having neglected their duties, are called Dasyus or plunderers (X 45); and the designation therefore fails to convey the idea which the learned author of the History of Architecture wishes to attach to it. THE TEMPLE AT HALABID. BY CAPT. J. S. F. MACKENZIE. SIXTEEN miles north of Hasan, in the Mai- patam. Vishnu Verdhana was converted from sur province, is Halabid, or as Ferishtah the the Jains religion-the religion of his foreMuhammadan historian, calls it, Dhur Samudra, fathers--by the celebrated Vaishnava reformer, once the capital of the Belala kings, who ruled Ramanujacharya, a reformer who-protected by one of the minor states into which Southern the king-hesitated not at using physical force India was formerly divided. Fables and the to convert the followers of the heterodox Jaina dimness of a remote period throw illusive religion, and by grinding their priests in an oil shadows over the traditions of these kings of a mill effectually did away with anything like bye-gone age. Doubt and uncertainty haunt the active opposition. After his conversion, Vishnu enquirer into their unilluminated history. Verdhana is said to have resided at Bailur (the From inscriptions and other sources it appears, present head-quarters of the taluqa, and distant however, that the Belala kings held the sceptre 10 miles from Halabid); and, from an inscripfrom about 950 A. D. to 1310 A. D. when a tion there, it appears he rebuilt the temple Muhammadan army, led by Kafar, plundered Keshava Perural in the year 1116 A. D. their capital for the first time. An expedition Such is the account given, of the most imsent by Muhammad III, in 1326 finally des- portant event in the history of the Belala kings troyed Halabid. The seat of a declining go- by Buchanan in his Journey through Mysore and vernment was removed by Vishnu Verdhana, Canara.* A cursory examination of known the then reigning sovereign, to Jonur, better dates, however, proves that the Verdhana, who known by the name of the Moti Talav (Lake of became a Vaishnava, was not the same Verdhana Pearls), 12 miles north of the famous Seringa- who fled before the Musalman invasion of 1862. * Conf. Buchanan, Journey, dc. vol. II. p. 81, and vol. III. p. 401.

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FEB. 2, 1872.] THE HALABID TEMPLE. . 41 The latest date assigned to the birth of Rama prophesying that his race would soon be extinct nuja Acharyk is A. D. 1025. The final Muham- and his capital fall into ruins. She, however, madan con quest of the Belala capital was in out of gratitude for the kindness shown her by 1826. In order that these statements might the potter, spared the street in which he lived. agree, we should be compelled to allow that Her prophesy was soon fulfilled. A Muhamthe great Vaishnava reformer lived for a period madan invasion shortly afterwards took place; of 300 years. Nowhere in the whole of Hala- the whole of the city with the exception of one bid do we find a vestige of its having been at street was laid in ruins. To this day the street any time the seat of the Vaighnava religion. which was saved, goes by the name of the The temples are either Jaina bastis or dedicated Potter's Street. to Shiva. It is therefore clear that they were The old city was surrounded by an outer wall erected by kings professing one of these two having nine gates, and close upon 5 miles in religions, and the date of their building cannot length. The stones are cyclopean and were be later than 1025 A. D. How long they were trimmed to fit each other. No mortar was erected before, it is impossible now to determine, employed. From a comparison of this work for the history of the builders is buried under with the temples, it is conjectured that the walls the, dust of bye-gone ages, and has been for- are the work of a prior and different race. The gotten in the lapse of centuries. The inscrip- popular idea that these walls once enclosed tions on the walls of the Hoisela Ishwara, or 770 temples of various kinds, is supported by . larger temple, prove it must have been in ex- the immense number of broken shafts, pillars, istence at a time when the Norman conquest columns, capitals and carvings of every sort, of England was a hardly-established fact, and used in forming the band of a large neighbourlong before many of England's grandest Cathe- ing tank. drals were thought of. Of all these temples only five now remain, viz., Tradition - people's history-has preserved the Kait Ishwara, Hoisela Ishwara, and three for us the story connected with the capital. In Jaina bastis. the reign of the ninth king it happened that his Time, assisted by a banian tree, whose roots favourite concubine fell greatly in love with his are embedded in its Vimana (or pyramidal tower nephews, who are said to have been remarkably over the spot where the god or his emblem is handsome men. Each in his turn treated all her enthroned) is fast reducing the Kait Ishwara to advances and overtures with contempt. Her a shapeless mound. In its pristine state this love now changed to hate. In order to be re- temple must have been a noble specimen of its venged, she did not scruple to charge the architect's skill. The carvings, which adorned nephews with having made overtures to her. its walls, though small when compared with Furious on hearing this, the king ordered those of the larger temple, display a fineness of them to be impaled, and their bodies, like those detail in execution which might be equalled but of common thieves, exposed at the city gates. could scarcely be surpassed. The gate to the south of the Jaina bastis is Mr. Fergusson, in his History of Architecpointed out as being the one where this was ture, when treating of the Chalukya style, has done, Hearing what had happened, their unfor- made the following remarks with regard to tunate mother ran to the palace to demand Hoisela Ishwara, or larger temple : justice. Not only was she refused admittance, " It (the Kait Ishwara) is however gurpassed but the inhabitants of the city were commanded in size and magnificence by its neighbour, the not to give her assistance of any sort or kind. great temple, which, taking it altogether, is Weary and worn, the unfortunate woman wan- perhaps the building on which the advocate dered from street to street, only to find that of Hindu architecture would desire to take every door was closed against her, and every his stand. Unfortunately it was never finished. helping hand withheld. At length & poor ......... The general arrangement of the building potter took compassion upon the bereaved mother, is...... a double temple....... Such double temples drew her aside, and supplied her with the refresh- are by no means uncommon in India, but the two ment of which she was so much in want. 'Re- sanctuaries usually face each other, and have freshed, she tarned round and cursed the king, the porch between them. The dimensions may * History er Architecture, vol. IL Pp. 614-618.

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42 THE INDIAN ANTIQUARY. [FEB. 2, 1872 be roughly stated as 200 feet square over all, incidents of that epic. This, like the other, is including all the detached pavilions. The tem- about 700 feet long. (The frieze of the Parple itself is 160 feet N. and 8. by 122 feet E. thenon is less than 550 feet.) Then come celestial and W. Its height, as it now remains, to the beasts (crocodiles?] and celestial birds swans?] oornice is about 25 feet from the terrace on which and all along the east front a frieze of groups it stands. It cannot, therefore, be considered by from human life, and then a cornice, with a any means as a large building, though large enough rail, divided into panels each containing two for effect. This, however, can hardly be judged figures. Over this are windows of pierced slabs of as it now stands, for there is no doubt but like those of Bailur, though not so rich or - that it was intended to raise two pyramidal ried..... In the centre, in place of the winspires over the sanctuaries, four smaller ones in dows, is first a scroll and then a frieze, of gods front of these, and two more, one over each of and heavenly apsaras, dancing girls, and other the two central pavilions, .........and if carried objects of Hindu mythology. This frieze, which out with the richness of detail exhibited in the is about 5 feet 6 inches in height, is continued all round the western front of the building, and Kait Ishwara would have made up a whole, extends to some 400 feet in length..... which it would be difficult to rival anywhere. I Every great god of the Hindu Pantheon finds << The material out of which the temple is his place. Some of these are carved with a mierected is an indurated pot-stone, of volcanic nute elaboration of detail, which can only be reorigin, found in the neighbourhood. This stone produced by photography, and may probably be is said to be soft when first quarried, and easily considered as the most marvellous exhibition of out in that state, though hardening on ex- patient human labour that the world ever proposure to the atmosphere. Even this, how- duced. ever, will not diminish our admiration of the "It must not, however, be considered that amount of labour bestowed on the temple, for, it is only for patient industry that this building from the number of parts still unfinished, it is remarkable. The mode in which the eastern is evident, that, like most others of its class, it face is broken up by the larger masses, so as was built in block, and carved long after the to give height and play of light and shade, is a stone had become hard. As we now see it, better way of accomplishing what the Gothic the stone is of a pleasing creamy colour, and so architects attempted by their transepts and proclose-grained as to take a polish like mar- jections. This, however, is surpassed by the ble.........The enduring qualities of the stone western front, where the variety of outline and seem to be unrivalled, for though neglected the arrangement and subordination of the and exposed to all the vicissitudes of a tro- various facets in which it is disposed, must be pical climate for more than six (eight) cen- considered a masterpiece of design in its class. turies, the minutest details are as clear and sharp If the frieze of gods were spread along a plain as the day they were finished .......... surface, it would lose more than half its effect, " It is of course impossible to illustrate so and the vertical angles, without interfering complicated and so varied a design ... The build with the continuity of the frieze, give height ing stands upon a terrace from 5 to 6 feet in and strength to the whole composition. The height, and paved with large slabs. On this disposition of the lower line of friezes is equalstands a frieze of elephants following all the ly effective. Here again the artistic combisinuosities of the plan and extending to some nation of horizontal with vertical lines, an 710 feet in length, and containing not less than the play of outline and of light and shade, far 2000 elephants, most of them with riders and surpass anything in Gothic art. The effects trappings, sculptured as only an Oriental can are just what the mediaeval architects were represent the wisest of brutes. Above these is often aiming at, but they never attained them a frieze of shardalas, or conventional lions--the so perfectly as was done at Halabid. emblem of the Hoisela Belklas who built the "If it were possible to illustrate the Halatemple. Then comes a scroll of infinite beauty ! bid temple to such an extent as to render its and variety of design; over this. a frieze of peculiarities familiar, there would be few things horsemen and another scroll; over which is a more interesting or more instructive than to bas-relief of soenes from the Ramayana, repre institute a comparison between it and the Parsenting the conquest of Ceylon and all the varied thenon at Athens,....

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THE HALABID TEMPLE. FEB. 2, 1872.] "The Halabid temple...is regular, but with a studied variety of outline in plan, and even greater variety in detail. All the pillars of the Parthenon are identical, while no two facets of the Indian temple are the same; every convolution of every scroll is different. No two canopies in the whole building are alike, and every part exhibits a joyous exuberance of fancy scorning every mechanical restraint. All that is wild in human faith or warm in human feeling is found pourtrayed on these walls; but of pure intellect there is little less than there is of human feeling in the Parthenon." Strange to say, both here and at Bailur, this frieze of horsemen appears to have been the more especial object of aversion to the conqueror of the capital. It is with difficulty, and only where concealment has been afforded by some figure in front, that one can find a complete figure of man and horse. All have been more or less mutilated. It appears to have been the custom then, not only among the horsemen but generally, for all men, to wear their hair-like the Sinhalese of the present day-tied up in a knot behind; long boots were always worn by the riders, whose seat is more European than native; in some instances their horses were protected by network, similar in every outward respect to that of the old Norman knight. The cavalry were armed generally with a short Roman-like. sword; and from this it is conjectured they usually dismounted to fight; some however are delineated with lances. The saddle-cloth was indispensable, and stirrups were not unknown. Fah Hian,* (who, as Col. Sykes conjectures,) visited Elora about A. D. 400, found there "a Sangharama of the former Buddha Kashyapa. It is constructed out of a great mountain of rock hewn to the proper shape. This building has altogether five stories. The lowest is shaped into the form of an elephant, and has five hundred stone cells in it. The second is in the form of a lion, and has four hundred chambers. The third is shaped like a horse, and has three hundred chambers. The fourth is in the form of an ox, and has two hundred chambers. The fifth story is in the shape of a dove and has one hundred chambers in it."-Now the order of friezes at Halabid, with an interpolation of scenes from the Ramayana and Mahabharata, is the same, except that in lieu of the ox we have the croco Beal's Travels of Fah-Hian and Sung-Yun, Buddhist Pilgrims, p. 189. Compare Julien's Voyages de Hiouen Thaang tom II. p. 101., and Cunningham's Anc. Geog. of 43 dile, and the dove is represented by the sacred goose or swan. This similarity in order cannot be considered accidental, and must, as its prototype at Elora, signify something. A study of the frieze, where scenes from the Ramayana and Mahabharata are delineated, well repays any trouble. A clearer and better knowledge of these two great Hindu epic poems is obtained by examining these carvings than hours of tedious weary reading would ever give. Although some of the carvings are to a considerable extent mutilated, yet the attitude of the actors and the position of the scene, with reference to those on its right and left, enabic us to state with certainty what the sculptor meant to represent. Here we see that, as to-day, so eight hundred years ago, the Hindu mother carried her child on the hip. Large earrings were the fashion among the women of those days, for the lobe of the ear is distended to an enormous extent. Like the natives of the Western Ghats of the present day, no covering then concealed a woman's breast. As now, so then, children ran about perfectly naked. Looking-glasses were not unknown; for we find a fair one admiring herself in a circular glass. Both two and four wheeled chariots appear to have been in use. As is natural, kings affected the four-wheeled one more than the two. The wheels were much lower than the body, which was a sort of raised platform. Each wheel had an independent axle. Improvements in carriage building had, however, taken place, for in one instance the solid circular disc is replaced by spokes. The horses were attached, as bullocks are now, to the pole on which the driver stood. Shurapadma, scorning the more common-place horse, has tamed the lion, which is represented as yoked to his war chariot. In all these eight hundred years, no change has been made in the pounding of rice-the same sort of mortar and pestle is now used. In the upper and larger frieze, where every Hindu god finds a place, and which consists in all of some 300 figures, is to be seen one whichfrom its peculiar Assyrian-like look-cannot fail to attract attention. In his right hand he holds a disc, in his left a wand. The fingers of both hands are adorned with rings. His dress, a simple long robe descending below the knee, is thrown back showing a Brahmanical cord. What India, pp. 521-525. It is not at all probable that the Po-loyu of Fah Hian was Elora, but some place considerably to the S. E. of it.-Ed.

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44 THE INDIAN ANTIQUARY. appears of his hair under the hood, which is one with the robe, is curly. His features are by no means Ethiopian. The attitude is easy and his tout ensemble, when compared with his bedecked and bejewelled companions-the gods, pleasingly simple. A peculiarity, observable both in this and the lower frieze where underdelineations of the same figure are to be found, is-that he is always in attendance upon, or attended by, a perfectly nude woman, whose only covering is a few snakes? She wears sandals of uncommon pattern, and has large earrings. Her hair is curly but her features by no means of the negro type. The fact that her companion wears a hood would support the idea that he was an inhabitant of a cold climate, but her want of dress and being entwined by snakes would lead one to think she was some unknown goddess or religious devotee. All enquiries from natives and search among authorities fail to show by what right or title these figures take a place among the gods. The building was originally protected by curtains of cloth hung all round. These have long ago disappeared, but the carvings have in no way suffered by the atmosphere; and if they had not been wilfully mutilated, would have been as clear and perfect as the day they were finished. In front of each of the eastern doors and under porticos supported by massive, beautifully turned stone pillars, are splendid specimens of Shiva's vehicle-the Bull. The larger is opposite the upper door, and like its companion, is represented in a lying position watching its master's emblem-the Linga. They are each carved out of a single block of stone. So natural is the position, and so well proportioned the parts, that one does not fully realize the size until the dimensions are examined. The larger, formed of stone similar to that employed in the construction of the temple, is sixteen feet long, ten feet high, and seven broad. The stone used for the other bull is finer and admits of a marble polish. "It seems, also, to be potstone or perhaps a talc impregnated with hornblende, and contains small irregular veins of a green shining matter. Its general colour is black with a greenish tinge."* The general effect of the inside of the temple is somewhat marred by pillars, which evidently [FEB. 2, 1872. formed no part of the original plan, and which were subsequently erected to prop up some cross beams where the stone has unfortunately cracked. Judging from these pillars, as compared with the original ones, it is clear that architecture, so far as finish is concerned, had already deteriorated. If proof were wanting that the Department of Public Works of to-day either wants the means or skill to produce works equal to those of former ages, we have only to turn to the pillar recently erected by that department. It is a single slab of undressed granite which ekes out its length and strength in a rough bed of brick and chunam. The walls inside are covered with inscriptions, in old Kanada, comemorating donations given at various times by different persons. Jakanacharya is the reputed architect of this magnificent building, but he is also credited with having built all the temples, similar in style, throughout the district. The number of these is so great, that even if we allow him the lakh of masons tradition says he always employed-it would be difficult to believe he could have superintended the building of all. A man of the same name is said to have built the temples at Madura. Jakanacharya was a prince who, having accidently killed a Brahman, employed twenty years of life, with the hope of washing away this great sin, in rebuilding temples between Kasi and Rameshwara (Cape Comorin),-so says tradition. The engineers of the Belala kings did not confine their attention to building alone, but irrigation works were also taken in hand. Tradition has it that the waters of the Yagachi, which flows through a valley distant 10 miles and divided by a range of hills from the Halabid Valley, were brought by a channel to supply the capital with water and fill the neighbouring tanks: a deep cutting on the HasanBailur road at the 16th mile, marks the spot where the channel crossed the saddle of the hills. It is difficult, when looking at this fine temple, to believe that the builders of the neighbouring mud huts are the descendants of the great masons whose brains planned, and whose hands fashioned, this monument of their skill and taste. What has become of them, and where have they gone, are questions which, though hard to answer, are none the less interesting, and may well form the subject of antiquarian research. * Buchanan's Journey, vol. III. page 392.-Ed.

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FEB. 2, 1872.] VALABHI PLATES. 45 moo ON TWO COPPERPLATES FROM VALABHI, BY PROF. RAMKRISHNA GOPAL BHANDARKAR, M.A. The following are translations of the second side by side with Brahmanism, and the worship halves of two copperplate grants sent to the of inages formed part of the religion. Editor from Bhaunagar. The second and small- The genealogy of the Valabhi dynasty has er one, 12 inches by 81, is greatly damaged ; and been given at p. 17. The dates gathered from the letters are indistinct in many places. The the copper-plate grants I know of are given other is 123, inches by 10and is in a better below. I believe, for reasons elsewhere given, state of preservation--the right hand edge only that the aera used in these grants is that of the being broken off. Shaka King The grantor in No. I. is Dharasena IV., Dharasena II................272 Sh. or 350 A.D. the same as in the one translated at page 14. Shiladitya I. ...............286 Sh., 364 A.D. The date is also the same, viz. 326, the month Dharasena IV. (2 grants) 326 Sh., 404 A.D. being Magha instead of Ashadha. The first Shiladitya II. (2 grants) 356 Sh. ,, 434 A.D. nine lines and a half have not been translated, as PLATE I. the description of the kings in them is in almost Shri Dharagena, the great Maheshevery respect the same as in the corresponding var A, the great lord, the king of kings, the great portion of the last and other Valabhi grants. ruler, the universal sovereign, who meditates on his The grantor in No. II. is Shiladitya I., the grand-father's feet, enjoying good health, commands son and successor of Dharasen a II., the king all whom it may concern Be it known to you that in Mr. Wathen's first plate. The figured date is- for the increase of the religious merit of my mother and father I have (assigned] to the assembly of the reverend mendicant priests of the Maha yan & (school) coming from the four quarters to the The first figure, having only one side stroke, monastery constructed by Divira-pati Skandarepresents 200. The value of the second we bhat a in the village of Yodha va ka in know from Dr. Burn's Chalukya and Gurjara Hestava prah & rain Surashtra, the four plates to be 80, and the last stands for 6; so divisions of the same village of Yodha vakathat the whole is 286. But the date usually viz., three for the purpose of [providing] clothing, assigned to the father of Shiladitya from food, t (means of] sleeping and sitting .... and Mr. Wathen's plate is 332. I have shown medicine ; for the purpose of [providing] the means that this date has been misread and misinter of worshipping and washing the glorious Buddhas, preted. The first figure in it stands for 200, and viz., fragrant ointment, incense, flowers, and oil for lamps, and for executing repairs to the monastery the value I have assigned to the second from (lit. for putting aright the broken parts); and the evidence available is 70. The date there- the fourth part of the same village for the further fore is 272. digging, clearing or repairing of the tank dug at These two plates, broken and mutilated as the same place by Divirapati Skand abhat a, they are, are very interesting. Those hitherto and thus for providing water just at the door, (lit. at the root of the feet). In this manner, by pourdiscovered record grants of land to Brahmans ; ing water, the village is assigned as a charitybut both these record grants of land to Buddhist grant to the monastery, and the tank along with its monasteries or viharas. In the larger plate the appurtenances, and whatever is on it, with the village of Yodha va ka is assigned to a creatures living therein, the revenue in grain or Vihara constructed by the minister Skan- gold, the defects in its condition, and whatever dabh ata, who appears to have been a pious may grow in it spontaneously. The grant is exBuddhist. We see from these, that the Valabhi clusive of whatever may have been given to gods or Brahmans before ; is not to be interfed with kings patronized the Buddhists as well as the by the officers of the king; and is to last on the Brahmans: Buddhism flourished at the time principle of a hole in the earth, as long as the moon, In paper recently read at a meeting of the Bombay B. R. As. Society. Vide inf. ball of rice in the Bhikshu's bowl. + Pinda-pata, is explained as farat fra To the list of expressions the senses of which are not accurately known, given by Prof. Dowson, I might add ITETA. Pinda is a ball, i. e. of rice in this case, and gra y which vucurs in several plates. I have pdta is dropping; hence it means the dropping in of however translated it as in the text.

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46 THE INDIAN ANTIQUARY. sun, ocean, earth, rivers, and mountains endure. Therefore, no one shall obstruct the reverend mendicant priests in the act of ploughing the land, causing it to be ploughed or assigning it over [to some person], in virtue of this its condition as an assignment to gods. All future kings, whether of our race or others, bearing in mind that power is transitory and humanity frail, and knowing the good fruits ordinarily arising from grants Valabli. PLATE II. Transcript of the second half of another grant to a Buddhist Monastery, found in the ruins of [FEB. 2, 1872. of land, should recognize this our grant and continue it. It is said, &c. (the rest as in the translation of the plate at page 16.) The prince Dhruvasena is executive officer here. margrameremitenteerumnar reamint: Nikat ... yukta kavi niyukta ka... mahAttarA... dInanyA ...samAjJApayatyastuvarasaMviditaM yathA mayA mAtApitR (puNyA) pyayanAya sitaftenciame gitaikys Shri Shila... the great Maheshvara, whose other name, procured for him by the enjoyment... was Dharmadity a, commands persons in office or holding commissions. . . . . great [and small] and others..... "Be it known to you, that for the increase of the religious merit of my mother and father, I [have assigned] a field named..... on the northern side of the river, in the village of Baksha ra-putra [?] in Palatirolahma [?]; and also a field.... in the village of Udrapadraka, to the assembly of the reverend mendicant priests coming from the four quarters, and residing in the Engraved by Divirapati Skandabhata, the son of Divira pati Vatra (?) bhatti, minister for peace and war. S. 326, the fifth day of the dark half of Magha. My own hand. GESTIO Saema unat vergisstenkaigekat Aercars afzania skArAya pAlatorolajhe [?] rakSaraputra [?] grAme nadyuttarata kSetraM tathodrapadraka prAme ... kSetraM sodRGga t&c. [The rest as usual, a word or two only differing]. dUtaka [:] putrabhahAdinyayazAH likhitaM saMdhivigra ..........saM 286 vaizAkha va 6 // sahasto mama. THIS hill stands in the midst of a large plain, near Baus it which was lately the head quarters of a sub-division of the district of Bhagalpur in Bihar. It is of granite and almost devoid of vegetation except near the summit and on one side where it is generally overgrown with low jungle. The ascent has been rendered easy by bhumicchidranyAya - This expression Bhamichchhidra nyaya, which occurs in a great many copperplates, and which no one has yet attempted to explan, may have some reference to the circumstance that holes in the earth are not permanent but are filled up in the course of time. That this fact was often the subject of thought and remark is shown by the story (in the Taitt. Sam. II. 5, and in the Bhagavata VI. 9 and other works) that Indra transferred the sin he incurred by killing Vishvarupa, the son of Tvashtri-among other objects and persons-to the earth, and in ... ... ... ... MANDARA HILL. BY BABU RASBIHARI BOSE, BANKA. ... .... 191 131 131 mA 141 181 1 1941 1981 monastery constructed by.... for [providing] clothing, food, and [the means of] sleeping and sitting.... and for the purpose of [providing] fragrant bintment, incense, flowers, oil for lamps for the glorious Buddhas, and for the repairing of the monastery [lit. putting aright the broken parts]. These fields are granted by pouring water, along with their appurtenances, &c. &c." [the rest as usual]. The son Bhattadi tya-yashah is executive officer here. Written. . . . . 286 on the 6th day of Vaishakha vadya. My own hand. steps cut in the rock, which run up about twothirds of the way; but as the hill is upwards of 700 feet high, and is extremely steep and rugged near the top, very few persons can reach the summit without halting in the middle of the journey. This hill occupies a large place in the ancient consideration of her having taken it, gave her a boon, that all holes made in her would be filled up in time. The sense of the sentence then is-that 'a grant is to last as long as the sun, the moon, &c. shall endure on the principle of holes in the earth (nyaya means a principle ef. the T akra Kaundinya and other n'y a ya s) that is, as holes in the earth are filled up in time and the earth is whole again and so unchanged, so a grant should survive all revolutions &c. and last unchanged for ever. + It is on the east side of the river Chandan, 24 miles N. of Bausi and 29 S. Bhagalpur in Lat. 24deg 50' N., Long. 870 E.-Ed.

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FEB. 2, 1872.] MANDARA HILL. 47 mythology of the Hindus. It is even mention- natural and artificial curiosities. For a mile or ed in the accounts of the great deluge, when two around its base are to be seen numerous Vishnu floated on the waters in a state of pro- tanks, several old buildings, some stone figures, found slumber. The Puranas state that a giant and a few large wells--which attest the remains of enormous stature then sprung from the secre of a great city that has long since disappeared. tions of his ears, and having advanced to destroy A common saying among the people in the Brahma, Vishnu, and Shiva--the Hindu neighbourhood is, that this city contained fiftyTriad, who had been produced from other parts two bazars and fifty-three streets besides of his body, Vishnu gave him battle and, after four times twenty-two tanks. Near the foot of a protracted struggle of ten thousand years' || the hill, there is a building, now in ruins, which duration, succeeded in cutting off his head; but has an immense number of square holes evidently the giant's headless trunk having proved equally designed for lamps or Chirage. The tradition powerful in the work of destruction, Vishnu runs that on the night of the Dowali festival, was obliged not only to pile Mandara over it, there were a hundred thousand lighted Chirags but to keep the hill pressed under his foot, that placed in these holes by the inhabitants of the it might not rise up again to destroy creation. city,-each householder being allowed to place Vishnu is therefore supposed to be always there only a single Chirag. present in the hill under the title of Madhu - About a hundred yards from the above strucsud a na so-called from Madhuk aita ba- ture may be observed a large building of stone, the name of the giant thus killed. which is generally ascribed to Raj a Chola. As The hill is also believed to be the one that the Ruja is said to have flourished twenty-two was used by the gods and Asurs in churning the centuries ago, the building must be very old. It ocean. This, as recorded in the Mahabharata, is built without mortar, and the walls are made of was done partly to obtain the Amrita which large stones laid upon one another. The roof, confers immortality, and partly to recover the which is composed of long and spacious marble goddess of Fortune who, in obedience to the curse slabs, is supported upon huge stone beams 18 of a sage, had forsaken heaven and descended inches by 15, and the Veranda rests upon eninto the bosom of the sea. The great serpent tire posts of the same material. The building who supports the earth on his thousand heads consists of a large hall in the centre, with an adhaving, on that occasion, consented to act as a joining veranda in front and six dark rooms on the string, Mandar a hill was selected as the only side-only lighted through small apertures in the churning-rod that was capable of withstanding perforated windows, which are of various devices. the mighty movement.* The learned are divided The rise of the city, like many other ancient as to this hill being identical with the gigantic Hindu cities, is no doubt due to the sanctity atMandara that is compared in their books tached to the place, or the great veneration felt with the fabulous Sumeru which supports the for Madhu s udana on the Mandarn, which heavens on its head, the earth on its navel, and was not inferior to what is inspired by Krishna the nether world on its base, and round whose at Mathur a, by Jagannath at Puri, or by sides the sun, moon, and stars roll in their ac- Rama at Nasik. It is said it subsequently becustomed orbits. But the ignorant pilgrims who came the capital of Raja Chola. How or when the annunlly flock to the hill entertain no doubt on city fell into ruins, it is difficult to say; but popular this point, especially when they behold with tradition ascribes its destruction as well as that wonder and awe the coil of the great serpent trac- of Madhusudana's temple on the hill to Kalaed round its enormous girth. pahar, who is charged, rightly or wrongly, with Having such memories associated with the the demolition of every sacred relic of Hindu Hill, the great sanctity attached to it by the antiquity throughout the length and breath of Hindus need not excite wonder. But besides Hindustan. Not far from the building with the being a place of pilgrimage, the hill possesses square holes, previously mentioned, there is a great value in the eye of the antiquarian, abound- triumphal arch built of stone containing an ining, as it does, in interesting ruins as well as in scription in Sanskritt which seems to show that fee a spirited rendering of thi. tale from the Mahabharata "The well-disposed and auspicious Chhatrapati, son of the aus. in Griffith's Specimens of Old Indian Poetry, pp. 35-40.-Ed. plotous Vasudeva, dedicated this pure and noble place of victory on earth for Shrt Madhusudana in the Shaka year 1521, when It is written in the old Bengali character of the Tirhut type the poble Brahmaua Dahshasana was the officiating prist, and in the Sanskrit language. The following is a translation Shaka 1621. A.D. 1591.) Proceedings of the 4siatic Society of it by Babu R&Jendral la Mitra of Bengal for November 1870, page 295.

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48 THE INDIAN ANTIQUARY. [FEB. 2, 1872. the city was in existence 270 years ago; for he came to the Mandara. Happening to wash the inscription is dated in the Shak a year 1521, his feet in the water of a spring at the foot of and records the victory of one Chhatrapati the hili he was surprised to find his leprous uland the dedication of the arch to Madhusud- cers disappear. He next washed his hands with ana. This victory evidently marks a series of the water, when lo ! the disease disappeared from struggles between Hindu conservatism and Mu- them also. He then widened and deepened the hammadan fanaticism under which the city must spring which was then called Manohar Kunda, have been gradually depopulated. This must and named it Pa pharni, or what cleanses men have been the work of time, and could not have from sin. In commemoration of the event he been simultaneous with the demolition of instituted the mela or fair which was to take Madhusudana's temple on the hill to place on the last day of Paush, because it was which Kalapa har's invasion must have been on that day that he used the water of the spring directed. It may be presumed that Chha- with such miraculous results. trapati would hardly have thought of It is also believed that Brahma spent millions dedicating the triumphal arch to Madhusu- and millions of years on the top of this hill in dana for the purpose of swinging, had not contemplation and prayers to the Supremne. the city been in existence in his time. This When it was at last over, he offered, according supposition finds corroboration in the well known to custom, a betel-nut and other things to the fact, that, after the destruction of the temple on the burning pile, but the betel-nut came rolling down hill, the image of Madhusuda na was brought the side of the hill and fell into the spring at its down to the plains and locaved in a new temple base. Thus the waters of the Manohar-kunbuilt near the arch. The present Zamindars of da or Papharni became especially sacred, and Subbalpur, who claim to be descended from Chha- had the merit of curing Raja Chola of his leptrapati, assert that the image was removed to rosy. Dead bodies from the neighbourhood are Bausi only when the city was wholly abandoned burnt on its banks, and the bones thrown into it, by the inhabitants. The precise date of this de- as if its waters were as holy as those of the Ganges. population cannot be ascertained ; but it is It is indeed cleared at the time of the fair, but clear that though the Muhammadans under Kala- it is impossible for the water to be freed from pnhar may have plundered the city when demo- the stench arising from the putrefaction of the lishing the temple on the hill, it continued to half-burnt bodies that are seen floating on its surflourish, though not in its former splendour, for face throughout the rest of the year. In spite of a considerable time afterwards. It is worthy of of this, the immense host of pilgrims on the day notice that, according to immemorial custom, of the fair bathe in it, in the hope of obtaining. the image of Madlusu dana, continues to be salvation in a life to come. Women from the brought annually from Bausi to the foot of the most respectable families in the neighbourhood lill on the Pau sh-Sankranti day for the come to perform their ablutions at night that purpose of being swung on the triumphal arch they may not be the objects of vulgar gaze. built by Chhatrapati. As usual on such occasions, the pilgrims also The removal of the image to Bausi has no offer oblations to the manes of their deceased doubt lessened the sanctity of the hill in the ancestors. This is generally done at one of estimation of the Hindus; but on the above the Ghats which is deemed especially sacred mentioned day there is annually an immense to the memory of Rama. For this deified hero gathering of pilgrims, ranging from thirty to is believed to have visited the hill during his forty thousand, who come from different parts of twelve years exile from Oudh, and performed the country to bathe in a tank at the foot of the the funeral obsequies of Dasaratha his hill. The consequence is a large mela or fair father, at the Ghat which after him is called which lasts for fifteen days. The origin of the Dasarathi. fair is accounted for by the following legend :- After his miraculous cure, Raja Chola is said A Raja of Kanchipur called Chola was not only to have fixed his capital in the city near affected with leprosy, a disease which, according the famous spring, but to have spent his immense to the Hindus, visits only those who are especially wealth in beautifying and adorning the hill with accursed of heaven. In accordance with this be- marble figures, stone temples, spacious tanks, lief he paid visits to all the sacred shrines in and deep-reservoirs. To him is also attributed India but could nowhere find relief. At last the pious fraud of tracing the coil of the great

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FEB. 2, 1872.] MANDARA HILL. 49 serpent round its sides, so as to induce the be- kunda to the Papharni(which he calls Poulief that the hill was used by the gods in churn- phur). The passage of the cascade may still ing the ocean. This, as well as the steps cut in be clearly traced a few yards from the steps the rock, must have cost enormous sums. But by the smooth surface, abrupt declivities, and an inscription at the side of the steps which deep gorges left by it on that portion of the h:11 has lately been deciphered* seems to show that where it fell. But at present the Sitakup da, inthey were the work of a Buddhist king named stead of overflowing, is scarcely full even during U grabhairava. It is however probable that the rains. The pilgrims who visit it are persuaded the inscription does not refer to the steps cut in to believe that it has derived its name from Sita the rock, but, as supposed by the decipherer, --who used to bathe in it during her stay in the memorates the dedication of a statue. Though hill with her husband when banished from Oudh. there is at present no statue near the inscription, On the northern bank of the Sita kunda, stood still to be seen many Buddhist and the temple of Madhu sud a na, said to have been Hindu images lying here and there on the left built by Raja Chola, now entirely in ruins. The side of the steps, which have evidently been temple appears to have been pulled down, its stones transported from their original places and muti- hurled down the sides of the hill to the plain, lated and disfigured by Muhammadan bigotry. and the image of Madhusudan a reduced to There is also a Buddhist temple near the sum- dust by Muhammadan fanatics. But according mit of the hill which is held in great veneration to the Brahmans, Kula p a har could not destroy by people of the jaina. But even if the the image of Madhusudana, for it leaped into honour of cutting the steps in the rock really the Sitakund a on his approach, and cutting a belongs to Ugrabhairav -as a Buddhist, subterranean passage, proceeded to the large tank he could not have traced the coil of the great ser- at Kajrali near Bhag alpur, where it remainpent on the body of the hill in order to keep up ed concealed for many years. At length Madhuthe memory of a Hindu superstition. sudana appeared to a Punda in a dream and The steps do not go much higher than Sita - told him of the place of his concealment, whence kunda. This is the name of a beautiful oblong it was accordingly conveyed back to the Mantank, about 100 feet by 50, excavated in the dara and located in a new temple at the foot of body of the rock, nearly 500 feet above the sur- the hill. But the Zamindars of Subbalpur, by rounding plain. Every hot spring in India is whose ancestors the new temple was built, affirm known by the name of Sita kunda, it being that the image of Madhusudana, after its plunge supposed that Sita bathed in it after passing into the Sitakunda,went direct to Pachit, and through the fiery ordeal to which she was sub- thence appeared to one of their ancestors in a jected by her husband with a view to test her dream, and that it was not till they had waited purity, and thereby imparted to its water the in vain upon the Raja of that place for recovery heat which she had imbibed in the flaming pile. of the image, that Madhusudan a condesBut the water in the Sitakunda on the cended to appear in the tank at Kajrali. Mandara is almost as cold as ice. Whether A few feet above the Sita kunda is another there was formerly a hot spring, the heat of spring which is called Shankha Kunda from a which has become extinct, it is not easy to monster Shankha or oyster reposing beneath say. The Mandara Mahatmya, an old its waters. The Shankha, to judge of its size Sansklit work which gives an account of the by the impression left on the bank, where it was hill from a religious point of view, describes formerly kept, is about 3 feet by 11. It is said to several springs existing at the place which be the same identical Shankha that is designated appear to have been subsequently amalgamated in the Mahabharata as Panchajanyaand converted into a tank by Raje Chola. whose sound used to fill the ranks of the enemy That the sita kunda has undergone with dismay. The Shankha Kund a is believextensive changes within the memory of man ed to be very deep. It has been very irregularly is apparent from Col. Francklin's account of excavated, not presenting the appearance of any it. For when he visited the hill in 1814, symmetrical figure, but rather resembling the there was a cascade or waterfall from the Sita- shape of the oyster which is preserved in it; and * Vido page 64, Inote t. # It is just to state that at the time of deciphering, he was not Aware that the Inacription occurred near tho side of the steps Vide his Inquiry concerning the site of Ancient Palibothra. Part II.-As Francklin's work is now icaroo, his account is appended in full.-Id.

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50 THE INDIAN ANTIQUARY. [FEB. 2, 1872. at the surface it is hardly four times the size of Bioned by the po.son in his throat. At Narathe oyster. da's suggestion he went to Brahma, and havA perpendicular ridge of rock rises abruptly ing brought some water from his famous basin from the Shankh akunda and stretches to- in which the Gang a is said to have taken its wards the north and east. On the north-west birth, deposited it on Mandar a for his own corner of this ridge, about five feet from the base, use. is a small cave hewn out in the solid rock. It On the left side of the A kashgang a, is the is about four feet square and high enough to colossal figure of Madhu kaitab a traced on allow a person to sit at his ease in it. It is just the rock. This, according to the Mandara Malike one of the rock-cut caves to be met with in hatmya, was done by Ram a during his residence different parts of India, where Buddhist as- on the hill. About 15 feet below, is a vaulted cetics used to retire for the purpose of contem- cave, cut into the body of a smaller ridge of plation and prayer. But from an inscription on rock which rises like an inclined plane from near a large cave in the neighbourhood, to be pre- the base of the perpendicular ridge before mensently noticed, it appears doubtful whether it tioned. The chamber is about 15 feet by 10, does not rather owe its origin to Hindu devotees. and, like the veranda of a bangala, gets higher as Further north, about half way to the summit it recedes from the entrance, owing to the incliof the ridge above mentioned, is situated a spring nation of the vaulted roof with which it is covernamed Akash ganga, meaning the Ganga eu. On this roof there is an inscription in large of the sky. The only approach to this is by a letters which has not yet been deciphered. The wooden ladder about 15 feet high. The water, only approach to the cave is by a small door which is contained in a cavity in the shape of a which just enables a person to enter in a cone, cut in the body of the rock, is only about sitting posture, but does not admit sufficient three feet deep, and is so transparent that the light to perceive what it contains. The ascetic smallest objects at the bottom appear distinctly. residing on the hill, who has his cottage conThis cavity, to which no rain-water can find ac- tiguous to the cave, however, assists pilgrims cess, fills itself as often as it is emptied, being with lamps to observe the representation of one of supplied from a source which no eye has ever the incarnations of Vishnu-carved in stone seen. on the middle of the floor. The image in the ounThe following legend accounts for the exist- tre, is that of Vishnu in the shape of the manence of the sacred Gang a at Mandara. lion, its eyes almost glaring with unearthly lus The Mandara having been blessed by the tre and its claws tearing into pieces the body of presence of all the principal deities, was anxious a Titan thrown over his thigh, while a child to have Shiva also. With this object, it offered stands underneath with half-shut eyes tremprayer to the sage Narad a, who thereupon un- bling at the fearful scene. There are other fidertook a journey to Kailas a for the purpose. gures such as those of Lakshmi, Sarasvati, On his way he met an ascetic who, having propi- Rama, &c.; but the cave goes under the name tiated Shiv a by his prayers, had just been pro- of the central image--to which it is principally mised the sovereignty of Banares. Narada dedicated. told him he was a fool to desire the sovereignty! The following is the legend to which the cenof B anar es as long as Shiva himself was there, tral image alludes. There were two brothers since the latter would be considered the real Asuras or Titans by birth who by the favour Raja and the ascetic only so in name. So under of Shiva, became very powerful and, expelling the guise of friendship, Narada advised him to the gods, usurped the throne of heaven. In the go back and ask Shiva to leave Banares as long pride of victory the elder brother, named Hiraas he reigned. The ascetic did so; and Shiva, nyak ha, thought himself even equal to Vishnu being unable to refuse the prayer of a devoted in power, and so sought him in the nether world votary,consented to leave Banares; and as Na to give him battle, but was killed in the enrada happened just then to prefer his own prayer, counter. The younger Hiranyak as hip & towards the accomplishment of which he had therefore hated Vishnu so intensely that he played so deep a game, the deity agreed to spend could not even bear to hear his name prothe time on Mandara. He would not go however nounced in his presence. But in course of time a unless he had the water of the Ganga to drink, son was born to him, who became a devoted folin order to quench the irritating sensation occa- lower of his antagonist, and who, forsaking the

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FEB. 2, 1872.) MANDARA HILL. 51 studies and pursuits suited to his age, began to The three caves above mentioned are situated pray to Vishnu night and day. The king be on the left of the Shankha kunda and on came highly incensed, and finding it impossible the eastern bank of the Sitak und a, while to shake his son's belief, or make him forsake the way to the summit lies just over the right his devotion, ordered him to be put to death. margin of these two springs. Beyond ShanBut though Prahlada, (for so the son was kha kunda, it runs for a considerable distance named) was successively hurled to the earth over a slightly inclined plane till it reaches the from the summit of a high hill, put upon a flam- base of a conical ridge of rock which leads to ing pile, thrown into the sea with weights fas the summit. By the side of this road, about tened round his neck, and trampled under the ten feet above the Shankhakunda, there is feet of an elephant, yet he escaped uninjured ? an empty temple, now the abode of bats and The monarch then asked his son how he had mice, in which Shiva is said to have resided survived such fearful perils, to which Prahlada during his self-imposed exile from Banares. answered that Vishnu had preserved his life. Probably the original image having been reduc" But where is your Vishnu ?," demanded the ed to dust by Kalap a har, was not replaced king in a rage. "He is," replied the son, "pre- by another, owing at first to the frequent incursent everywhere." "Is he present in that im- sions of the Muhammadans, and afterwards pervious and solid body," asked Hiranyaka to the removal of Madhu sud ana's image * ship a, pointing with his finger to a large crys- to B&usi. tal globe that stood before him. "Yes, father" Far to the right, separated by & waterway replied Prahlada. "He must be there, since through which the rains falling on the summit He is omnipresent and nothing can exist with- find their way to the foot of the hill, is the out Him." Scarcely were these words uttered temple of the Jains already mentioned. From when Hiranya kasi pa's scimitar descended Shiva's temple up to the base of the conical like a thunderbolt and broke the crystal into a ridge, there is nothing else to arrest the attenthousand fragments; but at the same instant, a tion. Thence to the summit, the ascent is very terrific figure, with the head and fore-claws of a difficult owing to the rugged and uneven rock, lion and under part of a man, issued out of the loose and disjointed stones, abrupt precipices, and broken crystal, and throwing Hirunya k&- thick jungle that obstruct the way. On the sipa over his thigh, tore him into pieces. This highest summit of the hill, stands a very old took place at the twilight. He was killed in this temple of stone, said to have been built by Ram. manner, because by the blessing of Shiva, he was It contains only the footprints of Vishnu, not to die by the hands of god or demigod, of thereby indicating that he still holds the hill man or beast, in the water or in the sky, during over the headless giant, with the weight of the the glare of day or during the shades of night. I universe embodied in his divine frane. COL. FRANCKLIN'S ACCOUNT OF MANDARA HILL. (From his " Inquiry concerning the site of Ancient Palibothra," Part II., pp. 13-26 and 72-78.) (November 22, 1814.) Moved at 20 minutes past approach to it a singular appearance, it consisting 7, quitted the Chandan, and proceeded on into of a range of five distinct hills rising one above the the interior, to visit Mandara hill E. by N., Chan- other, till they are terminated by the summit of dan river W.......... Passed the village of Beliya, Mandara, which is of an oval forn, and very inuch which stands on elevated ground, the surrounding resembles the Golu at Patna; the sumtuit is surscenery beautiful and fertile, the cottages of the mounted by a stone muth whither the idols that inhabitants very neatly and compactly built, in are seen in the plain below, at a math of the patches detached from each other : Mandara hill same name, are carried at the annual pujas, two N., passed several talavs (or large tanks of water): in cach year, to be worshipped in the temple. Masulan Math, a Hindu place of worship, N. At 5 At the south foot of the hill is a spacions talav, minutes past 9, reached the village of Bausi near called by the natives Pouphur [l'apharni), the Mandara, at a spacious talav with high banks. descent to which is by a stone staircase of seven Mandara hill N. Berbari hill s., Malido SE. Dis- steps, each step being 14 feet in length ly 1 in tance 8 miles 5 furlongs. breadth. Near this flight of steps are great qnanti(Xoveinber 23.) Halted and visited Mandara ties of broken stones of different dimensions, mutihill. The south side of tihs will presents on the lated idols, fragments of pillars, and other ir

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52 THE INDIAN ANTIQUARY. regular masses. The circumference of the talav, as measured by a perambulator, is 4 furlongs 40 yards. Three sides of it are covered with trees and jungle; the fourth embraces the south-eastern base of the mountain, which is cut away in a sloping direction. A stone channel or watercourse, formed from a natural fissure in the rock, runs in a direction from NW. to SE. along the centre of the hill, which it divides into two parts. The sides of this channel are very steep, and formed of hard black rock, having a coal-like appearance resembling the crater of a volcano: the channel itself is deep and hollow. From this channel, in the rainy season, a torrent of water pours down, and is discharged into the tank in the plain celow. It is called by the natives Patalakandara, ad perfectly answers to the description of that place, as detailed by the learned Wilford in the Asiatic Researches; though he has applied the circumstances to the neighbourhood of Raimahal, and the Motijhorna, or pearl cascade at that place. The mountain Mandara, though in its general features, barren and rugged, is yet occasionally interspersed with trees and jungle growing out of the fissures on its rocky base and sides. (Nov. 24). The ascent to Mandara is by a winding road or staircase cut in the rock, with landing-places of rock at intervals. Near the first staircase is a small stone image of the bull Nandi, not badly executed: the head is broken. About 300 yards from the foot of the hill is a heap of ruins, apparently the remains of a small temple. Adjoining to this the second staircase, consisting of 67 steps, continues the ascent. All these stairs are excavated from the rock, 3 feet 7 inches in length and 1 foot 8 inches in breadth. On the right hand of the second flight is a colossal figure of Mahakalt cut in the rock. The goddess is bestriding a demon, whom she has subdued in combat: she is armed with a battle-axe in one hand and a sword in the other, and has three faces and ten arms, with a mala or necklace of human skulls. A short distance from this place, continuing the ascent, you meet with a sight extremely beautiful: a natural cascade, which issuing from the spring called Sita Kunda, flows over the black and rugged surface of the rock, and discharges itself into the Patala Kandara, or channel below, from whence it is conveyed to the talav of 'Pouphur at the foot of the mountain. From this place you ascend the third range of stairs, being a flight of 39 steps, and presently after, the fourth which has 101 steps, and then a fifth of 35 steps; the whole forming, as it were, a magnificent natural ladder. [FEB. 2, 1872. remains of small temples, to be visited by the pilgrims in progressive ascent to that on the summit. From the last landing place the Chir Nala on the left bore E., the river Chandan on the right W., the mountain Mandara being in the centre between the two. From hence you proceed up the sixth range of stairs 11 in number, when, turning round a corner to the N. W., you come to a beautiful enclosure of mango trees, and behold the cistern called Sita Kunda, or well of Sita, being a square enclosure faced on three sides with large stones, the scarp of the rock forming the fourth, and containing sweet and transparent water. This water, issuing from apertures in the rock, flows down the side of the mountain, and is finally discharged into the talav at the bottom, and from the brightness of its appearance it may truly be called a moti jhorna, or pearl-dropping spring. Here the scenery is romantic and picturesque, the green and flourishing trees forming a most remarkable contrast to the black and barren rock near which they grow. In our road up we observed many images and fragments of stone lying scattered on each side of the way, the latter appearing to be the Soo Astatic Res. vol. V. A short distance from Sita Kunda is another well or cistern, called 'Sunkur Kunda, of a triangular shape, cut between two parts of the rock, which divides at this place. On the side of this cistern future travellers may recognise a figure of Shankha cut in the rock. Close to Shankha Kunda commences the seventh series of stairs, consisting of 23 steps, after passing which you come to the well or cistern called Lakshman Kunda, or well of Lakshman.+ This is situated in a nook of the rock to the eastward; beyond which, by an ascent of 37 steps, you are conducted to the summit of the mountain and the Musudan Math (or temple) dedicated to Mahadeva. The Patal Kandara, or channel, so frequently mentioned, runs along the north-west side of this temple, and preserves the same features as at the bottom of the mountain, vis. a deep rugged channel of coal-black rock, of volcanic appearance. Here a magnificent prospect bursts upon the view; the whole range of hills in the Jangal Terai extending from S.E. to N.W., the Chandan river and its numerous arms or nalas, and the dark and impervious forests stretching towards the south as far as the eye can reach, altogether form a picture that at once contributes to warm the imagination and to elevate the mind. Though we viewed the prospect to disadvantage, the weather being hazy, yet the coup-d'oeil made an impression on our minds that will not be easily eradicated. Descending from the summit we returned to Shankha Kunda, and from thence proceeded to view some figures cut in the rock on the north-west side of the hill; their appearanee was singular. After descending a range of 16 steps, we entered the rocky bed of a watercourse, + See note p. 53.

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FEB. 2, 1872.] MANDARA HILL. 03 extending along the side of the mountain, and pre- sently reached an assemblage of projecting rocks that overhung us. In the centre of this assemblage was a huge and hideous figure, or rather its head only, for the body does not appear below the neck; it is of larger dimensions than life, cut out of the rock, which has been hollowed on both sides for the purpose, and a flight of stone steps leads up to it from the channel below. The native pandits who inhabit the mountain, as likewise some andits whom we brought from the Masudan . Cath in the plain below, informed me that the gure was a demon, and was called in their Pura- nas by the name of Madhu Raksha. It is stated in the Markandiya Purana, that this demon was pro- duced on the mountain Mandara from the ears of the god Vishnu at the creation of the world, and having shortly after his birth attempted the life of Brahma, or the creating power, was, together with another demon, punished for his presumption, and driven from the world above to the depths below. The figure now seen was The following are the names of the Kundas (or cisterns) that adorn this singular mountain1. Gambhira Kunda. 7. Akdak Ganga. 2. Kichera Kunda. 8. Kamala Kunda. 8. Huma Kunda. 9. Suraj Kunda, 4. Lukshman Kunda. 10. Nath Kunda. 5. Kali Kunda, 11. Shankha Kunda. 6. Sita Kunda. 12. Pouphur (Papharni] Kund + Extract from the Mandara Mahatmya, or Excellencies of Mandara, from the Varaha Purana, or Legend of the Fourth Incarnation of Vishnu. After salutation and obeisance to Krishna ! it is asked by Skanda, son of Mahadeva, "O Bhagawan, thou hast spoken already of all things, of Tirtha (place of pilgrimage) and Hari Tirtha, Banararya Tirtha (kasi), of Jagannatha, of Prayaga, and of Chakra Tirtha. I am now desirous to learn from thee the nature and situation of Mandara: relate this at full length, O chief of the Devatas, for thou art worthy to relate it 1" Shri Mahertoara, the divinity, replied, "O son, who art acceptable, by this inquiry thou wilt gratify thy heart. Know then that amongst the places of Worship, Mandara is the greatest in the world. It is the place of residence of (various) holy persons of pure dispositions of Lakshmi, with eyes like the lotus and heart-attracting. This place is the end or destruction of the malignant demon Madhu, whose fall was celebrated with songs of joy from the holy Vedas by all the Devatas, therefore no place of worship is superior in sanctity to Mandara : Mandare covered with beautiful flowers, the place where the Devatas reverence the footstep of thee, O Vishnu! Where Brama himself was produced from the lotus, and where he paid worship and adoration at the feet of Mahadeva and Vishnu. There also dwells the goddess Devi, beautiful as the flower of the lotus, and delicate as the plant thereof. Kapila Muni, after reciting the praises of the mountain, has here taken up his abode. Freely enquire thou of everything, O my son, and ask thy desire. The praises of Vishnu are a thousandfold. Kapila Muni, sitting in the esteemed place, performing his reverence to the asylum of the worla (Vishnu), the prince then says, " Bhagands (Mahadera), by strenuous exertions, aided by those of my own family, I have subdued the whole world, and brought its seven divisions under obedience. The works which I have performed would be difficult to detail. Those deeds which I have made manifeat are inscribed at the palace gate. Often have the princes of my family, clad in bright armour, destroyed their enemies; they have punished the presumption of the princes of the earth. Now I am growing old and infirm, and am therefore desirous of worshipping thy footsteps, O Vishnu / From decay of my strength I have lost that ac tivity which I was wont to possess my accustomed sense MEG A cut to represent this occurrence, but by whom I could not learn. Near the figure of the demon is another large figure cut in the rock, called by the natives Vaman; it is connected with one of the Hindu avatarcs, or incarnations of the divinity, which is named from the dwarf, whose form Vishnu had assumed. Another figure, lower down the rock, is also to be seen, called Narasinha. About 20 yards eastwards of Malhu Raksha is an excavation in the rocks, forming one of the Kundas or cisterns. which abound in this singular mountain : it is called Akash Ganga (or sky river). In it is a perpetual spring of clear and sweet water, but of shallow depth. The natives affirm that it is never dry, but that, if it be completely emptied, it will fill again of itself : a curious circumstance, if correct; for the bed of the nearest river must be at least a thousand feet from the place where this cistern is found. The name is emphati meaning in Sanskrit "sky river" Near this cistern is a save on the side of a rock, in which a faqir [yogi) constantly resides. of hearing, as likewise my eye-sight, have failed me, and neither wisdom nor understanding remain; my body is Wasted and my flesh and blood decay ! Acquaint me, therefore, O Brahman, in what manner I shall obtain relief from these infirmities." Bhagavdn replied, " Know, O Raja, that there is a heartattracting place of worsbip, where the wind blows with violence on all sides; a temple as yet hidden from the view of mankind. It is Mandara, the greatest in the world; there Vishnu rosides for ever : he who destroyed the wellknown malignant demon Madhu. It was Bhagavin who cast him underground, and without difficulty placed the mountain Mandara on his head, an everlasting birden! Therefore, O Raja, is Vishnu the sovereign of all the Devatas. Basudan Math is also well known; it is permanent on its own mountain of Mandara : the sinner and the sin shall find equal absolution at Mandara. # Whoever, Raja, shall in future visit Mandara with reverence, that person shall be aceptable to the god, and be absolved from his sins by the grace of Vishnu. In Janbudsipa there are many places of worship. Bhagavan penetrates everywhere he resides in no particular place neither here in Mandara, nor in Koil, nor Prabhas, nor Gaumati, nor Dwaraka, nor in Prayag, but everywhere. At this place the spirit of Bhagavan was produced, where he assumed the form of Rama, the omnipotent in the house of Dasaratha ; here he released imprisoned souls from their sins and slew the demons. Repair thither, O Raja, for The Raja answered, " O Bhagavan, in what manner shall I reside there? Relate this to me at length, thou who art the protector of those who reverence thee." Bhagavdn replied, "Mandara is conspicuous for a spaciosu reservoir, situated at the foot of the mountain, wherein those who bathe shall become united to Vishnu. The water flows from the rock of holy quality, glittering like light derived from one source. O Raja, that reservoir is manohar (heartattracting). At that place, sinners who bathe therein, shall, with their relatives and descendants, be absolved from sin and sickness; fast therefore, O Raja ! for one day, and then bathe, and be united to Vishnu. The act of ablution at this place is equivalent to the facrifice of an Aswamedha yuga at Ehe place where Rama mourned his deceased father. Here is, half way up the mountain, another reservoir, whose waters glitter like gold; at sight of that water grief is dispelled from the heart. It flows from the mountains. Whenever thou visitest this mountain, be thou absteunious in thy soul, O Raje, and bathe therein before the great guardian of mankind (Jagat guru), whose residence is on the summit on the south side of the mountain. He who shall yield up his soul at this place shall be a baolved from his sins; and he who shall voluntarily relinquish the pleasures of this world, shall acquire Bhagat rayag, but Dasarathahe form of sinine own benefit red, Bhagarant length, tho hali

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54 THE INDIAN ANTIQUARY. [FEB. 2, 1872. At 11 A. m., reached our breakfast tent at the footsists of large blocks of stone: the emblem of Mahaof the mountain, highly pleased and gratified with deva is to be seen in the remains of a small stone this day's work. It may be better imagined than chamber. The building is called Kamdhenu Nath, described what an appearance the collected waters and is connected with the worship of the other temof these respective reservoirs, when overflowed at ple. To a considerable extent around the mountain the period of the solstitial rains, must present to the are the remains of ruined temples, which in ancient view, traversing the sides of the mountain in all times, and during the splendour of the Hindu Godirections, flashing with a violence totally irresisti- vertiment, must have greatly contributed to enhance ble, over the surface of the rocky declivities and the beauty and amenity of the situation of Mandara other parts, until their fina! discharge into the Pou- hill. The tradition prevalent asserts, that there was phur' and other receptacles in the plain below. a large city in the neighbourhood. East of the Math Kamdhenu or the Parent Cow.--About a mile to the Kamdhenu is a mutilated image of the goddess east, on the skirts of the hill, stands the Kamdhenu | Kali, of blue stone, near 7 feet in height. Though Nath or pagoda, being a small square temple built the principal figure in the centre has been destroyed of stone with a roof of brick. The temple contains by bigot hands, the head only remaining, several the igare of Kamdhenu, or the parent cow of the of the figures of smaller dimensions on the sides Hindus, well known in Sanskrit records to have remain entire: some of them are well executed. been one of the fourteen ratnas (or gems) produced Athick forest encompasses the hill Mandara on by the churning of the ocean in the white sea, in three sides : it is only accessible from the southwhich operation the mountain Mandara served as & east. I conjecture its circumference to be about 4 churning-staff. miles, and its height from the base to the summit The figure of the cow is in height 3 feet 4 inches; 1 mile 2 furlongs. in length, from the forehead to the tip of the tail, Near. Pouphurs taldu, a short distance up the 6 feet 3 inches; in girth 5 foet. Round the hump rock to the N.W., are several very large inscripof the animal is & necklace of flowers by way of tions cut in the rock, but in a character of which I ornament; two small calves, in stone, are taking could procure no accountt...... There are other milk from the mother. The figure is cut out of a inscriptions to be seen, both above and below, in solid block of light grey stone, and stands on a different parts of the mountain. I should suspect, pedestal ; its execution, though proportionate in its if they are ever deciphered, that they will be found parts, is rude, and evidently of high antiquity. The to relate to the worship of the temple called Masstemple is now mouldering fast to ruin. dan Math. The natives call them Devata Khat or Near this temple is another in ruins, which con- the character of the gods. NOTES ON THE GONDS MET WITH IN THE SATHPURA HILLS, CENTRAL PROVINCES. By Mr. C. SCANLAN, ASSISTANT SURVEYOR. The Sathpuras extend to # mean breadth think nothing could induce them to leave their of about seventy miles. They are inhabited by the abodes. The Kirku is a perfect Hindu, though he Gonds and Kirk us, who are a shy, ignorant, and indulges in fowls; while the Gond, who styles very primitive race of men; their predilection for himself a Hindu, is a hybrid between him and a hilly and forest ridden tracts is so great, that I Musalman, for he appretiates his beef. The Gond a true knowledge of the divine being. The Gandharvas, or heavenly choristers, then approaching, bathed therein, near its seven fountains, an act superior to the triple excellence jatra bhin gundmata Csatayuna, tamagund, and rajaguna). At this place, turning your face to the eastWard, bathe and worship Vishnu at which act the three worlds (tri loka) will rejoice, and every desire will be fulfilled. He who shall worship in this manner shall not return to earth again. So commanded Vishnu. The Gandharvas then commenced a melodious concert, singing and praising the deity. Then go, O Raja I and casting away all cares and passions, repair to the quadrangular reservoir (Lakshman Kund), beautiful as Lakshmi of divine form: there fast thou for five days, since whoever bathos therein, after bathing shall become courageous and worthy to assume sovereign authority. Whilst traversing the sides of this reservoir should he (the penitent) perceive Vishnu sitting on his throne, grief shall then be dispelled from his heart. Finally, 0 Raja ! whoever shall perform the funeral rites of bis deceased ancestors or relatives at this place, their souls shall thereby be gratified for a hundred years." Of these Kunda, the first six are on the sides and near the summit of the hill, the others are below. + The author bere gives" a fac-simile on a smaller scale than the original for the investigation of the learned." Of this inscription, Babu Rajendralkla Mitra remarks, that judging from its character and subject, he is satisfied that it was a Buddhist record and commemorated the dedication of a statue or a chaity. The character is intermediate between the Gupta and Kutils, and was inscribed probably in the sixth century of the Christian era. The 6th letter of the Brd line was doabtful, so were the last two letters of the last line, but he read the record as follows: Parambhattarka maharajadhiri. ja shri ugrabhai (?)ra. vasya deyishaya (7) or deya dharmma. "The highly venerated, the great king, the king of kings, Shri Ugrabhairava dedicated this."-Proc. Asiat Soc. Ben. Nov. 1870, pp. 294, 296.-Ed.

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FEB. 2, 1872.] THE GONDS. 55 claims his descent from a deity. It is said that sends out its men and women in procession, the while a Rajput prince was once out hunting, he men ahead beating their drums, and the women espied a goddess perched on a rock enjoying the behind singing the former lustily carolling totally wild scenery of the country. They became ena- different airs. When they reach Khandara o inoured of each other, and were blessed with a son. and his wife, the men sit down in a ring and keep From this man the Gonds are supposed to be de- chaunting on, while the women form their usual scended, and since he claimed his origin from a are of a circle and gyrate round the pole. goddess and a Rajput prince, they style them- The birth ceremonies of the Gonds and Kirkus selves R & j-Gonds and Gond-Thakurs. Both are alike, both give a dinner ; but in their death the men and women, especially the latter, have ceremonies they diffor. I can best draw the distinca peculiar cast of countenance, which is broad and tion by describing each. The Gond. burn their high-cheeked, with oblique eyes and a rather flat. adults and bury their children. After a frw days tish nose. They appear to be of a very lively dis- they offer up to their memory & bull or cow, which position, and are honest and well-behaved to us. they place right over the threshold and knock over During the Holi festival, the women throw off all with a blow from the blunt end of a hatchet. This renerve, and do not scruple to detain for bakshish they call the Pat. The widows are not allowed to any one going through their villages or encamped marry without the consent of the Patia, who is near them; they will surround him and keep danc- the high priest of the Baradeva, and one is ing and singing in a ring till their claims are com attached to every Got [gotra], which I shall hereplied with. On & moonlight night both men and after describe. The Patia, in technical language, women assemble round their village fires and enjoy sells the widow for five rupees to the man seeking themselves by discoursing music. her hand : in other words, five rupees are used in The Bhumka s are the constituted priests of the ceremony. the Gonds and Kirkus, and preside at all their reli- The Kirkus, like the Gonds, burn their adults and gious ceremonies. Each village has its Bhumka. bury their children. They offer goats and fowls to These men have their special Lares and Penates, their Gata-Periwhich are their Lares and are which are called the Bhumka and Phatak De- made of wood-supposed representations of the deva 8,-the latter being the gods they place in a road ceased, who are thus incorporated into their polytheisover which visitors to shrines pass, and through tic category. The ceremony itself is called Sidolior these tutelar deities, they levy a sort of black-mail Phuljhari. On the day appointed, friends aro on all who go that way. The chief gods of invited, a great deal of eating, drinking, dancing, the people appear to be Bara Deo, Maha- and merry-making is gone through. From the deo, Narayandeo, Mata, and Khanda- cross beam of the roof a thread is suspended, and its rao; in fact, almost every hill-top has on it lower end hangs directly over a sall cup of brass the stone individuality of some one of their many or clay, and to the upper end a finger-ring is atmythological powers. To them are offered up tached so as to run down at the slightest oscillation; the narial, khajur, sindur, pach-khaja, chandal, after a short time it begins to inove and drops into incense, eggs, limes, and fowls. The last named the receptacle below, with a clanging sound, then god plays a prominent part during the Holi festival. the wandering spirit is supposed to have returned to He is to be seen in almost every village, represented his former haunts, and ceases to molest any one. by a long red-coloured pole, which is driven verti- for so long as his relations do not propitiate him, cally into the ground. A ladder leads to the top of the restless spirit, they say, will annoy them the pole, a few feet below which is a platform made either sickness, want, or ravages by wild animals of bambu work, on which two men can take their on their cattle will keep afflicting them. places. On the extremity of the pole is placed & When Gonds marry, a dinner is given, and the Cross-piece which revolves round: to the ends of it food consists of dal and kutki. The bride gets, men and women allow themselves to be attached as a present, a cloth and a pair of anklets. When and swung round-fanatics submitting to the hook. a man makes his overtures and is accepted, if able, This is what they call the Gal. At the foot of this he gives the bride's parents 9 rupees, 180 sers of pole are placed stone or earthen images, which are call- kutki, 40 aers dal, 160 sers kodo; if not able to ed Kham and Khami, the former being the male, supply these, he makes terms of servitude for a the latter the female representation. As I said before, period of 5, 7 or 12 years, and though he may soon it is during the Holi this god calls bis votaries in get married afterwards, still he goes on working at large numbers, when they bring their offerings, which his father-in-law's house. This is called lamare alway cocks and hens-men presenting the for- jhana. mer and women the latter. The Bhumka deca- When among the Kirkus a marriage is settled pitates them; the offerer takes the trunk and sprinkles on, the asker gives a good supply of liquor to the the posts and stones with the warm blood, when, bride-elect's father ; this binds the contract. If he from a basket, little pieces of cake are broken and cannot give 20 rupees or their value (if he be a put before the deities. On the G 4 1 day each village widower Re. 40, or their equivalent), he is oblige!

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56 THE INDIAN ANTIQUARY. [FEB. 2, 1872. Wika Got. The sister marries, say, a Dhurwa: She accordingly becomes of the Dhurwa clan, while her brother, of course, still retains his clanship; thus the sister's children being Dhurwas and the brother's Wikas, they can intermarry. From this precise explanation it will at once be seen that the marriage of two brothers' children is iuterdicted, because they are of the same clan. I was not successful in collecting the names of many of the Gondi Gots worth recording, but I think I have got a good number of the Kirku clans which are as follows:-Kasda, Bethe, Chuthar, Maosi, Busum, Dharina, Sakoma, Ataker, Akhundi, Tota, Bhendra, Tandil, Kolsa, Suvati, Selu, and Atkom. This year I met with no archaeological remains which invited my attention; there is only one place which has its local tradition. I have briefly attempted to enter into the chief points of interest regarding these wild tribes, without detailing the many other minutiae which relate to them, such as their dancing, their dress, their villages, and many of their customs.-Report on the Topographical Surveys for 1868-69. also to do lamjhana. At the marriage, the bridegroom gives the paternal aunt and the mother of the bride a cloth each, and the paternal uncle a pagri. Among both the Gonds and Kirkus, the money is not given to defray the expenses of the marriage cheer and paraphernalia of the bride but for the marriage contract. The Kirkus are divided into four chief divisions of caste: The Bapcha, Baoria, Rumba and Bondoi,-the last being the highest. These castes do not intermarry, eat, drink, nor smoke the huka amongst themselves. The Gonds divide into two sections, which call themselves Raj-Gonds and Khatola Wala Gonds-the latter wearing the Brahmanical thread or janvi across the shoulder. These two divisions hold nothing common among them. The Gots which I have alluded to above, I find to be clans, something after the manner of those among our Scottish brethren, and in no instance is intermarriage permitted between men and women of the same Got, but cousins are permitted to marry each other. How this finds sanction I shall explain: I shall instance a brother and sister of the EXPLANATION OF VEDIC WORDS. BY PROF. TH. AUFRECHT. (Translated from the Zeitschrift der Deutschen Morgenlandischen Gesellschaft Bd. XXIV. pp. 205-6.) Hears Indra gladly the singer's call, no longer tarrying he draws nigh to us." Also from the use of ni star, II. 11, 20. Asya suvanasya mandinas tritasya ny arbudam Vavridhano astah "Arbuda, the enemy of this lavish, joyous Trita, he violently strikes down." VII. 18,11. ekam cha yo vincatim cha cravasya' vaikarnayor janan ra'ja ny astah | "As the king from desire for fame slew one and twenty men of the two Vaikarna." I. NISHTUR. Nishtur is found in the Rigveda only in the two forms nishture and nishturah. The pada divides thus, nih-ture and nih-turah, and thus it is regarded as compounded of tur and the preposition nis. Roth takes this view, and translates it, "He who has no conqueror (the unvanquished one)." He forgets that this translation yields no sense in VIII. 32, 27, and that no passage occurs in the Veda, in which the root tar is combined with nis. In my opinion it should be resolved into ni-stur, which I derive from ni star, to strike to the ground, prosternere. In the former passage nishtur is active, "felling to the ground"; in the latter, passive," to fall to the ground." VIII. 32, 27. "To the mighty conqueror, to the unvanquished victor cries Your god-suggested hymn." VIII. 66, 2. "Then spake to him Cavasi: the deadly hater, the dya, praka modya, brahmodya, brah cloud-son My child, these cast to ground do thou." This interpretation receives confirmation also from anish trita in VIII. 33, 9."The gallant, never-vanquished hero, fearlessly equipped for fight, 2. ACVABUDHYA. This word occurs three times, and indeed only in the first Ashtaka. Roth translates it, "notable on account of horses-distinguished," and Benfey, "recognisable by horses." This interpretation, in which budhya is derived from the root budh, is unsatisfactory both etymologically and with reference to the sense. Etymologically, because the analogous formations brahmacharya, parbhi mava'dya, mantracrutya, admasadya, talpasady a, rajasuya, devahuya, and others, have the accent on the last portion. As regards the sense, because in 92, 7 the distinction between acvabudhya and goagra is unmistakable. The true account of the matter is, that

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FEB. 2, 1872.] REVIEWS. 57 budbya is either directly a corruption from budunya or it comes from a form budha-no longer extant, but corresponding in meaning to the word budhna. Ac vabu dhy a means * grounded (established) on horses depending on horses." I. 92, 7. prajavato nsivato acvabudhyan usho goagran upa masi v&'jan "Aurora, bertow upon us, together with posterity and sons, possessions which shall have their foundation in horses, and their summit in cows." Agra and budh na are also opposed to each other in III. 55, 7. X. 111, 8. 135, 6 and Agni in I. 96,6, is called the foundation of all property and the procurer of treasures. In I. 92.8 we have ushng tam 8gyAm yacasam suviram dasapravargam rayim acvabudhyam "O Dawn, may I attain to the glorious prosperity which is accompanied by excellent sons and numerous slaves, and is supported on horses." I. 121, 14.pra no vajan rathyd acvabudhyan ishe yan dhi cravase suntitayai "Give us possessions accompanied with chariots, supported on horses, for power and renown and delight." REVIEWS. THE DASARATHA JATAKA, being the Buddhist position assigned to him in the Ramayana, but Story of King RAMA. The original Pali text, &c. breaks the news gently to Lakk hana and Sita by V. FAUSBOLL. Copenhagen : 1871. 48 pp. 8vo. who give way to grief. Bharata asks Ram a the Prof. Weber's essay Uber das Ra mayana, cause of his indifference, and is answered by some Gathas, which are evidently intended to be sung published about a year and a half ago, proved almost to a simple accompaniment, and thus to relieve the beyond doubt that the well known Indian epic, monotony of the prose recital for a popular audithe Ramayana, is based on a Buddhist legend, ence. One cannot help comparing the Jatakas to and drawn up in its present form, not more than the Arabic romances of 'Antar, &c., which may be 1600 years ago, chiefly under Greek influences. still heard in Cairo and Algiers, and which, like This result of his researches must have startled many, and though the argument is supported by the Jatakas, are essentially populer as opposed to the exclusive spirit of the general literature. The vast learning and copious quotations, it must be a great satisfaction to all interested in Indian liter most striking, perhaps, are 3." Whai cannot be preserved ature to see the authentic text critically edited and by man, even if much bewailed. translated by so well known a scholar as Dr. Fausboll. for such a thing's sake why should the inThe original Ram a-saga forms one of the nu- telligent (and) wise (man) merous Jataka stories which Buddha is said to distress himself." have related in illustration of his doctrine, and which get their name from the events related 8." As ripe fruits having occurred during for mer existences of Bud- always are in danger of falling, dha. In this case Buddha had existed as Rama. Bo born mortals Among the Jatakas are to be found most of the always (are) tending to death." legends we meet with in Sanskrit literature, and 6." In the evening some are not seen (any more), even tales which exist in the Sanskrit Pancha (although) in the morning many were scen; tantra, the value of the collection is thus very (and) in the morning some are not seen, great, and especially because these tales here occur (although) in the evening many were seen." in a much older and less corrupt form than can be 7." If by lamenting The fool, who (only) injures himself, found elsewhere. gains anything, This Buddhist Ram a-saga forms a striking con let the wire (man) do the same too." trast to the complicated and perverted version of the 8." (But) he (only) becomes lean (and) sallow, Ramayana with its supernatural trumpery. Dasa (while) injuring his own self, ratha is here said to have had three children, (and) the dead are not saved, . Rama, Lakkhana, and Sit a by his first, and a Jamentation (therefore) is of no avail," &c.* Bon Bharata by & second wife. By intrigues in Lakkhana tries to persuade Rama to return in favour of Bharata, the second wife gets Rama as king; he, however, refuses to do so before the end banished for twelve years. His brother and sister of the twelve years, and sends his straw shoes which attend him and serve him dutifully. In the ninthare placed on the throne, and by their striking toyear Dasara tha dies, and Bharata, refusing together the minisiers knew.wlen injustice was done. profit by his mother's wickedness, goes in search of At the end of the twelfth year, he returns, is thronRame, and tells him the news of his father's death, ed as king, and makes his sister his queen. The The philosophic Rame displays the apathetic dis- statense at that 8ita was at once Rama's sister * Compare Yamalkaampla, u. 8-11, where similar odide coour.

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THE INDIAN ANTIQUABY. FEB. 2, 1872. and wife is a striking proof of the authenticity of of the Buddhist Saga, and agrees entirely with the results of recent research regarding primitive marriage. It is thus evident that the Ramayana consists of an original saga as above, with the addition of & mythological fiction chiefly consisting of the rape of Sita and war with Ra vana. As the paltry results of the euemerist interpreters are based on the last part, they deserve but little attention ; if the original saga has any historical basis, the addi- tions are certainly recent and spurious. It is much to be regretted that Orientalists habitually content themselves with a far lower standard of historical evidence, than their fellow-students who occupy themselves with Classical and European antiquities. Few in the East have got beyond the long exploded euemerism, and they have not spared the two Indian epics. To extract history out of them at present, when the texts and recensions have not been critically edited, is at least premature, even though the inferences were legitimate in method; but recourse to a vicious system is inexcusable when means are at hand, such as Professor Weber's essay and the work now noticed, by which the historical development of the Saga may be studied. Though Professor Weber has been able to fix pretty nearly the oldest date for the redaction of the Ramayana, it is by no means so easy to say how late this may have occurred. The story of Rama is told in a number of works of which Professor Weber has noticed several(p. 53ffg): but in every case, it is the Ramayana version The Katha-sarit - Sagara (12th cent.) and the perhaps still older Bribatkath& of Kshemendra evidently copy the Bamayan & with the Utt rakan da. The Tamil Rapayena of Kempan, assigned to the 11th cent. by Dr. Caldwell (Comparative Grammar, p. 88) is divided precisely like the Sanskrit poem. The story must, therefore, have been thus told before the 10th cent. but the remark in the Kataka commentary (the oldest we now posBERS, but which is certainly by no means an old work) that the nectar of the tirtha of the Ramayana has been made muddy by the dust of unsuitable comments"-proves that a difference of text was early noticed. The author of this, being a Telugu, cannot be put earlier than the 11th century. He follows the usual Southern text, but does not include the Uttarakanda. The number of verses he puts at 24,000. It is remarkable that there is no allusion to Rama in Hiou en-Theang, except the name Rama-grama be held to refer to the hero of the saga. Dr. Fausboll has added an admirable critical commentary, to justify his renderings of the many difficulties in the text. To his remarks on p. 26) regarding lancha, it may be added that this is probably a Dravidian word; it is current everywhere in the South of India with the meaning of tribe. Short as Professor Weber's essay and Dr. Fanaboll's Dasarath a-Jataka are, it would be difficult to mention two more important contributions to a critical study of Sanskrit literature since 1861, when Professor Goldstuoker's. Panini appeared. A. BURNELL THE SAPTASHATI OR CHANDI PATH, being portion of the Markandeya Puran, translated into Gujarati from the English Version of Kavali Venkat Ramaswami Pandit. 78 PP. em. 16mo. Bombay : 1871. The Sapta Shati is held in great esteem by the devotees of Kali, and was translated into English and published at Caloutta in 1828. From this version it has now been rendered into Gajarati by a Parsi-Merwanji Nushirwanji Wadia, who does not seem to be aware of the Gujarati poetical version made long ago by the famous Ranchodji Diwan of Junagadh. THE ASIATIC SOCIETIES. " Journal of the Ceylon Branch of the Royal Asiatic Society, 1870-71." This part of the Journal oontains:-1, A paper "On diwi, signifying life' as well as leopard.' The methods of taking impressions of Inscriptions," by interpretation then of the four figures would be as T. W. Rhys Davide,c. &;2, A Prose Translation long as the sun and moon endures, and as long 88 of the Introductory Stanzas of the 'Kuba Jataka' life, remains to the Royal Lion race.' The Shri or by Lionel F. Lee, O. 0. 8., 8, Notes on a Sannas; royal sign, is of gold, and so are portions of the by the same. This Sannas, the writer saye, is s other figures." The translation runs thus : copper-plate 15 by 4 inches, with an ornamental " The command issued from the grandeur and light border of silver, having the sun and moon in of divine knowledge and benevolence of our most ex. the margin on one side and the royal siga Shri cellent, most gracious, and most high lord, anointed between them, and on the other side the figures king of all men. "Whereas Vijiasundars Roja Ksof-the lion and leopard. Among the interpretations runayaka Herat Mudiyannebb ha trom his earli. assigned to the leopard "the most remarkable est youth remained most true and faithful to the seems to be that the figure stands for the word most high royal family, and has also contracted * The South Indian M88. agree with one another far more than those trom other parta of India, and differ bat little from Behlegel's out

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FEB. 2, 1872.] THE ASIATIC SOCIETIES. 59 en suspicious marriage in obedience to our royal in- structions, with the view of perpetuating hereafter the Kshatriya oaste, of which the line has remained unbroken since we established our sovereignty over men at Shriwardanapura, formerly Senkada Bila, the naost prosperous and wealthy of all cities; and whereas Vijiyasundara Rajakarunayake Herat Mudiyannehe is descended from the Brahman ShriVanea Chandraya, who was & 'descendant from the Brahmans summoned from Dambadive by the King Dapuhessenam, and was afterwards called by his majesty Bhuwaneka Bahu who reigned at Dambadoniya, after having built the temple of Vishnu at Alut-newara, and removed there the divine image from the city of the gods, and was appointed Besnayaka Nilama of the Maha-dewale, as instructed by Vishnu in a dream, after having received & grant of land and a she-elephant and various offices of state, together with lands at Lewuke, and having married a ledy of the family of Widagama Terunnanse-& favourite of the great and victorious Shri-Prakama-Bahu on account of his faithful services, and the recipient of many emoluments and offices, lived at Lewuke to be (here follow the names of the lands and their boundarios) possessed by Mudyannehe and his children and grand-children from generation to generation free of all taxes and tolls. This copper sannas was granted in the Shaka year 1665, in the month Medinding on the fifth Wednesday after the full moon, Mars being in the ascendant. Next follow-4,"Notes on the Geological origin of South Western Ceylon, together with its relation to the rest of the Island," by Hugh Nevill, Esq., F. Z. S.; 5, "Inscription at Weligami Vihare : text, translation, and notes," by T. W. Rhys Davide, C.C.S.At Waeligamathe half way village between Galle and Matara, there are two Vihares : "one called Agra Bhodi-a fine Vibare on the top of a hill, whose founder is unknown, and which has a Galsannas of very modern date ; the other is called Waeligama Gane Vihare aud ia on the plain. There is a very ancient B6-tree and large Dahgoba at this place, but for a Vihare only a small modern building, corresponding to the wording of the sannas, which speaks only of a Sakmana or covered corridor for priests to walk in-corresponding to the ancient colonnades. From this Sakmana is derived the name of the village of Hakmana. The inscription is on a stone built into the wall round the dahgoba, and is translated by Mr. Davids as follows: "In the sixth year of the revered Lord Emperor Siri Sangabo Siri Bhuwansika Bahu, the minister named Kalu Parakarama having given wages to the workmen, and having given in perpetuation the four gifts to the two priests who reside economising in this (cloister) common to the priesthood; and also in order that the gifts might be given for a day to the reverend priesthood coming from the four direo- tions having given) ten amunas sowing extent of paddy field which he had bought and a fruit-bearing 00008-nut garden, and ten slaves and a yoke of oxen, and round torohes and go blets with spouts, and a row of lamp-stands (for illumination) and palanquins, doli-kunan) and leather, and cushions, and mat. tresses, and cloths woven with silk and hemp to spread over (seats for guests), and tubs and iron basins together with other things of this kind proper for the priesthood...... it is proper for all good men who in the future shall be, to maintain without dispute this cloister (Sakma na) or wihare, improved by the king's family, which cloister) has been made to add merit to the revered king Bhuwanaiks Bahu who brought me up, and (thus) to obtain the bliss (moksha) of release in heaven." 6,"Dondra inscription No. I, Text, Translation and Notes," by the same. This inscription was on an upright slap of granite resembling a gravestone, and standing under the cocoanut palms on the sea shore at Dondra. It was removed by Mr. Davids to a place of safety. The translation records the grant of lands" in Nawadunne (now Naottunne) and Pategama, and the produce of Batgama, where the Atupatto Ar achchi made the dam, that it might continue for ever as the places "now included in the Parawasara" (now Parawehera) to the Nagarisa Nila (Vishnu) temple in Dondra, by Siri Sangabo Siri Vijaya Bahu in the Shaka year 1432." 7, "On the second species of Zosterops inhabiting Ceylon," by W. V. Legge, Hon. Sec.; 8,"Further notes on the Ornithology of Ceylon," by the same; 9,"On various Birds of the Western Province," by the same;.10, "On the Origin of the Shri-Pada or Sacred Foot-print on the summit of Adam's Peak," by W. Skeen, Esq. This is an elaborate paper of fifty pages 11, "The Romanized Text of the first five chapters of the Balavatara, a Pali Grammar, with translation and explanatory notes," by L. L. Lee, C.C.S; 12, "Specimens of Sinhalese Proverbs," by Louis de Zoysa, Mudaliyar. These are one hundred in number, from which we may give as specimens : Like the mad -woman's basket of herbs, an ill Assorted mixture; Cannot drink as it is hot, and cannot throw away as it is Kanji'-an unpleasant dilemma ; The idle man has divine (prophetic,) eyes-forbodes and magnifies difficulties no one else Beee : He murders saints but drinks water after straining-training out & gaat and swallowing a camel : When the deer trespasses on his field, he comes home and beats the deer's skin-not able to punish the real offender he vents his anger on the inoffensive; One pats on the head to pluck out the eyes'--flatters to injure ; If the dog bite your leg would you bite bis ?' The rat who was returning home drunk with toddy, said, if I meet & oat, I will tear him to pieces ;' If one personates a dog he must go where he is whistled for ' Like placing a ladder to the jumping monkey': Even 1464, but according to Baduguna lankara (quoted in Alwis's Sidat Sangdrdwa pp. 92,200) in 1469 or the seventh, who a Portaguono sporteman." It is uncertain " which Bhauwanaika Bahu this was : but judging from the form of the letters it must be either the sixth, who came to the throne, according to Tumour, in

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60 THE INDIAN ANTIQUARY. [FEB. 2, 1872. when a dancer misses his step, it is a sommersault'; are based chiefly on the numerals found in the Nasik Why feel with your finger the bag that you will cave inscriptions. He (Mr. Bhandarkar) had examined have to open ?' Mr. West's copies of these, and was convinced of the 13, "Translations of certain Documents, Fami- truth of this opinion, which is also confirmed by the ly and Historical, found in the possession of the numerals on the Surashtran coins. And in the fac-simile descendants of M. Nanclars de Lanerolle, French of one of Dr. Burn's Gurjara plates, given by Prof. Envoy to the Court of Kandi" contributed by Dowson, in which the date 385 is given in words as well as figures, the first symbol has a loop at the lower L. Ludovici, Esq. These documents are :-(1) end similar to that in the present plate. For these reasons an account of the French enbassy to the Court ihe first figure in the present case stands for 300. of Kandi in 1685 and some particulars of the | Now, as to the value of the second figure We De Lanerolles Ceylon-translated from the Sin- know the symbols for 10, 40, 80, and 90. Dr. Bhau halese: (2) Extracts of a Resolution passed in the Daji quotes an inscription from Karleri in which Council of Ceylon on the 24th September 1765, a symbol somewhat resembling the second in this plate granting sustenance to the descendants of Laisne is given with its value in words as 'twenty'; and de Nanclars de la Nerolle, followed by a most it occurs twice in the Nasik inscription No. 25 amusingly sarcastic endorsement by the late Mr. which is considered to be a deed of sale, executed at the O'Grady, Government Agent of Galle, on a petition orders of Gotamiputra in some year represented by presented by one of the Lanerolles (a police Vidrhn' this and another symbol. In another inscription (No. 26), in which Gotamiputra's exploits are enumeratat Kattaluwa) applying for the rank of Mohan ed, his wife assigns the cave in which it occurs for the diram ; (3) A letter from Holland giving an ac use of religious mendicants in the 19th year of Paducount of the siege of Vienna in 1683; (4) Letter mayi. And as these events took place shortly after from John Sobieski, King of Poland, to the Queen each other, the symbol most probably stands for 20. informing her of his victory; (5) The muster roll of The same figure occurs on a coin of Vishva Sah, the the Turkish Army ; (6) The spoil of the Turks 15th kingin Mr. Newton's list, I while the second figur carried into Vienna ; and (7) a letter relating to on his other coins we know represents 10, the whole trade in Amsterdam. These last five were proba- date being 217,--the other symbol, therefore, must bly intercepted at Trinkomali on their way to the stand for 20. The last figure in this grant resembles Dutch Governor at Colombo by the emissaries of our modern = 6, and that has generally been consi. Raja Sinha, and, translated into Sinhalese for his dered its value. The date of the present grant is information. therefore 326. This grant is by Dharasena IV., the great grandBombay Branch Royal Asiatic Society. son of Dharasena II. ; but the figured date THE OLD SANSKRIT NUMERALS. At the monthly meeting of the Bombay B. R. Asiatio Society, held Thursday, 11th January, Prof. Ram on the copper plate of this latter monarch as decipherod. krishna Gopal Bhandarker, M.A. presented a Devan by Mr. Wathen, was considered by Prinsept and Mr. gari transcript of a Valabhi copperplate grant,* with a Thomast as equal to 300 + some undetermined quanpaper of considerable length on the reading of the tity, and the Rev. P. Anderson thinks it to be 330.9 Dr. ancient Indian numerals. The following is an abstract Bhau Dajill has given five dates from Valabht plates, of his remarks but none of them resembles the date in any of the three In this copperplate, put into his hands, be said, known grants, though one, which somewhat resembles by Mr. Burgess, the date is given in figures thus that on Mr. Wathen's plate, is interpreted by him as 332, while in another paper, he assigns to Dhara. sena II. the dates 322 and 326. If, then, the date in the present case is correctly interpreted, these readings The first figure in this was formerly understood to would make Dharasena IV. to have reigned four or signify 300 in all cases; but Mr. Thomas found varia- riw years before his great grandfather, or in the same year, tions in the form and number of the side strokes, or only four years after him. But on examining Mr. whence he inferred that the value of the symbol was Wathen's plate in the Bombay Asiatic Society's in some way modified by them.t. The exact signifi- Museum, it is found that the figure representing hun. cation of these was given by Dr. Bhau Daji, dreds has only one side stroke. ** It thus appears that who has pointed out that this symbol without the the first figure in the grant of Dharasena II. reright hand strokes represents 100; with one stroke, presents 200. Now the 'Bame minister skanda. it signifies 200 ; and with two, 800. His conclusions bhata executed the grant of Dharase na IV., and marr kho * A fac-simile and translation of this grant has been given at pp. 19.17. Joor. B. Aslat. Soc., Vol. XII., pp. 86, Note 1. Jour. Bom, B. B. As. Soc. Vol. VIII., pp. 925-231. Ib., Vol. VII., PP. 87-52. Ib., Vol. VII., pp. 27-28. Jour. R. As. Soc. N. 8., Vol. I. p. 247. 4. Conf. Jour. Bomb. B. R.As. 800., Vol.V., p. 48 ; and Vol. VII. p. 228, where the second occurrence of the same symbol appears to have escaped Dr. Bhau's attention, though he remarks the second symbol as 4. + Jour. Bom. B. B. As. Soo, Vol. VII., P. 28, and Mr. Thomas, Jour. R. As. Soc., Vol. XII, p. 69. * Jour. B. B. R.As. soc., Vol. VIII. p. 929, under Cave No. 4." Jour. As, Soo. Beng., Vol. VIL, P. 349. Jour. R. As. Soc., Vol. XII, p. 8, Note. Jour. Bom. B. R. As. Soc., Vol. III, p. 216. Ib., Vol. VIII., P. 230. Ib.,Vol. VILL., p. 245. << Jour. As. Soc. Beng., Vol. VII., p. 349.

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FEB. 2, 1872.] SANSKRIT NUMERALS. the present one; and we now know the values father and son holding between them the oftice of of the symbols for 10, 20, 40, 80, and 90. The minister to all the kings for 84 years. second figure in Mr. Wathen's plate which resembles Mr. Thomas and Dr. Bhau Daji think the aera used Done of these, must then be 30, 50, 60, or 70, and, in these dates is the Shaka, and we find the words as the las. figure in it cons:sting of two simple Shaka-Kala used in those records of the period strokes clearly represents 2, the most probable date in which the aera is specified; and the name Shakawould be 272-giving a value of 70. the second sym- Dripa-kala and the very existence of such an epoch ure of 54 years would not be too long for & show that there was a great king from whom it single holder of a hereditary office. The symbol too originated and who belonged to a tribe known 48 bears & sufficient resemblance, making allowance for Shakas. Now from cave inscriptions and coina, the difference of age, to that for 70 in Rudra it appears that Gujarat and a great part of Maharashtra Dama's Girnar inscription, in which the date 72 is were for about three centuries governed by kings calling given in words and figures.* themselves Kshatrapas-a name of foreign origin, Mr. Wathen's second plate, in the Museum of the and the same as the Persian word Satrap. The Bombay Society, resembles Dr. Burn's No. 4: the earliest known of these is Nahapana, the Kshagrantor in both cases is the same-Shiladitya II., trapa of a king named Kshahar&t&, and another the third king after Dharasena IV. and the date was called Chaghtana-all three names of foreign in botht is the same, viz. origin, as is also the name s 4 h of the Satrap dynasty of Surashtra. Nahapana, or his sovereign, or whcever conquered this part of the country, and established the dynasty, must have been the Shaka king with whom the aera originated. And Ushavadata, the son-in-law The first figure is equal to 300, and the second symbol of Nahapana, is called a Shaka in one of the Nasik has generally been taken for 70-& value just assigned inscriptions. When the Satraps were superseded by to a different one. Now the minister who prepared the Valabhis in Surashtra, the same bra must have Shiliditya's deed was Madana Hala, the continued in use. From what has taken place in later son of Skanda bhata; but there is probably times, after the Marathas succeeded the Muhammadans no instance in history of a father and son holding we should also expect to find the Valabhis and the an oftice for 104 years, which period the date 376 Chalukyas using the aera of the Satraps whom they here would place between Dharagena II, and succeeded-especially when they had no other. Shiliidity & II. ; and the only tens now avail And if we refer the Valabh i dates to the ara of able for the symbol are 30, 50, and ). Now 30 would the Shaka king, we arrive at an intelligible starting limit the duration of three reigns to ten years ; 60 point for the Valabh i ara itself, ascertained ly Col. would give too long & period to Skandabhata's son ; Tod to have commenced in 319 A.D. If the date 272 of but if not, the dates on the Sah coins support the in the grant of Dharasena II. be referred to the Shakaterpretation of the symbol as 50 rather than 60. For kula it corresponds to 350 A.D., and shows that he was after Rudra Sah, the 12th in Mr. Newton's list, reigning in the 31st year of the family wra. Now reigned his two sons Vishva Sinha and Atri Bhatark and his first sou did not assume the D4 m a, then Vish va S&h the son of Atri Dama, title of king, but were called Senapatis or com. and, after an interval, Rudra Sah's third son, Asha manders of forces.' Drona-sinha the second Da ma. One of Rudra Sah's coins is dated 197, one son ie the first to whom the title of Maharaja of Atri Dama's 214, one of Vishva Sah's 227, and one is given in Mr. Wathen's first plate, and he is of Asha Dama's a date, the second symbol in which is spoken of as having been crowned by the only the one under consideration. The value of 30 has been sovereign of the whole world whoever he may rejected on other grounds ; 50 ranks next in probability, have been. The independence of the Valabhi kings as 60 would render Asha Dama's reign too long and make therefore dates from this event. Drona-sinha also him live at least 33 years after his second brother. must have received the title of Maharaja some years The date on Mr. Wathen's 2nd plate and of Dr. Burn's after he succeeded his brother; and therefore 31 years thus appears to be 356. The conclusions here drawn is a sufficiently long period for a portion of the reiga are-that stands for 50, and of Drona-sinha and the reigns of his two brothora for 70 ; that and Guhasens. the date of the grant of Dhardsena II. discovered The conclusions then are,--that the date of the by Mr. Wathen is 272; of Dharasena IV, 326; and grant of Dharasena II. discovered by Mr. Wathen is of Shiladitya II. is 356. The interval between Dhard- 272 Shaka, or 350 A.D., that of the present grant is sena II, and Shiladitya II. is thus 84 years, and 326 Shaka, or 404 A.D. and that of those of Shfl. there is no impossibility in the circumstance of a Aditya II. is 356 Shaka or 434 A.D. * Jour, Beng. As. Soc., Vol. VII., p. 384 lith, Jour. Bom. B. B. AA. Soc., Vol. I, p. 149, th. 4; and Vol. VII, P. 118, Itu. + Jour. Beng. As. Soc., Vol. VII., p. 349. Joar. Bom. B. R. A. Soc., Vol. VII., P. 28. No. 14, Jour. Bom. B. B. A. Soc., Vol. VII., P. 52.

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62 THE INDIAN ANTIQUARY. [FEB. 2, 1872. MISCELLANEA. THE HILL TRIBES OF THE NORTH-EAST these savages as amongst the most civilized nations. It is superfluous to state that early marriage is unknown among FRONTIER. the wild tribes. Old Kukis have a long list of deities, It will not be out of place perhaps to give some account many of whom are malignant. The feeling against the of the various wild tribes that inhabit our North-East gods is intense; they are mere objects of terror, and if the frontiers, regarding whom very little is known by many. savages could only get a chance, they would most likely We will commence with the tribes occupying North Kacharbetake themselves to beating the gods. New Kukis Are and the hills round Munipur. This tract, which lies a short sturdy race, the women more squat even than the wholly within the watershed of the Brahmaputra on its men, but strong and lusty. The face as broad as it is long left bank, is bounded on the North, East, and West by the cheek bones high, broad, and prominent; the eyes small large branches of that river, and on the South by the and almond-shaped, and the nose short and flat, with wide Barel, A ramifiation of the great mountain chain which nostrils. New Kukis differ slightly in manners from the stretches from Asam to Cape Negrnis. The whole coun- Old Kukis. Their marriage costs the poorest two or three try is one vast jungle of bamboos, called Muli or Tola years of bondage, or about thirty rupees in gifts. There with a few patches of cultivated ground, on which some is a solemn marriage ceremony preceded by feasting and of the tribes temporarily establish their villages. The gumes, especially among the rich. The parties, clothed Barel has several enormously high peaks, the summits of in their best, both drink from a stoup of liquor,-that which are cloud-capped, and through the gorges of the being the common mode among these tribes of pledging whole range a strong southerly wind generally blows over truth and fidelity. A stoup is presented to the couple by North Kachar. In the lower ranges and the valleys, dense the thempu or priest, who mutters over them some words fogs and mists are common, and there is a general dampness in an unknown tongue, and ties round the bride's neck two throughout the year. The consequence of this is that small threads of cotton, and one round that of the bridemalaria, breeding the most deadly epidemics, makes them groom. The threads are allowed to wear out, and are never the most insalubrious places in India. The lungle through replaced. After the threads are put ou, the thempu pre out the country abounds with apes, buffaloes, elephants, sents the happy pair with a small comb ench, Again mutters tigers, bears, leopards, and hyaenas; there are snakes in something in the unknown tongwe, and the marriage is cominfinite variety, and leeches, gnata, and flies, in swarms. plete. A New K ki can put away his wife though she In North Kachar, there are several wild tribes, but be faultless, but in such a case, she is allowed to take away they are all supposed to be the branches of the prin- all his property, except his drinking vessel and the cloth cipal ones called Cacharis, Kukis, Luhupas, Mikirs, round his waist. Wives, however, are generally the slaves and Nagas. It is, however, a curious fact that several of of their husbands, and may be sold or pawned at the will of the smaller tribes, or clans, not only differ from each other the latter. A husband will even sometimes sell or pawn his in manners and customs, but also in language. In the wife to purchase trifle. This practice extends to all the Valleys of the Brahmaputra alone, there are no less than North-Eastern Tribes, even among the Manipuris, Astwenty different clans, ench speaking dinlect unintelligi- amese, and Maghs. New Kukis believe in a future stato ble to the others, as among the wild tribes of Africa. The The dead amongst them are supposed to assuine their forme Kacharis differ little from the Asamese not only in appear- again, and continue their lives in a land lying to the North; ance and customs, but also in dress and ornamentation, there the good men of the tribes are said to congregate, and except in remote parts where both are rude and scanty. The it is their heaven. The leading joys in it are those of war Kukis are subdivided into two classes, the Old and the and the chase, and in which rice grows without cultivation, New. The Old Kukis, physically the most powerful in and the jungles abound in game. In this particular, the Kachar, dress decently, and affect a modesty unknown to New Kukis much resemble the North American Indians. the other tribes. They are very fond of omaments, and the practice of burial prevails in all countries where wear rings, bracelets, armlets, necklaces, and ear-rings in the belief of the resurrection is entertained. Among the great numbers. Instead of boring the ears, they, in common New Kukis, Buthen is the Supreme Deity, the author with two or three clans of the New Kukis, cut off a piece of the universe. His wife is named Nangi, and his son of flesh in a circular form from the lower lobe, and insert into Thila. Thila's wife is named Gamu, and she has the the hole thus made an clastic shave of bamboo, so as to power of causing slight disteinpers, such as beadache, form a powerful spring acting equally on all sides of the toothache, &c. As their system of medicine is closely connecthole, which is thus gradually enlarged until it is made to ed with their theology, the physician is generally the priest, reach enormous dimensions, the outer flesh and skin of the whose business it is to offer sacrifices in addition to adminislobe being sufficiently stretched out to admit of a brass ortering medicine. The Luhupas, who reside near Manisilver ring four or five inches in circumference. The ear is! pur, are not very savage. They are of superior stature to also turned round so as to make the ear-ring lie at right the tribes around them. They have on their hair ou both angles to the side of the head, and unth through the ear and sides of the head, leaving a ridge on the top like that of a the ring, are hung other ornaments. Among the Old Ku- helmet. In war, they wear & head-dress like that of the kis, marriage is as much a religious as a civil rite. The Tangkuls, and as omamenta, tresses of women are allowed Ghalim or headman of the village must be present, and in to dangle on all sides. They use unusually long pears, in the presence of the congregation he blesses the young cou- wielding which they are very expert, being with these and ple, who stand with a foot each pon'a large stone in the centre shields more than 4 match for all the neighbouring tribes of the village. The custom of entering into bondage with their spears, bows, and poisoned arrows. The name of in the house of the parents of the bride before marriage, is the Luhupas spreads terror even into the far Burmese teralso prevalent among them as among the New Kukis. ritories. In other respecta, they nearly resemble the Mikira Courtship is well understood and delicately managed. When and the Munipuris. The Mikirs wear moustaches, and wooing has gone on for some time, the lover sends a friend have a peculiar dress. It is a sack put on like ashirt, conto the parents of the damsel with stoup of liquor : it theysistine of two pieces of cotton cloth, each about three feet quaff it, the omen ia favourable, if they decline, the senti- lone by one and a half broad, dyed with red stripes inental lover must give up all hope and seek his bride else- and fringed at both ends, sewed together like a bag where, & fact which demonstrates that parental authority with holes for the head and arms. They look upon is a natural law, as distinctly detined and understood among marriage as a matter purely of civil contract, unconnect

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FEB. 2, 1872.] MISCELLANEA. 63 ed with any religious rite, a feast to all the villagers being the chief part of the ceremony. The Nagag, so called from the phrase naga or naked, are & lazy and savage race. They go almost undressed, their solo covering being a small piece of cloth tied round the waist. They load themselves, however, with ornaments made mostly of brass wire, shells, or cowries. An armlet which they wear is peculiar to them though it has now been adopted also by the Kukis. It is brass rod twisted some eight or ten times in the shape of a wire-spring, and fitting tightly on to the flesh between the shoulder and the elbow. They all wear ear-rings of brass wire, and their chief weapon is the spear. They have a great many deities, one of whom is blind, and he is system- atically cheated by his worshippers. He is worshipped at cross-roads, where the Nagas place large baskets with small offerings in them, trusting that he judges of the quantity of the contents from the largeness of the receptacles. It is supposed that the population of the hills in North Kachar has accumulated from the successive waves, from the north side, of fugitive Tatars : and from the south and west sides from similar waves, of the inhabitants of Chitagong and Tipera, and the plains of India, giving place to conquerors, and retreating into the hills and jungles before them. They would appear to be either of pure Tatar origin, or an intermixture of Tatar and Malay. Such are the hill tribes of North Kachar and the Barel.-Bengal Times, Dec. 30. THE MINES OF MEWAR. SOME twenty miles from Udepur, towards the south, you enter the beautiful Valley of Jowara, more famed for its mineral wealth than for its natural beauty. Yet, in truth, rarely does one see a more magnificent vale than this. In the rains a foaming river roars past a ruined town, temples of hoar antiquity, and many & spot hallowed by Associations of past heroism and glory. Here it was that the noble Pratip Singh, the saviour of his country, paused awhile to recruit his strength, ere he made a burst upon the foe, which was as unexpected as it was irresistible; and, as the result, to plant the new standard of his race in the new capital--the beautiful city of Udepur. Around Jowara, hills, clothed with verdure, rise to a great height on every side ; and the eye is attracted by & picturesque fort, temple, or cenotaph on almost every prominent elevation. Yet, though there are so many indications of a large population, life is wanting ; for Jowars was deserted when the fortunes of the country fell. At the sonth corner of the valley stands a temple dedicated to & Devi, a goddess (80 her votaries say) of wonderful power; but some are found to own that they have their doubts as to her being present in this particular shrine in these days of degeneracy and dis- sipation. The high priest is there, than whom it would be difficult to find one of more clerical cut. But he, with doleful countenance, because of glory departed, will assure you, in trembling accents, that the goddess has withdrawn her patronage from the caste of miners, hence they have forgotten their business. Be this true or not, the minera no longer exist-probably enough because they fled when the war-cry of the Maratha invader re-echoed through the land. There remains in Jowara a temple which is well worth examination. The dome of the anti-chamber is of considers - Lle beauty, and the carving is in wonderful preservation, although the building is close upon three hundred years old. But this is not the oldest temple. At the north-east of the valley stands a temple older than this by a hundred years, and it, too, though standing amid the ruins of the town, is in a good state of preservation. Ramnath and Bhairavnath occupy the moat prominent positions whilat Hanuman, Rama's monkey-general, is placed in front, in a posture of adoration. A noble tank, surround- ed by smaller shrines, spread out in front of the principal entrance. All around lie ruins of temples and houses. The walls of the latter must have been constructed of the earthen pots used by the smelters, and the lay remaining after the ore had been extracted. But let us to the mines, which may yet be again lail under contribution by the rulers of Mewar. Giant herpes of refuse point the road to the principal of them. The path leads through the thickest and most beautiful jungle, over rivulets, through defiles, through thickets which electrify the botanist, and dense jungle which afford the huntsman true earnest that royal game is well within reach of his rifle. The mines themselves are mere clefts in the solid rock-apparently natural, yet doubtless, superficial. In some places, attempts at regular work appear to have been made ; but, as a rule, the miners were contented with boring only far enough into the hill to obtain ore without trouble, never venturing where the natural solidity of the stone would not suflice for the support of the rock above. Veins of almost pure lead ramify through the primitive rock; whilst beautifully coloured ores of the mineral sparkle overhead. Silver is obtained in small quantities, whilst gold has been found, it is said, on several occasions. A very short time sufficed to find numerous valuable specimens; no doubt more extended research woull have shown that these mines could be worked with profit. A hundred years ago, in 1760, Jowara alone poured two lakhs of rupees into the Maharana's treasury. About the beginning of this century an attempt was made to re-work these mines; but it failed-it may have been from an imperfect knowledge of the science of mining, or from the fear that increase of wealth would attract the spoiler from the plains. Such a feeling still exists. When these mines were visited, with a view to obtaining some little material for this letter, they had not been visited by any native for five or six years, although the hill is almost entirely perforated. There the tiger had its lair, and the panther its habitation. Towards the south there are smaller mines, which are better known. A steep and rugged path winds up the great hill overlooking the Temple of Kali, crosses a wall of stone of enormous thickness, and finally is lost in plain which is surrounded by a girdle of other hills, wherein are dug the mines. Traces of walls are to be found all round, and ruins of forts on every prominent spur. It was here that Pratap Singh held out when driven from his capital, and here he lived with those trusty followers who still preferred patriotism to ease, until the dawn of better days. Aided they were by the trusty Bhills, lords of the Passes and Monarchs of the Wood. In these caves there were preserved, for generations, the rings and bolts to which the cradles of Pratap Singh's children had been attached ; and even now, the inhabitants of the village on this elevated plain speak of their being there still. Shafts and mines are innumerable. There are traces of steps, walls, and outlets for water which show that more attention had been paid to the working-probably because the ore was not so abundant. Perhaps Pratap himself opened the mines when in exile here. However it may be the extensive ruins show that he must have had a large host with him. The highest point on the hill commands & magnificent view of the country for many miles around; but more magnificent and grinder far is the view from the summit of the Hill of Prasad-ten miles farther south. To the north-west and south stretch ranges upon ranges of everlasting hills. Dungarpur, the capital of the Aharia Prince of Dungarpur, the head of the eldest branch of the royal race of Mewar, is distinctly visible. Salumbra can also be seen, the chief town of the descendant of the elder son of a former Rana, d, for rehs of ly the

Page #80
THE INDIAN ANTIQUARY. [FEB. 2. 1872 Taurus. who gave away his birthright to a younger, and, as yet unborn brother, to please an imbecile father. You can also see Chawand, another home of Pratap. The palace on the mount at Dobar, and many an ancient place, seem to lie at one's feet when he stands on the peak of Prasad. Dense jungle clothes hill and dale, and affords shelter to many 4 wild beast and shade to thousands of cattle--the property of the valiant Bhill, whose hand is against every man, and against whom all are prepnted to fight; for this hardy mountaineer levies rakwali, or black mail, upon all who pass through his territory, and who are unable to protect themselves a difficult matter, seeing that the Bhill's war cry will bring an armed man from behind every bush and rock " Wild as the scream of the curlew, From crag to crag the signal flewInstant, thro' copee and heath, arose. Bonnets, and spears and bended bows; On right, on left, above, below, Sprung up at once the lurking for." Not sooner sprang the kilted clansman into view at the whistle of Roderick Dhu than answers the Bhil to his Lrother's call. At Jowara we lived in temples, the delicate tracery of whose ornamentation would afford & model for more than one architect.-T'imes of India, Jan. Virgo. QUERTES. Mode of Dating in Orissa. 2. IN Orissu, it is the custom in all Zemindary accounte, receipts, leases, and other documents to denote the month by the sign of the Zodiac, instead of by the familiar names of asterisms used by the whole Aryan race in India. Thus, Baisakh is called..... ... Mesha. Aries. Jesht .... ..... ... Vpisha. Asharh .............. . Mithuna Gemini. Shraban ............... . Kakada. Canoer. Bhadrab .............. for ... Sinha. Leo. Asin..................... .. Kanya. Kartik.......... ... Tula. Libra. Margsir (Agrahan). (Ter... Bichhe. Scorpio. Paush (Pus.......... ... Dhanu. Sagittarius. Magh ................ .. Makara. Capricornus. Phagun............. .. Kumbha Aquarius. Chaitra ............... ... Mina. Pisces. I should be glad to know if this curious custom prevails in any other part of India. The singular thing is that the months are lunar, although thus indicated by solar names. Weber, in a valuable bagay on the Vedic Nakshatras, reprinted from the Journal of the Berlin Scientific Society, points out the existence of several systems of names for the months, which I have hitherto believed to be obsolete. It may be, however, that some of them are still preserved in remote corners of India. Chand, in one of his earlier chapters, speaks of the month of Sahas (ata), which I believe to be Kartik. As I am writing from camp I cannot give the reference either to Chand or Weber. JOAN BEAMES. Balasore, January 15th, 1872. DISCOVERY OF FORGOTTEN RECORDS. A CURIOUS discovery of neglected and forgotten Records has lately been made by the Commissioner of the Bardwan Division, and, singularly enough, the treasure has been unearthed in a collectorate, the records of which had already been searched by Dr. Hunter. While inspecting the Collector's office, Mr. Buckland found a number of old English manuscript books lying in an open rack in the clark's room, whure they had been exposed for an unknown period to the ravages of time and white-ants, and undisturbed by any previous explorer, having by some accident been left out of the treasury almirahs. Among these, the most neglected, have been found what are probably the oldest records of Birbhum ; for Mr. Keating is mentioned in the "Rural Annals" as the first Collector of that district whose records survived, and here we have the correspondence of Messrs. Foley and Sherburne, the former of whom was Collector in November 1786, two years before Mr. Keating, and the latter in April 1787. Indeed, the correspondence contains a complete account of the eighteen months' administration of the latter officer, and furnishes a clue to the cause of his removal and subsequent trial. The letters of Mr. Foley's time are chiefly between that officer and the Board of Revenue. One of them is remarkable as presenting an early existence of recourse to the sale of land for arrears of revenue, and showing that the step was most reluctantly taken. In 1787 wild elephants were so numerous in Birbhum that the whole district was in danger of being overrun by them; and shikaris were sent from Silhet and Chittagong to aid in their capture.- Englishman. Clearing Inscriptions. 3. In deciphering inscriptions on stone tablets, my efforts have often been completely frustrated by a practice that the natives have of smearing the stones with oil. The oil forms a cake on the stones, often a quarter of an inch thick, thus obliterating all traces of the writing underneath. Can you or any of your readers inform me of any application by means of which the oil may be successfully removed without any risk of injury to the inscribed tablet ? 25th January 1872. F. All oils and oxidized oils may be removed by Benzine, and were the crust nothing more, that solvent would answer ; but no doubt contact of lime, red-lead, &c. has converted it almost into a mineral incrustation, and the best plan would be to apply carefully either concentrated acetic or nitrio acid-having first ascertained that the stone will not be acted on by these. Constant application of hou #mixture of turpentine and benzine is very good for searching out and removing traous of oil. But if the stone could be kept for some time in a hot solution of washing soda or pearl ashes, it would take out almost anything. D. S. K.

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MARCH 1, 1872.] SKETCHES OF MATHURA. SKETCHES OF MATHURA. BY F. S. GROWSE, M.A., B.C.S. 1.--THE BRAJ MANDAL THE modern district of Mathura is in its mile. The soil, he says, was rich and fertile, 1 form the result of political exigencies, and and specially adapted to the cultivation of grain consists of two tracts of country which have little and cotton, while the mango trees were so or nothing in common beyond the name which abundant that they formed complete forests. unites them. Its outline is that of a carpen- The fruit was of two varieties; the smaller ter's square, of which the two parallelograms kind turning yellow as it ripened, the larger reare nearly equal in extent, the upper one lying maining always green. From this description it due north and south, and the other at right would appear that the then kingdom of Maangles to it, stretching eastward below. The thura extended east of the capital along the head-quarters of the local administration are Doa b in the direction of Mainpuri, for situated on the line of junction, and are there there the mango flourishes most luxuriantly and fore more accessible from the border district of almost every village boasts a fine grove, whereAligarh and the independent state of Bha- as in western Mathura it will not grow at all, ratpur than from the greater part of their except under the most careful treatment. In own territory. Yet the position is the most support of this inference it may be observed central that could be determined in an area of that, notwithstanding the number of monasteries such eccentric outline. and stupas mentioned by the Buddhist pilgrims The eastern parallelogram, comprising the as existing in the kingdom of Mathura, no parganas of Jalesar,* S'ad a b & d, and half traces of any such buildings have been discoverof Maha-ban, is a fair specimen of the ordi- ed in the western half of the modern district, nary character of the Do & b. Its luxuriant except in the immediate neighbourhood of the crops and fine orchards indicate the fertility of capital. In Mainpuri, on the contrary, and the soil, and render the landscape not unpleas- more especially on the side where it touches ing to the eye; but, though far the most Mathuri, fragments of Buddhist sculpture valuable part of the district for the purposes of may be seen lying in heaps in almost every vilthe farmer and the economist, it possesses few lage. In all probability the territory of Mahistorical associations to detain the antiquary. thura, at the time of Hwen Thsang's visit, On the other hand, the western parallelogram, included not only the eastern half of the modern though comparatively poor in natural products, district, but also some small part of Agra, and is rich in mythological legend, and contains a the whole of the shikoh a bad and Mustaseries of the master-pieces of Hindu architec- fabad parganas of Mainpuri; while the ture. Its still greater wealth in earlier times remainder of the present Mainpuri district is attested by the one solitary specimen which formed a portion of the kingdom of Sankis a, has survived the torrent of Muhammadan bar- which extended to the borders of Kanauj. barism. Yet widely as the two tracts of coun- But all local recollection of this exceptional try differ in character, there is reason to believe period has absolutely perished, and the mutilatthat their first union dates from a very remote ed effigies of Buddha and Maya are replaced on period. The Chinese pilgrim Hwen Thsang, their pedestals, and adored as Brahma and Devi by who visited India in the seventh century after the ignorant villagers, whose forefathers, after long Christ, describes the circumference of the king- struggles, had triumphed in their overthrow. dom of Mathura as 5,000 li, i. e. 950 miles, It is only the western half of modern Mataking the Chinose li as almost of an English thura, considered as the birth-place and abid Julesar, a slight modification of the original form own country, fled into these parts across the Jamuns near Jales'yar," Lord of water," is very appropriate to the Maha-ban, routod Saiyid Ibrahim, the local Governor, in position of the town, which stands between two branches of pitched battle, and took possession of the town. The tomb the river Sarsa, on an artificial hill formed by excavation of Saiyid Ibrahim, who fell on the field, is still shown and of the surrounding country. Hence in the rains it is often venerated as & sacred shrine, an annual fair called the complete island. The fort, which rises from its centre, is urs mela being celebrated at it in the month of Sh'aban. locally said to date from the time of Kutb-ud-din (which should probably be corrected to Ala-ud-din), and to have S'adabad was founded by an eminent historical charbeen founded by the Rank of Chitor, (the then capital of acter, S'adullah Khan, the able minister of the Emperor Mewar) who, boing vanquished by the Muhammadana in his Shahjahan. He died in 1655 A. D.

Page #82
66 THE INDIAN ANTIQUARY. [MARCH 1, 1872. ing home of Vaishnava Hinduism, that forms the subject of the present papers. It is about 42 miles in length, with an average breadth of 30 miles, and is intersected throughout by the river Jamuna. On the right bank of the stream are the parganas of Kosi and Chh ata,t so named after their principal towns, with the home pargana below them to the south; and on the left bank the united parganas of No h-j hilt and Mats with half the pargana of Mah aban as far east as the town of Balda v.a. This extent of country is almost absoiusely identical with the Braj-mandal of Hin lu topography, the circuit of 84 kos in the neighbourhood of Gokul and Brinda-ban, where the divine brothers Krishna and Balaram grazed their herds. On the west a low range of sandstone hills forms a barrier between Eng- lish territory and the independent state of Bharatpur; and one of the twelve sacred woods, viz., Kamban, is beyond the border. To a very recent period almost the whole of this large area was pasture and woodland, and to the present day many of the villages are environed by broad belts of trees variously designated as ghana, jhari, rakhya, ban, or khandi. These tracts are often of considerable extent; thus the Ko- kila-ban at Great Bathan covers 723 acres; the rakhya at Kamar more than 1000, and in the contiguous villages of Pisa y o* and Karhelat the rakhya and kadamb-khandi together amount to nearly as much. The year of the great famine Samvat 1894, that is, 1838 A. D., is invariably given as the date when the land began to be largely reclaimed ; the immediate cause being the number of new roads then opened out for the purpose of affording employment to the starving population. Almost every spot is traditionally connected with some event in the life of Krishna or of his mythical mistress Radha, sometimes to the prejudice of an earlier divinity. Thus two prominent peaks in the Bharatpur range are crowned with the villages of Nandga i w and Barsana, of which, the former is venerated as the home of Krishna's foster-father Nanda, and the latter as the residence of Radha's parents Brikhabhan and Kirat. Both legends are now as implicitly credited as the fact that Ktishna was born at Mathura; while in reality the name Nandga i w, the sole foundation for the belief, is an ingenious substitution for Nandish var, a title of Mahadeva, and Barsana is a corruption of Brahmasanu, the hill of Brahma. Only the Giriraj at Gobardhan was according to the original distribution, dedicated to Vishnu, the second person of the trimurti, who is now recognised Kogi is a populous and thriving municipal town on the high rond to Delhi, with the largest cattle market in that part of the country. The name is said to be a corruption of Kugasthali; though it may be surmised to have rather some connection with the sacred grove of Kotban which is close by. + The local pandits, who are determined to find a reference to Krishna in every name throughout the whole of Brni,derive Chhata from the Chhattra dhara alila, which they say the god celebrated there. But the town has no genuine tradition nor reputed sanctity, nor appearance of antiquity, and more probably derives its name from the stone Chhattris which surmount the lofty gateway of the Imperial Sarai, And form prominent objects from & very considerable distance. I Noh-jhil is a decayed town about 30 miles from Matburi, situate on the borders of & very large jhil, some 6 miles in length, which is said to have been the original bed of the Jamuna. The banks of the river are now some 4 or 5 miles distant. The name of the patriarch Noh may have been given to the place with a reference to its flooded Appearance. There is a ruinous Fort with high and massive earthen ramparts constructed by the Jats, and also a Mohammndan dargah which includes in its precincts a covered colonnade, consisting of some 20 or 80 Hindu pillars, the spoils of an older temple. S M at, though the head of spargana, is merely a small and meanly-built village on the left bank of the Jamuna, little above Brinda-ban. It is one of the stations in the ban-jatra, and is the reputed scene of Krishna's childish frolic in upsetting Jasodas milk pails (ma!). Close by are the more famous tirthas-Bhandir-ban and Bhadra-ban: both mentioned in all the Vaishnava Purinas. The number 84 seems originally to have been selected as & sacred number in consequence of its being the multiple of the number of months in the year with the number of days in the week. Its connection with the Braj-mandal is therefore peculiarly appropriate, if Krishna be regarded as the Indian Apollo. Thus the magnificent temple in Kashmir dedicated to the sun under the title of Martand has a colonnade of exactly 84 pillars. Kamar in the Kosi pargane is still a populous Jat town, but in the early part of last century Wis a place of much greater wealth and importance, when a daughter of one of the principal families was taken in marriage by Thakur Badan Sinha of Sabar, the father of the famous Suraj Mal, the first of the Bharatpur Rajas. On the outskirts of the town is a large walled garden with some monuments to his mother's relations, and in connection with it & spacious masonry tank filled with water brought by aqueducts from the surrounding rakhya. At a little distance is an artificial lake with untinished stone ghata, the work of the Raja: this is called Durvasag-kund, after the irascible saint of that name, but there is no tradition to connect him with the locality. * Bhuk ho pisayo is, in the local patois, a common expression for hungry and thirsty; and Piskvo is said to be so called because Radha one day met Krishna there fainting with thirst, and relieved him with a draught of water. + Karhela is locally derived from kar hilna, the movements of the hands in the Ras lila. At the village of Little Bharna a pond bears the same name-Karbela kund --which is there explained as karm hilna equivalent to pop mochan. But in the Mainpuri district is a large town called Karha)-the same name in a slightly modified form --where neither of the above etymologies could hold. In each case the name is probably connected with a simple natural feature, there being at all these places dense thickets of the karil plant. Kirat is the only name popularly known in the locality, but in the Brahma Vaivarta Purana it is given as Kalavati madan damparts constructors Fort with be to its flooded

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MARCH 1, 1872.] SKETCHES OF MATHURA, 67 as the tutelary divinity at all three hill places. Puranas. In the course of time small villages A similar displacement would seem to have sprung up in the neighbourhood of the different occurred at another locality in yet earlier times; shrinos bearing the same name though perhaps for one of the twelve sacred woods, mentioned in a slightly modified form. Thus the khadiraeven in the Bhagavat Purana, viz., Bhadraban ban, or acacia grove, gives its name to the village betrays, in the name, its original dedication to of Khaira, and the anjan-pokhar, on whose Mahadera, but now acknowledges the presence green bank Krishna pencilled his lady's eyebrows of no god but Krishna. Again, Bhanganw, on the with anjan, gives its name to the village of bank of the Jamuna, was clearly so called from Ajno kh, occasionally written at greater Bhava, one of the eight manifestations of Shiva ; length Ajnok hari. Similarly when Krishbut the name is now generally modified to Bhay-na's home was fixed at N and gan w and Raganw, and is supposed to commemorate the alarm dha's at Barsana, a grove half way between (bhay) felt in the neighbourhood at the time when the two hills was fancifully selected as the spot Nanda, bathing in the river, was carried off by the where the youthful couple used to meet to enjoy god Varuna. A masonry landing-place and the delights of love. There a temple was built temple on the water's edge, called Nand-ghat, with the title Rad hu-R a man, and the dating only from last century, are the founda- village that grew up under its shelter was tion and support of the local legend. The village called Sanket, that is, the place of rendeznames of Bhala wal and Bisambhara may also vous. Thus we may readily fall in with Hinbe quoted as shewing that Mahadeva was once a du prejudices, and admit that many of the more popular divinity in the country than at names on the map are etymologically conpresent. Of a still more obsolete cultus, viz. nected with events in Krishna's life, and yet snake-worship, faint indications may be detected ! deny that those events have any real connection in a few local names and customs. Thus at Jait, with the spot, inasmuch as neither the village on the high-road to Delhi, an ancient fire-headed nor the local name has had any existence for a Naga, carved in stone, rises beside a small tank longer period than at the most 300 years. The in the centre of a low plain, to the height of some really old local names are almost all derived four feet above the surface of the ground, while from the character of the country, which has its tail is supposed to reach away to the Kili- always been celebrated for its wide extent of mardan Ghat at Brinda-ban, a distance of 8 miles. pasture-land and many herds of cattle. Thus A slight excavation at the base of the figure has, Gokul means originally a herd of kine'; for a few years at least, dispelled the local super- Gobardhan, 'a rearer of kine'; Mat is so stition. So again at the villag, of Paiganw, a called fom mat, 'a milk pail'; and Dadhi. grovo and lake called respectively Pui-ban and raw, (contracted into Da h ga w,) in the Pai-ban-kund, are the scene of an annual fair Kosi Pargana, from dadhi, curds.' Thus known as the Nag-mela. The name is probably too Mathur a is probably connected with the derived from the large offerings of milk payas): Sanskrit root math' to churn,' the churn formwith which it is usual to propitiate the serpent ing a prominent feature in all poetical descrip tions of the local scenery; and Braj' in the It was towards the close of the 16th century first instance means ' a herd' from the root vraj, A.D., under the influence of the celebrated Ben- to go,' in allusion to the constant moves of gali Gosains at Brind a ban that the Vaishnava nomadic tribes. In many cases a false analogy cultus was first developed in its present form, has suggested a legendary derivation, thus all and it is not improbable that they were the native scholars see in Mathura an allusion authors of the Brahma Vaivarta Purana, the to Madhumathan a title of Krishna. Again the recognised authority for all the modern local word Bath an is still current in some parts legends. It was then that every lake and grove of India to designate a pasture-ground, and in in the circuit of Braj received a distinctive that sense has given a name to a very extensive name, in addition to the some seven or eight parish in Kosi; but as the term is not a famispots which alone are mentioned in the earlier liar one thereabouts, a legend has been invented * The Brahma Vaivarta Purina is, as all critics admit, he was probably unaware of the exact date of the Mathura an essentially modern composition. Prof. Wilson believed propaganda. The popular Hindi authority for Radha's it to have emanated from the sect of Vallabhacharis, or Life and Loves is the Braj Bilas, a poem written by one Gosains of Gokul, about four centuries ago. In so writing | Brajbasi Dis in the year 1743, A.D. god.

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68 THE INDIAN ANTIQUARY. in explanation, and it is said that, here Balaram sat down (baitha) to wait for Krishna. The myth was accepted; a lake immediately outside the village was styled Balbhadra Kund, was furnished with a handsome masonry ghat by Rup Ram, Katara of Barsana, about the middle of last century, and is now regarded as positive proof of the popular etymology which connects the place with Balaram. Of Rup Ram, the Katara, further mention will be made in connection with his birth-place Barsana. There is scarcely a sacred site in the whole of Braj which does not exhibit some ruinous record in the shape of temple or tank of his unbounded wealth and liberality. His successor in the fourth descent, a most worthy man, by name Lakshman Das, lives in a corner of one of his ancestor's palaces, and is dependent on charity for his daily bread. The present owners of many of the villages, so munificently endowed by Rup Ram, are four cousins, residents of Calcutta, the representatives of a Bengali Kayath by name Krishan Chandra, but better known as the Lala Babu, who, in the year 1811, made a disastrous visit to this district, and by an affected regard for the holy places and assumption of the character of an ascetic cajoled the old Zamindars out of their landed estates, in several cases purchasing them outright for a sum which is less than the rental of a single year. Property so lightly acquired is, it seems, lightly esteemed; and its present condition pointedly illustrates the evils supposed to be inseparable from absenteeism. [MARCH 1, 1872. grounds also it may be inferred that the whole series is due to that monarch rather than to his predecessor Shir Shah. For at the entrance of the civil station of Mathura is a fourth Sarai, now much modernized and of somewhat inferior character to the other three, though probably of the same date. This, with the little hamlet outside its walls, is known by the name of Jalalpur in honour of Jalal-uddin Akbar, who was therefore, presumably, its founder. Similarly the Chaumuha Sarai is always described in the old topographies as at Akbarpur. This latter name is now restricted in application to a village some three miles distant; but in the 16th century local divisions were few in number and wide in extent, and beyond a doubt the foundation of the imperial sarai was the origin of the local name which has now deserted the actual spot that suggested it. The formation of Chau muh a into a separate village dates from a very recent period, when the name was bestowed in consequence of the discovery of an ancient sculpture, supposed by the ignorant rustics to represent the fourheaded (Chaumunha) god Brahma. The stone is in fact the base of a Jaina pillar or statue, with a lion projecting at each corner and arude figure in each of the four intermediate spaces. The upper margin is rudely carved with the pattern commonly known as the Buddhist rail. From the description given by John de Laet, in his India Vera, written in the year 1631, we find these sarais were managed precisely as onr modern Dak Bangalas. He says "They occur at intervals of five or six kos, built either by the king or by some of the nobles, and in them travellers can find bed and lodging: when a person has once taken possession he may not be turned out by any one." They are fine fortlike buildings, with massive battlemented walls and bastions, and high-arched gateways. Though primarily built merely from selfish motives, on the line of road traversed by the imperial camps, they were at the same time enormous boons to the general public; for the highway was then beset with gangs of robbers, with whose vocations the law either dared not, or could not interfere; and on one occasion, in the reign of Jehangir, we read of a caravan having to stay six weeks at Mathura, before it was thought strong enough to proceed to Delhi, no smaller number than 500 or 600 men being deemed adequate to en As might be inferred from the above sketch, the country possesses no relics of hoary antiquity. Excluding for the present any reference to the four large towns, Mathura, Brinda ban, Gobardhan and Mahaban, the earliest buildings are probably the three Sarais, along the line of the Imperial road from Agra to Delhi; at Chaumu ha, Ch hata, and Kosi. These are generally ascribed by local tradition to Shirshah, whose reign extended from 1540 to 1545 A.D.: though it is also said that the one at Kosi was built by Itibar Khan, and that at Chh&ta by Abd-ul-Majid, better known by his honorary title of Asaf Khan. He was first Humayun's Diwan and subsequently Governor of Delhi under Akbar. The style of architecture is in exact conformity with that of similar buildings known to have been erected in Akbar's reign, such for example as the Fort at Agra; and, on other

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MARCH 1, 1872.] GEOGRAPHY OF MAGADHA. 69 counter the dangers of the road. Now, the soli- tary traveller is so confident of legal protection, that, rather than drive his cart up the steep ascent that conducts to the portals of the fortified enclosure, he prefers to spend the night unguarded on the open plain. Hence it comes that not one of the sarais is now applied to the precise purpose for which it was constructed. At Chhat a one corner is occupied by a school, and another by the offices of the Tahsildar and local police, while the rest of the broad area is nearly deserted ; at Chaumuha, the solid walls have in past years been undermined and crirted away for building materials ; and at Kosi, the whole area is occupied with streets and bazars forming the nucleus of the town. Till the close of the 16th century, except in the neighbourhood of the one great thoroughfare, the country was unreclaimed wood-land, with only here and there a scattered hamlet. The tanks and temples which now mark the various legendary sites were either constructed by Rap Ram of Barsana, about the year 1740, or are of still more recent date. Many of the sacred groves however, though occasionally disfigured by the too close proximity of the village, are pleasant and picturesque spots; one of the most striking being the Ko kila-ban at great Bathan. The prevalent trees are the pilu, ber, chhonkar, kadamb, pasendu, papri, and other species of the fig tribe, which are always intermingled with clumps of karil, the special product of Braj, with its leaf-less evergreen twigs and bright-coloured flower and fruit. Somewhat less common are the arni, hingot, ajan, rukh, gondi, barna and dho; though the last named, the Sanskrit dhava, clothes the whole of the hillside at Barsa na. In the month of Bhadon these woods are the scene of a series of melas, where the ras-lila is celebrated in commemoration of Krishna's sports with the Gopis; and the arrangement of these dances forms the recognised occupation of a class of Brahmans very numerous in some of the villages, who are called Rasdh aris, and have no other profession or means of livelihood. The number of sacred places, woods, groves, ponds, wells, hills and temples, which have all to be visited in the course of the annual perambulation, is very considerable ; but the twelve bans or woods and twenty-four groves or upabans are the characteristic feature of the pilgrimage, which is thence called the Banjatra. Further notice of this popular devotion must be reserved till our next chapter. (To be continued.) ON THE IDENTIFICATION OF VARIOUS PLACES IN THE KINGDOM OF MAGADHA VISITED BY THE PILGRIM CHI-FAH-HIAN. BY A. M. BROADLEY, B.C.S., BIHAR (Cotinued from page 21.) PART II. "LEAVING the south side of the city and pro-, place of Makhdum Sharif-ud-din, one of the ceeding south wards four li, we enter a valley greatest saints amongst the faithful in Hinbetween five hills. These hills encircle it com- dustan. pletely like the walls of a town. This is the site These five hills are by no means solitary; of the old city of king Bimbisara." . This valley they form a portion of a rocky mountain chain is clearly identical with the narrow tract of stretching nearly thirty miles from the neighcountry surrounded by the five mountains of bourhood of Gaya, north-west as far as Giryak Rajgir, a little less than a mile due south of the in Bihar. Their sides are rugged and precipitous, fortifications previously described. This spot is and are mostly covered with an impenetrable of the greatest archaeological interest. Here once jangal, broken only by irregular pathways overstood, according to tradition, the impregnable grown with brushwood, which are yearly trodden fortress of Jarasandha, outside whose walls was by hundreds of Jaina pilgrims from Murshidabad, fought the celebrated battle of the Mahabharata; Banares, and even Bombay, who throng to centuries later the valley was the scene of many Rajgir during the cold and dry seasons to do of the episodes in the life of the Tathagate; and homage to the sacred charanas or foot-prints' lastly-during the palmiest days of Muhammadan of their saints enshrined in the temples which rale in Bihar-its solitudes became the abiding crown the mountain tops. * Beal's Fah Hian, Chapter xxviii. p. 112.

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70 THE INDIAN ANTIQUARY. [MARCH 1, 1872 The north side of the valley is bounded by grass, broken only by some protruding escarpMount Baibhar-& rocky hill running three or ment or the white cupola of a Jaina pagoda in the four miles north-west, and terminating at its one case, and in the other, by heaps of brickseastern side in the hot wells of Rajgir. Here the ruins of temples and topes, and the huge piles the valley is entered by & narrow ravine of stones which still mark the ancient ramparts through the midst of which the Sarasvati rivulet of the city. The form of the walls can, with a forces its way into the low country to the north little difficulty, be traced with tolerable accuracy. of the hills. On the eastern side of the stream Strictly speaking, these ramparts formed an irrerises the lofty ascent of Monnt Vipula, & gular pentagon about four miles in circumference. branch of which runs as far as Giryak, a dis- One side faced the west, and was about a mile in tance of six miles. Hardly a quarter of a mile length, extending along the western branch of from the western side of the hill it is joined at the Sarasvati ; a second ran south to the foot of right angles by a third mountain running from the Sonargir ; a third east to the entrance of the the north called Ratnagir. This hill is of in- ravine between Udayagir and Ratnagir; a fourth considerable length and terminates in & narrow north, towards the junction of the streams; and ravine branching away to the east. On the op! the fifth and smallest joins the first and posite side of this ravine rises Mount Udayagir, fourth. A road seems to have run through the a less important hill, running due south and | city from the new town to Banganga. The terminating in the ancient wall and fort of northern side of the city, facing the ravine, apBanganga-the southern gate of the ancient pears to have been protected by a lofty tower capital of Magadha. To the west of the torrent composed of stones of irregular shape, placed is the fifth and largest hill-Mount Sonar. It one upon the other (not squared and arranged first takes a course to the west, then turns north- in courses as in the walls of new Rajgir). Near wards, and finally, exactly opposite the narrow the stream appears to have been another tower valley between MountsRatnagirandUdayagir, of great height and of similar appearance, and stretches away to the west, and forms the south- close under it an outer gate towards the north. ern boundary of this natural fortress, being only From this place an enorinous wall, 18 or 20 feet separated at its western extremity by a narrow thick and 15 or 16 feet high, stretched itself to ravine from an offshoot of Mount Baibhar, the summit of Mount Vipula, and protected the commonly called the 'Chhata'. These five hills city from attacks on the mountain side. There are called in the Mahabharata-Vaihara, were doubtless similar fortifications on the side Varaha, Vrishabha, Rishigiri, and Chaityaka ; and of Mount Baibhar, but their traces are very in the Pali annals of Ceylon-Gijjhakuta, faint, whereas those on the western slope of - Isigili, Webharo, Wepulo, and Pandawof Mount Vipula are remarkably perfect and dis Speaking of the valley, Fah-Hiang goes on to tinct. Over the whole surface of the interior of say: "From.east to west it is about five or six the city is spread a mass of debris covered by brushli, from north to south seven or eight li." It is wood and shrubs, and here and there are piles evident Fah-Hian excluded from his computation of bricks and stones, denoting the site of some the eastern and western bifurcations of the valley, house or temple. Near the south-west corner of and even then its dimensions are slightly under the city is a lofty tumulus, somewhat higher stated. than the ruins of the eastern entrance. This The north side of the valley is watered by two is covered by a small Jaina cupola of brick and streams, both bearing the name of Sarasvati, plaster. The sides of the tumulus are strewn which rise, the one at the foot of Ratnagir, and with bricks and fragments of granite pillars. I the other at the western extremity of Mount also discovered some pieces of cornice covered Sonar. These rivulets join a short distance to with representations of Buddhas and Nagas. the south of the ravine which forms the entrance I made an excavation on the nortl side of the to the valley. The sides of the hills and the tumulus, and uncovered a considerable portion of plain at their feet are covered mostly by a the northern side of a Buddhist building, of tangled mass of flowering shrubs and wild tulsi which the entrance seems to have faced the * Mababbarata, II. 20 v. 799,800. fore, suspect they were given to these mountains only after + Lassen suspects the reading Vaibhdra by Tumour to the time of Buddha.-Alterth. vol. II. p. 79.-Ed. be incorrect and proposes to read Vaihdra in accordance with the Mahabharata. It is surprising,' he adde, that Turnour, in Jour. Beng. As. Soc. vol. VI. p. 996. the first and last names are Buddhistk, and we may, there - Beal's Fah Hian, ut sup. Chapter uvi. P. 112.

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MARCH 1, 1872.) GEOGRAPHY OF MAGADHA. north-a feature I have not before met with in between Mounts Baibhar and Sonar is Rainany similar ruin,- for the numerous temples bhum, the traditionary scene of the great battle which I have seen at Rajgir and other places of the Mahabharata. are, without exception, approached from the east. | A rugged path leads from this place to the A staircase of brick, with walls on either side, southern outlet of the valley at Banganga. led to the inner hall. The walls appear to have Certain marks on the stones are considered by been strengthened, and the roof at the same Captain Kittoe to be inscriptions, but if this be time provided with supports, by the erection of the case, the letters are far too imperfect to admit gray stone pillars, about four feet apart, with of being deciphered. The valley terminates in plain square bases and capitals. This passage a rocky ravine of the most inconsiderable width, led to a room about 12 feet square, containing having Sonargir to the west and Udayagir to the twelve pillars similar to those in the staircase- east. The Banganga torrent, which rises at the ten of which are imbedded in the brickwork and foot of the former, rushes over the slippery two support the roof in the centre of the rocks into the southern plain of Hisua-Nowada. chamber. The centre hall is directly under- The pass is literally only a few feet wide, and its neath the Jaina temple, and it consequently entrance was jealously guarded by fortif cations has been impossible to uncover it. I think the of enormous strength, which will be fully deprecise nature of the original building is scribed when I come to speak of the antiquities doubtful; the position of the entrance leads of the hills. me to the conclusion that it was most likely The first mountain I ascended was Baibhar 2 house or tower--not a religious edifice. to the north-east of the northern entrance of the The doorway seems to have been surmount- valley. At the foot of the hill runs the Sarasvati, ed by a long basalt slab containing figures from the banks of which a large stone stairtwelve inches high. I brought away two pieces case leads to the sacred wells and temples, which, of this to Bihar. Several other figures were though still venerated by the Hindus.of Bihar, found in this place years ago, when it was yield but a scanty subsistence to the numerous pierced by an avaricious road-contractor in the Brahmans who attend them. The wells are hope of finding treasure. If he ever learned the vaults of stone, about 10 feet square and 12 deep, Jaina traditions connected with the place, his approached by steps; and the temples are hopes must have been high, for they make out quite modern, and of the poorest proportions the tumulus to be the ruin of the house of and workmanship. Most of then contain fragDanaji and Sathadraji, two seths or bankers, in ments of Buddhist idols, mouldings, cornices, whose honour, they say, a small temple still existe &c. and here and there I noticed a chaitya, now on the eastern slope of Mount Baibhar. If the doing duty as a linya. All of these carvings, priests made their story known to this enter- however, are very inferior to those found by me prising scion of the Department of Public Works, in the mounds of Bargaon, Rohoi, and Kalyanthey cannot solely blame 'him for the disaster pur. The wells at the foot of Baibhar are which followed on his researches, namely, the col- seven in number, and are all clastered round lapse of the stucco pagoda and its sacred cha- the great Brahma-k und which is larger, rana,' towards the end of the succeeding rains. I deeper and more highly esteemed than the rest. About a mile to the south-east of the mound is The one nearest the ascent of the niountain is a long piece of rampart known as " Barghaont." the Ganga-Jamuna-Kund. The water is warin, In the centre of this was the southern gate of and enters the vault by means of two stone Kusagarapur&flanked by two towers. shoots, the ends of which are carved to represent The view from the top of the ruin is very the heads of tigers or lions. They remind one striking, for you see at once both entrances of strangely of the gargoyles of early English the valley and all the five hills. A little to the Architecture. These pipes were clearly menwest of this, at the foot of Sonargir, is a ridge tioned by Hwen Thsang in the narrative of his of rock called the wrestling ground of Bhim, travels. He says" a toutes les ouvertures par and various indentations in its surface are point ou s'echappe l'eau des sources, on a pose des ed out as the marks of the feet of the combatants. pierres sculptees. Tantot on a figure des tetes Beneath this, to the west of the city walls, and de lions, etc.". Below this are the Arandi Memoires sur les Contrees Occidentales traduit du Sanskrit en Chinois en l' an 648 A. D. per Hiouen Thsang, et du Chinois en Francais par M. Stanislaus Juliea, Paris. 1857. Tom. II. p. 23.

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72 THE INDIAN ANTIQUARY. [MARCH 1, 1872. Rikhi, Markanda, and Byas Kund springs. Next which covered it during the rainy season, I to these comes the Sat dwaraa vault some 60 failed to find it. General Cunningham, howfeet long by 10 feet wide, which receives seven ever, was fortunate enough to light on it distinct streams on the west side, from the during his recent visit, and I have since cummountain above. Several of these springs enter pletely cleared and excavated it. It is of oval the reservoir through "tuyeaux suspendus," shape, and has an opening to the east. Its and at the south end is a small subterranean floor was considerably below the surface, and temple containing rude and, apparently, very was reached by a flight of eight or nine brick modern images of the Seven Rishis. At the steps, several of which I uncovered almost eneast side of the Sat dwara is the celebrated tire. The chamber measured 36 feet from east Bralma kund. The temperature of the water to west, and 26 from north to south. The roof is about 105 deg. Fahr. It is in this that several (most of which has fallen in ) was 18 or 20 feet hundred thousand persons bathe at the recur- high. The whole was lined, as it were, by a rence of every thirty-first lunation. Below this brick wall about 2 feet thick. In the midst of is the Kasi-tirth, which is in reality a mere outlet the rubbish which filled up the bottom of the for the waters of the Brahma kund, which escape cave I found a very perfect standing figure through it, still warm and steaming, into the of Buddha in black basalt. I can, I think, satisSarasvati below. Climbing a distance of 276 factorily identify this cave and platform feet to the south-west of the Markanda kund, one with the account of Fah-Hian and also with that arrives at an enormous stone platform projecting of Hwen Thsang. Fah-Hian says--" skirting from the face of the hill. It is composed of the southern hill" (and it is to be noted that this huge masses of unhewn stone piled one upon part of Baibhar runs almost due south)" and the other, and is about 50 feet square and 28 proceeding westward 300 paces, there is a stone high. At its base there are a number of small cell called the Papal Cars, where Buddha was grottoes six or eight feet square, of which two accustomed to sit in deep meditation after his are in the eastern and five on the northern side. mid-day meal." These were evidently caves or chambers of this corresponds exactly with the position of meditation, and are up to this day inhabited at the cave in question, and this view is supported times by 'nagas' or 'sadhus,' a jogi whose body strongly by the succeeding sentence, _"going is perpetually, smeared with ashes, and whose still in a westerly direction five or six li, there wardrobe seems to consist merely of a very small is a stone cave situate in the northern shade of waistcloth, a tattered umbrella, and a necklace the mountain, and called Che-ti." This deof enormous beads. These beggars flock in scription applies with singular accuracy to thousands from all parts of India to Rajgir the Som-bhandar Cave in the northern shade during the great fair, and are fed by the Mahants of Mount Baibhar, and almost exactly a or abbots of the monasteries of Rajgir and Raja- mile from the baithak of Jarasandha. Hwen vali, who alone exercise the jealously-guarded Thsang's account is still more striking,"A right of raising their crimson standards during l'ouest des sources thermales, on voit la maison the month in which the gathering takes place. en pierre du Pi-po-lo (Pippala). Jadis, l'honor To return to the stone platform: It is general- able du siecle y faisait son sejour habituel. La ly known as the Jardsandha-ka-baithak, and on caverne profonde qui s'ouvre derriere ses murs its summit are three Muhammadan tombs, one etait le palais des '0-sou-lo-Asouras [of of which is said to be that of Raja Kamdar Khan Jarasandha?] Mai, whose life and adventures during the end of Pushing 800 feet further up the mountain the 17th and beginning of the 18th centuries side, I found another platform or bai hak, almost form the subject of many a rude ballad and identical in size and shape with that of Jarastory in Bihar, and which occupy almost the sandha. The Rajwar call it Sitanari, but I same place in the heart of the people as could discover no special legend concerning it. the tales of Robin Hood and his followers do Leaving it and climbing up a steep ascent to at home. Behind this platform is a large the west for a distance of about 1300 feet, one cave. I searched for it in vain in September, comes, quite suddenly, on a small Jaina templo but owing to the dense brushwood and jangal built some few years ago by one Hakumat Rai * Idem. + Beal's Fah-Hian, Ch. xxx. p. 117. . Memoires, Tom. II. p. 24.

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MARCH 1, 1872.] GEOGRAPHY OF JAGADIA. 73 Between the last baithake and this temple there are marks of an enormous wall 14 or 15 feet thick, and this forms the pathway hich leads up the mountain side. The Rajwars -the almost sole inhabitants of the wild of Raj- gir-call it Jara sandha's staircase, and tell you that he built it in a single day to assemble his troops on the mountain tops on the approach of his enemies from the west. The temple contains (besides the usual charana or footprints) two very fine and perfect figures of Buddha. The first is three feet high. Buddha is represented sitting on the lotus throne (padmasana) in the attitude of meditation. Beneath this, the Sinhasan is divided into three compartments--the two outer containing lions and the middle one the * Wheel of the Law,' (very elaborately carved) supported by two shells. The second figure is a smaller one and is surmounted by a canopy. Eight hundred feet to the west of this temple is a similar building containing nothing of interest. Twelve or fourteen paces to the south of it, I found the ruins of a very small Buddhist temple covered with the densest jangal. It appears to have contained twelve gray stone columns about six feet high. The entrance was to the east, and in digging out the centre I found a very curious image of Buddha-very rough- ly carved. The main figure was surrounded by smaller ones, each depicting some chief episode in his life. Piercing the jangal 400 feet to the south-west of this ruin, I found the re- mains of a very large temple almost perfect. The cupola nad fallen down on all sides, forming a mound about 500 feet in circumference and 16 or 17 feet high. The entrance to the east is about 6 feet wide, and leads to a passage some 14 or 15 feet long, the roof of which was formerly supported by gray stone pillars about 6 feet high. This leads to a square chamber or hall some 23 or 24 feet square. Its roof is supported by twelve columns in the chamber, and eighteen more let into the brick work. These columns are each 7 feet high, with square bases and capitals and octagon shafts. They rested on a detached square plinth a foot high. A sur-capital, separate from the shaft, and cruciform in plan, supported the roof which was composed of enormous granite slabs laid transversely. From this room a massive doorway and a flight of three steps leads to the inner chamber---somewhat less in size than the other, but considerably loftier-the total height of its roof being 13 feet. The columns are of the same descrip- tion as those in the outer hall, but more lofty. The detached capital are each a foot high, the base is 2, the octagonal shaft 6, and the second capital 3 feet in height. The lintel of the doorway is 2 feet broad and is carved with a rude moulding. In the centre of the lintel, is a figure of Buddha. I found no images in the temple, but it is by far the most perfect building of the kind I have yet seen. Its situation is magnificent, commanding at once a view of the highly cultivated plain of Bihar, the "solitary rock," the topes and temples of Nalanda, the walls of new Rajgir, the five hills, and the valley of Kusinagarapura. short distance to the south of this is a very small Jaina temple dedicated to Dharmanatha and Shantinatha, the 15th and 16th T'irthankaras. It contains two images and a charana, with an inscription about 200 years old. The pujari has corrupted the names to. Dhanaji' and 'Sathadraji', and describes them as two wealthy bankers who lived in the house at the Nirmul Kund, i. e, the mound in the south-west corner of the ancient city. Continuing to ascend the eastern slope of the hill for nearly a quarter of a mile we arrive at a Jaina temple of very considerable dimensions, It is square in form, and is surmounted by four handsome minarets and a cupola. It was built by one Pratap Singh of Murshidabad, and a passage (pradakshina) encircles the central shrine. There is also a small octagon chapel containing charanas at each corner. The doorway has been taken from a Buddhist temple, and is covered with exquisite carving. The temple is 51 feet by 58. Some two hundred yards to the west of this is the largest temple of the group, built by one Manikchand Seth in the middle of the last century. Manikchand was a well known character in Calcutta, and his dedication is recorded on the charana. The building consists almost entirely of Buddhist materials. It has a vestibule, the roof of which is supported by pillars somewhat smaller in size, though of the same shape as those in the temple I have described above in detail. At the north side are the remains of a Buddhist temple, probably larger than any other on the hill. Its pillars, &c., lie about in all directions, and it seems to have served as the quarry from which Manikchand built his. A quarter of a mile further on, and near the crest of the hill, I had the good fortune to find another Buddhist temple in the jangal, about

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74 THE INDIAN ANTIQUARY. five paces to the north of the path. Its details resemble very much those of the great temple below, but a figure of Buddha still occupies the centre, and the foundations of a court-yard can still be traced. Proceeding still westwards for nearly half a mile, the highest peak of the hill is gained, where is an enormous tope, covered with brushwood, and crowned with a Jaina temple. The view from the top is magnificent, especially towards the valley, the whole of which Baibhar commands. Descending the almost precipitous southern face of the mountain, I arrived at the Sonbhandar cave, which is situated in the "northern shade" of the hill, as nearly as possible a mile to the south-west of the hot wells. I have little difficulty in identifying this with the Sattapanni cave spoken of both by Fah-Hian and Hwen Thsang. In doing so it must be borne in mind that the Baibhar hill runs due south-westnot 'west,' and that the Sonbhandar is near the northern end of the mountain. Fah Hian says, that" going in a westerly direction five or six lis" (i. e. from just above the hot-springs) "there is a stone cave situate in the northern shade of the mountain, and called Che-ti. This is the place where 500 Rahats assembled after the Nirvana of Buddha to arrange the collection of sacred books." This coincides exactly with the position of the Sonbhandar cave, and it also agrees with Hwen Thsang, + who places it five or six li to the south-west of the Karandavenuvana clump of bamboos, which both authors represent as being close to the hot-spings, The words of Hwen Thsang are as follows" au sud-ouest du Bois des Bambous, it fit cinq a six lis. Au nord d' une montagne situee au midi," (this I have previously explained)" au milieu d'un vaste bois de bambous il y a une grande maison en pierre. Ce fut la qu'apres le Nirvana de Jaulai, le venerable Malia Kashyapa et neuf cent quatre [MARCH 1, 1872. vingt-dix-neuf grands Arhats formerent la collection des trois Recueils sacres. En face de cette maison, on voit encore d'ancients fondements. Le roi Ajatashatru avait fait construire cet edifice, &c." THE date of the building of these forts is, like that of every building in India which has no marked architectural features and contains no inscriptions, very uncertain. In the present case, however, the uncertainty is to some extent limitBeal, u. s. p. 118. The cave appears to have been formerly ap proached from the south by a staircase or sloping path, which has now almost entirely disappeared, and to have been faced by a broad platform nearly 100 feet square. This space was occupied by an extensive hall, the rafters supporting the roof of which rested in cavities in the rock that still exist. Piles of bricks and stones lie in all directions. The face of the cave has a naked surface of rock, as smooth and even as if built of brick. It is 44 feet in length and 16 feet high, and is bounded on the west by a protruding rock and on the east by a narrow staircase of twenty steps cut in the cliff. The rock is pierced in the centre by a door 6 feet 4 inches high and about 3 feet wide. The thickness of the wall of rock is exactly 3 feet. At 11 feet 10 inches west from the door, and in a line with it is an opening in the cliff 3 feet high by 3 feet wide, which serves to light the vault. The interior is a vaulted chamber 33 feet long by 17 feet wide, with, a semicircular roof 16 feet high. The floor has been spoiled by the water which constantly falls from the roofs. Outside the door, and three feet to the west of it, is a headless figure of Buddha cut in the rock, and close to it an inscription, in the Ashoka character, recording the visit of some holy man to the cave in search of quiet and solitude. There are also some Devanagari inscriptions inside. Inside there is a square "chaitya" three and a half feet high, on each side of which is a figure of Buddha and various emblems. Leaving the cave and going a mile to the north-east one again comes to the banks of the Sarasvati and the hot-springs. (To be continued.) THE JUNGLE FORTS OF NORTHERN ORISSA. BY JOHN BEAMES, B.C.S., M.R.A.S., MAGISTRATE OF BALASOR. (Continued from Page 36.). ed by considerations derived from their geographical position. If it be assumed that they were the work of kings of Orissa,-an assumption which I shall consider immediately, then there are only two brief periods within which they could have + Memoires, Tom. II. p.82.

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SAT OAMBHIRA ATTALIKA, BAL ASORE J Beames, fecit Indian Antiquary, 15

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MARCH 1, 1872.] JUNGLE FORTS OF ORISSA. been built-those, namely, in which the limits of ly another reason for assigning those forts to the Oriya monarchy extended so far to the north- a much later epoch. ward as the banks of the Subarnarekha river. In 1550 the throue of Orissa was occupied by The general absence of historical data in India a prince from the Telugu or Telinga country, prior to the coming of the Muhammadans is, in celebrated under the name of Telinga Orissa, relieved by the scanty and untrustworthy Mukund Deb. He was the last independent panji or daily record of occurrences kept in the sovereign of Orissa, and of him again it is renational temple of Jagannath,--the omissions or corded that his sway extended to Tribeni Ghat inaccuracies of which may occasionally be cor- on the Hugli river, where he built a temple and rected or supplied from the panjis and Vansaralis bathing-steps. In his reign northern Orissa kept in the minor temples and monasteries became for the first time important, for then throughout the province and by one or two con- the invasions of the Musalmans, hitherto few nected histories written on palm-leaf, which ar and far between, just began to be constant and in the possession of private families. successful. "Suliman Gurzani, the Afghan King The chief interest of Oriya history centres of Bengal," waged a long war with Mukund round the great cities of the southern art of the Deb, who, to of:pose him, built a strong fort province -Katak, Jajpur,und Puri. North- in a commanding position in the northern era Orissa is seldom mentioned. Only twice in frontier. This fort, or chain of forts, I apprethe annals of the country is it asserted that its hend to have been those we are now discussboundaries extended beyond the Kan ban s ing. No more commanding situation could well small stream near Sohroh at that point where be found than Rai baniyan on its laterite the hill-ranges trend eastward to the sea. The ridge overlooking the passage of the Subarnalong narrow slip between the Kansban 8 and rekha, and backed by the impenetrable forest. Subarnarekh a appears to have been for This position too is on the edge of the country centuries a forest. This supposition is confirmed inhabited by the Oriya-speaking race. The situaby the frequency of names of places in which tio: of the main entrance, ard the much greater the word ban (Sansk: vana) occurs as Ban- strength of the fortifications on the northern side, ch a s, i.e. "forest-tilth," Bana har, i.e." forest- seem to show that it was from that direction enclosure," Bampadda, i.e., Ban-padda that the danger came. Seven miles west of _"forest-clearing," Bankati-"forest-cut- Raiban iyan is the fort of Deulgaon ting," and the like. "temple-village" whick--as will be seen from the In the reign of Gangeshwar Deb (A. D. appendix-is in still better preservation than 1151), the Orissan monarchy is paid to have ex- R a i baniyan, an I, as evidence on its date, tended from the Ganges to the Godavari. By the contains the two stone horsemen so celebrated Ganges is here of course meant, as always in in Orissan legend. It is related that when Oriya history, the branch which flows by Hugli. Raja Purshottam Deb was marchWhether this is merely an exaggeration or not we ing (circa A.D. 1490) southwards to the concannot tell; it probably is so, as in the cele- quest of Kanjiveram (Kanjikaveri), his army brated speech of his great-grandson Anang was preceded by two youths, one on a black Bhim Deb, the most illustrious prince of the and the other on a white horse, by whose auspiGarigabansi dynasty (A. D. 1196), recorded by cious aid he gained the victory. The youths Stiriing, the king is reported to have said that then disappeared after declaring themselves to he had extended the boundaries of his kingdom be Krishna and Baladeva.* The fort which conon the north from the Kansbans to the Datat tains these two images cannot well be older than Burh i river (the modern Bula Balang, which the legend which they preserve. flows past the town of Balasor). The Ganga- Further, it may be urged that, in the early bansis were great builders, and their temples, times of Gangeshwar Deb, there existed no nepalaces and tanks still adorn the southern part cessity for strong forts on the northern frontier, of the province. I do not think it probable that which was then inhabited only by wild forest they would have been contented with so com- tribes, and whose possession seems to have been paratively clumsy and inartistic forts as those little cared for by the Rajas themselves. It now under consideration. I shall show present- was not till the encroachments of the Musal The similarity of this legend to that of the appearancely related in Macaulay's Lays of Ancient Rome, must strike of "the great twin-brethren," Castor and Pollux, Bo vivid- every classical reader,

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76 THE INDIAN ANTIQUARY. [MARCH 1, 1872. mans of Bengal rendered some resistance neces- sary that forts would be built and garrisoned so far away from the capital, nor in the earlier times had the Oriya race penetrated so far to the north as to have settlements on the banks of the subarnarekha. On the other hand, if we cannot place the date of the erection of these forts earlier than 1550, we cannot assign to them any later date. After the ravages of the terrible Kalapahar Orissa sank into a condition of anarchy and disorganisation. Neither the invaders from Bengal nor the national rulers had any interest in keeping up forts at a place which was no longer important to either, and we find the Afghans immediately afterwards, and for a long period, firmly established at the strong post of Garh - pad 4 a, fifteen miles to the south of Raibaniyan. An important result follows from the above considerations, namely, that the 0:iy a language is not--as a certain party among the Bengalis would persuade us--an offshoot of their own tongue, but an independent variety of Aryan speech. We have every reason to believe that the march, or frontier between the two provinces, was occupied by a dense forest peopled by non-Aryan tribes, and that there was absolutely no communication between Orissa and Bengal in that direction; when the forest was penetrated and the communication opened, the Oriya langaage was already formed, and Upendra Bhanj and Din Krishna Das had written many of their still celebrated poems. Orissa had more intimate dealings with her southern neighbour, and one at least of her dynasties came from the banks of the San-Ganga or Godavari. Even to this day the course of trade from the ports of Orissa tends more towards Madras than Bengal. Appendix. After returning from Raibaniyan I received the following note from the Revd. J. Phillips, the well-known missionary .o the Southals, whose settlement is at Santipur, two miles south of Raibaniyan * Camp Baladshiha, Dec. 11, 1871. "On the 2nd instant we were at Dealga on, about 7 miles to the north-west of Santipur, where are the remains of an old stone fort. It is 75 paces long and 60 broad inside the walls. The walls are 12 feet in height composed of the common laterite, hewn as are the stones in Raiba niyan. The walls are perforated on all sides with loopholes near the top, and there were entrances on the four sides with bastions over the gateways. In one corner of the enclosure there is . Binall tank and a walledup well in the opposite corner. A large laterite stone was pointed out to me a's containing inscriptions, but if such ever existed, it had become quite too much defaced to be at all legible. Two large stone images of horses with their riders, cut froin solid blocks of the "Mugani" stone (chlorite), stand near the centre of the fort. When we were there two years ago these lay partially covered with rubbish, but have since been exhumed, and now they receive some attention, though I did not discover signs of their being worshipped, The natives told us that these were living animals in the Satya Yug, and engaged in battle, and pointed out scars and bullet marks on their mutilated bodies. The fact of gunpowder being a modern invention seemed no obstacle to their theory as far as I saw." BIOGRAPHICAL NOTICES OF GRANDEES OF THE MUGHUL COURT. BY H. BLOCHMANN, M.A., CALCUTTA MADRASAH. The greater part of the following notes, which (No. CIII. of Morley's Catalogue); the AsiaI hope to continue, are taken from a Persian work tic Society of Bengal has two, of which one entitled Maasir ul Umard, or the Deeds of the (MS. No. 77) is very excellent. It is so free Amirs,' by Shah Nawaz Khan of Aurangabad, from errors and so carefully corrected, that it whose family had come, during the reign of looks like an antograph. "The biographies," Akbar, from Khawaf in Khurasan. The work says Mr. Morley, " are very ably written, and underwent several editions. The original com- full of important historic detail; and, as they pilation was enlarged by the renowned Ghulam include those of all the most eminent men who 'Ali A'zad, and the third edition, which contains flourished in the time of the Mongol Emperors the lives of 780 nobles, was written in A. H. of the house of Timur, down to A. H. 1194 1194, or A. D. 1780, by 'Abdul Hai Khan (A. D. 17$0), the Maasir ul Umara must always Camcam-ul Mulk, son of Shah Nawaz Khan. hold its place as one of the most valuable books M88. are very rare. The library of the Royal of reference for the student of Indian history." Asiatic Society of London possesses one There are but few notices of the Amirs who * Vide ante p. 47.

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MARCH 1, 1872.] MUGHUL GRANDEES. served under Babar and Humayun; most kept up 1250 men. On account of the frequent of them refer to the period between the rebellions of powerful Amirs, the emperors conreigns of Akbar and Farrukh Siyar. Many of tinually lowered the actual commands, and inthe biographies, however, are not merely bio- creased the strength of the standing or imperial rranhies of one grandee. but of his whole family. I army. Thus Shahjahan, during the Balkl war. The last edition, which is the only valuable one, lowered the strength of the contingents from " enumerates no less than thirty histories and one-fourth to one-fifth. The troops of the Imirs biographical treatises, from which 'Abdul Hai were called tabinan, or followers. Cavalry alone has drawn the materials for his own portion of was counted. The recruiting and officering of the work;" he has also added numerous inci- the contingents rested entirely with the Amirs. dental notices from inscriptions on tombs and The men of the standing army of the emperor family histories. were called Dalchili troops. For the payment The biographies of the Amirs who served of their contingents the Amirs receivel lands under Akbar have nearly all been given in my as tuyul, or jagir. The former ter is generally translation of the A'in. I shall therefore select restricted to lands held exclusively for military biographies of the Amirs that belong to the purposes; the word jagir has a more general subsequent reigns. meaning, and refers mostly to lands granted as The grandees of the Mughul Court were di- rewards to distinguished officers. Hence wo vided into two classes, of which the first com- often find in histories that Amirs held certain prised the Umara i kibar, or great Amirs. The lands as tuyil and other lands, often far away, emperor's service was strictly military, and the as jagir. titles of the several ranks indicated the strength The contingents of the Amirs consisted mostly of the contingent which each Amir had to fur- of troopers who joined their service with one ni h. As commanders of contingents the Amirs horse each. Troopers who furnished two horses were called Mancabdars. The lowest mancab, were called duaspah, and such as came with or command, which entitled an officer to the three, sihaspah. This will explain such titles as title of Amir, was, under Akbar, a command of Panjhazari, chahar hazar suwar, sihazari duaspah Two Hundred, and from the time of Shahjahan, sihaspah, a commander of five thousand, four a command of Five Hundred. Commanders of thousand horse, three thousand Duaspah and Two Thousand and upwards were looked upon Sihaspah troopers,' which means that the Amir as great Amirs. The highest command was held dersonal rank of 5,000, with a contingent that of Five Thousand; but the princes, several not exceeding 4,000 horse, of which 3,000 should Maharajahs, and grandees related to the em- be troopers with two and three horses, Horses perors, held higher commands. The princes often killed when on service were replaced by the held commands of Thirty Thousand. Under Ak- state. bar, commands of Seven Thousand were given to When grandees were old, they were excused a few, as to Mansingh and Mirzh Shahrukh. attendance at court (taklif i bar); they lost Under Shahjahan the highest command was that their tuyuls, and were sent to their jagirs, or reof A'raf Khan, the father of Mumtaz Mahall, ceived pensions in cash. At death, their whole Shahjahan's wife who lies buried in the Taj at property lapsed to the emperor. Agra. He held a command of Nine Thousand; There are several other points of interest conbut on his death, no grandee was promoted to nected with the salaries, promotions, and titles his post. Jai Singh held, only towards the very of the Amirs, and certain court-ceremonie end of Shajahan's reign, a command of Seven which will be described hereafter. Thousand. The weak emperors after Aurangzib I now commence the biographical notices with again conferred high mancabs. During the time of war, many grandees kept I. SHAIKH DAUD QURAISHI. up much larger contingents than their rank Shaikh Daud was the son of Bhikan Khan. indicated. Thus A'caf Khan I., the conqueror and belonged to a family of Shaikhzadahe settled of Gondwana, had under Akbar for some time in Hicar Firuzah. The word Quraisht signifies a contingent of 20,000 men, recruited by him- tracing his descent from the Arabian tribe of self. In times of peace, the rule was to main- Quraish,' to which the Prophet belonged; but tain only the fourth part of the nominal com- the term is often applied in this country to mand, so that a commander of Five Thousand Hindu converts to Islam. Daud's father had

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78 THE INDIAN ANTIQUARY. [MARCH 1, 1872. to Patna, when he was called to Court. On his arrival, he was appointed, together with Mirza Rajah Jai Singh, to take the field against Siva Bhonslah. Aurangzib also raised him to the rank of a commander of Five Thousand, with 4000 horse, 3000 duaspah and sihaspah troopers, and made him governor of Khandesh. He conquered Fort Rudramal, and marched with Jaisingh to Fort Purandhar, during the siege, devastating Siva's country with 7000 horse, especially the districts of Rajgarh and Kundanah. Returning from his excursions to Jai Singh, he took the command of the right wing of the Imperial army, and attacked A'dil Shah of Bijapur. been in the service of the renowned Khan Jahan Lodi, and was killed in the beginning of the rebellion of his master, in the fight near Dholpur.. Daud entered the service of Prince Dara Shikoh, and distinguished himself in the field and in council. In the 30th year of Shahjahan's reign, when the executive of the government was in Dara's hands, Daud was Faujdar of Mathura, Mahaban, Jalesar, and several other districts. On the death of Sa'dullah, he was put in charge of the Prince's tuyul, and received orders to guard, with two thousand horse, the roads between Agra and Shahjahanabad. In the same year, at the request of the Prince, the emperor made him a Khan; hence he is best known in history as Daud Khan. At the outbreak of the war between Dara and Aurangzib, Daud held an important post and, together with Satr Sal Hara, commanded Dara's vanguard. In the first battle, which was fought near Samogar, 9 miles east of Agra, (6th Ramazan 1068, or 28th May 1658, A.D.) Daud's brother Shaikh Jan Muhammad was killed. Dara was defeated and retreated to the Panjab, and ordered Daud to guard the Guzar i Talwan, a wellknown ford of the Satlaj south of Jalindhar; but when Dara fled from Lahor to Multan, Daud crossed the river, burned and sunk the ships, and joined the Prince. Seeing that his cause was hopeless, he left him near Bhakkar, and went through Jaisalmir to Firuzah, his ancestral home. He had not been there long, when Aurangzib sent him a khil'at, in order to win him over to his party. Daud accepted it, and, on Aurangzib's return from Multan to the capital, paid his respects at Court, when he was appointed to a command of Four Thousand with 3000 horse. He served iminediately afterwards in the war with Shuja',. and pursued that Prince under Mir Jumlah. When Shuja' had fled, Duud was sent to occupy Patna, and during his stay there was appointed Governor of Bihar. For some time he continued his operations against Shuja', who was forced to retreat from Tandah, near Ganr, to Eastern Bengal; but when the Prince had withdrawn beyond the frontiers of the empire, Daud returned to Patna, and prepared to subject several refractory zamindars of Bihar. He also received orders to invade Palamaun, which he finally conquered in the end of December 1660.* Daud had scarcely returned from Palamaun In the 9th year of Aurangzib's reign, he was recalled from Khandesh to Court, but was in the following year sent as Governor to Barar, and not long afterwards to Burhanpur. In the 14th year, he went again to Court, and was ap pointed Governor of Ilahabad. The date of his death is not recorded.'-Maasir. His son Hamid Khan also distinguished himself as a brave soldier. He died in the 25th year of Aurangzib's reign (beginning of A. H. 1093, or A. D. 1682). The Bibl. Indica edition of the Maasir i'A'lamgiri calis him (on p. 217, 1. 8) Hamid Khan, and in the last line, Jamshed Khan. Colonel E. D. Dalton lately favoured me with a short biography of Daud Khan, written by one of Daud's descendants. According to that biography, Daud is the son of Kabir Khan, son of Farid Khan, and the (younger) brother of Bhikan Khan. The Mudsir ul Umard makes Bhikan Khan Daud's father. The paper contains no notice of the various services which Daud performed; but it mentions that the town of Daudnagar in Bihar was founded by him in A. H. 1083, or 1672-73 A.D., and that he died at Rohtasgarh on the 19th Zil Hajjah 1084, or 17th March 1674. It concludes with a few verses in the long hazaj metre, the last of which contains the Tarikh of Daud's death. Chu jan bispurd u iman burd dir rahi jawanmardi, Batarikhash khirad gufta ba-iman raft mardanah. As he gave his life, but carried off his faith, on the road of valour. The mind (of the poet) selected as tarikh the words Ba-iman raft mardanah' (he left the world bravely and piously.) The values of the letters in the last three words, when added up, will be found to give 1084. The details of the conquest are given in the Journal of the Asiatic Society of Bengal for 1871, p. 127.

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MARCH 1, 1872.) ORIYA LITERATURE. 79 Daud's descendants exist in Bihar to this day. miles west of Gaya. About eight miles lower Colonel Dalton speaks of a large fresco in Daud- down the Son from Daudnagar, there is a connagar representing the battles fought by Daud, siderable village, called Shamshernagar, foundespecially the conquest of Palamaun. There ed by Shamsher Khan, a nephew of Dauc Khan, is also a series of family portraits taken from life. and a very pleasing structure built by him as Daudnagaris thus mentioned in Thornton's Ga- his tomb. It is now rapidly falling to pieces, zetteer. "It lies on the banks of the Son, forty although still in possesion of his descendants." THE INDIGENOUS LITERATURE OF ORISSA. BY JOHN BEAMES, B.C.S., M.R.A.S., BALASOR. THERE is a general impression abroad amongst On the whole, then, it may be said that this scholars that the modern Indian vernaculars literature is worth preserving. It shows us the are mere jargons which suffice for the colloquial people as they are and were,-not as the English needs of imperfectly civilized races, but that schoolmaster would have them be,--and possesses they possess nothing which can fairly be called a value even in its faults, quite above and apart a literature. Even those who are better informed from the spurious unnatural literature composed are prone to disparage the medieval poems which of works written to order by Fort William are to be found in most, if not all of these pandits and mulavis; such as the Prem Sagar, languages, though in Panjabi and Sindhi theya farrago of nonsense in equal parts of bad do not rise above the rank of ballads. Now, Hindi and disguised Gujarati. before a judgment is delivered on this class of What we want is, first to find out what books books, it may fairly be demanded that they be exist in the various languages; secondly, to have read. I fancy very few European or Indian them read with a view to finding out which are scholars have any practical acquaintance with worth preserving and printing ; and thirdly, to the real middle-age literature of the Hindus. In get scholars to edit such as may be worth the fact the very names of the books themselves are hardly known. Three characteristics are com- We should then be able to place in the hands mon to them all, and deprive them of much of of the student real genuine native works froin the interest that would otherwise attach to them. which he could learn what the language he was Firstly, they are all of inordinate length; studying really was, instead of, as at present, secondly, they are mere repetitions, more or less misleading him by trash like the Bagh-o-Bahar embellished, of the old fables of the Brahmanical or Baital Pachisi, composed in a language which religion, -rechauffes of the Puranas and Maha- ao native uver speaks, and which he can with bharata ; thirdly, they are all in verse. But difficulty understand. The change which this with all these drawbacks they are often valu- would cause in, and the impetus it would give able for the light they throw on the growth of to, the study of Indian languages would pro he languages in which they are written. They are bably be comparable only to the new life which in many cases still intensely popular in rural was imparted to the schools of En districts, and a study of thein will often supply Virgil and Cicero first began to supersede, as the key to curious and apparently inexplicable text books, the crabbed Latin of Cassiodorus peculiarities of native thought and manners. and Erigena. Some few indeed possess higher merits, and may As a contribution to the above objects I here be read with pleasure for the beauty of their append a list of works known to exist in Oriya, poetry, their stores of history and geography, and propose, as opportunity offers, to read the or the purity and loftiness of their morality.. most celebrated, and see what they are worth, Under the first head come such works as Tulsi and to report my discoveries from time to time Das's Ramayana, and the Satsai of Bihari Lal, through the medium of the Indian Antiquary. under the second Chand and the other Rajput | 1 am aware that Osiya holds a low place in its bards, under the third Kabir, Mamdeva, Tukurem, group of languages, but this is owing chiefly to and occasionally Vidyapati and other writers of its obscurity. I consider it in many respects the Chaitanya school. S o ne of the most interesting languages of the * From Mr. T. F. Peppe's Report, Proceedings As. Soc. Bengal, December, 1871, p. 262.

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80 Aryan group, especially because, owing to its long isolation from the rest, it has. preserved words and forms which have perished from them, and exhibits at times very singular developments of its own. The following list is the result of much enquiry, and is believed to be nearly, if not quite, exhaustive. The RASAKALLOLA or" Waves of Delight" by Dinkrishna Das, a work of the early part of the sixteenth century, is the most celebrated Oriya poem, and is still well-known; its songs are even now frequently heard at village meetings, and most educated Oriyas know whole cantos by heart. I propose to give some notices of it at a future time. List. [N.B. The following ancient Uriya works are known to be in existence, and copies of them written on talpatra or palm leaf, may probably be procured in different parts of the province. Those marked can be obtained in Balasor, but Puri and Katak are better places to search for them in, especially Puri.] 1* Subhadra parinays 2 Rasa manjari 3 Prem sudha nidhi 4 Rasapanchak 5 Rasikbaravali Subarnarekha 6 7 Shobhavati 8 Chitrakavya 9 Kamakautuk 10 Duppai 11 Shappai 12 Nappai 18 Dhwani manjari 14 Shabda mala 15 Shad ritu 16 Baidehisha-bilasa 17* Labanyabati 18 Kotibrahmanda sundari 19 Kalakautuk 20 Subhadrasar 21 Purushottam Mahatmya 22 Trilokyamohinf 23 Chitralekha 24 Hemamanjari 25 Rasalekha 26 Kamakala THE INDIAN ANTIQUARY. 27 l'remalata 28 Bhababati 29 Muktabatf 30 Gitabhidan An epic poem, do. A tale. do. Poem. do. do. Alliterative poem. Poem. Couplets. Verses. do. Rhetorical essay in verse. A sort of dictionary. Poem on the six seasons. Epic poem. do. do. Poetry. do. Religious poem on Krishna. Religious poem. do. do. do. do. -do. do. do. Dictionary The above thirty works are by the celebrated Upendra Bhanj of Gumsar. 31 Rasakallola Poem on Krishna by Dinkishn Das. 32 Anangarekha do. do. 33 Bhagabata-The well-known Purana by Jagannath Das. 34* Mahabharata, 85* do. 36 do. 37* Bbagavadgita 83* Harivansha 89* Ramayana THE following inscription is engraven on three thick rectangular sheets of copper, each 12 by 9 inches, strung together by a ring about the middle of one of the shorter sides, and weighing 40* Padmapurana Nilambar Das 41 Karttika Mahatmya Shib Das 42 Magha Mahatmya Kishn Das 43 Baisakha Mahatmya Achat Das 44 Ekadashi Mahatmya Dibakar Das 45 Gauga Mahatmya do. 46 Bharataharivausha Balaram Das Nityanand Das Surjyavarma 52* Aratatrana 58 Gajastuti 54 Haripastuti 55 Dridha bhakti or Darata bhakti 47 A'ratdhvanshana 48 Yugalrasamrita 49 Baunri and Chaubri 50* Bidagdha Chinta- Abhimana Samani mantasinha 51 Bichitra Ramayana, Bishi 56 Gunasagara 57 Mathura mangala 58 Lakshmi Purana 59 Kaichi Kaveri 60 Brajabihari 61 Raghunathabilasa 62 Katakautuka. 63 Amarakosha tika 64 Chintamani 65 Rasalata 66 Darhyarasamrita by Sarada Das Kishn Das Chintamani Gundicha Debi Narayan Das Balaram Dis 67* Kapotapasba 68 Rasikamangal 69 Alankarbuli 70 Nabakeli 71 Jayamunibharata 72 Saralastuti 73 Rudrastuti 74 Dhrubastuti 75 Namaratnagita 76 Itihasa Purana 77 Dwadashi Mahitmya 78 Chaitanyacharitampita [MARCH 1, 1872. - 35 Jagannath Das do. Balaram Das do. do. do. unknown Versions of the great Epic. Version of the Sanskrit poem. do. Kishna Das Bibhupati Achat Das [Version of the Sanskrit Epic. Version of the Sanskrit. Religious poem. 79 Prempanchamrita 80 SatkhandiaMahabharata 81 Darubrahmana 82 Gita gobinda TRANSLATION AND REMARKS ON A COPPER-PLATE GRANT DISCOVERED AT TIDGUNDI IN THE KALADGI ZILLA. Dharanidhar do. do. do. do. do. do. do. Poetical selections Erotic poem. Epitome of the Sanskrit Epic. Hymn to Jagannatha. Version of the Sanskrit. Story of the conquest of Conjeveram by the King of Orissa. do. Youth of Krishna Dhananjaybhanj History of Kaina Ghan Bhanj A poem. Commentary Narayan Bhanj Unknown do. on the Sanskrit work. Poems. Do. do. Hymn to do. do. Poem on Hindu ceremonies. Ceremonial Ob servances. do. Extract from Mahabharata. Kishna Das do. Poem. Dinkrishna Das l'oem on rhetoric. Unknown Erotic poem. Nilambar Das Epic poem. Ram Niyak Hymn to Durga. Nilambar Das Hymn to Siva. Jagannath DAs Hymn to Krishna Hindu law. Jagannath Das A Purana. Madhab Das Religious work. (Life of Chaitanya fromthe Bengali. Keligious poem. From the Sansk. History of the idol of Jagannath Version of the Sanskrit.. do. do. BY SHANKAR PANDURANG PANDIT, M.A., ACTING PROFESSOR OF SANSKRIT, PUNA. in all a little more than seven teen pounds. The ring passes through the handle of a solid hemispherical seal, about the size of half of an ordinary orange; and upon the flat side of the

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COPPER-PLATE GRANT or TRIBHUVANA MALLA, A 0.1083. Reduced copy of Original Ind Antig p. 80. jaya yAvini vishle| vA paahaah| hitAhataMda tilA nanadaM dhAna vivAna vanaM vAva pardalanasa rm| anavanavipAka pAna nivi yamaghA nAhi talotana sarvataHvidhai ti kara vana ni pati ne e relave nipIkada, vi dAnava U ghanitA ta hA sA haniyA ra paMka 3 saMlIna mavapAlIrAma yAci dAtaviyA ne nAka yAlIsamaMtAlaM / / svasi sama stra va nAyikA pithIvalara mahA mAru vipAla pacama sapaparamarahAna karAyA saya kulatilaka lAla kAra havanama lAdata yA viUyamA ujavIkalAlapura- varita hA JBurgess delt W.Abraham Litho

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Second Side sinanivAsini privI pAla ghati sati zrIvi ku makAla sevA SuSa yAma duhiH rAvasA rta mAnita kAtrika suddha pratipadA divAneta yAdava jhApajIvinA mu~ha mahIyatena na yaH praluk ca tu hI de sA vidyatiH siMdavaM sava: O lina kI hI mA nAma nadataH prazAna kI tI na lAMgalA Dirpha jArjita hayagrIvallara : siMdanA kA nAma sutaM samuha mahIpatiH pramasti straruHzAsa sisama vigatapata mahAmahA mahogA vatIpura namana paralI veMsI va nAgakula tilaka siMda kulaka malamArte lugulukavara vA nMle maMDalIka zva kAthApanAmAvalI samAle kina mahA maDale nI mu~ha cArudeva sA cIrghatana mi haiN||| pu rdhe ghAva linA vaMdana vivide nAma J. Burgess dot. W.Abraham Litho

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, NSCRIPTION p.80.-Third side-Redundhisar . .n a war -. -. - Lim - nA mAtA hI nAvA mana ye Sa muMha na yati I pAlana rAmalina / nAya kA vita ke lApatAta : paoNla tirisA yaMnA nivAsa pAni vira pIThIyA mahItallara tim U mahApAta ta va vipusmA te suta pani 1 nahAla bu vidAko dina nilolA ta kI tAnA mA ThayAtaM vayi dizAtara viSa saMdAdi vidyA valAta nayaM hiM meM setu va ti vipu se pyAlA saM yAni lI || tina va samarale ma ra sivAsa ma 937 tavaMtamahA 1 mho| sAmaMta dIvala kA) ko taM para va lalitAMta-sada 8 sA manasapaTalaTapa daM na vai cisyA meM tAra ke sapi sA matAvare kAma maca kI trina va sAcaM vaiTa parAvaM ye vAda va naMkA - - - - - - nare - - - LEARJ.Burgess, fecit. (imt. Litho. Press, Bombay 1872

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INSCRIPTION : 80.-Fouth side-Reduced o %sados . . -: -.. . " -. - ... - - - Samasomemat - pani tA tA ya na dalitamAvi suna kAmavamavarmA ma ra syAmA vayaM tupAne va taM vikA taka chInAma nirava na malaI va pA dAmAdaka 6 ma kanasA mana ta sa rvaca na midaM / / ThIyAkI ka na sA manoha payAdA nA priya lATIkata taTa skIvi naM vaivi kitI taka 8 / / ta sbhaka padAne pUrva mA mI yama neya sAmA vA yUDa hAda migrAmAra vAHtanmaTa kUli kaarvaangraamvrttaa|| tanapuSa hara yA nAya kama eka ninA va kase va tigrhii|| damma yAtA pakaHni vayanA ya ne SAMtataH yati pAnana pati : venalisavAlA mahIpati nA kannamA madrA vA yA kare tu vadAvA~ barSi sahita pAsarasana mira tAvatyAyana sisAkamAna 8vI para dI J. Burgess, fecit. Govt. Litho. Press, Bambay 1872.

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MARCH 1, 1872.] A CHALUKYA GRANT. 81 seal are the figures, in distinct relievo, of a lion, bees,--that one, wearing a garland of haman skulls the sun, a half moon, the palm of an expanded -may he confer prosperity upon theo hand, a cobra di capella with its hood expanded, | Welfare! At the time when the victorious reign of Shri Tribhuvana Malla Deva, the Refuge of a svastika cross, a palm tree, and what appears the whole world, the Lord of the Earth, Maharaja to me to be a spear. The inscription is engraved among the Maharajas, the Parameshvara, the Bhalon four of the six sides, the two outer ones be- taraka, the flower of the race of Satyashraya, the ing left blank. ornament of the dynasty of the Chalukyas is, from This copper-plate grant was found about the long-standing city of Shri Kalyana, protecting twelve years ago, by a Mang in tilling his field, at the earth, six years of the era of Shri Vikthe village of Tidgundi, about twelve miles to the ram a having passed, and there having commenced the seventh by name Dundubhi,-on the first day north of Bijapur, in the district of Kaladgi. It of the Shud-tha fortnight of the month of Kartika was shown about by the Mang in hopes that it of that year, being Sunday. Dependent for his might be decyphered, being supposed by him to subsistence upon his (Tribhuvana Malla's) lotusrelate to a hidden treasure, but not finding like feet, the ancestor of king Munja, the ruler any one who could read and explain it, though of four thousand pratyandakas of land, sprung it was taken as far as Nipani and Kolhapur, he from the race of Sinda, and of incalculable dread pawned it to a Marvadi at Managoli in the in the fields of battle, (is) by name Bhima. His Bagevadi Taluka. When I accidentally heard eldest son, by name Sindaraja, of renowned fame, about it, it had changed hands several times, dear to great victory won on battle fields. Of his son King Munja the series of titles is :-Prosperity and I had not a little difficulty in getting posses (svasti), He who has obtained the five great toords|| sion of it, by finding out the several persons Lord of the great circle, f Lord of the city of Bhogathrough whose hands it had passed, and by satis vati, descendant of the king of the Snakes, flower fying the claims of all concerned. The set of of the race of the Snakes, delight of the Sinda race, plates is now in my possession. The inscription like the sun to the lotuses, destructive like the subis well preserved, except in one or two places at marine fire to the Gunakas, the Mandalika, adorned the edge of one side, where a few letters are by a series of names that purifies the world, t Lord somewhat worn out, though they offer no diffi of the great circle. This is a benediction on king Shri Munja Raja :culty to the reader. This king Munja is not [like) that Vamana, who, Translation for the purpose of entrapping king Bali, assumed poverty though for a time, but he is the crown-jewel Victory to that body of Vi hnu, which was mani- of all kings. Nor is he (like) him that acted the fested in the form of a Boar, that agitated the Boar, when destruction from its enemies threatened ocean, and on the tip of the right tusk of which, the world. He, the lord of earth, victorious among raised for the purpose, rested the world. Victory numbers of resplendent kings-may he be victo to that Hari,f who, when he attempted to crush rious! It is strange 0 king Munja, that though the body of his enemy, and the latter crouched in the hearts of your enemies are always exceedingly the bollow of his (Hari's) nails lest he should be heated, your Fame, who is your consort, loves to destroyed, looked in all directions, surprised at wander among them (the hearts) dreadful as the his disappearance and who sbook off bis hand in deep ocean It But ah! yes, I see the reason. There disappointment, and then laughed, seeing the resides in you the power of the knowledge of makDemon, his foe, fallen before him on the ground ing fire and poison harmless. Hence it is that like a grain of dust. He who has a throat re- she incessantly roves among your enemies living sembling a white lotus, perched upon by a line of between the Himalaya and the Bridge. * The writer was then District Deputy Collector in the whether Gunska is the name of an individual or of people. Kaladgi Collectorate. The translation given above is a guess. Here there is a play upon the word Harl, which means both + The original is Jagatpapandudvalisandlankrita, which appears to bes mistake for Jagatpdoenind dealisamdlankrita. of Vishnu. The original has clearly tadod-mbudhibhflare. The This was Hiranyakashipu, to destroy whom Visbou became letter omitted is clear, but I have not been able to decypher This refers to Shiva, who attempted to swallow the poison it. It may be dha. churned out of the ocean, by which his throat was blackened Shithiotshastambhddividyabalam,-Shikhistambha means Samdhigatapanchamahdshabdah: It is usual to render an art or magical power, whereby the effects of fire are this to mean who has obtained the five great sounds,' viz. averted, and by the help of which one may rush into fire of certain musical instrumente. But it seems more pro- And come out unscathed. And 10 Also of vishdatambha, bable that Mahd Shabda refers to certain five titles, though which is applied to the magical powers supposed to be I am not certain what these titles were. The word Maha- possessed by snake-charmers. shabda appears to refer to five words or titles beginning with The bridge here referred to is the bridge-like range of Mald, such as Moharaja, Mahdmandaleshvara, ge. rocks connecting Lanka or Ceylon with India, supposed to Mandola in the circle of the VanAls and chiefs paying have been built by the hero of the Ramayapa." From the tribute to a king. Himalaya to the bridge" is ordinarily used to signify ** Guptakavadavdnala in the original. It is not certain from one end of India to the other." Vishnu and a lion, and the lusion la to the Man-llon avatars incarnate as the Man.lon or half man and half lion. it telt omitted to be clegatparamraliramala

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82 THE INDIAN ANTIQUARY. [MARCH ), 1872. By him. In the circle of his vassals [there is am assured by Prof. Keru Lakshman Chhatre that Kanna Samanta) whose titles are Prosperity, he the calculations by which he arrived at these results trho has obtained the five great words, the Mahasd- were carefully inade, and admit of no doubt as to manta, beloved of victory, death to the forces of his their accuracy. If, then, the date given in the grant enemy, disperser of hostile fellow-vassals as a gust be according to the old Vikrama e, it corresponds of wind is of the clouds, a lion among his elephant- to the 30th of September 51, B.C. (N.S.) Bat to set like inimical Samantas, the Bentekara, Magarakirti against this coincidence, there is, in the first place, navasara, the Bantarabhavas devoteel of Revana, the appearance of the characters which is decidedly ............ pure in his family, the chief friend of the inodern. In fact with the exception of the letters good worshipper of Truth like the son of Yama, T T. . . , TT , T. , and 57. Turagarevata,tt brave as a lion, propitiator of the and as many compound letters, the whole of feet of Shrimat Tribhuvana Malladeva, - Kanna Saman- the inscription may be read with little difficulty ta'to wit]. This is a benediction for him :-Victory by any one acquainted only with the modern form to Shri Kanna Samanta, devoted to the worship of of the Devanagari alphabet used in the Dekhan. I the feet of Hara, who manipulates the breasts of the have seen, in the district of Kaladgi, several inscripPrincess of the Latas, and who is ever death to his tions in Devanagari characters about ten or eleven enemies. centuries old, and I invariably found the characters To him are sold it for the full consideration and present a much more ancient appearance than those delivered (literally given the twelve villages of in the present inscription. Of course it will not Vayvadi, the village called Takkaliku being ex- always be safe in assigning dates to ancient inscripcepted from them. His (Munja's) ministers [being] tions and documents, to be guided entirely by the Shri Khambhayya Nayaka, Madhukari Nayaka the appearance of the characters, when it is ofter minister entrusted with War and Peace, Bhammay- found that one and the same alphabet presents conya Nayaka, Nimbaya Ndyaka, in their presence, siderable variety in the shape of its letters as used having caused this copper-plate grant to be written in different parts of the country even at the saine by Nannapai, the assistant to the Minister of War time, and that individual peculiarities of a writer's and Peace, King Shri Munja by his own hand deli- or engraver's style of writing may account for a vered it to Kanna Samanta. [Now] that stanza : good deal of variety of form. But the forms of the Whoever should resume land whether given by letters in the stone inscriptions of the seventh, eighth bimself or by others lives as an insect in filth for and ninth centuries after Christ, still extant in sixty thousand years.' the Kaladgi district, which formed part of the ChAlukya territories, are so much more ancient than Remarks. those of the present Devanagari alphabet, and even At first sight the words Shri Vikramakala San- than those of this copper-plate, that if the latter vatsareshu shatou atiteshu saptme dundubhisainvat- really belonged to the first century before Christ, sare pravartamane might be supposed to indicate its letters should be of far more ancient forms the Samvat era of Vikrams, and the inscription than those of the stone inscriptions. states that the 6th year of theers having passed, and In the second place, the King of the Chathe seventh having commenced on the first day of lukya dynasty, in whose reign the grant is stated the Shukla half of the month of Kartika, the grant to have been made is well known, and belongs was made on that day. Now the Sampat year to the branch of that dynasty, which reigned commences from the first of the Shukla half of the at Kaly&ns from about the end of the tenth month of Kartika : further inore this day falls ! to near the end of the twelfth century of on Sunday in the seventh year of the era, and v in the seventh vear of the era, and the Christian era. Mr. Elliot's paper on Hindu Dundubhi is also the name of the seventh year of Inscriptions mentions a King Vikramaditya the cycle according to the method of naming the II. or Kali Vikrama, or Param&dirfya, who cycle of years followed north of the Narmada. I assumed the title of Tribhuvana Malla, * The original distinctly reads Sabharasdmantayhasapa- for Revanadepatam, and if so, Revans must be the name of falavighalana prabhanjanam, of which the translation given some local deity. Revana is not infrequently proper name above is an approximate guess, but is open to cor- Among the lower classes in the Karnataka. rection. If the epithet is not corrupt, it seems difficult Here there occurs a long expression which I read as how Sabhata should mean inimical." It is possible that Kurapatihitachayanachaliladhairya, but which I cannot glasapa ala may be a mistake for ghanopaala. translate intelligibly. + This is an ancient Cmarese word, the modern form of which is besigara or berikara. It means a sportsman, a ** The original Dharmadharmatmajasayarddheya appears hunter. bea mistake for Dharmadharmdem jasatynrdd ac ya or Dhar madharmdimajasatyarddheya. The son of Yama is Dharma 1 I do not know what this epithet means. Literally it the eldest of the Pandavas. Yams is also called Dharmit signifies the new essence of Lae fame of an alligator. # Rich in horses? Baytarabhdpa-Banta is a Canarese word, and means & hero. Banlara is its genitive plural, and with the Sanskrit 11 The original Krayaddnapurtakammdemlyamanneyahonorific hiper, the epithet seems to mean the honourable (angeya ! for anyadiya) -samyam is rather doubtful if not hero,' or rather the essence (ohdpa) of the heroes,' i. e. the corrupt. The letters, however, are perfectly clear in the greatest hero. inscription. Revanadevana in the original, which may be a mistake Published in the Journal Royal Asiatic Society, vol. IV.

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MARCH 1, 1872.] A CHALUKYA GRANT. 83 and the date of his accession to the throne is given that, according to Mr. Elliot, appears to be contained au Shaka 998. This Kali Vikrama is describ- in an inscription at Galaganatha,t that the Shaka ed in one of Mr. Elliot's inscriptions as having set year 1003 corresponds with the fifth year of his aside the ancient Shaka, and established the reign, in which he overcame Balla vargja of Vikrama Shaka in his own name, &c. Tribhu- the Palavanya or Pala race." vana Malla, therefore, mentioned. twice in this The inscription purports to record a grant of grant is most probably the same as that of Mr. twelve villages made by Munja Mahi pati, or Elliot's list, and the Vikrama Samvat of the King Munja to Kanna Sa man ta. Bhima grant is the era established by that prince. From is the first mentioned ancestor of King Munja, and the fact that he called himself Vikramaditya, gave is described as born of the race of the Sinda the name of Vikrama Samvat to the era he estab- kings. His eldest son was Sinda Raja. His lished, and lastly, that he began it on the first tithi son Munja Raja is the grantor of the Shasana. of the Shukla fortnight of Kartika, the day on The grant accordingly makes mention only of the which the year of the old Vikrama epoch com- father and the grand father of Munja. Bhima mences--one of two inferences may be drawn. He is further described as being pratyandalachatuh may have set his era in opposition to that of the sahasradeshadhipatih, about the meaning of which Shaka King, Shalivahana, which was then, as now, I am not quite certain. Pratyandaka might be a prevalent in the Dekhan, and attempted to super- square measure of land, and the epithet may mean, sede it the more effectually by giving his own the lord of four thousand pratayndakas of land.' appearance of a revival of the older era of Vikrama, One of the titles of Munja is Bhogavatipurathe great rival of the Shaka King-i.e. by calling parameshvara,'-lord of the city of Bhogavati.' himself Kali Vikrama or Vikrama of the Kali As no other place is mentioned that appears to have or modern age, and commencing it on the same been his capital; but I have not been able to identify day of the month of Kartika as the older era of this city with any town in the Dekhan. Another Vikramaditya. This is probable from the fact, that, epithet of King Munja is Phanindravamshodbhava, according to Mr. Elliot, he is described in an in- or born in the family of the serpents' or the scription as "rubbing out the shaka," and institut- Nagas. Bhima, the grand-father of Munja, ing the Vikrama Era in its stead. The other in- is described as depending for his subsistence on the ference is that wishing to perpetuate his own me- || lotus-like feet of King Tribhuvana Malla mory by the establishment of a new era, he set him- Deva, from which, as also from the manner that self in pposition to the older Vikramaditya, and that prince is mentioned in the grant, it appears attempted to blot out the older era. But whatever that he was a chief under, or a Raja paying tribute might be his object, the fact of its institution is to, Tribhuvana Malla Deva. placed beyond all doubt by some of the inscriptions The grantee is Kanna Sa manta, one collected by Mr. Elliot. of the chiefs subordinate to King Munja, Referring then the date given in the grant to and is also described 29 being & worshipper the era cominenced by Tribhuvana Malla, we of the feet of Tribhuvana Malla. Deva, from find that the cycle year Dundubhi, which is men- which it appears, that, besides being subordinate tioned in the grant as falling in the seventh year of to Munja, he also owed allegiance to the Chalukya the era, fall in Shaka 1004, according to the Dekhanking. He is further described as a devotee of or Telingana method of calculation ; but in that year Shiva and was married to a daughter of the the first of the Shukla fortnight of Kartika falls on Latas. The grant is silent as to the country or Tuesday. The coincidence of Sunday on the first residence of Kanna Samanta, though he probably tithi of Kartika takes place in 1005, but the year belonged to the Karnataka, as some of his titles Dundubhi cannot be made to agree with the Shaka are taken from the Canarese language. year 1005. As, however, the coincidence of the day The grant records the conveyance by sale of of the week with the tithi of the month is more twelve villages which, if I am not mistaken, went by important, as not being likely to have been wrongly the collective name of V & y vada, which appears stated, than the coincidence of a given year of any quite distinct in the plate. Out of the Vayvad a era with a certain year of the Barhaspatya cycle, villages, the grant states that one village named which at different courts of kings, has from time Takkalika is excepted. It is interesting to to time been subjected to different methods of cal- note that there is still a village called Tak alki culation,-it may safely be assumed that the grant in the B a gevd i Taluka of the Kaladgi was dated upon the first tithi of Kartika of the district, not far from the place where the copperShaka year 1005, or 15th of October, 1083, N. S. The plate was discovered. There is also a village called choice of Shaka 1005 as corresponding with the Takli on the northern bank of the Bhinn& about seventh year of the new Vikrama epoch of the fifteen miles north of Tidgundi, and near the Chalukya prince is strengthened by a statement village of Dhulk hed. * Gadega inscription No. 7, VII, p. 285 of Mr. Elliot's + Noticed by Mr. Elliot in his paper on Hindu Inscripcollection. tions, printed in the Journal Royal Asiatic Society vol. IV.

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84 THE INDIAN ANTIQUARY. However strange it might appear, from the inscription being a mere deed of sale-if the interpretation of tasmai krayadanopure akammatmiyamanneyasamyan Vaayvadadvadasha gram dattadh be correct-it appears that the giantcr was n re than DARDU LEGENDS, PROVERBS AND FABLES. By G. W. LEITNER, M.A. PH. D. L.-DARDU LEGENDS. A-DEMONS-YACH.t DEMONS are of a gigantic size, and have only one eye which is in the forehead. They used to rule over the mountains and oppose the cultivation of the soil by man. They often dragged people away into their recesses. Since the adoption of the Muhammadan religion, the Demons have relinquish ed their possessions, and only occasionally trouble the believers. [MARCH 1, 1872. a mere chief; otherwise the mention of his Ministers, and among them a Minister of Peace and War, could hardly be satisfactorily explained. It is probable, however, that the grantee Kanna Sama nta was no more than a petty chief. They do not walk by day, but confine themselves to promenading at night. A spot is shown near Astor at a village called Bulent, where five large mounds are pointed out which have somewhat the shape of huge baskets. Their existence is explained as follows. A Zamindar at Grukot, a village further on, on the Kashmir road, had with great trouble sifted his grain for storing, and had put it into baskets and sacks. He then went away. The Demons came-five in number-carrying huge leather sacks, into which they put the grain. They then went to a place which is still pointed out and called "Gue Gutume Yacheyn gau boki," or "the place of the demons' loads at the hollow"Gue being the Shina name for the present village of Grukot. There they brought up a huge flat stone-which is still shown-and made it into a kind of pan (tawa) for the preparation of bread. But the morning dawned and obliged them to disappear; they converted the sacks and their contents into earthen mounds which have the shape of baskets and are still shown. 1.-The Wedding of Demons. "A Shikari was once hunting in the hills. He had taken provisions with him for five days. On the sixth day he found himself without any food. Excited and fatigued by his fruitless expedition, he wandered into the deepest mountain recesses, careless whither he went so long as he could find water to assuage his thirst, and a few wild berries to allay his hunger. Even that search was unsuccessful and, tired and hungry, he endeavoured to compose himself to sleep. Even that comfort was denied him, and, nearly maddened with his situation, he again arose and looked around him. It was the first or second hour of night, and at a short distance Committed to writing for the first time in 1868 from the dictation of Dards. This race has no written character of its own." Yaoh" means "bad" in Kashmiri. This Legend and that of the origin of Ghilgit have appeared before, but without annotations. he descried a large fire blazing-a most cheerful welcome to the hungry, and now chilled, wanderer. He approached it quietly, hoping to meet some other sportsman who might provide him with food. Coming near the fire, he saw a very large and curious assembly of giants, eating, drinking and singing. In great terror he wanted to make his way back, when one of the assembly who had a squint in his eye, got up for the purpose of fetching water for the others. He overtook him and asked him whether he was a " child of man." Half dead with terror, he scarcely could answer that he was, when the Demon invited him to join them at the meeting which was described to be a wedding party. The Shikari ieplied, "You are a Demon and will destroy me:" on which the spirit took an oath by the sun and the moon, that he certainly would not do so. He then hid him under a bush and went back with the water. He had scarcely returned when a plant was torn out of the ground and a small aperture was made into which the giants managed to throw all their property, and, gradually making themselves thinner and thinner, themselves vanished into the ground through it. Our sportsman was then taken by the hand by the friendly demon, and, before he knew how, he himself glided through the hole and found himself in a huge apartment, which was splendidly illuminated. He was placed in a corner where he would not be observed. He received some food and gazed in mute astonishment on the assembled spirits. At last he saw the mother of the bride taking her daughter's head into her lap and weeping bitterly at the prospect of her departure into another household. Unable to control her grief, and in compliance with an old Shin custom, she began the singing of the evening by launching into the following strains : Song of the Mother. 4jen Birdnil me palice, shikk sane, (Thy) mother's Birani ! my little darling ornaments will wear, Inne Buldar Biche angai tapp bey hani, [Whilst] here at Buldar Buche the heavens dark will become, Nagari Phal Chache Kani mirani in, The Nagari (of race) Phal Chache of Khans, the prince will come, The father's name was Mir Khan; the daughter's name was Birant: the bridegroom's name was Shada Mallk of Nagyr of Phal Chache race; and the place of the wedding was Buldar Buche.

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MACRE 1, 1872.] THE DARDS. 85 Teyu Mirkda malono che guim bagey, Thy Mirkan father from, new corn will be distributed. Sati Yahoo wey bo ! Shadw Malik bojum theum. Seven rivers' water be ! Shadu Malik going will make, Tey Mirkar malo che gi bage, Thy, Mirkan, father, now ghee will distribute. Translation._"Oh Birani, thy mother's own ; thou little darling wilt wear ornaments, whilst to me, who will remain here at Buldar Bache, the heavens will appear dark. The prince of Lords of Phal Chache race is coming from Nagyr and Mirkan thy father, now distributea corn [as an act of welcome.), "Be (as fruitful and pleasant) as the water of seven rivers, for Shadu Malik (the prince] is determined to start, and now thy father Mirkan is distributing ghf" (as a compliment to the departing guest.] The Shikari began to enjoy the scene, and would have liked to have staid, but his squinting friend told him now that he could not be allowed to remain any longer. Bo he got up, but before again Vanishing through the above mentioned aperture into the human world, he took a good look at the Demons. To his astonishment he bebeld on the shoulders of one, a shawl which he had safely left at home. Another beld his gun; third was eating out of his own dishes; some had his manycoloured stockings on, and another disported himself in Pijamas [drawers) which he only ventured to put on on great pocasions. He also saw many of the things that had excited his admiration among the property of his neighbours in his native village being most familiarly used by the Demons. He scarcely could be got to move away, but his friendly guide took hold of him and brought him again to the place where he had first met him. On taking leave he gave him three loaves of bread. As his village was far off he consumed two of the loaves on the road. On reaching his home, he found his father who had been getting rather anxious at his prolonged absence. To him he told all that had happened and showed him the remaining loaf of which the old man ate half. His mother, a good housewife, took the remaining half and threw it into a large granary, where, as it was tbe season of Sharo (autumn), a sufficient store of flour had been placed for the use of the family during the winter. Strange to say, that half loaf brought luck, for demons mean it sometimes kindly to the children of men, and only hart them when they consider themselves offended. The granary remained always full, and the people of the village rejoiced with the family for they were liked and were good people. It also should be told that as soon as the Shicari campo home he looked after his costly shawl, dishes, and clothes, but he found all in their proper places and perfectly uninjured. On enquiring amongat his neighbours he also found that they too had not lont anything. He ww much astonished all this, till an old woman who had a great reputation for wisdom, told him that this was the custom of demons, and that they invariably borrowed the property of mankind for their weddings and as invariably restored it. On occasions of rejcicings amongst them, they felt kindly towards mankind. Thus ends one of the prettiest tales that have ever heard. 2.- The Demon's Present of Coals turned into Gold. Something similar to what has just been related, is said to have happened at Doyur on the road from Ghilgit to Negyr. A man of the name of Phuko had a son, named Laskir, who, one day, going out to fetch water, was caught by a Yach who tore up a plant (reeds ?] "phuru" and entered with the lad into the fissure which was thereby created. He brought him to a large palace, in which a number of goblins, male and female, were diverting themselves. He there saw all the valuables of the inhabitants of his village. A wedding was being celebrated and the mother sang : Gum bage, dey Budule Kbatini. Gum bage dey, huba! haha! Gf bage dey, Badala Khatdaise. Gt bage dey, huba! Luba ! Motz bage dey, Budule Khatari Mota bage day, huha! huba! dc., &c. Translation. Corn is being distributed, daughter of Budul. Corn is being distributed, hurraa! hurrah! (Chorwa.) Ghi is being distributed, &c. &c. (Chorus.) Meat is being distributed, dec, &c. (Chorus.) Wine is being distributed, &c. &c. &c. &c. (Chorus.) On bie departure, the dernon gave him a sackful of coals, and conducted him, through the aperture made by the tearing up of the reed, towards his village. The moment the demon had left, the boy emptied the sack of the coals and went home, when he told his father what had happened. In the emptied sack they found a sinall bit of coal which, as soon as they touched it, became a gold coin, very much to the regret of the boy's father who would have liked his son to have brought home the whole sackful. B.BARAN-PERIS OR FAIRIES. They are handsome, in contradistinction to the Yaches or demous, and stronger; they bave a beautiful castle on the top of the Nanga Parbat or Dyarmal (so oalled from being insocessible.) This castle is made of crystal, and the people fancy they can see it. They call it " Shel-batte-k8t" or * Castle of Glowo-tone." 1.--The Sportsman and the Castle of the Fairies. Once a sporteman ventured up the Nanga Parbat. To his surprise be found no difficulty, and venturing farther aad farther, be at last reached the top. There he saw a beautiful castle made of glass, and prushing

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86 THE INDIAN ANTIQUARY. [MARCH 1, 1872. one of the doors, he entered it, and found himself in reproaching him, struck him in the face. But she a most magnificent apartment. Through it he saw 'l had scarcely done so when despair mastered her an open space that appeared to be the garden of the heart, and she cried out in the deepest anguish, that castle, but there was in it only one tree of excessive " he now must die within four days." " However," height and which was entirely composed of pearls she said, "do shoot one of these animals, so that and corals. The delighted sportsman filled his people may not say that you have returned emptysack in which he carried his corn and left the place, handed." The poor man returned trest-fallen to hoping to enrich himself by the sale of the pearls. his home, lay down and died on the fourth day. As he was going out of the door he saw an C.-DAYALS-WIZARDS AND WITCHES. innumerable crowd of serpents following him. In The gift of second sight, or rather the intercourse his agitation he shouldered the sack and attempted with fairies, is confined to a few families in which to run, when a pearl fell out. This a serpent it is hereditary. The wizard is made to inhale the at once swallowed and disappeared. The sports fumes of a fire which is lit with the wood of man, glad to get rid of his pursuers at any price, the chili (Panjabi, padam) a kind of firewood threw pearl after pearl to them, and in every case it which gives much smoke. Into the fire the milk had the desired effect. At last, only one serpent of a white sheep or goat is poured. The wizard remained, but for her [a fairy in that shape ?] he inhales the smoke till he apparently becomes infound no pearl, and, urged on by fear, he hastened sensible. He is then taken on the lap of one of the to his village-Tarsing, which is at the very foot of spectators who sings a song which restores him to the Nanga Parbat. On entering his house he found his senses. In the meanwhile, a goat is slaughtered it in great agitation ; bread was being distributed and the moment the fortune-teller jumps up, its to the poor as they do at funerals, for his family had bleeding neck is presented to him, which he sucks given him up as lost. The serpent still followed as long as a drop remains. The assembled musiand stopped at the door. In despair, the man cians then strike up a great noise and the wizard threw the corn-sack at her, when lo ! a pearl glid rushes about in the circle, which is formed round ed out, which was eagerly swallowed by the ser him, and talks unintelligibly. The fairy then appent which immediately disappeared. However, pears at some distance and sings, which, however, the man was not the same being as before. He only the wizard hears. He then communicates her was ill for days, and in about a fortnight after the sayings in a song to one of the musicians who events narrated, died, -for fairies never forgive a explain its meaning to the people. The wizard is man who has surprised their secrets. called upon to foretell events and to give advice in 2.-The Fairy who Punished Her cases of illness, &c. &c. The people believe that in Human Lover. ancient times these Dayals invariably spoke corIt is not believed in Astor that fairies ever marry rectly, but that now scarcely one saying in a human beings, but in Ghilgit there is a legend to hundred turns out to be true. Wizards do not now that effect. A famous sportsman, Kiba Lori, who make a livelihood by their talent which is connever returned empty-handed from any excursion, sidered its own reward. kept company with a fairy to whom he was deeply D.-HISTORICAL LEGEND OF THE ORIGIN OF attached. Once in the hot weather, the fairy told GHILGIT. him not to go out shooting during the seven days There are few legends so exquisite as the one of the summer, "-the "Caniculars"-which are called which chronicles the origin or rather the rise of Barda, and are supposed to be the hottest days in Ghilgit. The traditions regarding Alexander the Dardistan. I am," said she, "obliged to leave you Great, which Vigne and others have imagined to for that period, and mind you do not follow me." exist among the people of Dardistan are unknown The sportsman promised obedience and the fairy to, at any rate, the Shina race, excepting in so far vanished, saying that he would certainly die if he as soiae Munshi accompanying the Maharaja's troops attempted to follow her. Our love-intoxicated may, perhaps, accidentally have referred to it in Nimrod, however, could not endure ber absence. conversation with a Shin. Any such information On the fourth day he shouldered his gun and went would have been derived from the Shikandarnama out with the hope of meeting her. Crossing a range of Nizami, and would therefore possess no original he came upon a plain, where he saw an immense value. There exist no ruins, so far as I have gone, gathering of game of all sorts and his beloved to point to an occupation of Dardistan by the fairy milching a " Kill" [markhor], and collecting soldiers of Alexander. The following legend, howthe milk in a silver vessel. The noise which Kiba ever, which not only lives in the memories of all Lori made caused the animal to start and to strike the Shin people, whether they be Chilasis, Astoris, out with its legs, which upset the silver vessel. The Ghilgitis, or Brokhpa-[the latter, - I discovered, fairy looked up, and to her anger beheld the dis- living actually side by side with the Baltis in Little obedient lover. She went up to him and, after Tibet], but which also an annual festival conime . Elewhere called cht."

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MARCH 1, 1872.] THE DARDS. morates, is not devoid of interest either from an monster that ruled over it. However, this intention historical or a purely literary point of view - was confined to the two elder ones. The three "Once upon a time there lived a race at Ghilgit strangers were brothers, and none of them had been whose origin is uncertain. Whether they sprung born at the same time. It was their intention to make from the soil or had iminigrated from a distant Azru Shamsher, the youngest, Raja of Ghilgit, and, region is doubtful ; so much is believed that they in order to achieve their purpose, they hit upon the were Gayupi, i. 6., spontaneous aborigines, un- following plan. On the already noticed prairie, known. Over them ruled a monarch who was & which is called Didinge, a sportive calf was gamboldescendant of the evil spirits, the Yach, who ling towards, and away from, ts mother. It was the terrorized over the world. His name was Shiri- pride of its owner, and its brilliant red colour could badat, and he resided at a castle in front of which be seen from a distance. Let us see who is the was a course for the performance of the manli best marksman,' exclaimed the eldest, and saying game of Polo. His tastes were capricious, and in this, he shot an arrow in the direction of the calf, every one of his actions his fiendish origin could be but missed his aim. The second brother also tried discerned. The natives bore his rule with resigua- to hit it, but also failed. At last, Azru Shamsher, tion, for what could they effect against a monarch who took a deep interest in the sport, shot his arrow, at whose command even magic aids were placed ? which pierced the poor animal from side to side and However, the country was rendered fertile, and killed it. The brothers, whilst descending, congr&round the capital bloomed attractive gardens. tulated Azru on his sportsmanship, and on arriving "The heavens, or rather the virtuous Peris, at at the spot where the calf was lying, proceeded to last grew tired of his tyranny, for he had crowned cut its throat and to take out from its body the his iniquities by indulging in a propensity for titbits, namely, the kidneys and the liver. cannibalism. This taste had been developed by an "They then roasted these delicacies, and invited accident. One day his cook brought him some Azru to partake of them first. He respectfully demutton broth, the like of which he had never clined, on the ground of his youth, but they urged tasted. After much inquiry as to the nature him to do so, 'in order,' they said, 'to reward you of the food on which the sheep had been for such an excellent shot. Scarcely had the meat brought up, it was eventually traced to an old touched the lips of Azru when the brothers got up, woman, its first owner. She stated that her child and vanishing into air, called out, Brother! you and the sheep were born on the same day, and los- have touched impure food, which Peris never should ing the former, she had consoled herself by suckling eat, and we have made use of your ignorance of this the latter. This was a revelation to the tyrant. law, because we want to make you a human being He had discovered the secret of the palatability of who shall rule over Ghilgit ; remain therefore at the broth, and was determined to have a never- Doyur.' Azru, in deep grief at the separation, cried, ending supply of it. So he ordered that his kit- Why remain at Doyur, unless it be to grind corn ? chen should be regularly provided with children of Then,' said the brothers, go to Ghilgit.' Why,' a tender age, whose flesh, when converted into was the reply, go to Ghilgit, unless it be to work broth, would remind him of the exquisite dish he in the gardens ? No, no,' was the last and conhad once so much relished. This cruel order was soling rejoinder ; 'you will assuredly become the carried out. The people of the country were dis- king of this courtry, and deliver it from its mermayed at such a state of things, and sought slight- ciless oppressor.' No more was heard of the dely to improve it by sacrificing, in the first place, all parting fairies, and Azru remained by himself, enorphans and children of neighbouring tribes! The deavouring to gather consolation from the great tyrant, however, was insatiable, and soon was his mission which had been bestowed on him. A crue ty felt by many families at Ghilgit, who were villager met him, and, struck by his appearance, compelled to give up their children to slaughter. offered him shelter in his house. Next morning he "Relief came at last. At the top of the mountain went on the roof of his host's house, and calling Ko, which it takes a day to ascend, and which over- out to him to come up, pointed to the Ko mountain, looks the village of Doyur, below Ghilgit, on the on which, he said, he plainly discerned a wild goat. other side of the river, appeared three figures. They. The incredulous villager began to fear he had harlooked like men, but much more strong and hand- boured a maniac, if no a worse character ; but Azru some. In their arms they carried bows and arrows, shot off his arrow, and, accompanied by the and turning their eyes in the direction of Doyur, villager (who had assembled some friends for prothey perceived innumerable flocks of sheep and tection as he was afraid his young guest might cattle grazing on a prairie between that village and be an associate of robbers, and lead him into a trap), the foot of the mountain. The strangers were went in the direction of the mountain. There, to fairies, and had come [perhaps from Nagyr?] to be sure, at the very spot that was pointed out, this region with the view of ridding Ghilgit of the though many miles distant, was lying the wild * Eating meat was the process of "incarnation.

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88 THE INDIAN ANTIQUARY. [MARCH 1, 1872. goat, with Azru's arrow transfixing its body. The say, Father, you often stay away from me for astonished peasants at once hailed him as their several days at a time, and I get distressed lest leader, but he exacted an oath of secrecy from something should happen to you; do reassure me them; for he had come to deliver them from their by letting me know where your soul is, and let me tyrant, and would keep his incognito till such time feel certain that your life is safe.' This the prinas his plans for the destruction of the monster cose promised to do, and when her father returnshould be matured. ed refused food for several days. The anxious "He then took leave of the hospitable people Shiribadat made enquiries, to which she replied by of Doyur, and went o Ghilgit. On realing the making the already named request. The tyrant place, which is scarcely four miles distant from was for a few moments thrown into mute astonishDoyur, he, amused himself hy prowling about in the ment, and finally refused compliance with her pregardens adjoining the royal residence. There he posterous demand. The love-smitten lady went on met one of the female companions of Shiribadat's starving herself, till at last her father, fearful for daughter--(goli in Hill Panjabi, shadroy in Ghilgiti) his daughter's life, told her not to fret herself about fetching water for the princess. This lady was him as his soul was (of snow?] in the snows, and remarkably handsome and of a sweet disposition. that he could only perish by fire. The princess Her companion rushed back and told the young communicated this information to her lover. Azru lady to look from over the ramparts of the castle at went back to Doyur and the villages around and a wonderfully handsome young man whom she had assembled his faithful peasants. Thern be asked to just met. The princess placed herself in a place take twigs of the fir-tree or chi, bind them together, from which she could observe any one approaching and light them then to proceed in a body with the fort. Her maid then returned and induced torches to the castle in a circle, keep close together, Azru to come with her to the Polo ground-the and surround it on every side. He then went and Shavaran--in front of the castle; the princess was dug out a very deep hole, us deep as a well, in the amitten with his beauty and at once fell in love place where Shiribadat's horse used to alight, and with him. She then sent word to the young prince covered it with green boughs. The next day he to come and see her. When he was admitted into received information that the torches (talen in her presence, be for a long time denied being any- Ghilgiti and lomo in Astori) were ready. He at once thing else than a common labourer. At last, be ordered the villagers gradually to draw Dear the fort confessed to being a fairy's child, and the over in the manner which he had already indicated. joyed princess offered him her hand and heart. It " King Shiribadat was then sitting in his castle ; may be mentioned here that the tyrant Shiribadat near him his treacherons daughter, who was so yoon had a wonderful horse, which could cross a mile at to lose her parent. All at once he exclaimed, I every jump, and which its rider had accustomed to feel very close ; go out, dearest, and see what has jump both into, and out of, the fort, over its walls. happened. The girl went out and saw torches So regular were the leaps which that famous animal approaching from a distance; but fancying it to could take, that he invariably alighted at the distance be something connected with the plans of her of a mile from the fort, and at the same place. On husband, she went back and said it was nothing. the very day on which the princess had adinitted The torches came nearer and nearer, and the tyrant young Azru into the fort, King Shiribadat was out became exceedingly restless. Air, air,' he cried, hunting, of which he was desperately fond, and to I feel very, very ill; do nee, daughter, what is the which he used sometimes to devote a week or two matter.' The dutiful lady went and returned with at a time. We must now return to Azru, whom we the same answer as before. At last the torchhave left conversing with the princess. Azru bearers had fairly surrounded the fort, and remained silent when the lady confessed her love. hiribadat, with a presentiment of impending Urged to declare his sentiments, he said that he danger, rushed out of the room, saying that he felt would not marry her unless she bound herself to he was dying. He then ran to the stables and him by the most stringent oath; this she did, and mounted his favourite charger, and with one blow they became in the sight of God, as if they were of the whip made lim jump over the wall of the toedded man and wife. He then onnounced that castle. Faithful to its habit, the noble animal he bad come to destroy her father, and alighted at the same place, but alas I only to find asked her to kill him herself. This she itself engulfed in a treacherous pit. Before the refused; but as she had sworn to aid him in every king had time to extricate himself, the villagers had way she could, he finally induced her to promise run up with their torches. Throw them upon that she would ask her father rchere his soul ras. him,' cried Azru. With one accord all the blazing Refuse food,' said Azru, for three or four days, wood was thrown upon Shiribadat, who miserably and your father, who is devotedly fond of you, will perished. Azru was then most enthusiastically ask for the reason of your strange conduct; then proclaimed king, celebrated his nuptials with the - The story of the famous horse, the love-making between Azra and the Princess, the manner of their marriage, and other incidents connected with the expulsion of the tyrant, deserve attention.

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MARCH 1, 1872.] THE DARDS. 89 fair traitor, and, as sole tribute, escacted the offering | Me bast thou made glad o ghi ball! of one sheep, instead of that a human child, annually Rejoicing, pleasure's price giving, I will buy." "Then the husband relents and steps over the from every one of the natives. This custom has prevailed down to the present day, and the people partition beam. They all sit down, dine together, of Shin, wherever they be, celebrate their delivery and thus end the festivities of the Nos. The from the rule of a monster, and the inauguration little domestic scene is not observed at Ghilgit ; of a more humane Government, in the month pre but it is thought to be an essential element in the ceding the beginning of winter-& month which celebration of the day by people whose ancestors they call Dawakio or Daykio-after the full moon may have been retainers of the Ghilgit Raja Azru iA OVAT and the new noon has set in. The day of Shemsher, and by whom they may have been disthis national celebration is called 'nO8 chili,' the missed to their homes with costly presents. 'feast of firs. The day generally follows four or "The song itself is, however, well-known at five days after the meat provision for the winter Ghilgit. has been laid in to dry. A few days of rejoicing " When Azru had safely ascended the throne, he precede tho special festivity, which takes place at ordered the tyrant's place to be levelled to the night. Then all the villagers go forth, having & ground. The willing peasants, manufacturing torch in their hands, which, at the sound of music, spades of iron, (killi,) flocked to accomplish a gratethey gwing round their heads, and throw in the ful task, and sang whilst demolishing his castle :direction of Ghilgit, if they are at any distance from Kuro tyto Shiri-ga-Badat je kuro that place; whilst the people of Ghilgit throw it [I am] hard said Shiri and Badat 11 why hard ? indifferently about the plain in which that town, Dem Singe Khoto kuro if town it may be called, is situated. When the Dem Sing's Khoto [is] hard; throwing away of the brands is over, every man Na chumare killo te ra ko phala then returns to his house, when a curious custom is ob- [With] this iron spade thy palace level I do. Berved. He finds the door locked. The wife then Chaks! tuto Suchd Malika Dewi Singe asks: Where have you been all night? I won't Behold! thou Shach6 Malika Dem Singh's. let you come in now.' Then her husband entreats Khoto kuro na chumare killeyi her and says, 'I have brought you property and Khotb hard ; [with] this iron spade children, and happiness, and anything you desire. Te rake . ga phalatem, chake ! Then after some further parley, the door is opened, Thy palace very I level, behold I and the husband walks in. He is, however, stop Translation. ped by a beam which goes across the room, whilst "My nature is of a hard metal,' said Shiri and all the females of the family rush into a inner apart- Badat. Why hard ? I Khoto, the son of the peament to the eldest lady of the place. The man Bant Dem Singh, am aloue hardy; with this iron then assumes sulkiness and refuses to advance, when spade I raze to the ground thy kingly house. ,,Bethe repenting wife launches into the following song: hold now, although thou art of race accursed, of Mi tule shabiles no rajo tolya. Shacho Malika, I, Dem Singh's son, am of a hard Mu tute shabiles ico ashpa panu. metal; for with this iron spade I level thy very Ma tute sabiles no tumak gine.f palace; look out I look out!'" Mu tute shabiles wo kangar ginu. During the Nauroz (evidently because it is not Mu tuld shabiles wo ichapan banu a national festival] and the 'Id, none of these naMi tuld shabiles sha mul de ginum tional Shin songs are sung. Eggs are dyed in difM ta ti sabile, co gang thuno. ferent colours, and people go about amusing themShabiles sha mul de ginum selves by trying which eggs are hardest, by striking Ma tuteshabiles, wo giey loto, the end of one against the end of another. The Shabiles sha mul de ginum. POBBessor of the hard egg wins the broken one. Translation. The women, however, amuse themselves on those Thou hast made me glad I thon favourite of the Raja! days by tying ropes to trees and swinging themThou hast rejoiced me, oh bold horseman ! selves about on them. I am plensed with thee who do well useat gun and word ! Thou hast delighted me, oh thou who art invested with a E. - LEGENDS RELATING TO ANIMALS. mantle (of honour)! 1.-A Bear and a Corpse. Oh great happiness | I will buy it all by giving pleasure's It is said that bears, as the winter is coming on, prion. of thoa (nourishment to ws] heap of corn and store of are in the habit of filling their dene with grass, and ghee ! hat they eat a plant called ajali, which has at Delighted will I bay it all by giving pleasure's price! narcotic effect upon them and keeps them in a state * Ponibly this legend is one of the causes of the un- intercourse. I refer elsewhere to the custom of drinking & founded reputation of cannibalism which was given by portaon of the blood of an enemy, to which my two Kafira Kashmiris and others to the Dards before 1866, and of confessed. which one Dardu tribe accuses another, with which, even if Evidently a modern interpolation. it should reside in neighbouring Valley, it may have not Elsewhere called "Shiribadat" in one namo. 14

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90 THE INDIAN ANTIQUARY [MARCH 1, 1872. of torpor during the winter. After three months, when the spring arrives, they awake and go about for food. One of those bears once soented a corpse, which he disinterred. It happened to be that of a woman who had died a few days before. The bear, who was in good spirits, brought her to his den, where he set her upright against & stone, and fashioning a spindle with his teeth and paws, gave it to her into one hand, and placed some wool in the other. He then went on growling "mu-mi-ma" to encourage the woman to spin. He also brought her some nuts and other provisions to eat. Of course, his efforts were useless, and when she, after a fow days, gave signs of decomposition ho ate her up in despair. This is a story based on the playful habits of the bear. 2.-A Bear Varries a Girl. Another curious story is related of a bear. Two women, a mother and her little daughter, were one night watching their field of Indian cora (makkay) erninst the inroads of these animals. The mother had to go to her house to prepare the food, and ordered her daughter to light a fire outside. Whilst she was doing this, a bear came and took her away. He carried her into his den, and daily brought her to eat and to drink. He rolled a big stone in front of the den, whenever he went away on his tours which the girl was not strong enough to remove. When she became old enough to be able to do this he used daily to lick her feet, by which they be- camo swollen and eventually dwindled down to mere misshapen etumps. The girl who had be- come of age, had to endure the caresses of her guardian by whom she eventually became enceinte. She died in child-birth, and the poor bear, after vain efforts to restore her to life, roamed disconsolately about the fields. 3.-Origin of Pears. It is said that bears were originally the offspring of a man who was driven into madness by his inability to pay his debts, and who took to the hills in order to avoid his creditors. 4.- The Bear and the one-eyed Man. The following story was related by a man of the name of Ghalib Shah, residing at a villege near Astor, called Parishing. He was one night looking out whether any bear had come into his tromba (field)t He saw that a bear was there, and that he, * The scrupulousness of the Gipsies in discharging such obligations, when contracted with a member of the same Tace, used to be notorious. Tromba--to be made eatable must be ground into flour, then boiled in water and placed in the chamal" [in Astorij or "popush" [Ghilgiti) receptacle under the hearth, and has to be kept in this place for one night, after which it is fit for use after being roasted or put on a taws (pan) like Chapdi (a thin cake of unleavened bread] bardo or ohidi bardo--sour bardo [moro bardo-sweet bardo.) . Almost every third man I met had, at some time or otber, been kidnapped, and dragged off either to Chlas, Chitral. Badakhshan, or Bukhers The surveillance, how with his forepaws, alternately took & pawful of tromba, blew the chaff away, and ate it hastily. The man was one-eyed (chio blind; (my Ghilgiti used Kyor which he said was a Persian word, but which is evidently Turkish) and ran to his hut to get his gun. He came ont and pointed it at the bear. The animal, who saw this, ran round the blind side of the man's face, snatched the gun out of his hand and threw it away. The bear and the man then wrestled for a time, but afterwards both gave up the struggle and retired. The man, after he had recovered himself, went to look for the gun, the stock of which he found broken. The match-string by which the stock had been tied to the barrel had gone on burning all night and had been the cause of the gun being destroyed. The son of that man still lives at the village, and tells this story which the people affect to believe. 5.-Wedding Festival among Bears. A Mulla of the name of Lal Muhammad, said that when he was taken a prisoner into Chilst he and his escort passed one day through one of the dreariest portions of the mountains of that inhospitable region. There they heard a noise, and quietly approaching to ascertain its cause, they saw a company of bears tearing up the grass and making bundles of it which they hugged. Other bears again wrapped their heads in grass, and some stood on their hind-paws, holding a stick in their forepaws, and dancing to the sound of the lowls of the others. They then ranged themselves in rows, at each end of which was a young bear; on one side a male, on the other a female. These were supposed to celebrate their marriage on the occasion in question. My informant swore to the story, and my G! ilgiti corroborated the truth of the first portion of the account, which he said described a practice believed to be cominon to bears. 6.-The Flying Porcupine. There is a curious superstition with regard to an animal called Hargin which appears to be more like a porcupine than anything else. It is covered with bristles, its back is of a red-brownish, and its belly of a yellowish colour. This animal is supposed to be very dangerous, and to contain poison in its bristles. At the approach of any man or animal, it is said to gather itself up for a terrific jump into the air, from which it descends, on to the head of the intended victim. It is said to be generally ever, which is exercised over prisoners, as they are being moved by goat-paths over mountains, cannot be a very effective one and, therefore, many of them escape. Some of the Kashmir Maharaja's who sipahis invaded Dardistan, had been captured and had escaped. They narrated many stories of the ferocity of these mountaineers; 6.9. that they used their captives as fireworka, &c., in order to enliven public gatherings. Even if this be true, there can be no doubt that the sepoys retaliated in the fiercest manner whenever they had an opportunity, and the only acts of barbarism that came under my observation, during the war with the tribes in 1866, were committed by the invaders.

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MARCH 1, 1872.] THE DARDS. 91 about half a yard long and a span broad. Our 3. The Ghilgitis say "mey kakte tre pay; dashtea" friend Lal Muhammad, a saintly Akhunzada, but | --'my brother has three feet; explain now,' This a regular Munchausen, affirmed that he once met ineans a man's two legs and a stick. with a curious incident with regard to that animal.. 4. A Radish.-Astori mio dado dimm dava-lok; He was out shooting one day, when he saw a stag, duyn sarpa-lok, buja. My grandfather's body [is] which seemed to look intently in one direction. He in Hades, his beard [is in this world; [now] fired off his gun, which, however, did not divert the explain ! attention of the stag. At last he found out what This riddle is explained by a radish,' whose body it was that the stag was looking at. It turned out is in the earth and whose sprouts, compared to a to be a huge Hargin which had swallowed a large beard, are above the ground. Reinarkable above Markhor with the exception of his horns! There all, however, is that the unknown future state, rewas the porcupine, out of whose mouth protruded the ferred to in this riddle, should be called, whether head and horns of the Markhor !! My Ghilgiti, blessed or cursed, " Dawalok" [the place of gods] on the contrary, said that the Hargin was a great by these nominal Muhaminadans. This world is snake like a big fish called Nang." Perhaps, Har- called " Sarpalok,"--the world of serpents." Sarpe" gin means a monster or dragon, and is applied to is also the name for man; lol is " place," but the different animals in the two countries of Ghilgit name by itself is not at present understood by the and Astor. Shins. 5. A Hooka.-G. Mey Dadi shisheji agar, lupenu. 7.-A Fight between Wolves and a Bear who -My father's inother on her head fire is burning wanted to dig their Grave. The top of the hooka is the dadi's or grand-mother's A curious animal something like a wolf is also head. described. The species is called Ko. These animals 6. A Sword.- Tetang gotejo rui nilai- Darkare like dogs; their snouts are of a red colour, and ness froin the house, the female denou is coming are very long; they hunt in herds of ten or twenty, out,' i.e. : "out of the dark sheath the beautiful, and track game which they bring down, one herd or but destructive, steel issues." It is reinarkable that one Ko, as the case may be, relieving the other at the female Yach should be called Rui. certain stages. A Shikari once reported that he 7. Red Pepper.Lolo bakuro she cha la hasaw a large number of them asleep. They were all baja! In the red sheep's pen white young ones ranged in a single long line. A bear approached, are many-attend !' This refers to the redpepper and by the aid of a long branch measured the line. husk in which there are many white seeds.. He then went to some distance, and measuring the ground, dug it out to the extent of the line in length. B.-PROVERBS. He then went back to measure the breadth of the 8. Dotage.-To an old man people say,- Tu sleeping troop, when his branch touched one of the jarro moto shudung:--thou and old brains delivered. animals, which at once jumped up and roused the "You are old and have got rid of your senses. others. They all then pursued him and brought Old women are very much dreaded and are accused him down. Some of them harassed him in front, of creating mischief wherever they go. whilst one of them went behind him and sucked his 9. Duties to the aged-(Gh.+) Juwani keneru stomach clean out ab ano. This seems to be a digasus, jarvelo bechumus.-In youth's time I gave, favourite method of these animals in destroying i in old age I demand. "When young I gave away, game. They do not attack men, but bring down snow that I am old you should support me." horses, sheep, and game. 10. A burnt child, &c.-El dam agaru dado duguni shang the !-Once in fire you have been II-BUJONI-RIDDLES, PROVERBS burnt, a second time take care ! AND FABLES. 11. Evil Communications, &c.-El khach lachek bilo budo donate she.--One bad sheep if there be, A.-RIDDLES. to the whole flock is an insult.--"One rotten sheep 1. The Navel.-Tishkoreya ushkurey halal."C_The spoils the whole flock." perpendicular mountain's sparrow's nest-the body's 12. Ek khacho manujo budote shaone bad sparrow's hole." man is to all an insult.' 2. A Stick.--Mey sazik heyn, sureo pereyn, bas 13. Advice to keep good company. darre pato buja._"Now. listen! My sister walks A mishto manujo-kachi beyto, to mishto siche. in the day-time and at night stands behind the Kacho maujo-kachi beyto, to kacho siche. door;" As Sas, sasik also means a stick, ordinarily When you (who are bad ?] sit near a good man called lounali in Astori, the riddle means: 'I have you learn good things; When you sit beside a bad a stick which assists me in walking by day and man you learn bad things. This proverb is not very which I put behind the door at night.' intelligible, if literally translated. Words inviting attention, such as " listen," "explain," + The abbreviation "G." and "A." stand respectively for &o, &c., are generally put at the end of riddles, "in the Guilgiti dialect" and " in the Astori dialect."

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92 THE INDIAN ANTIQUARY. 14. Dimmi con chi tu pratichi, &c.-Tus mate ra: mey shughulo ro hun, mas tute ram: tu ko hanu.-"Tell me my friend is such and such a one, I will tell you who you are." 15. Disappointment.-Shahare keru ge shing shem the konn chini tey chini teyanu." He went to acquire horns and got his ears cut off." 16. How to treat an enemy Di de, puch kah-"give the daughter and eat the son," is a Ghilgit proverb with regard to how one ought to treat an enemy. The recommendation given is "marry your daughter to your foe and then kill him," by which you get a male's head which is more valuable than that of a female. The Dards have. sometimes acted on this maxim in order to lull the suspicions of their Kashmir enemies. C.-FABLES. 17. The woman and the hen.-Ek chekeyn kokoi ek asilli; sese soni thul (hane) deli; secheyse kohoite zanma lao wii; tule du dey the; se ekenu lang bili; kokoi der pay muy.-A woman had a hen; it used to lay one golden egg; the woman thought that if she gave it much food it would lay two eggs; but she lost even the one, for the hen died, its stomach bursting. Moral.-Anesey muni ani hani. Lao arem the apejo lang bilo. To gain much the little is lost. 18. The Sparrow and the Mountain.-" Shunutur-se chishe-sati pajja dem the nare go. A sparrow how tried to kick the mountain himself toppled over." 19. The bat supporting the firmament.-The bat is in the habit of sleeping on its back. It is believed to be very proud. It is supposed to say as it lies down and stretches its legs towards heaven., "This I do so that when the heavens fall down I may be able to support them." Tilteo rate suto to pey hunte angaiA bat at night sleeping its legs upwards heavenwari theun; angai va te to pey gi ward does; the heavens when falling with my feet sanarem theun. uphold I will. 20. "Nover walk behind a horse or before a king" as you will get kicked in either case.. Asphe patani ne bo; rajo muchani ne bo. Horse behind not walk; raja in front not walk. RUDE STONE MONUMENTS in all Countries; their Age and Uses. By James Fergusson, D. C. L., F. R. S., V. P. R. A. S., F. R. I. B. A., &c., with 234 illustrations, 559 pp. 8vo. London: John Murray, 1872. [MARCH 1. 1872. 21. Union is Strength." A kettle cannot balance itself on one stone; on three, however, it does. Ey puchek gutur-ya deh ne quriyein; tre + Oh son one stone on a kettle not stops; three guturey a dek qureyn. stones on a kettle stop. The Ghilgitis instead of ya-" upona," say ja. Gutur is, I believe, used for a stone [ordinarily btt] only in the above proverb. 22. The Frog in a Dilemma." If I speak, the water will rush into my mouth, and if I keep silent I will die bursting with rage." This was said by a frog who was in the water and angry at something that occurred. If he croaked, he would be drowned by the water rushing down his throat, and if he did not croak he would burst with suppressed rage. This saying is often referred to by women when they are angry with their husbands, who may, perhaps, beat them, if they say anything. A frog is called manok. FOR more than a quarter of a century Mr. Fergusson has been an indefatigable worker in the REVIEWS. Not very many years ago, the Albanian robbers in attacking shepherds used to consider themselves victorious if they had robbed more sheep than they had lost men. f" Tre"-" three" is pronounced like "che." Tos them-to aze-jya wey boje; ne them Voice I do if month in water will come; not do, to Py muos then bursting I will die. 23. The Fox and the universe.-When a man threatens a lot of people with impossible menaces, the reply often is-" Don't act like the fox Loyn who was carried away by the water." A fox one day fell into a river: as he was swept past the shore he cried out, "The water is carrying off the universe." The people on the banks of the river said, "We can only see a fox whom the river is drifting down." 24. The fox and the pomegranate.Loyn danu ne uchatte somm The fox, the pomegranate not reached on account chamm thu tsaurko hanu. sour spitting it is sour. "The fox wanted to eat pomegranates as he could not reach them, he went to a distance, and biting his lips [as chamm was explained by an Astori, although Ghilgitis call it chappe] spat on the ground, saying, they are too sour." I venture to consider the conduct of this fox more cunning than the one of "sour grapes" memory. His biting his lips and, in consequence, spitting on the ground, would make his disappointed face really look as if he had tasted something sour. history of the architecture of all ages and countries, and so thoroughly has he made this branch of investigation his own, and so well has he unravelled the principles of its development, that almost singlehanded he may be said to have founded the science of Comparative Architecture. Indian Architecture, Ae-(Ghilgiti) mouth; aru-in the mouth; dzejuagainst the mouth. Aze-(Astori) mouth; Azeru-in the mouth; azejuagainst the mouth.

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MARCH 1, 1872.] REVIEW. 93 as a study, owes almost everything to him, and hirs, -Mr. Fergusson sets himself to prove-1st, that since the publication of his "Illustrations of the they "are generally sepulchral, or connected diRock-Cut Temples of India" in 1845, to the present rectly, or indirectly, with the rites of the dead; day, his interest in it and his zeal for its thorough 2nd, that they are not temples in any usual or apinvestigation has steadily increased. But few of propriate sebre of the term and lastly, that they the many contributions he has made to the cause were generally erected by partially civilized races of his favourite science promise to be more in- after they had [in the west) come in contact with portant in their ultinate issues than the service he the Romans, and most of them may be considered has just rendered by the publication of his "Rude as belonging to the first ten centuries of the Stone Monuments." Christian Era." The age of the Monuments treated of has long It is not to be expected that all that the author been a mystery, and of late the tendency has been advances will stand the test of a rigid criticism, or to relegate them almost without exception to "pre- be confirmed by future discoveries, but this book has historic" times. Mr. Fergusson, however, is justly the grent merit of, for the first time, presenting a dissatisfied with all the theories on this point distinct and positive view of the age or use of these broached during the last two centuries. Stukeley, megalithic remains, and if suggestions on many as he remarks,"cut the vessel adrift from the minor points have been offered, which it night be moorings of common sense, and she has since been difficult to establish by proof, he avows he has put & derelict tossed about by the winds and waves of them forth-"because it often happens that such sugevery passing fancy, till recently, when an attempt gestions turn the attention of others to points which has been made to tow the wreck into the misty would otherwise be overlooked, and Day lead to haven of prehistoric antiquity. If ever she reaches discoveries of great importance ; while if disproved, that nebulous region, she may as well be broken they are only so much rubbish swept out of the path up in despair, as she can be of no further use for of truth, and their detection can do no harm to any human purposes." Further, as he remarks else- one but their author." We need scarcely add that where, some of these reinains cannot belong to a writer who has added so much to our knowledge prehistoric, while the others belong to the historic can afford to be cerrected if it should turn out that period;" all belong to the one epoch or to the on some minor point he has not divined the truth. other. Either it is that Stonehenge and Avebury We cannot attempt to follow the author over the and all such are the temples of a race so ancient as whole of the British Isles, Scandinavia and North to be beyond the ken of mortal man, or they are Germany, France--so rich in these remains, Southern the sepulchral monuinents of a people who lived so Europe, Northern Africa, the Mediterranean Islands, nearly within the limits of true historic times, that and Western Asia, in all of which regions such their story can easily be recovered." And if the monuments are found ; but we must pause at India author has proved any point, it is that most of the to make a few brief extracts., European remains of this class have been erected "The number of rude-stone monuments in India," since the Christian era, and most of those in Eng- says Mr. Fergusson, "is probably as great or even - land, at least, between the fifth and tenth centuries. greater than that of those to be found in Europe, Stonehenge, for example, belongs to the period of and they are so similar that, even if they should the struggle between the Saxons and the Britons not turn out to be identical, they form a most imunder Ambrosius, and most probably to the years portant branch of this enquiry. Even irrespective, 466 to 470 A. D. The argument he advances is however, of these, the study of the history of backed by the results of extensive reading, and from architecture in India is calculated to throw so the cumulative character of the evidence becomes much light on the problems connected with the very powerful. And it perhaps deserves all the more study of megalithio 10onuments in the West that, attention because the results are not those of for that cause alone, it deserves much more attention predilection :" When I first took up the subject," than it has hitherto received." says-Mr. Fergusson in his preface," I hoped that The first tribe noticed as erecting rude-stone the rude stone monuments would prove to be old, monuments are the Khassiaa, in whose country they -80 old, indeed as to form the incunabula' of exist in greater numbers than perhaps in any, other styles, and that we might thus, by a simple i other portion of the globe of the same extent. All process, arrive at the genesis of styles. Bit by bit travellers who huve visited the country have been that theory has crumbled to pieces as my knowledge struck with the fact and with the curious similarity increased, and most reluctantly have I bcun forced of their forms to those existing in Europe."..... to adopt the more prosaic conclusions of the present "The natives make no mystery about them, and in any volume. If, however, this represents the truth, were erected within the last few years, or are being that must be allowed to be an ample compensation erected now, and they are identical in form with for the loss of any poetry which has hitherto hung those which are grey with years, and must have round the mystery of the Rude Stone Monuments." been set up in the long forgotten past." The top of Regarding these monuments-whether Tumuli, one dolmen "measured 30 feet 4 inches by 10 feet Dolmens or Cromlechs, Circles, Avenues, or Men- in breadth, and had an average thickness of 1 foot,"

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THE INDIAN ANTIQUARY. [MARCH 1, 1872. --this great stone weighed 23 tons 18 cwt., and another is described as still larger, probably weighing about 40 tons, and others are of nearly the same dimensions. These " are frequently raised some height from the ground, and supported on massive monoliths or pillars. " While this is so, we need not wonder at the masses employed in the erection of Stonehenge or Avebury, or any of our European monunents. Physically the Khassias are a very inferior race to what we can conceive our forefathers ever to have been. Their stage of civilization is barely removed from that of mere savages, and their knowledge of the mechanical arts is of the most primitive description. Add to all this that their country is mountainous and rugged in the highest degree. Yet with all these disadvantages they move these great stones, and erect them with perfect facility, while We are lost in wonder, because our forefathers did something nearly equal to it some fourteen centuries Krishna and its tributaries. They are also found on both sides of the Ghats, through Koimbator, all the way down to Cape Comorin ; and they are also found in groups all over the Madras presidency, but especially in the neighbourhood of Conjiveram." To help towards clearing up the quustion as to the race of the Indian dolmen builders, 29 well as to throw light on other points connected with the history of Indian architecture in all its stages, we need to know more than we do of the Haidarabad territory. As Mr. Fergusson states, -"In so far as the history or ethnography of the central plateau of India is concerned, or its arts or architecture, the Nizam's dominions are absolutely a terra incognita. No one has visited the country who had any knowledge of these objects, and the Indian Government has done nothing to enquire, or to stimulate enquiry, into these questions in that country. Yet, if I am not very much mistaken, the solution of half he difficulties, ethnological or archaeological, that are now perplexing us, lies on the surface of that region, for any one who will take the trouble to read them. Till this is done, we must, it is feared, be content with the vaguest generalities." Leaving these extracts, to speak for themselves, we commend this beautiful and most instructive volume to all who have any real taste for the scientific study of antiquities, in the hope that it will give a fresh and powerful stimulus to research in a field almost new in India and of uncommon interest. ago." In Western India" there are some groups of rudeatono monuments similar to those found in the Khassia hills, and apparently erected for similar purposes. They are, however, much less perfectly known, and are described, or at least drawn, by only one traveller. The most conspicuous of these is one near Belg&m. It consists of two rows of thirteen stones each, and one in front of them of three stones--the numbers being always uneven, as in Bengal--and on the opposite sido four of those small altars, or tables, which always accompany these groups of stones on the Khassia hills. These, however, are very much smaller, the central stono being only about 4 feet high, and falling off to about a foot in height at the end of each row." When we turn to the sepulchral arrangernents of the aboriginal tribes of India, the analogies to those of western Europe "are so striking that it is hard to believe they are accidental, though equally hard to understand how and when the intercourse could have taken place which led to their similarity." The examples adduced by the author are certainly very remarkable. As the writer remarks" nothing would tend inore to convey clear ideas on the subject of Indian dolinens than a map of their distribution, were it possible to construct one ... The following sketch, however, is perhaps not very far from the truth regarding them. They do not exist in the valley of the Ganges, or of any of its tributaries, nor in the valleys of the Narinada or Tapf, not, in fact, in that part of India which is generally described as north of the Vindhya range of hills. They exist, though somewhat sparsely, over the whole of the country drained by the Godaveri and its affluents. They are very common, perhaps more frequent than in any other part of India, in the valleys of the * Colonel Forbes Leslie. Early Races of Scotland,' vol. Il pla Ivili, lix,lx. They have also been described by Dr. Stevenson, J. R. A. S.' vol. V. pp. 192 et seqq. It would be RUINS OF THE NALANDA MONASTERIES, at Bargaon, Sub division Bihar, Zilla Patna. By A. M. Broadley, E9 Assistant Magistrate and Collector, Patna. 24 pp. 8vo. Calcutta, 1872. Mr. Broadley is an enthusiastic and energetic archaeologist, and is, by good fortune, located in the district which, beyond all others, is the richest in India in historic associations and ancient Buddhist remains. His contributions to our pages testify to his earnestness and ability, and this little brochure illustrated with two plans-of an excavated temple at Bargaon, and of a sketch plan of the ruias there, with two lithographs of inscriptions-is further proof of the extent and thoroughness of his researches. Printed unfortunately at a distance from its author, it is disfigured by many typographical errors. The account of the excavations undertaken by Mr. Broadley occupies little more than 10 pages, and is followed by the description of fully seventy Hindu and Buddhist sculptures found in the ruins ; then follows an inscription on a door, in his remarks on which we fear Mr. Broadley has been misled as to a date, which his translator seems to fancy is concealed in the words agni-ragha-dvara, and which extremely interesting in an ethnographie point of view, if some further information could be obtained regarding these stone rows.

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MARCH 1, 1872.] THE SEA OF MEWAR. 95 he makes 913 of the Samvat of Vikramaditya. The date is probably either the 1st or 11th of the reign of Shrimat Mahipala Deva of Bengal. We hope the examples of Mr. Broadley and the late Mr. Boswell of the Madras Civil Service will be followed by many others, each in his own province adding somthing to our knowledge of the antiquities of the country. MISCELLANEA. THE SEA OF MEWAR. It is not often that a white face is seen on the band at Debar, albeit that marble structure possesses no equal, as historians say. The main road through Mewar leads not past Debar, hence the limited number who see those fine piazzas in which the breezes revel, or those placid bays in which sport fish of no great flavour but of enormous size, and alligators anid to be possessed of an unbounded stomach. Travellers wishing to visit the Debar Lake must leave the Ahmadabad and Udepur road at Prasad, a small pal, or village, some twenty miles from Khwada. From Prasad to Debar the way is rough, but on every hand beautiful jungle and beautiful birds fascinate the eye of the artist and the sportsman. A long and narrow nal, or pass, winds round the foot of the great hill at Prasad, one of the stations of the Trigonometrical Survey of India. Then theroad opens out to the plain of Chapan, the South-West Province of Mewar. Chaond, the principal village, is reached at about an hour and a half from Prasad. Chaond is ps hardly worthy of being remembered, except for the circumstance that it at one time afforded refuge to the great Pratap, the patriot Rana of Udepur. At Chaond he lived, after having been driven from the hill fort of Komalmer, by the treachery of the Thakur of Mount Abu. At Chaond, Pratap cut in pieces the army of Khan Ferid, the trusted general of Akbar, rolling back the tide of invasion towards the plains, and proving to the great Emperor of Dihli that some valour yet remained in the hills of the Rajput. The ruins of an old palace and fort rise from a ridge a short distance from the village, and here and there stands a fine chahutra, or temple, to shew that a large population once occupied the place. Ten or twelve miles from Chaond, towards the northwest, is the Debar Lake. A few ruined houses, palaces, and temples beyond the village of Jharol are first noticeable, and then the fine palace overlooking Debar itself rivets the eye. The whole of the northern side of the plain is bounded by an immense rocky natural wall; towards the east end alone can you descry a break. Across this, a massive barrier of stone has been thrown to keep the waters of the Lake within the bounds prescribed for them by the machinations of man and nature combined. A great pool always existed towards the North: its waters escaped by a large and noble stream through the "fault" in the range. Jesingh, the ruler of Mewar, about the year 1681, when all his resources were taxed to the utmost, and while Aurangzeb pressed him hard, atill found means of executing this splendid work. The name " Jaya-Samudra," or " Sea of Victory," which he gave to the former pool of Debar, served a double purpose : it served alike to celebrate the triumph over the forces of nature, and to immortalize the designer. The enormous proportions of the grand wall strike the observer with wonder and admiration. The outer embankment, 360 paces in length, and some sixty or seventy feet in height, rises abruptly from the plain. A road cut on the left side of the hill leads to the top. Massive stones, one piled above the other, form the wall; yet time has not been idle. It is a long pull to the top of the inner band. But, once you are there, a view opens out before you which well rewards your toil. You stand upon a magnifioent rampart : below you, steps stretch away to the water's edge : right and left, are rugged hille, crowned with ruined forts and palaces; and far away before you, stretches the lake until it touches the outlying spurs of the mighty Aravalis. Islands and bills covered with verdure, sweet bays silent beneath the glori. ous sky, marble temples, piazzas, and terraces on the band itself, with the water dashing underneathwhere could you look for a more lovely sogno / Yet how seldom has an English eye gazed upon it? Thirty. seven steps, by three flights, descend to the water. Piazzas of marble stand at euch end of the bund, their roofs supported by thirty-two columns. In the sprou Letween the two, rises a splendidly carved quadrangular temple; the building has never been completed, yet it is magnificent even now. Eight small chabras, once surmounted by doines, fill up the intervening paces, each of these buildings standing upon the uppermost of a tier of platforms. Elephants rise up near the piazzas ; their mouths are some twelve or fifteen feet above the level of the water. The natives say that when the water in the lake rises so far as to lave these elephants' tusks, an opening in the hills allows the overplus to escape towards the east, upon the plains beneath. In ordinary seasons the rainfall would appear to be some five or six feet below the greatest capacity of the lake. The numerous platforms on the band have carved upon them, in bas relief, figures of elephants vanquishing wild beasts, and all around lie loosened stones upon which the images of the gods, in good condition, are engraved. Every stone in the band bears upon it the name of the master mason. In a niche below the great temple is beautifully represented Narayana, or Vishnu, resting on Shesha; the god Brahms springing from a lotus, which rises from his navel, whilst Lakshmi is seated at his feet. It is as though Jesinha had said -"By the power of the gods this great work has been accomplished; by Vishnu the Preserver, and it shall remain," Yet, alas! a remarked above, neglect bids fair to destroy the noble structure; mas. sive stones have been forced from their places by the roots of the numerous trees and shrubs which spring from every crevice on the steps. The tiger, the pan. ther, and the boar haunt the gardens and palaces of the Lion of Victory, whilst the very lake itselt seems

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96 THE INDIAN ANTIQUARY. [MARCH 1, 1872 anxious to burst its bounds, caring not, apparently, to spontaneously. Upon observation as to why thi retain the splendid distinction of being the largest Waste, it was ascertained that it occurred only over one artificial sheet of water in the world. spot. There the spade and pick-axe were manfully At the south-west end rises the steeper of the plied, and there they discovered a statue of the god. two hills which the embankment unites ; on the Afterwards it was revealed to the priest that it was summit of this hill stands the splendid palace built the wish of the deity to found a home at Rishabanath. by Jesioha for his favourite wife, Umala Devi, A small temple was first erected ; and, as worshippers a princess of the Pramara race, strangely also called increased in number, other and more magnificent the Ruta Rani, or "testy queen." She and the buildings followed, until the pile is now large, beautiful, older queen, mother of the heir appareat, naturally and exceedingly wealthy. The Bhill swears by the quarrelled; and, to make peace, or rather to prevent god, and hence one is led to believe that this is only domestie scenes" Jesinha himself retired with his a temple where Krishna is worshipped under one of his favourite to Dabar, and lived in seclusion some years many forms. A large and ancient naubatkhana (room of inglorious ease, until the misconduct of his regent for musicians) overhangs the great gate. The temple and heir-apparent at Udapur compelled him to re itself is made up of a series of templets, all connected; sume the reins of government. The principal building in each are images of the Jains lords. Of course the of the palace rises abruptly from the rook, domas sur- great image is there. The inner shrine is shut off from inount the building, and from these magnificent views the rest of the building by gates plated with silver. can be obtained. Numerous rooms and courts, small Each full moon from the bhandar, the high priest and inconvenient, are crowded together. Upon the brings forth a dress valued at a lakh and a half of rupees, walls of the apartments devoted to the Rani are wherewith to deck the god, whilst gold and silver Vespaintings still in fair preservation-scenes froin the sels are used in puja. All day long devotees lie prosRamayana, the Great War, &o. A wall of stone sur trato before the shrine, whilst others offer saffron upon rounds all the attached buildings, as well as the palace pillars, upon which are supposed impressions of the feet itself. On a higher eminence arising from the eastern of the god. All the rulers in Rajputana send gifts to margin of the principal arm of the lake stands another Rishabnath-saffron, jewels, money; and, in return, palace, from the walls of which the grandest view.ofreceive the high priest's blessing.--Abridged from the the lake can be obtained. The greatest length of Times of India. Debar is from east to west, whilst the principal, and deepest arm, runs towards the bund, from the north. A NEW JAINA TEMPLE AT PALITANA.- About This arm is comparatively narrow, 80 that from the three years ago when Mr. Kesavji Nayak, a Bhattia embankment the great mass of water cannot be seen, merchant of Bombay, was at Palitapa, he contriespecially as the view is limited by the presence of a buted #1,50,000 for the erection of a temple there. largo island stretched across its opening. Away to the The temple has now been completed, and the cerenorth, he waters extend, during the rains, almost to the foot of the hills, leaving, as they subside, immense mony of opening performed last month. tracts of the finest rive land in Rajputana. In the summer small streams can be seen meandering NOTES AND QUERIES: through the plains, to lose themselves in the lake itself Note on Query 2, p. 64. Twelve villages are dotted along the banks, the inha WITH regard to Mr. Beames's enquiry as to bitants of which support themselves by cultivation of the soil and fishing, which last is a lively occupation. whether the custom of denoting the months by the Casting the eye far away to the south, one can signs of the Zodiac prevails in other parts of India, see Salumbra, the home of the most powerful | I find that in this part of the country (Hasan Dischief present at darbar to do honour to His High- trict, Mysore) it is the custom among astrologers ness of Mewar on his installation, and the 'hereditary always to use in documents drawn up by them in councillor of Mewar, whose symbol, the lance, must addition to the usual month and date, that of the be borne before every state document that bears his corresponding month according to the "Sankrams" signature. style. For instance the 15th February would be given as the 7th day of the bright half of Magha, FAMED RIKHABNATH. and the 5th day of the month " Kambha," the Although Debar Lake is so seldom visited, this is i "panchanga" or native almanack gives both styles. not the case with the famous shrine of Rishabanatha, J. 8. F. MACKENZIE. ten miles south of Prasad, on the Udepur and Ahmadabad road. Thither flock thousands upon thou- Hassan, 15th Feb. 1872. sands of Lindus from Gujarat, Mewar, Marwar, and all Rajwada, to pay their devotions to the shrine of the Query 4. protecting lord. Rikhabnath is a walled village in the MANY figures of Buddha holding the bhikshu's midst of the hills; it contains numerous houses, and a bowl, have on the base a monkey making an offer large dharmashala for the accommodation of strangers. The temple, the centre of attraction, is surrounded by ing, while another is disappearing, head foremost a large stone rampart, and is shut off from the town by down a well or bucket! (See plate Jour. Beng. As. enormous gatos. Tradition states that, nearly Soc. vol. XVI p. 78) What does this mean or allude 50C. YOL AYIP, 10) w at uvos thousand years ago, a husbandman one day found in to ? his field one of his cows giving forth milk lavishly and Bihar, Feb. 9th. A. M. B.

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APRIL 5, 1872.] TAMIL POPULAR POETRY. 97 TAMIL POPULAR POETRY. BY ROBERT CHARLES CALDWELL, M.R.A.S. First Paper THE number of Europeans in South India direct effect of urging them to adopt a strained 1 possessing a fair knowledge of common and affected manner. Tamil is not inconsiderable. Yet I have always In the second place, I can assert with conremarked with wonder how few of these have fidence, and I trust I shall be able to prove, in thought it worth their while to make themselves this and in a subsequent paper, that Tamil poacquainted with one or two of the popular Tamil pular poetry is full of really beautiful fancies, poets, just to gain thereby a little insight into similes, metaphors, aphorisms, and thoughts. Hindu customs, Hindu characteristics, Hindu And I hold--and I trust I shall be able to confancies, and Hindu creeds. Now I feel certain vince the reader that I am right in holding-that that popular Tamil poetry would be far more Tamil popular poetry contains gems of art of widely studied by such Tamil-speaking Euro-which any European language might be proud. peans, were it not for two considerations. In In this introductory paper my aim is to prove the first place, it is supposed that these poems- a portion of this thesis to the best of my ability, merely because they are Tamil poems--do not without entering at any length into the very possess such inherent beauty of thought, fan- wide field of discussion which will present itself cy, or expression, as we Europeans understand in connection with my subject. I shall unly beauty in literary compositions, to repay the take a few-a very few-instances of the beautiful labour of their perusal by a cultivated reader thoughts embodied in poetical language to be acquainted with the splendid and sublime liter- found amongst the immense stores at every atures of Europe. In the second place, it is Tamil scholar's disposal. The difficulty which imagined that to peruse, so as to understand and meets me when about to treat of this subject is, appreciate these poems, is a matter of great diffi- not what specimens of Tamil poetical writing culty, and that these popular lyrics are couched I ought to select, but what striking examples I in the same difficult language as nearly all the ought not to select. The abundance of materials great poetical works in Tamil are. at my disposal makes me hesitate and almost With reference to the latter of these two wish that the garden were smaller from which I suppositions, I beg to submit that popular Tamil have undertaken to cull a few flowers. poetry is written, as & general rule, in clear, | But, before proceeding further, I wish the readplain, mellifluous Tamil. Stanzas here and there er to consider one important point regarding my may be met with, containing verbal difficulties. subject. It must be remembered that I am transBut supposing, in the first place, the reader is lating; and that upon which I base my argument bent, not upon a critical study of such poems, is translated poetry. Take up the best translabut upon a lighter course, and merely wishes to tions the English language possesses; take up run through them for his amusement and in- Chapman's Homer, Connington's Virgil, or Cary's formation, then, in the majority of instances, Dante,--suppose these translations had appeared he will find these poems intelligible on their first as original poems in English, would they have beperusal. Indeed, I have repeatedly noticed that, como celebrated ? Perhaps as literary curiosities with scarcely any exceptions, stanzas in the they might, but would they have passed into the works of popular Tamil poets are most beauti- household literature of England and left such a ful in the thoughts they contain, when the mark upon English literature as their originals language in which these thoughts are ex- have upon the literatures of Greece and of Rome? pressed is simple and not stilted. Poets, such It is impossible to answer this in the affirmative. as SIVA VAKKIYAR, PATTANATU PILLAI, and And the reason for this lies in the very nature PUTTIRA GIRIYAR generally-as far as it ap- of the case. pears to me-betake themselves to difficult In the first place, the subject of such poems phraseology and intricate involutions of style, is of no national interest to Englishmen. It when they are giving utterance to some trite or is like olives--it requires a trained taste in trashy sentiment. It seems as if consciousness an Englishman to appreciate it, whilst a Greek, of poverty and weakness in matter, had the or an Italian, might take to it naturally, as it is

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98 THE INDIAN ANTIQUARY. [APRIL 5, 1872 s natural product of his fatherland. A certain poetic diction. It appears to be the aim of course of education is necessary before an most modern English poets to say a thing Englishman een appreciate the 'ox-eye' of Ath- "not only as it never has been said before, ena, before he can see any force in AEneas but as no one else would have been likely to being styled 'father,' and before he can be think of saying it." Even & real thinker, like lieve in the existence of an Il Purgatorio. Browning, often clothes his thoughts in language And I hope the reader will reflect that if which is anything but plain English. Thus the themes of the poems of Homer, Virgil the vicious taste is daily gaining ground in and Dante do not possess many fascinations for England of regarding the dress more than the Englishmen, how much less likely are the sub- person, poetic phraseology more than poetic jects of the poems of a rude non-European thought. nation to do so. In the second place, the But let one of our English poets be translatlanguage of Chapman, Connington, and Cary, ed into a foreign language, or better still, into though undoubtedly very fine, cannot be well English prose, and the real value of his writings supposed to be as good English as Homer's will be at once apparent. In the crucible of language was good Greek, Virgil's good Latin, translation all petty adornments of rhyme and and Dante's good Italian. And in my own rhythm are separated, like dross, from the pure case, I have keenly and constantly felt, whilst precious metal of the thought. The thought engaged in translating from Tamil popular remains, and the reader is obliged to judge by poems, how utterly impossible it was for me it, and by it alone, of the value of the poet's to reproduce the infinite harmonious iteration work, and his real position as one of the sweet of sound and sense of the original. I therefore singers of the world. "Dryden said of Shakeshave to ask the reader to judge merely of the peare, that if his embroideries were burnt down, poetical thoughts in Tamil popular poetry from there would be silver at the bottom of the melting my translation ; for, if he wishes to ascertain pot." Goethe says :-"I honour both rhythm the beauty of the language, he must go to the and rhyme, by which poetry first becomes original and to that alone. poetry; but the properly deep and radical But it has sometimes been considered that operative-the truly developing and quickening there is one certain advantage, amongst many dis- -is that which remains of the poet when he is advantages, resulting from the judgment of a poet's translated into prose. The inward substance writings being based upon their accurate transla- then remains in its purity and fulness; which, tion, and not upon his writings in the original. when it is absent, a dazzling exterior often Without adopting any of the various defini- deludes with semblance of, and when it is present, tions of poetry, let us consider for a moment conceals." what pleases us in any writing and forces our But, on the other hand, it cannot for a mointellectual discriminative faculties to pronounce ment be denied that poetic expression is a great it poetry. The prime source of pleasure always gift, a gift necessary to a poet. When beautiful ought to be the thoughts contained in the writ- thoughts are couched in beautiful language, there ing" thoughts that shake mankind,"-origi- is an additional beauty which springs from the nal, deep, suggestive, and sublime thoughts- amalgamation of the two. The thought appears thoughts fanciful, playful, or grotesque, lovelier because of the musical language; the thoughts that cheer or thoughts that elevate, language appears lovelier becanse of the pleasthoughts that in any way exercise a vis medicinos ing thought. There is a reflection of bright on the mind of the reader. Such ought to be beauty from one to the other, and this reflection the prime source of pleasure : but in a great doubles the brilliance which emanates from measure it is not. Englishmen now-a-days both. And this is especially the case, so far as seem to prefer sound to sense. If a man can regards the thoughts and expressions in the dress a trite thought in a novel manner he is a popular poetry of an Asiatic people like the poet. The mysterious utterances of the Del- Tamilians. Ardent thoughts are expressed in phic Oracle of the past were nothing to the glowing language : the thoughts breathe of a ambiguous phraseology patronized by the Ros- tropical sky; the words burn with all the fire settis and Swinburnes of the present. Extra- of oriental imagery. ordinary involutions of style, bristling with me- | With these prefatory remarks, I beg to draw taphor and glittering with rhyme, constitute the attention of the reader to the following

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APRIL 5, 1872.] TAMIL POPULAR POETRY. 99 translations from the poems of two Tamil popular poets, SIVAVAKKIYAR and PATTANATTU PILLAI. I have shown these translations to several Tamil scholars. One of the most eminent of such scholars in this Presidency has assured me that, in his estimation, my translation is alaost absolutely accurate, although I have written in rhyme. I do not however desire the reader to lay any stress whatever upon this. But I would draw attention to the fact that, in parallel columns with the stanzas of my translation, I have placed the Romanized form of the Tamil text from which I translate. Thus if my translation be in any particular unfaithful, the scholarly reader will be able at once to detect the flaws. SIVAVAKKIYAM. Pandu nan parit' erinta Pan malargal ettinei; Palile jebittu vitta Mantirangal ettinei : Tendanay vilunt'urundu Konda klam ettinei ; Ter ilukka, vtir aleita, Mar adittat ettinei: THE SHEPHERD OF THE WORLDS. A Detached Piece from the Poems of Sivavakkiyar. How many various flowers Did I, in bye-gone hours, Cull for the god, and in his honour strew; In vain how many a prayer I breathed into the air, And made, with many forms obeisance due. Beating my breast, aloud How oft I callei the crowd To drag the village car ; how oft I stray'd In manhood's prime to lave Sunwards the flowing wave, And circling Saiva fanes, my homage paid. But they, the traly wise, Who know and realize [will ne'er Where dwells the SHEPHERD OF THE WORLDS, To any visible shrine, As if it were divine, Deign to raise hands of worship or of prayer. Mindanay terinta potu Ireita nirgal ettinei; Milavum Sivalayangal Salntu vantat' ettinei : Andarkdn iruppidam Arint' unarnta goanigal, Kanda kovil devam endru Kei yeduppat'illeiye. I would draw the special attention of the reader to these verses. The musical flow of them and their sonorous Homeric conclusion cannot be caught in any translation. The beauty of the thoughts they contain, however, must shine through any language. That there may be no misapprehension I shall now give the exact verbal translation of the original. "How many various kinds of flowers did I of yore cull and scatter. How many mantras have I said in vain. SIVAVAKKIYAM. How often, with obeisance, falling, rolling round I assumed the manifestation of a devotee). How often have I, beating my breast, called the village to drag the car. How often, at prime of life, whilst in my wanderings, have I upraised water. How often have I kept encircling Saiva temples. The wise who have known and inwardly realized the dwelling place of the Shepherd of the Worlds. To visible temples, as if they were divine, lift their hands-never ! " EXTRACTS FROM THE POEMS OF SIVAVAKKIYAR Nattu veitta devaram Nadamal veitta devarum, Suttu veitta devarum SudAinal veitta deyarum, Kattu veitta devarum Katt' avilka vallard ? Itu veitt' idattila Kidapat' andri, yen seyvar? Gods set up, Gods not set up, Lords baked, and enbakel Lorde, And Deities bound securely (To sacred cars) with corde. Say, are these even able To free themselves when tied ? When placed somewhere, what can they But in that place abide ? * Notice the beautiful epithet Shepherd of the Worlda! This word Andarkon is often simply rendered Monarch of the Gods, but I have taken the core magnificent rendering, - rendering which represents the inner spirit of the original, and which, by the way, has the sanction of my father, the Rev. Dr. Caldwell

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100 THE INDIAN ANTIQUARY. [APRIL 5, 1872. With flowers of bush and creeper, Nattu kallei devam endru Nalu putpam satturir, Suttri vantu, minu-min' endru, Sollum mantram etada? Nattu kallu pesumo? U -Natan ulirukkeiyil ; Sutta satti sattuvam Kari suvei ariyumo? Osei pettra kallei nir Udeitt' urukkal seygirir, Pujei pettra kal atil Pavum nirum satturir: Vasalil puteita kal Malungave metikkirir: -Isanukk' uganta kal Irandu kallum allave! Devar devar endru nindru Tedukindra mudarkal, Devar yavar endr' arintu Tedavum arikilir: Mavar devar endru nir Molintatena? Guanamo? Mevataka ummulle Viritunarntu kollume. Kalutei katti, omum setal, Kalutei annani akumo? Palutei kattra mantarkal Parama Sivan karttand? Mulutumana gnana raba Marti nindrat' appuram, Yelutum ati yantamum Itayamum kadantate. ARIUM alla, AYANUM alla, ARANUM alla,-appuram, Karumei, seinmei, venmeiyum, Kadantu nindra karanam; Peritum alla, siritum alla, Pennum anum allave, Duriamum kadantu nindraDura dura darame! Satuvana Tattuva Sadangu seyyum ameikal,Devar kallum avard? Siripat' andri yen seyven? The Tamil scholar will notice an emendation here, which seems to me absolutely necessary. The stanza, as it stands in all editions of Sivavakkiyar, presents a strange grammatical medley. The alteration I have adopted, though but a slight one, seems sufficient. Tank-flowers, and flowers from boughs,+ Why deck ye stones, and round them Stand, paying mumbled vows? Can idols speak, though in them The Omnipresent dwell? Say, of the curry's flavour Can the pot's ladle tell? Stones resonant ye fashion To idols; then adore,With flowery wreaths adorn them With ashes smear them o'er: The stone before your threshold Grows worn out, being trod ;But of these two stones, neither Affords delight to God! Fools! with continual searching, "The gods, the gods," ye cry; Even the way ye know not To seek for them whereby. Tell me, is it religion To say "the gods are three"? To attain to God, within you Your search for him must be. The tether'd ass, becomes it A swan if God's adored ?++ Ye sinful fools, can Siva Become the one true Lord ? A wholly spiritual Object In the Henceforth He stands, The Original, the Endless, Whom no mind understands! Not Vishnu, Brahma, S'iva, In the Beyond is He, Not black, nor white, nor ruddy, This Source of things that be: Not great is he, not little, Not female and not male,But stands, far, far, and far, beyond All beings' utmost pale !SS Dumb fools, whom physical principles, The six-and-ninety, guide,|| Shall I not laugh when ye tell me Of deities petrified? poreal entanglements. This stanza is the most beautiful and the most famous one in the writings of Sivavakkiyar. The literal translation of the words in the beginning of this stanza is as follows:-"O ye dumb persons, who perform the perishable Tattuva laws." Tatuvam primarily signifies the essential nature of things. According to Tamilians there are ninety-six properties of things, or physical principles. There is a good deal of difference of opinion amongst famil authors regarding these in detail, although the total number ninety-six is generally agreed to. The knowledge of all these ninety-six physical principles is required in a man who professes to be a genuine ascetic. In other words, the true ascetic must know the Tattuva Sadangu, or Hindu Physiology, in all its modifications, and ninety-six divisions. Sivavakkiar, who is a passionate writer delighting in strong epithets, calls this in the text before the reader " perishable." I apprehend he thereby desires to show his utter scorn of Hindu physics, ontology, and natural philosophy. And certainly the reader would agree with him were I to enumerate the ninety-six divisions of this science. of the text + Literally-the four kinds of flowers. Tamilians divide all flowers into flowers that grow on low bushes, flowers of creepers, flowers that grow on trees, and flowers that grow in water. of burnt offerings." Literally" By the offering SS The poet here uses the S'aiva-siddhanta word Duriam. This term signifies a high state (for the highest) of existcuce. God, he says, stands beyond Duriam, far, far, far away. According to the S'aiva-siddhanta philosophy there are five states of existence:-1. The state of vigilance and activity. 2. The state of suspended mental condition, like that of dreams. 3. The state of inactivity like that of deep dreamless sleep. 4. The state of entire quiescence. 5. The state of supreme quiescence completely free from cor

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APRIL 5, 1872.] 1'AMIL POPULAR POETRY. 101 Movaralum ariyonata Muttolir pagapporul, KAvalaks ummule Kalant' iruppat' unmeiye. Indra madu tan kaluttil Ita pottanangal pol, Mandru nalu sileiyei Mudint' avilkum mudarkal, Mandru 18gamum kadantu Mutti nindra Sathiyei Undri, Andri, nir mudinta Unmei yenna unmeiye ? V&damittu mani kilukki, Mikka tubam itume, Tedi veitta sembellam Tiralpadapparappiye ; Adu kondru, pangu veittu, Arattru maru polave, Podu putpum, ita pujei, Pujei yenna pujeiye ? Tantirangal ettinei! Davangal seyta nirkinum, Mantirattei Adaruttu, Mandapangal tedinum, Antirattil nindra Joti Y&varum arintilar, Sin teiyil ttelin ttidil Siva patangal seralam Pavum nirum yen manum ; Poruntu kdvil yen ulum ; Avi pida lingamay Akandatengum anate ; Mevukindra eivarum Vilangu tiba tibamay, Adukindra kuttanukkor Andi sandi illeiye. He who createth all things Preserveth, layeth low, The Indivisible Substance, Whom the Triad cannot know, Himself to thy hearts safe keeping He truly can bestow. When cows have calved, with bundles Their throats ye idly deck; Thus, fools, your oft-wrapt lingas Ye carry round your neck. Intent, heart-fixed, thus can ye Enkerchief, and sustain The Light whom earth and heaven And hell cannot contain! Your garb, your bells' quick tinkle, Your incense floating far, Your copper gods, that by you Array'd in order areAs men arrange in markets Mutton in lumps, and bawl IThe flowers ye cast, this worship What is it after all ?t How many your devices ! Although ye mortify Your bodies, go through mantras, To temple-choultries hie, Ye will not know the Splendour Who hath in space his seat; They with minds cleared can only Reach the true S'iva's foet. My thoughts are flowers and ashes, In my breast's fane enshrined, My breath too is therein it A linga unconfined : My senses, too, like incense Rise, and like bright lamps shine, There too my soul leaps ever A dancing-god divine If Clearing a place, an altar Ye raise upon the site, And heaping ashes on it Perform ye many a rite: Austerities perform ye; But tell me this I pray,The god whom ye thus limit, Where dawns his wisdom's ray? How localized this wisdom ? Know this--then homage pay. This, in my opinion, is one of the finest stanzas penned by Sivavakkiyar. The drift of it is this You popular Hindus, you have your temples, you have your flowers and Mcred when you have your phallus, or emblem of divine creative power, you have also your incense and lampa, and you have your divine dancer, S'iva- I too have my flowers and ashes, but they are of the mind! I too have my linge, but it is my breath or spirit! I too have my incense and lampe, but they are my five senses! And I too have my deity leaping in divine sport within me, but that is my soul. In a word, mine is the true spiritual wonibip! Idangal panni sutti seyta Itta pida mitile Adanga nirum puje seytu Arun davangal pannuvir Odungukindra nathanar Utikkum Gnanam evidam ? Adangukindra t'evitam ? Arintu pujei seyyume. * I know of as such custom, but content myself with translating the Tamil word pottanum literally. I am inclined to think the word charms is meant. Conch-shells are froquently tied round the necks of bullocks as charms to ward off the effects of the evil-eye, one of which supposed effects is to decrease the flow of milk. I have made enquiries of shepherds, and find three kinds of charms are in use, viz. - shells, pieces of leather perforated in the middle, and pieces of cocon-nut shell, but of any "bundles" thus wed, I could obtain no information. 1 This stanza will be noted as one which describe the worship of gods in some ordinary little village temple briedly yet very felicitously.

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102 "Kasi, Kasi" endru nir Kal kadukka vodurir, Kasi odi adinum Karuppu vellei akumo? Aseibasam vittu nir Eivarum odunginal, Kasi nirum ummule Kanalakum unmeiye. PUTTIRAGIRIYAR PULAMBAL Manatei woru villakki, Van poriyei nanakki, Yenatarivei ambakki, Yeyvatu'ini-Yekkalam ? Ayum kaleikal ellam Arayntu parttatinpin Ni andri yondrum ila Nisang kanbat-Ekkalam ? Ganja abin mayakkam Kallundu vadamal Panja vamirtam ni Pagaruvatum-Ekkalam? Pattrattru niril Padar Tamarei ilei pol Suttrattei nikki manam Dara nirpat-Ekkalam? Angaramum adakki, Eimbulanei suttaruttu, Tangamal tangi THE INDIAN ANTIQUARY. Sugam peruvat'-Ekkalam? Maya piravi Mayakattei aidaruttu Kaya puri kottei Kei kolvat-Ekkalam? Sattirattei suttu Sathur mareiyei poy akki Sattirattei kandu Sugam peruvat-Ekkalam? Sattirattei katti Sathur mareiyei poy akki Sattirattei kandu Tuyararapat-Ekkalam? Kasi, this is the Tamil name for Benares. The Tamilians speak of five bodily organs just as we do. 1. The feeling-of the surface of the body. 2. The taste of the mouth. 3. The seeing-of the eye. 4. The smelling of the nose. 5. The hearing-of the ear. Literally-Ganja, a plant with narcotic properties. It is supposed that ambrosia contains the following five delicacies:-Milk, ghi, sugar, curds, and honey. The author alludes to a supposed natural fact. Although the leaf of the lotus lies outspread on the surface of the water, yet water adheres not to it, nor interpenetrates it. Water poured upon the leaf leaves no apparent moisture behind. The Tamil scholar would do well to compare with. this stanza one in the Nalvari beginning,-" Ellappadiyaamenninalivvudambu," &c. [APRIL 5, 1872. To Kasi, still to Kasi Ye haste in foot-sore plight, Although you go and bathe there Will black be changed to white? If, all allurements shunning, Your senses be repressed, The sacred wave of Kasi Will well within your breast! STANZAS FROM THE LAMENTATION OF PATTIRAGIRIYAR. When, ah when, Shalt thou, O Lord, bend as a bow, my mind; And like a string, thereto, my sensest bind; That all the arrowy thoughts within my heart To thee alone, by thee impelled, may dart? When, ah when, Shall I perceive, after that I have pored O'er all the wisdom in all writings stored, The truth-that nothing is, save thee O Lord? When, ah when, To me, whose lips narcotic drugst have stain'd, Who have eat opium, and have spirits drain'd' Wilt thou, that I may without withering live, The five-fold sweetnessSS of thy nectar give? When, ah when, Like lotus-leaves, which o'er the water grow Yet to the water no adherence show, From those who my own kith and kindred are, Shall I in mind stand separate and far? When, ah when, Will the blest time of bliss attained arrive When I annihilate these senses five, Suppress my pride, and my tir'd being steep In that existence which is sleepless sleep? When, ah when, Cleaving through all this birth's illusions vain Shall I to my last spiritual state attain ? When, ah when, Burning the Shastras, deeming the Vedas four Mere lies, shall I the Mystery explore, And perfect bliss attain for evermore?P When, ah when, Laying aside,bound fast, the Shastra's lore Wholly distrusting, too, the Vedas four, Shall I the Mystery know, and grieve no more? This is the most famous of all Puttiragiriyar's stanzas. In one edition of his Lamentations occurs the same verse in an altered form,-the translation of which I also give. (See the subsequent stanza, and notice that he is made to say not that the Shastras should be burnt, but that they should be bound up.) This expression is the Tamil equivalent for our English phrase "shelving a book." The Tamil book is written on palmyra leaves: these leaves are strung together by a cord. When you open the book; you first undo that portion of the cord thich is bound round the whole. When you close it, you reverse this operation. Thus when P ttiragiriyar speaks of "binding up the Shastras," he means,close and shelve them as useless in your search after the great Mystery of Future Existence.

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APRIL 5, 1872.] Kuralneriya nal Vedam Kupitum kanata Parama rakasyattei Parpat'-Ekkalam? Turiyin min pol Sulandru, manam vadamal, Ariyanei tedi Adipanivat-Ekkalam? Penninallar asei Pirameithanei vitt'olintu, Kunnirundu madi, Kalant'iruppat'-Ekkalam? ON HINDI. THia precise character of the relationship which connects the modern Braj Bhasha with the ancient Sanskrit of the Vedas and the mediaeval Prakrits of the classic dramatists, and how far its vocabulary has been adulterated by the introduction of a foreign element, are matters regarding which a considerable diversity of opinion still exists among the most eminent philologists. Lassen says:-"The few words in Prakrit which appear to be of extraneous origin can, for the most part, be traced to Sanskrit, if the investigation is pursued on right principles," an opinion which Colebrooke has stated in equally emphatic terms by declaring that "ninetenths of the Hindi dialect may be traced back to the Sanskrit." On the other hand, a third writer maintains that "the line taken by Professor Lassen of treating all Prakrit words as necessarily modifications of Sanskrit words is one which he has borrowed whole from Vararuchi and Hemachandra, and however excusable in those ancient commentators seems unworthy of an age of critical research." Dr. Muir, in the second volume of his Original Sanskrit Texts, republished within the last few months, holds, as is usual with that most impartial of critics, a middle course between the two extreme views. He says:-" Lassen may not under-rate the number of purely indigenous words in the Prakrits, as they are exhibited in the dramas, polished compositions written by Pandits, men familiar with Sanskrit; but his remarks are not certainly correct if applied to the modern vernaculars, in which words not derived from the Sanskrit, and which must have come down to them from the vernacular Prakrits, are very numerous." Frmy own part, a resident When, ah when, Though I the Vedas four may hoarsely shout, The secret of the heavens shall I find out? When, ah when Shall this poor soul, within this body set Disquieted like fish within a net, Find the true Priest, and offer as is meet Perpetual homage to his sacred feet. When, ah when, Will all my carnal lusts have utter end, And I, with eyelids dropt, to heaven ascend, And with God's being my own being blend." ON THE NON-ARYAN ELEMENT IN HINDI SPEECH. By F. S. GROWSE, M.A., OXON, B.C.S. 103 of Braj, and writing of the Braj Bhasha, the typical form of modern Hindi, which I hear spoken about me, I discover every day stronger arguments for agreeing to the very full both with Lassen and the ancient commentators. The maxim stare super antiquas vias' is one which has often proved sound in application, and is never rashly to be discarded. After a lapse of 1800 years the sutras of Vararuchi, if rightly handled, seem to me as accurate an exponent of the variations from classic form which characterise the modern dialect as they were of the peculiarities of the vulgar speech at the time when they were first enuntiated. No more satisfactory proof could be desired of the essential identity of the Indian vernacular from its Vedic birth to its present rustic degradation. Out of Sanskrit arose the Pali, from that the Sauraseni Prakrit, and from that again the Braj Bhasha; each supplanting its predecessor so imperceptibly that neither contemporaries were conscious of the transition, nor can critics at the present day determine its period. I specially omit from the above table of descent the language of the Buddhist Gathas, which appears to be entirely exceptional. Used by the early teachers of Buddhism, men for the most part sprung from the lower orders of the people, it is described by Babu Rajendralala Mitra, who is of all men best competent to speak on the subject, as differing from the Sanskrit more in its neglect of the grammatical rules of the latter than from inherent peculiarities of its own: "it professes to be Sanskrit, and yet does not conform to its rules." A fitting and indeed a singularly close parallel to such a style is afforded by the barbarous Latin of some of the medieval * Literally-"Shout till I strain my throat."

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104 THE INDIAN ANTIQUARY. [APRIL 5, 1872. ecclesiastical historians. Take for example the Prakrit without undergoing a change; the following passage from a chronicle of the tenth large number of purely Sanskrit words in the century: "Otto rex yeniente Italico regno, tanta modern vernacular, and which I imagine the pene multitudo gentis in Italia, que sic imple- non-Aryan school of philologists would deverunt faciem terre, sicut situle. Habebat antem signate as tat-sama, never entered into the secum gentes nationes quorum lingue non scholiast's imagination as an element of Prakrit agnoscebant gentis. Insuper haec habebat gens speech, being all of very recent introduction. The que Guinula vocabantur, sarcinas et carros et l two examples that he gives of tat-sama worde machina portantes. Erat enim aspectus eorum are such as it would be difficult to connect with orribilis, et curbis properantes, carpentes iter et any Sanskrit root. The one is the name of a ad prelium ut ferro stantes." To use the very natural object, the other a colloquial exclamation; words of the learned editor of the Lalita Vistara, and both would appear to have been borrowed it professes to be Latin and yet does not conform not from the Sanskrit, but by the Sanskrit from to its rules: though at the same time the simi- the dialect of the vulgar. In fact they are really larity is sufficient to render the meaning of the what would now be ordinarily called des'i ; only barbarous jargon tolerably intelligible. with this material difference, that although of In my present remarks I do not propose an vulgar descent they have been formally adopted exhaustive discussion, but merely to suggest- into the Sanskrit family. Thus it will be ob1stly, an answer to a prominent argument; 2ndly, served that the scholiast does not, as with the to deprecate prima facie conclusions on the part other two classes, give & word as an explanation of the non-Aryan school; and 3rdly, to indicate a of the term des'i, but a dialect, the Maharashtri. mode of illustration which I conceive may be Hence I infer that the original text of the employed with great effect in support of the Kavyachandrika involves two orders of subdiviopposite theory. sion, the one of words into tatsama and tadIt is asserted that the earliest native gramma- bhava, the other of dialects as Maharashtri, rians distinctly recognise the presence of a des'i Sauraseni and the like, according to the country or non-Aryan element in the different Prakrits; (des') in which they prevailed. as for example, the line in the Kavya-chandrika: To sum up, there are in all Prakrits two Tadbhavam, tat-samam, desity, anekam prakritam kinds of words; the one called tad-bhava, viduh, upon which the scholiast's remarks are as corruptions from the Sanskrit ; the other called follows: "Tadbhavah Sanskrita-bhavah, khag- tatsama, words of vulgar origin, and mostly gadi s'abdah," " Tad-bhava means derived from signifying local customs or productions, adopted Sanskrit, as Khagga for Khadga, and so on." | into Sanskrit from the want of any exactly Tatsamah Sanskrita-prakritayoh samah, hindira- equivalent terms in that language. Thus medihandi ityadi s'abdah." Tatsama means the words aeval and ecclesiastical Latin, after it had bewhich are alike in Sanskrit and Prakrit, as come & dead tongue, like classical Sanskrit, hindira, a cuttle fish bone, hande, a mode of borrowed from the popular dialect, itself a coraddress, &c." Des'i iti maharashtriyadi. "Des'i isruption of Latin, many technical terms, which the name of the Maharashtri, &c." We may would be unintelligible to & Roman of the confine our attention exclusively to the above Augustan age, while they have also ceased to passage, since it appears to be the original correspond with the current forms of every day authority upon which the comments of all later speech. Thus if the division is exhaustive, every writers have been founded. The text is generally Prakrit word, though not necessarily derived understood to mean that Prakrit words are of three from the Sanskrit, still exists there ; allowance kinds; 1st, tad-bhava,-derived from the Sans- being made in the modern vernacular for the krit; 2ndly, tatsama,-identical with the Sans- fact that a Prakrit term, when once transferred krit; and 3rdly, desi, i.e. provincial, or rather- into Sanskrit composition, was stereotyped, while to obviate all ambiguity of expression--non- in current speech it continued subject to the Aryan; since in the sense of local corruptions of influence of progressive phonetic decay. The correct speech the tad-bhava words are consider- above considerations clearly explain why it is ed to be provincial. But the illustrations given that Lakshmidhara in his bad-bhasha-chandrika by the scholiast appear to me to necessitate a treats only of tad-bhang md tatsama terms; very different conclusion. It may be presumed since a third division w. the title of des'ya that in his time no Sanskrit word passed into the had never been recognated. Thus much in .

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APRIL 5, 1872.] ON HINDI. 105 answer to the argument drawn from the lan- 08 dew with the Latin ros, the Greek dporos, guage of the ancient rative grammarians in sup- the English drop, and the Sanskrit drapsa from port of the view that the Indian Prakrits contain the root dru or dram, to run.' Again the deria large non-Sanskritic element. Their language, i vation of pet, the belly,' from the Sanskrit it is shown, is capable of an exactly opposite peta, a basket,' appears to me by no means ininterpretation, and rather indicates that the conceivable, when we have the English slang classic and vulgar speech were both confluents term bread-basket' applied to that part of the from two identical sources. But again it is body. Bakhera, again, which also occurs in the said all argument and theory may be dismissed verbal form bakherna, 'to scatter,' as in the as unnecessary, since it is a positive fact, and phrase bij bakherna, 'to sow seed,' is, I think, one obvious at a glance, that the Hindi voca- almost beyond a doubt derived from the Sanskrit bulary is, to a large extent, essentially different kship with the prefix vi. So too, chauki would from the Sanskrit. Thus Dr. Muir writes :- seem to be connected with chatur, four' a seat, "There are in Hindi words which have no re- being ordinarily of square shape ; while an semblance to any vocables discoverable in San- outpost' (chauki) is most conveniently situate skrit books, such as bap, father; betd, son ; at a quadrivium or chatvara; and a man may be per, tree ; chauki, a chair; chuk, a blunder ; called chaukas, vigilant,' who keeps a good lookkhirki, a window; jhagra, a dispute ; bakhera, out on all four sides. Again, chhinal is unquesa dispute ; ata, flour; chatai, a mat, and a mul- tionably the same word as chhina, perforata,' titude of other instances." A few pages further from the root chhid ; and equally certain the on he gives a tabular list of such Prakrit words, Prakrit hore for a dog,' is connected with the with their modern vernacular equivalents, as are Kashmiri hun, the English hound, the Greek xow, not found in classical Sanskrit or are o doubtful Latin canis, and Sanskrit svan. Nor do I see the origin. This list is composed of the ten words slightest improbability in the suggestion which above mentioned, together with fourteen more, Dr. Muir himself makes, that gharna or ghadna viz., for the leg ; pet, the belly; chhinal, a har- is from the root ghat, since Vararuchi expresslot; khonta, a peg; johna, to look ; thartharana ly recognizes the substitution of d for a nonto tremble; burna, to sink ; dubna, to sink; initial t. But, without labouring to establish dhakna, to cover; gharna, to fabricate ; ghunt- any further identification, we are justified in dena, to gulp ; sip, a shell ; chamakna, to glitter; claring that the system of hermeneutics adopted and thokar, a blow or stumble. To this total of by Lassen, in conformity with the ancient gram24, he is careful to add at the end of a long marians, is an eminently judicious one, and less comparative vocabulary of Pali and Prakrit, ex- likely to result in error than the hasty assumptending over 14 pages, two other supplementary tion of the non-Aryan school that every unwords, viz., 08, dew, and dhona, to carry a load, - familiar form in vernacular speech is necessarily thus increasing the specification to 26. Now I of barbarous extraction. am far from asserting that there are not in A skilful dissection of the village names that Hindi many more than 26 words, which it would prevail in Upper India would probably illustrate be difficult, if not impossible, to connect with any in a very interesting manner the successive Sanskrit forms; but from the pains with which changes which the language of the country has Dr. Muir has made up even so short a list, it undergone. And perhaps no district is better may be concluded that "the multitude of in- adapted for such a purpose than Mathura. A stances" did not readily occur to him; and se- mere glance at the map proclaims it to be of condly, even though the connection may not be almost exclusively Hindi character. In the discoverable, it is rash to assert positively that two typical parganas of Kosi and Chhatau there no such connection ever existed ; witness the are 173 villages, not one of which bears a name extraordinary manner in which, at the present with the familiar termination of -abad. Not a day, English names are distorted by Indian pro- score of names altogether betray any admixture nunciation beyond all possibility of recognition. of a Muhammadan element, and even these are Even among the 26 words, so carefully selected, formed with some Hindi ending, as -pur, -nagar, I detect several that, at a glance, appear to betray or -garhi ; for example Shahpur, Shernagar, and their Sanskrit origin; and I cannot doubt that Shergarh. All the remainder, to any one but a rigorous scrutiny would yield further results a philological student, denote simply such and in the same direction. Thus I would connect such a village, but have no connotation whatever,

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106 THE INDIAN ANTIQUARY. [APRIL 5, 1872. and are at once classed as barbarous Hindi. Yet bourhood, the one Kusum-Sarovar or Kuan application of Vararuchi's rules will, in many sumokhar (for Kusuma-pushkara), the other cases, without any great exercise of ingenuity, Brikhbhan-pokhar or Bhan-okhar. As the suffice to discover the original Sanskrit form, rule was laid down by Vararuchi 1800 years ago, and explain its corruption. Thus Maholi is for I can only claim credit for its practical resusciMadhu-puri ; Parsoli for Parasurama-puri, tation; but it is of great importance, and at (Parsa being the ordinary colloquial abbrevia- once affords a clue to the formation of an imtion for Parasurama) Dham-sinha for Dharma- mense number of otherwise unintelligible local sinha, Bati for Bahula-vati ; and Khaira for names. Khadira. So far as I am aware, the true ex- The foregoing considerations demonstrate the planation of these common endings-oli, -auli, soundness of the proposition laid down at -auri, -c war, has never before been clearly stated. the outset, viz., that the proportion of words They are merely corruptions of -puri or -pura, in the Hindi vocabulary not connected with combined with the prior member of the com- Sanskrit forms is exceedingly inconsiderable ; pound, as explained by Vararuchi, in Sutra II. 2, such fact appearing-1st, from the silence of which directs the elision of certain consonants, the early grammarians as to the existence of including the letter p, where they are simple and any such non-Sanskritic element ; 2ndly, from non-initial; the term .non-initial' being expressly the discovery that many of the words hastily extended to the first letter of the latter memberset down as barbarous are in reality tracenble of a compound. The practical application of the to a classic source; and Srdly, from the unconrule was first suggested to me by observing scious adherence of the modern vernacular to the that two large tanks at Barsana and Gobardhansame laws of formation as influenced it in an adwere called indiscriminately in the neigh- mittedly Sanskritic stage of development, ON THE IDENTIFICATION OF VARIOUS PLACES IN THE KINGDOM OF MAGADHA VISITED BY THE CHINESE PILGRIM CHI-FAH-HIAN, IN A. D. 415. Y A. M. BROADLEY, B.C.S., ASSISTANT MAGISTRATE IN CHARGE OF SUB-DIVISION BIHAR IN PATNA. (Cotinued from page 74.) PART III. SINCE writing the last part of my notes, I have by three umbrellas. The bases vary in design; paid another visit to the Som-bhandar cave, on either side, beneath the pedestal, is depictand carefully examined the chaitya I found there. ed the Wheel of the Law, supported on one It appears to me so curious that I propose to side by elephants, on another by caparisoned describe it more particularly. Its form is square horses, (with saddles of almost European shape), with a conical top surmounted by a large knob. on the third by elephants kneeling, and on the Each side is 1 foot 10 inches broad, and its totalfourth by bulls. The conical top of the chaitya height is 4 feet 9 inches. On each face there is resembles the cupola of a temple. a pillared canopy, underneath which is a stand- To return to Mount Vipula. This hill rises ing figure of Buddha on a lotus-leaf pedestal, about three hundred yards to the east of the with a miniature attendant on either side, each hot springs previously described. Its direction holding a torch. The hair on the head is knot- is due north-east. The northern face of the ted, and the body is covered by a long cloak. mountain is a rugged cliff, and its western slope The hands, instead of being raised in the usual is but a little less precipitoue. At the foot attitude, are held down close by the side. The of the hill there are six wells, some of which attendant figures are elaborately dressed and contain hot, and some cold water. They ornamented. At each corner of the arch of the resemble in shape those of Mount Baibhar, canopy are figures holding scrolls. In the cen- and are called respectively Nana-kund, Sitetre of the canopy, and immediately above the kund, Somakund, Ganeshakund, and Ramahead of Buddha, rises a pipal tree surmounted kund. Nearly a quarter of a mile from these * This bare adoption of a personal name as a local Umrao, while another village in the Kosi Pargana has the designation is uncommon, but is paralleled by the name of fuller form Umrarau, for Umrao-pur. village in the ChhAta Pargana, which is called simply

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APRIL 5, 1872.] GEOGRAPHY OF MAGADHA. 107 wells is a spring immediately under the north- There is little difficulty in identifying this from ern face of the mountain. It is surrounded the remarks of Hwen Thsang as well as by by a large enclosure, and its water is tepid. those of Fah-Hian. The former says, "Au Passing through a courtyard, the visitor arrives nord de l'endroit ou Che-li-tseu (S'aripouttra) at a small stone cell in the rock, and imme- avait obtenu le fruit du Saint (la dignite diately above this a flight of some eighty steps d'Arhat), tout pres il y a une fosse large leads up the side of the hill to a platform paved et profonde a cote de laquelle on a eleve un with brick. This is the celebrated Makhdum- Stoupa....... Au nord-est de la fosse ardkund of the Muhammadans, and Sringgi-rikhi- ente, a l'angle de la ville entouree de montagnes kund of the Hindus. This well is held in ex- il y a un Stou pa. En cet endroit, le grand metraordinary veneration alike by Hindus and dicin Chi-po-kia (Djivika) batit en faveur du Musalmans, and is thronged by pilgrims all Bouddha, une salle pour l'explication de la loi." the year round. The spot is celebrated as Fah-Hian writes:f "To the north-east of the the residence of Makhdum Shah Shaikh Saraf- city in the middle of a crooked defile, Djivika ud-din Ahmad, a saint, not only revered by the erected a Vihara. . . Its ruins still exist." I beMuhammadans of Bihar, but by the followers of lieve these places to be identical with the remains the Crescent all over India. The date of his which I shall presently describe. sojourn at Rajgir was, as far as I can ascertain, Nearly a quarter of a mile to the east of the about 715 A.H. The stone cell is said to be pagoda of Mahavira one arrives at the summit * his "hujra," i.e., the scene of a forty days' of the hill, which is exactly above the centre of meditation and fast [ver: chillah], and the plat- the "crooked defile." At this place is an enormform above, the place of his morning and even- ous platform 130 feet long by 30 wide, and ing prayers. General Cuningham has been led about 6 feet above the surrounding rocks. It is into a strange error about this spot, and states constructed almost entirely of the materials of it to have been the dwelling of Saint Chillah, a Buddhist buildings [I counted more than 30 converted Hindu. I trust at a future time to pillars in the floor alone), and this is easily acbe able to give a complete history of the life counted for by a large pile of ruins at either end and writings of Saraf-ud-din, in connection with of the platform. The mound to the east is the history of Muhammadan rule in Bihar. nearly 30 feet high, and its surface is bestrewn About two hundred feet from the foot of the with pillars and stone slabs. The ruins to the hill, almost immediately above the northern west are undoubtedly those of a temple or vihara, gate of the ancient city, and nearly half a mile and several gray stone columns are still erect. south-west of the Makhdum-kund, are the The modern Jaina temples on the platform deremains of an enormous brick Stupa or "tope," serve some notice, as all of them abound, more now surmounted by a small temple of Maha- or less, in Buddhist ornamentation. The first deva. There is a similar ruin opposite this at of the series of four is only about 10 feet square, the foot of Baibhar, and the bed of the ravine is and is surmounted by a simple semi-circular also strewn with debris. I clearly identify these cupola. It is dedicated to Chandraprabha, the ruins with the description of Hwen Thsang*; 8th Tirthankara. The doorway is a fine speci"En dehors de la porte septentionale de la ville, men of Buddhist art. In the centre is a figure il y a un Stoupa. ... au nord-est de l'endroit of Buddha under & canopy, and three parallel ou fut dompte l'elephant ivre il y a un Stoupa." rows of exquisite geometrical pattern run Leaving this place, and going some few round the sides. Above the door, a large ornahundred yards to the north-east, one arrives at mental slab, about five feet long and eight inches two small Jaina pagodas, built on a peak of the wide, is inserted in the masonry. It is divided hill. The first is dedicated to Hemantu Sadhu, into seven compartments. The first of which, and the second to Mahavira, the 24th Tirthan- on either side, contain figures of elephants, and kara of the Jainas, who is said to have lived, the remainder-groups of figures in the attitude and died at Pawapuri, eight miles north-east of of the dance. This is almost identical with the Rajgir. Continuing to ascend the western face ornamentation of a very beautiful doorway excaof the bill, one looks down on a rocky defile vated by me from the mound at Dapthu, and which separates Mount Vipula from Ratnagir. which is now in my collection of Buddhist sculp* Memoires, tom. II. p. 16. + Memoires, tom. II. p. 18-19. Beal's Translation, charr. XXVIII. p. 113.

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108 THE INDIAN ANTIQUARY. [APRIL 5, 1872. tures. The next temple is divided into two chambers, and is of considerable size. It is dedicated to Mahavira, and both the inner and outer doors are very fine. The corcice of the latter is divided into nine compartments, in the first of which a man is represented in the act of dedicating a chaitya. The others are filled with the usual Buddhist devices. The top of the temple is pyramidal in shape. The next pagoda is faced by an open court, to the right and left of which are two slabs, the one covered with the representation of the ten Incarnations of Vishnu, and the other with those of the Nine Planets. The vacant space at the base of the carving is covered with a modern inscription in Nagari. The doorway is surmounted by a comparatively plain moulding. This temple is dedicated to Munisuvrata-the 20th Jaina Tirthankara, who is said to have been born in Rajgir. Inside the fourth temple are four charanas-two of them being of white marble. They are dedieated respectively to Mahavira, [or Vardhamana] Parshwanatha, Shanthanatha, and Kunthunatha-the 24th, 23rd, 16th and 17th Tirthankaras respectively. Leaving the temples and skirting the northside of the ravine, you cross a narrow ridge which brings you to Mount Ratnagir. The summit is crowned by a temple decorated with some small black basalt columns, elaborately carved. From this a stone staircase or pathway leads down the western slope of the hill to the plain beneath. Between Ratnagir and Udayagir lies a narrow valley covered with jangal, situated, as nearly as possible, due north-east of the ancient city, and stretching away as far as Giryak-a distance of six or seven miles. I shall now pro- ceed to establish if possible an identification of this valley, connected with the writings of both the pilgrims. Hwen Thsang writes as follows: "Au nord-est de la ville, il fit de quatorze & quinzeli" (24 or 3 miles]," et arriva au mont Ki-litho-kiu-tch'a (Gsidhrakouta Parvata) qui touche au midi de la montagne du nord, et s'eleve isolement a une hauteur prodigieuse... Le roi Pin-pi80-lo (Bimbisara), voulant entendre la loi, leva un grand nombre d'hommes ; puis, pour traverser la vallee et franchir les ravins, depuis le pied de la montagne jusqu'au sommet, il fit assembler des pierres, et pratiqua des escaliers larges d'environ dix pas, et ayant une longueur de cinq a six li. Au milieu du chem in, il y a deux petits Stoupas: ........... Le som met de cette montagne est allonge de l'est a l'ouest, et resserre du sud au nord." He then proceeds to speak of a vihara to the west of the mountain, a colossal stone once trodden by the sacred feet of Sakhya Muni, a Stupa to the south, and a second on the summit of the mountain. Fah-Hian's description is far less minute, but he gives exactly the same distance (viz. 15 li] and speaks of two caves on the hill-the colossal stone--the Vihara, and the lofty peak. On the 20th January, I made an attempt to explore the valley. Clearing the dense brushwood and jangal as I advanced, I skirted the foot of Ratnagir for about a mile from the old city, and then struck across into the centre of the valley, and pushed on two miles further to the east. I then saw that to the east of Ratnagir there is another mountain terminating in a lofty peak, which towers above the summit of the surrounding hills. This mountain is called Devaghat, and I unhesitatingly identify it with that mentioned in the text of Fah-Hian and Hwen Thsang. It adjoins the southern side of Vipula. In the middle of the valley a stone terrace or staircase, about 20 feet broad, runs due north, towards the foot of the hill, for a distance of 900 feet. At this point it branches off to the east up the mountain side. At the distance of 300 feet from the plain I found a small stapa in the very centre of the staircase about 8 feet square, and in front of it three or four steps are still almost intact, each svep being about 18 or 20 feet wide and a foot high. Near this place under a great heap of debris I found three images of Buddha almost perfect, but of the radest workmanship. They are uniform in size, and bear inscriptions. From the stupa the staircase continues to traverse the mountain-side for a distance of 800 feet. At this point I discovered a second stupa and a large quantity of images, pillars, &c. Of these, the most remarkable are a figure of Buddha seated on a lion, a large seated Buddha with the usual lotus throne, and a standing figure of Buddha with a long inscription. All these idols have been removed to Bihar, and merit a much more detailed description. The terrace now becomes more broken, but its traces are visible up to the peak. From its commencement in the valley up to the summit of the mountain it measures, as * Memoires, Vol. II. p. 20-21 + Beal's Fah-Hian, Ch. xxix. p. 114.

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APRIL 5, 1872.] GEOGRAPHY OF MAGADHA. 109 nearly as possible, one mile. The south and on the top of the hill, and I found several images, west side of the hill are covered with the debris and the remains of two large stapas, and of houses, &c., and the solitary peak which one temple similar to that on Baibhar. There erowns the hill is surmounted by an enorm- is also a large enclosure containing five modern ous brick stupa. Though there is no natural Jaina temples-the centre one square and the cave in the southern face of the hill, as might others triangular in shape. Each of the small reasonably be expected, the other features it ones contains a figure of Buddha bearing the presents are so remarkable as to put its identi- creed, " ye dharma hetu etc." There are large fication beyond a doubt, and everything tends to numbers of gray stone columns at the foot of show that the caves and grottoes of Rajgir the mounds abovementioned, and the spot has were mostly artificial. evidently been once the site of a Vihara. Parallel with Ratnagir and Devaghat runs Although five hills are stated both in poetry Udayagir. Two ramparts or walls seem to have and history to have surrounded the ancient traversed the valley. The first to the west now capital of Magadha, this can hardly be considercalled the Nekpai-band, and the second stretches ed literally correct, and to maintain the old from the foot of Devaghat, as before described, to description, several peaks must be considered the centre of the valley, and this seems to have as forming part of the same mountain. Thus the been continued as far as the foot of the Udaya rocky cliffs of Chhata or Chhakra must be deemhill. The slopes of this hill are more gradual ed the eastern extremity of Baibhar, and the vathan any of the others, and this accounts for the rious parts of Sonargir must be considered as porfortifications which surmount it. The steepest tions of one great hill. Sonargir, the most extenside of the mountain is towards the west, and it sive, though the least lofty of all the hills, begins is through a narrow ravine at the foot of it, that at the south-east corner of the valley, and runs the valley is entered from the south. The due east from this point till it reaches the centre passage is very narrow, and in the centre runs of the valley just above the plain of the Ranthe Banganiga rivulet, which rises from beneath bhum. From this point three branches stretch Sonargir. The pass was strongly fortified, and eastwards; the first inclining slightly towards the the ramparts and bastions are still remark- north, and forming the southern boundary of ably perfect, although they have been exposed to the valley of the five hills, the second runs due the devastations of the rain and sun for many east and forms the western side of the ravine centaries. Just within the valley are the ruins which leads into the Hisua-Nowada plains, of the two towers, and at the entrance of the and the third tarns first south, then again almost pass, where the width of the ravine is little due east, and finally terminates, as I have before more than twenty feet, two forts of considerable described, in the rocks and torrents of Banganga. size-one on the slope of Udayagir, and the This was evidently the weakest point in the other facing it, at the foot of Sonargir. The natural defences of the city, for an enemy who former measures 111 feet from the north to had once gained the entrance of the valley, south, and 40 from east to west. From (which appears to have been still further prothis point a massive wall, 16 feet thick, (and tected by a semi-circular wall outside it,) could still having an elevation of some 10 or 12 easily pass up the gentle slope between the two feet), stretches in a direct line due east to last mentioned branches of the hill, and descend the summit of the mountain. I measured it to by an equally easy road on the northern side a distance of 4,000 feet from the commence- of the hill into the very heart of the valley. I ment, and it thus appears to continue its course ascended the hill on this side, and soon gained for more than two miles on the crest of the the summit, which, like that of Udayagir, is hill, then to cross over towards the north, and occupied by an enormous pile of ruins, and a finally to pass down the northern slope, and modern Jaina temple. Inside the pagoda is a into the narrow valley between Udayagir and large figure of Buddha, bearing the creed, and Ratnagir, just opposite the staircase of Bimbi- also a comparatively modern inscription on the sara, which leads to the summit of the Devaghatinoccupied portions of the pedestal. Several hill. The wall is composed of huge stones on columns are lying about, and also portions of either side, closely fitted together without cement, cornice and other ornamental carving. This the centre being filled up by & mass of pebbles was once, evidently, the site of some great and rubbish. There are traces of Buddhist ruins vihara or temple. . Thirty paces south of the

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110 THE INDIAN ANTIQUARY. [APRIL 5, 1872 pagoda, one comes quite suddenly on the great wall-almost unbroken and entire. It is uni- formly sixteen feet thick, but its height differs at various places. It commences in the Ranbhum plain, and then runs in a direct line to the summit of the hill, a distance of 2300 feet. From this point an enormous embankment rans across the valley to the foot of Baibhar, and now bears the name of Jarasandha's band. At the top of the mountain the wall turns to the east, following the crest of the central branch of Sonargir, which now takes an almost semicircular form, to a distance of 4100 feet. The wall at this point runs down the ravine, crosses it close to the source of the Banganga torrent, then ascends the slope of the southern branch of the hill, and passes first along its ridge and then down its western slope till it ends in the foot to the west of the stream, as nearly as possible 12,000 feet from its commencement in the Ranbhum plain. The fort at which it ends is about half the size of the one on the opposite side of the torrent. I have thus succeeded in tracing the great wall which formed the artificial defence of the valley, but strange to say, popular legends, so far from connecting it with any such purpose, make it the evening walk of the Asura king--the spot where he used to enjoy the cool mountain air after the fatigues of the day. Before giving some account of the wild ravine to the west of the valley, it may be interesting to say something of the Jaina pagodas which still adorn the hills. They are maintained and repaired by subscriptions collected all over India, and are yearly visited by thousands of pilgrims from Gwalior, Bombay, Calcutta and Murshidabad. They all contain charanas, or, impressions of th : sacred feet of the Tirthankaras generally carved in black basalt, but sometimes in marble, and invariably surrounded by a Nagari inscription. I have taken copies of the whole of them, but many have become very indistinct, on account of the oil, ghi, &c. with which they are annointed. The following are specimens of them. In the temple dedicated to Munisavrata, on the Vipula-hill, I found the following :-"On the 7th of the waxing moon in the month of Kartika, Samvat 1848, the image of the supremely liberated sage who attained salvation on the Vipula mountain, together with his congregation, was made and consecrated by Sri Amrita Dharma Vachaka." In another of the series of temples " On ne 9th of the waxing moon in the month of Phalguna, Samvat 1504, by Santha Sivaraja, &c. of the noble Jatada race." On Sonargir :" In the auspicious Khadatara Fort [garh), the image of Sri Adinatha, &c." The other inscriptions are similar, and the dates 1819, 1823, (on Udayagir) 1816, (Ratnagir) 1830 Samvat occur. I will only give one other at length. It comes from Vipulagir, and runs as follows ;" On Friday, the 13th of the waxing moon, in the month of Aswina, when the Saka year 1572 was current, Samvat 1707, [A. D. 1650), Suyama and his younger brother Gobardhana, song of Lakshmidasa and his wife Vananihald, of the Vihara Vastuvya family, of the Dopada gotra, caused certain repairs to be done to......... in Rajagriha." Baba Rajendralala Mitra remarks, that in this inscription all the proper names have the title sangha' prefixed to them, and this shows that the individuals, in question belonged to a Buddhist congregation." In one of the temples at the summit of Vipulagir I found the following "on the 7th of the waxing moon in Kartika this statue of Mukhtigupta, the absolutely liberated sage, was made by Sri Sanga, on the "Sri Vipulachala hill, and consecrated by the preachers of salvation." The Charana on Ratnagir bears the following: " Om, Salvation. On the 6th of the waxing moon in the month of Magha, Samvat year 1829, Shi Manikchand, son of Bulakidasa of the Ganghigotra, and Osa family, an inhabitant of Hugli having repaired the temple on the Ratnagiri hill in Rajagriha placed the two lotuslike feet of the Jina Sri Parevanatha there." I conclude with the oldest inscription, which is on Sonargir-" On the 9th of the waxing moon in the month of Phalguna, in the Samvat year 1504 .. .. of the Jatada Gotra, Ramamala Varma Dasa, son of Sangha Manikadeva, son of the wife of Sangha ... baraja, son of Sangha Bunaraja, son of Sangha Devaraja." The most recent of the inscriptions is dated on late as Samvat 1912, or A. D. 1855. I purpose in the next part to trace the route of Hwen Thsang amongst the hills and valleys to the west of Rajag riha. (To be continued.) * These readings and translations were made by Babu Rajendral Ala Mitra, for whose valuable assistance I cannot be too grateful.

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APRIL 5, 1872.] BANABHATTA'S CHANDIKASATAKA. 111 ON THE CHANDIKASATAKA OF BANABHATTA. BY G. BUHLER, PH. D. In the learned preface to his edition of the the text, which consists of 102 S'lokas, it Vasavadatla, Dr. Fitz-Edward Hall gives (pp. 8 contains a short commentary on S'lokas 1-84, and 49) extracts from two anonymous Jaina com- written on the margin of each page. It has mentaries on the Bhaktamarastotra of Mana- been written by a Jaina Lekhak, who, unfortuntunga, which contain curious details regarding ately, was neither careful, nor a good Sanskrit the life of Banabhatta, the famous author scholar. Though clerical errors and even omisof the Kadambari and of the Harshacharitra. sions are frequent, still it is possible to reAmongst other matters, it is stated there that store the text of most verses. Bina amd Mayura, the author of the Bana's address to Chandika is composed Suryas'ataka, were related to each other by in the S'ardalavikridita vritta and its style, as marriage, and that each of them composed a becomes a poet like the author of the Ka S'ataka or century of verses in honour of a patron dambari, is made to harmonise with the diffideity and obtained thereby liberation from great cult metre. The tortuosity of the construcevils. May ur a, it is said, who had suddenly tion, the double-entendres and puns, and the become a leper, was cleansed of his disease by quaint similes in which it abounds, will make it Surya, whom he propitiated with the Sarya- dear to the heart of every true Pandit. But these s'ataka. Bana, jealous of this feat of his brother qualities make it rather an object of serious poet, thereupon cut off his own hands and feet, study than of enjoyment on first hearing or composed a Sataka in honour of Chandika, reading, and they render it improbable that Euand through her favour obtained the restora- ropean critics will accord to it the epithet of - tion of his limbs. futtama kavita,'-"first rate poetry," whichDr. Hall, in giving this story, observes that, according to the opinion of my learned native whatever its absurdity, it may have an histo- friends, to whom I showed the poem-is its due. rical basis in making May u ra and Bana It is somewhat difficult to give an exact anacontemporaries, and that it deserves attention lysis of the contents of the S'ataka, as the poet for that reason. This surmise has also been himself seems to have followed no fixed plan in confirmed by B&na's own statement in the its composition. Every stanza contains an Harshacharitra, where he names May u raka allusion to, or a description of an incident from amongst his friends. I have lately found that Chandika's great battle with the buffalo-shaped it contains another element of truth, viz. that demon Mahis h a sura, and winds up with a it is right in ascribing to Ba na bhatta the prayer to the goddess to protect the hearers or composition of a Chandikds'ataka. readers from evil, to bless them, or to destroy Not long ago, I acquired for the Government of their enemies. Bombay a book bearing this title, which, according That a Chandikas'ataka should celebrate the to its colophon, had been composed by a Ma- victory of the goddess over Mahisha, is no hakavi Sr a v ana or S'rivan a bhatta. more than might be expected; for the Puranas As no great poet of this name was known to state that the Chandika form of Siva's wife, or me, and Dr. Hall's Jainas attributed a Chans S'akti, was expressly created for the destrucdikas'atata to Bana, I at once concluded tion of that demon. In the Devimahatmya," that Sravana or Srivana must be a mis-spell- the story of Chandika's creation, and of her coning for S'r i Bana, This surmise was fully test with Mahisha and his army of fiends, is confirmed, shortly afterwards, when I obtained narrated at great length. According to that a copy of the commentary mentioned by Dr. authority, the gods over whom Indra rules, were Hall at p. 49 of his preface: for the latter driven by Mahisha out of heaven. They work quotes the first verse of Bana's Chandi- went to Brahma, Vishnu, and Siva to complain kds'ataka, which agrees with the beginning of and to ask for help. On hearing of the Asura's the soi disant Sravana's production. boldness, these deities were moved by anger and The manuscript of the Chandikas'ataka ac- emitted from their bodies a great lustre. quired by me is written on nine folios. Besides That lustre, united with the flames which Indra * Markandeya Purana, Adhy. 80 seqq.

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112 THE INDIAN ANTIQUARY. [APRIL 5, 1872. and his followers emitted, and filled the whole cumstance that the goddess jumped on Mahiworld. It then assumed the shape of a three- sha and pierced him with the trident, and eyed female, Chandika-Devi, The gods, select- similar incidents; but he does not describe the ed her to do battle with Mahisha and provided her combat with Mahish a at full length. He with arms for the combat. S'iva drew a new contents himself with taking out some of its trident forth from his own favourite weapon, most prominent features, and with placing beVishnu produced a new Chakra from his Chakra, fore the mind of his hearers, again and again, Varuna gave a conch-shell, Agni a spear, the final tableau, where the victorious Devi V&yu a bow and arrows, and Indra a thunder- appears standing on the body of her vanquished bolt forged out of his own Vajra. The Hima- enemy. This picture gives him repeated oplay a presented a lion to be the Vahana of the portunities of exalting the miraculous power of new deity. When Devi had thus been honour- Chandika's feet, and of recommending to his heared with presents by all the gods, she uttered a ers the adoration of those limbs. A translation of a great cry which shook the universe. The gods few verses will, however, give a better idea of the answered it with a shout of victory. Alarmed character and contents of the poem than the by the noise the Asuras sallied forth from most minute analysis. I subjoin, therefore, Heaven and prepared at once to do battle with some of the first Slokas as well as the contheir newly created foe. After a furious fightcluding one.the army of the demons was routed with great Text. slaughter by Chandik a. Next the goddess Ma bhankshir vibhramam bhruradhara vidhuhad to undergo a series of single combats with Chikshura, the general of the Asura host rata keyam asyasya ragam and other leaders. When they had all been pane pranyeva nayatu kalayasi kalahasraddha ya kim trisulam slain, Mahisha himself came forward. He ityudyatkopaketun praksitim avayavan praassumed his buffalo-shape, attacked the Pramathas, who accompanied Chandika and payantyeva devya nyasto vo murdhni mushyanmarudasuhridarouted them. Emboldened by this success, the sun samharann anghrir anihah Asura attempted to kill Devi's Vahana, the lion. The goddess met his onslaught by Humkare nyakkritodanvati nudati jite sinjientangling him in her Pas'a, or snare. He tair nupurasya then turned himself into a lion. But Devi cut slishyachchhringakstatatpraksharadasriji*nioff his head, upon which he assumed human shape. jalaktakabhrantibhaji Pierced by the arrows of the goddess, the demon skandhe vindhyadribuddhya nikashati mahiassailed her in the shape of an elephant. shasyahitosunaharshid Punished again by the loss of his trunk, he ajuanadeva yasya charana iti bivani sa biva returned to his buffalo form and tried to bury vah karotu Chandik a under the mountains which he up- Jahnavya ya na jatanunayapariharakshiptaya rooted with his horns. The mountains were kshalayantya rent to pieces by the arrows of the goddess. nunam no nupurena glapitasasirucha jyotBut, before attacking him more actively, she snaya va nakhanam rested and refreshed herself by repeated draughts tati sobham adadhana jayati nijam ivalaktaof nectar. Thus fortified, she jumped on the kam pidayitva monster, drove her trident into his neck and padenaiva kshipanti mahisham asurasa danafinally cut off his head. The remainder of the nishkaryam arya ] (3) Daitya army fled, the gods re-obtained posses- Mrityos talyan trilokim grasitumatirasan sion of Svarga, and sang the praises of Chan- nishktitah kini nu jihvah diki, humbly acknowledging her power and kim va krishnanghripadmadyutibhirarunita supremacy. vishnupadyah padavyah It would seem that Bana, when writing his praptah samidhyah smarareh svayam uta Chandikas'ataka, had this legend, or some very nutibhistisra ityuhyamana similar story before him. He mentions the devair devitrisalahatamahishajusho raktaflight and helplessness of the gods, the cir- dhara jayanti (1) (2) * The MS reads, a'lishyachhsingakshitepi, but I am unable to extract any sense out of this reading.

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APRIL 5, 1872.) BANABHATTA'S CHANDIKAS'ATAKA. 113 Datte darpat prabare sapadi padabharotpishta- dehavasish tam slishtam bingasya kotim mahishasuraripor nu paragranthisimni mushyadvah kalmashani vyatikaraviratavadadanah kumaro matuh prabhrashtalilkkuvalayakalikakarnapuradarena Trailokyatankanabye pravis'ati vivage dhatari dhyanatandram indradyeshu dravatsu dravinapatipayahpalakalanaleshu sparsenaivatra pishtva mahisham atirusham trasayantam jaganti patu' tvam pancha chandyascharananakham ime napare lokapalah (9) Kunte dantairniruddhe dhanushi vimukhitajye vishanena mulal langulena prakoshthe valayini patite tat* ksipaine svapane) sule lolanghrighatair lalitakaratalat prachyute duram urvyam sarvanginan lulayam jayati charanatas chandika churnayanti (102). Translation. 1. "O brow, do not interrupt thy coquettish play! Olip, what mean these contortions! O face, throw off the expression of) passion! O hand, why brandishest thou the trident in expectation of strife! He is no longer alive." Speaking thus Devi reduced, as it were, to their natural state her limbs that showed signs of rising anger. May her foot that stole the vital spirits of the enemy of the gods, being placed on your heads, take away your distress. 2. Whilst his bellowing of defiance, that surpassed the roar of the ocean, was conquered by the jingling of her anklets, and whilst the blood, flowing from the wound inflicted by his encircling horn, was mistaken by the goddess) for the lacdye of her foot-soles, she placed, by mistake, her foot on the shoulder that resembled a touch-stone, and took the life of Mahisha. May that female Siva give you happiness. 3. The worshipful goddess assumes, through her anklets that make the hare-bearer's bright ness fade, or through the moon-like brilliancy of er toe nails, such a splendour, which Jahnu's daughter, who was flung into her course by the affection of a son and who certainly purifies us, Langulena prakoo`the valayite tatkripAnasya plneh. -MS. against metre and sense. + Though the commentator does not mention his name, or time, it is very probable that he lived at the beginning of the does never wear, Glory to her, who crushed with her foot Mahisha like the lac-dye of her soles and who threw him away, when he had become worthless through the taking of his life-juice. 4. Glory to those jets of blood that issued from Mahisha, when he was struck by Devi's trident, and that made the gods ask themselves in perplexity, Has Death, greedy to swallow the three worlds put forth his three tongues at once? Or are the roads, which Vishnu steps on, lit up by the brilliancy of Krishna's lotus feet? Or have the three Sandhyas appeared (at once in consequence of the devotions of the enemy of Cupid ? 5. When Mahisha, the enemy of the gods, struck out of pride, the tip of his horn, which became the sole remnant of his body, that was crushed by the weight of (Devi's) foot, became entangled in the knot of her anklet,-May Kumara who at the end of the combat took it up, supposing it to be the bud of a lotus fallen from his mother's ear, take away your sins. 9. May the five toe-nails of Chandi-not these other guardians of the world-protect you, since by their mere touch they crushed the overfurious Mahisha, who made the worlds tremble, while the Creator, who was to be exiled for the torment of the world, helpless entered weary meditation, and Indra, with the other gods, the Lord of Wealth, the Guardian of the Ocean, Yama and Agni, took to flight. 102. His teeth held firmly the spear, his horn had entirely unstrung the bow, his tail, like a bracelet, encircled the elbow, from her hand, her sword had fallen, by the spasmodic blows of his feet the trident had been flung from her graceful hand, far away on the ground-Glory to Chandika, who (then) crushed all the limbs of the buffalo with her foot." As the story of the Jaina commentatort has gained a fresh interest by the recovery of the Chandika S'atuka and as it is not improbable that other statements which it contains may prove of use of students of Sanskrit literary history, I give in conclusion a translation of the introductory Katha which describes the origin of the Bhaktamarastotra, as far as it relates to May ura and B a na. It runs as follows: "Formerly there lived in Amaravati Ujjayini, Sri Ujjayini, a Pandit, named Mayura, who had 15th century, as he names S'ritilaka Suri as the predecessor of the reigning Pattadhiri Gunachandra, in the Vama vali, at the conclusion of the book. S'ritilaks of the Abhayadevavamsa was the teacher of Rajasekhars, who wrote the Prabandha Kosha in 1847.

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114 studied the S'astras and was honoured by the elder Bhoja. His son-in-law was Bana. The latter also was clever. The two were jealous of each other, for it is said, THE INDIAN ANTIQUARY. 'Donkeys, bulls, steeds, gamblers, Pandits, and rogues cannot bear each other and cannot live without each other.'* One day they were quarrelling. The king said to them, Ho Paudits, go to Kashmir. He is the best whom Bharati who dwells there, considers to be the better Pandit.t " C They took food for their journey and set out. They came on their road to the country of the Madhumatas (Kashmir). Seeing five hundred oxen which carried loads on their backs, they said to the drivers, What have you got there?' The latter answered, Commentaries on the syllable Ox. Again they saw, instead of five hundred oxen, a herd of two thousand. Finding that all these were laden with different new explanations of the syllable Om, they lost their pride. They slept in some place together. Mayura was awakened by the goddess Sarasvati, who gave him this thema' for a verse, The sky filled with a hundred moons.' He half raised himself, bowed and gave the following solution, Chapuramalla, stunned by the blow of Damodara's hand, saw the sky filled by a hundred moons.' The same question was addressed to Bana. He growled and worked the thema in the following manner : In that night, on account of the lotus-faces that moved to and fro on the high terraces, the sky shone as if filled by a hundred moons." " The goddess said, You are both poets who know the S'astras. But Bana is inferior, because he growled. I have shown you that quantity of commentaries on the syllable Om. Who has ever attained a complete knowledge of the dictionary of the goddess Speech. It has been also said, "Let nobody assume pride saying, 'I am the only Pandit in this age. Others are ignorant. Greatness of intellect is only comparative.' Thus Sarasvati made friendship between the two. When they arrived at the outer wall (of * Na sabanti ikkamikkam na vina chithanti ikkamikkena rasahavasahaturaga juyara pandiyadambha. + A journey to Kashmir and a presentation of books to Sarasvati is frequently mentioned as a test for poets by the Jaina authors. [APRIL 5, 1872. Ujjayini) they went each to his house. One after the other they paid their respects to the King as before. It has been also said," Deer herd with deer, kine with kine, steeds with steeds, fools with fools, wise men with wise ones. Friendship (has its root) in the similarity of virtues and of faults." Jagarito mayuro vanya s'atachandram nabhastalam samasyapadain vadantys | ardhotthitena natena Damodarakaraghatavivhalikritachetasa. | 'Drishtani chanuramallena s'atachandram nabhastalam || Once Bana had a lover's quarrel with his wife. The lady, who was proud, did not put off her pride. The greater part of the night passed thus. Mayura, who was taking his constitutional, came to that place. Hearing the noise, made by the husband and his wife through the window, he stopped. Bana fell at the feet of his wife, and said, "O faithful one, pardon this one fault, I will not again anger thee." She kicked him with her foot which was encircled by an anklet. Mayura, who stood under the window, became sorry on hearing the sound of the anklet, and on account of the disrespect shown to the husband. But Bana recited a new stanza "O thin-waisted one, the night that is nearly past, escapes swiftly like a hare; this lamp nods as if it were sleepy; O fair-browed one thy heart. also has become hard on account of its vicinity to thy breasts, so that, alas, ! thou dost not put off thy pride and thy anger at the end of my prostrations."SS Hearing this Mayura said-" Don't call her fair-browed but passionate, (chandi) since she is angry." Hearing this harsh speech that faithful wife cursed her father, who revealed the character of his daughter saying, "Mayest thou become a leper by the touch of the betel-juice. which I now have in my mouth." At that moment lepra-spots appeared on his body. In the morning Bana went as formerly to the Court dressed as a Varaka and made with reference to Mayura, who also came, the following speech containing a pun, "The Varakodhi has come." || The King understanding this, and seeing the lepra-spots, sent (Mayura) away, saying, "You must go." Mayura fixed himself in the temple of the Sun, sat down, keeping his mind concentrated on the deity, and praised the Sun with Iti samasya purita Banopi tathaiva prishtah | humkarain kritva tenapi kathita Tasyam uttungasaudhagravilolavadanambujaih | Viraraja vibhavaryam s'atachandram nabhastalam. Gataprayaratrih kris'atanu s'as'iyata iva Pradipoyam nidravas'a upagato gharnata iva | Pranamante manam tyajasi na yathatvam krudham aha Kuchapratyasattya hridayam api te subhru kathinam || I am unable to translate the term Varaka. The words of the text are-Varakavastram, paridhaya sametam mayuram prati (avau varakodha) iti s'lishtam vacha uvacha.

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APRIL 5, 1872.] A BENGALI STORY. 115 the hundred verses, which begins Jam- bharitibhakumbhodbhavam, &c. When he had recited the sixth verse which begins Sirnagranaghripanin, etc,'--the witness of the world's deeds appeared visibly. Mayura, bowing to him, said, Lord, deliver me from my leprosy? The Sun answered, Friend, I also suffer even now from leprosy on the feet, in consequence of a curse, because I had sexual intercourse with the horse-shaped Rannadevi against her will. Nevertheless, I will cover the leprosy caused by the curse of the faithful wife by giving you one of my rays ? Speaking thus, the Jewel of the Sky went away. That cne ray enveloping his (Mayura's) body destroyed the lepra-spots. The people rejoiced. The King honoured him. Bana, being jealous of Mayura's fame, caused his hands and feet to be cut off, and making a firm resolution, praised Chandike with the hundred verses, beginning Ma bhankshir etc,' at the recitation of the sixth syllable of the first verse Chandika appeared and restored his four limbs." Here I break my translation off. The remain der of the Katha states that the Jainas who were anxious to show that their holy men could work as great miracles, produced Manatunga Sari to uphold their good name. This worthy allowed himself to be fet tered with forty-two iron chains, and to be locked up in a house. He then composed the forty-four verses of the Bhaktamarastotra, and freed himself thereby. He of course converted King Bhoja by this rairacle to the Jain a religion. I may add that according to some Jaina Theravalis, Manatunga lived in the be beginning of the 3rd century A.D. We know, however, that Bana and Mayura li ved four centuries later. It seems that there is great confusion in the earlier parts of the Theravalis. Manatunga and Bana may after all turn out to be contemporaries. As regards the story of Bana's self-mutilation, I think it not improbable that it has arisen from a misinterpretation of the words of his S'ataka "ityudyatkopaketun prakritim avavayan prapayantyeva devya," -Devi bringing to their natural state, the limbs which showed signs of rising anger. BENGALI FOLKLORE-A LEGEND FROM DINAJPUR. By G. H. DAMANT, B.C.S. THERE was once a king who had two queens offering the king much consolation, they asked named Duhan and Suba. Suha had two sons, him why he refused to speak, and why he had but Duha had only one lame son. One night the slept in the house of anger.' Then the king king dreamed that he saw a tree whose stem told them all about the dream which he had was silver, its branches were of gold, the leaves seen, and how he had become blind, and how he were diamonds, the fruits were pearls, and pea- had been told that if any one would show him & cocks were playing in the branches and eating tree like that which he had seen in his dream, the fruits. When the king saw this he lost the he would recover his sight, otherwise he would sight of both his eyes, and he again dreamed remain blind for the rest of his life. The king's that if he could really see the silver tree with sons said that they would find some way to show golden branches, diamond leaves, pearly fruits, him the tree, and comforted him, so that he left and peacocks playing in the branches, his eyesight the house of anger and sat on his throne, and would be restored to him, otherwise he would began to attend to his public business as usual. remain blind for the rest of his life. Then Meanwhile the king's sons mounted their horses, he rose up, and retired to his house of anger' and started to search for the tree. When queen and slept there. Early next morning the prime Duha's lame son heard of it, he went to his minister with the officers and attendants came mother, and told her how his father had become to court, and not finding the king sitting on blind, and how his brothers had mounted their his throne as usual, they went to enquire what horses to search for the means of curing their had happened, but the king would not speak father by bringing the tree with the golden a single word to any of them. Shortly after branches, and that he wished to go with them and that the two sons of queen Suha came, and after help to search for the tree. His mother told him The Mayura Sataka which like the Chandikds'ataka is This is apparently an allusion to the history of Viwritten in the Sardulavikridita metre, exists now and is | vasyata and Saranyu, which occurs already in the Rig veda. Ranns is possibly a corruption of Surenu or Somna, being proted with a commentary by my learned friend as the goddess is called in the Mahabharata and the Yajnes'var Store Puranas.

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116 THE INDIAN ANTIQUARY. [APRIL 5, 1872. that the king could not bear the sight of him or had come to the foot of the tree. The mother her, and that he could not go. At this he was bird told them that the men were the sons of the very angry and said he was determined to go, king of a certain country, and that the lame man so his mother told him that he might go, but he who had saved their lives and given them food must first obtain leave from the king. So he was the son of queen Duha, and the king could went into the king's presence, but as he did not not bear to look on him. The young birds then dare to approach him, he remained standing in a enquired why they had come and whither they corner of the court. The prime minister saw him, were going, so the mother bird told them that and went and told the king that the son of queen the king had seen a dream, and become blind, Duha had been standinx there for some time, but and his sons had come to search for the silver was afraid to come near and tell what he had to tree to make him well. The young birds then say. The king ordered the prime minister to en- asked if the princes would find the tree, and the quire why he had come. So the prince told him mother bird told them that the princes would that his brothers had gone to search for the silver find it if they would descend into the well which tree to cure the king, and he wished to go with was at the foot of the tree. Now the son of them. The king said that he was lame, and could queen Daha was awake all the time and heard not go, but the prime minister replied that in all the talk of the birds, and in the morning he the dream it was only said that somebody must told his brothers, and asked them if they would bring the tree, it did not matter who brought it, go down into the well, but they told him to go and that no one's name had been mentioned, and himself, thinking that he would probably be if the prince wished to go the king might allow killed. Queen Duha's son agreed to go, but told him to do so. The king told the prime minister his brothers that they must weave a rope of to do as he thought best, so he gave the prince grass, and lower him down into the well, and draw some money and a horse, and sent him away. him up again when he shook the rope, and must The prince went to his mother queen Duha, not leave the place until he had shaken it. and as he was taking leave of her, he gave her So he fastened the rope round his waist, and was a plant, and said, "mother, take care of this let down into the well; when he reached the plant, and look at it every day, and when you bottom we saw a path before him, and walked see that it is fading, you will know that some along it for solue distance, till he reached a city misfortune has befallen me, and when it is dead, built of stone, into which he entered, and found I shall be dead too, and if it be flourishing you that the whole place was covered with the bones will be sure that I am well." So saying he left of men, there was no living thing to be seen, his home, and travelled for some distance till he nothing but bones. He could not help thinking came to a tree where his brothers were sitting with to himself that he was very unlucky in having their horses tied near. When his brothers saw come there. After this he went into one of the him, they said to each other, "Look brother, the houses, and saw a dead woman lying stretched laine boy is coming, it is a very lucky thing, we upon a bed; again he wondered what ill luck had will make him cook for us." So they all met brought him there; then he looked again, and together, and after they had cooked and eaten, found a golden wand and a silver wand lying they lay down at the foot of the tree, and one on each side of the dead woman; he took went to sleep, but the son of queen Duha sat up them up, and as he was moving them from side wide awake. Now it happened that a pair of to side, he touched her body with the golden birds had built their nest in the tree, and at night wand, then she turned on one side and awoke. the old birds went out to seek food, leaving their When she saw the man she said to him, " Who young ones in the nest. After they had gone, are you, and why have you come here, this is a great snake climbed up the tree to eat the young a city of Rakshasas who will kill and devour birds; they all began to cry out when they saw it, you." The prince told her that, now he had but queen Duha's son drew a sword from his belt come, she could either save him or destroy him and cut the snake in pieces, he then cut off the as she thought best. So the woman arose, and snake's hood and tail, and gave them to the young cooked food, and gave him to eat, and after she birds to eat. At the end of the night the old birds had presented him with betel-nut and tobacco, returned to their nest, and the young birds told she said, " It is now time for the Rakshasas to their father and mother all that had befallen return, you must touch my body with the silver them, and enquired who the three men were who wand, and make me dead again, and you go and

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APRIL 5, 1872.] conceal yourself in that large cauldron which my father used in performing worship." So the prince touched her body with the silver wand, and went and hid himself in the cauldron. When the Rakshasas came they brought her to life, and after she had bathed, she cooked twentytwo maunds of rice and twenty-two buffaloes, and gave to the Rakshasas to eat. At nightfall they all went to their own houses, and the woman began to shampoo the feet of the old Rakshasa with an iron rod of twenty-two maunds weight. In the morning the Rakshasas returned, and made the woman dead as before, and went away. Then the king's son came out of the cauldron and aroused the woman, and she cooked for him, and after they had both eaten, she again presented him with betel-nut and tobacco. As they were talking together, he said that he should be forced to remain in concealment all the time he was in that place, so she must go to the old Rakshasa, and ask him how the Rakshasas could be destroyed. The woman said it would be impossible for her to discover that, but he told her that she must begin to cry when she was shampooing the feet of the old Rakshasa. She asked what she was to do if tears would not come into her eyes, and the prince replied, "you must mix some salt with the water which you pour over the Rakshasa's feet, and put some of it into your eyes, and when the old Rakshasa asks you why you are crying, you must say to him" you are now very old, and will die soon, and when you are dead, the other Rakshasas will kill me, and eat me, and this is the cause of my tears." After the king's son had given her this counsel, he went and concealed himself in the cauldron as before. After a little time the Rakshasas came and ate their food as usual, and went to sleep, then the woman went to the old Rakshasa to shampoo his feet, and as she was doing it, she put the salt water in her eyes and made the tears flow, as the king's son had told her. When the old Rakshasa saw it, he asked her why she was crying, and she said it was because he was old and would die in a few days, and after his death the others would eat her. Then he said: "It is impossible that we should die, but still your father had a tank, and in that tank there is a pillar of crystal and a great knife and a bitter gourd; now in a certain country there is a king who has a queen named Duha, and she has a lame son; if he were to come and cover his eyes with a cloth folded seven times, and lift all these things out of A BENGALI STORY. 117 the tank at one dive, and cut through the crystal pillar at one blow, he would find the gourd in the middle of it, and inside the gourd are two bees; then if any one could smear his hand with ashes, and catch the bees as they fly away, and squeeze them to death we should all die; but if a single drop of their blood were to fall to the ground, we should become twice as numerous as we were before." The woman replied that it was quite impossible that queen Duha's son could come there and kill them. When the morning had come, the Rakshasas made the woman dead as before, and went away, but the king's son revived her, and she told him all that she had heard from the old Rakshasa, so they both of them went to the bank of the tank, and the woman bound a cloth seven times over his eyes; then he plunged into the water, and at one dive brought up all the things, and at one blow split open the crystal pillar. Just as the two bees were flying out from the gourd, the woman smeared her hands with ashes, and caught them, and killed them so that not a single drop of their blood fell to the ground, and at that very instant all the Rakshasas died, no matter where they were. After this the king's son and the woman. lived quietly together for some time, till one day he said that, although he had been some time in the country, he had never visited the different parts of it, and that day he would go and see the northern part. The woman told him that he might go and see the northern part of the country if he wished, but he must be careful not to go into the northernmost corner. So the king's son went and saw all the northern part except the farthest corner, but he could not help wondering what there was there, and why the woman had forbidden him to visit it; at last he determined to go and see for himself. When he reached the place he saw a woman sitting weaving a garland, and some sheep were feeding in front of her. As soon as he saw how beautiful she was, he thought that was the reason the woman had forbidden him to come there. When the woman saw him she treated him with great politeness, and said to him, "Prince, here is a garland which I have been weaving for you." With these words she put the garland on his head, but as she was doing so, she rubbed a drug on his forehead, which changed him into a sheep. In the meantime the woman, finding that the king's son was very slow in returning,

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THE INDIAN ANTIQUARY. could not help thinking that he must have gone, into the northernmost corner. So she went to search for him, and found that the garlandmaker had transformed him into a sheep, so she told her that she had changed her brother-inlaw into a sheep. The garland-maker said she did not recognise her brother-in-law when he came to her, and asked the woman to point him out. Then the woman found the right sheeped into a horse, and was riding, and made him so ashamed of what he had done that he changed the horse to a man again, and she said to the king's son, "For shame, prince, you always do what I forbid you, see what marks the faqir's whip has made on your back." He looked and found that blood was dropping from his back, and he promised that he would never again do what she forbade him. They then went home and ate their food. and rubbed the drug from his forehead, and the king's son became himself again, and she told him that he was acting very wrongly in going to the northernmost corner although she had forbidden him. They then went home and had some food. After some days had passed, the king's son said he would go and see the western part of the country. The woman told him he might go if he did not go into the westernmost corner. When he had seen the whole of the western country, he said to himself that he had suffered every misfortune which could possibly happen to him, and that there was only one little corner remaining and he must go and see it. So he went and found a well into which a man, a tiger, a snake, and a frog had fallen. When they saw him they all called out to him to come and take them out. He then took the turban from his head and let it down into the well and pulled out the tiger first. The tiger saluted him and said: "Prince, when any misfortune befals you, think on me and I will come and befriend you, but be sure not to give any assistance to any creature which has no tail." After that the prince pulled the snake out of the well and the snake saluted him in the same way as the tiger and went away. He then lifted the frog out, (now a frog has no tail) and the frog spat upon his body and went away. Last of all he drew up the man, (now a man has no tail) and the man seized him and bound him and threw him into the well and went away. Meanwhile the woman seeing the prince's delay, thought that some fresh misfortune must have befallen him, so she went to search for him and found him in the well. She pulled him out, but from that day forth she would not allow him to go out of her sight. 118 But after a few days the prince said that he was going to see the southernmost part of the country. The woman told him that he might go, but he must not go into the southernmost corner. After the prince had seen all the southern country, he could not help wondering what was to be seen in the southernmost corner to which he was forbidden to go, so he went and saw a beautiful garden of plantain trees, with plantains of all the best kinds ripening in it. He said to himself, "only look! here are all these ripe plantains, and the woman has never brought me a single one to eat with milk." With these words he took hold of a plantain tree to shake down a ripe fruit, but no sooner had he touched it than he was changed into a monkey, and leaped up into the tree. Meanwhile the woman, seeing his delay in returning, went in search of him, and found that he had been changed into a monkey. So she took an unripe plantain, and showed it to him, and when he came near to smell it, he became a man again, and she told him that he must never disobey her again; he promised never to do so, and they both went home and ate and drank. After some days the king's son said he would go and see the eastern part of the country, and the woman told him not to go into the easternmost corner; but after he had seen all the eastern country, he thought that just for once he would go and see the easternmost corner; so he went and found a faqir sitting there saying his prayers. The faqir saluted him respectfully, and told him not to remain so far off, but to come a little nearer, and when he came nearer, he put a drug on his forehead, and transformed him into a horse. Then he climbed on his back just as if he was his own horse, and beat him with the whip, and made him gallop at full speed. In the mean [APRIL 5, 1872. while the woman saw that he was long in returning, and thought that he must have gone into the corner and met with some misfortune, so she went to look for him, and found that it really was so, and he had been changed into a horse, and the faqir was riding him and making him gallop. Then she told the faqir that it was his own son whom he had transform After some time had passed the prince one day thought that, although he had come to try and find a remedy for his father, he had fallen in with the woman and forgotten every

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APRIL 5, 1872.] thing else, so he began to cry. The woman asked him why he was crying, and he told her it was because he had done nothing to obtain the object for which he came, but had spent all his time with her. The woman enquired what his object in coming was, and he told her that his father had seen a silver tree in a dream and become blind, but that if anyone could show him a tree with silver stem, golden branches, pearly fruits, and peacocks playing in the branches, he would recover his sight, otherwise he would remain blind. The woman told him that he must not stay there any longer, and she packed provisions for ten or fifteen days, in the shell of a gourd, but she continued to go into the house and come out of the house and to make such delay that the prince grew very angry and said to himself, " I have suffered all these dangers for the sake of this woman and yet she does not attend to what I say, but continues to say she will come, and goes into the house and comes back again and makes great delay: I will kill her and cut her in pieces." Having determined on this, he took the large knife which he had brought from the tank and cut her asunder at one blow. No sooner had he done so, then her two legs became a silver stem, her two arms were golden branches, the palms of her hands were diamond leaves, all her ornaments were fruits of pearl, and her head was a peacock dancing in the branches and eating the fruits. When the prince saw it, he perceived that it was the very tree for which he was searching, and he thought it was a great pity that he had killed the woman in that place, for if he had taken her to his father he could have cured him, while the tree itself was too large for him to carry, so he was about to cut it in pieces when the knife slipped from his hand, and the moment it touched the ground, the tree was again changed into the woman, who said to him, "Prince, I did not attend to what you said, in order that you might see the tree; now if you kill me you will be able to show your father the silver tree, and if you drop the knife on the ground, I shall again become a woman: come now let us go to my father-in-law and restore him to sight." Then they both went to the well by which the prince had descended and began to shake the rope. The woman said to the prince: "You must go first because if I go first your brothers will see me and will never pull you up afterwards;" but he said, "If I go first and you do not follow me, my father A BENGALI STORY. 119 will not be cured;" so they agreed to go both together. When they reached the top, the prince's brothers saw how beautiful the woman was, and determined that queen Duha's lame son should not have her but that they would keep her for themselves, and throw him into the sea when they were in the ship on their way home, and they would tell their father that, although they had searched long for a remedy for him, they could not find it, and had only brought a woman. So they all went into the ship, and when they were on the open sea, the prince's brothers bound him hand and foot and threw him overboard; but the woman, from inside the ship, saw what had happened, and threw him the shell of the gourd which she had brought with her, so the lame prince sat on the gourd and travelled on, and when he was hungry he ate the food which the woman had stored in it. In the meanwhile, when the prince's brothers attempted to touch the woman, she told them that she had made a vow that no one should touch her for twelve years, and that the lame prince had never touched her although he had married her, and that if they used violence to her they would be at once burnt to ashes; so they did not touch her, and after a few days they reached home and told their father that they had found no remedy for him but had brought a woman, and the king was pleased when he heard it. All this time queen Duha's son was sitting on the gourd, without any means of escape, till at last he thought over all that had happened to him and remembered the snake; no sooner had he done so than the snake came, and giving him his tail to hold, dragged him through the water to the shore and told him that he must then think of his friend the tiger who would come and unfasten the ropes by which he was bound. Then the prince thought of the tiger, and the tiger came and cut the prince's bonds with his teeth, and he travelled slowly on till he reached home, and went to his mother and told her all about the woman he had found, and how his brothers had thrown him into the sea. She told him that his brothers had brought the woman and invented a long story to satisfy the king, so he determined to go and enquire about it. When he came into the king's presence he asked whether his brothers had brought the silver tree, and the king told him that they had only brought a woman. The prince said that

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120 THE INDIAN ANTIQUARY. [APRIL 5, 1872. it was he who had found the woman, and that he would change her to a silver tree, but that if his brothers could change her back to a woman he would confess that they had found her and they might keep her. The king promised that if the prince could change the woman to a silver tree and back to a woman again, she should belong to him, and that if he recovered the sight of his eyes he would give him all his kingdom. The prince then called the woman and cut her in pieces with the large knife, and her feet became a silvor stem, her two hands were golden branches, her head-ornaments were diamond leaves, all her bracelets and bangles were pearly fruits, and her head was a peacock dancing and playing in the branches and eating the pearls, Directly the king saw it he recovered the sight of his eyes. But the other princes said that they had found the woman and their brother had changed her to a tree by magic. The king told them that if they could change her back to a woman they might keep her, but they could uot do it, so the lame prince dropped his knife on the ground, and she instantly became a woman again and did homage to her father-inlaw. Then the king gave the whole kingdom to his lame son and banished the wicked princes, and he loved queen Duha as much as he used to love Suha and took her to his palace and lived with her. When we had heard and seen all this we came away. ON THE RAMAYANA. BY PROF. ALBRECHT WEBER, BERLIN. Translated from the German by the Rev. D. C. Boyd, M.A. The question regarding the composition of the sister Sita; and consequently, 4, that the rape Ram a yana has assumed an entirely new of Sita by Ra vana, and the whole expedition phaseo since the labours of D'Alwist have made against Lanka are entirely wanting! And, us acquainted with the Buddhistic conception of the indeed, we are now in a position to point out that Ra ma-Saga and of one of the legends inter- the entire narrative of the exile itself has, to a large woven with it by V 4 lmik i, the Yajn adat- extent, been developed out of germs furnished tabadha. For there are important differences by Buddhistic legends. In Buddha ghos a 's between this Buddhistic account and the representa- commentary on the Dhammapadag for instance tion given by Valmiki; and the former bears so there is found a legend of king Brahmadatta plainly the impress of a higher antiquity, that it can in Baranasi, who in like manner exiles his two song, not well be doubted that it belongs to an earlier age. prince Mahim sasaka and prince Chanda This is indeed tae conclusion to which D'Alwis hinn- (Chandra), to secure them against their mother, to self has been led. Leaving out of view many minor whom he has granted the fatal permission to choose particulars, the main points of difference are anything she may wish; and their younger step these :-1, That Rama and his brother Lak- brother, prince Suriya (Surya), on whose acshman a are sent by their father into exile during count they are sent away, joins his fortunes to his lifetime, with the sole object of protecting them theirs and accompanies them in their exile. Again, from the intrigues of their step-mother; 2, that as bearing on our subject, we meet with the simply Sita, who is here surnamed Devit and who is the told, yet truly captivating, legend of the origin sister, not the wife of Rama, voluntarily joins her of Buddha's ancestors, that is of the Sak ya two brothers in their banishment; 3, that at the and the Koliya families, which is found in close of his exile, which in this account lasts only Buddhaghosa's commentary on the Suttinatwelve years, Ram a immediately returns, assumes pata, and has been published by the present writer, the reins of government, and only then marries his with a translation, according to Fausboll's edition of * Cf. Indische Streifen II. 383, 384. + Atlanagalupans, p. 166ff., Colombo 1866, in the Dosarathajdtaka, Jat. XI. (46), 7, and in the Samajataka, Jat. XXL (56), 3. Vide Excursus, p. 124. 1 Devi Beems here to mean simply Princess. Cl. Madri devi in Hardy, Manual of Buddhism, p. 116ff. also Fausboll, Dhammapada, p. 174, 5, 417, 21 (where, indeed aggamahesie first queen.) Or are we to see here a reflection of the divinely honoured sits of the grihy a-ritual? Ed. Fausboll p. 308. The conclusion of this legend is, that on the death of the father, the three princes return home the eldest takes | possession of the throne, prince Chandra assumes the wparaja-dignity, and prince Suriya becomes com- mander-in-chief. The incident, for the sake of which the legend is narrated, is interesting, among other reasons, because it recalls an episode of the Ramdyana. In the Yuddhakanda, as Hanumant is fetching from the mountain Gandhamadana, the plant which has the power of bringing to life again, he is attacked by a grall, which drags every living thing down into the water. Similarly here in Buddha ghosa dako- that is an adakarakkhasa, living on Himapant, has received from Vanapang (Vais'ravana) the power to drag down into his pond all who do not know the divine command and this tata betals the two younger princes; but, by information that tistes the rakkhasa, the eldest manages to deliver his brothers out of their difficulty.

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APRIL 5, 1872.] WEBER ON THE RAMAYANA. 121 the text. In this legend the Ik sh vak u king, pura, on opposite banks of the river Rohini :: Ambat tharajan, to please a young wife, exilar and thus we are brought into the immediate neighall his elder children, four sons and five daughters. | boarhood of Ayudhya. The young princes, when they have reached the And now with regard to the expedition to Lanka. forest, intermarry with their sisters, with the view In opposition to the hitherto received views of providing & mutual safeguard against the that the poet intended under this representation degeneracy of their race through mesalliance, and to depict the spread of Aryan civilisation toward they instal their eldest sister Piya in the place of the south, and especially to Ceylon, Talboys mother. When, after a time, the latter is stricken Wheeler has recently given to the world his with leprosy, they remove her to another part of opinion that the account of this expedition only the forest; and there she is found by a king gives expression to the hostilo feeling entertained Ram a, who has also been driven by leprosy into the by the Brahmans toward the Buddhists of Ceylon, forest but has recovered ; and by him she is cured and who are to be identified with the Rakshasa of the wedded. Now, whatever points of difference the poem. This view receives support from the fact legend here presents the mutual relations of these three that Ravans and his brothers are represented as forms of thestory cannot be mistaken. In the Dasa- having themselves sprung from the Brahmanical rathajataka, in addition to the reasons for the exile race, and as having by their penances won and the intermarriage of the brothers and sisters, the favour of Brahma, Agni and other we find mention made of the names Dasaratha, gods; and in this representation there may lurk L a kshmana, Bharata, and Sita; and an allusion to the Aryan origin of the royal race of Rama is spoken of, not as a prince who was un- Ceylon. And it is at least quite as consisacquainted with the exiled family, but as one of tent with the circumstances (if not even more so) their number and occupying the chief place among that an Indian poet writing about the beginthem. And the poet of the Ramayana, following ing of the Christian era and the work of the main idea of the story thus presented, has not Valmiki can hardly date earlier than this, as we only represented R a ma and Sita as lovers, but, shall presently see) should have taken as the subject what is most important, has added the rape of of his representation the conflicts with the BudSita and the expedition to Laska. He dhists, which were by that time being fiercely has also changed the home of the exilee from waged, and have depicted a conquest of their chief Varanasi to Ayodhy a, and, on the other seat in the South-as that he should have selected hand, he has shifted the scene of the banislunent for his theme an idea so abstract as a picture of the from the Himavant to the Dekhan (Dan- "spread of Aryan civilisation." The Monkeys of daka forest, &c.) the poem, too, which are undoubtedly to be regarded Now, when we consider this question of the as the representatives of the aborigines of the change of locality, it becomes evident that the re- Dekhan, appear throughout (with the single exmoval of the place of the exile to the Dekhan can ception of Balin) as the allies of Rama, and easily be explained by the poet's intention to de- therefore as already brought completely within scribe an expedition to Lanka ; while the alteration the influence of the Aryan culture. This holds true of Varanasi into Ayodhya is perhaps connected with also of king Guha with his Nisha da. And An older form of the Saga, and one no doubt cur- though Wheeler certainly presses his theory too far rent at the time of the Dasaratha jatalea, when, for instance, he talks of the molestations according to which both Brahmadatta and which the sages of Chitrakuta and of the DanAmbatthara jan lived in Varanasi, but daka-forest suffered at the hands of the Rakshasa the exiled children of the latter, or at least their de- and to save them from which Rama took them scendants, the Saky a and Koliya, settled in under his protection, and makes these refer solely Kapilapura (Kapilavatthu) and Koliya- to the Buddhists it yet it must be allowed that * Vide Monatsberichte der K. Ak. d. W. 1859 p. 830ff. & Vide Lassen, Ind. A. K. I. 585 and my Vorles. tiber Ind Stud. V 415 ff. Ind. Streifen. I, 235 ff., and Rogers, Ind. L. G., P. 181. " Buddhaghosa's Parables" p. 175. The legend had already In the second volume of his History of India (Lonbeen made known by Turnour, Csoma Koroai, and Hardy. don 1869). #work which can hardly indeed be said to if not textually, at all events in substance. See also Emil correspond to its title, but which notwithstanding its exSchlagintweit, Die Konige von Tibet (Munchen, 1866) p. 13 travagant Euhemerism, is rich in valuable views and sug82ff. gestions. + In the Mahdranso, p. 184-185, mention is made of a place Romagama on the banks of the Gang (with a sacred As grandchildren of Pulastya, I. 22, 15, 17. IV. 10, 13. * In the Uttarakanda it appears pretty certain that stupa) as existing in the time of As'ok a, and as belonging in the quite decided separation of the Rakshasa of Lanka to the Koliya (Cf. Also Bigandet, Life of Buddha p. into the Paulastya and the S'alakatamkata (2 VIII. 846.) Contemporaneously therewith Fa-Hian (Chap. 22, at 23 24) or Salamkatamkata (? IV. 20, 23) we are to recogthe end,) and later alio Hwen Thang mention a land bordering on Kapila vastu called Lanmo; which nise the double peopling of Ceylon by aborigines and by Stan. Julien (IL., 825) and Beal (Fa-Hian p. 89) translate Aryans of the Brahmapical stock. by Ramagram. f While the special description of these Rakshasa, for instance in Ram, fii, 1, 15 ff., points unmistakably not to the " By Klaproth said to come from the mountains of Buddhists, but to hostile aberigines, who were still leading Nepal, and after uniting with the Mahanada to fall into AAVA life. Vide Muir, Orig. 8. Tects, II, 4261. Monier the Rapti, near Gorakhpur."-Hardy. Williams, Ind. Epic Poetry p. 10. KAR: 285 a bal Harga

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122 THE INDIAN ANTIQUARY. [APRIL 5, 1872. Sita's speech in favour of the ahinsa, es- to the poem. On account of the loose connec. pecially the protest which she raises against the tion in which the portions that bring out this idea attack on the Rakshasa as inconsistent with stand with the general structure of the work, it is Rama's character as a devoteet may be fairly well known that the latter view has been most regarded as a reflex from an old Buddhistic legend generally adopted. But if Wheeler's opinion embodying this idea thatt a Kshatriya was not as to the anti-Buddhistic tendency of the poet justified "in interfering in the disputes between the should be positively established, then the view of Brahmans and the Buddhists," so long as the latter, those who believe that he had himself given this That is the Rakoshasa of the poem, have not shown Vaishnava complexion to his workt would untowards him any feeling of hostility. There is doubtedly receive no inconsiderable support, inasnothing, however, in the representation of the town much as this view so completely harmonises with Lanka and its inhabitants that can be regarded the anti-Buddhistic theory. As a matter of fact. as having a direct reference to Buddhism ; on the at least, the result was that by means of the contrary, the same gods are invoked alike Ramayana, and especially by means of the by Ravana and by Rama, just as is done by Vaishnava elements in it just referred to assistance the Greeks and the Trojans in Homer. The red of the most important kind was rendered to the turban and the red garments of the priests who efforts of the Brahmans, which were directed, by officiated at Indrajit's magical sacrificell the clothing of their divinities and of the worship, remind us also of the magic ritual of the Sama- of their gods with new life, to the recovering of redla; and they are consequently not to be con- | the ground which Bua the ground which Buddhism had won among the nected with the yellowish-red garments of the people. And it is at all events & remarkable Buddhists (kashaya, raktapata). And finally, the phenomenon that the old Buddhistic Saga of the solitary passage in which Buddha is directly, pious prince Rama, which glorified him as an referred to, and then indeed only to be likened ideal of Buddhistio equanimity, should have been to a thief,co has been pointed out by Schlegel as cast by the skilful hand of Valmiki into a formg being probably a later interpolation. Any one, which, whether in accordance with his own plan or therefore, who may be disposed, notwithstanding through the introduction of subsequent elements, the preceding considerations, to adopt Wheeler's has so powerfully contributed to the suppression view must be prepared to draw this further conclu- and overthrow of Buddhis--the Buddhistic elements sion, from the great caution with which the poet so favourable and gratifying to the popular spirit has veiled lis intention to depict the struggle with being preserved, and merely clothed in a garb and the conquest of the Buddhists of Ceylon,-that subservient to the Brahmanical pretensions. he linself lived under a Buddhistic power, and In addition to the Buddhistic legend, it is beyond therefore found himself compelled to conceal his question that Valmiki must have had access to real purpose--and that besides, to secure his own other materials for his work, which enter into its safety, he just took an old Buddhistic legend, and composition, and which must from the very first muodified it to suit the object he had in view! have secured it a favourable reception among the In addition to this tendency, whether it be spe. people. It is very obvious, for instance, to trace a concially political or having reference to the history of nection between Ram a, the hero of his work, and cultivation in general, which unquestionably runs the agricultural demi-god of the same name, the through the Ramayana, and secures for it its Rama Hala bhrit of the Brahmans. I have character as a national Epic, it has still another already called attention to this elsewhere, and purpose which may be said to lie on the very sur- have laid special stress on this point, that in the face, namely, to represent Rama as an incarnation versions of the Rama-Saga which are found in the of Vishnu, and to confirm the supremacy of this Mahabharata, and some of which are of consider god over all the other gods. With respect to this able antiquity, a special prominence is given matter, however, it is difficult to decide in how far | almost throughout to the fact that the reign of Talmiihimself had this purpose in view, or whether | Rama was a Golden Age, and that cuit it may not have been introduced in later additions agriculture were then vigorously flourishing. The * IIT, 13, 2 ff. 1 Gorresio, vol. X. p. xlvii, is at least undecided. + rakshasanain vina vairam badho vira na yujate 22.] $ This Buddhistic germ of Rama's personality is paradhad rite na 'pi hantarya rakshasas tvaya. still in fact apparent enough in the Ramayana in its present 1 Wheeler vol. II. p. 249, 250, 260, 261. form; and in opposition to Monier Williams, who supposed $ Vide Muir, IV, 319 ff. cf. also Ram. V, 16, 41 that we were to find here later Christian influences, I had Gorr., where Hanumant in the morning in Lanka :- already pointud out this fact in my treatise on the Rama Shadanga vedavidushankratu prav arayajinam Tap. Up. p. 276 (1864,) even before D'Alwis had made us susrava brahinaghosham.. acquainted with the contents of the Dasarathajataka. Cf. Ind. Stud. || VI, 19, 10, 52, 21. I. 175, 277. II. 892,410. Vorles. Vide Ind. Stud. I, 51, 52, borrowed no doubt from uber Ind. Lit. Gesch. p. 181. Rama Tapan. Upan. p. 275, (where at the same time I have made mention also of the the rarfna. Raman hvas'tra of the Avesta, that genius of the air ** II, 109, 33, Ed. Schl. who as the friendly genius of taste, but also a brave hero + Vide Laseen, Ind. A. K. I, 488-489; Muir, Orig. is represented as wearing golden armour. S. Terts IV, 112 ff. 377 ff. 1 Vide infra.

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WEBER ON THE RAMAYANA. APRIL 5, 1872.] exile of Rama seems intended to represent the winter-time, during which the activity of Nature, and especially the operations of agriculture, are at a stand-still. Any other direct evidence, however, of such a connection between these two is not in the meantime forthcoming. But on the other hand, as regards Ram a's wife Sita, there are two points that are all the more deserving of notice :namely, first, her mythical character itself; secondly, and specially her relation to the similarly named goddess of the Vedic ritual, the symbol of the field-furrow (sita); and indeed the significance of both these points should be so fully recognised as that it could hardly be called in question. The accounts in the Ramayana regarding her being born from a ploughed field and regarding her return into the bosom of her Mother Eartht; the name of her sister Ur mila, which can be explained as "waving seed-field;" finally, the surname of her father Janaka: Siradh vaja "bearing a plough on a banner :" are alone decisive of her .mythical, symbolical character. Fortunately, besides, for the working out of the conception, there was available the glorified representation of the similarly named spouse of Indra or Parjanya in the grihya texts, which picture her appearanceSS in such plastic youthful beauty that the pencil of the poet needed only to add a few touches here and there. Endowed with these characteristics of the national goddess, the representation of the wife of Ram, I, 66, 14, 15, (27) Schl: atha me krishatab kshetram langalad utthita tatah | kshetram s'odhayata labdha namna Siteti vis'ruta, bhutalad utthita sa tu. vurdha mana mama tmaja | viryas'ulketi me kanya sthapite ayonija bhutalad utthitam tam ta.. + First mentioned indeed in the Uttarakanda. First, so far as I have been able to discover, in the Uttara Ramacharita. SCf. my Abh. uber Omina und Portenta pp. 370, 373. Sriyam tva manavo viduh are the words used so early as in the Kaus. 106, naturally, however, without any reference to the later position of S'ri as the wife of Vishnu, or to the identitiation of Sita, as the wife of Rama, with the later. 1. Was it Valmiki's finding of the two names, Ram a and Sita united in the Buddhistie legend, that suggested to him the idea of making use of them for his contemplated work, which had for its object the restoration of the national gods? Or may we conjecture that he made such a use of these names with the intention of lowering the estimation in which Buddha was held, by glorifying his ancestor Rama ?-a question which it is natural to ask, especially if Wheeler's view be adopted, with reference to the legend regarding the origin of the S'aky a race. Whether we are also to maintain, with regard to these Buddhistic legends of Rama the progenitor of the S'aky a, and of Rama and Sita as children of Dasaratha, that there is such a connection between them on the one hand, and Ram a Halabhrit and the Sita of the grihya-ritual on the other, as I have assumed regarding the representations of Valmiki :-this seems to me to be at least very question able. Vide Akad. Vorles. uber Ind. Lit. p. 182. +The Sopeithes, king of the Knxeos who waited upon Alexander the Great in person, is evidently only the analogue of As'vapati vide Lassen, Ind. Alt. I, 300 n. II, 161. Kadaia the name which his country also bears, I connect (let me say in passing) with Katha, the name of the Vedic Yajus-school. The practice of infanticide is mentioned in the Kathaka 27, 9 (CE. Ts. VL, 5, 10, 8. Nir. III, 4. Ind. 123 Rama must have awakened the widest interest; and this conception of her was admirably fitted either for purely poetical uses, or for the purpose of bringing back the hearers to their allegiance to the Brahmanical gods. Valmiki has besides introduced an additional element into his representation of Sita, by making her the daughter of the pious Videha king, Janaka, highly honoured on account of his relations with Yajnavalkya in the Brahmana of the White Yajus, and in various legends of the Mahabharata, a circumstance which is no doubt partly due to the desire of giving, by means of this paternity, a decidedly Brahmanical colouring to her descent, and which in fact may easily be understood as in some measure favouring an earlier conjecture of my own namely, that Valmiki himself belonged to that part of India which corresponds to the kingdom of Kos' al a, bordering on the region of the Videha, and standing in the closest relations with them-in the chief city of which kingdom, Ay odhya, the scene of Valmiki's work is laid. It is also deserving of notice that As va pati, the king of the Kekaya, + who appears in the Ramayana as the brother-in-law of Das'aratha, is mentioned in the Brahmana of the White Yajus as being nearly contemporary with Janaka. SS And the name of Sita herself occurs in a Yajus text as even then in use as a proper name: though the bearer of it appears there in a relation Stud. IX, 481); it was permitted to expose new-born female children, but not males: tasmat striyam jatam parasyanti, na pumansam. 10, 6, 1, 1 (Chand. Up. VII, 11, vide Ind. Stud. I, 179, 216, 265.) SWith regard to this special reference to glorified names in the White Yajus, it should be added that Valmiki's own name, as is well-known, appears among the teachers who are mentioned in the Taittiriya-Prat. And indeed it appears in one passage (I, 9, 4) as coming next to that of Agnives'ya, vide Ind. Stud. 1,147, where I have called attention to the fact that a Ramayana is also ascribed to one A'gnives'a. It is apparently, to be sure, quite a modern performance (vide Aufrecht, Catal. Codd. MSS. Sanskrit, 1216,) bearing the name Ramachandracharitrasaram, and composed in 102 s'drdulavikridita-verses; but the indicating of this name is certainly significant, especially when we consider that Bhavabhuti Jatukarniputra (for the form of this name vide S'atap XIV.9, 4,30) who celebrated Ra ma's exploits in a dramatic form, belonged to a Brahmanic family which studied the Taittiriya (in the Bhag. Pur. IX, 2, 21, ed. Burnouf, p. 191 Jatukarna-Agnivesya); that further there exists a drama called mahanatakan (vide Taylor, Catalogue of Or. MSS. I, 11. Madras 1857) composed by Bodhayanachari (Baudhayanacharya ?) in sloka and corresponding to the first six kanda of the Ramayana; and that, finally, the names of the Sages Bharadvaja and Atri, which are so remarkably prominent in Valmiki's description of the exile, appear also among t'he teachers of the Taitt. Veda. From all this, then, it appears to be fairly presumable that the Rama-Saga was very carefully preserved among the followers of the Yajus, especially of the Taitt. Veda; though this is perhaps to be accounted for only on the ground that Valmiki, the first who made s poetical use of the Saga, was one of themselves, and bore a name peculiar to them. According to the tradition of the Adhyatma Ramayana II, 6, 64 ff., vide Hall in the Ind. Strei fen II, 85 and Wheeler p. 312, Valmiki was "of low caste" ! But neither in his work itself nor in Bhavabhati is there anything to be found that bears out this assertion. Taitt. Br. II, 3, 10, 1-8.

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124 THE INDIAN ANTIQUARY. [APRIL 5, 1872. quite different from that which is found both in the grih y a-ritual and in the Ramayana, namely, as the daughter of Savitar, that is, of Prajapati, and as enainoured of the Moon, who on his part looked with loving eyes on another of the daughters Sraddha (Faith); by the help of her father, however, she succeeds in winning his love. It seems to me that in this Saga, too, we may find an element that has been made use of by Valmiki ; in so far only, however, as the garlandt with which her father decks her browsg (accompanying the action with the recitation of various sentences,) and on account of the virtue of which, as a love-charm, the whole legend has been narrated, may probably have served as a direct model for the angaraga (Philter) which Anasu y a, the wife of Atri, pours out in the form of an ointment, over the minus of sita. A still further parallel is indeed offered here to zealous mythologists. For since Rama is, at a later period, called also Ra machandra, and indeed is called also by the name Chandra itself, the mildness, which is so prominent a feature in his character may, per- haps be explained in this way, that originally he was nothing inore than a Moon-genius, and that consequently the Saga found in the Taitt. Br. regarding the love of Sita (that is, the field-furrow) for the Moon actually represents the first germ out of which the Saga of the Ramayana has grownthat the angaruga-ointment of the Ramayana, the sthakara alamlcara of the Taitt. Br., is just the fragrant vapour or the dew which rises out of the furrow, and in which the Moonlight is reflected. This would be indeed genuinely poetical, and perhaps also quite possible, if it were not that the designation of Ram a as Ramachandra, or simply as Chandra is only found for the first tiine at so late a date, that rather the converse as . Of. s'raddla vai auryasya dubita, S'at. XII. 7, 3, 11. + This is no doubt only a variation of the older le rends, ride, for instance, Sankh. Br. 18, 1. Nir. 12,8, that Savitar gave his daughter Sury a in marriage to the Moon ; Cf. also the marriage of Savanyu, who bears twins (dra mithund) to her husband Vivas vant (lik: X. 17, 1-2 Nir. XII. 10, 11) just as Sita docs to Rain . Isthagarci alamkare (sthagara nima kas'chit suganalhadraryrnis'eshah, tam pishiru falembandinum alumkarum mandrinaris esham .... schol.) $ Sthagara-piahtena tasyrih Sitiyuh mukhe tilaladyalamkaram chakra, schol. T'ide (iobh. 4, 2. 20 potni barhishi s'ildo nidhaya stharyaram pinashti; And Cf. the similar use of sther kures denoting & love charm in the Kans'. 35 (Ind. Stud. V,282.). It cannot be precisely identical with tagara (Kau'. 16), seeing that both words occur in the Kaw; but perhaps the meaning is something nimilar. In the Karmapradipa II, 8,5 sthagaram surabhi jneram candarddi pileparam, the word shagara is lised quite generally as the name for fragrant ointments, such as randal-oil and the like (sugandhi vilepanarhnm chandanadi dravyam sthagarasamjnakam jnatavyam| adis'abulaid agaradini, A's'erka). Ram. III, 3, 18 angaragena diryena taktangi.. richarishtasi, and 19, adyaprabriti bhadram te mandulum khalu rasnatam | anulepam cha ruchiram gatran ndi puyemishyati. First, so far as we yet know, in Blurahhuti (for instance, Maharrachar. 111, 18 (Cale. 1857), also in the Padmapur. Adhyatma-Ram, in the Ramalap, Adbhuloktarakanda, in the title given to 'gniver'a's work sumption is far more probable, namely, that a poeti cal spirit among the Brahmans connected Rama with the Moon just on account of the gentleness of his charactert ; though by this view a reflex reference by the learned to the Site-Saga of the Taitt. Br. is by no means excluded. (To be continued.) EXCURSUS. As the version of the Attanagaluvansa by D'Alwis is rarely to be met with, I subjoin an extract from that work (p. 176 ff.), containing the substance of the Dasaratha-Jataka. This is evidently based, in part at least, on a metrical version of the story; and the verse quoted at the close about the 16,000 years that Rama reigned after his happy return from exile has an almost exact counterpart in the Ramayana itself (though the number of years there is only 11,000), as well as in several of the Rama legends in the Mahabharata. And it is very possible that an acquaintance with the whole of the Pali text, which is therefore greatly to be desired, might bring to light still further coincidences of a similar nature. "In aforetimes there was at Baranes a king named Dasar atha. He reigned righteously, free from the four causes of agati (favour, anger, fear, and ignorance). His queen-consort, who was at the head of 16,000 wives, became the mother of two sons and a daughter. The eldest was called Rama pandit (Doctor), the second was named Lakk hana, and the daughter Sita-devi. Sometime afterwards the queen-consort died. Upon this event the king was afflicted for some time; and being consoled by his ministers he performed what was necessary to be done, and married another quoen. She bore hiin love and affection, and in process of time conceived and bore him & BOD p. 9. n. sc. Although according to the accounts in recent Burmese writings, the names Ramchandrand Kamasinha are found among those of the last princes of Srikshetra, which town is said to have been destroyed in the year 94 A.D., yet Lassen, II. 1037 probably goes somewhat too far when from this circumstance he ipfers * with tolerable certainty that subsequent to the beginning of the Christian er, Vishnu was honoured there under the name of an a." On the contrary, these names, which are cridently understood as having some relation to the lama of the Kiwaya na, may be supposel ratlier to enter a very empliatic protest against the authenticity of these Burmese accounts, and especially against their having any validity with regard to the period in question. ** l'ide Ranatup. p. 333. In Bharabuli 1. c. he is addressed "apannaratsala jagnijanataikabandho !" Ilu the Bhagarata Puruna, for instance, it is well known that many similar learned reminiscences can be dointed out. That the disciples of the Taittiriya-Veda have even to the most recent tiines bestowed a remarkable amount of attention on the history of Rama is, (as we have remarked in note 123 referred to above,) evident enough. And when, as we find it stated in Wheeler, " the ointment given by Anasuya to Sita, which was to render her ever beautiful, is sapposed by some pandits to mean piety or faith in Ram, which renders all women beautiful, it is probable that we are to look here also for a faint reflection of the Saga in the Taitt. regarding the love of the Moon for Sraddb with counts and trains

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APRIL 5, 1872.] (laddhagabbhaparihara). He was named prince Bharata. From the love which he bore to the son, the king said to the queen: "Dear (bhadda), I shall confer a boon; accept (it)." Behaving as having accepted it,+ or as if she were pleased at it, she (was silent for a time) and went up to the king (one day), when the boy was seven or eight years of age, and said to the king: "Please your majesty, a boon was conferred by you upon my son; give it to him now." "Dear, take it," replied the king. "Sire, give the kingdom to my son." The king snapping his fingers wrathfully said: "Wretch (vasali), I have two sons as resplendent as two flames of fire, and doest thou wish me to kill them and give the kingdom to thy son ?" (Whereupon) terrified, she quietly entered her bed-chamber. On subsequent days (nevertheless) she repeatedly asked the king to bestow the very king dom (on her son). The king, still refusing her the boon, and reflecting," that women were ungrateful and envious, and that either by means of forged writings (kutapanna) or by means of a dishonest bribe (kualancha), the queen might procure the death of his sons," caused them to be summoned (to his presence), communicated the same (his misgivings) to them, and said: "Children, some calamity might befall you if you live here; go (therefore) to a foreign country or to the woods; return at the time of my funeral obsequies (dhumakale), and assume the sovereignty to which you are lineally entitled." So saying, he sent for astrologers (nimittaka), and enquired of them how long he would live; and having learnt that he would live a further period of twelve years, said: "Sons, return after twelve years from hence, and ascend the throne." The princes saying: "Well," saluted the king, and went down the mansion weeping. Sita-devi (hearing this) said: "I too will go with my brothers," saluted the king and proceeded with them weeping.SS ON THE RAMAYANA. These three persons, accompanied with a large retinue, left (the city), and dismissing them (after they had gone some distance,) gradually reached Him avanta, and built a dwelling in a locality which had the advantage of water and herbs, and abounded with various fruits; and living on them they dwelt there. Pandit [sic] Lakkhana and his sister Sita supplicated Ram a, and obtained his consent (to the following proposal): "You stand to us in the position of a father, therefore tarry you here, we shall fetch herbs and fruits and maintain you." D'Alwis has Baratha throughout. yahitan (gah-?) katod thapetod,-"behaving as if (she had) accepted it; i. e. inducing him by her manner to believe that she would accept the offer hereafter," (the gerund, thapetva has usually the meaning, praeter: properIy," putting aside." With reference to this word, conf. Ind. Streifen, II. 387-9. In addition to the passages quoted there regarding letters and the like, aumerous proofs are to be found in 125 From thence Rama was altogether at home and the others nourished him with herbs and fruits. Whilst they were thus dwelling, king Dasaratha, owing to the grief for his sons, died (a premature death) in the ninth year (after the departure of his sons). His queen, after the rites of cremation, said: "Give the kingdom (chatta) to my own son prince Bharata." The ministers saying-" those who are entitled to the kingdom are in the-forest," did not comply. (Whereupon) prince Bharata (resolving)" I will bring my brother Ram a from the woods and will set him upon the throne," proceeded with four-bodied army and the five-fold royal insignia (pancha rajakakudhabhanda) to the locality where Ra ma dwelt; and pitching their tents near it, Bharata with several ministers went to his residence at a time when Lakkhana and Sita had gone to the woods. He met Rama at the door of his residence, in the enjoyment of health, and quietly seated like a firm golden statue. Having accosted him and taken his respectful distance, Bharata informed him of the news regarding the king, and wept with his ministers falling down at the feet of Rama. But Ram a neither wept nor sorrowed. In him there was not the slightest emotion. In the evening, whilst Bharata was (yet) weeping, the other two returned with herbs and fruits. Whereupon R am a thus pondered :-"These are children. They have not, as I have, the wisdom of pariganhana. If at once it be said to them; your father is dead, unable to bear the grief, their hearts will be rent. I shall (therefore) by some device get them to descend into the water, and shall then cause the intelligence to be conveyed (to them)." He then, pointing to a pond opposite to them, spoke in a couplet thus: "You have come very late, let this be a punishment for you. Get down into this water and stand. Lakkhana and Sit a come ye both (ettha Lakkhana Sita cha) and descend into the water." They at once descended and stood (as desired); when, communicating to them the (sad) intelligence, R a m a gave utterance to the remaining couplet :-"This Bharata says thus: King Dasaratha is dead'." The moment they heard the intelligence of their father's death they became insensible. It was again conveyed to them, and they again became insensible. When they had thus fainted for the third time, his ministers raised and lifted them up from the water, and set them down on the ground. After they had recovered, all of them reciprocated their grief, Buddhaghosa's commentary on the Dhammapada: vide Fausboll, p. 217, 221, 235, 240, 245, 245, 265-8, 417. In this respect the demeanour of the Madri-devt in the Vessantara-Jataka (vide Hardy: Manual, p. 117) corresponds much more closely with the account in the Ramayana. Conf. Fausboll, Dhammapada, p. 222 (where rajakabuda bhanda). Contrast Ramay. II. 103, 3. The wisdom of taking things easy, of accepting all things with complaisance, of submitting to every condition of life.

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126 THE INDIAN ANTIQUARY. [APRIL 5, 1872. i. e. ajnaya dhammam) is not inflamed even by exceeding sorrow. 10.-Thus I know exactly what should be done shall, seeing and enjoying (80 'ham dassam cha bhokkham cha) nourish (my) relations, and protect all the rest." and wept and bewailed. Bharata (however pondering,"this brother Lakk hana and sister Sit &, from the moment they heard the intelligence of their father's death, are unable to restrain their grief ; but Ram a sorrows not and weeps not ; I shall, therefore, enquire of him the cause of his non-sorrowing"-uttered the second stanza for the (purpose of) that enquiry S "Having heard the death of a father, sorrow distresses thee not (na tan pasakati) Rama. By what power (pabhava) doest thou not grieve for that which should be grieved for ?" Rama then addressing him explained the reason why he sorrowed not : 1.-" If a person by great grief cannot protect Alitum) a thing, wherefore should a wise (vinnu) and discreet (medhavi) man distress himself ? 2.--" The young as well as (dahara cha) the old, the ignorant as well as the wise, and the poor as well as the rich-all are alike) subject to death (machchuparayand). 3.-" The ripe fruit is ever in danger of dropping down (papatand); so likewise man that is born (of a woman) is always in danger of death. 4.-" Many people are seen in the morning (of whom) some disappear in the evening (savam) (and again) many people are seen in the evening (of whom) some disappear in the morning. 5.-" If & stupid person, who weeps afflicting himself, can derive any profit (kimchid attham) then indeed should the wise man do the same (kairamenan [?] vichakkhana). 6.-"He who torments himself (atldnam attano) (by sorrow) becomes lean and colourless) cheer. less; by sorrow (tena) the dead are not saved (na palenti), it is vain (nirattha) (therefore) to weep. 7.-"As a house (saranam) involved in flames is extinguished with water, so likewise the steady, well-informed, intelligent and learned man speedily destroys the sorrow that is begotten (the felt sorrow) as the wind (drives away a tuft of) cotton. 8.-Alone is man (eko na machcho) born in A family-alone does he depart; the chief end of the enjoyment of all beings is their very association together (for & timesamyogaparamattho va sambhoga sauvapaxinam). 9.-Wherefore the heart (hadayam manam cha) of the wise and well-informed, who sees both this and the world to come passato imam cha param cha lokam), and who knows the dhammat (annaya, With pasakati compare parisakkati, Fausboll, Dhammap. 331, 3, 6 and Vahvakk in Westergaard; especially my treatise on Jlalu. Appendix V. 51. 59. 1 Nature of all things, epecially the eight realities of life; ruinely Talkn alashnayzao yako cha ninda posamed cha mukham cha doukk hum. Eu cha dhamma maswens nichcham... 1 Vide Kim. 11. 112, 211f. Schl., 123. 16. Gorr. Zeild Deut. Morgenl. Gesellsch. XVI, 267, 268. & Of golden neck"; bere kambrigido means neck like gulden drum,' kamis being used to express gold (1); for The attendants who heard this sermon of Pandit Rama, declaring the transientness of things, were consoled. Afterwards prince Bharata, saluting Rama, said: "Accept the kingdom of Barana s 1." "Child, take Lakkhana and Sit & and rule the kingdom." "(Why not) your Highness ?" "Child, my father said to me : Assume the kingdom by returning after twelve years. If I go now, I would not be acting up to his word. I shall therefore go after the expiration of the remaining three years ?" "Who will reign until then ?" "Do ye." "We cannot." Then (saying) "Until I come these shoest will reign," he took out his shoes made of grass (straw), and gave them (to Bharata.) Those three people, taking the shoes, and saluting the pandit, went with their retinue to Baranasi. The shoes reigned for three years. The ministers placing the straw shoes on the throne, administered justice. Whenever they committed an act of injustice, the shoes struck each other. From that warning (sign) they reheard the case. But whenever they adjudicated justly, the shoes remained silent. The Pandit, after the expiration of three years, left the wood, and, having reached Baranasi, entered the royal park. The princes learning his arrival entered the park attended with ministers, installed Sita (in the office of) queen-consort, And performed the ceremony of consecration on both. The Ma ha satta, who had been thus congecrated, ascended an ornamented carriage, entered the city with a large retinue, and after receiving reverential salutation, ascended the upper storey of his magnificent mansion called Sukandaka. From thence he reigned righteously for 16,000 years and went to heaven. das'a vassusahasadni sathim dassasatani cha kambugivos mahabahu Ramo rajjam akarayil Buddha having delivered this sermon, applied the true explanation see Bohtlingk-Roth, s.v. As an epithet given to Rems in the Ram. L1, 11. V. 12, 10. The Sanskrit form of this verse differs only in the third pdda, and, as already remarked above, in this respect also, that only ten hundred years are spoken of, instead of sixty hundred (making therefore altogether only 11,000 years instead of 16,000); but us regards the remainder, there is perfect identity. In the Sanskrit version the sentence runs as follows: das'a vatshasahasrani das's vanhas'ateni cha ...... Remo rajyam akarayat. This is how it occurs in the last chapter of the Ra

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APRIL 5, 1872.] (samodhanesi) the jataka to the matter in hand: and after the explanation of the four verities, the husbandman attained the path. Dasaratha of that period is now king Suddhodana, the CORRESPONDENCE, &c. CORRESPONDENCE, Dinajpur, 16th February 1872. I SHOULD be glad if some of the readers of the Indian Antiquary would supply some information as to the history of the district of Dinajpur. The only work to which I have access on the subject is. Dr. Buchanan's Report, and the writer unfortunately omits to state from what authorities his information was derived, so that I am able to form no estimate of its value. There are scattered about the district numerous pieces of carved stone, hornblende I think, some of them highly ornamented, and apparently of about the same date, which local tradition declares to have been brought from Bannagar, a place now a jungle, but said to have been the royal residence of Raja Ban, or Van, mentioned in the Mahabharat. Ban-nagar is situated about sixteen miles south of the town of Dinajpur, on the Purnabhoba river, and four or five miles further down is the mart of Kordoho ("hand-burning"), said to derive its name from the burning of 998 of Bana's thousand arms by Krishna. I know of the remains of at least four highly carved doorways, and some plain ones, besides numerous stones, generally hewn on one or more sides, often with mouldings, and the marks of metal clamps for holding them together. There are also, in different places, some score of pillars, of similar workmanship, though by no means uniform pattern. Four of them are set up at the four corners of the tomb of Sultan Shah, in the middle of the Ban-nagar jungle, where there are also a number of the carved stones to which I am referring, though evidently not in the position for which they were cut, but taken by the Musalmans from some earlier building. Some time ago I sent to the Bengal Asiatic Society a transcript of an inscription on a pillar, more richly carved than any of the others that I have seen, now lying at the Rajbari Dinajpur, and to which I hope to find the fellow, as it is said to mayana (Book VI) in A. (pada 3; vitas'okabhayakrodho) in C. (pada 8: evamgupasamayukto), and in the Bombay edition, VI, 130, 104, in which, likewise, strange to say, only padas 1 and 4 are found); it does not occur in Gorr. at all. Further, in the Mahabhar. VII, 2244 pada 3: sarvabhatamanahkanto). XII, 954 (pada 8; Ayodhyadhipatir bhatva). Hariv. 2854 (pada 8; Ayodhyayam ayodhyayam). In the Mahabh. III. 11219, the second hemistich runs somewhat differently; rajyam karitavan Ramas tatah sva(r)bhavanam gatah.-The first hemistich occurs also in the first chapter of the Ram., and indeed in the whole of the texts, in Schlegel (I. 1, 93) and Gorr. (I. 1, 100), also in the editions of Serampore (I. 1, 114) and of Bombay (I. 1, 97), and in ABC.; and it is found in combination with the following second hemistich, which, in accordance with the context in which it occurs, is regarded as prophetic : 127 mother (of Rama)-M a ha may a, Sita-Rahulamata-Bharata, Ananda, LakkhanaSariputta, the retinue-theattendants of Buddha, and Ram a [am] I." NOTES, AND QUERIES. have been broken when in course of removal in consequence of some alterations, thirty or forty years ago. The inscription,+ in three lines, is as follows:Durvvarari-varuthini-pramathane dane cha Vidyadharaih sa nandam divi Ramo rajyam upasys 'sau brahmalokam gamishyati. The various readings in which are-for upasya yasya margganagana-grama-graho giyate | Kambojanvayajena Gauda-pati na tenendu-maulerayam prasado niramayi kufjara ghata varshena bhubhushanah. || Babu Rajendralala Mitra has been good enough to send me the following translation : "By him, whose ability in subduing the forces of his irresistible enemies, and liberality in appreciating the merits of his suitors, are sung by the Vidyadharas in celestial spheres, by that sovereign of Gauda, by him who is descended from the Kambojan line. This temple, the beauty of the earth, was erected for the selene-cephalous (Shiva) in the year 888." Babu Rajendralala further remarks: "The figures I derive from the words kunjara ghata, kunjara being equal to 8, the eight elephants of the quarters, and ghata three-fold or plural. The two dots at the end might be allowed to remain to make it correspond with the masculine prasadah, though the word bhushana does not take the masculine affix. This appears to me to be the true meaning. But if the word varshe be a mislection of varshmano, it would mean a temple which has many elephants carved on it." The pillar in question has eight elephants carved upon it, two on each face, crouching each under a tiger, or some similar animal, which is rampant upon it. The Babu afterwards told me that the date 888 must refer to either the Samvat or the Shaka era, and would be either A. D. 833 or A. D. 967, more probably, judging from the style of writing, the later, and that he attributed it to one of the Shaiva dynasty of Bengal. This, if correct, shows that the remains can have nothing to do with Bana, whose story is told upasyeha Ser., upasitva, Schl. Bomb.; rajyam upas'ritya 'sau, B. sec. m. for brahmaloka m-vishnulokam ABC. Ser., brahmalokan Bomb., and for gamishyati-prayasyati Schl. Bomb. *This refers to Buddha's telling the story of Rama (as the introduction of the Jataka informs us) for the comfort of a husbandman who had lost his father, and who "overcome with grief, left off all his avocations and began to lament"; the story is told as an example from the olden time:"wise men of old, who knew the eight realities of life (attha lokadhamma) did not at all sorrow on the death of a parent." We are probably to find here therefore" a test of true Buddhism" (Max Muller on Buddhist Nihilism). This subject was undoubtedly a favonrite theme in Buddhistic preaching; compare on this point the legend (in Fausb oll, Dhammap. p. 359, 860) of the father mourning over the death of his son, as also the legend of Kisagotami + See Plate VII.

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128 THE INDIAN ANTIQUARY. [APRIL 5, 1872. in the Mahabharat, and I should like to know more about the Shaiva dynasty, and its connection with the district of Dinajpur. I think it quite possible that the original temple to Shiva, of which these are fragments, was erected, not in Dinajpur, but in Gauda, the capital of its founder, and that its fragments were thence brought by the Muhammadans who had a large frontier post at Ban-nagar, or thereabouts, not being in possession of the country to the north. One reason for thinking so would be that there is no tradition of any such great raja as the founder of this temple would be, or of any important personage between Bans and the Muhanimadan conquest. On the other hand, it is from Ban-nagar that the fragments have been distributed over the district of Dinajpur, and if it had been a Muhammadan, and not a Hindu building, which was there constructed of them, we should scarcely find, as we do, that the Muhammadans had plundered it for the decoration of the tomb of Sultan Shah. It appears to me possible that in Buchanan's time, 1805, tradition may have confused some Shive-worshipping Ban-raja, or "King of the Forest," with Bana of the Mahabharata, and that the date of the former may have been about A. D. 900, or not very long anterior to the Muhammadan oocupation. The absence of all written history renders such confusion possible. Then further explanation is required, why a king of Gauda, of the Kambojan race, should have set up a costly temple to Shiva at Ban-nagar, forty or fifty miles north-east from Gaur. Buchanan tells a curious story of a stone which lay in one of the sacred pools at Ban-nagar, and which was said to be a dead cow thrown in by the infidel Yavana, to pollute the water. He had it pulled out, and it proved to be an image of the bull Vrishabha, usually worshipped by the Shaivas. In another place he says that by the protection of Shiva, and the assistance of jungle fever, Ban-raja was enabled to repel the attacks of Krishna, who had a family quarrel with him, but that afterwards Krishna sent the Yavanas, eaters of beef, whom Buchanan believes to have been the Macedonians of Baktria, to attack Bana, and that they succeeded in defeating him, after defiling his sacred ponds by & bit of beef tied to the foot of a kite. This legend of the beef, and the other of the dead cow, correspond curiously with the fact of the finding in 1805 of the image of Vrishabha, and I think point very clearly to the overthrow of the worship of Shiva, and to its previous existence at Ban-nagar. Buchnan says that the story rests on the authority of one of the Puranas attributed to Vyasa, and I find from Small's Handbook of Sanskrit Literature, that the earliest date ascribed to the Puranas is the 8th or 9th century, while some are as late as the 16th. If Babu Rajendralala Mitra's date is correct, the Shiva temple at Ban-nagar was erected, and presumably the worship of Shiva was at its height, about A.D. 950, and the Muhammadan conquest was in A.D. 1203, or only 250 years later. The image of Vrishabha cannot have been allowed to remain dishonoured, while Shiva worshippers were in the ascendant, and therefore must have been pitched into the water after the erection of the great temple. Who, then, were the Yavanas to whom tradition points as having defeated the Shiva-worshippers, and thrown the image of the sacred bull into the water? Can the author of the Purana have so confused tradition as to indicate by the Yavans the Muhammadan conquerors ? or was there a conquest before that of the Muhammadans, and yet subsequent to A.D. 833 or A.D. 967, whichever date is selected for the Bannagar temple? E. VESEY WESTMACOTT, Bengal Civil Service, Dinajpur. Note on the above. Babu Rajendralala gives no authority for taking ghat & as equivalent to threefold; and supposing that were its meaning, threefold eight' would be 24. But the instrumental varshena is a serious objection, I think, to his interpretation of kunjara-ghat &-varshena, -for if the last word of the compound meant the year, and the other two 888, varsha ought to be in the locative case. When a noun denoting time is in the instrumental case it indicates the period occupied in doing a thing (Pan. II. 3, 6), and thus the sense of the above expression, if it referred to time, would be the temple was constructed in 888 years, or at least that it took the 888th year to be constructed. But the construction is awkward, and if it represented a date the compound would be difficult to separate grammatically. I think the expression means he who pours forth an array of elephants', or, if the va is to be taken as dhawhich is not unlikely, the defier of the ranks of elephants.' Varshman o does not agree with the metre and is consequently inadmissible : besides the compound would be ungrammatical. The word has two forms varshma and varshman; if the former be taken, the final word of the nominative singular of the compound would be Varshmo, if the latter varshme, but in neither case varshman o, but even were it not 80--the meaning would be "a temple in which there are bodies or carcases of many elephants." The idiom of the language does not admit of such a word as "carved" being understood, except when a double sense is intended. R. G. BHANDARKAR. Gonds and Kurkus. Pardi, 24th Feb. 1872. I WOULD beg to offer a few remarks in reference to a notice of the hill tribes of Gonds and Kurkus, which appeared in the Indian Antiquary, pp. 54-56. I have given some account of these tribes in my Settlement Reports on the Baitul and Chindwara districts of the Central Provinces. Just now I wish

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Plate VIL INSCRIPTION UNDER THE KATARA OF DAMBULA CAVE TEMPLE, CEYLON, p. 40. Hi 50+ 0 86 { proti H. IR LA 8 U V = s / + L A+ d MS A A A A 3 4 ". "V Ehvs ards, 14th Jan. 1869. INSCRIPTION FROM DINAJPUR, p. 127. Reduced to % * * * the Originals shngkaay'|ssss(2(haaoley'aa(dkssuinn eichy'| graatthaadyoltey'aa[ejaanej haajehaaNyme [dussttiiguy'aahaangghaasthi mlheNchechumbhiirube Gort Litho. Press, Bqhay 1872 W. Abraham, Litho

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APRIL 5, 1872.] CORRESPONDENCE, &c. 129 only to touch on certain general points as regards believe to be a fanciful distinction ; but, on the these tribes. The Gonds and Kurkus are radically other hand, there are two well recognised original distinct, almost as much so as Hindus and Musal- branches, viz., the Dhurwas and Wikas; each of mans. Their languages are quite different, and these has its got sub-divisions and its distinctions have hardly anything in common, as I shall show of worshippers of distinct gods. by some examples. In the main, too, they inhabit With the Kurkus, the sub-division into gots is by different localities though they do intermix a good no means so well established a fact as it is among the deal along the frontier line. The proper habitat of Gonds, and the idea was probably derived from the the Kurku is in the wild country between Asirgarh latter. As regards religion, that of the Kurkus is and the Pachmari hills. Westward of Asirgach he essentially one and the same, the same deities being is replaced by the Bhill. The chief seat of the worshipped under various forms as is the case with Gonds is in the Baitul, Chindwara, and Seoni dis- all Hindus. Both Kurkus and Gonds worship the tricts, mostly east of the Pachinari hills; further manes of their deceased ancestors, and both perform east, he is replaced by the Baigars of Mandia, & ceretoonies analogous to the Sraddha of Hindus. cognate, but still quite distinct, tribe. As regards But it is undoubtedly true that customs vary inreligion the Kurku is a Hindu, a worshipper of mensely in different places, and what may be a Mahadeva and the Linga, a venerator of the cow, true account of a Baitul Gond would not be equally conforming to certain Hindu usages, and claiming true of one from the Seoni district, and it is also dogcent from a Rajput race. On the other hand, the true that where the Gonds and Kurkus are in immeGond admits none of the Hindu divinities into his diate juxtaposition, they have mutually borrowed pantheon, and is moreover bound on occasions of some of each other's customs. And again the Gond death to slay a cow and pour its blood on the grave! Thakurs of the Chindwara hills have adopted many to ensure peace and rest for the manes of the de- ! Hindu customs quite unknown to their wilder parted. In nay experience, Gonds alunost always breti ren of the Baitul forests,-hence it may be bury their dead. Sometimes in the cases of Gonds that notices of the tribe may vary very much, and yet of good position, who rather ape Hinduism, burn- each present a true picture of the varying ci ing is practised. stances. The social customs of these people are very The Gond deities are numerous ; hill tops deified peculiar, but I cannot enter into an account of thein are the favourite objects of adoration. The whole now. As an example I append the numerals up to race is primarily divided into classes according to ten in Gondi and Kurku.the gods whom they worship; those of seven, six, Gondi Kurku. and three gods; it is doubtful if there are worship- 1. Wandu (Undi) ............... Miya pers of four or five, but it is very difficult to get 2. Runa (Rand) .................. Bariya any accurate information, as even the Pradhans, or 3. Mund............. Aphiga Gond priests, seem to have little knowledge on the Nalum (Nalung)............... Uphany subject. These primary divisions are again sub- 5. Siyum (Seiyung).......... Munya divided into nuinerous gots or clans which do not 6. Sarum (Sarung) ............... Turya intermarry. There are said to be 12 gote, after 7. Yerum (Yedung). Eya the manner of the Hindu castes, but the number 8. Irinul (Yermud) .. Tlary& actually existing is very much larger. I have 9. Anma .......................... Arrya been given the names of upwards of thirty. Oue 10. Pad .............................. Gulya god seems common to all the Gonds, viz., Buralpen, Some Kurku words are undoubtedly of Aryan origin or the great god, though he is known by different as Bap (father), Mai (mother), Betya (son), Bete names in different places. (daughter), gai (cow),--almost pury Hindi words, but The Gonds were once a powerful nation, and these are exceptional. The corresponding Gond the Gond R&j& had his seat on the hill of terus are radically different as Dao (father), Yera Deogash in the Chindwara district; being ousted (mother), Chona (son), Turk (daughter), Tale by the Mar& has of Nagpur, he became a sort (cow). cow). W. RAMAY. of pensioned prisoner, and he still remains & pensioner of the British Government. In former days the Gond Raja averted complete subjugation MSS. of the Atharvareda. at the hands of the Delhi Emperors by adopting In Lunawada (Rovakanth) is a small volony of Muhammadanism, and to this day the Raja is ap- Atharvavedis consisting of three families, who are parently a Musalman; he sends for a pure Gond in possession of the books belonging to their Veda. wife from the Chindwara hills, and she conforms to They have already furnished some MSS. to Rao the religion of her husband. It is common to hear Bahadur Gopalrao Hari of Ahmadabad, wbo, abont of the Gonds as divided into Raj Gonds, viz. those two years ago, placed a copy of the Gopathaof the royal stock, and cominon Gonds, but this I brahmana, procured from Lunawada, at the dis * The name added in parentheses are thoso given in Hislop's Vocabulary as the Gondi names of the numerals.--ED.

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130 posal of the Bengal Asiatic Society. This copy is one of those used for the edition of the Gopatha in the Bibliotheca Indica. I have now obtained the consent of the owners of the books to have them catalogued, and the promise of a copy of the Atharvaveda Pratis'akhya. The copy at Lunawada is the third known to exist,-one being in the Royal Library at Berlin and one in the Government Collection at Bombay; the latter I obtained last year at Bharoch. THE INDIAN ANTIQUARY. One of the Lunawada Atharvavedis says that a commentary on four kandas of the Atharvaveda exists in this Presidency, and that he has seen it; he also asserts that a commentary on eight kandas is in the possession of one Punakar, a pensioner of Sindhia's at Lashkar. Is there any of the readers of the Indian Antiquary about Gwalior who can verify this latter statement? Feb. 26, 1872. G. BUHLER. Note on Query 4, page 96. THE allusion apparently is to an incident in Buddha's life, mentioned by Hwen Thsang in connection with one of the Mathura stupas. It is said that while Buddha was pacing the margin of a tank near that city, a monkey came and offered him some honey, which he was graciously pleased to accept. The creature was so delighted at this act of condescension, that in his delight he fell over into the water and was drowned. In his next birth, as a reward, he assumed human shape. The supposed scene of the event is within 100 yards of the spot where I am writing. Mathura. F. S. GROWSE. [APRIL 5, 1872. | On the other side the seal shows a distinct impression of the human epidermis. It would seem from this that the maker held the soft mud in the hollow of his hand while stamping it. About three years ago I was shown three similar seals by Mr. Richey, who obtained them also from Walleh, and all of them bore the same inscription. The Walleh officials state that they occur among the ruins in great numbers, and I have seen many in the possession of gentlemen in Kathiawad. Note on Valabhi. Lunawada Feb. 24. SIR,-On a late visit to Walleh, the supposed site of the ancient Valabhipur, I obtained from one of the officers of the Thakur the accompanying Muhammadan coins, which had been dug up on the morning of the day preceding my visit (Dec. 19, 1871), by the Kolis searching for Choras in the ruins. I am not sufficiently acquainted with Muhammadan coins to fix their age myself, and trust that you will find among your contributors some one able to tell us their exact date. As you are aware, the destruction of Valabi is an event around which there hangs more than one mystery, and the question when it happened is one of the most difficult to decide. The turning up of Muhammadan coins among the ruins of the city ought to help us to clear away some of the myths regarding its fall. Besides these coins, I brought away some other relics,-one of which, at least, is important from its bearing on the chronological question. This is a small circular seal of clay, that bears on one side the impression of the Bud dhist Creed Ye dharma hetu prabhava hetun, &c, We know that Valabhi was a seat of Buddhism, and the frequent occurrence of these little seals or madras is therefore easily explained, as they were most probably amulets worn by most Buddhists. But the most interesting point is, as Mr. West (who describes similar seals, obtained at Kanheri) correctly observes, that the letters imprinted on them belong to the 9th or 10th century. (Vide Jour. Bomb. Br. R. As. Soc. vol. VI. pl. LVII.). Does not this shew that the ruins at Walleh were inhabited down to a much later date than is usually G. BUHLER. supposed ?--I have, &c. Query 5. CAN any reader oblige me with the correct botanical names of the following trees, all common in the Mathura district, viz., the pilu or dungar, chhonkar, pasendu, papri, arni, hingot, ajan-rukh, gondi, barna and dho? The names given are the Hindi terms in common use. F. S. GROWSE. Pilu or Dungar is Salvadora Persica. Chhonkar is Prosopis Spicigera. Pasendu is Diospyros Cordifolia. Papri is Holoptelaa integrifolia. It is also the name of Pongamia glabra. Arni is Clerodendron phlomoides. Hingot is Balanites Egyptiaca. Anjan rukh is Hardwickia binata! Gondi is Cordia myza and species. Barna is Crataeva Roxburghii. Dho is Conocarpus latifolia.. 16th March 1872. NARAYAN DAJI. The pilu is mentioned in the Amarakosha, Bk. II. ch. iv. sec. 2 81. 9,-with the synonymes Gudaphala and Sransi, and, according to Wilson, is the name applied in some provinces to the Careya arborea of Roxburgh, in others to the Salvadora persica. The Barna is also mentioned in the second half of sloka 5, of the same section Varuno varanah setus tiktas'akah kumarakah | and is translated as the Cratavu tapia or Capparis trifoliata. In sloka 57, we have the karil,.. karire tu krakar-granthilav ubhau and in 81. 15, the Gondi, S'eluh aleshmatakah afta uddalo vahuvarakah | ED.

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APRIL 5, 1872.] MISCELLANY. 131 THE SRIRANGAM JEWELS. The wealth of a native temple, like the wealth of a Hindu, munificence of one modern astute beggar has outdone the consists of gold, lands, and women. The landed property munificence of ancient rajats! The man, by name Venkawhich has at various times been in the possession of the tathiri, is in Srirangam, still living. We will now give au Brahmaos of Srirangam is well known to have been prodi- enumeration and description of the principal Srirangan gious. Dancing-girls, too, who play a conspicuous part in jewels. the ceremonial observances of Hindus, are not scarce at 1. A diamond coronal head-piece, in three parts, with an extra Srirangam. Gold, too flows into the temple year by year in diamond-beaded pin and screw. The chief stones contained in various ways. Not only do monetary offerings from the vast this piece of jewelry are diamonds, rubles and emeralds. One large emerald, well cut, is perhaps the most valuable alone in this crowds of devotees which yearly visit the temple, flow into crown. Some of the rubles and diamonds also are very fine. the Srirangam coffers, but the pagoda possesses considerable The great majority of the larger diamonds are shockingly badly stores of gold vessels and ornaments which have been pre cut, and are flat atones, which fact detracts from their value. sented from time to time by individual votaries. The oldest Their worth is said to be about a lakh of rupees; probably half jewels possessed by the temple were presented by a potentate, a lakh would be nearer the mark. These were presented by Venkatathiri, the Brahman beggar. once of great importance in these parts, namely, Vijiranga Chokanatha Naidu. Of these, and of other more recent and II. Another similar crown, much older. The stones are also, as in the other crown, emeralds, diamonds, and rubies. In this more valuable pieces of ornament possessed by the temple, ornament, the rubles are the most valuable stones. However, in we will now proceed to speak. appearance they look very dim, being badly cat, badly set, and First, as to their character. A great number of these covered with the dirt of years. They are probably worth about 30,000 Rs. or even less. ornaments are merely vessels of pure gold. Others are III. A magnificent necklace, worth fully 7,000 Rs., in all prochiefly gold, with an occasional setting of a precious stone bability, containing a great number of splendid pearls, besides in them. Others are mere masses of jewels let into gold good rubles, diamonds, emeralds, &c. This necklace was also diamonds, emeralds, rubies, sapphires, carbuncles, and preseuted to the idol by the beggar Brahman. pearls. Others are specimens of pearl-embroidery. IV. Another and similar necklace, presented by Vijiranga Secondly, the value. What is it? This is a very diffi- Chokanatha Naidu. V. Three or four small necklaces, chiefly of pearls. cult question to answer, as it is almost impossible to ascer VI. Large emerald ear-drope. One of these is a pear-shaped tain the value-even the approximate value of jewels emerald, probably worth about 1,000 Ra. cut clumsily and but indifferently set. The natives assert VII. A number of band and foot ornaments for the god. Bome that several of the individual ornaments are worth nearly of these are very richly decked with small but brilliant gems. a lakh of rupees each, and estimate the value of the whole These ornamenta are chiefly the Sangusaharam of the god, collection at about eight or nine lakhs. This is probably namely, bis two famous weapons, the chank and the wheel. an exaggerated valuation. IX. A pair of pearl ear-rings, containing each fully a bunAnd now, in the third place, before proceeding to give a dred fine pearls of various sizes. x. The Anest jewelled ornament in the whole collection is description of the individual ornaments, let us refer to a undoubtedly the Ratna Kavacham or " Body covering of jewels." curious history connected with several of the most valuable This ornament is in several pieces. The stones It contains are of these.. During our visit to Srirangam we were especially very badly cut--some not cut at all, only smoothed by friction struck by this fact, that the most valuable ornaments were but they are very large, and some very brilliant. The ground also the newest. We were greatly surprised. It is a well upon which the gems are set is of course gold. The whole ornaknown fact that Hinduism has greatly decayed since the ment is intended as a covering for the idol. It is probably worth more than a lakh of rupees. Of course here again we guess at time of those great native rajks who delighted in rival the value, but we do not think we are far wrong. When stones ling each other as to who would make the most splendid are exposed to view badly cut and badly set, the temptation al. offerings to notable shrines. Under the prestige conferred waya is to undervalue them. by royal favour, thousands of temples were enriched by XI. A number of pota, vesela, ewers, dec., all of pure gold offering. Such offerings have lately greatly fallen off, of Most of the vessels had incriptions engraved apon them in course, and indeed the ruinous condition of innumerable Teluga characters. One single pot was of such size and weight that we enquired the value of it. This we were informed was temples through the length and breadth of Southern India exactly $15,000. Those golden vessels are used for the daily bears witness to the decay of Hinduism. Either the richer service of the god, they are used in bearing the water for his devotees have grown cold, or the number of rich devotees divine ablutions. has greatly diminished. How then is the strange fact that XII. Two banners, with thousands of fine small pearls emof all the famous Srirangam jewels, the most valuable per- broidered on black velvet--for bearing before the Idol on state occasions. hape are those which have been presented during the last XIII. One large pearl-embroidered umbrella for the god. The thirty years? The natives of Srirangam gave us the ex pearls are embroidered on black velvet, the top of the umbrella planation of this strange fact, and it is an interesting one. (outside) being covered with yellow allt. In the embroidery of There lives now in Srirangam a rather remarkable per- this umbrella, and in that of the two bannors, tens of thousands sonage, Brahman. This man is # beggar, an ascetic. of small porris have been employed : and although the work is old, the pearls have wonderfully retained their original anowy About thirty years ago he gave out that he had made a vow lustre. that he would not eat on any day of the year in which he did XIV. One large set, and one small set, of golden feet and not receive the sum of ten rupees as alms. He also, no hands for the god. Several very large rubles bave been placed, doubt, gave out that with the money daily given him, he in- 80 as to imitate ringe, on the fingers and toes of these, also a tended to make a handsome offering to the great Kaveri cluster of handsome rubles is affixed to the palm of one of the Rangan, as Vishnu is termed in Srirangam. Of course, hands. XV. A gold clncture for the god, entirely composed of very rather than that so very holy a devotee should die, hosts of fine chain work. In this clno.are there is 7,000 rupees worth of pious Hindus were ready to give him ten rupees daily. gold alone. Some, to gain additional religious merit through the imput- XVI. A golden crown oontaining 5,000 Rs. worth of gold. A od holiness of this ascetic, gave him 1,000 rupees and more. single large ruby ls set in the front of this crown. So in a few years this Brahman beggar kave a present to the XVII. An ornament representing the mark which the TenSrirangam pagoda of several ornamente, studded with dia galel class of Valahnava devotees wear on their foreheads. Ttis ornament contained several valuable rubles and other promonds, emeralds, rubies, and pearls. One of these oma- clocs stones. menta alone is probably worth about 70,000 Rs! Thus the Abridged from the Madras Atheneum, Jan. 17.

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132 THE INDIAN ANTIQUARY. [APRIL 5, 1872. THE LATE PROFESSOR GOLDSTUCKER. It is with deep regret that we have to chronicle We cannot part from his Dictionary, carried as the death of Professor Theodor Goldstucker, which it is only to the first letter of the Sanskrit Alphabet, sad event occurred at his house, 14 St. George's- without characterizing it as it truly deserves, as an square, Primrose Hill, London, on 6th March. This encyclopaedia of Sanskrit lore. But though his eininent Sanskrit scholar was of Jewish parentage, lexicographical labours are those by which he and was born at Konigsberg in the early part of the will be best remembered, still his studies were century, being at his death somewhere about 58 not confined to Sanskrit philology. His knowledge years old-for on careful enquiry we find that none of medicine, especially of Hindu medicine, is eviof his friends accurately knew his age, and the denced by the remarkable collection of notes to be excessive labour to which he subjected his wiry found in his copy of Susruta's work, and his article frame gave him a premature look of being older on Indian Epic Poetry, written for the Westminster than he really was. Review in 1868, was another brilliant effort of his His university career was at Bonn, and among genius. His pamphlet on the method of dealing his distinguished rivals was the eminent scholar with Indian appeals on questions of Hindu law, Westergaard. He subsequently qualified for the shows another phase of his many-sided mind; and Professorial career at Berlin. This ended, he moved it is known that he rendered valuable services to the to Paris, where he enjoyed the inestimable privilege Privy Council on abstruse points of Indian jurisof the friendship of the distinguished Eugene prudence. Burnouf. So far back as 1839, we find some of the It has been stated that he has "left instructions fruits of his Oriental studies in an article on the that every scrap of his vast possessions, the labour introductory stanzas of the Ainara Kosha, which of so many years, shall be burned." This we believe appeared in Die Zeitschrift fur die kunde des Mor- to be entirely unfounded, no will having been genlandes, a periodical widely known through the found. His nearest and only relative is a half able editing of Prof. Christian Lassen. This might brother-Dr. William Tobias, of Berlin. Le looked upon as a forerunner of the great Lexico Professor Goldstucker was a man of private for graphical work he was afterwards to undertake. tune, and occupied the chair of Sanskrit in UniverHis earliest separate work is a translation of the sity College, London, more with a view of giving an allegorical, or as he styled it, the theologico-phi- impulse to the study of that ancient tongue than for losophical drama' PRABODHA CHANDBODAYA," the any personal profit. At the time of his death ProMoon of Intellect." This appeared in 1842 with a fessor Goldstucker was President of the Philological preface from his learned friend Professor Karl Society, a member of the Council of the Royal Rosenkrantz. Years ago he announced his intention Asiatic Society, &c. &c. His chief characteristics of publishing the Mahabharata in a German dress. were, a generosity seldom witnessed in the world, This intention, so far as the MS. was concerned, was, fearlessness in the assertion of what he felt to be we believe, nearly completed at the time, though right, and an honest scorn of anything approachno part of the translation has ever been printed. ing to humbug or sham. In looking back at his The accidental discovery, in the India Office active career, we find an excessive zeal for absolute Library, of a MS. of the Manava Kalpa Sutra, a accuracy of statement was a principal cause of his rare and valuable work on the Vedic ritual, led to his leaving behind him so inu ch unfinished work. His preparing a splendid Introduction to the publication of a fac-simile of the manuscript, and which was kindness to novices in philological study was prosubsequently published separately under the title of verbial : his vast stores of knowledge were ever at Panini and his place in Sanskrit Literature.' the disposal of any one who showed a tolerably His later works, apart from the enormous labour fair claim to their use. In politics he was a liberal: bestowed on a revised edition of Wilson's Sanskrit " in private life he was a model of honour and truth Dictionary, consists of some five parts of the Jaimi and a firm and generous friend." niya Nyaya Mala Vistara, -the principal work of the Mimansa philosophy. This, as well as the Diction On the 9th of February he wrote promising to ary, is left incomplete by his sudden demise. contribute to the Indian Antiquiry ; but the news It is alleged that this worthy scholar has left of his death reached India before the letter. "An behind him but slight memorials of his extraordinary attack of bronchitis, at first neglected, then treated powers; this is perhaps partly owing to his almost by himself, till medical aid-at last called infanatic desire to state only the naked truth, and was of no avail," has deprived us of this great partly to an extremne fastidiousness for elegant master of Sanskrit scholarship. His loss will be forms of expression. This he carried to such & degree that though he read many papers before the felt in all the intellectual centres of the world. Royal Asiatic Society, not one of them was ever C. MATHER. allowed to appear in its Journal. London, 8 March 1872.

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MAY 3, 1872.) SKETCHES OF MATHURA. 133 SKETCHES OF MATHURA. By F. S. GROWSE, M. A., OXON, B.C.S. II.-THE BAN-JATRA. THOUGH the number of bans is invariably most powerful monarch of the time, the great 1 stated as twelve, and of upabans as twenty- Rama, then reigning at Ayodhya. The four, there is often considerable difference in the god-like hero disdained the easy victory for specification, and probably few of the local pan- himself, but sent his youngest brother $adits, if required to enumerate either group off- trughna to Madhu-vana, who vanquished hand, would be able to complete the total with- and slew the monster, hewed down the wood out some recourse to guess work. A little Hindi in which he had trusted for defence, and on manual for the guidance of pilgrims has been its site founded the city of Madhu-puri. published at Mathura, and is considered to This is uniforinly regarded by native scholars embody the most authentic traditions on the as merely another name for Mathura, resubject. The compiler, however great his local gardless of the fact that the forest is several knowledge and priestly reputation, has certainly miles from the river, while Mathura has no pretensions to accuracy of scholarship. His always, from the earliest period, been described attempts at etymology are as a rule absolutely as situate on its immediate bank. The confusion grotesque ;' as for example in the two sufficiently between the two places runs apparently through obvious names Khaira and Shergarh, the one of the whole of classical Sanskrit literature ; es which he derives from khedna, to drive cattle, for example in the Harivans'a, (canto) 95, where and the other, still more preposterously, from we find the city founded by Satrughna dissihara, 'a marriage wreath.' The list which he tinctly called, not Madhu-puri, but Mathura, gives is as follows, his faulty orthography in which, it is said, Bhim a subsequently annexed, some of the words being corrected : Bhima's own original capital being, according The 12 Bans: Madhu-ban ; Tal-ban ; Kumud to this isolated legend, Gobardhan. ban; Bahula-ban; Kam-ban ; Khadira-bun; Satrughno Lavanam hatwa chichchheda Brinda-ban ; Bhadra-ban ; Bhandir-ban ; Bel- sa Mndhor vanam ban; Loha-ban; and Maha-ban. Tasmin Madhu-vane sthane purim cha MaThe 24 Upabans: Gokul, Gobardhan, Barsana, thuram imam Nand-ganw, Sanket, Paramadra, Asing, Sessai, Nivesayimisa vibhuh Sumitra-nandi-varddhanah. Mat, Uncha-ganw, Khel-ban, Sri-kund, Gand- Paryaye chaiva Ramasya Bharatasya tathaiva harv-ban, Parsoli, Bilchhu, Bachh-ban, Adi- cha badri, Karhela, Ajnokh, Pisayo, Kokila-ban, Sumitra-sutayos chaiva praptayor Vaishnavam Dadhi-ganw, Kot-ban and Raval. padam This list bears internal evidence of some anti- Bhimeneyam puri tena rajya-sambandha-karanat quity in its want of close correspondence with Svavanso sthapita purvam svayam-adhyasita existing facts ; since some of the places, though tatha. retaining their traditionary repute, have now But there are many very clear indications nothing that can be dignified with the name that the writer of the Harivans'a was a comeither of wood or grove: while others are known plete stranger to the country of Braj, the only by the villagers in the immediate neigh- scene of his poem ; for almost all the topograbourhood, and have been supplanted in popular phical descriptions are utterly irreconcileable estimation by rival sites of more easy access or with facts. Thus he states that Krishna and greater natural attractions. But first to take Balar a ma were brought up at a spot selectin order the twelve Bans: ed by Nanda on the bank of the Jamu na Madh u-ban is situate in a village, now near the hill of Gobardh an canto 61.) Now called Maholi, some 4 or 5 miles to the south- Gobardhan is some 15 miles from the river, west of Mathura. This forest, according to the and the neighbourhood of Gokul and MaParanas, was the stronghold of the giant h a ban, which all other written authorities Madhu, and from him derived its name. On and also ancient tradition agree in declaring his decease it passed to his son Lavana, who, to have been the scene of Krishna's infancy, inflamed with the lust of universal conquest, pre- is several miles further distant from the ridge sumed to send an insolent challenge to the and on the other side of the Jamuna.

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134 THE INDIAN ANTIQUARY. Again, Tal-ban is described (canto 70) as lying north of Gobardhan:Govarddhanasyottarato Yamuna-tiram asri tam Dadrisate tato virau ramyam Tala-vanam mahat. In the Bhagavat it is said to be close to Brinda-ban; while in fact it is south-east of Gobardhan and, with the city of Mathura, half-way between it and Brinda-ban. So also Bhan dir-ban is represented as being on the same side of the river as the Kalimardan Ghat, being in reality nearly opposite to it. But to return from this digression; it is clear on etymological no less than topographical considerations that Mathura and Madhupuri were always distinct places; for Maholi, the traditional site of the Madhu-vana, is simply the Prakrit corruption of the Sanskrit Madhu-puri. By Vararuchi, II. 27. h is substituted for dh, (as bahira for badhira, 'deaf') which gives us Mahupuri; and by Sutra II. 2, the p of puri is elided (the initial letter of the last member of a compound being considered non-initial for the purposes of the rule), and thus we get Mahuri, easily convertible into Maholi. Some faint reminiscences of its ancient importance would seem to have long survived; for though so close to Ma t hura, it was in Akbar's time and subsequently for many years the head of a local division. By the sacred wood is a pond called Madhu-kund, and a temple dedicated to Krishna under his title of Chatur-bhuj, where a mela is held on the 11th of the dark fortnight of Bhadon. Tal-ban is about 6 miles from Mathura on the road to Bharatpur. The village in which it is situate is called Tarsi, probably in allusion to the ancient-wood, though locally it is referred only to the name of the founder, one Tara-chand, a Kachhwaha Thakur, who, in quite modern times, moved to it from Satoha, a place a few miles off. The annual mela is held on the 11th of the light fortnight of Bhadon, in At Satoha is a sacred tank called Santankund, after king Santanu, who, it is said, for many years practised the severest religious austerities here in the hope of obtaining a son. His wishes were at last ratified by a union with the goddess Ganga, who bore him Bhishma, one of the famous heroes of the Mahabharat. Every Sunday the tank is frequented by women who are desirous of issue, and a large mela is held there on the ith of the light fortnight of Bhadon. The tank, which is of very considerable dimensions, was faced all round with stone, early last century, by Sawai Jay Sinh of Amber, but is now somewhat dilapidated. In its centre is a high hill, connected with the mainland by a bridge. The sides of the island are covered with fine ritha trees, and on the summit, which is approached by a flight of 50 stone steps, is a small temple. [MAY 3, 1872. commemoration of Balarama's victory over the demon Dhe nuk, who, as described in the Purdnas, attacked the two boys in the form of an ass, as they were shaking down the fruit from the palm trees. Kumud-ban and Bahula-ban are in close proximity to each other, the one at Un chagan w, the other at Bati, a contraction for Bahula-vati. The former has no special legend attaching to it, and the latter is only said to have been the scene of a terrific encounter between a cow and a lion, in which the cow came off victorious. There is a pond called Krishna-kund, with a temple dedicated to Bahula Gae on its margin. Kam-ban is by the town of K a m a, the head of a Tahsili in the Bharatpur territory, 39 miles from Mathura. Khadira-ban is some 4 or 5 miles from Chhata, immediately outside the village of Khaira, which derives its name from it; the letter d, when simple and non-initial, being elided in accordance with Vararuchi's rule (II. 2,) as for examplet ber for badara, the Zizyphus jujuba. The wood is at present of small extent, and consists of kadamb, pilu and chhonkar trees without a single specimen of the khadira, i.e., the acacia. Hence probably the popular misconception of the name, which is unusually spelt Khidr, and derived from the Hindi root khedna. Adjoining it is a large pond called Krishan Kund, with a temple of Baldeva, and in the village another temple dedicated to Gopinath, said to have been founded by the famous Todar Mal of Akbar's reign. Bhadraban occupies a high point on the left bank of the Jamuna, some 3 miles above Mat. With the usual fate of Hindi words under the present Muhammadanizing regime, it is transformed in the official map of the district into Bahadur-ban. It is the traditional scene of the Davanala, or forest conflagration, which Krishna is described in the Bhagavat as miraculously extinguishing. The neighbouring village is called Bhadama, i. c. Bhadra-pura. Close by, in the hamlet of Here it is incumbent upon the female devotees, who would have their prayers effectual, to make some offering to the shrine, and inscribe on the ground or wall the mystic device. of the Sathia. Raja Santanu is mentioned in several of the Puranas as the father of Bhishma by the river Ganga, and his name also occurs in the Nirukta; but the legend there related of him has nothing to do with his desire of progeny. The local superstition has probably arisen from a confusion of the king's name Sautauu with the Sanskrit word for 'children, santana. Satoha 18 absurdly supposed on the spot to be derived from Sattu, as that was the royal ascetic's only diet; it is really a corruption of Santanu. f This illustration has not the authority of Vararuchi, who most unnecessarily, as it would seem, invents a special rule to explain the formation of ber from ba dara.

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MAY 3, 1872.] SKETCHES OF MATHURA. 135 Chhahiri, is Bhan dir-ban, a dense thicket denotes, is the one primary source whence the of ber and hins and other low prickly shrubs. In goddess derives her modern reputation. We its centre is an open space with a small modern propose to pass them all briefly in review, excepttemple bearing the title of Bihari Ji, and a well ing for the present the four first-Gokul, Gobarand rest house; and at the distance of a few dhan, Barsana and Nand-ganw, which will each hundred yards outside is a venerable Ficus Indica, in turn form the subject of a separate sketch. called the Bhandir-bat, with a small shrine 5, Sanket, the place of assignation,' is halfunder it, dedicated to Srid&ma. This was the way between Radha's home Barsa na and favourite tree for the herdsmen's children to Nand-g a n w the residence of Krishna's fostermeet and take their midday repast under, and father Nanda ; 6, Para madra is an obscure derives its name from the cups and plates point in the Bharatpur hills. 7, Asing is a (bhanda) used on such occasions. One day, small town on the high road from Mathura to according to the Puranas, the boys had made it Dig. Till 1868 it was the head-quarters of a their goal in a race, when the demon Pralamba, tahsili, though only 9 miles distant from the disguised as one of themselves, came to join them, capital of the district. At the present time and getting Sankarshana to mount on his back, there is no vestige of any grove, and the ran off with him in hopes to destroy him. But only spot accounted sacred is a pond called the sturdy lad so crushed him with his knees Kilolkund. R, Sessa i, for Sesha-saya, is a and belaboured him with his fists that he soon village in the Kosi Pargana, where Koishna * brought the monster lifeless to the ground, and and Balarama, are said to have revealed them in commemoration of his prowess he was ever selves to the Gopis under their heavenly form afterwards known by the title of Bala-Rama, of Narayana and Sesha. This is a good illusor Rama the strong.. tration of the disregard for ancient authorities Bel-ban is on the left bank of the Jamuna in which characterizes the modern cycle of local the village of Jahangir-pur, part of the endow- legends; since the transfiguration in question ment of the Bengali temple of Sringar-bat in is described in the Puranas, not as worked for Brinda-ban,--that town being just on the other the benefit of the Gopis, but as a vision vouchside of the water. Loha-ban, in the Maha- safed to Akrur, on the bank of the Jamuna, the ban Pargana, some 3 miles from Mathura, across day he fetched the two boys from Brindaban the river, probably derives its name from the to attend the tourney of arms at Mathura. lodha or lodhra tree. On the spot it is said to com- Sessa i ought then to lie between these two memorate Krishna's defeat of an otherwise un- towns, whereas it is in fact far away to the known demon called Lohasur. In consequence north of them both. 9, Mat.-In the town of the similarity of sound, offerings of iron (loha) itself there is nothing whatever of interest are always made by the pilgrims. Of the two re- or antiquity, though the two sacred woods, maining bans-Brind &-ban and Maha-ban Bhandar-ban and Bhadra-ban, are both more detailed notices will be given hereafter. on its borders. 10, Unch a-ganw is the old All the twelve bans are mentioned by name in village site not far from the foot of the the Mathurd Mahatmya, and most of them, it hill, the crest and slopes of which are now will be observed, are connected with the Pauranik crowned by the temple of Larliji and the comlegends of Krishna and Balarama. On the paratively modern town of Barsana. other hand, the twenty-four upabans refer main- Uncha-g a n w, corresponding to the Engly to Radhi's adventares, and have no ancient lish Higham, must originally have included authority whatever. Of the entire number only in its limits the hill whence it derives its three were, till quite recent times, places of any name. 11, Khel-ban is not far from the note, viz., Gokul, Gobardhan, and Radha-kund. town of Shergash. 12, Radh a-kund, or Of these, Gokul in all classical Sanskrit lite- as it is occasionally called Sri-kund, i. e. rature is the same as Maha-bar, which is Holy Well, is a small town adjoining Goincluded among the bans; Gobardhan is as bardhan, 15 miles to the west of Mathura. much a centre of sanctity as Mathura itself, and it has grown up on the margin of the sacred is only for the sake of uniformity inserted in lakes, prepared according to the legend for either list; while Radha-kund, as the name Krishna's expiatory ablution after he had Balarama, under the title of Belus, is described by the be one of the tutelary divinites of Mathura, a proof that the Greek and Latin historians as the Indian Hercules, and said to local cultus has a higher antiquity than is sometimesallowed it.

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136 THE INDIAN ANTIQUARY. [MAY 3, 1872. slain the bull Arishta. To avert the consequences of so ill-omined a deed, all the sacred streams and places of pilgrimage, obedient to the summons of the god, assembled in bodily form at the foot of the Giri-raj and poured from their holy urns into tivo deep basins, excavated for the purpose, now known as Krishan-kund and Radha-kund. There Krishna bathed, and by the efficacy of such concentrated essence of sanctity, was washed clean of the pollution he had incurred. And still, at midnight on the 8th day of the dark fortnight of the month Kartik, the same spirits renew their visit to the auspicious spot; and every devout Hindu who then plunges beneath the wave acquires by the single act as much merit as if he had laboriously made a separate pilgrimage to each of the shrines there represented. The town wbich has arisen on the margin of these two famous lakes is of considerable extent, and is crowded with religi- ous edifices, the pions foundations of princes and pilgrims from the most remote parts of India. One temple in particular may be mentioned as erected by the Raja of Manipur from the far east of Bengal. The two lakes are only parted by a broad stone terrace, and are both supplied on all four sides with long unbroken flights of steps of the same material. Ordinarily the water is so abundant that it washes nearly the highest tier, being the whole drainage of the adjoining ghana, or woodland, & tract of very considerable extent ; and the charm of the broad and brimming basin is much enhanced by the unusual care that is taken to preserve it from all pollution. Till the beginning of this century the two reservoirs were simply as nature had designed them; the present stone Ghats were completed in the year 1817 at the sole cost of the Lali Baba, whom we have before had occasion to mention. The whole quarter of the town most immediately adjoining is exclusively occupied by a colony of Bengalis. The 18th on the list of upabans is Gandharvban, of which the precise locality is uncertain. 14, Parsoli, near Gobardha n, is styled on the maps and in the Revenue Roll, Mahmadpur, a name barely recognized at all on the spot. On its borders is the Chandras a rovar, a fine octagonal sheet of water with stone ghats, the work of Raja Nahr Sinh of Bharatpur. Here Brahma, joining with the Gopis in the mystic dance, was so enraptured with delight, that all unconscious of the fleeting hours he al lowed the single night to extend over a period of six months. 15, Bilch ha, 16, Bachh-han, and 17, A dibadri are obscure places on the Bharatpur border. 18, Karahla, or Karhela in the Chhata Pargana, has been already mentioned for its magnificent Kadamb-Khandi. 19, Ajnokh or Ajnokhari, derives its name from the Anjan-pokhar, but is now often corrupted, both in writing and pronunciation, into the unmeaning form Ajnot. 20, Pisayo, 21, Kokila-b a n in Great Bathan, and 22, Dadhigan w or D a h-g a nw have already been incidentally mentioned. 23, Kot-ban, beyond the town of Kosi, is the most northern point in the modern perambulation, and from the name would appear always to have been so; the extreme limit of a series of holy places being ordinarily designated Koti. Thus the city of Mathu r a has twenty-four tirthas along the bank of the Jamuna, the highest up the stream called Utthar-koti, the lowest simply Kotitirath. 24. Raval, (for raja-kula) Radha's reputed birth-place, according to a half obsolete legend, is a small village in the Mahaban Pargana, with a temple of Lapliji, the sanctity of which has been entirely eclipsed by the greater pretensions of its more modern rival at Barsana. In the Varaha Purana, or rather in the interpolated section known as the Mathura Mahatmya, the Mathura-Mandal is described as 20 yojanas in extent. Vinsati yojananam cha Mathuram mama mandalam Yatra yatra narah snato muchyate sarva-pata And taking the yojana as 7 miles, and the kos as 14 miles, 20 yojanas would be nearly equal to 84 kos, the popular estimate of the distance traversed. In computing the length of the way, full allowance must be made for the constant ins and outs, turns and returns, which result in the ultimate perambulation of a comparatively circumscribed area. It is however sometimes said that the circle originally must have been of much wider extent, since the city of Mathura, which is described as its centre, is some 80 miles distant from the most northern point Kot-ban, and only 6 from Tarsi to the south. Elliot more, over quotes in his Glossary the following couplet as fixing the limits of the Braj-mandal: It Bar-hadd, ut Sona-hadd, ut Sarasen ke ganw, Braj chaurasi kosmen Mathura mandal manh.' According to this authority, the original area has been diminished by more than a half; for

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MAY 3, 1872.] NOMINAL BASES IN SANSKRIT. 137 Bar is in the Agra district; Sona, famous before the Christian era. Thus the only possible for its hot sulphur springs, is in Gurganw; while hypothesis is that some Pandit, struck by the the Suras en ka ganw' is supposed to be Bate- marvellous circumstances of our Lord's infancy, sar, a place of some note on the Jamuna below as related in the Gospel, transferred them to his Agra, the scene of a very large horse-fair held own indigenous mythology, and on account of the on the full moon of Kartik. But the lines above similarity of name, selected Krishna as their hero. quoted cannot be of any great antiquity, seeing It may be added that the Harivansa, which posthat they contain the Persian word hadd; the sibly is as old as any of the Vaishnava Puranas, exact locality of an ideal centre need not be very was certainly written by a stranger to the country closely criticized ; and certainly all the places of of Braj; and not only so, but it further shews legendary reputation fall well within the limits of distinct traces of a southern origin, as in its dethe modern parikrama. scription of the exclusively Dakhini festival, the Attempts have been made to establish a con- Punjal; and it is only in the south of India that nection between the earlier chapters of St. Ma- a Brahman would be likely to meet with Christian thew's Gospel and the legends of Krishna as com- traditions. But after all that can be urged, the memorated by the ceremonies of the Ban-jatra. coincidences though curious are too slight, in There is an obvious similarity of sound between the the absence of any historical proof, to establish names Krishna and Christ; Herod's massacre a connection between the two narratives. Proof the innocents may be compared with the bably they would never have attracted attention massacre of the children of Mathura by Kansa; had it not been for the similarity of name; and the flight into Egypt, with the flight to Gokul ; it is thoroughly established by literary criticism as Christ had a fore-runner of supernatural birth that the two names had each an independent in the person of St. John Baptist, so had Krishna origin. Thus the speculation may be dismissed in Balarama; and as the infant Saviour was as idle and unfounded. To many persons it will cradled in a manger and first worshipped by appear profane to institute a comparison between shepherds, though descended from the royal the inspired oracles of Christianity and the house of Judah, so Ktishna, though a near kins- Hindu scriptures. But if we fairly consider the man of the reigning, prince, was brought up Indian legend, and allow for a slight element of among cattle and first manifested his divinity the grotesque and that tendency to exaggerate to herdsmen." The inference drawn from these which is inalienable from Oriental imagination, coincidences is corroborated by an ecclesiastical we shall find it not incongruous with the tradition that the Gospel which St. Thomas the primary idea of a beneficent divinity, manifested Apostle brought with him to India was that of in the flesh in order to relieve the world from St. Matthew, and that when his relics were dis- oppression and restore the practice of true recovered, a copy of it was found to have been ligion. As to those wayward caprices of the buried with him. It is, on the other hand, ab- child-god, for which no adequate explanation can solutely certain that the name of Ktishna, how be offered, the Brahman may regard them as the ever late the full development of the cycle of sport of maya : in western phraseology--apierlegends, was celebrated throughout India long tia ludens omni tempore, ludens in orbe terrarum. ON THE TREATMENT OF OXYTONE NOMINAL BASES IN SANSKRIT AND ITS DERIVATIVES. BY JOHN BEAMES, B.C.S., M.R.A.S., MAGISTRATE OF BALASOR. The following remarks are intended to direct &c., divides itself into two separate sets of bases attention to a hitherto neglected point in the in the medieval and modern Aryan languages, formation of nominal bases. It has been observ- and investigators seem to have been puzzled by ed that the-a base in Sanskrit, as in nara, putra, this fact. Dr. Trumpp, writing on Sindhi, in the * Hindu pictures of the infant Krishna in the arms of his foster-mother Jas'oda, with a glory encircling the heads both of mother and child and a background of Oriental scenery, are indistinguishable, except in name, from representations of Christ and the Madonna. # It is quoted by Birini (born 970, died 1088 A.D.) as e standard authority even in his time. I Conf. Trench, Hulsean Lectures, 1846, Lect. III., sth ed. 1859, pp. 203-4, &c.-Ed.

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138 THE INDIAN ANTIQUARY. Journal of the German Oriental Society, thus expresses the difficulty: "The old Prakrit ending in -o has, in Sindhi, been split up into two great classes, one of which has corrupted the Prakrit o into -u, the other has preserved it unchanged. No rule seems to have influenced this separation, at least I have not yet discovered any, but daily usage seems to have decided in favour of the one or the other ending. It is however noteworthy that many words which in Sindhi end in o, in Hindi end in a, the same remark holds good of Marathi, Bengali, and Panjabi, while on the other hand the short final u in Sindhi has in those languges been thrown away, or become quiescent."* The rule which Dr. Trumpp professes himself unable to discover appears to me to be this. A Sanskrit noun in -a which bears the accent on the last syllable, or, in other words, is oxytone, generally ends in the medieval languages in au, and in the moderns in o or d; while a noun in a which has its final syllable unaccented, or is barytone, ends in the medieval languages in u, and in the moderns in u, or a, or entirely rejects the final vowel. [MAY 3, 1872. to writing. Consequently they have retained the accent which they bore in the older language. In late Tadbhavas however the case is different; late Tadbhavas are those words which had entirely dropped out of use, and were only resuscitated and brought into vogue again at a period when Sanskrit had ceased to be known to the people. Being revived from books, they were spoken by the eye, if such an expression may be permitted; that is to say, they were pronounced as they seemed destined to be, the accent generally lying on a syllable already long by nature or position. These words are recognizable by the much smaller amount of corruption they have undergone, and by the corruptions which do exist being of a different nature from those demanded by the rules of Prakrit Grammar. With regard to the practice in each language -Hindi, Bengali, Panjabi, Uriya, and Marathi take a in oxytones, Gujarati and Sindhi take o. It cannot however be said that every oxytone substantive in Sanskrit gives rise to a noun in a or o in the modern languages. On the contrary, the exceptions to the rule are as numerous as the illustrations of it. This leads to a further definition of much practical importance. The class of words called early Tad bhavas is, as a rule, faithful to the accent. This class consists of those words which were in existence in Sanskrit, and continued to be used in Prakrit, and have uninterruptedly retained their position in the mouths of the people down to the present time. These words may be recognized by their appearance. They have undergone the regular and usual phonetic corruptions and abrasions of all Prakrit words, and are often now only recognizable as of Sanskrit origin by the application to them of the rules of Vararuchi or other Prakrit and Pali grammarians. Inasmuch however as their use has been continuous, and as they were derived from the Sanskrit at a time when it was still spoken, they have always, so to speak, been pronounced by ear, and were so long before they were committed Moreover, these late Tadbhavas are generally words which are synonymous with already existing earlier words. They are the grand, highflown words of the language, not so frequently used or so expressive of simple ideas as the early Tadbhavas. The proportion of these two classes to each other varies in the different languages. In those which have been less cultivated, and which have been most under Muhammadan influence, they are not so frequent as in the more cultivated and more Brahmanical languages, There are many other collateral and subsidiary considerations which further complicate this difficult question, a question which is rendered all the more difficult by the absence of continuous literature. When the mediaval poets began to write, the languages were already so far fixed as to have passed the stage of formation of either early or late Tadbhavas, and to have got into the stage when the vast crowd of Tatsamas began to make its appearance. The line of investigation thus briefly sketched in outline is of the utmost importance in the elucidation of the origin and formation of the modern noun, and I hope on a future occasion to give examples and illustrations. It will be seen that it is in the determination of the treatment of the oxytone -a base that the real crux of the question lies, because the barytones naturally lose their final vowel, and thus fall under the the same head as the late Tadbhava oxytones, except in Sindhi, where they retain the obscure final-u for masculines, and -a for feminines. Journal of Germ. Or. Soc. vol. XVI. p. 131.

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MAY. 3, 1872.] INSCRIPTION FROM DAMBULA. 139 THE CAVE OF THE GOLDEN ROCK, DAMBULA, CEYLON. BY T. W. RHYS DAVIDS, C.C.S., ANURADHAPURA, SIR EMERSON TENNENT has eloquently and yet of the original on the point in question. Uphamt very justly described this wonderful hill of stone says: " underneath which the temple has been hol- "He (Wattagamini, in Sinhalese Walagam Bahu) lowed out, which from its antiquity, its magni afterwards caused to be built the temple Dambooloo, tude, and the richness of its decorations, is by and a monument 140 cubits high, and five temfar the most renowned in Ceylon." He has ples : he also caused many hundreds of stone houses to be built, and did many other things of public given two woodcuts which afford a good idea of utility." its front and its entrance, but fail altogether to do The original words aret . . . . naewata justice to the effect created by its enormous Dambulu wiharaya da karawa, nawata Soma size: and he has all the more strongly, because nam ek siya hatalis riyan maha weherak karawa, inadvertently, testified to the curious success naewata pas maha wiharayak da karawa, boho of the paintings within, when he states that siya ganan gal-lenawal katara kotawa, anik udu " the ceiling of this gloomy vault is concealed boho sasanopakari wuseka :-which literally with painted cloths," for what seemed, even to translated is80 educated an observer, to be cloths is, in " And furthermore having made the Dambula reality, the rock painted in fresco, and this wihara, and also having made the great Dahgoba is the more remarkable as those paintings 140 cubits high called Soma, and also baving made were undoubtedly executed hundreds of years five large wiharas, and having cut ledges in many ago. hundred stone caves, he was of great assistance in Sir Emerson Tennent mentions one inscrip other ways also to the Doctrine.'" tion which was translated for Turnour by Mr. It is difficult to find the source from which Armour,t but I have discovered eleven others, Abhayaraja, the author of Raja Ratnakara, deand believe that still more would reward a care rived the first statement, for nothing is said ful search, and I venture to submit the oldest either in the Mahawanso or in the Dipawansa and for some reasons the most interesting. about Dambula Wihara being made by Watta From this inscription it may be considered gamini although in the former 6. the names of proved that the temple was originally founded, five, and in the latter the names of seven comnot by Walagam Bahu about 86 B.C., as stated paratively unimportant ones, made by his eight by Tennent, but in the time of Dew&nam- strong men, are given : but nothing is said piya Tissa (B. C. 246)| the ally of Asoka and about it in Rajawaliya, although a compathe friend and patron of Mahinda who intro- ratively large space is devoted to that king's duced Buddhism into Ceylon. reign. * It is possible that Walagam Bahu repaired The inscription referred to is cut in the face the temple, and it is certain that he built the Soma of the rock, in one line, under the ledge or eaves dagoba, in honour of his queen, in the plain called 'katara' in Ceylon-formed to cause the to the south of the sacred hill; but the autho rain to drop off instead of trickling down into the rity adduced by Tennent for his statement that cave. Owing to this position the inscription is that king first endowed it is of littlo value, be in perfect preservation, and is only difficult to ing merely Upham's translation of the Raja read from its great height above the ground, Ratnakari, a grossly inaccurate translation of a the katara being half way up a precipice 200 very useful but late and unreliable work. The feet high. My copy is therefore only an eye copy ignorance of the translators having been so taken with an opera glass : but the characters cruelly exposed by Tumour, I quote the words being Bo simple it may, I think, be relied upon. * Sir E. Tennent, Ceylon, Vol. II. pp. 576-578, 2nd edition. according to the Sinhalese chronology, by which As'oka is A detailed account of the Dambulla temple is given in placed 60 years before the date usually assigned to him-ED. Forbes's Eleven Years in Ceylon, vol. I. ch. xvi. pp.867-876; This building is mentioned in Mahawanso 206-8, but and by Mr. Knighton, Jour. As. Soc. Ben. vol. XVI. (1847) it has not been previously know where the dagoba was the pt. i. Pp340-850.- Ed. Revd. C. Alwis writes to me that it is supposed to contain The engraving in Forbes's Eleven Years in Ceylon, the left canine tooth of Buddha, and to be somewhere near Frontispiece, Vol. I. is a striking but inaccurate view of one Trinkomali. of the interior. . MahiwansO PP. v. seqq. Appendix to Tumour's Epitome, p. 95, and Forbes, + Sacred and Historical Books, Vol. II. p. 48. Ceylon, Vol. II. Pp. 327,850. From the MS. in my possession, verse 50. $Loc cit. p. 578. 8 Page 206, 18. I I have ventured to substitute this data for B. C. 806 Versea 1142 and 1148 of the MS. in my possession.

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140 THE INDIAN ANTIQUARY. (MAY 3, 1872. The letters are a slight variation of the old Pali alphabet deciphered by Prinsep. The first sign is a symbol consisting of the swastika and another symbol joined then follows : Dawang piya maha rajasa Gamini Tisasa maha lene agata anagata chatu disa sagasa dine. Taking each word separately the first da may possibly be di: but we should expect neither, dewanam being the Pali form, and deweni the Sinhalese; the third letter na may possibly be + no, but what appears to be the vowel stroke before the upright is probably a natural mark in the rock. Even in regular Pali the m at the end of genitive plurals being often dropt, its absence here needs no remark; and possibly the long vowel na is in compensation for the loss of the nasal. They of piya is, at least in Ceylon, an older form than a which also occurs here, and is the only form given in Thomas's edition of Prinsep. The word raja is remarkable. In the first place raja is the more usual form in the dialect of Ceylon cave inscriptions in which the vowel is seldom, I believe never, written separately as it is here, and the j is the sign given by Prinsep for the maprana jh : but there is not the slightest doubt about the reading. In Gamini Tisa the first letter may possibly be gu instead of ga. The Sinhalese form of the Pali name Gamini is Gemunu (e to be pronounced like English a in hat, gap, &c). The name Tissa, so common in Pali, is now unknown, except among a low caste of tom-tom beaters (berawo), and among them only in the Anuradhapura district, and only in the form Tisara, which is probably derived immediately from the Sanskrit Tisya. Who this Gamini Tissa was is not mentioned in the books. He must be some relation to Dewanampiya Tissa, or the use of the genitive would be inexplicable, but it is expressly stated in Mahawanso that the king left no son: as, however, he reigned for 40 years, it is possible that he had a son who may have been sub-king of the Dambula district. Duttha Gamini, Sinhalese Dutu Gemunu, calls himself in inscriptions Gamini Abhaya; and uses a later form of the alphabet. The sa of the genitive in this word is most remarkable, and was one of the greatest ob- stacles to a decipherment of the inscription : it is not given by Prinsep, and has not I think been found in India, but I have since found it in many places in Ceylon; and there can be no doubt about the meaning of the sign. There is a slight mark at the bottom of the letter which may be a vowel mark for u, if so Sumaha Lene must be taken as the name of the cave. For the expression agata anagata, one would expect agatanagata, but I have subsequently found it in many places, and it is usually agata anagata the Sinhalese understand the corresponding expression awawu nawawu in the sense of all those who have come to this place, and those who have not come, but it may also mean all-in the sense of present and future. The expression is not noticed either in Bohtlingk-Roth or in Mr. Childers' Pali Dictionary. A gatagata in Fausboll's Dasaratha Jataka, p. 31, means passers by. Chatudisa is the form always found on the caves for chatuddisa translated by Turnourt "who had come from the four quarters of the globe," but it seems that the idea " who had come" is not contained in the word, for in the Waligama Inscriptiont the corresponding Sinhalese expression is--satara digin wadana sanghaya wahanse) which gives a present sense. In sayasa the first sa is the same as the genitive of Tisa noticed above, and the genitive case sa is expressed by the letter given by Prinsep. These two characters are therefore interchangeable, and do not represent 7 and . The more usual sign of the genitive is ha, and in the double inscription at Mana Kanda at the Mahanama Pirievena (built by Agra Bodhi I. about A. D. 600) sa occurs on one and ha on the other side of the cave. There is no sign whatever for the nasal, and I have not found either the nasal or the aspirate expressed anywhere, either in the cave dialect, or in the later flat rock inscriptions of Ceylon. At first I thought that sag ho in the Mahawanso& might be a transitional form, but it must be merely a misprint, for two MSS. in my possession, one belonging to Yatramulla Unnanse, and the one in the newly formed Government Library at Colombo all read sangho. It is not easy to state with certainty what part of the Pali verb is represented by dine, but it is probable the p.p.p. In a double inscription at Diwulwewa in Anuradhapura district, dine * Tarnour, Mahdranso, p. 124. Mahdwanso, 196. 8. Journal of Ceylon As. Soc. 1870-71, p. 21; and vide ante p. 59. $ Page 207, 6. . Whose recent death is an irreparable loss to Oriental literature, see p. 162.

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MAY 3, 1872.] in one case is distinctly dini on the other. In a cave inscription at Embulambe near Dambula dina is found, and at Koratola in the Colombo, Tonigula in the Puttalam, and Mihintale in the Anuradhapura districts, niyate which looks like the third person singular present atmanepadam, is the corresponding word. If dine be taken as a nominative to agree with lene the translation will be The great cave of Gamini Tisa (son) of Devana piya Tisa is given to the priesthood INSCRIPTION FROM BELGAM. THE stone tablet from which the accompanying inscription has been transcribed stood originally in front of a small and curious temple of Sankaradeva in the bed of the river Malaprabha near Kadaroli, which is about three miles from Mughatkhanhubli in the Sampgam Taluqa of the Belgam Collectorate. As the temple is completely submerged during the rains, and the stone tablet was every year becoming further buried in the ground, I have had the latter removed from its original site to a place of security in the village of Kadaroli. The tablet bears at the top the usual Chaluky a emblems, viz. :-In the centre a Ling a on its pedestal, with a priest officiating at it; to the right of it, a figure of Basava with the sun above it; and to the left of it, a cow and calf with the moon above them. The average length of the lines is from 18 to 19 inches, and the average height of the letters, which are old Canarese, and are excellently preserved in spite of the stone having been so often submerged, is from one half to three quarters of an inch. The language, it will be seen, is almost entirely Sanskrit, but the idiom and inflections are old Canarese. AN OLD CANARESE INSCRIPTION FROM THE BELGAM DISTRICT. BY J. F. FLEET, C.S. Translation. Reverence to Sambhu, the foundation-pillar for the erection of the city of the three worlds, who is resplendent with his chaunri, which is the moon that kisses his lofty head. Hail! While the victorious rule of the fortunate Bhuvanaikamalladeva,f-the asylum of the whole world, the favourite of the earth, the great king of kings, the supreme lord, the most venerable, the forehead-ornament of the Sa The accompanying transcript corresponds line for line with the original, but corrections and emendations are inserted within brackets. Here and there the requisite marks of punctuation have been supplied, where they are awanting in the original. 141 present and future of the four quarters (of the world). It is an interesting circumstance that the courteous and much respected chief priest of the temple, Giranagama Unnanse, was one of the leaders in the rebellion of 1848, but after being many years in hiding, is now a loyal though perhaps regretful subject of the English Go vernment. Anuradhapura, 26th Feb. 1872. tyasrayakula, the glory of the Chalukyas,was flourishing with perpetual increase so as to endure as long as the moon and sun and stars might last, he who flourished on the lotuses that were his feet (was) : The fortunate prime minister, Someswarabhatta, the chief of the houses of Heri, Sandhi, and Vigrahi, the commander of the forces, who was possessed of all the glory of the names of 6 The great chief of chieftains who has attained the five great & abd as, the bold Dandanayaka (commander of troops), the conferrer of happiness on good people, he who abounds in fame, he whose ornament is the welfare of others (or who labours for the good of others), the moon of the ocean of affability, he who abounds in the quality of bravery, he who restrains the fury of his foes, Nannana-(or, Annana)-gandhavarana,' and others also. At his command the fortunate commander of the forces, Kesavadityadeva, possessed of all the glory of the names of "The great chief of chieftains who has attained the five great sabdas, the bold Dandanayaka, he who confers boons upon Brahmans, he who is pure of lineage, the best friend of good people, the granter of all the desires of his relations, the crest-jewel of good people, he who is terrible to the forces of his foes, he who is a very mine for the jewel of truth, the impetuous Mavanasinga," and others, in the year of the Saka era 997, being the Rakshasa samvatsara, at the moment of the conjunction of a vyatipata, with the sun's commencement of his northward progress, on Sunday, the day of the full-moon of Pushya, gave as a yearly grant The Chalukya king Somes'waradeva II. S'aka 991 ? to 998. The Chalukya race; the name of Satyas'rayakula is derived from that of one of the early Chalukya kings,Satyas'ri, or Satyas'raya.

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142 THE INDIAN ANTIQUARY. MAY 3, 1872. five golden gady &nas of Ganga in (out of) he had destroyed the same number of tawny the customs of Vaddarayula* for the purposes COWS. of the angabhog at of the god Sankaradeva He who appropriates land that has been besof Kadaravalli. towed either by himself or by another is born for Whosoever preserves this act of piety, his sixty thousand years as a worm in ordure. "This reward is as great as if he had, at Varanasi, or at general bridge of piety, which belongs in comPrayage, at Arghyatirtha, or at Kurukshetra. mon to all rulers of mankind, should at all times fashioned out of the five jewels the horns and be preserved by you,"-thus does Ramachandra hoofs of twelve thousand cows of a tawny colour, make his earnest request to all fature kings. and given to Brahmans who are well-versed in 1 This is the writing of Singoja, the son of Samthe Vedas the gift called Ubhayamukhidana.I boja, a very bee at the lotuses which are the But he who destroys this act of piety, commits feet of the god Sankaradeva. May the greatest a sin as great as if, at those same holy places, prosperity attend it! THE HOT SPRINGS OF UNAI. BY W.RAMSAY, BOM. C.S. UNAI is a small hamlet in the territory of the This done, he commanded them to wash and be Raja of Bansde near the hills east of the Surat clean, but these new acolytes, unused from district. It is remarkable for a very copious hot birth to the use of cold water save as a drink, spring, rising in a stone built tank about 30 feet stoutly refused. Rama promised them hot water, square; it is the scene of a large fair held every and thereupon created the Unai spring. Still year at the full moon of the month of Chaitra. another difficulty arose: the men refused to walk There is also a temple dedicated to a divinity to the bath. This was overcome by Hanuman locally known as "Unai Mata." The water is taking the whole of the men on his tail, and contoo hot for the hand to be held in it for aboveveying them to the spring, whence after the due & second or two; yet at the time of the fair performance of ablutions he carried them back to crowds enter it and bathe. A miraculous Patarwada, where Rama awaited them. A Hom agency is of course attributed. On the after- or sacrifice was now offered, a recitation from noon of the 13th of the month the god descends the Vedas was made, and a feast given. Last of and cools the waters, which remain so until the all, Rama told the new Brahmans to go forth day after the full, after which period the heat into the world, and to beg after the manner of returns. The more matter-of-fact interpretation the rest of their sect, but to this they had no of the phenomenon is, that the bathers enter the mind, and positively refused, so Rama relenting water in large numbers simultaneously, thus gave them permission to go and till the ground, expelling from the tank the bulk of the water, and and this they have done to the present day. Their assimilating the temperature of the remainder to descendants are the Anawala Brahmans, so called that of the human body. The water is strongly from the town of Anawal in the Wansda territory. impregnated with sulphur, but is not otherwise They are the wealthiest of the cultivating classes unpleasant. Cattle drink of the stream that issues in the Surat district, and are not found in any from the tank, and grass and sedges grow on its other part of India : they are otherwise called banks in unusual vigour. The origin of the spring BhatelAs or Bhathatila, i.e. cross-grained Bhats, as told by the Sadhu or holy man who guards alio Mastan, i. e. proud, overbearing. They are the mysteries of Unai Mate was as follows:- & corrupt intriguing set, ever at feud among themRama on his return from the conquest of Ceylon selves, and well bearing out the sobriquets they halted at a place called Patarwada in the enjoy. They are looked down upon by other hills of Wansda, and held a "Jugun" (Yajna) sects of Brahmans, and are themselves divided or sacrifice. No Brahmans however were forth into two sects, who do not intermarry, viz., those coming, so the god collecting at once 18,000 termed Desais or hereditary district officers, and men of the hill tribes created them Brahmans. ordinary Bhatelas. It is not clear whether this is the name of a locality or the name of a particular tax. The decoration of the image of the god with clothes, ornamenta, &c. Lit. "the gift of (A cow) that has two faces;" this cere- mony is performed by fashioning out of the five jewels. a diamond, pearl, a sapphire, an emerald, and piece of coral, the image of a cow in the act of bringing forth. call, when of course there are two heads to apparently only one body, and presenting it to a Brahman.

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TRANSCRIPTION OF A CANARESE INSCRIPTION FROM BELCAM nmstugshirNbi(dr jaamgjaarvy aalsy ngraarN bhmuu ll bhaay. noo (sh) bhvH | kraisti mstee bhuv naashy shrii ) dyi vllbh mtaaraa jaadhi raajviir mkrN vrmbhttttaarkN saataashyllull llN baallu raabhrnnN aamdddd vnshmll dyee vr vijyraajy muttrktraabhivRddhi praivrdhmaanmaajhilltaarN brN naaluk mish" trpaaddvduulviji vi smdhigt bi. jmshbd( bnu ddaa saumttaa dhi viki mddaa ee jttttednnnnnaaykN sujnnu. edaayshki 35 eellbeerN aa bhaaguur vishee(gyaabdhi ugr cyyyunn gunnru g ok md vaarnngyin gsthvaalli (1). aanaa maa dinmni prshsti sooddik (shriimgddaa prdhaanN( 2rini vigruddi cuni vggduu naakullN smyshvr bhttttr bi naadi. naamdhigt tti. jmddaa shbd (e) mddaa naa mktaadhi 38mddaa ee jttlaaduugaayllN viprvrdaayll, rbii err. sijny( veell mirr bsttu jgtti mnni sujgtuuddaamnni cerbllbhykrN noollllrtnaakr saarsttu. g maa cn siNggaa maa di gaam stnee (sh) sisooddit shrii mdduu gaayllN shshvaadishvryvv) iishv4. Fre geey raakss

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goovts rd bukkr buvu aadillllvaaru luttraayik (rcu kotddu shaadr vlllly shshrdy vrgbhugu vrnn vyvulld moshdt vrN oo. ii gpuuXgnnvddu " ii smk mgaavsngssrN prtipaall dvsthk vaallll siy luN pryaagee y lu mbhyr 19 F ( kdlu.. shurukssl dlu(lu) vijnyaan shviliy kuNddu kllgmmgu ciNjrtn dl shbd ni vdpaarg rbbi hm niggu bhymu bi daashvN jttttu bi (bh) lvNduhaa ii gmkv gaa vy ssttkllllibi vgaa kdlni shu shviliyN shu.d paaci mnooddddu gu | siidtt (1) pordttu kaa) vaayy kshyti vsusth 7. ii tt vrknaaddu huunni vissttaayaaN jaayki aam; " naamaasi yu cmk (n) ku ii saa gaa, shaal, shaal paalvyaa yH, bhv: vaatshveetaa baakaa)R(S) : paak kuudd bhan yaajtu raamcNdr: | smr(45) dyivsaay prjaa prshj prmul saa rmk) * snger b jibrii mNgllmddaa iiGG I

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MAY 3, 1872.) BHAVABHOTI. 143 OUDH FOLKLORE-A LEGEND OF BALRAMPUR. BY W. C. BENETT, B.C.S., GONDA. Not many generations ago there was a great vided by his uncle, with the same condition Pahlwan in Balrampur named Bhawan Misr. He as to secrecy. For several days the flour was was passing the Sembar tree to the north of the left at the wrestler's house, and be lived in town, and broke off a twig. Immediately Mirchi great plenty. But he had a foolish wife who Dano, whose home the tree was, attacked him. plagued him till he told her how he had got it. For a day and a night they wrestled, and the From that time he could neither get his flour demon was finally beaten. He promised his con- again, nor induce Dano or his sister's son to queror a man of wheat every day if he would fight. As the Sembar tree is still standing, he let him go, on the condition that he would tell does not seem to have taken his revenge by no one whom it came from. On the next day destroying that. Dano left a big bag with a min of wheat at Such is the story, reminding one strongly of the wrestler's house. Now Dano had a sister's Grimm's Hausmarchen, which was told me by & son bigger and stronger than himself, and was Kurmi of Balrtmpur, a town on the Rapti in Gonda persuaded by him to leave off the disgraceful district, as we passed the fabled cotton tree. Dano tribute. The wrestler, missing his grain, went Bait is personification of the ignis fatuus. His to the Sembar tree, and began to break it down, sthans are found in many places along the challenging the perfidious goblin to interfere. crest of the lower range of hills which divides Gonda from Nepal, and he is appeased by offerings On this the goblin's sister's son came out, and of milk and rice. This terrible dernon feede offered to fight for his uncle. For two days chiefly on dung beetles, and Ballying forth at and two nights they fought, and the sister's dusk with a fire between his lips, tempts anson was beaten. He bought his liberty by Wary travellers from their path, and destroys their promising to grind the man of com pro- reason. BHAVABHUTI IN ENGLISH GARB. BY THE REV. K. M. BANERJEA, HON. M. R. A. S. BHAVABHUTI is deservedly reckoned among the surnamed Srikantha (whose voice is eloquent) great poets. This is a title which the Sanskrit and whose mother is Jatakarni, a friend of Ars poetica (for such in reality is the Alankara Ours." The prelude of the Uttara Rama Charita 8&stra) would not allow to be conferred on any gives the poet's lineage to the same effect but more writer as a mere compliment: it must be won, like briefly. "There is truly & poet of the name of an academical honour or diploma, by literary merits Bhavabhati, of the race of Kas'y a pa, having which satisfy certain definite rules. as surname, the word Srikantha. The Uttara But though universally allowed to be a great Rama Charita will now be represented, composed poet, but little is known of Bhavabhati's per. by him, on whom being & Brahman this goddess sonal history. We have no biographical tradition Speech attends like an obedient wife." or anecdotes about him such as we have in the case of Bhavabhati's reputation is founded on his Kalid & sa, Bhartrihari, &c. In the preludos works. to his two dramatio works, his lineage and parent- The Sanskrit drama, like everything else in that age are given, and that is almost all we know of language, is regulated by prescribed rules. The his personal history. The prelude to the Maha- first ceremony is the devotional invocation of the Vira Charita informs us that in the south there is & gods for the successful issue of the play about to be city named Padma-pura; in it dwell certain I acted. This is performed by the manager in the followers of the Black Yajur Veda, descendants of theatre itself, before the assembled audience, and Kas'y a pa, chiefs of their school, making holy the is called Nandi. It is something like the prayer company, keeping the five fires, holding vowe, drink. which precede the business of Parliament, and testi. ing the soma, most excellent, repeating the Veda, fics to the sentiment of piety animating the nation From their illustrious descendant who is highly and the age, even though the ceremony itself may esteemed, and makes the V & jpey & sacrifice, and be perfunctorily gone through or indifferently lintonis a great poet, the fifth in order, the grandson of ed to. The sentiment is observed in all branches one whose well selected name is Bhattagopala, of the Sanskrit literature, there being scarcely and the son of the pure in fame Nilakantha, is single author who commences his work without a the poet whose appellation is Bhavabhati, salutation to some god or supernatural power. And * In Marathi, Samvar or Samvari, Sans. S'almali, the Bombax heptaphyllium orcciba.--Ed.

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141 THE INDIAN ANTIQUARY. [MAY 3, 1872. the technical name for this is mangalacharana. | and connote the same attributes. To translate a The nandi being concluded, the manager says | Greek or Latin author into English is, as 'every audibly-"Enough, no need of enlarging on this." | scholar is aware, a far harder task ; yet an essen(nandyante stradhrah alamati vistarena.) Hetially true rendering may, in most cases, be obtainthen commences the prastavan &-or the pro- ed in good idiomatic English. The chasm is not logue, i.e. tho propounding of what is going to be too great to be bridged over. Oriental, and espeundertaken. He gives utterance to this not as ad- cially Sanskrit works, will not, however, admit of dressing the audience, but as speaking to his own the same kind of treatment." actors. The prasta van a gives him the oppor Professor Tawney's object was to supply a local tunity of manifesting his programme-in which he and a temporary desideratum, and, as he states in gives a succinct account of the author and subject his Preface, his object has been" to give the of the drama about to be acted. After the prasta- literal ineaning of the original in tolerable English vana, commences the actual performance of the prose." play. But notwithstanding the prastavan & which Notwithstanding these modest apologies of the is a general introduction to the whole play, every two accomplished translators, however, we think anka or act, after the first, has its own peculiar that the one has rendered the origis al Sanskrit quite prelude called the "vishkambhaka," which pre- as closely as any author has ever translated Greek, pares the audience for what is coming on in the land the other has presented the public with a book Act itself. The 'vish kam bhak a' in this sense that scholars will value for its abiding merits. somewhat corresponds to the Chorus in a Greek play. We cannot admit without qualification Profes The Sanskrit ars poetica does not lay down dis- sor Pickford's implication that it is easier to give tinct rules for tragedies and comedies. There is a literal translation of Greek than of Sanskrit into in fact, no Sanskrit tragedy in the proper sense of idiomatic English; and we need no other evidence the term. The destruction of RAVana and his to justify our dissent than his own Maha-Vira-Chahost in the Maha Vira Charita might have been rita as compared with an ordinary version of a considered a tragedy, if the actors and auditors had Greek play. Elegant as it 18, his translation canbeen R&kshas & s, but as the play is for the not be charged with want of fidelity to the oriamusement of the followers of Brahmanism, that ginal. If disposed to find fault, we might criticise catastrophe of the demon race is celebrated as one his views respecting some words and phrases in of the most joyous events in Indian history or tra the original which we would interpret in a different dition. And except the death of the ethereal bird sense ; but where we have so much to admire we Jatayu, there is no other really tragical event to need not stop to notice what we consider to be a produce any sensation in the audience. few errors. One, however, we must notice since it The late Professor Wilson was the first to intro- pervades the whole volume. The translator con duce the Sanskrit drama to the notice of the Euro- founds the word siddha with prasiddha, and pean public, though Sir William Jones had preced- has invariably rendered the former in the sense ed him as the translator of Sakuntala. But Pro of "famous :"-that may be the signification of fessor Wilson only gave extracts from the dramas prasiddha, but the meaning of siddha is he summarized, and his translations were too free very different. Its proper sense is perfected. When representations of the original. applied to persons, it implies the perfection or acWe are now in a position to congratulate the In- complishment of the exercises or efforts they had dian public on two translations from Bhavabhati, undertaken. In theology it would denote those -Professor Pickford's Maha-Vira-Charita, and Pro- who had been perfected by their devotion, and would fessor Tawney's Uttara Rama Charita. be equivalent to the English Saint. The word The principle Professor Pickford has observed in siddhasrama is therefore wrongly rendered his translation is thus explained by himself "famous hermitage." Taking the expression as a "Desirable as it doubtless is to give a translation tatpurusha samasa, we would interpret it," the herthe best form of which circumstances will allow, mitage of the Saints," or "the sacred hermitage.' still it would be wrong to give up fidelity to the Professor Tawney has in a parallel passage (siddhaoriginal for a specious affectation of elegance. The kshetre Janasthine) rendered it, "the holy Janasthasense and character of the author's work must be na." In another place Professor Pickford has rendered retained as much as possible, even at the cost of the siddha " well-known" (p. 12), but there the contranslator's style. The literature of one modern text itself drove him to explain by a foot note what language may be translated into another with little be correctly guessed was the true meaning. He says difficulty, and the turn of expression retained with- "the meaning, I think, is for the family of out awkwardness, as it is generally possible to find Ragh u is great already."" This explanation would words and phrases to denote the same conceptions have been unnecessary if the proper meaning * MAHA VIRA CHARITA, translated into English prose from the Sanskrit of Bhavabhuti, by John Pickford, M.A. I'rofessor of Sanskrit, Madras. UTTARA RAMA CHARITA, a Sanskrit Drama by Bhavabhati, translated into English prose by C. H. Tawney, M.A. Professor of English Literature, Pres. Col. Calcutta.

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MAY 3, 1872.] BHAVABHUTT. 145 of siddha had been given in the text, thus, without the slightest fault in her, and while she "the excellence of the family of Raghu is indeed was in a condition requiring the tenderest care, is perfected." too solemn a subject for popular merriment or If we take exception to the rendering of another mimic shows. The description in the Uttara word, it is to invite discussion as to its proper Rama Charita is equally affecting and graphic. representation in English, of the Sanskrit vocable R&m a had scarcely returned to Ayodhya and tapas. This word has been rendered penance by resumed the reins of government amid the congraboth translators in their translation of tapo- tulations of his relatives, ministers, and spiritual van a penance-grove. We submit that :-(1) If guides, when Rish yasring a proclaimed a great tapas be penance then t&pas a must be penitent; sacrifice, which took away Vasishtha and his wife but this derivative has been translated " ascetic" by from the capital of the empire. The king received both of them. (2) Students are often in the habit from them benedictory messages and injunctionsof rendering tapas "penance ;" but should this on the one hand (Arundhati pressing the adrendering be stereotyped in scholarly versions ? (3) vice) to pay to his queen sit & all the tender atThe Hindu notion of ta pas is simply, hard exer- tention which a virtuous wife in a delicate state cises of body or mind, or of both-i.e. self-inflictions, of health, could claim from a husband, and on the asceticism, -the very idea which the translators other hand (Vasishtha himself laying the comhave given expression to in their rendering of mand) to govern the kingdom consistently with t&pasa. The root tap is doubtless the same as popular approbation. R & ma was a good king as the root of the Greek TU TW, and the radical meaning well as an affectionate husband, and willingly prois also identical. Where a penitent submits to tapas mised hearty compliance with both the precepts. (in the Roman Catholic sense) for the remission of Meanwhile, with & view to ascertain the popular sin, it may of course be called "penance,". but will and the opinion of the public on his measures, where a god or a Rishi, held to be sinless and pure, he had employed a confidential emissary to bring practises tapas, and mortifies himself, it cannot be him daily reports of the town-talk in his capital. called 'penance' according to Hindu notions. It is He was thunder-struck on learning, immediately then a work of supererogation-prolific of great after his receipt and acceptance of Vasishtba's merit and high supernatural power. The tap o- commands, that the citizens talked scandal about vana was never looked upon as a penitentiary; and Sit &, because of her capture by R & vana and although it might occasionally admit what might compulsory stay at Lank A. Rama, a little bebe called penances, yet it was venerated as a holyfore this awfully scandalous report reached his ears, site--the scene of self-inflictions and mortifications had answered Vasishtha's message by promisin the sense of supererogatory works by which ing to guide himself according to the wishes of Rishis of great repute obtained large accretions of his subjects, to propitiate whom (&radhapya lomerit and righteousness, calculated to exalt them to kasya) he was ready to sacrifice everythingan equality with the gods themselves. " affection, pity, and happiness," yea and if fate so The drama of Maha-Vira-Charita is founded on will, the daughter of Janaka herself, his beloved the story of Ram a concluding with his return to queen. Ayodhy & after the destruction of R& vana and Bhavabhati has represented, with all the the installation of Vibhishana as king of Lanka. pathos which the refined vocabulary of Sanskrit The sequel of the story forms the subject of the could impart, and his own extraordinary genius Uttara Rama Charita. could conceive, the distractions produced in Rama's The story of R&m a down to the death of R&- mind on receiving the report of his Brahman emisvans and the recovery of Sita is so well known sary to the prejudice of his honoured and beloved that it is unnecessary to repeat it here. Rama's queen. The indignation of posterity has affixed to conflict with the demon-chief is recounted by the the reporter of such a defamatory gossip the appel Hindus in all parts of India. It has occasioned lation of "Durmukha," or foul-mouthed. The poet, the greatest annual festival in Bengal, the Durg- however, represents him as reluctantly and regretpuja, when, for a whole fortnight, all business is fully communicating the awful intelligence in the suspended. Even thieves and rogues allow them- faithful discharge of a disagreeable office which he selves & vacation at that period, for magistrates had undertaken at the king's own desire. With and policemen get but little custom during those inexpressible mental pain, R & ma decided on folholidays. On the day that the Bengalis consign their lowing what policy and worldly honour required, Durga to the waters, Hindus of other provinces per- rather than what real justice and conjugal obligaform the Rama - 1914, concluding with the death tions demanded. Pilate-like, he abandoned one of R&vana, of which that day is the anniversary. whom he knew to be innocent, and stole away from The sequel of the story is neither go popularly a wife sleeping by his side, as guileless, as she was known nor ere all the legends of it concurrent. dutiful, and directed his brother Lakshmana The topic has always appeared to devout Hindus to conduct her to the woods. Sit & was thus banone of extreme delicacy. The banishment of Sita, ished to the forests, and left unprotected in the

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146 THE INDIAN ANTIQUARY. midst of noxious animals and "raw-flesh eating" cannibals, when she was about to become a mother. By the interference of supernatural agencies, Sita was both preserved and also safely delivered of twin sons, who were entrusted to the fostering care of Valmiki, the author of the Ramayana. Meanwhile an incident occurred, itself an index of social manners of the age, which led Rama to a second visit of the forests of D and a ka, the scene of his previous exile. An infant son of a Brahman expired by an untimely, and therefore an unaccountable, death. His body, together with the guilt of his death, was laid at R&ma's door. It could not be believed that such a life would be cut off in its very bloom, without some national sin pressing on the empire through the king's misrule. Nor could R&ma himself disown a responsibility, which the sense of the age attached to the royal office. But then where was the misrule?. What official neglect could be attributed to a monarch who had gone the length of sacrificing the wife of his bosom for the sake of the commonwealth ? While he was thus musing in his mind, an "aerial voico" declared that a S'udra of the name of Sambaka was practising religious austerities on the earth. "His head must be struck off by thee O Rama! by slaying him, raise thou the Brahman to life." Ram a now discovered the cause of the Brahman boy's untimely death. A S'udra, who should have devoted his whole time to the service of the twiceborn orders, had undertaken religious exercises which were forbidden to his class. Even a Brahman was subject to ex-communication if he performed any spiritual services for the benefit of a Sudra. This invasion of the privileges of twiceborn men by Sambaka, was a sin which infected the whole community, and threw the kingdom under the ban of the divine displeasure. Rama set out, sword in hand, in search of the audacious Sudra who was aspiring after heavenly felicity. This brings the king a second time to the Dandak a forest, where he found Sambaka in the act of spiritual devotion, and, having thus caught him in the fact, struck off his head without a question. By an extraordinary combination of circumstances, brought about through supernatural agency, and after many painful and tantalizing adventures, R&m a at last discovers his much injured wife and recognizes his princely sons. The drama concludes with their happy reunion. [MAY 3, 1872. for it is impossible to read the description without the most affecting emotions. And here we must notice our author's incidental representation of an ancient Hindu custom which may surprise some of our readers. The learned Brahmans knew how to relish beef long before the English came into the country. In the Vishkambhaka (or prelude) of the 4th Act, two Brahman pupils of Valmiki are introduced-one of whom was an attentive student, the other, fonder of jests and witticisms than of lessons, and unable even to speak Sanskrit. The boys had got a holiday in consequence of the arrival of Vasishtha on the very day which was to terminate with the happy re-union of Rama and Sita. The jester asks his more learned companion the name of "the guest that came to-day at the head of this great troop of reverend seniors." He was told it was Vasishtha. "Saudhataki-Ah, Vasishtha is his name. Bhandayana. Certainly. S. I was thinking he must be a tiger or a wolf. B. What do you mean? The most touching descriptions in this tragicomic drama are those pourtrayed in the scenes where the banished Sit & meets, and, herself being invisible, recognizes R &m a, who hears her voice and recognizes her touch, but (the supernatural powers having so managed it) without optical perception of her form. His distractions on the occasion are vividly-perhaps too vividly described S. Why, the moment he arrived he gobbled up that poor little calf that was only a month old. B. Householders reverencing the holy text"An offering of curds and honey must be accompanied with flesh"-when a sage, learned in the Vedas, arrives, slay, in his honour a calf, a bull, or a goat, for that is what the writer on ceremonial law ordains. S. Ha! you are caught out. B. How do you mean? S. Why, when Vasishta and his companions came, the calf was slaughtered, whereas this very day when the royal sage J-a na k a arrived, an offer. ing consisting of curds, and honey only was presented to him by the Reverend Valmiki himself and the calf was let go unharmed. B. The ceremony first mentioned is appointed by sages for those who do not abstain from flesh, but the revered Janaka is under a vow of abstinence." Abbe du Bois despaired of the extension of Christianity in India, simply because he thought the parable of the prodigal son, exhibiting the killing of the "fatted calf" on the return of the penitent, would itself disgust the Brahmans; and close their ears against the preaching of Christianity. But the Abbe did not know of the ancient Hindu custom of entertaining reverend sages in the identical way. The slaughter of a calf or bull on the arrival of a distinguished guest was as generally practised in India, as the slaughter of a horse among the Arabians for the purposes of hospitality. The custom was indeed so widely prevalent that goghna or "cow-killer" passed as a recognized term for "guest." Panini the grammarian had to give the etymology of "cow-killer" in the sense of a guest. He did so in the Sutra (III. 4, 73) Dasa-goghnau sampradane, which is

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MAY 3, 1872) REVIEW. 147 thus expounded in the Siddhanta Kaumudi gan Europe. Night has the agreeable association of hanti tasmai goghna, atithi, " One kills & cow for rajan,' which is one of the words expressive of it him-hence cowkiller,' meaning & guest." The in Sanskrit, and summer is called 'nidagha.' The practice doubtless fell into desuetude as the sun is 'tapana' or 'tigmansul burning or fierceAryans occupied the warmer latitudes of the rayed, the moon is 'sudhansu' or nectar-rayed, and country, but the litera scripta continues to remind clouds are " mudira" or delightful, being looked the Brahmans of what their sanatana dharma upon as causes of hilarity, and eagerly waited was in the days of their ancestors. for, both for the relief they afford to exhaustion, The story of Rama to the death of Ravana as and the growth they give to the fruits of the contained in the Maha Vira Charita is considered earth. hy Professor Pickford as an allegory. He says There is one legend in the story of R&ma on in his preface" either that the powers of night, which we must say a few words before we conclude. Ra vana and his followers, conquer the bright Although we are loath to reduce the Ramayana to powers of day, and put an end to the labours of & mere allogorical myth, and although we incline to agriculture, until the sun with its increasing rays the theory of its having had a historical substratum, drives away the darkness, and restores all things as yet we agree with Professor Pickford that the strugbefore : or that winter, from the time that the seed gle at Lanka, which we believe not to be devoid of is sown in the ground, robs the earth of its splendour some historical element, "takes the form of a combat until it is dispelled by the glowing sun of summer, between good and evil in the world. R&ma is the when the grain springs up once more." The appel- champion of holiness, Ra van a the type of wickedlative nis & chara or nightstalker, as a synonym ness, and though the evil is allowed to flourish for for Rakshasa, and the legends of Rama's being a time, yet his reign is short, and goodness in the a lineal descendant of the Sun, and of Sita having end triumphs." And we cordially join him in saying sprung from the ploughing of a field, and therefore this, then, is no new story." We may add that in identified with the labours of agriculture, are of this story of R&ma we discover something, embedcourse argumente favouring the Professor's allego- ded like a fossil in human traditions of primitive rical explanation of the capture of Sita by the chief events, which reminds us of a remarkable prediction, of the night stalkers, who was therefore the prince of that in the great struggle between the principles darkness, and her subsequent recovery by the might of good and evil, the seed of the woman, itself bruised of the solar hero. But the events of the Ramayana in the heel, would bruise the serpent's head. When are so intimately connected with the national tradi- the demon-chief, Ravana, representing the printion of the actual conquest of the Dekhan by the ciple of evil, had become the dread and scourge Arvaps, that we cannot reconcile ourselves to reduce of the world, the gods had to deliberate about his the whole narrative to an allegorical myth, re- destruction. Brahma said that Ravana had a presenting either the succession of day and night, I'charmed life as against gods and demi-gods, and or a casual stoppage of cultivation by inclement could only die at the hands of man. Man exweather and its restoration by returning sunshine, 1. cepted, he could be in no peril from any other or of the annual rotation of winter and sutomer. species. He could only be subdued by human agency Night and day, winter and summer, again, are ideas and Vishnu (the second person of the Hindu which must be very different in the latitudes of the Trad) was accosted to go down to the earth in Indian Dekhan from what they are in Southern human form and destroy the archfiend. + REVIEW NASA'NANDA or the JOY OF THE SNAKE WORLD: A Bud- untranslated plays. Prof. Cowell, however, with dbint Drama in Five Acts. Translated into English Prose Dr. Hall's assistance, got two copies from the Northwith explanatory notes, from the Sanskrit of SRI-HAR West; and those with one or two MSS. from BenBHADEVA. By PALMER BOYD, B.A., Sanskrit Scholar of Trinity College, Cambridge. With An Introduction by gal enabled him to print an accurate text. Mr. Professor COWELL. (pp. xii and 100). London, Trubner Boyd translated this text, and the Professor, in his and Co. 1872. preface, gives an account of the date and authorship The learned Professor of Sanskrit in the Univer- of the work. sity of Cambridge has added an interesting preface The play is quoted in the Sahitya-darpana on to this translation made by one of his students. | pages 89, 184, 189 and 249 ; also in the Das'a-rupa The Nagananda was edited in Calcutta in 1864 by on pages 64, 65, 74, and 178. Now the author of Madhava Chandra Ghosha. MS. copies are scarce ; the Das'a-rapa lived at the court of King Munja, and it is not mentioned in Prof. Wilson's list of uncle of Bhoja of Dhara, about the year 993 (see * In the Meghaduta-Santaptanam twamasi saranam." Again T'wayyayattan Krishiphalamiti." The Ramayana of Valmiki says: (Balakanda 16 Chap.) "M&pusham rupamasthiya Ravanan jahi sanylige, Santushtah pradadau tasmai raksbasiya varam prabhub Nanavidhebhyo bhutebhyo bhaya nanyatrs manushat Tomat tasya babdo drishto manushebhyah parantapa."

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148 THE INDIAN ANTIQUARY. Colebrooke, Essays, Vol. II. p. 53). Other considerations show that the Nagananda and the Ratnavali and king Sri Harsha Deva, who is mentioned as their author, must be dated anterior to the time of Bhoja or his uncle Munja. Professor Cowell argues that the Nagananda and the Ratnavali could not have been produced by the same author, and that while he agrees with Mr. Hall that Bapa wrote the former, the latter, he thinks, must be attributed to Dhavaka. He thinks there can be no doubt that the King Sri Harsha Deva of these two plays is a different person from the Sri Harsha who wrote the Naishadha. His age is uncertain. Babu Rajendralala Mitra (Jour. Beng. As. Soc. 1864) conjectures he lived in the tenth century. "But I find," says Prof. Cowell," from a notice in the first number of the Indian Antiquary (p. 30), that Dr. Buhler of Bombay has recently fixed his date in the twelfth century." This delightful little volume is beautifully printed; and every line of the translation, the preface and the notes bears the trace of learning and conscientious accuracy. In the first act, which has a prologue wherein, according to custom, some blessing from a deity is invoked upon the audience, and in which alone in Sanskrit literature the power thus invoked is Buddha, Jimutavahana falls upon the "tranquil charms of an ascetic grove." The basins and fuel are all right, whilst doubtful passages of the Veda are constantly discussed by the Munis. "Even these trees, taught respect for a guest, seem to utter a sweet welcome, with the murmuring of bees, and make, so to speak, an obeisance with their heads bowed down with fruit; sprinkling rains of flowers, they present one a propitiatory offering. I think we shall have peace while living here." Then enters the ground Malayavati, daughter of Visvavasu, who, after some talk with her maid, begins to sing, whereupon the hero and his friend begin to peep the former exclaiming-" If she be a goddess, the thousand eyes of Hari have all they can wish. If she be a woman of the Nagas, then whilst her face is there, the lowest hell is not without its moon. If she be of the Vidyadharas, then our race surpasses all others. If she he born of a family of Siddhas, then in the three worlds are the Siddhas glorious." His Vidushaka is of a similar opinion, and love-making immediately proceeds apparently to the satisfaction of all present. The entry of an ascetic announcing that the head of the family requires the heroine at the time of mid-day oblation closes the first act by separating the sighing lovers. In the second scene both are in great distress, raving about in love, till they overhear and matters become worse; the heroine thinks the hero is talking about somebody else, and gets a noose over her neck to hang herself. The hero comes to the rescue, and a full understanding and the Gandharva marriage takes place. The third act [MAY 3, 1872. gives a very graphic picture of the marriage merry-makings. The Vidushaka gets very much pulled about by a Vita or parasite, who is so drunk that he mistakes him for his sweet-heart. This is the more ludicrous because the jester is a Brahman. There is a garden scene which closes with the entry of Mitravasu, son of the king of the Siddhas, who announces to the hero that Mabanga has attacked his kingdom. The action in Act IV. is stirring. The hero's companion explains how, lest the whole snake world should be destroyed through fear of the furious descent of Garuda, king of birds, the king of the lower world arranged with his implacable foe that, at the spot where the scene lies a Naga should be ready daily for his dinner. "How well," says the hero, "were the snakes defended by their king! Amongst his thousand double tongues was there not one with which he could say-myself is given by me this day to save the life of a snake ?" and again, on seeing the heaps of Naga bones he exclaims. "Wonderful! Fools commit sin even for the sake of a worthless body, which soon perishes, is ungrateful, and a storehouse of all uncleanness. Well, this destruction of the Nagas will assuredly bring some judgment. Would that by giving up my own body I might save the life of a single Naga!" An opportunity easily presents itself, for hereupon enters a victim Naga Prince with his mother and servant, whom no entreaty will dissuade from assuming the red badge by which Garuda recognises his daily victim. The scene between the prince, the old woman, and the hero is pathetically put, and ends by the prince going to "walk round the southern Gokarna which is close at hand," so as to be better prepared to be born into a new state. He however leaves the red garment behind him, and this the hero joyfully seizes, for he says "through the merit that I gain to-day by protecting a Naga at the sacrifice of myself, may I still obtain in succeeding existences a body to be sacrificed for others !" Natural enough, as Mr. Boyd observes, for "to escape from the necessity of future birth and to obtain Nirvana is the supreme end of the Buddhist system." Here descends Garuda in blackness of darkness, and asserts that he must take the hero, "and ascend the Malayan mountain, there to eat him at my pleasure," and the curtain falls. The fifth Act is by far the most striking, it opens with a universal lamentation for the disappearance of the hero on the part of his parents and wife and his father-in-law's ambassador and others-with whom the delivered Naga prince at last consorts and explains how matters stand. They all proceed to the hill home of Garuda where they see "the enemy of the Nagas, on a pinnacle of the Malaya, making new gullies in the mountain-side as he rubs his gory beak. The woods around are all uprooted and burnt by the streaks of flaming fire from his eyes, and the ground is hollowed round him by his dreadful]

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MAY 3, 1872.] adamantine claws." Garuda has half eaten the hero whose body is lying before him. Here comes another series of lamentations joined in by Garuda himself when he finds he has wronged the hero : "What a terrible sin, I have committed," says Garuda! "In a word this is a Bodhi-sattwa whom I have slain. I see no way of expiating my sin except by entering the fire." The king also laments "Alas! Son Jimutavahana, whence came this exalted degree of compassion? How was it that the thought did not occur to you-Are many to be saved, or one? For by giving up your life to save a Naga from Garuda, yourself, your parents, your wife-yea, the whole family is destroyed." Various lamentations follow, and Garuda wants to know what he can do. The hero directs him to "cease for ever from destroying life; repent of thy former deeds; labour to gather together an unbroken chain of good actions, by inspiring confidence in all living beings; so that this sin, which has its origin in the destruc ANCIENT REMAINS IN THE KRISHNA DISTRICT. ON THE ANCIENT REMAINS IN THE KRISHNA DISTRICT. (From the Report of the late J. A. C. Boswell, THE archaeological remains in this district represent well the successive periods of the country's history and civilization, each period having its own distinct relics. These I classify as follows: I.-Natural caves enlarged by the hand of man and used as dwelling places probably by the aburigines. II. Very ancient sculptures of serpents belonging probably to the Takshaks or Dasyus. III.-Cremlechs, sepulchral tumuli, and stone circles, the remains of the early Scythic or Turanian races before the Aryan invasion. IV. The rock caves and temples and topes of the Buddhist era. V. The relics of the transition period when Brahmanism triumphed over Buddhism, represented by Brahmanical sculptures introduced into the old Buddhist caves, and sculptured stones taken from Buddhist buildings and used in the construction of temples to Vishu and Shiva. VI.-Temples of the Brahmanical period, with inscriptions which purport to be from 300 to 800 years old. VII.-Forts illustrating the periods of the Uriya sovereigns, the Reddi Chiefs, the Bijayanagar or Royulu dynasty, the Muhammadam conquest, the rise of Zamindars, and the power of the Marathas and Rohillas. VIII. The mahals or palaces of Zamindars constructed within the last century. This Report, from the Proceedings of the Madras Government, Revenue Department, of 7th Nov. 1870, contains so much interesting matter, that most of it seems deserving of being reproduced. We do not agree, however with some of the lamented author's theories; for example 149 tion of living beings, may not ripen to bear fruit, but may be all absorbed in thy merits, as a morsel of salt thrown into the depths of yonder ocean." Garuda promises to do so, nor trouble the Nagas any more, and the victorious hero sinks in a dying state. Garuda thereupon bethinks himself of a way to wipe out his disgrace-" I will pray to INDRA and persuade him by a shower of ambrosia to restore to life not only Jimutavahana, but all those lords of Nagas that have been eaten by me and are now mere skeletons." The goddess Gauri now descends a dea ex machina, and sprinkles the hero ; the repentant lord of birds sends his shower of ambrosia; the hero is restored to life, and, in conclusion, makes a neat little speech wherein he expresses his unbounded satisfaction in seeing his worthy parents and wife, in having performed the feat of taming the lord of birds, and in rendering the Nagas safe for ever, and also in being honoured by the bodily presence of the goddess Gauri. A. H. B. Esq., M. C. S., Offg. Collector Krishna District.") IX.-European remains-Portuguese, French, and English. Dutch, I. Aboriginal Caves.-These remains are to be chiefly found in the Palnad-a wild rocky country, but sparsely inhabited. The chief caves are those of Guttikonda and Sanagallu, both within a few miles of Karsupudi. The one at Guttikonda I visited. It is about two miles from the village of that name. At the bottom of the hill a large artificial pond has been made. The ascent of the hill is now made by a flight of loose stone-steps, and at the top, facing the approach, a small Shivalaya stands. On the top is the grave of the late Karnam of the village, who was a Lingayat, and, at his particular request, was buried here with an altar-sort of structure over his remains, and close by, a tombstone with a Linga carved on it, and an inscription in Telugu. I mention these particulars to show how religious associations gradually accumulate and invest with new ideas an old cave like this. Immediately facing the grave, is the entrance to the cave, which is high and wide. On entering, one finds oneself in a spacious natural chamber, with an artificial dais or altar. Out of this hall, a gallery proceeds in a downward direction. The passage is in some places very low, so that one is compelled to stoop or crawl. The air is very oppressive, and respiration difficuit. Lighted by torches, the visitor proceeds a considerable way down, and then the passage gradually ascends. At the end of about 160 yards, there is a perennial the ethnological and chronological place assigned to the first three classes of remains does not appear tenable. Some paragraphs have been omitted (p. 151) as unnecessary; otherwise the report is given without material alteration.-ED.

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150 THE INDIAN ANTIQUARY. spring, filling a large basin in the rock, about 14 yards across. The place is now resorted to for sacred ablutions. The water is clear and limped, but there floats on the surface a white powder or formation of lime, which, when collected in a cloth and dried, resembles white sand. Beyond this point the cave has not been penetrated in the memory of man, but there are galleries running further on into the rock, and local traditions tell of under-ground passages to Banares and Rameshwaram. The rock through which the cave extends is disintegrated, and readily crumbles away, which will probably account for the natural formation of the cave by the action of water. It may be surmised that it was used as a place of habitation by the aboriginal races, whose descendants we probably see in the Yanadis and Yerakalas. There is also a tradition that it was at one time inhabited by a band of recluses, probably during the Buddhist era. About twenty years ago a Saniyasi, by name Lakshmi Narayanappa, took up his abode here, and improved the passage leading to the spring, and revived its celebrity. Brahmanism found it desirable to give it a sacred tradition which runs to the following effect:-Machukandudu was a royal saint who belonged to the Solar race in the age before Rama. Wearied out with his exertions in carrying on a war with the Rakshasas-a term always used here as designating the Buddhists-he retired to this cave, and, like Rip van Winkle, indulged himself in a sleep for some centuries. Meantime, the war between the Devatas and Rakshasas continued, and, in course of time, the Rakshasas beset Krishna, who took refuge in the depths of this cave and disappeared. The Rakshasas entering the cave in pursuit of Krishna, disturbed the rest of Machukundudu, who arose like a giant refreshed and extirpated the descendants of his old foes. The cave at Sanagallu I have not visited, but it is said to be entered by descending a sort of well. The galleries are said to run an immense length into the rock, but the passage is over-grown and has not been entered for many years. At Stirugurata there is a rock-spring which never runs dry, and a natural reservoir. It is much resorted to on sacred days for bathing. There are also other caves in the Palnad. I saw several in the banks of the Krishna, on the Haidaranad side, as I came down the river in a boat. In other parts of the district the only other natural caves I have come across are at Mangalagiri and Undavalli in the Guntur Taluqa. These two places, seven miles apart, are said to be connected by an under-ground passage. All that is to be seen is a passage going into the rock, but it has not been explored in the memory of man, and is said to be infested with snakes. II. Very ancient sculptures of Snakes, belonging probably to the Takshakas or Dasyus, or whoever may have been the races that inhabited the country before [MAY 3, 1872. the Scythic or Turanian immigration. Of their great antiquity I believe there can be no doubt. They may be found in the enclosures of many temples. A number of them are either collected around a tree-very often the Ficus religiosa-affording corroborative evidence of the antiquity of tree and serpent-worship in this part of the country, r they are ranged along the outer wall of the temple, and are regarded with peculiar veneration by the lower classes of the people. In some villages I have seen an old serpent-stone which has probably been turned up in cultivating the ground, installed in a shrine of its own as the popular object of worship. These sculptures are of the roughest and rudest description; the forms of the snakes are very varied, and an interesting collection of photographs might be made from these stones, which are probably the earliest representations of native art existing in the country. III. Scythic remains of Sepulture. These consist of cromlechs, sepulchral tumuli, and stone circles, and are found in several parts of the Palnad, etc. My researches were made in the neighbourhood of Karunpudi. I found the cairns much resembling those in the Koimbatur district and on the Nilgiris. There is a large field covered with these cairns, many of which have been opened and examined. It may be desirable to issue some orders for the preservation of those that remain, as they are very interesting relics. the top of the kist-vaen, which is formed with careIn every instance there is a large flat stone upon fully selected flat stones placed on edge, so as to form a square or oblong chamber. In one of the sides there is often a sort of entrance left. Sometimes there is a hole in one of the side slabs, communicating with an adjacent chamber in which pottery, etc., is found. The kist-vaen is entirely ble. On removing this slab it is necessary to exunder-ground, the upper slab being all that is visicavate about four or five feet through sand and stones. Then, if the kist-vaen be a large one, it will Usually be found divided into two or four cells or compartments. In each of these is found a quantity of burnt human bone, and beside them-but not holding them-a collection of cinerary urns and vessels of baked clay of various shapes and sizespottery resembling the common chatties of the present day, as well as vases, basins, and cups of antique and graceful forms now quite out of use. In some cases the pottery is burnt red throughout; in some burnt black throughout; in some half burnt; in some red outside and black within; and sometimes it is hand-glazed. These vessels were probably used to contain offerings or provisions for the dead. They are generally found in an inverted position. In one tomb I opened there was a portion of an ivory or bone bracelet, but I came across no iron implements, such as I have found in the Koimbatur cairns. The size of the bones, teeth, etc., show the race of men

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MAY 3, 1872.) ANCIENT REMAINS IN THE KRISHNA DISTRICT. 151 who employed this means of sepulture to have been, Chintapalli, attracted by the sanctity of the temple in physical configuration, much on the same scale dedicated to Shiva under the title of Ainarashwarasas the present natives of the country, and gives no wami, determined to build a town here and a rusisupport to the local tradition, which is, that they are dence for himself. Eie had recourse for stone to the the remains of an extinct race of Pigmies who, / walls of Dharanekota, the ruins of an ancient city, being threatened with a storm of fire from heaven, about half a mile to the westward of Amravati. He built these stone structures and retired into them also opened several mounds adjoining the spot, when the anticipated danger arrived, but were over- and among them the one known as Dipavali-dinna whelmed, buried, and burnt alive in the surround- or the Hill of Lights, when the remains of an aning conflagration. The position in which the bones cient Buddhist dagoba were found. Large quantiare found show, however, also, that the corpse was ties of the stone he removed and employed in buildfirst burnt, and the bones collected and heaped in ing new temples and palaces, and many of the fine the stone cells. marble sculptures perished, being burnt for lime. It is said that many years ago a ryot dug up in The Raja discovered in his excavations a small this field of tombs a large bell-metal wheel, but he relic-casket of stone with a lid-on opening which kept his discovery a secret, and had the wheel A crystal was found containing a small pearl, some broken up. There are persons still living who say gold leaf, and other things of no value. This was they have seen pieces of it. This must have been a sent to the Madras Museum. Buddhist relic. Captain (afterwards Colonel) Mackenzie, Surveyor The kist-vaens are of all sizes from about three General, first saw Amravati in 1797. He visited feet square to twenty feet square. One of the larg- the spot again in 1816, and had eighty drawings est may be seen immediately behind the District made of the sculptures. He selected a number Munsiff's Court. The converging elab is an enorm- of the stones which were forwarded to Calcutta in ous mass about a foot thick. 1819. Subsequently a number were brought to These evidently appear to be the remains of the Masulipatam, with the view, it is said, of erecting Scythian or Turanian race who first conquered the some building, and they lay there for more than aborigines and settled in India, and inust therefore eighteen years before they were given to Mr. be of very great antiquity. We do not know of Alexander, Master Attendant. Some were removed any race of a subsequent period in this part of India, to the temple of Shivaganga. who employed both cremation and interment in Sir Walter Elliot resumed the excavations at Am. their mode of disposing of the dead. ravati in 1840, and discovered a portion of the monuTo the westward of Amravati on the Krishna, ment not before touched. These slabs had, however, celebrated for its Buddhist remains, and near an all been probably removed in the twelfth or unexplored round known as leuchi dibba, there are thirteenth centuries from their original positions, Mr. a great number of rude circles of stone which have Fergusson surmises, and built into a little chapel, been noticed by Mr. Fergusson in his Tree and Ser. of which they formed the walls. Sir Walter Elliot pent-worship. A still greater number of these re- sent a large number of the sculptures to Madras, mains are found at a distance of four or five miles where they lay ... till they were sent home to the south-east, where they cover the roots of the to England in 1856. In London they were put out hills. They range apparently from twenty-four to of the way into a coach-house attached to Fifethirty-two feet in diameter, and when duginto, have house, where they were at last discovered by Mr. waye yielded cinerary urns, burnt bones, and other Fergusson, who was able to appretiate their value. indications of being burning places. Besides the sculptures sent to England, there On the left bank of the Krishna also in the Nandi. were others deposited in the Central Museum, gaina Taluqa these monuments are to be found in Madras. Some are to be found in the Bejwad& great numbers, extending for many miles in all Museuin, and a few are in the possession of Captain directions, as noticed in a review of Mr. Fergusson's Maiden, Master Attendant, Masulipatam.t work in the Edinburgh Revier.o Such inscriptions as have been found at Amravati IV. Buddhist remains.-The most celebrated are in Pali, the form of letters being those of the Buddhist remains in this district are the antique Gupta alphabet, as used immediately before or after marble sculptures of Amravati, recently brought to 318, A.D. the notice of the public, and illustrated by Mr. Colonel Mackenzie collected a considerable numJames Fergusson in his Tree and Serpent Worship. ber of coins about Dharanekota, some of these were Amravati is situated on the right bank of the river Roman and others of the Baktrian Kadphises type Krishna, about twenty miles above Bejwada. affording additional evidence as to the fact that the These sculptures were first discovered by Captain place was of some importance about the Christian C. Mackenzie in 1797. Somo years previous toera. Some were gold coins. Small lead coins are Captain Mackenzie's visit, the Vasereddi Raja of still to be found there in great numbers, and may * Vol. CXXX. (Oct. 1869, p. 501.-ED. + We omit Mr. Boswell's outline of Mr. Fergusson's restoration of the Amaravati tope, which follows here in the original report.-ED.

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152 THE INDIAN ANTIQUARY. be picked up on the surface of the ground after a shower of rain, but the impressions are almost entirely obliterated. Coins of a similar description, and probably of the same period, are also to be found at Gudivada about the elevated mound on which a former Collector built a bangala. The soil is thickly impregnated with broken pottery and bricks. There are also other places in the district where similar coins are met with (1.) Sakhinala dibba near Bokkevala in Najivid Zamindari. (2.) On the mounds in the Dalamarte field near Marivada, also in the Najivid Zamindari. (3.) In the Pati lands in the village of Panuganchiprol in Nandigama Taluqa. (4.) In the Savatapaya and Lavallapalli swamps of the Pondraka Salt Division. In connection with these leaden coins, I may mention that lead is found in considerable quantities near Karempudi in the Palnad, but the mines are not now worked. Copper is found both in the Palnad and Vinukonda Taluqas. [MAY 3, 1872. themselves, they found here an asylum for which they had to pay no rent, and which required no repairs. The next most important Buddhist remains are the rock caves of Bejwada on the left, and Undavalli on the right bank of the Krishna. In 1868, when several scientific parties visited the Krishna district to make observations on the great Solar Eclipse of that year, Mr. J. Fergusson, the author of the well known work on the Rock Temples of India, drew the particular attention of the savans to the cave temples of Bejwada, with a view to obtaining fuller information for the determination of the question as to their Buddhi origin. These caves are but little known and seldom visited. Those at Bejwada are hollowed out of the eastern side of the great hill, at the foot of which the town stands, and from the summit of which the telegraph wire is carried across the river Krishna to a hill on the opposite side, a distance of about 5220 feet, without any support. At the foot of the hill at the north-east corner of the town, we come upon a small rocktemple which, in the wet season, is a foot or two deep in water. At the entrance is a representation of Venayakudu or Ganesha, showing that, if it had a Buddhist origin, it has been subsequently transformed into a Brahmanical shrine. Further on there are several solitary caves cut out of the rock, like anchorite cells, some of which are only large enough for a man to crawl into. Going on still in a north-east direction, near the base of the hill, there is a good-sized mantapam, or porch, cut out of the rock with solid pillars of stone. Behind the mantapam, and opening out of it, there is a chamber, and there are also several other chambers adjoining, which have been converted into shrines at one time, but subsequently deserted. In some there are still images. In the mantapam I found an old man and two old women had taken up their permanent abode. Old and infirm, without the means of supporting Ascending the hill from this spot, there is still another cave which was lately occupied by a Bairagi, or wandering devotee. He has divided the cave into several separate chambers with mud walls. The most interior one he appears to have devoted to culinary purposes, which, as it has no chimney, must have filled the other apartments with smoke. The Bairagi in question appears to have been a species of salamander, for his special penance was to sit in the centre of a circle, about eight feet in diameter having a trench all round (which is still to be seen), in which fires were lighted. In this magic circle he performed his mantras or incantations. He had a reputation of his own, and was much resorted to by women of all classes to whom nature had denied the much coveted joys of maternity. The cave is now empty, but there is little about it to indicate traces of its early origin. There is still another cave about half-way up the hill just over the town and behind a later temple of Shiva. In the temple of Malleshwaraswami in the town itself, there are some figures and columns of much older date than the temple itself. These appear to be of Buddhist origin. One capital of a pillar is quite different from those of ordinary Hindu archi tecture. At the Library in Bejwada there is a colossal figure of Buddha, cut out of black stone. It is said to have been discovered buried near the base of the hill, on the top of which stands a bangala built by Colonel Orr. This image has, however, lost its features, which appear to have been wilfully defaced probably by the Muhammadans in their iconoclastic zeal. There is another perfect colossal figure of Buddha in the enclosure of a chaultry at Gudiwada, which much resembles the one at Bejwada. The features are very fine, the hair woolly, and it has a seven-headed serpent over its head. There is no one who claims any property in this image, and it is well worthy of preservation. At Gudiwada there is a circular mound resembling the one at Amravati. It is known as lanja dibba or harlot's mound. It is reported to have been raised by a dancing girl who lived on the top, and confined herself to one meal a-day, of which she delayed to partake till she could see the lights at Akarepalli Pagoda. The mound, however, evidently covers the ruins of a Buddhist dagoba. Well burnt bricks are found in large quantities. As there is no stone available in this neighbourhood, sculptures probably do not exist, but the people tell of a stone casket dug up here containing a pearl, some gold leaf, and other relics. There are several other mounds in the neighbourhood, on one of w..ich a former Collector built a bangala. There are said to have been formerly ninety-nine Buddhist or Jaina temples here and ninety-nine tanks. There are

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MAY 3, 1872.] ANCIENT REMAINS IN THE KRISHNA DISTRICT. 153 similar mounds also known as lanja dibbalu cover- as far as they can be deciphered, scenes from the ing similar Buddhist remains at Ghantasalapalam in history of Rama. There is the rape of Sita by Bandar Taluqa, and Brattirprola in Repalli Taluqa. Ravana, her search and rescue by Hanuman, the There are also a number of copper Buddhist fight between Rama and Ravana, the defeat of figures in the Library at BejwaC/a. These were Ravana, etc. At one end of the hall is a gigantic found buried at Budhavani in the Repalli Taluqa-& figure repesenting Vishou as Narasimhaswami place which retains traces of its origin in its name. stretched at length upon the seven-headed serpent, There are three images of Buddha, one seated under whose heads rise above his. There are two gigantic a tripple umbrella, two standing with the head figures at his feet in bas relievo, and a number of surrounded by a wheel or circle. There are also two others of sinaller dimensions. These appear to have copper shrines of which the images are wanting. been originally painted, for there are remains of Besides these there are a number of copper images paint in spots, representations of flowers between of the Buddhist saints, varying in size from one to the figures, which have been exquisitely done with two feet in height. These are beautifully executed, Pre-Raphaelite minuteness. The only Buddhist and might bear comparison with Grecian or Roinan sculpture of figures I could trace was the representafigures for symmetry and design. Most of the tion of Buddha seated with a row of disciples oa figures have the caste thread, and the folds of the either side. This, however, the Brahmans affirmed dresses are very gracefully represented. Each figure was a representation of Vishnu and the Rishis. formerly stood on a pedestal of its own, but I am Leading out of the centre hall, there are other smaller informed that, as these pedestals bore certain char- chambers with more sculpture upon the walls. Many acters, probably the naines of the saints, they were of these have become quite obliterated owing to sent to Madras to be deciphered. They have never, the disintegration of the rock on which they were however, been returned. I presume they are in the cut. Others have been obliterated in modern times Government Central Museum. I would recoinmend with a free use of whitewash. On the fourth storey bringing the figures and these pedestals together is another hall with chambers leading out of it, with again. Each figure has a spike below the feet to more sculpture, but all the sculptures here are inuch fit into the pedestal. The features are finely cut, inferior to those of Amravati, and, with few excepthe hair woolly, and the holes of the ears unnatural- tions, of the Brahmanical period. The legend of ly extended and pendant. In one of the images the Rama nnd Ravana is considered to represent the feud eyes are of silver. The positions are very natural, between Brahmanism and Buddhism, and the final easy, and graceful. triumph of the former over the latter. Here we Crossing the river Krishna at Bejwada, about a have the storey represented in the living rock. The mile and-a-half above and west of Sitanagaram, is winning party, having got these temples of their old the village of Undavalli, at the foot of a high hill, rivals, have sought to obliterate the traces of the along whose base and sides there are the remains old religion, and have substituted in their placa of a considerable number of rock caves and temples, the symbols and legends of the triumphant forin of evidently of Buddhist origin. There is a rock tem- worship. ple of two storeys close to the village which has Near the large temple there is an inscription on been recently utilized as a granary. There are a rock in Telugu nearly obliterated with whitewash, several hermit cells scattered about with more or but, from the form of the letters, I infer that it is less carved stone about the entrances, in some of not of any very ancient date. which pigs have taken up their abode. In various I have alluded to the term Rakshaga as being places the figures of elephants and other aniinals in coinmonly used to designate the Buddhists, and the Buddhist style of representation are to be seen various remains have been traditionally handed depicted. A pathway along the side of the moun- down, associated with these Rakshasas. The chief tain, at some elevation, leads to more of these re- traditions of the Palnad relate to the wars between mains. At one place there is a mantapam cut out of the Devatas and Rakshasas, and the country is the rock and supported by stone pillars, more soli- spoken of as the land of the Rakshasas. The names, tary cells, and, lastly, a rock temple of four storeys too, have their own significance as evidence to this of considerable proportions. The two lower storeys fact. Karempudi is said to be derived from Karra, are completely buried in debris. From the first floor one of the Rakshasa leaders, Durgi after his brother there runs an unexplored gallery far into the rock, | Dusbava. The ancient legends are all localized. Thus which is said to be an under-ground means of com- it is said that when Rama killed the two brothers munication with Mangalagiri, seven miles off. Karra and Dusbava, the news was conveyed to Rs. The four storied temple, although it bears many vana, who was in great grief. Then it was suggestevident traces of its original Buddhist origin, has ed to him by Marichudu (from whom the village of subsequently been transferred into a temple of Macherla derives its name) that he should carry off Vi hnu under the designation of Anantesenu. On Sita, the wife of Rama, which he accomplished, this third storey is a large hall, supported by solid transporting her to Ceylon. Rama first heard the stone columns, and on each of these is represented, I news of Sita's rape, it is said, at Vinukonda, (the

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154 THE INDIAN ANTIQUARY. [MAY 3, 1872. Hill of Hearing). Another of the Rakshasa leaders, Bahayudam, gives his name to a village just across the Kriphna, opposite Satrasala, on the Haidarabad side. The cave temples are always pointed out as remains of the Rakshases, and the people continually speak of Rakshasas and Jainas in connection with each other. Mr. Fergusson has noticed an extensive excavation near Dachapalli, covered with sculpture in a most masterly style, and another on the road leading from the river to the Pagoda of Shrishailam. The former I have not been able to find; the latter is said to be in the Karnul district. There are also rock temples at Itipotula, Jatepallam, Elshwararn, and at other places along the banks of the Krichana in the Palnad, of which at present but little is known and which would doubtless repay investigation. V. Relics of the transition period, when Brahmanism triumphed over Buddhism.-This period is represented by Brahmanical scriptures introduced into the old Buddhist caves, and sculptured stones taken from Buddhist buildings, and used in the con- struction of temples dedicated to Vishnu and Shiva. The solar race entered India about 1,000 years before the lunar race, which was about the thirteenth century B.C. Both these were Aryans. From this time till the third or fourth century B.C., no horde of any race, so far as we know, crossed the Indus. By this time the blood of the Aryans had become so mixed and impure that the Veda was no longer possible as a rule of faith, and when Shakya Muni atteinpted to revive, in Buddhism, the religion of the aboriginal Turanians, the call found a ready response. Buddha is ordinarily reported to have been born at Kapilavastu, a small principality north of the Ganges, B.C. 623, (and to have died) at Kusanagara in the same neighbourhood about B.C. 543. Mr. Fergusson has fixed the first century after Christ for the building of the Buddhist tope at Sanchi between Blailsa and Bhopal, Central India. Amravati he places in the fourth century, A.D., and the caves of Ajanta in the seventh century, A.D. From this period the decline of Buddhism dates. Shankara Acharya, the principal teacher of Shaivism, lived about the eighth or ninth century, A.D., and out of Buddhism rose the Jaina and Vaishnava faiths; these are both direct products of Buddism; indeed Buddha is recognized as the ninth Avatar of Vishnu, In many parts of this district is to be noticed the employment of sculptured stones of very ancient date in the construction of Vaishnava and Shaiva temples. The sculptures usually repres ut animals, elephants, horses, deer, bears, tigers, alligators, and various sorts of birds and fishes. The anatomical proportions of these representations are ex- cellent, but in the fabrics in which they are found, they are quite ont of keeping with the more recent buildings; thus there is at Vinukonda an ancient mantapam, around whose basement is an entablature representing all sorts of animals. In the interior are some of the most beautifully shaped pillars I have seen anywhere in this part of the country. The old edifice is full of interest, but it is used as a common chaultry now by beggars of the lowest castes, and has been disfigured by the erection of a modern travellers' bangala with two rooms on the top. The bangala has in its turn been abandoned. One room is used for a school, and the other has been recently applied for, for a Post Office. Other instances of the use of stones taken from older Buddhist structures for the construction of later temples may be seen at Parachur in the BApatla Taluq, and at Gurjala and Piduguralla in the Palnad. Near the latter village are a number of mounds forming a sort of large circle, which the people believe to be the remains of an old fort. The appearance of these mounds bears, however, a very strong rosenblance to the depavali dinni at Airavati, beneath which the Amravati sculptures were discovered. They have never been opene. Scattered all around are great quantities of broken pottery, but no coins are known to have been found here. A careful examination of existing temples would lead to the discovery of many ancient relics of Buddhism ; indeed, one comes across them continually, and the transition from the old to the recent forn of faith seems to be very clearly marked on the archaeological remains of this district. VI. Temples of the Brahmanical periods, with inscriptions which purport to be from 300 to 800 years old.-The nuinber of temples dedicated to Vishnu and Shiva in this district is very considerable, and what is strange, we find the most ancient ones abandoned, and their materials used in raising new buildings. The people seem to entertain but few ideas of veneration with regard to the ancient structures, and brick and mortar plastered outside is the description of architecture, that finds most favour for temples in the present day. When we do find worship maintained in an old temple, we are sure to find the ancient sculptures and inscriptions effaced and disfigured by a thick coat of whitewash, and the images smeared with oil or red-lead. The principal teinples dedicated to Vishnu are at Mangalngiri, Akiripalli, Shrikakolam, Vedadri, and Golapalli. Attached to the one at Akiripalli there are some cave-temples. The principal temples dedicated to Shiva are at Kotappa Konda, Bejwada, Kalapalli, Shivaganga Mopedivi, Chejerla, and Macherla. I have not personally visited all these, and to some the priests object to admit European visitors. I have, however, visited a large number of temples in the district. Au interesting collection might be inade of the stone inscriptions, when such are to be found, and whicli, according to the Telugu dates, appear to extend for about 300 to 800 years back.

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MAY 3, 1872.] THE ASIATIC SOCIETIES. 155 Sir Walter Elliot made, I understand; & collection of these, but I am not aware what he did with them. It is a work which will require much care to select these inscriptions or shasanams, 88 some are no doubt spurious, but those which are genuine would afford much information as to the old dynasties. Mangalagiri is a town situated about eight miles south of Bejwada. It bas & Vaishnava ten.ple dedicated to Narasimhaswami of considerable repute. The annual festival or celebration of the Kaleyana Utsavaru in the month of Phalgunam draws great crowds. The chief temple is situated on the side of a high hill. The approach is by steps cut out of the rock. The old caves are evidently of Buddhist origin, and have been transformed to suit the worship of Vishnu. At the foot of the approach is a pillar of black granite with inscriptions in Telugu on all four sides. This was blown down some years ago, exhibiting a cavity in the lower stone or pediment in which coins or other valuables were probably deposited. The temple is of two stories cut out of the rock, and there are also many rock-chambers. Sugar-water is the offering here made to the divinity. It is poured into a cavity in the rock and disappears. The god is supposed to take half of every offering and the other half goes to bis priests. Behind the principal chamber is a passage into the hill, which has never been explored, but is said to afford subterraneous communication with Undavalli. In the town of Mangalagiri is another temple (old), though of more recent date, also dedicated to Narasimhaswami. It has a very high gopuram of ten stories, but the priests are very exclusive, and will not admit visitors. Some of the carving on the temple car which is kept outside is good, but inuch of it is abominably disgusting. The difference in the style of work, according as the subject is one worthy or not the study of art, is very marked. The grosser representations are evidently the work of inferior artists. There is a very large koneru or tank, having four sides of cut-stone steps. This is very much esteemed, and greatly resorted to for every sort of purpose, for bathing, for the washing of foul linen, as a receptable for dirt, and also very largely for drinking purposes. The tank is very deep, and never dries up. It has been proposed to have it cleaned out, but the expense would be great. It is supposed to have a rich deposit of bangles and all sorts of native jewellery, which persons have lost when bathing. At Macherla in the Palnad there is an ancient stone temple of much fame. On the surrounding walls are a series of sculpures representing scenes from the Mahabharat and Bhagavatam. There are also sculptures in the temples at Senkarapuram, Gamalapad, and Dachapalli. At Satrasala also in the Palnad, on the southern bank of the Krishna, there are a number of stonetemples dedicated to Shiva. Many of them are in ruins, but worship is still kept up. At Gurjala in the Palnad there is ancient mantapam or portico, with regular Muhammadan arches cut in stone, but evidently of a date long before the Muhanimadan era. An old temple here is said to have been built by Nalaganna Raja Naresimha Raya (Velama), of which many of the stones appear to have been taken from more ancient structures of Buddhist origin. (To be continued.) THE ASIATIC SOCIETIES. Asiatic Society of Bengal. the best and most characteristic carvings in the A PARTY of draughtsmen and moulders who had Khandagiri caves. He, however, made use of an been especially trained for the work by Mr. H. H. opportunity which occurred to him, to go to Jajpur, Locke, Principal of the Calcutta Government School and to procure some photographs of the celeof Art, went to Bhubaneshwar in 1869,o and there brated monolithic figures, and column at that executed casts of the more remarkable of the mould- place. ings and sculptured figures, which form the decora- Such expeditions serve the double purpose of tion of the exterior of the ancient temples. Babu placing, so to speak, original materials within easy Rajendralkla Mitra accompanied this field party, reach of every enquirer, and of taking evidence, as and during the short time he was with them, selected it were de bene esse, which otherwise might pass subjects for their earlier operations. From Bhu- irrecoverably away. This risk of disappearance is baneshwar he visited the neighbouring rock temples, by no means imaginary, for Mr. Locke infers from or caves of Khandagiri, on which he has since com- a comparison of the sketch of Bhubaneshwar given municated his observations to the Bengal Asiatic in Sterling's paper on Orissa,t with the present Society. features of the ground, that as many as eight or A second expedition-also a party of Mr. Locke's ten or even more of the smaller temples have, withstudents, this time under his own personal super- in say the last forty years, sunk into confused massintendence proceeded to Crissa in the end of De- er, or ill-defined jungle covered mounds of ruins. cember last. Mr. Locke's principal object on this se- No one will doubt that the tale, which would be cond occasion, was to obtain casts and drawings of told by the archaic remains of Khandagiri and Bhu* Vide unto pp. 24, 25 Asiatic Researches vol. XI. (1826.)

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156 THE INDIAN ANTIQUARY. [MAY 3, 1872. baneshwar, if they could be rightly interpreted, Kadambas. From No. 8, we have the following would be historically most important. The Khan- list of kings - dagiri caves bear ample indicia of a Buddhist origin. Jayanta or Trilochanakadamba. But Mr. Locke considers there is also a Greek ele- An interval during which eighteen as'vamedhas ment plainly perceptible in the ornament; I do not were performed by his descendants. now refer to the dress worn by the booted figure 1. Shashthadeva. of the Rani's. cave, which, notwithstanding its 2. Jayakes'i I. (his son) foreign appearance, Babu Rajendral&la supposes to 3. Vijayaditya I. (his son.) be indigenous to this country,--I speak of the con- 4. Jayakes'i II. (his son) md. to Mailamahadevi. ventional ornament on the mouldings and friezes. 5. Permadi or Sivachitta (his son.) And then, if we pass to Bhubaneshwar, we find 6. Vijayaditya II or Vikramarka (his brother) ourselves in the presence of a type of Hindu art, md. to Pattamabadevi, wh'ch is, at any rate in this sense, archaic, namely, 7. Jayakes'i III. (his son.) that the forms assumed by the temples were deve- The inscription records & grant made by Jayakes'i loped in the infancy of structural resource. The III. in the year of the Kaliyuga 4288 (A.D. 1187-8). lofty pyramidal tower, gradually rounded in at the The first in the list, Jayanta or Trilocha natop, and surmounted by a lotus-shaped crown, is kada mba, born from the drops of sweat which not at first sight, I think, pleasing to the eye; but flowed from Siva's forehead to the root of the it is easy to understand how it might have grown Kadamba tree, when he conquered the denon out of the exigencies under which the builder work- Tripura,' seems to be a half mythical personage. ed. Without the aid of cement, and in the absence He is probably intended for the saine as Trinetraof any knowledge of the arch, the horizontal sec- kadamba, who is said to have reigned about K. Y tion which could be effectually covered over by 3210 (A.D. 109, or according to Buchanan, 161-2). overlapping slabs of stone would necessarily be The princess Mailala, whom Jayakes'i II. married, sinall, and therefore it would be by height alone is described as the younger sister of Soma, and is that the designer could give any imposing character given in marriage to king Permadi; and as Jayakes'i to his buildings. In those cases where the wealth of I. is spoken of as having formed friendship with the decorative ornament is extreme, & close examina Chalukya and Chola kings, this Permadi is evidenttion shows that, after all, the whole is little more ly indentical with Vikramaditya II. or Perinadi than repetition on repetition of certain comparative- Raya of the Chalukya dynasty, whose date Mr. ly few forms, examples of each of which appear on Elliott gives as Saka 998-1049 (A.D. 1076-1127) almost every temple.-From the President's Address, which corresponds very well with the position ocProc. As. Soc. Beng. Feb. 1872. cupied by Jayakes'i II in this list, and who was suc ceeded by bis son Somes'wara Deva III. There is also " Journal of the Bombay Branch of the Royal an inscription at Halsi, dated K.Y. 4270, which agrees with No. 8 in giving Jayanta ae the first king. It Asiatic Society (No. 27), 1870." then proceeds to Jayakes'i, who made GopakapatThis part of the Journal has just been published tana his capital. To him was born Vijayaditya, and contains (1) a paper "On some Sanskrit copper whose son was Jayas'iva or Jeyakes'i. Jayasiva plates found in Belgam Collectorate :" by J. F. married Mallalamahadevi, (?Mailalakadevi) and Flest, Cs. No. 9. of these plates is in possession begat Sivachitta and Vishnuchitta. Mallalai...of a weaver at Bagawadi in the Belgam taluqa. hadevi is said to to be the daughter of Vikramarka It is in three sheets, written in a corrupted form of the ruby of the Chalukyas." the Kayastha character, and bears on the seal a From plates 1 to 7 is obtained this genealogy of figure of Hanaman. It gives us the names of the Kadamba Kings - three kings of the Yadava dynasty,-1. Kanhara, 1. Kakasthavarma (plates 1, 2, 3, 4,) the son of Jaitugi, the son of Simhana. The date 2. Santivarma (his son ; 2, 3, 4). of the latter is given by Mr. Elliot as Saka 1132 to 3. Mriges'a (his son ; 2, 3, 4). 1170 ? with a note to the effect that the exact date 4. Ravivarma (his son ; 2, 4, 5, 6); his brothers of his death has not been ascertained. His suc Bhanuvarma (4); and Sivaratba (7). cessor is Kandarae Deva, Kandaraya Deva, or! 5. Harivarma (son of Ravivarma ; 6). Kanera Deva, Saka 1170? to 1182, who is evident-! They belong to the Manavyagotra and are the ly the same as Kanhara of this inscription. The descendants of Hariti ; and Palas'ika appears to last inscription of Simhana that Mr. Elliot obtained have been, if not their capital, at least a place of bore the date of Saka 1169. In the present inscrip- importance. Palas'ika in No. 8 has been corrupted tion the name of Simhana's son is supplier as to Pulasika, and in the stone inscription has dwinJaitugi, and, the grant being made by Kanaradled to Palasi. Unfortunately we have no direct (his grandson) in Saka 1171. Mr. Elliot's conjecturo means of fixing the dates of these kings. Plate 1 as to the date of his aceession is thereby contirmed. tells us that Kakusthavarma, Yuvaraja of the The remaining plates relate to the family of the Kadambas made a grant in the 80th year, possibly

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MAY 3, 1872. THE ASIATIC SOCIETIES. 157 referring to some local era. If these Kadambas charged into the inner cistern in the courtyard should prove to be of a different line from the de- through a spout carved to represent a cow's head. scendants of Elliot's Mayuravarma, they may be Here the visitors bathe and perform all the conreferred to the period before the commencement of nected cerernonies. This temple was built by a the 10th century when the Chalukya dynasty Sattara Brahman family named Anagala. But the emerged from a temporary obscuration. If they first hereditary officer connected with its manageare to be placed before Mayuravarma, we have the ment is a Koli or rather a Koli family, from inscription of Ye-ur, translated by Mr. Elliot, which their connection with it, known as Gang a-putra, speaks of Kadamba kings anterior to the first Cha-| and as soon as a visitor has bathed all offerings he lukya king Jayasimha, as "the inimical Kadambas makes belong to these Kolis. What is offered lofty, powerful heroes to conquer, but not to be before bathing only is retained by the Brahmans, overcome," &c. Jayasimha, according to in- who, of course, press visitors to make offerings bescriptions, flourished about Saka 400, though fore bathing. At the temple of Maha balesMr. Elliot prefers the date Saka 572. All wara also, the Kolis hold a hereditary position, tradition, too, points to Kadambas amongst the and the Gurav &s, who worship the Linga very earliest dynasties. there, appear more closely allied to the hill tribes (2.) "The shrine of the river Krishna at the than to the inhabitants of the plains; they have no village of Mah&bales'vara ;" by R&o S&heb Vis'va- | connection however with the shrine of Krishna, nath Narayan Mandlik. "A stone temple built where the Kolis alone are the principal officers about 125 years ago over the source of the river in charge." The serpent," says the writer," is conKrishna is annually resorted to from all parts of nected with both these temples; and from the the neighbouring country, and every twelfth year, Linga temples he seems to be quite inseparable. when the planet Jupiter enters the sign of Virgo, In the latter, he is represented as being coiled pilgrims from all parts assemble to bathe in the round the Linge, while in the temple of the sacred waters of the Ganges, which river is be- Krishna, a living one is supposed to be guardlieved to make her appearance at this shrine at the ing its sources." The priests at both these shrines beginning of that year and to stay there for a are primarily the wild or at least Non-Vedic tribes. twelvemonth on a visit to her younger sister Some wear the Linga, and these do not taste food Krishn." The Teinple stands at the foot of the prepared by a Brahman; and Brahmans are hill facing the east. It measures 365 feet in length prohibited from becoming officiating priests at by 16, in depth, having an open courtyard in front Saiva temples, and cannot partake of offerings 62 ft. 3 in. long and 32 ft. 6 in. wide, in which are made there." There is no doubt that the people two cisterns with steps down to them. Along three do consider that there is something awkward, if sides of the courtyard is an open cloister 9 feet not obscene, in Linga worship. Because, so far deep supported in front on pillars 2 ft. square and as I am aware, only young girls who have not arabout 7 ft. 3 in. from centre to centre. The whole rived at maturity, and old ladies who have passed is enclosed by a wall 4 ft. thick, with an entrance the period of child-bearing, are permitted to enter door to the east, 4 ft. 9 in. wide, leading into the a Saiva temple. Others have to perform their court. Opposite the entrance and projecting into worship by deputy." the outer cistern is a pavilion for Nandi. The (3.) "Some further Inscriptions relating to the te ple is formed of two bays separated by four Kadainba Kings of Goa," by J. F. Fleet, C.S. A pillars and two corresponding pilasters with a large stone tablet in the temple of Narasimha at portico in front. Each bay is thus divided into Halsi records two grants made by Sivachitta and five squares, separately roofed in by domes inside, Vishnuchitta in the 23rd and 25th years of their joint but outside finished off in steps running longitu- reign in K. Y. 4270, and 4272 respectively. The dinally. The cloisters are similarly roofed. At the other inscriptions enable us to add a few naines to back of the temple and behind an inner wall 4ft. the list of the Kadamba family. The father of thick is the main source of the river. Through this Shasthadeva was Guhalladeva; and the wife of wall, five holes are made to represent the rivers Sivachitta was Kamaladevi, daughter of KamaKrishna, Venna, Koyan a, Gayatri, and bhupa of the Somnavans'a and Chattaladevi of the Savitri. The priests say that two others-the Pandya race, according to Nos. 1 and 3, though Bhagirathi and Sarasvati-also flow from Nos. 4 and 7 say that Kamabhupa was of the the sides of the other Gangas or rivers-the Suryavans'a and Chattaladevi of the Somakula. former once in 12 years, and the latter once in "The expression Ban a vasipuravara diswara 60 years, the holes through which they issue would appear to be only a hereditary title and not being at the N. and S. ends of the teinple res- meant to denote the actual residence of the Kadamba pectively. The water from these five drains flows Kings, as their real capital seems to have been, not into a channel in front, and is thence dis- Halsi, as I had supposed, but Goa, which is BADAVasi is in N. Lat. 14deg. 85, E. Long. 75o; Ptolemy mentions it as Banauasi.--ED.

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158 THE INDIAN ANTIQUARY. mentioned under its modern name in the Gulhalli stone. The Sanskrit inscriptions gives Gopakapattana or Gopakapuri as its equivalent." A Sanskrit copperplate from Mhansi in the Goa territories is dated Saka 1358, and mentions the "Marathas who had for 12 years usurped the territory of the K'adambas." They do not seem to have been independent sovereigns but rather feudatories of the Chalukyas. With respect to the date of Jayakes'i III, the large copperplate of Halsi gives the Siddharthi Samvatsara, the 53rd year of the cycle of Vrihaspati, as corresponding to K.Y. 4288, while the Kittur inscription gives Durmati Sam. or the 55th year, as corresponding to 4289; this calculation moreover differs by 13 years from the method followed in the other inscriptions and still current in the district. S'ivachitta in K.Y. 4275 had been ruling 28 years, and Jayakes'i would appear to have succeeded in that year, as K.Y. 4288 is the 13th of his reign A Canarese inscription from Narendra near Dharwad records a grant made by order of the Mahamandales'wara Jayakes'ideva II. and his wife Mailaladevi, while they were governing the Konkana nine hundred, the Palasige twelve thousand, the Paye (?) five hundred, and Kavadidwipa, in the time of the Chalukya Tribhuvana Malladeva (Vikramaditya II.) The grant was made in S'aka 1047. (4) Report on Photographic copies of inscriptions in Dharwad and Maisur," by Dr. Bhau Daji. This is a series of brief notes on the volume of inscriptions photographed by Dr. Pigou and Col. Biggs and printed at the expense of the Committee of Architectural Antiquities of Western India in 1866. From the 69 plates, 57 inscriptions are noticed. No. 1, from Iwalli, perhaps of the early part of the 11th century A.D., mentions king Avanaditya of the Sindavansa. No. 3, from Iwalli, is dated S'aka 506, K.Y. 3855, and from the Mahabharata war 3730 (A.D. 584.) "The first named king in it is Jayasinha; his son was Ranaraga; his son Pulakes'i. He ruled at Vatapipuri and performed the horse-sacrifice. Pulakesi's son was Kirtivarma He conquered kings of the Nala, Maurya and Kadamba dynasties. After him his younger brother Mangalisa ruled and conquered Revati Dwipa. Pulakes'i the son of Kirtivarina was anxious to succeed him, whilst Mangalisa appears to have wished to place his own son on the throne. But Mangalisa appears to have died suddenly and Pulakes'i II. succeeded. He conquered the Latas, Malavas, Gurjaras, the Pallavas, and defeated king Harsh a. He was called Satyas'raya (supporter of truth) in addition to the family title of Prithvi Vallabha. The inscription also contains the names of the poets Kalidasa and Bharavi, whose fame is compared to that of Ravikirti the author of the verses of the inscription. No. 6 and 7 are the same, viz. a Sanskrit verse written about the 7th century A.D. [MAY 3, 1872. "Peace. No man so skilful in the construction of houses and temples as Marsobha lived, or ever will live, in Jambudvipa." No. 9 contains the name of Sri Prithvi Vallabha, Maharajadhiraja Parameswara, Parama Bhattaraka, Satyas'raya Kulatilaka, Chalukya, Bharana, Srimat Tribhuvana (Malla.) This is the Chalukya king who flourished in Saka 1104, A.D. 1182. Subordinate was Mahamandaleswara Mayuravarma Mahamahipala, lord of Vanavasi, which was the capital of the Kadambas. No. 24, on a stone at Guduk, is dated S. 1104 (A.D. 1182) and is a grant by Vira Ballaladeva of the Hayasala line. No. 26, Kirwati Inscribed Stone, is of Tribhuvana Malladeva dated in the 14th year of their eraSS (S'. 1012) No. 27, Sondati inscribed stone. is dated S. 1151; No. 28. Narsapura inscribed stone, in S. 1104; No. 31, from Hampi or Bijanagar, in S. 1121; No. 32, in S. 1430; No. 33. from Telauli, in S. 1160; No. 35, Chandanpur, is of Tribhuvanamalladeva again; and Nos. 36, and 37, also from Chandanpur, in S. 1113, 1186 and 1148. No. 38-43, inscriptions from Harihara dated 1483, and 1453, 1199, 1332, &c. Scarcely any of them are translated in their entirety, and from many only the proper names are picked out. Given in Courtney and Auld's Memoir on Sawantwadi, p. 300. Journal Asiatique, No. 67, Oct.-Dec. 1871. THIS part contains (1) Extracts from the Paritia, the text and commentaries in Pali by M. Grimblot, with introduction, translation, notes and notices by M. Leon Feer. The Paritta, (vulgo Pirit) from which the Sutras are extracted, is itself a collection of texts selected from different portions of the Sutta-pitaka. It forms a special book well known to the Sinhalese, but appears to be known also to the other southern Buddhists. Seven suttas are given (1, 2) Chandra and Surya-sutra; (3) Maha Mang ala Sutra, or of the highest blessing-already translated by Gogerly and Childers; (4) Parabhava suttra, or of diminution; (5, 6) Metta Sutta and Metta-Anisansa, or of love, and the advantages of love; and (7) Karaniya-Metta-Suttam translated by Childers in the Kuddaka-Patha. (2.) The Royal Chronicle of Kamboja by M. Francis Garnier. This is a brief chronology of the kings of Kamboja from Prea-reashea-angca-prea borom-nipean-bat who ascended the throne of Angkor in 1346 A.D., till 1737. (4.) Memoir on the Ancient History of Japan, according to the Wen-Hien-Tong-Kao of Ma-tuanlin, by the Marquis D'Hervey de Saint Denys." (5.) A notice by P. de Meynard of the Bibliotheca Geographorum Arabicorum, Pars I.-Vice Regnorum, auctore Abu ishac al-Farisi, al Istakhri, of M. J. de Goeje, now publishing at Leyden. (6.) Assyrian Tablets, translated by M. Oppert. (7.) Notice of A. Paspati's Etudes sur les Tchinghiune ou Bohemiens de l'Empire Ottoman. See Thomas's Prinsep, vol. II. Useful Tables, p. 160. Prinsep, Useful Tables, p. 277. SS Vide, ante p. 83.

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MAY 3, 1872.] NOTES ON THE BHARIAS. 159 NOTES ON THE BHARIAS. By Mr. C. SCANLAN, ASSISTANT SURVEYOR. I HAD the pleasure of contributing a few fugi- | entered into to accept the suitor's proposal; the tivo notes on the Gonds and Kurkus of these hills, third being called Chikla Mandi-ki-roti, given on but this season I have come across a new branch the morning immediately after the marriage when of this family called the Bharias, concerning the girl's relations depart, and it is only after this whom you will perhaps find the following interest- third feast that the husband gets possession of his ing. I have not been able to determine anything of wife. It is strange that when the newly married their origin, but I do not hesitate to place them in are blessed with an addition to their family, they the great Gor family, of which they form a sub- never even invite the young mother's relatives to division. In their language and in some of their come and see the child, but allow them to visit if customs they differ totally from the Gonds, with the wish takes them naturally. whom they neither eat nor drink nor intermarry. They burn their dead, and bury those killed by acI find, however, they acknowledge the law of cident or wild animals ; but those killed by a tiger. lanjhana, which I described last year as imposing they will not even so much as touch. They put their a servitude of a certain number of years on a man, relatives out of caste, but re-admit them on their who, wishing to marry into a family, could not giving a panchayat dinner. While worshipping afford to make the usual marriage settlement, and the other gods of the Gonds, they hold the Saj give certain presents to his bride's relatives. In tree as the impersonation of their chief deity. If their caste prejudices, they assimilate with the you want to test the truth of a Bharia's word, Gond in a hybrid sort of manner to the Hindu ; break a leaf of the Saj, put it on his head, and ask and so they will not eat the cow nor wild buffalo, him to repeat his assertion; if it be true he will at but do not hold back from making food of the pig, once speak it again, if not, nothing will induce the deer, nilgai, and all such wild animals. In their him to do so; at least thus spoke my deponent. marriage ceremonies they follow suit with the other Narayan Deva is represented by a copper ring hill people, and impose certain dues on the man mar about an inch in diameter ; Sakrai Deva by a rying ; for instance, a dowry from the husband twisted ring of iron about 2 or 3 inchies in diameter; consists of 200 sers kodo, 25 sers dal, Rs. 7, Khauria Khatarpal by a very dimninitive pagri 12 hands long, 2 saris and 2 cholis, and stool, about an inch square with four legs and about further, when the wife goes to take possession 14 inches high. Dulha Deva Durga is inade of her future home, her relations have to be of iron, and supposed to be figurative of a peacock : entertained with a feet of gur or a deep potation it is hollow, and about 14 inch long. Khutia of liqnor to the amount of Rs. 2,--the latter in Bhimsen exists only in name. variably, if to be found. When a marriage is about When Gonds, Kurkus or Bharias start together to be celebrated they proceed to prepare an especial in their tilli crops, they take with them some shade in front of the house where the ceremony ashes and Indian corn seeds, and as they go along, will take place. A pole of Salai-wood (frankin they keep making circles with the ashes, and place cense) is buried, and around it, so as to form a in their centres the seeds of the corn. This pracconvenient square, are raised eight other props, on tice is supposed to keep away all the bad will of the which rests the roof, crowned with garlands of Devas. Their women usually dress like the Gonleaves and flowers. The middle pole of Salai is dis, but if they can afford it, like the generality of called bhaura. Notice is given to all friends when Hindu women, and do not wear the ponderous the marriage is to be consummated, and then it is brass ornaments in vogue amongst the former. that the bride to be, comes to her intended's village, and takes up her residence opposite to the house These hill people will not let the Lamjhana sleep he occupies. It will be remembered I explained in the same house where his intended lives, nor do last year that the villages in these hills are always they let them converse more than is good for them; built in two rows. Both of them are well besmeared if before they are married, they go astray, they are with haldi, a custom which I found extensively turned out of caste, and the marriage ceremony is practised in the Dekhan among all classes of the not gone through at all ; but on their giving a native population. The woman's friends make it & feast after the expiration of three days to their rule to arrive in the morning and the haldi is kept Panchayat, they are re-installed among their breon till evening, but any time during the day the thren as & wedded couple. couple to be united are summoned and made to walk The Bharia Gots, or clans, number eighteen. Tharound the Bhaura seven times with their clothes. karia, Chalthia, Angaria, Bhardia, Dariolia, Nahalia, knotted together. After this, the girl's father gives Bagotia, Rothia, Gangia, Paria, Mehenia, Pachalia, her a dowry, when the ceremony is supposed to be Kurmia, Bijilia, Bagdaria Khamarea, Gaulia, Bagover. At night, all present are entertained to & dia, Amoria. dinner, which is called Bhaura-ki-roti; Sagai-ki-roti, Relating to the Khapa or Balkagarh Jagir, the being the first held after arrangeinents have been following was narrated to me The Gond dynasty

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160 THE INDIAN ANTIQUARY. [MAY 3, 1872. was established at Devagad under Jatwa Raja, who joint aid to him. They were directed to join the was formerly a servant of the two Gauli brother | attack on Golkonda or Bhagnagar, whose Rani princes, Ramsur and Ghansur. By treason he revelled in the euphonious name of Nakti Rani deposed them and took possession of the Gadi, Ching Moji Sang Moji. They look her possessions, and then, to his assistance, came the three brothers, and for this good turn, Jatva received in marriage Aha Bankha, Phonj Bhankha and Mah& Bankha, the Nizam's daughter. He of course turned Muhamwith a force of 2,000 mnen. During the conflict madan, and acquired the new title of Bakht Buland, carried on between the opposing forces, Aba and when he returned to Devagad, and assumed the Maha died, and the surviving brother, Phonj Bankha, regal perple. His descendant, Suliman Shah Badreceived as a reward for his services the Balkagarh shah, known as the Gond Raja, now resides at Nagor Khapa Jagir. After affairs had been settled, and pur, while Gopal Sing, the descendant of Phonj Jatva made quite secure on his usurped throne, he, Bankha, is the present Raja of Khapa, and is together with his ally Phonj Bankha, proceeded to put down as in the 14th generation.-Report of the the Nizamnat Haidarabad, and tendered their con- Topographical Surveys for 1869-70. NOTES, QUERIES, &c. NATIVE TRIBES OF SIKHIM. high range. This tribe has not yet settled in the The following account of the principal native Darjfling district.-Delhi Gazette, Dec. 30. tribes inhabiting the billy country of the Darjiling territory, we get from the local News. The inoun MAULMEIN CAVES. tainous country from 1,500 to 4,000 feet above the To ono curious in geology or antiquities, there level of the sea, is inhabited by a warlike, beard are some interesting natural caves in some lofty less, Mongolian race, named Limbus, who are by turns Hindus, Buddhists, or Polytheista, according limestone rocks, across a river, at the distance of to circumstances or convenience. about 10 miles eastward of Maulmein. The rocks From 4,000 to 6,000 feet, the upper limit of cultiva extend for two or three miles, and rise perpendicution, the Hills are inhabited by Lepchas, Bhotins, larly to the height of about 500 or 600 feet or even and Murmis. The Lepchas, who are the aborigines more from the alluvial plain. A few lofty postes of the Darjfling mountains, are a fair and beardless were placed in front on the plain, such as are seen race, Mongolians, Buddhists, omnivorous, and an sometimes in front of Hindu and Buddhist amiable and cheerful race of people. They have & temples, possibly for hoisting flags. The caves written language in their own character. The are at a distance of 20 or 30 yards from the foot of Bhotias are principally from Bhutan, east of the the rocks, and extend about that distance into the Tista river; they are a phleginatie, heavy, quarrel- mountain. The height is very irregular, and in some race when compared with the Lepchas, many of them have beards and moustaches ; they are some places may be 30 or 40 feet, with here and Mongolians, Buddhists, are omnivorous, have a there large stalactites hanging down. I struck written language in the Thibetan character ; they one of these a smart blow with my stick, and the are an agricultural and pastoral people, depasturing ringing noise that it gave out made the guide and with herds of Yaks on the grassy mountains innme- myself start. This cave is nearly filled with Buddiately under the perpetual snow in summer, and the dhist images, some are eight or ten yards long, in a forests in the warm valleys during the winter. reclining posture, but most are sitting. The larger They raise crops of rice, buck-wheat, barley and are all of brick and chunam, and the smaller, some vegetables. The Murmis are a pastoral and agricultural people, of which are not more than two feet high, are of departuring with flocks of sheep and goats on the wood, and formerly all were whitewashed. Nearly grassy mountains near the perpetual snow; they all are now defaced and in ruins. The breasts of live on the summits and sides of Inountains from most of the larger had been opened in the hope of 4,000 to 6,000 feet, in stone cottages thatched with finding money or other valuables. A second cave at grase. They are Buddhists, Mongols, and they about a quarter of a mile distant on the N. E. side speak a dialect of Thibetan. of the rock is empty of images, and appears never The summit of the great Singaloda spur separat to have had them. This cave extends some 20 yards ing Darjfling on the west from Nepal, is occupied during the summer months by a Hindu pastoral race into the rock, and is 30 or 40 feet high in its highest from Nepal named Garangs, who from 9,000 up to part. Torches or candles were necessarily used in 14,500 feet depasture their extensive flocks of sheep viewing both these caves, which, whatever they may (which are guarded by large savage black dogs) once have been, are now only the abode of bate. upon the luxuriously grass-covered summit of this The place is a most lonely one, and is said not to be

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MAY 3, 1872.) NOTES, &c. 161 free from tigers. The only animals seen on my visit free-masons, and no certainty prevails on the point. were the monkeys, playing and chattering on the Women are admissable to the sect and to their astrees and rocks near the entrances of both caves, semblies; and dancing is not only allowable, but and a large flock of huge storks, nearly as tall as men, justified on the ground of the following text from the which were stalking in the midst of the nearly Granth: Nachan Kudan Man da chao ripe paddy.--Abridged from Times of India, Jan. 8. Nanak jnan man blo, wulan mau bao. They are consequently noisy in their assemblies, reRISE OF THE KUKA SECT. viving to some extent, it would seem, tlie ecstacies of RAM SINGH was originally a carpenter, residing in & of the howling dervishes of Egypt and the dancing small village named Bhaini, situated about seven dervishes of Constantinople, for so excited do they miles south-east of Ludhiana. He served, however, in become that some have been known to fall down in a the Sikh army as a soldier, I believe, in 1848, but after state of hal or coma. At first, votaries of the new rethe breaking up of the Sikh Raj, he retired to his nativo ligion came in slowly, and Ram Singh had not any village, and resumed his occupation as a carpenter. difficulty in initiating and baptising all the weavers We next hear of him as having undertaken a contract and carpenters who were prepared to accept him for making the road or a portion of it from Rawal as their Guru; but by degrees converts grew more Pindi to Mari. On completing this, he retired again numerous, and he was obliged to appoint lieuteto his village, and is reported to have seen a vision nants to aid him in the work. He himself, too, asWe next hear of him as .ne Guru called to purify sumed & more important role. He rode about on the Sikh faith. In the begining his ideas were modest, horseback, surrounded by noisy and numerous and his following as slender as his ideas were modest. following, who continually shouted Akal ! Akal ! As the Sikhs have ten gurus, so have they ten points of clear the way I Ram Singh comes. Akal! Laich-five afirmative and five negative. The first are Akal / ko., &c. Finally Ram Singh conceived the called five Ks, and are idea of becoming the tenth Guru of the Sikhs, (A) Kard, Kachh, Kerpal, Kaughi, Kes. or, if not, the first Guru of as powerful a religious and Iron ornaments, short drawers, iron quoits or wea. political association. He increased the number of pons, the comb, and hair. his Subahs to twenty-two, the same number as the That is to say, they are not to be efteminate nor to king of Dehli hal; and commenced very active shave, and to be always ready for fighting. system of propagation in the cis and trans-Satlaj The negative points or moral precepts of the faith States and throughout the Sikh portion of the are contained in the following formula - Panjab. Almost all the carpenters, masons, and (B) Nari-mar, Kuri-mar, Sri Katta, Sunnet Katta, Dhir weavers joined the new religion, and many Jats; Nalia. but the body of the Sikhs fought very shy of That is to say, they are not to smoke, not to kill Guru Ram Singh and his followers, and the Chiefs their daughters, not to consort with or trust the crown set their faces dead against them. The Sikhs shorn, nor the circumcised, nor the followers of the like good meat and strong drink when they can Guru of Kartarpur. get them, better than shouting akal, and dancIt is of some importance to bear these precepts in ing and singing and telling the knots on a mind as they show (although most of them date only woollen string; and the chiefs are not at all in from Guru Govind Singh) that the Sikh faith is hostile favour of transferring any of the allegiance their subto both Hindu and Moslem,-naturally much more jects owe to them to the Guru Ram Singh, the Guru so to the latter than the former, in consequence of of Kartarpur, or any other Guru now living or yet to cow-killing. be born. It is quite possible that Ram Singh was at Ram Singh, however, did not content himself by first merely a religious enthusiast; but if so, there can adhering to the tenets of the faith as left by the last be no doubt that his success turned his head, and that Guru. His endeavour appears to have been to bring for some years past he entertained visions of becoming it back rather to the form in which it took life under the leader of a national movement the ultimate Guru Nanak with some modification of his own. aim of which was power. The Government of the Thus the Kukas reject altogether the Hindu Shastra, l'anjab took little notice of the Guru'. proceedings have separate forms of marriage and burial services, for some years, or, indeed, until the movement had do not drink, do not eat meat, and never eat before made such progress that it would bave been bathing; wear the turban above and not over the ears ! difficult to check it. In 1867, however, or when bathe twice a day; are required strictly to speak the truth; Sir Donald McLeod last visited Ludhiana, ho never to eat from the hand of any but & Kuka; and, sent for Ram Singh, and demanded from him an above all, to preserve sacred and inviolate the Cow. The explanation of his proceedings. He disclaimed all ceremony of initiation consists of the investiture with idea of aspiring to political power, declaring his sole the sacred string of knotted wool, bathing and the giving object to be the revival of the Sikh religion in a form of a pass-word never divulged except to a brother Kuke. more pure than it had attained under any previous guru, This pass-word or phrase is said to be "Satnam Karta- or at any time in the history of the Sikhs. The tenets purk," which are the first words of the Adh granth; of the new faith were no doubt calculated to affects but hitherto the sect have observed the secrecy of the great moral regeneration, and the strictness with which * This guru is a dissipated man who has been bankrupt twice, and is again over bond and bars in debt. He has an original Granth of Govind Singh, and has still a following.

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162 THE INDIAN ANTIQUARY. the Kukas observed the injunction to speak the truth soon attracted the attention of the courts of law. Sir Donald was satisfied. Ram Singh was dis missed, and continued directly and through his Subahs to make converts so fast that their number was soon es. timated at 100,000 more or less. Still, though no overt act was committed, there was a certain mystery or secrecy about the proceedings of the new sect that discouraged the idea of the movement being purely a religious one; and gave it the semblance rather of a society such as that of the Carbonari of western celebrity. Such, too, seems to have been the view of the local authorities for instructions were issued to watch then. Orders were given also not to enlist any more of em in the army; these orders were, however, subsequently withdrawn, but reinforced about eight or nine months ago. The Raja of Kashmir also finding the Kukas in his service troublesome turned about 400 of them out of his army.-Times of India. BEGGARS. THE Lawrence Gazette gives the following description of the different classes of beggars to be found in the Punjab :Dori-walas, so called from their practice of spreading a dori, or rope, before shops, just like a measuring chain, The shops coming within the length of of this rope, they collect money from first, and then proceed to other shops, repeating the same process. In case of any one of the shopkeepers refusing to comply with their demands, they form the rope into a noose and threaten to hang themselves, in order to excite his compassion, and compel him to pay something. Tasmi-walas, so named from their binding a strap of leather round their necks as if in the act of strangling themselves, and then lying on their back on the ground till they are paid, all the while fluttering their hands and feet like one labouring under the agonies of death. Dandi-walas, who, in case of a shopkeeper objecting to meet their demands, blacken their face, and with small bats (dandas) in their hands, which they strike together, curse and abuse him in the most scurrillous language, till a crowd of persons gather round the shop to view the sight, thereby interrupting the shop-dealings, which at last compels the owner to satisfy their request. Uri-mars, or mendicants, who obstinately take their stand before shops, and will not leave them until their demands have been satisfied, even though they should have to stay from morn till eve. Gurz-mars and chhuri-mars, that is, faqirs who carry a knife or a club armed with spikes, with which they would themselves in order to extort alms from the people. in case of any one happening to stand in their way, they sometimes inflict blows on him in a fit of rage.-Englishman, April 12. Mr. WHITLEY STOKES, Secretary to the Government of India in the Legislative Department, has presented to the Bodleian a copy (recently made at Benares) of the Kaus'ika Sutra of the Sama-veda. It has been ascertained that no other copy of this sutra exists in Europe. Mr. Stokes has also presented to the University Library, Cambridge, a Persian MS., containing the Qacidahs of Naziri of Naishapur, the Diwan of the same poet, and the largest eollection yet found (about 800) of the celebrated Quatrains (rub'aiyat) of Omar Khayyam. This MS, has [MAY 3, 1872. unfortunately lost a leaf at the end, but seems to be about 200 years old. It formerly belonged to the late Nawab of the Carnatic, whose seal is on the recto of the third leaf from the beginning.-Trubner's Literary Record, Mar. 7. SANSKRIT MSS.-Pandit Ramanatti, Librarian to the Sanskrit College at Benares, has collected during the last eighteen months the necessary details about more than a thousand Sanskrit manuscripts. In a lately published report on education in the North-West Provinces of India, it is stated that the learned Pandit has visited the districts of Azimgarh, Gorakhpur and Mirzapur, and has found good libraries at Lahhima (district Gorakhpur), and at Dabka (district Mirzapur). The Pandits entrusted with the care of the libraries put all possible difficulties in his way, believing that the country would, sooner or later, be deprived of its manuscripts. In order to get admission to a library belonging to a Swamidchi, Pandit Ramanatti was obliged to serve the proprietor during several months as a pupil, with ashes on his forehead. In another case an old rich Brahman tried to induce him to buy a number of old account books as a library. The villages Kakhima and Dabka, in which the most valuable treasures seem to be stored, are in the possession of those Pandits who have inherited the libraries.Ibid. YA TRA'MULLE UNNA'NSE. THE death of the Buddhist Priest Yatramulle Dhammarama, of Bentota in Ceylon, wi'l he severely felt by Pali scholars. He was not only one of the most learned of the Buddhist priests, but he held such advanced philological views that his assistance was perhaps more valuable to the English Pali student than that of any other monk in Ceylon. A fellow pupil of his was the founder of the now rapidly spreading Ramanna Samagama, a sect which strikes to restore the old purity of life among the Buddhist monks. The following is abriged from a notice Yatramulle by Mr. Childers in Trubner's Record: Though far junior to many of the most eminent Pali scholars of his native country, his erudition was perfectly astounding, and his opinion on points of scholarship was treated with universal respect. He lent to the great Synod of Palmadulla, held for the revision of the Tripitaka, all the aid which his immense range of reading and his critical acumen rendered invaluable to it; and he was a leading promoter of the Tripitaka Society, organized for the purpose of printing the entire Buddhist Scriptures-a scheme which, it is to be feared, will hardly survive his premature death. Yatramulle shrank habitually from publicity, and seldom quitted the retirement of the provincial monastery of his choice, in which he lived a simple and blameless life. Those who have Vide ante p. 31, and conf. p. 140.

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MAY 3, 1872.] NOTES, &c. 163 had the good fortune to know him personally will recollect the singular fascination he exercised upon all with whom he was brought into contact. During the last three or four years he was repeatedly prostrated by the attacks of a torturing malady, to which he had long been a victim, and to one of these attacks he has succumbed after protrated suffering. "The Sthavira Yatramulle Dhammarama, of the Vanavasa monastery, on the 28th day of this month of January, in the last watch of the night, passed away to another world." Yatramulle, at the time of his death, cannot, have been more than fifty years of age. MR. W. SKEEN. WE regret to hear of the sudden death of Mr. W. Skeen, the author of " Adam's Peak," and who had in preparation an elaborate work on the listory of the Tooth Relic of Ceylon, which could scarcely have failed to throw much light on the history of Buddhism, both in India and Ceylon. His loss to the Ceylon Asiatic Society will be irreparable. founded on the Agra MS., when his attention was directed to the Baidla MS. as the only one " which the noble families of Rajputana considered to be of any authority." Finding that he would be unable to do anything towards preparing it for the press before March or April 1873, he wrote a letter to the Secretary of the Bengal Asiatic Society on 3rd February 1872, from which we extract the following: - "I am convinced that in an editio princeps of a work of this peculiar nature, which is mainly interesting to the philologist, it is imperative on an editor, having once secured a good MS., to adhere to its ipsissima verba, without the slightest attempt at alteration or correction. If I contique editor, I shall sinply make a faithful transcript of the Baidla MS., adding at the foot of the page the various readings which I find in the Agra copy. Now such a task, though laborious, is purely mechanical, requires no special knowledge and can be equally well perforined by any one who can read the character. I would therefore suggest to the Philological Committee the desirability of having the two MSS sent down to Calcutta and there made over to a native writer without engaging any regular editor, but simply having some trustworthy corrector for the press to add the varice lectiones and compare the proofs with the MS..... I am convinced that the adoption of the plan which I have suggested above, will obviate all cause for delay and secure a result in all respects as satisfactory as if the work had remained under my supervision." The Philological Committee has resolved to recommend to the Council of the Society " that for the present the edition of Chand be deferred; but they have recommended also that on receipt of the Baidla and Agra MSS. a sum of about Rs. 200 be devoted to the collation of both MSS., the variae lectiones of the Agra MS. are to be entered on the margin of the Society's Baidla MS." But the Committee do not think that it would be of much use to print any portion of Chand in the manner which Mr. Growse suggests, without separating the words, which is of course the greatest difficulty. White and Black Yajur Vedas. It is worth noticing that the followers of the Black Yajurveda are almost confined to Southern India while the predominant or only Veda among the Gaudas of the North is the White Yajur. The Gujarat people have got a trace of one Sakhi only of the former, the Maitrayaniya Among the Marathas, the Chitpavana Brahmans are nearly equally divided between the Rigveda and the Black Yajurveda ; while the Des'asthas are Vajasaneyins (followers of the White) and Rigvedis. Whether this is to be accounted for by a revolution or some such event enabling the followers of the White Veda to drive their rivals to the South, or by the supposition of that part of India being the country of the origin of the Black Yajur is not determined. But there is a prophecy in the Agni Purana which represents the White Yajurveda as a conquering or triumphant Veda, saying that the only Veda that will prevail in the latter part of the Kaliyuga will be the Vajasenayaka"; all others being lost, and the purohita or priest of Kalki, the King that will overthrow the Mlechchhas, who will have overspread the earth, will be Yajnavalkya.t This latter, part of the prophecy occurs in other Puranas also. Yajnavalkya is the founder or first teacher of the White Yajurveda. Why should not a census be taken of the several Vedas and Sakh&s, and of the most important sects of Theosophy or religious philosophy? Note on Arachotis' p. 22. PROFESSOR Ramkrishna Gopal Bhandarkar doubts if Archotis ought to be rendered in Zend Haraqaiti or in Sanskrit Sarasvati. He has the more reason for this doubt because Archotis does not belong to the Indo-European system at all, but conforms to the great group of ancient river names. Where these have any meaning in Sanskrit, as Zadu drus, for instance, it is accidental. The river names belong to an older group, and that of Archotis to a well defined class of roots in Zadudrus is called in the Vedas S'ntudrl, which in Sanskrit has no satisfactory Etymology. Publication of Chand. Mr. Growse, during the latter part of the rainy season of 1871, had begun an edition of Chand Dasyavas s'ilahinkscha vedo Vajasaneyakah. + Kalki Vishnuyas'ab-putro Yajnavalkya-purohitah.

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164 THE INDIAN ANTIQUARY. DKR or KRD, the root letters being at that epoch interchangeable. London, 23rd Feb. 1872. HYDE CLARKE. Query 6-about Tobacco. COULD any of the readers of the Indian Antiquary assist me in obtaining certain Sanskrit 'slokas regarding the use of tobacco. I saw the 'slokas several years ago, but unfortunately took no note of them. Their object was to prove not only that the tobacco plant is indigenous to India, but that the knowledge of the properties of the plant and its use have been known for centuries. In my lexicographical studies I came, some time ago, across the following passage in the well-known dictionary of modern Persian, entitled Bahar i 'Ajam, by Munshi Tek Chand, who lived about the middle of last century, and though a Hindu, is one of the best Persian scholars that India has produced. He says "Tambaku. It is known from the Madsir i Rahimi that the tobacco came from Europe to the Dak'hin, and from the Dak'hin to Upper India, during the reign of Akbar Shah (1556-1605), since which time it has been in general use. You say in Persian tambaku kashidan, 'to smoke,'-to which the Ghias ullughat adds, "it is quite wrong to say tambaku noshidan; for this is a literal and unidiomatic translation of tambaku pina. The Maasir i Rahimi' is very rare. It contains the life of Mirza 'Abdurrahim, Akbar's third Khan Khanan, and was written about 1616. I looked over the copy in the Bengal Asiatic Society's Library-a volume of over 1,200 pages-but have not yet found the passage alluded to. I do not think that Abulfazl says anything regarding tobacco in the Akbarnamah, and we may infer from his silence that the plant must have been introduced into Upper India, after his death, in the very end of Akbar's reign. Tek Chand's remark seems to imply that it was the Portuguese who introduced tobacco from Europe into Southern India; and it is in accordance with this supposition that the Persian Dictionary entitled Burham i Quti, which was written in the Dak'hin about 1660, is the first Persian Dictionary that mentions the word t amb a ku, (under dudkhwar, 'smoke-cater'). The Nafais ullughat, an excellent Ilindustani Dictionary explained in Persian, states under 'tambaku' that the author of the Dara Shikohi-a book not known to me--says, "the tobacco came to Upper India in the very end of Akbar's reign." He mentions 914, but this is a mistake for 1014 A. H. The same book adds, "The Arabians pronounce tambaku with a u, or call it tutun; and Hakim 'Ali of Gilan mentions that tobacco is heating and dry, but some doctors look upon it as cooling and dry." Medical authorities, therefore, very early held conflicting opinions. [MAY 3, 1872. This Hakim 'Ali of Gilan, on the Caspian Sea, died on the 31st March, 1609, and is the same whom Jahangir accused of having poisoned Akbar (A'in translation, p. 446). If tobacco came to Upper India in 1014, or A. D. 1605, it must have rapidly found favour; for Jahangir, in 1617, forbade smoking by an imperial edict. He says in his Memoirs' (Sayyid Ahmad's Edition of the Tuzuk, p. 183). "On account of the evils arising from tam baku, which has now found favour with so many, I gave the order that no one should henceforth smoke, just as my brother' Shah 'Abbas of Persia recognized the bad consequences of tobacco and forbade it in I'ran." He then mentions that one of his nobles, Khan 'A'lam, could not exist a moment without smoking. Shah 'Abbas's anti-tobacco Edict must, therefore, have been given in Persia, before 1617, but both edicts proved as useless as the well-known Papal bull against the weed. That smoking was not introduced from Persia is almost proved by the history of the word huqqah, which is only in India used in the sense of a pipe. The Persians use galyan; in fact the whole Persian tobacco phraseology differs from that of India. Old John Fryer, M. D., Cantabrig., who travelled in India and Persia between 1672 and 1681, has the following curious passage on p. 8 of his Travels, (London, 1698), regarding his visit to the Island of St. Iago, one of the Cape Verde Islands,-" They invite us with an Hubble-bubble (so called from the noise it makes) a long Reed as brown as a Nut with use, inserted the Body of a Cocoe-shell filled with Water, and a nasty Bole just pressing the water, they ram Tobacco into it uncut, out of which we may suck as long as we please," &c. And further on, he uses the words 'hubble-bubble' and tom-toms,' when he describes India. Is it possible that even hubble-bubble should be a Portuguese onomatopoetikon? The Portuguese introduced several other things into India. During Akbar's reign, they brought from the Eastern Archipelago the Ananas, or pine-apple; and in 1612, the first turkey found its way from Goa to A'grah, and surprised Jahangir so much that he devotes a whole page to the description of this rara avis. H. BLOCHMANN. Query 7-about Gunpowder. CAN any of the readers of the Antiquary supply, any information as to Gunpowder was first used in India, and in what native literary work it is first alluded to or mentioned? In old Canarese dictionaries it bears the partly tad bhava names: balamard, strong powder, and an kada aushdha, drug of mark. Mercara, 12th April, 1872. F. KITTEL.

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JUNE 7, 1872.] THE MUHARRAM. 165 THE MUHARRAM. A SHIAH HOUSE OF MOURNING IN MADRAS. BY CHARLES E. GOVER, M.R.A.S., &c. W H ILE the outward signs of the Muhar- their people are very prejudiced, tell us the V ram, as they are noticed by a European, reason of our imprisonment. We protest that are those of the extravagant festivity of an boots are removeable, that we are unwillEastern Carnival, it is known that the Shiahs, ing to hurt the feelings of a houseful of to whom the occasion properly belongs, observe people merely because our rules of politeness are it as a fast and as a time of the deepest mourn- somewhat different from theirs. This wins the ing. The Muharram to them is the anniversary day. In our stocking feet we enter the court, of the foul murder of their revered Imams, who pass into the middle of the assembly, and wait were cut off at Kert-la by a ruthless usurper. for onr chairs. Then we learn that chairs are The mourning is both public and private; public also tabooed in a sacred place. So down we sit, at the mosque and in the procession, which, tailor-fashion on the mat and carpet that cover where the Sannis permit, passes through the ! the floor of the court. streets from Imambarah to Imambarah. The court-yard is large, some thirty feet Many persons have seen the procession ; few square. On the East side is a deep double Jave been permitted to be present at the mosque veranda, on the other three sides ordinary single services. The writer has been honoured with the verandas. The walls are draped with black friendship of influential Shiahs, and was permit- cloth-even the very well in the centre of the ted to view the Muharram rites in every detail, court has its wall draped. On the north and both public and private. The latter were most in- west sides the funeral cloth hangs from the teresting on account of their novelty and the peep front of the veranda, enclosing behind it a sort they afforded into the domestic celebrations of a of long narrow room, where the women hide from community which is perhaps the least known in the men, though able to hear all and see much all India. The service takes place on the last day of the proceedlings. On a sort of frieze that but two of the feast, and is kept strictly private, passes round the walls and also conceals the probably because at this one season alone rugged tile edges of the veranda roof, are does the dignified Muhammalan divest himself written in large characters verses from the more of the solemn decorum which is so marked a favourite song in honour of the martyrs; while habit of the more respectable followers of Islam. on the east wall there hangs a frame enclosMy presence was only permitted after consid- ing the names of the martyrs, their children, erable discussion, and on the distinct under- their mother, and grand-father. This frieze standing that no alteration whatever in the greatly relieves the dim blackness of the place, mode of conducting the service should be made and is aided in this respect by two long narrow in supposed deference to the feelings of a Christ- strips of paper, on which are painted pictures ian stranger. of the greater tombs of the martyrs in the The place chosen for the ceremony is an Shiah cities of the East. On the northern side ordinary native house, selected for the purpose of the double verande. is a pulpit, if so it may because of its unusually large courtyard and be called, where the preacher merely sits, and deep verandas round it. Enter then with me has no front board. We might better call this house of mourning. The door is guarded it a sort of rude throne; this too is covered by fierce followers of the martyrs, whose busi- from top to bottom with black cloth. In the ness it is to see that none but those who love centre of the east wall is the punja or standard the Imams are admitted. We are challenged, of the martyrs. It is of peculiar form, having an but a guide pacifies the guards, and leads us with- immense brass, head in the shape of a heart upin,--not into the court where the people are as- side down, and from the apex project the five sembled, but into a close and dingy room from spear heads which give the standard its name. whence we may see the whole proceedings. This In the centre of the brass heart is written & portends a terrible evening for ourselves, and we sentence from the Koran. The lower part of the ask permission to sit with the people in the punja is also hidden in black cloth. Right court. A glance at our shoes and the remark that opposite, in the centre of the west side, is a

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166 THE INDIAN ANTIQUARY. [JUNE 7, 1872 stand adorned with coloured glass globes, can- gently strikes the open palm upon it just as I dlesticks with glass drops, handsome water have seen a European father do when he was jugs, and everything else that can make it look dazed and broken with the loss of his darling tempting and gorgeous. On this stand are vessels son. There was no display, no shouting, or anyof water and sherbet, sufficient to relieve the thing else that could invite attention, but it was thirst of a couple of hundred people. With plain to see how deeply moved he was. these exceptions the room is quite bare. Presently the singer narrated the death of One of the most beautiful features of the Mu- Husain, here the Arab's fortitude gave way harram is the charitable and free distribution of altogether, he buried his face in both his hands, water and sherbet to all comers. In every bowed down upon his knees, and wept as if his street in Triplicane (the Musalman quarter of heart would break. It was no mean study of Madras) during the ten days of the feast, there human nature to see this Arab, who would prowere water pandals, to which any thirsty passer- bably think it no wrong to rob and perhaps by might go and drink to his heart's content. murder the lonely traveller in the desert, and During the evenings, when the streets are yet he had a place so soft somewhere within crowded with eager sight-Beers, these water that stormy heart, that he could not listen to stands are much frequented, and are of great the story--most skilfully related be it rememservice. It will be seen that the martyrs were bered-of agony and shameful death without greatly tortured by thirst, as they were for three being as much melted as any tender mother. days cut off from the Euphrates-their only There were many here more unmoved than we supply of water. In pity for their sufferings, were and seemed very perfunctory mourners, the water is thus freely distributed to all that but the greater part of the assembly were like ask, whatever their creed or nationality. our Arab. The court and its verandas are well filled by Two songs were thus sung, and then one of men, besides the women we cannot see. They the assembly mounted the pulpit and delivered are friends of the family who have provided the an extempore address, dwelling mainly on the house. All sit npon the floor in the mode incidents in the life and death of Ali Akbar, most comfortable to them. We can see all, for Husain's eldest son. He entered minutely into all the place is well lighted with handsome chan- the details with which a loving reverence has deliers, while two candles are fixed to the pulpit, surrounded the story-few of them historically and others glisten on the water-stand. true probably. But he preached them as if Seated in the middle of the floor is a band they were true, and as if he fully sympathized of about six singers. In the centre is the chief with every pain that befel his hero. One inciperformer, and he is chanting line by line a song | dent out of many can alone be given here to describing the conduct and sufferings of Husain show both the kind of myth which has envelopat the battle of Kerbela. The verses are rathered the history and the pathos which renders long, but each is closed by a sort of chorus, in it so touching. Ali Akbar went to the fight which all the performers join, the audience by his father's side, and fought, as he had taking no part in the actual song. They have promised, like ten men. In the tide of battle an important duty, however, the painful and he was separated from his father, but fought trying one of listening to the harrowing details on. No water had passed his lips for three of the death of their beloved chief. With every days, a blazing sun burnt overhead, his raging passage of the song, come cries, shrieks, and energy in the fight had increased the torment of every sign of deepest sorrow from behind the his thirst, and at length he is tired of killing, cloth that hides the women. How they beat Unable longer to lift his wearied arm, he forces their breasts and weep, as the more touch- his way back to his father who, too, hae for ing passages are recited! The men are less the moment driven back his foes. Ali Akbar noisy, but are evidently very deeply impressed. falls fainting at Husain's feet, crying for Just in front of us is an old and weather-beaten water. In a moment he revives somewhat, and Araba most truculent looking fellow. He sits says, "O father, I said that I could fight for in an attitude of eager listening, resting his chin you and die with you, and see how God hath upon his knees. As the singer proceeds, he is more helped us this day. No arrow hath hurt me, no and more engrossed. At the more touching password has prevailed against mine, I cannot let sages he raises his hand to his forehead, and them slay me. Yet would God I could, for it is

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JUNE 7, 1872.] better to die in the fight, than to die of thirst. Father! I die with you, I said I would." Husain lifts his son, and gently supports him, saying "Oh my son, would God that I might die for you, there is not one drop of water in all our camp, let us die. Oh God! forgive them that slay us." Ali Akbar's youth rebels against his pain, he cries "Water, water, who will give me water! My tongue is black and parched, and yet it swells as if it would fill my mouth. Water, water, or I shall die! Father, can you not help your son ?" The father's love cannot bear this, he stoops to his boy, and whispers, "My son, my Ali Akbar, have I tried thee too far? there is water, drink my son." "Where? I see none, and look, the enemies approach," moans the dying youth. "There is water, come, my son, put up thy mouth to mine, my mouth is full of water, my tongue is .bathed within, drink! my darling, my son!" The youth cannot for the moment appretiate the noble love of his father, and does as he is bid; he puts his mouth to his father's, Husain puts forth his tongue, and the youth sucks it. In a moment he starts back in horror,-" Oh my father! Good God! your tongue is worse than mine, you are more thirsty than I. Oh that I should dare to think of myself when Husain can only think of me." In awful horror at his own impatience, in deepest affection for so true a father, he rushes away into the battle, fighting with renewed strength. It is not for long; an arrow pierces him, his sword arm fails. Fighting to the last like some wounded lion, he is surrounded and cut to pieces, dying as he had lived, a brave, noble, and loving youth. THE MUHARRAM. Imagine these lines told with every grace of action and every sign of fervent faith to a sympathetic and believing crowd. We may not stay to describe the effect of it upon the audience. Another preacher took the place of the first. His discourse was mainly upon the deeds and sufferings of Abbas, Husain's youngest brother. The three days' thirst had told upon the women and children in the camp, and his sister-in-law, Husain's wife, was apparently dying. She begged and prayed for water, but there was none to give. In her delirium she called for Abbas. Seeing their agony, he resolved to bring them water. Taking a small brass vessel, he started for the river, the way to which was barred by a host of foes. Armed with new strength by the thought of the suffering women, he fought his way through to the river side. With eager 167 haste he dipped the vessel in the river, and raised the life-giving liquid to his lips. Just as it reached his mouth and before he tasted it, he thought " What shall I drink when all the rest are faint! No!" He poured the water on his hands, and dipping the vessel again in the river, started off on his perilous journey back to the camp. It had been dangerous before, it was more so now. Then he had two hands available, for the vessel was in his bosom; now he must carry it, lest the water should spill. Fighting on, he had almost broken through, when an arrow pierced his left shoulder. Before the vessel could fall he had caught it with his right hand. Another arrow entered his right wrist. Again he caught the vessel with his teeth, and pushed on in a mad but defenceless race to the tents he was never again to reach. His foes dared not come near him, but poured in their arrows. A third struck him in the mouth, passing through both cheeks; still he held on, until a last arrow destroyed the vessel, spilling all the water. It was enough-the gallant soul could strive no longer, and fell dead upon the sand. In the course of the subsequent fighting, Husain passed that way, and learnt the fate of Abbas by seeing on the ground the two hands of his beloved brother, which, in their cruel rage, his slayers had severed froin the body. The regular service now abruptly ends, for the audience have been so worked up that they spring to their feet, draw up in a double line across the court, take off their turbans and upper garments, and mourn. Now commences the strangest scene it has been my lot to witness. One cries "Husain !" "Husain!" and in a moment the air is rent with shouts of " Husain !" "Husain !" As they shout, they beat their breasts with all their savage force. They leap into the air, they madly dance, they gasp for breath, they stare wildly up to the stars. Ever and anon they surge backwards and forwards, they stand en tranced, they fall fainting to the ground. Still goes up to heaven that dreadful cry-" Husain!" "Husain!" "Ali !" "Ali!" shouted at full pitch by rearly a hundred maddened men. The breasts of many are bleeding, completely flayed by excessive flagellation, with the bare hand,every touch on such a spot must be agony, but still goes on that deep heavy thud, thud, thud, with which the whole house reverberates. Down comes the heavy hand on the wound,-no shrinking, no useless crying, no sign that pain is felt. "Husain" fills every mouth, and causes

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168 THE INDIAN ANTIQUARY. every heart to pant in pain for him, and not for itself. The worst sight of all is when the frenzied stalwart men fall senseless to the ground in deathly faint. The contrast between the ecstatic frenzy and the senseless mass that a moment before was maddened in the strife and now lies apparently dead is very awful. For a moment the beating ceases the hoarse shout of "Husain," "Hassan," lulls. Two or three men dart in to carry off the collapsed mourner. They throw water over him, lay him in the breeze and wait till he comes to. Then swells again the bitter cry, the deadened thuds. It was bad enough to see such things in the crowded [JUNE 7, 1872. street; it is more horrible now in the retired house. Husain has had a long mourning. When all are too faint, when the body will no longer aid the spirit, this dance of the possessed comes to an end. Water and sherbet are liberally distributed. The house-owner brings out his huqah and composes his feelings with a smoke. The assembly breaks up, and we go home wondering why Christians, who have a still more saddening story, as the key of their hopes, should fail so grievously in realising its intense interest, should seem to a heathen and Muhammadan world as if the mystery of their faith were but a series of empty words. FOLKLORE OF ORISSA. BY JOHN BEAMES, B.C.S., M.R.A.S., &c., BALASOR. OWING to the isolation in which their country has remained for so mary ages, the peasantry of Orissa have retained old world ideas and fancies to a greater extent than any other Aryan people of India. They are shy of imparting these ideas to strangers, and a man might live among them for years without finding out the singular views and original processes of reasoning on which many of their habits are based. This shyness arises, I suppose, from the gradual infiltration of modern ideas. The men are beginning to be ashamed of these antiquated fancies, and though in their hearts believing in them, would rather not talk about them, and would prefer to pass for men of the world, blase indifferent free-thinkers to whom all ideas of religion are childish inventions fit only to be smiled at. The women however are still bigotedly attached to the traditions of the past, and the ruder peasantry are in the same primitive stage of credulity. I do not propose to classify these strange superstitions, but merely to string them together as I hear them, noting here and there curious parallelisms between them and those of our own English peasantry. Students of comparative mythology may draw their own conclusions, but as I do not feel convinced that every one we read of in ancient history represents the sun, nor that all heathen religions are" myths of the dawn," I do not wish to complicate my simple remarks by plunging into the misty regions of the early Aryans, or those of Baal, Bel, Belus and so forth. Human nonsense, like human sense, is very much the same everywhere, and it is only because in ruling men one must take their nonsense into consideration quite as earnestly as their sense, that these scraps of folk-lore are worth recording at all. Witches abound in Orissa and are called danani, (Sanskr. DAkiNI or DaoNaNI) a word in use in all the Aryan languages of India. They have the power of leaving their bodies and going about invisibly, but if you can get a flower of the pan, or betelleaf, and put it in your right ear, you will be able to see the witches, and talk to them with impunity. The pan however never flowers, or rather the witches always cause the flower to be invisible, so you are not likely to find it. This is like the English peasants' belief in the virtues of fern-seed. Witches congregate under banian or pipal trees (in Oriya the first is bor, 43, Skr. z,--the second oshoth 97, Skr. 3) which grow on the margin of a tank, and if you sit under such a tree in such a position at either of the dawns, that is in the grey of morning or at evening twilight, you will come to grief, especially if the day be Saturday, when the influence of the planet Saturn prevails, or Tuesday when that of Mars is strong. On those days the witches are most powerful, and you will be struck with sickness, or idiotcy, or suffer loss of property. A favourite pastime of witches is to get inside the body of a person, who then becomes insensible. In this case you must repeat the following very powerful mantro or spell, and then ask the witch her name, which she will be obliged to tell you. You may then go to her

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JUNE 7, 1872.] ORISSA FOLKLORE. 169 house, where you will find her walking about as Holding a dagger in his hand he walks at midusual. After a severe beating she will be oblig- | night. ed to leave the body of her victim, who will My net when dipped extends eighty yojans. then recover. The power of the trident of Mahadeb rushes into my body. This is the mantro, but care must be taken The exorciser has come, he sits crouching never to speak it except when a witch has Two fingers' breadths from heaven. actually taken possession of a person, because if What wouldst thou, hag of a potter's wife? you repeat the spell to any one, all sorts of S'iva standing by beholds thee. terrible things will happen ; for this reason my Leave me by the nine doors, informant wrote it out for me. It looks quite O blood-sucking witch! harmless, not to say meaningless, to the unini Churang Raja is my brother, tiated eye. Pars'uni Debi is my mother ; She has come from heaven planting her foot. Mantro. With wagging tongue, of fearful shape Take a handful of dust, and while reciting the Hara and Parbati look at thee, following, drop it softly on the crown of the Wherever they shall send thee, there thou shalt go. head of the person afflicted. In so-and-so's (naming the person afflicted) body Bhaj nam keutoni ta puo nam Mahabira. be there bhut, be there pet, be there witch, be Hate gheni kati bali ni a bhagorati there chirkuni; glance in the house, glance out side, father and mother's glance, glance at market or Mo jala paila asi jojan ghoti road; in his body whatsoever there may be Mo dehoku peli pasu Mahadeb trisul sakti Leave! Leave! Oila gunia basila mari I won't leave, it says, whose order is it ? Swargoru dus angulo chhati The myriad orders of Bir Churang.t Ki Chahunlo kumaruni peti Lakhye sib hoile utha In building a house you must be careful to begin with the southern wall and build northMote chharo nobodwar, Alo! danati raktokhai wards, and it is very unlucky to add to a house Chosang Raja mor bhai on the south side. If you are obliged to do so Debi Parsuni mor mai you must leave a cubit and a quarter of clear Swargoru aila dela pai space between the new house and the old. Loho loho jihba bhayangkor murti There is a verse about this, To dekhi Hara Parbati Pubo hans, pachim bans Jeinki pesibe teinki jibu Dakhin chore, uttar bere Amukai angore bhuto thau, peto thau, dan ani That isthau, chirkuni thau. East goose, west bamboo, Ghard drushti, bahar drushti, mata pita drushti, South left, north hedge. hatua batua drushti, ehi angore je kichhi thao Which may be thus interpreted :-on the east chharo ! chharo ! of the house there should be a tank, (hans is a Na chhatu boli kahar agya goose, and geese swim in tanks), on the west a Bir Churangor koti agya. grove of bamboos, the south should be left open, Then blow three times between the joined and the north enclosed with a hedge. A rahands into the afflicted person's mouth and face. tionalizing pandit of Balasor thus expounds: There should be a tank on the east side of the Translation. The Keut woman's name is Bhaj, her son's name house so as to catch the morning sun, and make is Mahabira, it comfortable while you sit and scrub your * Mantras must be written in red ink on the leaves of Ganges i. e. tbe Godavari river, and was a celebrated magithe bhojpatra. cian in his life-time. 4 It is not to be expected that anything like connected Chirkuni is a little witch who lurks under bushes in sense should be made of this rhapsody: the translation is lonely places, and bewitches the cows as they come home as literal as the corrupted and vulgar nature of the Oriya in the evening. will permit. Keutuni a female keut or fisherman's wife. This is the Glance, of course, refers to the evil eye, the look by vulgar form of the Sanskrit Kaivartta. which the witch has done the mischief. Peto, and fem. peti, are from Skr. preta. Nb8dwar-the In the transliteration 8 stands for 3T or short a, as the nine doors, are the nine orifices of the body-eyes, ears, Oriyas pronounce it. This short d is only sounded as o in unaccented or final syllables. In all other respects the mantra is transliterated on the usual Jonesian system, but founded the Gangabansi dynasty in AD. 1181. He is Allowance must be made for many vulgarisms which would supposed to have been the son of the San Ganga or little not be found in classical Oriya. + is the anuswara. mouth, &c Raja is the celebrated king. 1181. He is allowance und in classical Oriya.

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170 THE INDIAN ANTIQUARY teeth with a stick, and wash yourself, and rinse your rice, and so on. There should be a grove of bamboos on the west to shelter the house from the hot afternoon sun, and the terrible dust-storms which come from that quarter. The south should be open to allow the delicious sea breeze to blow from the south, as it does all the hot weather, and the north should be fenced and planted with trees to keep off the nasty raw northwind which comes in the rains and gives every one fever and rheumatism. This is ingenious but ex post facto, because the same superstition prevails in upper India, where there are no tanks, and where the conditions of wind and seasons are very different; moreover, the rhyme is not in Oriya, but something which looks like bad Hindi of Behar. You must take care never to call a man back when he is leaving the house, or the business on which he was going will come to nought. His mother may call him back without harm. If you ask why his mother has this privilege, you are told it is because when Krishna was setting forth to kill Kans, his mother Jasoda called him back, and gave him some curds, and as he was successful on that occasion, as everybody knows, a mother's recall has been harmless ever since. You must not leave empty water-jars about in the front of a house, or else any one who sees [JUNE 7, 1872. them when starting on a journey will suffer some accident. If you knock your head against the lintel of the door when going out, you must sit down for a time before going on. This you might be inclined to do naturally, especially if you got a hard crack. If you are hit by the pankha used to fan the fire, you must spit thrice, because he who is hit by the pankha dies within the year, unless he transfers the curse to the earth by spitting three times. In the same way, if you hit yourself on the foot with the chanchuni, a broom made of palm leaves, while you are sweeping the house, you must break off a piece of the leaf, chew, and spit it out. When a man sneezes, his male friends ought to say "Bhagwan rakhya karuntu," i. e. "May God preserve you !" but women say "Jiu," i. e. "live!" or "achmar ho," a phrase whose meaning is not certain, in consequence of which it is more used than the other. The ceremonies and precautions necessary to be observed by and towards ladies when in an interesting condition are so numerous and com plicated that they must be left for another article. I will merely, in conclusion, observe that rice when growing is also considered as a pregnant woman, and the same ceremonies are observed with regard to it, as in the case of human females. (To be continued.) BENGALI FOLKLORE. BY G. H. DAMANT, B.C.S. (Continued from page 120.) THE SECOND STORY. THERE were once seven brothers, labourers, who were all ploughing together. Feeling very thirsty they sent the youngest brother to bring some water from a pond in a cup. Seeing tha the did not return, another brother went in search of him, but he did not return either. At last six of the brothers went one after the other, but none of them came back. Then the seventh brother thought that some misfortune must certainly have befallen them, so he went and looked at the pond from a distance, and saw a goat grazing, and the cup lying near where it had fallen, he then went to give information to the king, and the goat assumed the form of a beautiful woman, and followed him. The labourer called to the king for justice, and told him that the woman was a Rakshasa, who had eaten his six brothers, and wished to eat him; but she replied that he had married her, and now wished to desert her. Directly the king saw the woman he fell in love with her, and said to the labourer, "If you wish to give her up, I will marry her myself." The labourer did all he could to dissuade the king from doing so, but he paid no attention, and was about to marry her on the spot, when she said, "If you really wish to marry me, place the eyes of your present queen in my hands, and send her to live in the forest; if you promise to do that, I will marry you." The king being enchanted by the wiles of the Rakshasa, took out the eyes of his first queen, and placed them in her hands, and then sent the old queen to live in the forest. After a short time the old queen bore a son, who grew up along with her in the forest, till one day he asked his mother why they lived in that solitary place, and why they had no kinsfolk or friends. His mother

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JUNE 7, 1872.) BENGALI STORIES. 171 began to weep, and told him that he had plenty of So the king called the boy, and asked him if he kinsfolk, and then related the whole story to him. could get it, he replied that he could, but said that a In the mean time the Rakshasa queen had dis- very large sum of money would be wanted. The covered everything concerning the blind queen's king gave it him, and he put it in his house, and Bon, so one night she went over the sea to the island went to the Sanyasi, who changed him into a parrot, of Ceylon, and said to her fellow Rakshasas, "I have and he went and brought the rice in his beak and married a king, but there is a son of his first wife came back to the Sanyasi, who transformed him to living, I will make some excuse to send him to you, a man, he then went and gave the rice to the queen, and you must kill him when he comes," so saying and she boiled it and recovered from her pain. she returned home. After this the son of the blind After a few days the pain again returned, and queen took a sharp sword and went to his father, when the king asked what ailed her, she said, " All and the king loved him directly he saw him, and en- the Rakshasas live in the island of Ceylon, they have quired who he was and why he had come. The boy a cow a cubit in length and half a cubit in height, replied that he had left his own country, and was if it can be brought, and I can drink its milk, I shall seeking service. The king then asked him what he be cured." The king told the boy that he must bring could do, and he said he could do anything that the the cow, and he undertook to do so, but said that still other servants considered impossible, so the king more money than before would be needed. What took him into his service. could the king do ? he was forced to sell his kingNow the Rakshasa queen had not tasted man's dom, and give the proceeds to the boy, who deposited flesh for many days, so she went to the boy's house, it in his house, and went to the Sanyasi. The Saand said, " Where are you going? I will kill you." nyasi told him to go to the place, and say," aunt, With these words she returned home, and put some aunt, your sister has married a king, and I am her dry stalks of hemp under her bed, and lay down son, my mother has had no news of you for a long on them. When her servants came to enquire what time, so she has sent me, and she wishes to know was the matter, she rolled from side to side, and the why you have not killed her enemy who came to hemp stalks made a crackling noise. At that the ser- fetch the foam of the sea and the rice ;" by saying vants became alarmed, and went and told the king, this he would be received as a guest, and would be who came and asked the queen what was the matter, able to get the cow. The boy went and did as the and she said she felt great pain in her bones, and Sanyasi had told him, and all the Rakshasas believthen rolled from side to side and made the crackling ed that he was their nephew, and treated him kindly. noise. The king sent for a great many doctors, but After he had lived with them for some time, he said none of them did any good, at last she said, that he was very much afraid lest they should die, "None of these doctors can cure me, but if you can and he should have nowhere to live. They replied procure me some foam from the sea, I shall be well." " We cannot easily die, for the cause of our death is The king replied, "How can foam of the sea be pro in this house: this lemon which you see is our life, cured ? it is perfectly impossible for man to do it," if any one were to cut it, we should all be cut to but she said that the new servant could bring it, so pieces ; the two eyes which you see are the eyes of the king asked him, and he said that he would un your father's first wife." The boy enquired the use dertake to procure it, but a large sum of money of the eyes, and they said, "If they are fixed in the would be necessary. The king gave him the money, eye sockets of a blind man with clay from this place, and he gave it all to the blind queen, and went he will be able to see as before." There was also a empty-handed to fetch the foam of the sea. In the young bird kept there, and he enquired what its use course of his journey he came to a temple, and there was. The Rakshasas answered, "This is the life of met with a Sanyasi, who received him graciously, your mother, if its wing be broken your mother's and said, "I know why you have come, I will arm will be broken, and if its throat be cut, her change you into a kingfisher, and you must go and throat will be cut too." On hearing all this he said fetch the foam of the sea, and then come back to boldly, " What danger is there then ? no one can me." So the boy took the shape of a bird, and flew know of these things, you will never die, and I can away till he found the foam, which he brought to live here without fear." So the Rakshasas, believthe Sanyasi, who restored him to his proper form ing he was really their nephew, went out as before again, and he went back to the king, and gave him to search for food, and when the boy saw that they the foam. When the queen had taken the foam 48 were at a distance, he cut the lemon to pieces, and medicine she felt much better, and she perceived they all died. He then took his mother's eyes, and that the boy was no ordinary person, and she must the young bird and the cow, and went back to the use every effort to destroy him. So she again pre- Sanyasi, who ordered him to go home and kill the tended to be ill, and when the king asked how her Rakshasa. He first restored his mother to sight, pain could be cured, she said, "In the island of and then went to the king. As soon as he arrived Ceylon there is a kind of rice which ripens the same the Rakshasa queen, seeing that she could remain day that it is sown, and can be boiled the same day, disguised no longer, assumed her own terrible shape, if I could obtain some of it, my pain would be cured." and came forward to devour every one. So he

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172 THE INDIAN ANTIQUARY. [JUNE 7, 1872. broke the two wings of the young bird, and her two arms were instantly broken, and then he killed the bird and she died too. The king was full of amazement at the sight, till his son told him the whole story, and after that he put on the dress of a king's Bon, and the king fetched his first wife from the forest, and they all lived happily together for the rest of their lives. THE THIRD STORY. THERE was once a Brahman who had no son, he used to go every day to the king's palace, and say, " As thy liberality, so thy virtue." He did this daily for a year and six months, and received a rupee each time. At last the king wondered what was the use of giving a rupee every day, so he asked the Brahman, what was the meaning of the saying " As thy liberality, so thy virtue," which he repeated every day. The Brahman went home, and reflected about it, but the king gave him nothing that day, and moreover told him that it would be well for him to give the interpretation of the saying, for if he failed to do so, he would sacrifice him before the goddess Durga. Now that very day a daughter was born to the childless Brahman, and directly she came from the womb, she smiled and stood up, and said, "Father, why is your face so sad ?" The Brahman replied, " What is the use of telling you? You were only born to-day," but his little daughter again said, "My father, let me hear your story, why is your face so sad ?" So the Brahman answered, " Every day since I was a boy, I have been to the king's palace, and said, 'As thy liberality, so thy virtue,' and received a rupee, but to-day the king has threatened to sacrifice me to the goddess Durga, if I do not explain the meaning of the saying to him, and therefore my face is sad." His daughter told him to go and bathe, and she would give him the interpretation; so he went and bathed with a glad countenance; after he had eaten, he came back and asked his daughter to tell him as she had promised. She told him to go to the court, and if the king made any enquiry of him to say, "Sir, two and a half days ago, a daughter was born in my house, and she will tell you the meaning of the saying." So the Brahman went and told the king, who was exceedingly astonished, and declared that it was nonsense to suppose that a child of that age could explain the meaning, but nevertheless he took elephants, horses, and soldiers, and went to the Brahman's house. When the little child saw him, she stood up, and asked him smiling who he was, and why he had come to her house. He told her that he had corne to try and find the interpretation of the saying, and she said, "I could tell you if I would, but I will only say thus much in the southern corner of your village lives an oilman, and his red ox will tell you." So the king took away his elephants, horses and soldiers, and went to the oilman's house, and asked him whether he kept a red ox to turn his oil mill. The oilman replied, "Yes, Sir, there he is in that field." Then the king went and said: "Ho, Mr. Oilinan's ox, what is the meaning of the saying, "As thy liberality, so thy virtue ?'" The ox replied weeping, "Listen, Sir, I could tell you if I would, but I will only say that there is a clump of Shahara trees to the east of your house, and they will tell you." Then the king took his elephants, horses and soldiers, and went to the clump of Shahara trees and said, "Good clump of Shahara trees, tell me the meaning of the saying As thy liberality so thy virtue.'" The genius of the Shahara trees replied, "Listen, king of the world, you have been made a king, because in your former state of existence you were very liberal, and gave your whole mind to charity; the woman who was then your wife was very pure in heart, and she has now been born in the house of the childless Brahman, and the oilman's red ox was formerly your son. Now since you have come to me, last of all, I must explain the meaning of the saying. I was once your son's wife, but my heart was hardened against every one, and I was most unwilling to bestow any. thing in charity, therefore I have become the genius of this grove of trees." On hearing this the king returned home, and every day after that the Brahman went to the palace, and repeated the saying, and received a rupee. Tailor-bird, my story is ended, let me hear yours. ON THE RAMAYANA. BY PROF. ALBRECHT WEBER, BERLIN, Translated from the German by the Rev, D. C. Boyd, M.A. (Continued from p. 124.) We come now to consider the principal ques- where did the poet of the Ramayana get the tion that arises out of the relation in which Val- idea? Is it merely the offspring of his own imamiki's version of the Rama-Saga stands to that gination, taking shape in accordance with his which is found in the old Buddhistic legends. intention to describe the expedition to Lasika Seeing that in this latter there is no mention and the battles fought in front of that city, made of the rape of Sita, we naturally ask- whether these were really waged with the abo * Trophis aspera.

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JUNE 7, 1872.) WEPER ON THE RAMAYANA. 173 rigines, or with the Buddhists, as Wheeler ima of a dream; the surveying and enumerating of the gines? or has he borrowed the materials for | hostile troops from the battlements of Lanka; this part of the poem from some other quarter? and the appearing of Sita before the army. Let me say at once that I consider the latter Nor do I wish to discuss the very wide and faralternative to be the true account of the matter, reaching question, In how far an acquaintance and that the rape of Helen and the siege of with the Greek epic may have exercised an inTroy have served as a model for the correspond- fluence on the development of the Indian one ? ing incidents in the poem of Valmiki. I do I content myself rather with the sinple asnot indeed imagine that he had himself studied sumption that in consequence of the mutual Homer, or even that he must have been aware relations, which Alexander's expedition into of the existence of the Homeric poems. Nor am India brought about, between the inhabitants of I inclined to go so far as to attach importance that country and the Greeks (and which, in so (though the idea is by no means far-fetched, as far as the Buddhists are concerned, have found even Monier Williams admits)t to the apparent remarkable expression, for instance in the Mianalogies between Agamemnon and Sugriva, lindapanha), some kind of knowledge of the subPatroklos and Lakshmana, Nestor and Jamba- stance of the Homeric story found its way to Invant, Odysseus and Hanumant, Hektor and dia. And I feel all the more justified in assumIndrajit,----analogies which have led Hippolyte ing this by the fact that, in addition to the coinFauche, who has translated the Ramayana into cidences suggested by the rape of Sita and the French, to adopt the converse theory that Homer war before L aika, two other Homeric incidents has borrowed the materials for his work from are found, not indeed in the Ramayana itself, but that of Valmiki! I pass over the coincidences in the Pali texts of Ceylon:*-namely, the adalso noticed by Monier Williams himself: I venture of Odysseus and his companions on the is-the consoling of the forsaken Sita by means land of Kirke, in the Mahavanso;t and the Trojan not the entire men that the details, so early as the Without questioning the possible anti-Buddhistic design in the selection of Lafka as the scene of the conflict. Ind. Ep. Poetry, p. 46. # P. 74, 82, 86. $ As Monier Williams (p. 8) assumes that the greater part of the Ramayana, if not the entire work, dates from a period so early as the fifth century B. C., he regards these details, as well as those which he imagines are borrowed from a Christian source (p. 75), as probably only later embellishments-that is, it he sees in them anything more than purely accidental coincidences. L Vide Ind. Stud. II. 166. It is greatly to be desired that this important work were given to the public with the least possible delay. It contains the conversations held by the Yavana king of Sajala, Milinda (Menandros, cf. Ind. Skiseen p. 83, reigned according to Lassen, Ind. Al. II. 327 and p. xxiv, from 144 B. C.), with the Buddhist priest Nigasena ; but as yet we have been made acquainted only with extracts from it. in Hardy. Cf. Ind. Stud. III. 359. * Vide Ind. Streifen II, 216.1, 370. + Cap. VII. vide Turqour, p. 48. I think it advisable to give here the Indian version in detail. When Vijay, Bent into exile on account of his insolence by Liis father Sfhabaha, King of Lala, landed on Laska with 700 companious exhausted by the fatigues of the voyage, they immediately fell in with the tutelary divinity of the island, the god UPPalavanna (Vishnu), who was sitting, in the form of & paribb ajaka ("devotee," Turnour), at the foot of a tree, for the purpose of receiving them and providing thein with a counter-charm against enchantment (Ct. Od. X, 277, 287. Lane, Arabian Night III. 299, 307). In reply to their enquiry, he told them the name of the island, then besprinkled them with water out of his pitcher, tied "(charmed) threads on their arms" (suftara tesam bactheau laggetve) and vanished. Immediately therealer there Appeared to them a Yaksha female attendant in a canine form. Although the Prince warned him not to do so, yet one of the men followed her, saying to himself, "Where you mee dogs, you may look for village." And so by-and-bye he found himsell in the presence of her mistress, the Yakkhini Kuvent (" with bad plaited hair" ? or bad, wickedly plaiting" ?) who (near a tank) was sitting spinning (Od. X, 2205 under a tree," in the character of a devotee (tapaaf viya). When he saw this tank and the anchoress sitting beside it, he bathed and drank from it, and collected (edible) roots, as well as water with lotus flowers. There upon she stood up aud said to him, "Thou art my food (prey) "" Then he stood spell-bound; but because the (cbarmed) thread was tied (on his hand), she could not dovour bim; and although she begged him to give her the thread, he would not. She therefore laid hold of him, and i cast him bellowing loudly (Od. X, 241) into an under ground cave (v. I tik gabetva sarufigayau rudentam yakkhinf khipi). And in like manner the whole 700 companions of the Prince) were gradually, one by one, caught and shut up in the cave. Seeing that none of the came back, Vijaya became anxious, went after them, and also arrived at the tank. Then he saw that there were no footsteps of any that had come out (apasai m'uttinnapadam; mi is probably used here for ns? Turnour bas "he could perceive footsteps leading down only into the tank" ; but there is nothing of the sort in the text); bat he saw the anchoress, and he thought : "I shouldn't wonder if she has caught hold of my attendants." So he asked her : * Now, hast thou not seen my attendants?" She said: 4 What are thy attendants to me, Prince! Drink and bethe I" Then he perceived -"Shein Yakkhini (enchantress) I she knows my rank ;'aud, resolved in a moment, bending his bow and natning lalo own name, be sprang on her, caught her by the Deck with a Darachs-Doone, seized ber hair with his lett hand, drew his sword with his right (Od. X, 294,321) and said: "Slave, deliver up any attendants: or I will put thee to death." Struck wiis terror, she begged for ber lite : " Lord, grant me life: I will sive thee a kingdom, I will serve thee as thy wife, and do everything that thou may'at wish." In order to avoid the risk of a similar danger being repeated, he made her swear on oath (Od. X, 299, 348). Forthwith she restored to him his attendaos, and, becauso she saw that they were exhausted (Od X, 463), whoset before then rice and other food, and all kinds of ships' stores, once the property of merchants who had formerly Allen . prey to her. The attendants prepared the rice, do, and they enjoyed, with the Prince, a delicious meal. The Tak khini also received some of it to taste and she was in consequence so delighted, that sbe changed her form into tha. of A maiden of sixteen. Having adorod her person with splendid attire, the Mira-wife (Manggan : Tarnour has crroneously : "lovely as Miranga herself approacbed he Prince, and speedily conquered his heart. Under a treo the caused a sumptuous, bed to arise, enclosed with curtaine As with a wall, and perfumed with the most frugnat odours

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174 THE INDIAN ANTIQUARY. [JUNE 7, 1872. horse (though certainly transformed into an ele- phant) in Buddhaghosa's Comm. on the Dham- mapada. Just as so many AEsopic fables have found a place in the Jataka-collection, which forms a part of the sacred Tipitaka,t so also from various other sources, western tales, Sagas and ther forms of nonlar thought have found their way into India by means of that direct intercourse with the Greeks to which we have already referred. The Saga of the kidnapping of Ganymedes appears indeed to have found admission into an Upanishad belonging to the Rigveda. And perhaps we can point to certain elements of the same kind even in the Ramayana Shile his with her questiouch dirlandied in to opport time. Selaiselfeve distingued, hedhin de speaks ourning for yone, makes hiv 220-225, Paraod those coled out a the fact certainly poweudotubes of thes to Morsially affect and Vijaya spent the night with her there (Od X, 347); while his companions slept around him outside. While he was thus with her on the couch, he heard singing and music, and in reply to his questions, she told him what was the state of affairs, and gave him such directions as would enable him to make himself master of the island ; and by means of her counsel and with her help, he succeeded in this. After & time, however, he put her away a gain, when the opportunity presented itself of winning "a queen consort of equal rank to himself" in the daughter of the Pandav -king of Madhura; and the Yak khini met her death by the hand of one of her Yakkha relations, enraged at her on account of her treachery.-With regard to this story, I remark that the word surufiga (augoy according to Benfey) used in v. 14, is of itself sufficient to demonstrate, what indeed requires no further proof, the existence of Greek influences in the time at which the Maldoro WAS composed : Cf. Ind. Streifen IT, 845. Though this coincidence cannot indeed be directly made use of for deterinin ing the relations that exist between the above legend and that which is found in the Odyssey, seeing that the word query, "underground passage" is not used either in the corresponding portion of the latter work, or elsewhere at all in the poem, still it is certainly & significant circumstance that in a story which has so many points of resemblance with one in the Odyssey, we should find a word which can be easily recognised as Greek, though altered in form through the influence of oral tradition. The difficulties which prevented Turnour (Introd. p. xliv) from recognising in the story told in the Mahavanso an echo of the Homeric Saga certainly do not exist for us. * Vide Fausboll, p. 158; and in Rogers, Buddhaghosa's Parables, p. 39. In the same way, too, may be easily explained those correspondences with the Odyssey which Schott has pointed out as existing in the later Mongolian version of the Saga of Geser Khan (Abh. d. K. A. d. w. zu Berlin, for the year 1851, p. 279, or p. 17 of the separate impression) : see also Julg in the Verhandlungen der Wurzburger Philologen Versammlung (1868), p. 58-71. (A Tibetic recension of the same has recently, (800 Schiefner in the Melanges Asiatiques of the Peteral. Acad. V. 47, 1868) come into the possession of E. Schlagintweit; but so far as I am aware nothing more nearly relating to this subject has yet been published.) The Indian account, corresponding to the story of the Trojan horse, of the artificial elephant inside of which a number of warriors were secreted for the purpose of effecting the capture of king Udayana, appears to have formed also the subject of a drama, devoted to the fortunes of this king : vide Sahityadarpana, 122: yatha Udayanacharite kilifinjhastiprayogah. + Cf. Ind. Stud. III. 356. In Buddhaghosa, too (Pausboll, Dhamm. p. 419) an AEsopic fable is found that of the flight of the tortoise through the air (cf. Ind. Stud. III. 339). 1 On this subject, compare, for instance, what I have said in the Zeitschr. der Deutsch. Morgenl. Gesellsch. XIV. 269, in the Monatsberichte der Akademie for the year 1869, p. 39 ff., and in the Ind. Streifen I, 126. II, 368. Perhaps we should class also with these materials the parable quoted by M. Muller in his paper on Buddhist Nihilism, p. 19, from Buddbaghosa's Comm. on the Dhammapada, of the mother mourning the death of her only son, whom Buddha comforted by bidding her bring him as a medicine that would procure the boy's restoration to life, & grain of mustard-seed it from a house in which neither & Bon, nor a father, nor a slave had died." The fruitless search brought home to her the passing nature of all earthly things, and raised her above her individual sorrow. This parable, which M.M. calla" a test of true Buddhism," appears in Lucian's Demonax, Cap. 25, (Paris : 1840 ed. Dindorf, p. 381), identical in substance, but so far changed in form, that Demonax. whom Lucian speaks of as his contemporary, promised the philosopher Herodes, in similar circumstances, that his child would be restored to life " it he would only name to him three inen, who had never mourned for any one (as dead)" ( boy T TGES TIVAS & v ous voudou, mede tipote tepinthekotas, Similarly also the emperor Juliu, in his 37th epistle (ed. Heyler, Mainz, 1828, P. 64, 66, 341), in which he seeks to console his friend Amerios (var. 1. Himerios) on the death of his young wife, tells the same story, in this form, that Democritus of Abdera promised Darius to resto a life to his dead spouse, if he should succeed in finding, the sughout his wide dominions, three names of persons who had not yet been called to mourn (trion apentheton onomata ; popiipa triiipi guas nemo lucisset, Heylur translates ; but according to the coutext, this is is decidedly incorrect). The imperial letterwriter alludes als to the herb that banishes sorrow" (pa Makoy is in the Odyssey IV, 220-225, wbich, mixed in the wine of any one, makes him for an entire day forget his mourning for mother, father, brother, and son and he speaks of his story as being to his friend probably not strange, though to the most of people, as he believes, unknown" (aropos sinw Topo kuboy, Tid) abryoy dann, soi py iows Gu Eirov, Tois Thiodi di istixos ayud Tor). Buddhaghosa wrote about 420 A. D., consequently about 60 years after the emperor Julian (d, 368), and some 250 years after Lucian. If therefore any connection is to be looked for here, which can hardly indeed be called in question, the probability of the borrowing having taken place from the West is certainly greater than, or is, at all events, as kreat asthat of the con verse supposition, and this opinion is not materially affected by the circumstance that, according to Mor. Haupt's kind comunication regarding both of these passages, the" Dewomax" is really a peudo-Lucianic work for the emperor's letter is certainly genuine, and at the same time it appeals to the fact that although the story in question was to most people unknown," yet it was probably not new" to the person addressed an evident proof that it had come down from an earlier time, though to be sure the assertion of the connection of the story with Darius or with Democritus (in whose biography in Diogenes Laertius, according to Heyler p. 842, nothing of the kind is to be found) has no claim to be received as true. And besidea, 49 M. M's sccount is not taken direct from the Pali text, but from the Burmese translation of the same, translated into Englisla by Capt. Rogers (vide p. 100, 101 of his book), it is quite natural to expect that an investigation of the original might show that it stands in a still closer relation to the Greek form of the story (the corresponding section is unfortunately not given in Fausboll's extraets from Buddhaghosa's Commentary: vide ibid p. 289;a legend of similar import, however, is found at p. 359, 860). In fact we have already seen that Buddhaghows shows an acquaintance with Greek elements from other sources also. At all events, just as the legenda regarding Christ that were current in the ninth or tenth centuries of the Christian era have little weight with reference to the time at which Christ lived, if they are not supported by evidence from cther sources, so these legends of Buddhaghosa's, which occupy, almost throughcut, the standpoint of the most credulous supersution, and give evidence of the full development of Buddhist doctrine, have a little claim eo ipso to be regarded as "parables of Mahinda, if nor of Buddha himself an opinion toward which M. Mullet evidently leans, in his preface to Capt. Rogers' book, p. xvii), so long as this conclusion is not supported by other evidence out of the Tipitaka itself ; though indeed they often enough refer at least to the sutla, jataka, attkakatha, &c. That they contain much legendary matter that is really ancient, and of the highest value, I do not mean for a moment to deny and in regard to their antiquity, Fausboll himself has pointed out that they seem to be borrowed in part from an ancient metrical version (1. c. p. 99). Vide Ind. Stud. IX, 41. enosti by evide, which

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JUNE 7, 1872.] itself. Here for instance seems to be a further instance of the occurrence of a directly Homeric element:-in the first book of the Ramayana," we are told how Janaka, king of Mithila, had given out that his daughter Sita should be the prize of the man who should show the greatest prowess (viryasulka), and how Ram a won her hand by bending an enormous bow which none of her previous suitors had been able to bend; how these latter, feeling ashamed at their defeat, laid siege to Mithila, and how Janaka succeeded, by the help of the gods, in conquering them and driving them away. Such an incidentt naturally reminds us of the bow of Odysseus; and the coincidence gains additional significance from the fact that we are able to bring forward another Indian form of the same Saga. This is found, namely, according to Bigandet, in the Janaka-jataka ; and it has already been made use of by Ernest KuhnSS as a proof that there are points of agreement between the Buddhist writings and the Odyssey. "In a Jataka quoted by Bigandet," says Kuhn, "we find an account of one who is shipwrecked being rescued by a seagoddess. She carries him to land, into a mangogarden, where he immediately falls asleep. On his awaking he is, in consequence of a divine decision, saluted as king; and he marries the queen of the country, when, by bending an enormous bow, and by other proofs he has shown that he is her appointed husband." The rescuing of Odysseus by Leukothea seems here to be combined WEBER ON THE RAMAYANA. Cap. lxvi, lxvii, Schlegel. In the Mahabhar., too, the same story occurs pretty nearly in the same form :-Dru pada offers his daughter as a prize to him who excels in archery (I, 6955); no one is able to bend the bow, except Karna whom Draupadi, however, despises, because he is a sata (7027), and Arjuna (7052), who has consequently to engage in a severe conflict with the other suitors, in which his brother Bhim a stands faithfully by him. The Life or Legend of Gaudama, first edition, Rangoon, 1858, p. 228 ff., second edition, ibid, 1866, p. 415 ff. In Bigandet: Dzaneka-Dzat, which is evidently identical with Janaka-Jataka; though in another passage, (p. 372-4) Bigandet gives Dzaneka as also the equivalent of the name Chanakya. SS In the Lit. Centralblatt, 1869, Oct., p. 1246. Janaka is the only one rescued out of 700 who were in the ship: he "seizing the extremity of a log, swam with all his strength" (vide Od. V, 371). At last a sea-nymph seeing "his generous and courageous behaviour, took pity on him (ibid, v. 336) and came to his assistance. There followed a sort of dialogue." (ibid v. 339 ff). "He was to be able to bend and unbend an enormous bow, a feat that the united efforts of a thousand soldiers could scarcely achieve, and find the place where he" that is, the former king " had concealed 16 golden cups." The Catalogue of the Copenhagen Pali MSS. gives two Jataka of this name:-a Chala-Janaka-jataka, I (VI) 52, and a Mahd-: XXI (LVI) 581. 175 with the bending of the bow which the other suitors were unable to bend; and while by this combining of the two incidents, we are involuntarily reminded of Homer, the second of them at once recalls the incident at the court of Janaka, King of Mithila, which, as we have seen, is described in the Ramayana; and with regard to this latter there cannot be the least doubt, for the story in this Jataka, as quoted by Bigandet, is of a young prince of Mithila of the same name as the father of Sita (Janaka), who set out from that country in order to win back the throne of his ancestors, and so met with the adventures described. If these incidents, then, be really capable of being referred to Homer (and the combining of the two hardly leaves any room for doubt on this point), it seems to follow that the scene in the Ramayana may also be assigned to the same source! It is true that the evidence thus furnished by Bigandet is derived only from a Burmese translation; but since his testimony regarding other matters has proved to be trustworthy and reliable, there is no ground for suspecting it in reference to this question. There can be no doubt, at the same time, that it would be peculiarly interesting to obtain some acquaintance with the Pali text of this Jataka."-The two other apparently western elements that find a place in the Ramayana are:-Hanumant's commanding the sun, a la Joshua to stand still+ and Rama's satisfying the ritual requirements of the horse-sacrifice regarding chastity by sleep More strictly, 'not to rise'; and consequently it must be allowed, a very different circumstance, so much so as to make it on the whole questionable whether any real connection is here to be looked for. The same prohibition addressed to the sun is also found in Buddhaghosa, vide Rogers 1. c. p. 22, 23, and compare, in Hala, v. 46, the naive request of the maiden addressed to the night, that it would not come to a close.-Besides, our only information on this point as regards Hanumant is derived from Wheeler, p. 369; did he obtain his from his North-West Recension? Gorresio's edition makes no mention of the incident, in either of the accounts which it furnishes of Hanumant's expedition (VI. 53 and VI. 83). The Bombay edition, too, which contains altogether (and no doubt correctly) only one such account (VI. 74. 33 ff; cf. VI. 92, 24 ff.) is entirely silent on the point, although it several times refers to the sun's path:thus 74, 50 adityapatham as'ritya jagama sa gatass'ramah ; 74, 65 sa bhaskaradhvanam anuprapannas tam bhaskarabham s'ikharam pragrihya | babhau tada bhaskarasamnikas'o raveh samipe pratibhaskarabhah. It is exactly the same also in A (fol. 59a) and in C (fol. 251a). According to a notice in the Magazin f. d. Lit. d. Ausl. 1870, p. 296, the command of Joshua, in precisely analogous circumstances, belongs also to Japan; and the incident is assigned to the year 200 of our era. "Before the battle was decided, the sun was in the act of setting. Then the Princess, the consort of the Mikado Tsin Ai, drew her sword, and waved it toward the sun, which turned back in its course; and once more it became mid-day...."

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176 THE INDIAN ANTIQUARY. [JUNE 7, 1872 ing with the golden statue of Site, whom he had abandoned in the forest, with reference to which Wilsont has called attention to the similart situation in the Alkestis of Euripides (v. 341-345). And in view of what has been adduced, regarding Western influences, the supposition that the Sopeithes, king of the Kinki, who entered into friendly personal relations with Alexander the Great, may be identified with the Asva pati, king of the Kekaya, who is mentioned in the Ramdyana as the brother-in-law of Dasaratha, may not appear, as a mere question of literary history, so absolutely untenable as Lassen is inclined to regard it ; though undoubtedly there seems to be greater probability in the view (v. supra p. 123) that Valmiki introduced this name into his poem simply because he found it already in use in the Yajus-text. Are we able, then, to fix approximately the date at which the work of Valmiki was com- posed ? It is known that we have accounts in Greek writers-first in Dio Chrysostom (in the time of Trajan), and then in AElian--of an Indian translation of Homer. I have already expressed my opinion elsewhere that we must not take this statement in too literal a sense, but that we should accept it rather as & testimony, that at the time when it was made the people of India, equally with those of Greece, were in possession of an epic, conceived in the style of the Homeric poems. And in the same place I have pointed out that the more detailed statements of Dio Chrysostom-namely, that the people of India were well acquainted with the sorrows of Priam, with the dirges and lamentations of Andromache and Hekabe, and with the bravery of Achilleus and Hektor-point to a Greek influence in the Mahabharata, quite as much as in the Ramdyana, and that in fact this may be seen even in larger measure in the former than in the latter : that at the same time, however, the expedition to the distant Laska and the siege of that city in the Ramayana certainly offer & closer analogy with the expedition to the distant (and similarly transmarine] Troy and the siege thereof, than is presented by the conflict on the open battle-field between the neighbouring Kuru and Pancha la described in the Mahabh.; but that on the other hand the absence of any mention in Dio Chrysostom of a similarity so striking (and, I ought to have added, the omission of any reference to the similar origin of the war in the two cases, the abduction, namely, of the wife of the hero of the one party by the heroes of the other) was a convincing proof that under the title of the Indian Homer" we were to understand, not a poem on the Saga of the Ramiyana, but a poem on the Saga of the Mahabharata. It may no doubt be said, in opposition to this opinion, that as Dio Chrysostom proceeds on the assumption that Homer had actually been translated into the language of India, he would take it as a matter of course that the origin and the locality of the conflict were the same, that he would not think it necessary therefore to call special attention to this, and that he would content himself with mentioningonly what seemed to him to be most suitable for the rhetorical purpose which he had in view. In accordance with this theory, it would certainly be possible that his account of the matter was founded on some actual intimation of the existence of the Ramayana. Nor indeed do I mean absolutely to deny such a possibility ; but on the other hand it evidently does not allow of being used, even remotely, as a proof of that existence, or * First, it must be owned, in the Uttarakanda xeviii. 26, vl. 8, (vide Wheeler, p. 402), which does not indeed belong to the Ramdyapa proper, but is a later addition; it oecurs besides in Bhavabhuti in the Uttarardmacharita: and also in the Jaimini-Bharata, xxix. 47, 48. Attention should, however, be called to the reference to this, so early as in the Karmapradipa III. 1, 10, Ramo 'pi kritvi suvar nim Sitam patnim yaa'asvintm, fje yajnair bahuvidhaih Baba bhratibhir arcitah|| This work bears the name of K&ty yana, and is regarded as a paris'ishta to the Sama Veda, vide Ind. Stud I, 58. Verz. d. Berl. S. H. p 81 (I remark here, in passing, that architab is found only in Chambers 106, and then, too, only prima manu; it is changed, on the other hand, secunda manu into schyutah. A's'arka rese it thus in his Comm., Chambers, 134 and 3706, explains this word by Vishnuh. This is evidently a hypercritical emendation of the text, in which Rims is regarded only As a man. + In the Hindu Theatre, I. 337. I The incident in Euripides however, undoubtedly, ditern in important respects from that referred to here. In the anguish caused by the approaching loss of his wife, who is about to die for him, Admetos exclaims 1 "Thy beauteous figare by the artists' hand Skilfully wrought, shall in my bed be laid: By that reclining I will clasp it to me, And call it by thy name, and think I hold My dear wife in my arms, though far she dwells. (Potter). But he receives her back again alive, through the intervention of Herakles, who rescues her from Thanatos.-As the Greek settlers in the frontier lands of India, for instance in Bactris, seem to have kept up their acquaintance with the Greek drama (cf. the accounts from Plutarch in my translation of the Malaviks, p. xlvi., note 88) it may readily be supposed that the substance of a passage from Euripides might easily find its way into India. We might also perhaps have pointed out with Wheeler (p. 881) the similarity to which he calls attention " between the seven-walled city of Lanka and the seven Walled city of Ecbatana" (Herod. I. 98). But the editions of the Ramdyapa contain nothing of the kind; on the contrary, mention is made in the poem of only one great golden prakars (V. 9, 16 Gorr., V.2, 16, 3, 6 Bomb.), and besides, in general, only of earth walls and trenches (vapnib svetachay karaib parikhabbis cba. Gorr. V. 9, 1 Ind. Stud. IL. 162. 15)

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WEBER ON THE RAMAYANA. JUNE 7, 1872.] 177 of being employed as chronological capital for Ramdyana (and it is a very perplexing one) is the determining the time of the composition of the great extent of the work, which shows that it poem itself. cannot have been the composition of one poet And with reference to this part of the subject, only, but that centuries must have contributed to I think it desirable that we should, in the first mould it into its present form. The natural replace, investigate such data bearing on the timesult of this has been that the text has been split of the composition of the Ramdyana as can be up into several distinctly separate recensions. furnished by internal evidence, and that we should Indeed we can say with almost perfect truth that then collect the external data for the existence there are as many texts as there are manuscripts of the poem, so far as these are to be found in or editions It And a further consequence has been Indian literature and elsewhere. that even within these individual recensions there The first point then which meets us in connec- have been found numerous contradictions and obtion with the internal evidence furnished by the vious additions, which afford sufficient evidence of houde stad been the time bort of the vid Nylo, and the Panchalammata . We are unfortunately unable to determine exactly the time to which the account given in Dio Chrysostom ought to be assigned. My own view, which I have stated in the Ind. Stud. pp. 164 and 165, and which has received the approval of Benfey (Gott. Gel. An. 1852 p. 127), that it should be assigoed to the time after Pliny, who would hardly have left so important a fact unnoticed, still seems to me preferable to that of Lassen, (Ind. Alt. II., Anhang p. xlix), namely, that we are indebted to Megasthenes for the report in question. But at least I can no longer support my opinion as I endeavoured to do there, by the argument that the account given by Dio Chrysostom in the same passage, to the effect that the Great Bear is not visible to the people of India is to be regarded as a mariners' report brought to Europe (from the South of India), also after the time of Pliny; for As Lassen has justly pointed out in the place already quoted, this report is mentioned so far back as by Oneskritos and by Megasthenes. (On this subject, see also Ind. Stud. IL. 408, 9.) And in any case, the circumstance that Pliny makes no mention of the Indian Homer is at least no proof that up till that time no information on the subject had reached Europe ; for he might have omitted to mention this just in the same way as he left unmentioned the information regarding the Great Bear. It must be admitted at the same time that both omissions are remarkable enough in a man like Pliny. + With reference to the various recensions of the Ramiyana, we are hardly able to say with certainty at present, which of them should be considered as most closely corresponding with the original. The so-called Bengal recension has found its keenest opponent in Hall, who speaks of it, in his edition of Wilson's translation of the Vishnu Purana (II. 190), as a modern depravation," and even characterises it as "spurious" (ibid III. 817). Guerin, too, in his Astronomie Indienne (p. 289 note), refers to it as a production of the 11th century. Hall justly describes Schlegel's edition as " composite;" and, in his opinion, the "genuine Ramayana" is contained only in the editions of Calcutta (which unfortunately I am acquainted with only through Muir's extracts), and of Bombay. (He has seen in India no fewer than seven commentaries" on the real Ramayana?" and one of these WAS # manuscript nearly 500 VAATA old, with wooompanying text.)-At the same time, I have made it, I hope, sufficiently clear by the arguments I have adduced from the Berlin MSS.,- partly in my Catalogue of the Berlin Sansierit M88, p. 119 ff., partly in the Indische Streifen, IL 240 ff., partly, in the present paper passim, that these views of Hall's must undergo considerable modification. These Berlin MSS. written throughout in Devanagari, partly correspond to a large extent with Gorresio's text, and therefore lend it additional autbority; and partly they represent, as compared with Gorresio and with the Bombay edition, # perfectly independent text; in other words they form a recension for themBelves. And there is no reason to doubt that the same result will be frequently repeated as further new MSS. are brought to light and compared with one another. In fact, it could hardly be otherwise, considering the manner in which 30 national and popular poem must have been handed down, beyond a doubt merely by means of oral tradition in the Uttarakanda mention is made continually and exclusively of recitation of the poem): the wonder really is that after all there is so much substantial harmony among the different versions. And this is the more surprising when we consider also that the different provinces of India had each their own peculiar styles (riti), which differed from one another in important respects and that consequently the work of Valmiki, as it gradually spread over the whole of India, would be exposed to the modifying influences which such a state of things would naturally exert. For our earliest and at the same time most detailed information regarding this variety of style, we are indebted to the (Kavyadari'a, I. 40--101) of Dapdin, who in all probability lived as far back as the 6th century; and Pandit Premachandra Tarkavagis'n, in the commentary with which be has accompanied his edition of this work in the Bibliotheca Indica, Calc. 1863), has made a most admirable collection of what is known on this subject from other sources, namely, from the works of Vamana, Bhojaraja, Mammata (Kavyaprakdi'a, IX. 4) and Vis'vanatha (Sahityadarpana, Chap. IX $ 624-630). Compare on this subject the detailed statements from the works of the first two of these suthors namely, the Kavyalamkara of Vamana, and the Sarasvattkanthabharana of Bhojaraja, as found in Aufrecht's Ca alogue, fol. 207, 208a ; according to 2108 ibid. the same subject is specially treated also in Chap. IX. of the Alamkarakaustubha of Karnapurs. And in this matter it so happens that the Bengalis (Gauda) play quite & conspicuous role. Dandin recognises only two kinds of style, that of the Bengalis (Gaudi) and that of the Vidarbha (Vaidarbhi). Vimana and Mammata mention also the style of the Panchala (Panchalf), Visvanaths speaks of the Lati style, and Bhojaraja adds to these the Avantika and the Magadhi styles. Instead of Gauda, Dandin usos also the name, paurastya L.50, 83, or adakshinatya L 80; while he designates the Vaidarbhi style as that of the dakshinatya. T., 60.) It is greatly to be wished that some one would work up carefully and thoroughly the details that are furnished in so rich abundacce by these passages; I content myself with remarking here that the style of the Vaidarbha is described as having the preference on account of its being smooth, simple and universally intelligible, while that of the Gauda is characterised as having the opposite qualities. Whether the latter, and especially the detailed statements in Dandin, &c., are to be understood as having in some way & reference to the recension of the Ramayana edited by Gorresio, and by him, following the example of Schlegel, designated as Gaudans"-and if so, to what extentare questions that cannot be answered without further special research. (The same remark holds good also of the socalled Bengal recension of the S'akuntals for the authenticity of which, and especially for its being truer to the original than the so-called Devanagari recension, Dr. R. Pischel has recently been contending very earnestly, in what is at all events a very valuable dissertation (Breslau 1870, De Kalidasae S'Akuntali recensionibus, pp. 67); though to be sure Stenzler had expressed his opinion to the same effect a long time ago (vide Hallesche LiteraturZeitung, 1844, p. 561 ff.). Gorresio's recension received the name "Gaudana" on two grounds : 1. Because the MSS. on which it was founded are written for the most part in the Bengali character; 2. Because the statement in Carey and Marshman, I. p. 212 that the text from this place to the foot of p. 214 [I. 15,69-80 in Gorresio is to be found only in the copies of the Gaura Pandits and not in those of the south or west"-is especially pertinent to this recension (v. Gorr. 1. 19, 1-10), while the verses in question are wanting in Schlegel (in I. between 18 and 19)

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178 revisions and interpolations by different hands.* So that though this may no dorbt be a proof of the great popularity of the work, on the other hand it seriously complicates the critical questions which arise as to the value of the constituent elements of which the poem is made up. And in addition to the hitherto known recensions, we have now a new one introduced by Wheeler, which he calls the North-West (!?) Recension, but which is evidently stamped as quite modern by its omissions and its very recent additions. It is not so easy to determine, in the other recensions, what should be recognised as original, and what should be regarded as merely the result of later accretion. What are we to say, for instance, regarding the well-known episode of Visvamitra in the first book? It wears an unmistakably antique aspect, referring as it does to the elevation of a Kshatriya to the dignity of a Brahman,-a circumstance which though it is handled with all possible delicacy as regards the Brahmans, must yet have been unspeakably humiliating to the pride of the Brahmanical hierarchy. And the same difficulty meets us in the story of the defeat of Rama Jamadagnya, the representative and champion of the Brahmanical caste, by his namesake, the hero of the epic. Looking at. the tenor of these episodes, we are not justified, in my opinion, in assuming that they THE INDIAN ANTIQUARY. and in the Bombay edition (in I. 18, between 6 and 7) They are wanting, hov :ver, elsewhere also, as far as v. 8-10 Gorr., namely in A B C., see the Verz. der Berl. S. H. p. 120. The chapter beginning tai tu Ramah (Ram. II, 101 Bomb. II. 73 Ser., A. fol. 82a) is, according to Schlegel (vol. I, pag. xxxiv), noted by a scholiast as being wanting in the dakshinatyapatha. It is wanting also in Gorr.: at least the corresponding chapter there (II. 109) has a different beginning; but it will hardly do on this account to identify, as Gorresio seems inclined to do (vol. I. p. lxxviii-ix), the "Gaudana" with this dakshinatyapatha. In that case the connection between the name "Gaudana" and the recensions in question must be given up; for the Gauda are themselves adakshinatya! And besides, the corresponding chapter in Schlegel (II. 101) agrees in this respect with Gorresio's text; it also has a different beginning,-no. tam tu Ramah, Cf., on this subject, Holtzmann Ueber den griechischen Ursprung des indischen Thierkreises, p. 34 ff. t See, for instance, Muir, Original S. Texts, IV. 148ff. 378ff. 409, as also my notice of the Bombay edition of the Ramayana, in the Ind. Streifen, II. 235 ff. We have to add to the statements there made regarding the extent of the work, that from the Uttarakanda CI. 26, according to which it contains 500 sargas with 25,000 slokas (a round number). Vide Wheeler, p. lxxxv, 28, 65, 144, 203. $ Cap. 51-65 in Schlegel. Ibid. Cap. 84-86. They might rather be regarded as ancient fragments, incorporated by Valmiki into his work. [JUNE 7, 1872. are later additions to the poem, whatever may be their want of connection with the general narrative. They are found, it ought to be observed, in all the existing recensions. But then, in the episode of Visvamitra (the substance of which its narrator S a tan and a, the Purohita of Ja na ka, describes as having come down from the olden primitive time) there is found, as is well-known, that catalogue* of the Pahlava, of the Saka mingled with the Yavana, of the Yavana-Kamboja-that is of the Kamboja, Pahlava, Yavana, Saka, Varvara, Mlechhat Tushara, Harita and Kirata, who were produced, at the command of Vasishtha, by his cow of plenty in order to defeat the army of Visvamitra. And the introducing of these names in such a connection could evidently be thought of as possible only at a time when, in point of fact, the hosts of the Pahlava, Saka, and Yavana appeared actually almost to swarm up out of the earth and to swoop victoriously down upon the Indian Kshatriya, (for they annihilate the army of Visvamitra); SS-in other words, just at the time when the GraecoBactrian and after them the Indo-Scythian kings held sway in the north-west of India.-And in perfect accord with what has been now stated, we find the following notices that are taken from the fourth book. When Sugriva sends out his Monkeys to the four quarters of the Regarding the decisive circumstance in the matter (namely, that under the name Yavana we are to understand the Bactrian Greeks, or rather perhaps, by this time their successors) vide Ind, Streifen, II. 321. The name Yavana passed from the Greeks over to their Indo-Scythian, &c. successors, and finally to the Arabs. May we suppose that the words romakupeshu mlechhis cha, Schl. Ser. Bomb. Gorr., mlechhas' cha (degs tu A) romakupebhya AB C, have possibly a direct reference to the Romans? (Conf. Acad. Vorles. uber Ind. Lit. G. p. 226 n.) Vide I. 55, 18-56, 3, Gorr., I. 54, 18-55, 3, Schlegel and Bomb., L. 42, 18-27, Seramp., and the relative passages in ABC (by A B C, I mean those manuscripts which are designated by these letters in my Catalogue of the Sanskrit manuscripts in the Royal Library at Berlin, p. 118 ff :) they show, in the passage under consideration, a very special reference to the Gauda recension. In B C there is another verse added, which brings in also the Vablika and Darada. [Prof. Weber subjoins here for purposes of comparison, the texts of all the recensions, taking B C as a basis. These need not be reproduced.-ED.] SS 1, 55, 4. 5. Schl. It is known that this sway extended for a time. pretty far into India; at the time of the Periplus, Barygaza was the northern limit of Aryan India (vide Ind. Streifen, II. 271.) The passage in which Sita says to Ravana, "between thee and Rama there is a difference wide as that between Surashtra and Sauviraka" (Ram. III. 53, 56, Gorr., cf. MBhar. III. 16040) perhaps has reference to this subject, and illustrates the hatred felt towards the Sauvira (who in the MBhar. also are reckoned among the non-Brahmanical peoples, and their Greek or Indo-Scythian government, and specially toward their Buddhistic proclivities (vide Ind. Stud. where however, a somewhat different view is taken). But also regarding Surashtra as subject to Greek influences, see Ind. Stud. IV. 269. 270. IX, 380 (!?). The Greek feeling of nationality, and especially the Greek culture, probably maintained their hold on the people in the parts of India referred to for a considerable time after the overthrow of the Greek kings.

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JUNE 7, 1872.] WEBER ON THE RAMAYANA. 179 earth, that they may search for the lost Sita, the various regions are briefly described in their order, and the description is accompanied by an enumeration of the inhabitants. Regard- ing the west, for instance, we are told that the Monkeys are to search through the cities of the Yavana, the dwelling place of the Pahlava, and, in the neighbourhood of the same, the whole Panchanada (Panjab), Kashmir, (the Parada, C.), Takshasila, Sakala, Pushkalavati, the Salva, and the mountain Manimant (Aratta, Kapisa, Valhi, in AC.), the country of the Gandhara &c.; and with regard to the north they are similarly directed to explore among the Gandhara and the Yavana, the Saka, Odra and Parada (G., China, Paundra, Malava AC.), the VAlhika, Rishika, Paurava, Kimkara (Ramatha AC.), China, Apara-China (Parama-China AC.), Tukhara, Varvara, Kamboja, (and Khasa ? C.), also the Darada, and Himavant. Here also the texts to which I have had access harmonise in the main ; + and it is obvious that such notices I could belong only to a time in which the Yavana (that is, the Greeks), the Pahlava, Parada, Saka, &c. were settled in the north-west of India, and were consequently neighbours, as specified, of the Kamboja, Balhika, Darada, Gandhara, &c. In another passage, in the second book, the Yavana at least appear in the immediate neighbourhood of the Saka ; this occurs, however, in addition to Gorresio, only in A., while the other texts show a variety of readings. A second point that calls for examination here is one that has already been largely discussed, namely, the horoscope of the birth of Rama and his brothers : more specifically, the names given to the zodiacal figures, karkata (with kulina) and mina. It will be remembered that A. W. von Schlegel looked on the mention of these names as a proof not only of the high antiquity, but even of the Indian origin of the Zodiac. But since the appearance of Holtzmann's admirable memoir Ueber den griechischen Ursprung des Indischen Thierkreises, (Karlsruhe 1841), it is hardly possible for any one longer to doubt that the truth is quite the other way, and that the converse position is the correct one. The evidence brought forward, to use my own words on a former occasion,* << furnishes only an additional proof of what has been made sufficiently clear from other sources, namely, the late date of the composition of the Ramayana itself, though certainly only of that recension," in which the passage in question occurs. For as the Zodiac, in the particular form in which it is found among the people of India," was completed by the Greeks only in the first century B. C., it could not possibly have found its way into India earlier than this nor, we may be pretty sure, until several decades later ; and a considerable time must have elapsed before this new conception could have so become, as it were, the possession of the people as that the poet could refer to it as something perfectly wellknown." And although the horoscope is certainly wanting in the Bengal recension and also in A, B, C, 9 yet it is found without any material variations in the Serampur, in Schlegel's, * IV. 44, 13 ff. Gorr. + The Bombay edition alone has nothing corresponding to the first pussage (in IV. 42, 18 Gorresio's v. 27 comes immediately after his v. 17); and in the second passage which fully agrees with Gorr. so far as the matter in ques tion is concerned, it reads thus :. Kamboja-Yavanans' chaive S'akanim pattapani cha anvikshya Varada' (Darsdans'?) chaiva Himavantam vichinvatha (1) The detailed statementa in G A C, taking as a basis, given by the author, nead not be detailed here.-Ed.] In Gorrosio, vol. IV. p. 526, we find the following various reading of the verse IV. 43, 20, represented as occurring in Cod. G. Striloka(b) Pahlavasthanam Dandamitram Arundhatim Puruna' chaiva vannam cha vichinudhvam vanaukasah || And here perhaps we may find a still further direct trace of the Greek dominion. In case the reading which occurs here, and which is certainly very doubtful see the Varietas lectionis given by Prof. Weber-Ed.], should need to be confirmed from other sources, we might very fairly cite (vide Ind. Stud. V., 150) the name of the city Dattamitri, in the Schol. in Pan. IV. 2, 76, which there appears to have been founded by the Sauvira-king Dattamitra, who is mentioned in the Mahabharata as the contemporary and the opponent of Arjuna, but regarding whom Lassen vide Ind. Alterth, I. 657n.) seems not disinclined, following Tod's example, to believe that we are to find in him a trace of the Baktrian King Demetrius (the son of Euthydemus), who reigned (According to Lassen, II., 298-808. xxiv.) from about 205 to 165 B. C. With reference to a conjecture, which certainly receives considerable support from the data that have just been quoted regarding the city Dattamitri, since there is mention made also of Demetrius-to the effect that a city, in Arachosis however, bore his name (Demnetrias), and was probably founded by him, vide Lassen, II. 300. It should be added that inscriptions attest with regard to the city Dattmittri that it numberedt Yavanas, i. e. Greeks, among its inhabitants. This has been confirmed by the mention of a Datamiti yaka Yonaka : vide Journal Bombay Branch R. As. S. V. 64. Indische Skizzens p. 37, 82. A similar use has already been made of these notices by the Abbe Guerin in a note on the Ramayana embodied (p. 237-40) in his curious book Astronomie Indienne (Paris. 1847). $ II. 2, 10, Gorr. I I. 19, 2, 8; II. 15, 3, Schlegel. Vide . fur die Kunde des Morgenl. I. 854 ff.; III. 369 ff. * Vide Ind. Stud. 11. 240, 241. 1852. + See my Preface to the translation of Malavika, P. xxxiv-v. 1856. 1 Vide Kern, Vorrede u Varahamihira's Brihatsamhita p. 40. 9All three manuscripts agree here also; and indeed the first two verses of the chapter in question, quoted in the Catalogue of the Berlins Sanskrit Manuscripts, follow the closing verse of Chapter 18 in Gorresio.-Conf. the verses following Gorr. 19. 8, in MSS. A, B, & C.

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180 THE INDIAN ANTIQUARY. [JUNE 7, 1872. and in the Bombay editions. It is certainly re- markable, however, that throughout the remainder of the work, so far at least as I can at present remember, although astronomical facts are -frequently mentioned, there is no further reference to the Zodiac. And therefore the suspicion naturally suggests itself, that the particulars regarding the horoscope of the nativity were introduced at a later period by zealous astrologers, who were anxious both to obtain and to impart exact informa- tion regarding an event of so great importance. But even if we refrain, on account of this uncertainty, from insisting on the validity of the inferences which might otherwise be legitimately drawn from the mention of the Zodiacal signs, and do not therefore press their bearing on the question as to the time at which the Ramayana was composed, yet the notices in the poem of other astronomical matters furnish also at least some support to the opinion already indicated. For, besides the mention of the nakshatra, there are also frequent references to the planets; and we know that the Indian astronomers acquired their knowledge of the planets at a comparatively late period considerably subsequent, at least, to the dates hitherto assigned to the Ramayana--the first mention of them occurring in the Atharvaparis'ishta and in YajDavalkya (I. 294 ff.]. And the peculiar relations which exist, just in those oldest passages in which the planets are mentioned, between Mars and War, between Mercury and Commerce, between Jupiter and Sacrificial Ritual, appear to point with certainty to the fact that the Indian astronomers were indebted to the Greeks for their knowledge of the planets ; for neither their Indian names, nor the deities associated with them, afford the smallest explanation of such relations. Reverting now to what I have said under the first head, regarding the politico-geographical aspect of the question, as to the time when the poem was composed, I bey in the third place to call attention to the fact that in the Ramayana, Ceylon is never called Tamraparni or Sinhala or-though it is true that this was hardly to be looked fer-Palisimanta), by which names alone the island was known to the Greeks (Taprobane in the earliest times, Palaesimundu at the time of the Periplus, Salike or Sielediba in the time of Ptolemy and of Kosmas Indicoplenstes),--but that throughout the poem it is designated only by the name Laika, which was unknown to the Greeks, and which we moet with (except in the Mahavanso-p. 47, for instance) for the first time in an Atharvaparis'ishta (in the Karmavibhaga ; and indeed in the form Lankapur associated with Sinhalast) and next in Aryabhata, Varahamihira, &c.-The geographical horizon of the Ramayana (which may also be referred to here) is naturally more extensive than that of the Mahabharata, inasmuch as the original story of the latter confines itself to the description of a battle in Hindostan, while the Rumayana carries us as far south as to Ceylon. Butit has already been remarked by others, that the Ramayana shows by no means an exact acquaintance with the geography of the Dekhan. It is evident, on the other hand, from passages here and there, that the poet possessed & special acquaintance with the North-West of India. This appears, for instance, in the episode of Vis'vamitra (vide * Even in the second passage, although one of the zodiacal signs is mentioned in Schlegel's edition, and with reference to the nativity (II. 15, 8, lagae karkatake prapte janma (sic!) Ramasya cha sthite), yet the Bengal recension has nothing corresponding, but merely (11. 12, 8, tasminn ahani pushyena gome yogam upagato.) + It is perfectly evident that we have to do here with purely arbitrary guessing at the time and not with an actual date. See my Abh. uber die Naksh. I. 288. Bentley, among others, has also attempted to calculate from Rama's | horoscope the year in which he was born, the result being the year 940 B. C.--and for the time of the composition of the Ramayana the year 295 A. D. (Hindu Astronomy, London, 1825, p. 14 ff.). Guerin, in bis Astronomie Indienne, p. 288, fixes the latter event more exactly as having taken Dlace in 105 A. D. The notices regarding the horoscope do indeed furnish certain groundwork for calculations regarding the latter event; but they can hardly be used for this purpose ad amurim, so as to determine exactly the precise year in question (compare what is said e. 8. in the Zad. Stud. X. 283 ff., regarding what is essentially the same calculation). Besides, the notices referred to have after all a bearing only on those texts (that is, manuscripts) in which they occur and not on the time at which the Ramayana itself was composed. 1 Vide.e. g. . 71, 24. 72, 18; II. 4, 20, 21, Schl.; V. 55, 1, 2, 78, 15, 56, f., Gorr. 6. Cf, however, Manu, I. 94 ; VII, 121. Regarding the late period at which mention is made of the planets in Indian writers, see Ind. Stud. II., 240, 242; IX. 868; X. 240, Omina und Portenta, p. 889, 840 Jyotisha, p. 10. Regarding the recent origin of the verse in the Yajm-recension of the Jyotisha, in which the Zodiac and Jupiter are mentioned, soe my Treatise on that work, p. 11,22; and on passage ascribed to Baudhayana, soe my Abh. uber die Nalesh, II. 368. Vide Ind. Stud. VIII, 418. X, 819. 1 Vide Lassen, Ind. Al. I. 200-201. Gorresio, Introd. to vol. I. p. c. . The name of the rakshaaf Siohiki, on the island between Ceylon nd the mainland, IV. 41, 88, V. 8. 1 Gorr. appears to contain a play upon the name Sinhala + Vide Verz, der 8. H. der Ber, Bibl., p. 98. An excellent opportunity offered itself for showing such an acquaintance in the description of the regions to be visited by the messengers sent out by Sagrtva (IV. 40, 17 ft. Gorr.)-This digvijaya of the Ramdyana deserve to receive special treatment (cf. Hall's Edition of Wilpon's Vishrup. II, 146 ff.), Gorresio's Text and the Bombay edition differ materially in this matter : AC follow Gorr., in the main; in this respect, for instance that instead of Yavadvipe, the island of Java, IV. 40, 80 (cf. Kem. Introd..to the Brihats. p. 40) they read Jaladvipa (A, owing to a clerical error, has only Jadvipa).

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JUNE 7, 1872.] supra), in Bharata's return journey from his uncle, and in the journey of the messengers who were sent to fetch him. In Ravana's palace in Lanka, Hanumant seest noble horses from the North-West: Arattajane cha Kambojan Valhikan subhalakshanan, | sukananane cha turagan...; and the powerful hounds which Bharata takes home with him as a present from Asvapatit re-appear in the accounts of the Greeks regarding the country of the KnoSS. I remark further, in the fourth place, that although the word samskrita is applied in the Ramayana in a manner which shows that it had not yet come to be used in its technical meaning as the name of the "Sanskrit" language, yet it is evident that the use of the latter name was just about to come into existence. And accordingly we find frequent reference made to a literature already very widely developed, and designated by names that are comparatively modern (eastra, for instance, used throughout as the name for a treatise, both standing alone, and as the second part of compound words, as shown in the examples given below). Thus, in addition to the Veda,ft and the vedanga, consisting of six anga,++++ specially the sikshaSSSS (mantraih sikshaksharasamanvitail) in addition to the sutra and bhashya, sutra and kalpa TT, kalpasutra, the following are also mentioned by name: the dhanurveda with anga, upanga, upanishad and rahasya,+ the gandharvavidya, astronomy SS (jyotirgatishu 1, 55, 18, ff., II. 70, 6, 11-19, 73, 2 ff. Gorr. Lassen Ind. Alt. II. 523. + V. 12, 36. II. 72, 24. WEBER ON THE RAMAYANA. Alexander receives from Sopeithes as a present 150 of such hunting dogs; (vide Lassen, Ind. Alt. II. 16). Vide Ind. Streifen, II. 53. As distinguished from the des'abhasha; I. 51, 3, Gorr. E. g. I. 12, 19. II. 109, 30, 63. tt The praushthapada is the month for the svadhyaya of the Samaga IV. 27, 10. E. g., I. 5, 20. 6, 1, 71. 6, 13, 21. 80, 4. V. 16 41. 32, 9. SS I. 13, 18. * I. 13, 3. |||| I. 11, 6. PP I. 13, 21. I. 56, 16. 79, 20. 80, 27. V. 32, 9. SS I. 80, 29. L. 12, 7. I. 79, 21. 80, 4. TI. 80, 2, 29. I. 80, 28. V. 1, 82. In this class also, e, g, hastis'ikshas and rathas'ikshis:-treatises (? or merely: Information ?) regarding the management of elephants, and the preparation (guiding? Vide I. 79, 21) of war-chariots; cf. Kadambart, I. 67; Wilson, Hindu Theatre, I.14. ++++ I. 79, 22. tt I. 80, 4. SSSS II. 71, 4. natakanyapare chakrur (prahur Schl. II, 69, 4) hasyani vividhani cha; cf. nata in combination with nartaka I. 12, 7 (Schl. and Gorr.) II. 67, 12 (Schl., not in Gorr. II. 69). I. 79, 20. TT L. 79, 20. 80, 3, 27. Cf. the reference to the kakataliyam vairam, III. 45, 17. * L. 80, 4. +II. 116, 1. 181 nishnatah, ganakah) writing and reckoning (lekhya-samkhya), the arthasastra,** and all kinds of arts (eilpatt and kala),++++ the nataka,SSSS but especially the dharmasastram, |, the nitisas, tram, TT the nyayasastram, (ef. naiyayika,+ and the anvikshiki buddih.) In this place also may be noticed the frequent references to the heretical views of the materialists and the unbelievers, laukayatika,SS and nastika. In addition to these, there are direct quotations: e.g., the Hastibhir gitah slokahP (regarding enmity among relatives), Kanduna gathas chirodgitah," (regarding those that pray for help), paurani gatha,++ imam puranam dharmasamhitam... Rikshena gito yah slokah++++ Finally, we may also refer here to the mention of Dhanvantari as king of the physicians, SSSS and father of Sushena, as also to the representing of Jaimini,PP Katyayana, Javali and Markandeya as among the royal counsellors,+ in Ayodhya.-Although these literary data, which I have taken, for the sake of unity, exclusively from the Gauda recension,++ by no means enable us to determine the precise time at which the poem was composed, yet they certainly furnish, on the other hand, decisive evidence against so high an antiquity as has hitherto been assigned to the Ramayana. Nor, fifthly, do the data relating to the history of religion, which are furnished by the Ramayana, give any certain evidence that a high antiquity should be assigned to the poem. Specially noticeable in this connection is the II. 109, 30, (in the Kachchit-Sarga, however). SS II. 109, 29, (also in the Kachchit-Sarga). I. 5, 12, Nastikyam II. 109, 64 (ibid.) 114, 40 (of Javali!). III. 69, 5. IV., 41, 42. P V. 88, 6. ++++ VI. 98, 32. ** VI. 91, 7. SSSS I. 46, 30. TT II. 82, 10. * I. 71, 4. VI, 112, 73. Similarly the old Vedic rishi, Vas'ishta, Vamadeva, Gotama or Gautama, Maudgalya, Kasyapa, Bhrigu (1.71, 4), and other names that have merely an etymological significance, such as Suyajna, Sumantra, Vijaya-are mentioned among the royal guru or counsellors; the former evidently only in majorem gloriam! Sumitra, the third wife of Das'aratha, is even spoken of as the daughter of Vamadeva (by a karani) I. 19, 9.-The passages regarding Valmiki's being contemporary with Rama are wanting in the Gauda recension, and are found besides only in some MSS. It is only when we come to the Uttarakanda (and Evabhuti) that the MSS. agree in recording (49, 47, 51, 1 f.) that Sita came into his hermitage and there gave birth to her two sons, whom he afterwards taught to repeat the Ramayana. Valmiki thus appears to be a new acquaintance of Sita; so that those passages in the previous books, which speak of an earlier meeting having taken place between them, must evidently have been added at a later period.-In the peculiar position which Javali occupies in the Ram., I m inclined to recognise a slight trace of the pique which probably animated our poet, a follower of the black Yajus (vide supra p. 123 6, n.SS) against the Javala-school of the white Yajus. tt VI. 110, 2. I. 66, 22. Regarding the mention of Buddha, in II. 104, 33 (ed. Schlegel), vide supra p. 122 a, n.**

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182 THE INDIAN ANTIQUARY. absence of any reference to Krishna or the Krishna-worship, though of course the only legitimate inference to be drawn from this silence is that we must not push the date of the work too far back. The same remark applies to the absence of any mention of the Dakini and (if I do not mistake) of the Vidy adhara. The Vedic gods, however-for instance, Indra, Vayu, Agni, Rudra-are repeatedly mentioned, and frequently as taking part in the action of the poem; but alongside of them, and decidedly ranking as the principal deities, we find Brahman, Vishnu (Narayana), and Siva; and, as we have already seen, one of the chief tendencies of the poem, in its present form at least, is a distinctly implied desire to exalt Vishnu above the other gods. Whether the legends that specially serve to favour this and other aims, regarding the pious Savari, and regarding Sarabhanga, Kabandha and Viradha, are to be ascribed to a Christian origin (as Monier Williams thinks) or to a Buddhist one (which is my own opinion), SS is a question which JUNE 7, [1872. must probably be left in the meantime undecided; but, in any case, completely to strike them all out of the original text, and to regard them only as later additions, would certainly be attended with considerable difficulties. (1.) The Puttakota.-This, the most ancient fort, is said to have been built by Odiya sovereigns ON THE ANCIENT REMAINS IN THE KRISHNA DISTRICT. (From the Report of the late J. A. C. Boswell, Esq., M. C. S., offg. Collector Krishna District.) (Concluded from page 155.) VII. Forts illustrating the periods of the Oriya sovereigns, the Reddi Chiefs, the Bijayanagar or Royalu dgnasty, the Muhammadan conquest, the rise of the Zamindars, and the powers of the Marathas and Rohillas. The most important forts in this district are those of Kondavid, Kondapalli, and Bellamkonda. These have interesting associations, and are worthy of preservation. The stones have been largely removed of late years, and used for building purposes. I would propose in future only to allow the loose stones to be removed, and to preserve the walls and buildings at present existing. when they held this part of the country. It is situated in a valley between two spurs of the hill, and the mouth of the valley was closed by a high embankment of earth and stone. A stone wall was also raised across the top of the valley. The area of the old fort is overgrown with jungle, but hid among the bushes and trees are to be found remains of temples, mantapams, wells, rice-pounding mortars of stone, &c. The opening of the valley, where the wall was raised, faces the north-east. The whole drainage of the valley was let out through this wall by a sluice which may still be seen. The tradition of the place is, that this sluice having become choked, the heavy fall of rain during a single night inundated the whole fort, and drowned all the inhabitants. Kondavid. This is a small range of hills about 1,500 feet high about 12 miles to the west of Guntur. There are two ghats, that on the north is much the shortest, but very steep, there being an ascent of steps the whole way, the other ghat is more circuitous about two miles, but it is not so steep, and persons can be carried up by bearers. There are three forts of successive periods, the ruins of which still exist. Vide Gorresio: Introd. to Vol. I. 1848, p. xciii. + It ought also to be said that this silence is capable of explanation by the rivalry of these two incarnations of Vishnu, or rather by that of their respective followers. Rama undoubtedly represents an earlier stage of Vishnuism; but it is certainly possible that his becoming the deity of a sect is due to some previous development of the Krishnaworship. I refer, in the sixth and last place, to the diction of the work, as exhibiting on the whole decidedly less of a tendency to take liberties with the grammar, than is shown in the earlier parts of the Mahabharata. There is an important difference also in the form of the composition in the two works, and in this the Ramayana is at a disadvantage, as in it the concluding verses of the chapters (and the remark holds true of all the recensions) are constructed in various metres, more artificial than the single epic sloka-measure. From this it is quite evident that a more artistically correct kavya-form was aimed at; and accordingly the Ramayana is frequently designated as mahakavya: The title of the chapters, sarga (not adhyaya), probably furnishes additional evidence in the same direction. (To be continued.) (2.) The Durgam or Kila.-The second fort is situated on the top of the hill, the longer ghat is through the Puttakota, and on the top of the hill there is a gate known at kattol diddi or firewood gate, By this ascent all supplies were brought up to the fort. The gate was originally surmounted by a building of four stories, each supported on S'avari, indeed, recalls the "woman of Samaria." SS Ram. Tap. Up. p. 276. In connection with this part of the subject we may refer also to S'ambuka in the Raghuvans'a and in Bhavabhuti; differently in the Uttarakanda 82, 3. See my Acad. Vorl. uber Ind. Lit. G. p. 180, 181.

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JUNE 7, 1872.) ANCIENT REMAINS IN THE KRISHNA DISTRICT. 183 rows of stone-pillars, but the two upper stories king died childless, and his seventy-two chiefs have fallen down. The third was in existence could not agree upon the selection of a successor. within the memory of those still living. The other Krishna Deva Royalu, the most illustrious ruler of gate known as pedda durwaja is on the north-West his rece, heard of this state of things, and at once side towards Narsaraupet. It became the princi- conceived the idea of acquiring for himself the old pal gate in later times, but there is reason to sup- Reddi's kingdom and fort. His strong idea was to pose that the other was originally the main gate. make religion the support of the throne, and his This fort is said to have been built by the Reddis. pious memory is still revered throughout the On entering the fort by the kattol diddi, there face Northern Sarkars and Ceded Provinces, as the one the two bangalas erected by Messrs. Rohde and founder or restorer of many Hindu temples and Newill, which, however, are both considerably di- Pagodas. Krishna Deva Royalu's idea on the sublapidated. ject of a union between Church and State was a The area of this higher fort is very extensive. worldly-wise policy, and for the protection affordThere are high towers and battlements, ramparts ed by the sovereigns to religion, he expected as a loop-holed for musketry along every commanding return that the priesthood, whom he endowed with etninence, overhanging the edge of deep precipices. wealth, should use all their influence to carry out The views from many of these forts looking over his political views. Accordingly, it is said on the the low country is very fine. One of these points present occasion, he selected a wily and unscrupulof vantage has been availed of for the erection of ous member of the sacerdotal fraternity, as his tool & colonade or long mantapam known as miriyala for the accomplishment of his ambitious designs. takhta. Tradition says that this was the favourite The Brahman was furnished with money, and di. resort of one of the old Reddi Chieftain who held the rected to restore a magnificent temple of Gopinafort. There are the remains of the old treasury, thaswaini at the foot of Kondavid. A new irr.age magazines, granaries, and all sorts of store- was to be consecrated and set up, and for the celegodowns. One of these is a bombproof building, the bration of these rites, the presiding priest invited interior of which is a well cut in the rock eleven the seventy-two Chiefs to descend from their hill feet by seven and four feet six inches deep. This fortress. They came--the three score and twelvewas the receptacle used for the storing of ghee. and were all seated in the great hall. From thence Everywhere may be seen the foundations of dwell- one by one the officiating priest led them to the ing houses, and the number of rice-pounding stone inner shrine to view the new representation of deity, mortars is very great, giving evidence that a large and to bow before the image that the great Krishnumber of persons must have at one time been na Deva Royalu had set up. As they stepped into quartered in this hill fort. There are many springs the antaralikam or inner hall, and bowed at the on the top of the hill, and three large tanks, one threshold, two ruffians, who were concealed in the leading into the other, so that when the first is chamber, stepped forward, and before the victim filled, the second begins to receive its supply, and had time to raise a cry, precipitated him into & similarly again the third. There is also the re- deep well whose mouth it was impossible to discover mains of a pekota showing that this was the method amid the surrounding gloom. One by one each of raising water then employed. There are on the Reddi Chieftain approached the shrine, and all hill a number of temples, but all the images have shared one cominon fate, one common grave, and been broken, or had their features chipped off then all was easy for Krishna Deva Royalu to seize through the iconoclastic zeal of the Muhammadans, the fort. He preferred the plain, however, to the who have also turned several of the temples into hill, and the third fort, as has been said, owes its Mosques. One of these Mosques was transformed origin to him. It has two entrances known as the in this way by one Gulab Ghazi, and close beside it Kolepelli Darwaja and the Nadelle Darwaja. The is his dargah or tomb, for the repairs of which there ramparts of the fort still remain to a considerable is an endowment of four Kuchelas of land in a extent, with the gates and streets paved with stone. village in Bapatla Taluq. The holder of the Inam . There are a number of modern houses in the fort, is bound to look after the repairs of the Mosque and ruins, and blocks of cut stone, scattered all and tomb, and ascends the hill every Friday to light round. The chief feature of interest, however, a lamp, as well as on the occasion of the principal in this fort is Gopnathaswami's temple. It is a festivals. very large building of stone, and the pillars But the time when the Muhammadans gained are very fine, in some cases a cluster of five pile possession of this fort was subsequent to the date lars carved out of a single block. The Muhamwhen the third or lower fort on the north side was madans, however, have destroyed all the images, built. This is known as simply Kota, and owes its and converted the great hall into a Mosque. It origin to the dynasty of Bijayanagar, better known remains as such to this day. To enter the hinder as the Royalu. Tradition goes that about the be- portion one has to go round to the other side. The ginning of the sixteenth century the race of the autaralikam is to be seen where the well is said to Reddi sovereigns came to an end. The last old I have been dug which received the Reddi Chiefs.

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184 THE INDIAN ANTIQUARY. (JUNE 7, 1872. The place is inhabited now by a colony of swallows which dazzled with the light of the torch as we entered, fluttered wildly about, and fell with outspread wings on the ground. Kondavid hill has a considerable extent of pasturage which is leased out, and the custard apples alone fetch some Rupees 300 a-year. The bamboo grows on the summit, and gives its name to one of the tanks. The tradition and history of the place has been collected, a copy of the Telugu manuscript of which is in the possession of one of the village Karnams. Sir Walter Elliot is said tc have taken the original, and left this copy instead. Kondapilly. This is an old hill fort which formerly belonged to the Nizam, it is about ten miles west of Bejwada. All along the road and in the town there are numerous remains of old Masjids, Ashur Khanas, Pirla Chawadis, and Muhamadan burying grounds. Not far from Ibrahimpatam, on the north of the road, is a well, known as a well of the Minister of Krishna Deva Royalu who lived about 1550. The fort is entered through three successive massive gates at the foot of the hill, and by the fort walls a considerable space is enclosed, all thickly over-grown with jungle and luxuriant cactus. Within the limits of the old fort were built the English Barracks, which are still standing, consisting of eight large rooms besides outhouses, all in tolerable order. There was formerly a detachment sent here from the Regiment stationed at Masulipatam, but the place is now entirely abandoned as a military post, and the old barracks are used by any visitors as a halting bangala. Opposite the barracks is an English burying ground enclosed by a mud wall, but the tombs are all of comparatively recent date. A few hundred yards from the bangala, the ascent of the hill commences. It is & winding tortuous path between two hills, and the whole way for about three quarters of a mile is a climb by & staircase of stones placed in position to form steps. The labour of constructing this must have been great; many of the stones have the mark of blasting, and many are cut and trimmed as if they had previously been used for some other purposes. The ordinary mode of ascent is on foot, but visitors can be carried up by bearers. The bearers through practice go up with their burden very quickly. As one approaches the summit, the ruins of the old palace appear perched on a crest between the two hills, on either side of the Pass. The heights are fortified with towers, and loopholed ranges of battlemented wall show how strong the place must once have been. On every jutting crag and eminence there are works which completely command the Pass. The upper fort is entered through three enormous gateways in succession. This entrance is known as the Dargah Darwaja. The sides of the gateways, about fifteen feet high, are single blocks of granite, and the lintels about twelve feet wide are the same. The gate derives its name from the dargah or tomb of Ghulab Shah, who was killed here in fight. It was endowed with twelve kuchelas of Inam land, which has been subsequently reduced to eight, yielding eight kattis of produce. The endowment is for the purpose of keeping the tomb in repair. It is a modern looking edifice, plastered white inside and out, in close proximity to the ruins of an old Masjid. Immediately above this stands the Tanisha Mahal or palace. The fort is said to have been originally built by the Reddis who once ruled this part of the country, but this building is purely Muhammadan. The whole of the ground floor consists of extensive cloisters, supported by stone-built pillars, and the roofs arched. Between the pillars, in some instances, partitions have been run up, so as to form separate chambers. This ground floor was probably used as a barrack for troops. The floors are all paved with stone, and the masonry is exceedingly strong and good. At present these cloisters are used at night for the protection of the cattle which are sent up the hill to graze in large numbers. A small stone staircase leads to the upper floor, where there is a great hall over which a thatched roof was lately placed, when & party of gentlemen came up here to spend the Christmas Holidays. There are several bath-rooms with stone cisterns and pipes providing the escape for the water. There are the remains of a number of large and small chambers, but all unroofed. The walls have been originally plastered, and the orna'mental designs are still visible; some in excellent preservation. There is a balcony overlooking a large tank, a terrace leading past what was once the garden to the zenana. These apartments are surrounded by a high wall. There is a court-yard within having a large stone bath, to which water was conveyed by pipes, and there are the remains of various chambers all now unroofed. The walls are covered with ornamental niches. Leaving the zenana, a path leads to the great reservoir, which is supplied by a spring, and where the water never fails. It is very cold, and said to produce fever. The reservoir is of great depth. There are also several tanks on the hill which, however, dry up during the hot weather, and in the tanks several wells. Beyond the reservoir is the granary, a massive building of stone supported on high arches, and so constructed that each compartment might be divided by stone walls, so as to make a number of Beparate receptacles for grain. There is but one entrance below, but each receptacle has an aperture at the top. The place is now tenanted by millions of bats which, continually flying about, give forth the sound of rushing water. Beyond the granaries are the magazines. All around the hill is strongly defended by towers and ramparts. Besides the

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JUNE 7, 1872.) ANCIENT REMAINS IN THE KRISHNA DISTRICT. 185 - Dargah Darwaja, there is another entrance, known as Golkonda Darwaja, on the other side of the hill, from which a path leads down towards Jagiapett. On the hill ferns abound, and many flowering and odoriferous shrubs. There is a white and purple creeper (samulrapala the milk of ocean) which is very luxuriant. There is a good deal of jungle but no forest. One tree Ponugu chettu grown in considerable abundance, and is much used by the Machis of Kondapali who are celebrated for the manufacture of figures as representations of all the castes and costumes. Some of these are very good. On the hill there are numbers of monkeys (kondamutsu). There is a Telugu manuscript containing the legends and history of this fort. Bellamkonda. There is an old fort of stone here, also said to have been built by the Reddis when they ruled the country. The fort is on the top of a high hill, and is termed a durgam or durg. The fortification still remains, and also the ruins of flat roofed dwelling houses, magazines, granaries, etc. There is a perennial spring at the top which supplies a reservoir. The hill is covered with jungle, and there are tamarind trees, custard apple trees, and bamboos. There is a pathway formed for the ascent. Vinukonda.This is the Hill of Hearing. Tradition says that here was the spot where, according to the localized legend, Rama first heard of the rape of his wife Sita by Ravana. On the hill, about 600 feet high- bare rock without vegetation, there is a temple of Shiva under the designation of Ramalingeshwaraswami. The ascent is a very steep one, by steps cut in the rock, and cut stones piled to form steps. Close to the temple on the summit are two konerus or artificial reservoirs of water revetted Arvoirs of water revetted with cut stone. These never run dry. The larger Thean never run dry. The larger one is known as Ramagundam, and is much resorted to for bathing. The other, which is much smaller, is known as Sitagundam, and it would be considered desecrative to bathe in it, as it is left for the goddess's private use. There are three lines of fortification around the hill, one above the other, but the walls have been demolished, and the stones are gone for long distances. The fort is said to have been built when the Reddis held the country, and there are still to be seen the foundations of the old dwelling houses on the hill, magazines, granaries, etc. About a quarter of the way up the hill there is a large artificial reservoir with a perennial spring known as Tega Bhavi. At the foot of the hill there is an old temple dedicated to Kodandaramaswami and another to Prasanna Ramalingaswami : all around are the ruins of mantapams, and much cut stone. There is a curious story attached to & large representation of Hanuman at the foot of the hill. It is known as Tappal Anjanayulu, and it is said that when the country was held by Guntupalli or Rayani Baskarudu, a Deshapanda, under the Muhan- madan Government, he used to deposit his letters for Haidarabad at the foot of this image, and used to return the following day and find the answers. The monkey god is credited with a feat worthy only of the electric telegraph. There is another fort with walls of mud and stone at the foot of the hill. This formerly belonged to the Malraj Zamindar's family. The fort is entirely in ruins, and the area has been given up for cultivation. Dharanekota, Amravati, and Chintapalli.Dharanekota is the site of a very ancient town," the city of magic" as the name imports. The walls were pulled down by the late Vasereddi Zainindar to build the town of Amravati about a century ago. These buildings have also in time fallen into ruins. There were two hundred two-storied houses built for Brahmans, and the Zamindar's palace is reported to have had gilt and silvered tiles. The whole place is now a mass of ruins. There are to be seen the remains of large reservoirs and fountains and places for pleasure grounds. A long law suit, carried through many years regarding a disputed succession, dissipated the wealth of the family. The estate fell into arrears, and was sold by auction, and bought in by Government for & nominal sum. There are two brothers, the present representatives of this old and ancient Zamindari, who now live in a ruined tenement where their ancestors were once high lords, drawing a revenue of thirty or forty lace &-year. They are dependent on their mother pension of Rupees 150 a-month. The fort at Chintapalli belonged to the same family, and is now also in ruins. Also another at Rajapett, which is in the same condition. Gurjala.-At Gurjala in the Palnad there are the ruins of an old fort, the stones of which have been largely taken by the villagers to build their houses, It is said to have been originally raised by Raja Narandrudu, the 4th descendant of the Pandavas (Kshattrayas). There are also the remains of other stone forts in the Palnad, at Tunnekota (this has lately been pulled down and levelled,)at Kambhampad, Goli Nayarjunakonda, Tangada, and Karempudi. At the latter place, outside the fort wall, there are several two storied mantapams or porticos, which are said to have been used by an old Rishi in former days for the performance of his japam (prayers). He would recite his prayers at different quarters of the town at different hours of the day, high up in the second story of these mantapams where his devotions might be duly observed. Agnig medala-This place, in the Vinukonda Taluq, derives its name from the hot springs which are said to have existed here, but there are no traces of them now. The fort here belonged to the old Malraj family, and is now quite dilapidated, and the in the Vinukonda Taluq there are also the ruins of old forts at Vinukonda, which belonged to the

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186 THE INDIAN ANTIQUARY [JUNE 7, 1872. Sakamuri family, at Tangerala and Gummampad, to the Nedadavol Zamindari, which was transferred the former an Agraharam, and the latter a Mokhasa to Godavari District at the amalgamation of the village. late Guntur and Masulipatam Districts. In the Nandigama Taluq there is an old Reddi In the Nizampatam Sarkar of Ripa Hi Taluq, there fort or durgain on the north bank of the Krishna, a are also forte at Vullipolam, Kadavakuduru, Garalittle to the east of Mugetala at Gudemetla, known 1 paveram, Yalatepolam and Amudalapilli. as Turangaraidu. There are the ruins of mud There are also forts at Vallur and Gudur belongforts built by the Vasereddi Zamindar at Nandi- ing to the Vallur Zamindar. One at Avanigadda gama, Raghavapuram, Irellapad and Magallu ; one belonging to the ex-Divi Zamindar, and one at built by Chava Narasaya at Konakanche, and one Mailaveram belonging to that Zamindar. built by Cherumamella Venkataramanaiya Veladi. There are also ruins of ancient forts in the Palnad There is another old fort at Itur, and one at Panu- Taluq at Katavaram, Machavaram, Tangeda. Pidu nrol built about a century Ago by the guralla, Tandutla, Gamalapad, Kamepalli. Petta Muhammadan Governor or Tanisha. The walls of Mansursha, Ubbapalli, near Dachapalli, Gottepalli, both have fallen down. Jagiapett is a town of Pulbriddegudam, Nagarjunakonda or Durg, Karunconsiderable trade and importance in the Nandigama pudi, Kambhampad, Gali, Pendugal, Pillutla. Taluq on the borders of the Haidarabad territory. In Guntur Taluq at Naukar, A band of Rohillas once came here and burnt down In Narsaraupett Taluq at Chilakallurpad and the place. The people then built a square tower Kunkalagunta. in the centre of the town for protection provided In Repali Taluq at Repali, Nedumurru and with narrow loopholes for musketry, but they never Rachur. added the staircase to ascend to the top, and the tower In Vinukonda Taluq at Gunadampad, Komalawould practically be of very little use as a means of pad, and Chintalacheruvu, besides a number of defence. The town was surrounded by a high wall smaller ones, or bastions in the Palnad Taluq at by the Vasereddi Zamindar of old time, a consider- Mandenapadu, Janapadu on a pagoda, Pedda Garable portion of which remains. At each gate was lapadu, Konanki, in the centre of the village, built a temple. There are also forts in this taluq Pinali on a pagoda, Oblinipalli, Kalakota, Maduat Konakanchi, Dabakupali, Malkapuram, Muka- kuru, Pattavedu, Gunlapad, Gottepalli, Veldurru, peta, Anneguntapad, and Shir Muhammadpet. Royaveram, Pasevamula, Nangalavaram, Oppicherla, Also at Lingagiri, Shri Narasimhapuram, Ganuga- Adigopula, Miriyala, Pedda Kadavagunta, Sunnebanda Sarvavaram, Kalavapalli, Lakhaveram, and galla, Jattepalepu, Pulepad, Rentala, RentachinAmaraveram. These villages belong to the Lingagiri tala, Mandugalla, Pullagunta, Charlagudepad, Zamindar. In Munagala, Nalamaru, Madhaveram, Gottennzukuala, Dieta. Rapali, Karivarada, Sripuram, Nadegudamala, VIII. The Mahals or palaces of Zamindars conKomarabanda, Ankupamula, Barayakudagudam structed within the last century. The best specimens and Brindavanapuram, villages belonging to the of these are the palace of the ex-Zemindar of NarMunagala Zamindar there are also forte. In Visan- saraupet, and the palace of the Devarakota napett Division there are also forts in the villages Zamindar of Sallapalli. There are each large piles of Tiruvur, Kalagara, Gampalagudem, Venegada, of buildings in the Muhammadan style of architecand Vishnupett. In the last-inentioned village the ture, four or five stories high. There is a very fort is not walled, but surrounded by a hedge of large hall on the ground floor and a gallery round bramble ; it is called Kumpakota. it on the second floor, with five ranges of rooms In the Bejwada Taluq there are two old ruined above. The buildings are of brick plastered, with forts at Valavadam and Vellatur. At Bejwada, too, high Muhammadan arches. There are ornamental there was a fort; there are no signs of it at present, devices in plaster, and the woodwork is carved and and in the Gudiwada Taluq at Kanukolanu, Vama- painted in bright colours. There are extensive varapupad, Kaldindi, Venkatapuram, Chigurukota court-yards with reservoirs and fountains and e of them are worth preservation. I gardens and shrubberies. In the Devarakota Zamindari of Bandar Taluq there IX. European remains.-Tradition exists of the are the ruins of a fort at Lakshmipuram, built about sea coast of this district having formerly 200 years ago. There are also forts in this taluq been several miles inland of the present shore, and at Yundapalli, Nungegada, Nagayalanka, and Mare- this is supported by a mark of an old beach along polam. the eastern road to Masulipatam from China GanIn the villages of Najid Zanindari there are jam. The black soil here gives place to a belt of forts at Katur, Medur Kasbah, Nana Kasbah, sand from 5 to 10 miles in breadth, covering with Suravaram, Telaprolu, Gollapilli Kasbah Najid, the drift the elevated ridges generally found above Musunur, Vijiaroy Kashah, Rayanepolam, and high water mark, and then sloping gradually to the Mutanavidu. There are also forts in some villages present coast. The general tradition is supported of Chatroy, Pentapad, Bahurjali, Gundugol, by a Dunde kaveli, describing the sea as having Ambarpett, and Elor Haveli Parganas, belonging formerly extended nearly to the present town of

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JUNE 7, 1872.] THE DARDS. 187 China Ganjam, and stating that as far back as A.D. 1224, some Frangalu or European foreigners, probably Portuguese, carried on considerable traffic with Masulipatain for a time on the coast, and raised a town called Frangalupatnam, the remains of which are still to be seen in certain existing muunds Fringalu dinne. The Dutch were the first European settlers in Masulipatam, but the old Dutch burial ground at Masulipatam is all that remains to tell of their connection with the country. The Dutch Chapel has been converted into a private house, and that in time has been allowed to fall into ruing. The old Dutch tombs are finely carved with inscriptions and coats of arms in relievo letters. The dates of the tombs are from 1649-1725. In 1621 the English factory at Bantam attempted to open & trade with Palikat, but were opposed by the Dutch. In the following year, however, they succeeded in establishing a trade at Masulipatam. In 1628 the English were driven from Masulipatam by the oppression of the native Governors, but five years subsequently the place was established as a factory through a Firman of the Nizam of Golconda. In 1689, owing to misunderstanding between the English and the great Mughal, the latter seized the factories at Masulipatam and Vijayapatam. In the following year an imperial Firman permitted the Company to re-settle in the district, and the following year the kowle for the Madras settlement, including the English factories of Masulipatam, Madapalam, Vijayapatam, etc., within the territories of the Golconda country, was granted, which emanated from Zulfakar Khan, the Mughal General in the Dekhan. There is a French burying ground in the Town of Masulipatam, but the only tomb that has any inscription left is one to the memory of John Rowland, 1701. The Northern Sarkars were obtained by the French in 1753, and remained in their possession till 1759, when they were transferred to the East India Company, to whom they were finally ceded in 1765. The fort at Masulipatam was built by the English, but the greater part of the ramparts have, within recent years, been entirely levelled. It was designed by Sir Charles Trevelyan to level the walls, and lay out boulevardes and a people's park, but this idea was frustrated by the cyclone of 1864 that carried off some 30,000 souls and depopulated the fort. FORMS OF GOVERNMENT, &o., AMONG THE DARDS. By G. W. LEITNER M.A., Ph.D., &c. CHILAS, which sends a tribute every year to Kash- late ruler of Chitral, Goubar-Aman, who had conmir for the sake of larger return-presents, rather quered Ghilgit, made it a practice to sell them into than as a sign of subjection, is said to be governed slavery on the pretext that they were Shiahs and by a council of elders, in which even women are infidels. Yassin was ruled by Mir Wali, the suppceed admitted. When I visited Ghilgit, in 1866, it was murderer of Mr. Hayward, and is now a dependenpractically without a ruler, the invading troops of cy of Chitral which is ruled over by Aman-ul-mulk. Kashmir barely holding their own within a few The Hunza people are under Ghazan Khan, the son yards of the Ghilgit Fort-a remarkable construct- of Ghazanfart and seem to delight in plundering ion which was blown up by accident last year. their Kirghiz neighbours, although all travellers There is now a Thanadar of Ghilgit, whose rule through that inhospitable region, with the exception is probably not very different from that of his of Badakhshan merchants, are impartially attacked rapacious colleagues in Kashmir. The Ghilgitis by these robbers whose depredations have caused are kept quiet by the presence of the Kashmir the nearest pass from Central Asia to India to be army, and by the fact that their chiefs are prisoners almost entirely deserted. At Ghilgit I saw the at Srinagar, where other representatives of once young Raja of Nagyr, with a servant, also a Nagyr. reigning houses are also under surveillance, Man He was a most amiable and intelligent lad, sur Ali Khan, the supposed rightful Raja of Ghil whose articulation was very much more refined git is there ; he is the son of Asghar Ali Khan, son than that of his companion, who prefixed a guttural of Raja Khan, son of Gurtam Khan-but legitimate to every Khajunk word beginning with a vowel. descent has little weight in countries constantly The boy was kept a prisoner in the Ghilgit Fort as disturbed by violence, except in Hunza, where the a hostage to Kashmir for his father's good supreme right to rob is hereditary. The Ghilgitis, behaviour, and it was with some difficulty that he who are a little more settled than their neighbours was allowed to see me and answer certain linguisto the West, North and South, and who possess the tic questions which I put to him. If he has not been most refined Dardu dialect and traditions, were sent back to his country, it would be a good opconstantly exposed to marauding parties, and the portunity for our Government to get him to the The only record is the drawing published in the Illus animal. I ww however unable to find out its meaning." trated London News of the 12th February 1870 The word is Ghazanfar [which means in Aralic: lion+ Maior Montgomerie remarks "the coins have the word herol and is the name of the former ruler of Bunza, whose Guiantar on them, the name, I suppose, of some emblematic Damo is on the coins

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188 THE INDIAN ANTIQUARY. Panjab in the present cold weather with the view of our obtaining more detailed information than we now possess regarding the Khajuna, that extraordinary language to which I have several times alluded. [JUNE 7, 1872. resources of that Paradise on earth and killed the intellectual and moral life of its people. The administration of justice and the collection of the taxes in Dardistan are carried on, the former with some show of respect for religious injunctions, the latter with sole regard to whatever the tax-gatherer can immediately lay his hand upon. The names of Ra, Rash, Raja, applied to Muhammadans, may sound singular to those accustomed to connect them with Hindu rulers, but it is the ancient name for King at Ghilgit (for which Nawab seems a modern substitute)-whilst Shah Kator in Chitral, Tham in Hunza and Nagyr, Miter and Bak te in Yassen, and Trakhne, in Ghilgit, offer food for eculation. The Hunza people say the King's race is Mughulot (or Mughul); they call the King Sawwash, and affirm that he is Aishes (this probably means that he is descended from Aisha, the wife of Muhammad). Under the king or chief for the time being, the most daring or intriguing hold office and a new element of disturbance has now been introduced into Dardistan by the Kashmir faction at every court [or rather robber's nest], which seeks to advance the interests or ulterior plans of conquest of the Maharaja, our feudatory. Whilst the name of Vazir is now common for a "minister," we find the names of the subordinate offices of Trangpa, Yarfa, Zeytu, Gopa, &c., &c., which point to the reminiscences of Tibetan Government. I need scarcely add that under a Government like that of Chitral, which used to derive a large portion of its revenue from kidnapping, the position of a slave-dealer (Diwan-bigi) was a high official one. Shortly before I visited Ghilgit, a man used to sell for a good hunting dog (of which the Dards are very fond), two men for a pony, and three for a large piece of pattu (a kind of woollen stuff). Women and weak men received the preference, it being difficult for them to escape once they had reached their destination. Practically, all the hillmen are republicans. The name for servant is identical with that of " companion; "it is only the prisoner of another tribe who is a "slave." The progress of Kashmir will certainly have the effect of stopping, at any rate nominally, the trade in male slaves, but it will reduce all subjects to the same dead level of slavery and extinguish that spirit of freedom, and with it many of the traditions that have preserved the Dard races from the degeneracy which has been the fate of the Aryans who reached Kashmir and India. The indigenous Government is one whose occasional tyranny is often relieved by rebellion, I think the Dard Legends and Songs show that the Dards are a superior people to the Dogras, who wish to take their country in defiance of treaty obligations, and I for one would almost prefer the continuance of the present anarchy, which may end in a national solution or in a direct alliance with the British, to the epicier policy of Kashmir which, without shedding blood, has drained the HABITATIONS. The villages, are situated on the main lines of road which, as everywhere in Himalayan countries, generally coincides with the course of rivers. The villages are sometimes scattered, but as a rule, the houses are closely packed together. Stones are heaped up and closely cemented, and the upper story which is often only a space shielded by a cloth or by grass-bundles on a few poles, is generally reached by a stair-case from the outside. Most villages are protected by one or more wooden forts, which with the exception of the Ghilgit fort-are rude blockhouses, garnished with rows of beams, behind which it is easy to fight as long as the place is not set on fire. Most villages also contain an open space, generally near a fountain, where the villagers meet in the evening and young people make love to each other. Sometimes the houses contain a subterranean apartment which is used as a cellar or stable-at other times, the stable forms the lower part of the house. In Ladak, a little earth heaped up before the door and impressed with a large wooden seal, was sufficient, some years ago, to protect a house in the absence of its owner. In Dardistan bolts, &c., &c., show the prevailing insecurity. I have seen houses which had a courtyard round which the rooms were built, but generally all buildings in Dardistan are of the meanest description-the mosque of Ghilgit, in which I slept one night whilst the sepoys were burying their dead two or three yards away from me, being almost as miserable a construction as the rest. The inner part of the house is generally divided from the outer by a beam which goes right across. Water-mills and wind-mills are found. Cradles were an unknown commodity till lately. I have already referred to the wine and treasury-cellars excavated in the mountains, and which provided them with food during the war in 1866, whilst the invading Kashinir troops around them were starving. Baths (which were unknown till lately) are sheltered constructions under waterfalls; in fact they are mere sheltered douche-baths. There is no pavement except so far as stones are placed where there are no roads. The rooms have a fire-place, which at Astor, (where it is used for the reception of live coals) is in the middle of the room. The conservancy arrangements are on the slope of the hills close to the villages, in front of which are fields of Indian corn, &c., &c.-Indian Public Opinion, Dec. 1.

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JUNE 7, 1872.] MISCELLANEA. 189 REVIEW. THE STORY OF GAUTAMA BUDDHA AND H18 CREED: ordinary resemblance is heightened by the fact that An Epic by RICHARD PHILLIPS. Longaans: 1871. both employ only celibates as their agents. We rise from the perusal of this elegantly got up From a careful perusal of this volume, we cannot volume with a feeling of disappointment. We had in any way learn that the author has the least achoped for a solution of many of the problems which quaintance with any of the Eastern langunges ; 80 remain to students of Buddhistical literature ; but that at the very outset he is prevented from adding to none of these does the author direct his attention. to our store of knowledge. The other course which His sole object is an attempt to give "a reason- lay open to him of presenting in a compact form able narrative of Buddha and Buddhism, looking at the results attained by the inany able scholars who these subjects of course from a poetical standpoint." have devoted long years to the study has been utThese are stated so much better in prose by Hardy terly ignored. So that as far as the inquiring in his "Manual of Buddhism," that we should reader is concerned, he is exactiy where he was have thought the author would have abstained from Mr. Phillips tells us that "The poem," as he calls " slaving the slain." We fully agree with Mr. it," is founded upon a theory; but nothing short of Phillips in his notion that "the great Ascetic" & full conviction of the soundness of that theory deserves to be better known ; but we cannot add would have led the author to represent Gautama as the cheering hope that the present volume will in a wilful deceiver, beguiling men to virtue ; and any degree advance the object most to be desired, thus by impeaching his moral character to lessen The attractive beauty of Buddha's life, and the vast him in mnen's eyes. But if his moral character is influence exercised by his creed over more than lowered by this assumption, as undoubtedly it is, one-half of the human race, are in themselves power it must be allowed as a slightly compensating fact, ful motives for an attentive study of his career. that his intellectual status is considerably raised But the qualifications demanded for the task of by it." able exposition are so numerous, that since the The work consists of about 650 stanzas spun out much-to-be-lamented death of Eugene Burnouf, we i with uncommon perseverance, with little regard for almost despair of hearing of an equally able suc- rhyme and none at all for rhythm. Thus we take, cessor. There are Jaina works, Chinese works, entirely at random, a specimen which is no better Tibetan works, Pali works, and perhaps even Japan- than its neighbours : ese works, to be carefully mastered before we gain "For, unlike many, Sakya-Muni weighed full and accurate information as to the results of The Pundit's reasoning, and was not afraid, the teaching of Buddha and his missionaries on the Nor did he deem it impious to doubt The Brahman's doctrines; so he soon found out Eastern races. The wonderful exertions made by The measure of his wisdom; and discerned the apostles of Buddhism, can only be likened to Where lay his wakness: thus he soon had learned, the great efforts put forth by the Jesuits during the All he could teach him. Then did he prepare nascent period of that great order; and the extra- To seek for wisdom and for truth elsewhere." MISCELLANEA, NOTES, AND QUERIES. KANGRA. It is this extrenie antiquity which makes Kangra, As Jamu is the chief of all the States on the and particularly the Kangra Fort, of such value in other side of the Ravi, so has Kangra always been the eyes of the natives of the district, who will still regarded as the principal among a large circle of tell you that he who holds Kangra holds the Panjab. states on this eide. The Katoch, or Kangra family, When the Muhammadans held sway in India, they sprung from no mortal stock; the first Raja, Bhum plundered Kangra of immenso treasure ; but the idul Chand, was created from the perspiration from the was restored to the temple, and the Hindus again brow of the Kangra goddess; not born, like other obtained possession in 101 A. D. From this time men, a puling infant, but cast perfect in a mould, a till 1360 A. D., when Firuz Tughlak again plundered god-like man, prepared for mighty deeds. This ar- the temple, the history is uncertain. This Emperor pears somewhat startling, but as it occurred some is supposed by Mr. Burncs, to whose settlernent reeleven thousand years ago, perbaps we may allow port we are indebted for much of this bistory, to ourselves to believe that things were differently have resided in the Kangra fort, and to have there managed in those days. Coming down to more re- received, twenty-eight years after, Prince Muhau. cent days, we find the Greek historians, more than mad Tughlak, who was a fugitive froin Delhi. 300 years B.C., alluding to the mountain kings Ferishtah tells us that the great Akbar, having north of the Panjab. Almost all the noble families subdued Kangra, received the Katoch King, Dharmfrom the Ravi to the Satlaj claim connexion with, chand, with kindness. In this reign the Fort at or descent from, the Katoch family. Kangra was held by Imperial troops; and the

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190 THE INDIAN ANTIQUARY. [JUNE 7, 1872. Emperor Jehangir, after whom one of the gates of the fort is named, was so delighted with the Kangra valley that he proposed to make it his residence. The natives, who always sought every opportunity to rebel in their conquerors' absence, were naturally much opposed to this scheme, and the present inhabitants of Kangra will tell you that to prevent the Empir from setting there, the people collected an immense crowd of those who were affected with hideous goitre, and bringing them before Jehangir, warned him that as this terrible deformity was so common in the valley, he and his followers could not hope to escape. This is said to have caused him to remove to Kashmir. In 1752 A.D. the Panjab passed from the Mughals to the Afghans : and from that time to 1764 A.D. it remained attached to the kingdom of Kabul; but Nawab Taefulah Khan, whom the Mughal Court had appointed commandant of Kangra, had still possession of the place, even when the hill chiefs resumed their territories, leaving him nothing but the lands immediately under the fort. In 1764 A.D. the Afghans, defeated by the Sikhs, crossed the Indus, never more to return, and the Panjab fell into the hands of the Sikh Sirdars : but Fort Kangra was not reduced until 1782 A.D. Taefulah Khau, as isolated Mughal governor. having held it all the intervening years, with no resources beyond the range of his guns. This fact proves the value of the fort as a military post in olden times. Even then it could not be taken by assault, and cnly fell when Taefulah Khan died in the siege, and his followers, disheartened by his loss, surrendered. Jaya Singh, the conqueror, held the fort for four years, when he was forced to make concessions to & combined army of Sikhs and Katoch Rajputs, at Batala, in the Gurdaspur district, and fort Kangra, after many centuries, came into the hands of Sansar Chand, its legitimate chief. From the possession of this famous fort, Sansar Chand gained the chief power in the hills, and placed Kangra at the head of the eleven Jalandar principalities. Here he reigned for twenty years; but his continued aggressions at last brought him into trouble. He had attacked the hill state of Kulur, and its chief, unable to meet him in person, called in the Gurkhas to his assistance. This led to the terrible Gurkha invasion so much talked of even now by the inhabitants of the valley. The people fled to Chamba and to the plains, not a blade of grass grew in the Kangra valley; but amid all the horrors and confusion of the invasion, fort Kangra remained in the hands of the worsted Katochas, who were at last delivered from the Gurkhas by the interference of Ranjit Singh. The Sikh, taking a large part of the Katoch do. minions as a reward for his assistancu, gave Tasar Chand the fort and a number of villages, which had always been allotted for the maintenance of ita garrison ; but year by year he encroached more and more on the Katoch independence, and in 1838 an nexed the whole country. In 1839 Ranjit Singh died, and his disorganised soldiery, invading British territory, were punished. Lahor was occupied and the British army obtained possession of the Jalandar Doab in March, 1846. But even then, in the midst of a conquered country, cut off from all hope of succour and assistance, the native confidence in the strength of the Kangra fort was so great that it held out, in spite of warnings, until a British brigade had actually invested it, when the Sikh Governor agreed to evacuate on condition that he and his men were allowed a free and honourable passage. . It would be difficult to exaggerate the value which natives set on fort Kangra ; it is a most sacred place, consecrated by its idols and its antiquity : it is of the highest political value, for any native chief holding Kangra would be paramount in the hills; and the Dative idea of its military importance is high and were it unoccupied, it would be immediately seized as a great prize, in case of any disturbance in the Panjab. After it fell into the hands of the British, the fort was first garrisoned by native troops; and, when the country was supposed to be sufficiently quieted down, they were replaced by a bill corps which was then formed. But in the same year in which this change was made, the Multan insurrection broke out, and it Was thought necessary to replace regular troops in the Fort. Ram Singh was only prevented from attacking and perhaps conquering the garrison there in 1848, by a sudden movement of Captain Davidson's and Major Fisier's irregular horse to its succour. This Ram Singh during his short-lived power was joined by about 400 men, and was only dislodged by Mr. John Lawrence, now Lord Lawrence, bringing up reinforcements and driving him out of the Nurpur Fort.-Panjab Times, Nov 21. A LAKE LEGEND OF THE CENTRAL PROVINCES. LAKE Taroba in the Chanda district, situated 14 miles east of Segaon, in a basin of the Chimur hills, at a considerable height above the plain, is believed by the natives of the surrounding country to owe its origin to enchantment. It is far from any village, and though artificially embanked at one point, has all the appearance of a natural lake. Its depth is very great and the water is considered to be of peculiar excellence. In the early agesso runs the legenda marriage procession of Gavalis was passing through these hills from the west. Hot and thirsty they sought for water but jund none, when a strange-looking old man suggested that the bride and bridegroom should join in digging for a spring. Laughingly they consented, and with the removal of a few spadesful of earth a clear fountain leapt to the surface. While all were delightedly drinking, the freed waters rose and spread into a wide lake, overwhelming bride, bridegroom, and procession ; but fairy hands soon constructed a temple in the depths, where the spirits of the drowned aro

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JUNE 7, 1872.] MISCELLANEA. 191 supposed to dwell. Afterwards on the lake-side a l you have travelled those fifteen days through such palm tree grew up, which only appeared during the l& difficult country as I have described, in which day, sinking into the earth at twilight. One morn- travellers have to carry provision for the road being a rash pilgrim seated himself upon the tree-top, cause there are no inhabitants, then you arrive at and was borne into the skies, where the flames of the capital city of this province of Mien, and it also the sun consumed him. The palm then shrivelled is called Amien and is a very great and noble city." into dust, and in its place appeared an image of the -(Yule's Marco Polo, II., 45, 52, 70-2.) This passpirit of the lake, which is worshipped under the sage has presented considerable difficulty to Col. name of Taroba. Formerly at the call of pilgrims, Yule in his admirable commentary, because, as it all necessary vessels rose from the lake, and after seems to us, he has erroneously counted the 174 being used were washed and returned to the waters. days' journey from Yungchan. Col. Yule is thus But at last one evil-minded man took those he had driven to the supposition that Marco Polo descended received to his home; they quickly vanished, and from Yungchan to the Shweli tributary of the Irafrom that day the mystic provision wholly ceased. wadi, and performed the rest of the distance by In quiet nights the country-folk still hear faint water. There are many difficulties in the way of sounds of drum and trumpet passing round the lake. this supposition, a supposition however which is "She is not dead, she has no grave, rendered necessary on the assumption that Marco She lives beneath Lough Ullin's water, Polo's distances are to be calculated from Yungehinn. And in the murmur of each wave, But it will be observed that Marco Polo speaks Methinks I catch the songs I taught her." of leaving the province merely and not the town. The old men say that in one dry year, when the This province is called Kardandan, a name however waters sank low, golden pinnacles of the fairy tem- which is probably only used to designate a portion ple were seen glittering in the depths. of Karazan, a word which Dr. Anderson would con" On Lough Neagh's banks as the fisherman strays, nect with the Kananzan mountains north-east of MoOn a cold calm eve's declining, mien, and which probably included most of the He sees the round towers of other days, country which now goes by the name of Yunan. Of In the waves beneath him shining." Marco Polo's descent of 24 days' journey Dr. AnderThe lake is much visited, especially during the son writes: "I do not know of any more correct months of December and January; and the rites description that could be given of the descent from of the god are performed by a Gond. Wives seek the Shan states over the Kakhyen hills to Burmah. its waters for their supposed virtue in causing fer- ... Starting from the Shan-Chinese town of tility, and sick persons for health. Fish in the lake Manwyne at the eastern end of the Sanda valley, grow to a large size, the skeleton of one which was where the descent begins, the journey occupies exstranded some years ago measuring 8 feet in length. actly two days and a half. So closely does Marco Polo's account of the route to Burmah coincide with MARCO POLO'S ROUTE FROM YUNAN. the two roads that follow the valley of the Tapeng In his report on Western Yunan Dr. Anderson over which I travelled, that I cannot but concludo seeks to identify the route traversed by the expedi that it referred to one of them ; but his description tion from Bhamo to Momein with that described by being devoid of details, it is impossible to say which Marco Polo as having been taken by him on his of the two routes he had 'in view." Dr. Anderson journey from the Court of the Great Khan to the would further fix the market referred to at Old Bhacapital of Mien or Burmah. So far as any conclusions can be drawn from so fragmentary a narrative mno, which he says, is distant from the capital of as that of the famous old traveller, the supposition Mien or New Pagan in a straight line about 250 miles. Dr. Anderson endeavours to strengthen his seems probable enough. Marco Polo's route seems to have been from Yunan (Karazan) ten days jour position by a reference to certain curious customs which are mentioned by Marco Polo and of which ney to Talifu (Yachi); and thence five days journey to Yungchan (Vochang). After leaving this he found traces in the Shan states. Such customs province, Marco Polo goes on to say, " you come are the use of tallies, the consultation of persons to a great descent ; in fact you ride for two days supposed to be possessed of a devil, the docking and a half continually down hill. On all this de of horses' tails, and the relative values of gold and scent there is nothing worthy of mention except only silver. But after the lapse of six centuries, we are that there is a large place there where occasionally not inclined to attach much weight to mero coina great market is held. . After you have cidences of this nature, at any rate in determining ridden those two days and a half down hill, you find the line of direction of any particular route. All yourself in a province towards the south which is ! that can be said is that Dr. Anderson's supposition pretty near to India, and this province is called is as probable as any other-he found traces of Amein. You travel therein for fifteen days through a substantial bridged road the whole way from a very unfrequented country and through great Bhamo to Momien and more probable than that woods abounding in elephants and unicorns and advanced by Col. Yule. We have no doubt that that numbers of other wild beasta. . And when eminent savant will find much in Dr. Anderson's

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192 THE INDIAN ANTIQUARY. [JUNE 7, 1872. Brahmans say that the Hindu rulers allowed the offerings to be entirely employed on the spot in religious ceremonies, but the Musalman rulers appropriated them. During the early wars between the English and the French, this source of revenue was one of the first fruits of our conquests. These offerings are made generally from interested motives, and are of every diversity of articles conceivable; gold and silver lamps, coins of all sorts, bags of rupees, copper money, spices, assafoetida, the hair cut off the head, frequently vowed from infancy, and given up by some beautiful virgin in compliance with her parent's oath. A man who is lame presents a silver leg; if blind, a silver or gold eye. The jewels which a woman has worn with pride from infancy, are voluntarily left before the idol; she appears with a shabby cloth before the stone god, and presents a splendid one, which has never been worn; she tears the bangles from her child's legs and prays that the idol will shower down blessings on her and hers.-Delhi Gazette, 28th * Dec. 1871. report that will serve to illustrate future editions of his exquisite work on the great traveller of the thirteenth century.-Indian Observer, Jan. 13. TEMPLE AT TRIPETTY. THE Asiatic Journal furnishes particulars of the Hindu temple of Tripetty, eighty miles from Madras, the precincts of which had never been "profaned" by Christian or Muhammadan till the Madras police invaded it the other day. The exterior even had not been seen but by genuine Hindus. The temple is in a village near the centre of a long range of hills running almost North and South. At different distances round the hills are gates, the last at the top, and the pilgrims all pass through these on their way up. The mere sight of these hills so gratifies Hindus, that leagues off, upon first catching a glimpse of them, they fall prostrate, calling on the idol's name. The idol is worshipped by votaries who pour in from all parts of India, under a thousand names, but the three principal ones are Vengataramaha Swami, or the repeller of evil and insurer of good; Surinawasaswami, implying the habitation of S'ri, the Indian Ceres; Seshachellawansa, implying the habitation of Sesha, Seshachalla being the name of the hills, derived from Sesha, the king of serpents, and achella a mountain. The legend is that Vishnu assumed the appearance of a serpent and transformed himself into the Tripetty hill. The idol in the temple is an erect stone figure about seven feet in height, with four arms, personifying Vishnu; one right hand contains a chakra, or war mace, the other points to the earth, alluding to the sacred origin of the hill; one left hand holds the chank, or holy shell; the other holds the lotus. The Brahmans assert that the temple was erected at the commencement of the kali yuga. This period is to last 5,000 years, when Vishnu's worship on earth is to cease, and the Hindus are taught to expect his last and most glorious incarnation in person, terminating the days of "contention and business." We are further told by the historian of the temple, that it is distinguished by the oblations which are offered to the idol by Vishnu's votaries from all parts of India. Princes send their vakils, or ambassadors, to present their offerings to the shrine; whilst the poorer peasant, who may have little else to offer, wraps up some petty oblation in a piece of wax-cloth. The cause of these offerings is as follows. The idol smitten with love for the blooming Padmavati, daughter of a certain king, determined to marry her, but wanting money he had to seek the aid of Kuvera. This god however directed that the money thus lent should be repaid annually to the sovereign of the countries lying between the Palar and Sonumukhi rivers, and so it comes to pass that votaries pour in great numbers during the Brahmantsowin, or nine-day celebration of the nuptials, and annually, at this period, twothirds of the usual collections are made. The THE SAMLAJI FAIR. ALMOST on the border line between Mahi Kanta and Mewar, stands the famous shrine of the much venerated god Samlaji. The river Meshwa meanders over its rocky bed in the valley immediately below, and the waters of a splendid natural lake, of great beauty sparkle amid the well-wooded hills at the foot of which lies the road (if it can be so termed) that leads to Bechewada, a village in the territory of the Raja of Dongarpur. To this shrine of Samlaji there used to collect once a year, in the beginning of the cold weather, some seventy or eighty thousand pilgrims and traders. The shrine has existed for 500 years; but the fair unfortunately fell into disfavour, chiefly because of the annoying and often heavy blackmail levied by the petty chiefs and thakurs through whose territories the traders from Rajputana and Gujarat had to pass. The traders had to part freely with his money, and got no return in the shape of roads, and very little return indeed in the shape of protection. Likewise, trading was impossible during the troublous times of the Mussalman invasion of Gujarat. But Sir James Outram (then Colonel Outram) when Political Agent in Mahi Kanta, re-established this important mart. He made arrangements with all these petty robbers, whereby traders should be allowed to pass free through their states, due compensation being given by him in a legitimate way. For a number of years the fair flourished and trade increased rapidly, but of late years it has again begun to decline. The chiefs have resumed their old habits, especially the Thakur of Barodra, " a sturdy old man ;" and now the numbers attending the fair do not amount to more than fifty thousand.-Times of India.

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JUNE 7, 1872.] MISCELLANEA. 193 ORIENTAL STUDIES AT CAMBRIDGE. TEE Syndicate, appointed by Grace of the Senate Dec. 4, 1871, to consider the best means of promoting the Study of the Oriental Languages, gave in their report on 12th March, recommending That, recognising the intrinsic importance of the intrinsic importance of Oriental Literature, its special bearing on the theological and classical training of the University, the close connexion of England with the countries of the East, and the fact that Oriental Studies have as yet failed, for want of due encouragement, to take their proper place in the University System of Education, they are of opinion that these studies should be placed on a level with the other studies of the University by the institution of two Triposes, one for the Semitic languages and the other for the Indian languages. The Syndicate therefore recommend, that I. A Semitic Languages Tripos be established, the first examination to be held in 1875. All students who shall pass the examination so as to deserve Honours shall be entitled to admission to the degree of Bachelor of Arts. No student shall be admitted to the examination who has not passed the examination in the additional Mathematical subjects of the previous examination. An Undergraduate or Bachelor-designate in Arts may be a candidate for Honours in the Semitic Languages Tripos of any year, if at the time of the examination for such Tripos he shall have entered on his ninth term at least, having previously kept eight terms; provided that not more than ten terms shall have passed after the first of the said eight terms; and, excepting in special cases, no student of & different standing shall be allowed to be & candidate unless he shall have obtained permission from the Council of the Senate. The subjects at the examination of candidates for Honours in the Semitic Languages Tripos are Translation into Arabic ; Selected portions of the Kor'an, with Arabic commentary ; Arabic Grammar, with passages for translation into English from a selected work of some' native Grammarian. At least four Selected Arabic works. Passages for translation into English from unspecified Arabic works. Translation into Hebrew, and passages for pointing. At least four selected books of the Hebrew Scriptures, with a selected Hebrew commentary on one of the said books. Passages for translation into English from unspecified books of the Hebrew Scriptures. Paper on post-biblical Hebrew. Translation into Syriac ; at least four selected books of the Syriac Versions of the New Testament. Biblical Chaldee, and selected books of the Targums and of the Syriac Versions of the Old Testament. Selected Syriac works. Passages for translation into English from unspecified Syriac works. Comparative Grammar of the Semitic Languages. Literary History of the Semitic Languages. The papers on selected works shall contain pagsages for translation into English and questions on the subject matter and criticism of such works. The paper on selected Arabic works shall include specimens of poetry and rhymed prose, with or without commentary. The Kcr'an and Grammatical works shall be excluded from this paper. The paper on post-biblical Hebrew shall contain passages for translation from at least two selected and two unspecified works. The Board of Oriental Studies will publish a list of books bearing on the subjects of the last day's examination, and will revise such list from time to time. Public notice of all the variable subjects selected for the examination in any year will be given by the Board of Oriental Studies before the beginning of the Lent Term in the year next but one preceding the examination. No student will be placed in the First Class, who has not exhibited a competent knowledge of two of the three languages, Arabic, Hebrew, and Syriac, and also of the Comparative Grammar of the Semitic Languages. The examination in each year shall be conducted by four examiners, who shall be nominated by the Board of Oriental Studies and elected by the Senate. And that-II. An Indian Languages Tripos be established, the first examination to be held in 1875. under regulations similar to those for the Semitic languages Tripos. Subjects :-Translation into Sanskrit. Selected Sanskrit Dramatic and other Poems. Selected Sanskrit Prose works (including a philosophical treatise) and a selected portion of the Rig Veda with Sayana's Commentary. Passages for translation into English from unspecified Sanskrit works. Paper on Sanskrit Grammar, including a selected portion or portions of a work of some native Grammarian. Selected Persian works, including & portion or portions of the Masnavi. Translation into Persian. Passages for translation into English from unspecified Persian works. Persian Grammar, and Arabic Grammar with especial reference to the fortns occurring in Persian. Selected Hindustani works, including the Intikhab i Kulliyat i Sauda. Translation into Hindustani. Passages for translation into English from unspecified Hindustani works. Comparative Grammar of the Indo-European Languages. History of the Indian Languages, Literature and Philosophy. No student will be placed in the First Class, who has not exhibited a competent knowledge of Sanskrit together with Comparative Grammar, or of Persian (including the Arabic element) together with Comparative Grammar, or of Hindustani together with Sanskrit or Persian. AN EARLY SANSKRIT PRESS AS YET UNNOTICED BY BIBLIOGRAPHERS. It is strange that the earliest editions of a number of Sanskrit books should never as yet have been described, though they were printed in a large town

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194 THE INDIAN ANTIQUARY. JUNE 7, 1872 of Southern India, and in a part where Europeans | DISCOVERY OF IMAGES. have always been numerous. The first press with A NATIVE CHRISTIAN of Velangani (Tanjor) has Devanagari type, in Southern India, was started made a curious and interesting discovery of five about 1805, at Tanjor, by Raja Sarabhoji (Serboji), very ancient copper figures of Hindu deities. The the well-known pupil of the great German Mission- images were found buried in the man's compound, ary Swartz. His object was to print the books re- but he being a Roman Catholic, objections were quired for the elementary Sanskrit and Marktha made by the priest to the sale of the images to the Schools he had established in the Tanjor district. people. It was therefore proposed to break them A small hand press (still in the Tanjor Palace) and up and sell them for old copper, when the matter a fount of Devanagari type were procured, probably came to the knowledge of the Collector (Mr. H. J. from Madras, and this little office received the Stokes), who purchased the images for Government rather magniloquent name of Navavid yakalani at the rate of four annas per seer, or the price of old dhi. The superintendent was a Brahman named copper. The figures are as follows - Kuppi Bhatta. The first production of the Pidari, a village goddess, seated, with four arms; press seems to have been a Sanskrit-Maratha in one an axe, in one a deer. Height 1 foot 9 Panchanga, or Almanac, which was continued inches. Breadth at base of pedestal 1 foot 27 for several years, till superseded by those of the inches. Weight 63 lbs. Bombay lithographic presses. In 1806 (year Pillayar, called also Ganapati, Ganes'a, and vibhav a) was printed an edition of the Raghu- Vighneshvara, son of Shiva and Parvati, and therevam ga, the 19 sargas of text complete, 97 pp. fore called Pillayar, son. Height 1 foot 84 inches. 8vo. The verses are numbered, and there are two Weight 43 lbs. short perpendicular lines after each half verse. In Nadesha, figure of Shiva, dancing (Nada dancing, other respects it is printed like native MSS. This is isha, king), enclosed in a horse-shoe arch, created the earliest edition of this poem by several years; with flames. Shiva, matted-hair, is worked into the Calcutta edition (Gildemeister, No. 224) and an ornamental pattern, with four arms. In one Stenzlor's were both published in 1832. In 1811 hand a small drum such as is used by fortune-tellers, was printed on 8 pp. (transv.), an edition of the with a ball made of cord and wax attached by a Tarkasangrah a. The copy of this which I string to the middle, which strikes each end of the have seen is ruled with borders in red ink, and the drurn alternately when oscillated. Round one arm close of each sentence has been marked in the same a cobra. In one hand a flame. Dances on a proway by hand, a vacant space having been left by strate Rakshasa. Height 3 feet 74 inches; width 3 the compositor for this purpose. On the first page feet 3 inches. are two rude cuts of Ganes'a and S'i v a. In Sandikeshara (or Chandikeshvara), a son of Shiva the same year also was printed an edition of An- Is deaf, for which reason worshippers clap their nann Bhatta's Comment on the Tarkasa - hands in his temple to attract his attention. Is. graha, similar to that of the text, oblong 22 pp. placed to the left hand of the figure of Shiva, In 1812 was printed an edition of the Bhash & pa- facing south. Has hair arranged in ornament at richchheda (Karikavall), by Panchanana each side of neck. Figure standing in devotional Bhatta, oblong 10 pp. In 1813 (year Sri mu- attitude. Height 2 feet 2 inches, weight 50 lbs. kha) appeared an edition of the complete text of Amman, a goddess, standing. Height 2 feet, Magh a's Si s'u pala badh a, 8vo. 106 pp. In weight 36 lbs. 1814 the Kumara champa, attributed to Sara- The images are believed to have belonged to a bhoji himself, but really composed by one of his Shiva temple which once existed at Velangani, Pandits, was printed, 25 pp. transv. Two editions Why or when they were buried is not conjectured. of the Amarakosha (one in 8vo. and the They were found embedded in sand three feet below other in folio) were also early finished ; of the the surface. The images are believed to be very dates I am uncertain, as I have only seen imper- ancient. They are to be placed in the Museum at fect copies. An edition of the Muktavali (@ Madras for the present. comment on the Bhash a parichchheda) was also begun, but only 454 pp. (transv.) were finished. HIMALAYAN CUSTOM Ainong the Maratha publications of this press is a DR. Cowran, in his " Medical History of the translation of AEsop's fables, with rude cuts, in Himalayas," speaking of a native tribe in the north12mo. The type is very good and clear ; each ern district of the peninsula, says, when a mother letter is however separated, as in many MSS. All goes into a field to work, or is otherwise unable to the copies I have seen are printed on European take her child with her, she selects some sheltered hand-made paper. The texts are tolerably correct, spot near & stream, in which she places a little in some copies errors have been corrected by straw for a bed for her infant, and then directa, by hand.-A.C.B. in Trubner's Lit. Rec. means of a piece of split bamboo, a current of * Gildemeister's No, 390 must refer to one of these editions,

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JUNE 7, 1872.] water, of from one to two or three inches in diameter, on its uncovered occiput and temples. This produces a soporific effect, which generally lasts as long as the water continues to flow. The sleep is said to be very soothing, and children who have been much subjected to its influence are known to have been unusually free from the annoyances incidental to the period of dentition. MISCELLANEA. THE WHITE JEWS OF COCHIN. IT is not surprising to find the blackness of the Jews of Cochin adduced in Mant's Commentary as a proof of the effects of climate, because English ignorance on Indian subjects never is surprising; but though there are black Jews on the Western Coast, (descendants of slaves and native proselytes), the Jews of Cochin-the Jews who profess to have settled in the country 1800 years ago, and hold grants dated in the fourth century A.D., are a handsome and singularly fair race, compared even with European Jews.-South of India Observer, May 9. ORIENTAL NOTES. WE learn that the well-known Mamansa textbook the Jaiminiya-Nyaya-Mal4-Vistara, of which 400 pages in large quarto were completed by Dr. Goldstucker, will be completed by E. B. Cowell, Professor of Sanskrit in the University of Cambridge. The photo-lithographic fac-simile edition of the celebrated commentary by Patanjali on Sanskrit Grammar entitled the Mahabhashya, which the same worthy and much lamented scholar had in hand, has only advanced to the 300th page, i. e. only onehalf of the book has been done. Whether this will be completed remains to be seen. As the writing is very small, the exertion required for editing is almost too much for the eyes, and therefore we have considerable doubts about its rapid completion. Should the work be published, we understand that the price will be Rs. 500, which will of necessity place it beyond the reach of most scholars, Professor Monier Williams' Sanskrit-English Dictionary, we hear, is to be published in June. A Hindustani Grammar will shortly appear from the pen of Professor Dowson of the Staff College, Sandhurst. ON MASTA'N BRAHMANS. IN the article by Mr. Ramsay on the hot springs of Unai (p. 142), mention is made of the Mastan Brahmans. It may be useful to record that in Orissa, also, the majority of Brahmans do not touch the plough. Those that do are called Mastan, and are looked down upon by other sects of Brahmans. They are often to be found holding the post of Sarbarahkar, or village headman, and in that case are called Padhan (4. e. T). They are, like all 195 Oriya Bralimans, a haughty stiffnecked set, distinguished by the most serene indifference to the sufferings of their fellow-creatures. As Padhans therefore they are highly appretiated by the rapacious and tyrannous zamindars, who find them useful tools in their oppression of the ryots. JOHN BEAMES. Balasor, 11th May 1872. THE Muhammadan coins mentioned (p. 130) by Dr. Buhler as found in the excavations at Walleh, are, in the opinion of Mr. Justice Gibbs, not older than the 16th century A. D. It is probable they may have been lost or deposited in comparatively, recent times by villagers whose huts stood over the site of the buried city.-ED. I. A. CHESS. THE Burmese game of chess differs slightly from the European game, but only where the Europeans have altered it since they received it from the East, for it was brought into Western Europe by the Crusaders, who appear to have altered the Burmese 'horses' to knights,' and chariots' to castles,' as now found in the European game. The Burmese name chekturen has been defined, "the chief ruler or leader of an army," which is not quite correct. The name is derived from the Pali or Sanskrit, chathu, four,' and enga a member,' i. e. the four members' (of an ariny), elephants, chariots, cavalry, and infantry; and it is the same name dragged through Persian and Arabic which appears in the English word chess which Webster refers to the French. The 'rook' of the English game is the same word as the ratha of the Burmese, being the Pali or Sanskrit name for a chariot.-Dr. F. Mason, A Working Man's Life.' To the Editor of the "Indian Antiquary." SIR, A transcript of the Dinajpur inscription (page 128) of which a facsimile is published (plate VI page 140) was sent to me some time ago by the Assistant Secretary to the Asiatic Society of Bengal, together with a translation by him, for my opinion as to the meaning of the words which constitute the date. The appearance of my note in reply in the I. A. (p. 128), and the comments made on it by Mr. R. G. Bhandarkar render a few remarks from me necessary. The text sent to me was a transcript, carefully made, but not a facsimile, and I had every reason therefore to suspect copyist's errors in those parts which were doubtful. A rubbing since sent to me by Mr. Westmacott shows the letters to be in an excellent state of preservation. With this before me all idea of possible errors must be set aside, and the reading published by you must be taken as correct, with the exception of a single misprint in the second line in which the word 'guna' has been changed to 'gana.'

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196 THE INDIAN ANTIQUARY. [JUNE 7, 1872. As regards the translation : in the first half of the not appear to be so questionable as Mr. Bhandarkar s'loka there is a double entendre, the compound is disposed to think. RAJENDRALALA MITRA. word margguna-guna gramagraho meaning "ap- Calcutta, 218t May 1872. preciation of the sum total of the merits of beggars," when referring to dane (liberality), and "his hold THE JAYA SRI MATIA BODEN WAHANSE IN of the multitude of strings of his arrows," CHANCERY. when corresponding to the " overthrow of the ALL who have read Sir E. Tennant's charming irresistible forces of the enemies" (Durvvarari- work on Ceylon, or have glanced into Turnour's varthini-pramathane). In the second half the Mahawanso, will recollect that the great Bo tree of most enigmatical is the phrase-kunjaraghat& Anuradhapura is the oldest historical tree in the varshena. Word for word it means "elephant," world, and the highest earthly object of veneration * collection," and "rain," or "year." Being in the to millions of Buddhists. When it was brought instrurnental case, if it be taken as an epithet of over to Ceylon more than 2,000 years ago, DewanamGandapatina, the meaning of the vahuvrihi com- piya-Tissa, the then king of Ceylon, appointed the pressed may be, as suggested by Mr. Bhandarkar, chief who brought it, lord over the district, and by him who rains a crowd of elephants." But the gave him and his heirs the right to appoint for ever compound is such an awkward one, it is so far re- the chief priests of the sacred Bo tree. Like the moved from its noun, and the raining of elephants best among the Rajput chiefs the Newara Wewa is so unnatural a metaphor, that I feel very unwill- family traces itself back through chiefs and rulers ing to accept this interpretation as correct. The to that memorable time. The last young chief conjecture about varshena' being a mislection of however died suddenly of cholera, leaving no male varshman' is not supported by the fac simile, and issue : and a man has come forward claiming to be must therefore be at once rejected. I am driven descended from the last chief but one ; but the therefore to the necessity of accepting 'varsha' to descendants in the female line saying that he is no mean a year, and the two words preceding it for Sir Roger and only some Tom Castro or Arthur the figures of the year. Now, 'kunjara' unques- Orton, and have elected a rival priest and brought the tionably is equivalent to eight, the elephant regents estates and the most ancient and honourable "faof the eight quarters, and ghata' after it can only mily living in the world into the District Court of imply a crowd or several eights the lowest limit of Anuradhapura. In historical romance the trial is which is three, the plural beginning with three, and likely to be most interesting. The late young is therefore a more fixed quantity than any other chief's grandfather was beheaded by the last tyrant number. In connexion with numerals no other of Kandy for marrying a Telugu princess : and his meaning is admissible, and I do not think it forced father was banished to Galle for high treason to accept the word for three-fold," that is three- against the then newly established English Governeights standing in a row, and not the multiple of ment. It is in banishment that he is said to have 8 by 3. Against this Mr. Bhandarkar urges the married the daughter of another banished chief objection that to imply the year in which & and to have had issue the present claimant. work is completed the locative is more appropriate than the instrumental which is used to Query 8-Rames'vara. indicate the total period occupied in completing a SIR-Can any of your correspondents tell me work. But he has himself solved the difficulty by who founded the temple of Rames'wara at Cape the alternative meaning he has suggested in the Kumari, and what has been its history? The Taremark" or at least that it took the 888th year to mils here say that it was built by Rama B. C. circa be constructed." In the absence of all information 5000, which would be interesting, if probable. On as to the size of the temple I cannot positively an inscription at Dambula it is said of Parakrama assert that it was completed in course of a year, Bahu the Great [1153-1188 A.D.) that after his conbut the only grammatioal objection to my reading quest of South India " as there were then no rivals of the date thus disappears. Were it otherwise " (pratriwalla) left in all the continent of India, he still I do not think the misuse of the instrumental "staid at Rames'wara, and filled the bearts of all the for the locative by a writer who has clearly sinned "poor by gifts of his own weight in precious things, against grammar by using the neuter bhushana' in "and drove not the poor away. Having put up a the masculine gender, is such as to justify the re 4 column of victory to endure for many ages, he jection of the interpretation. It is possible also built the derale called Nissankeswara, and surthat with a view to indulge in a double entendre, rounded by his four-fold winy returned to Ceylon." similar to what occurs in the first half of the s'loks, The name of the king of Pandi at that time is and make one word-serve both for a date and anstated in Sinbalese books (see Turnour, Mahawanso, epithet of his royal patron, the poet has submitted lxvi) to have been Kulas'ekra. to a slight infraction of the rules of grammar, of I should be glad to have an explanation of the which men of his class are generally much less words in italics. mindful than of rhetoric. Anyhow the date does Anuradhapura. T. W. Rhys DAVIDS.

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JULY 5, 1872.] POPULAR TAMIL POETRY. 197 POPULAR TAMIL POETRY. BY ROBERT CHARLES CALDWELL, M.R.A.S. Second Paper. THERE are two phases of Popular Tamil word, there is not a single stanza in the whole 1 Poetry. SIVAVAKKIYAR, for instance, has of the epic, which a common Tamilian labourer written nothing, as far as I know, which may not or artizan, u pon first hearing it could understand be classed as popular poetry; and three-fourths and appretiate! When, therefore, wandering of the writings of the classic AUVEIYAR, who | "Kuvirayur"-i. e., native minstrels, sing the has been called the Sappho of Southern India, Ramayanam to a crowd in bazars, or upon are strictly of this class. But, beyond this, festive occasions to assemblages in the houses there is a great deal of difficult and abstruse of Hindus, a running comment is kept up, either poetry in high Tamil, which has been popu- by the singer or an assistant, explaining the larized. The Ranayanam of KAMBAN, for meaning of the versos as they are recited. On example, is an elaborate poem, written in a the other hand, the most ignorant of Tamilians highly polished poetical diction ; and yet, if a can understand such a popular poem as the Viveha Hindu were to be asked to point to the first Chintamani-a shrewd and plainly-worded poem, Popular poem in the Tamil language, he would, possessing a good deal of real artistic merit. undoubtedly, point to it. Wandering minstrels Thus in Tamil there are two kinds of popular recite it night by night in the streets of every poems,-poems which require a commentary, town in Southern India where Tamil is spoken. and poems which do not. It perhaps may be There is a subtle and wonderful charm about advisable, ere passiis on. to give one brief this poem. It contains by far the finest ideal specimen of classic poetry of the highest order descriptions of scenery to be found in Tamil which has been popularized by frequent quoliterature. The magic muse of VIRAMAMUNItation and common use. Here is a stanza from was only able to reflect this beauty ; for it is the Tembavuni of VIRAMAMUNIwell-known that Bescht wrote his Tembavani Oli nakkodu van sudar pugala, in direct imitation of KAMBAN's Ramayanam. Oli nakkodu pan mani pugala, Besides this, the palm must be awarded to Kali nakkodu par pul pugala, KAMBAN as the most facile and brilliant of Kamal nakkodu ka malar pugala, Tamil versifiers. The Ramayanam is written Teli nakkoda nirppunal pagala, in a metre called the Viruttam, one of the most Tiname pugalappaduvoy ni ? - plastic, and perhaps the most harmonious, of Ali nakkodu nen unei pugala, Tamil metres. And the whole poem, lit up Asiya mugei unarttayo ? in every part by alliterations, assonances, It is the most famous verse in a famous poem, mimetic words, and rhymes, leaps and sparkles and may be thus translated :like a sun-lit sea. There is a ripple in the Whilst Thee, with tongues of splendour, the orbs stanza which describes a running stream, there of heaven praise ; is a flutter in the verse which depicts a Whilst gems to Thee their voices, with tongues banneret quivering in the breeze. For seven of brilliance, raise ; centuries KAMBAN's masterpiece has delighted Whilst unto Thee wood-warblers, with tongues Hindus of all classes. It is the Folk-Song of of joyance, sing; Southern India. And yet, will it be credited Whilst wood-flowers Thy sweet praises, from that, unless it were explained to him word by tongues of fragrance fling; Come!' I have noe, waving their foldshuteur the three Beschi imitated Kamban in the most elaborate manner. and xloried in so doing. The aim of the great Italian was to supplant the Rim ya'nam in measure. He wisbed to present to Christian datives a poem which would be to them what the Ramayanam was to other Hindu religionists. So Beacbi, called by his admirers Viram A munivar, or the Heroic Devotee," componed his Temb&vani,<< poem which reproduces in a fashion the Biblical narrative, and the heroes of which are Christ, the Blessed Virgin, and Joseph. Pursuing bin imitation of Kamban to wonderful extreme, Beachi gives us, in bis poem, the song of the rice-reapers in Palestine! In the text I lude to another extraordinary imitation. Kamban, in one of his stanzas, makes the flags flutter a warning to Rama, as if motioning him to go away. Beschi reverses this astonishing simile. When the Holy Family are returning from Egypt, the Italian poet makes the flags fluttur the three travellers a welcome, Waving their folds as it to say come. come!' I have neither the Ramayanam of Kamban, nor the Tehdeani of Virama muni before me as I write, or I should verify by quotation these strange stanzas. As a whole I consider the Radyanan the greater poem: parts of the Temhdeani, however, are superior to any parts of Kamban's poem. And Beschi was undoubtedly the Ruster Kenius. 'lbese two poeta, together with Ilyuminavar and Tiruval. luvar, must be ranked in the very first class of Tamil pests.

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198 THE INDIAN ANTIQUARY. [JULY 5, 1872. = Whilst Thee, with tongues of clearncss, the have some conception of what an artistic thing water-floods appland ; a Tamil Viruttam is when it is the work (Thus, day by day, from all things, dost Thou of a master-poet. The Ven ba, a still more receive not laud ?) intricate measure, is also frequently made une Wilt Thou not deign to suffer the tongue Thou of by popular Tamil poets. There is an oid gavest me Hindu story afloat that one of the greatest of Thongh I be dumb and thoughtless-to offer Tamil poets took three years to compose one praise to Thee ? short kural venud (i. e., two lines) -and it was It is, however, impossible in any translation so fine a couplet, that, when it was thoroughly to reproduce the spirit and melody of the finished, the poet himself was the only one who original stanza. Even those who have studied could comprehend it ! Such a story as this is Tanul deeply must be struck with the remark- ridiculous enough to our ears, but it is no able verbal structure of these eight lines. The matter for laughter to any Hindu Pandit. I measure in which they are written is very have often had the pleasure of listening to freqnently einployell in Tamil popular verse. natives reciting their own compositions in verse : In the original, given above in a Romanized upon such occasions the greatest compliment form, note that the first word of the first, third, you can pay is to declare that the poem is fifth, and seventh lines are perfect rhymes couched in such elegant language that it wholly to the Tamilian enr, that the second word in transcends your comprehension 1* each of these four lines is identical,--as is also Popular Tamil Poetry, however, is for the the last ; that the first word of the second line most part written with some regard to the is a perfect rlying with the first word of the patience of readers. The well-known works of first line: that the first syllable of the first that really great poetess ArveiYAR (a portion word of the fourth line is an alliteration which of which was probably written quite nine cenchimes with the first syllable of the third line : turies ago) contain perhaps the oldest specimens that Ti in " Tiname" alliterates with Te in of Tamil popular poetry extant. And yet, old "Teli" -according to the rules of Tamil Syntax: as they are, they are written in clear pure and that the same vowel begins the last two lines. Tamil. There is a great and indefinable charm But this is not all, the last words of the about the style of the Malvali and Mulurei. It second and fourth lines are identical, and the is so simple yet so elegant,-sailing along so same word occurs in the sixth line. Add to smoothly, yet freighted with so much weighty all this, a subtle continuous assonance, and a sense. Let us take an instance of Auveiyar's wonderful rhythmic flow,--and the reader may style from the Vettriverkei :Nurindu palaginum The friendship of the worthless Murkkar kenmei Though for a century tried, Nirkut pasipol Is lile the weed which floateth Verkko!!ate. All rootless in the tide. Oru nal palaginum The friendship of the worthy, Periyor kenmei Though proved for but one day, Iru nilam pilakka Is like a root which downwards Ver vilkkumme. Through good soil cleaves its way. Kaskei vandre Right good, right good is learning! Karkei nandro Though you a beggar be, Piechci puginum The benefits of knowledge Karkci nandre Will still extend to thee; Kalla voruvan. The unlearned man who boasteth Kulanalam pesuta! How nobly he is born, Nellinut piranta Is but an empty corn-car Patari kumme. Sprung up inidst fruitful corn. * It has proved an irremediable curse to Tamil literature i eat of Tamil poets, - may be pointed to as an example of that writers of Kenius have so generally adopted a Sans- the fact that the highest kinds of speculative and philosokritised phraseology, and intricate involutions of style, i pical poetry can be written in pure plain Tamil, which which are as unnecessary as they are in bad taste. The stonee satisfies the critical taste, aud is thorougbly intelliwritings of Tayumanacar, who is perhaps really the great gible to the careful reader.

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JULY 5, 1872.] POPULAR TAMIL POETRY. 199 AUVEIYAR is chiefly noted as a poetess for her unrivalled collection of brief moral aphorisms. Whilst the genuineness of several of her reputed works is open to the gravest question, the authorship of the Attisudi has never been doubted. This remarkable poem, possessed of a sublime simplicity, contains the same number of lines as there are letters in the Tamil alphabet ordinarily in use. Each line begins with a letter of this alphabet. Thus the first line communces with an Ana," the next with an Avana, and so on, the proper sequence of letters in the Tamil alphabet being strictly adhered to. It is quite a unique poem, and has been styled by the learned Beschi as "worthy of Seneca himself." The following are the opening lines : Aram seya virumbu. Aruvatu sinam. Iyalvatu Karavel. Ivatu villakel. Udeiyatu vilambel. Ukkamatu keividel. Enneluttigalel. Erpat' igalcchi. Eiyamitt' un. Oppura volugu. Otuvatoliyel. Avviyam pesel. Desire to do thy duty. Cool thy heat Of wrath. What thou can'st give, do not secrete. Hinder not alms. Of wealth make not a show. Of perseverance never let thou go. Numbers and letters scorn not. "Tis not meet To go a begging. First give alms, then eat. According to established custom walk, From learning cease not. Without envy talk, All Tamil poems, popular or otherwise, begin with a formal invocation of some deity. One of the most famous of such invocations is that prefixed to the Nalvali of AUVEIYAR. The following is a translation of this invocation and of two subsequent stanzas of the poem : Palum, telitenum pagum parappum,-ivei Nalum kalant' unakku nan turuven. Kolam sey Tungak kari mugattu, tu maniye, ni yenakku Sanga Tamil mundrum ta! Milk and clean honey, sugar and pulse,-these blent, To thee, O Holy Gem, will I present, Thou elephant-visaged, graceful, eminent ; So in return do thou vouchsafe to me Of sanctioned Tamil the varieties three.* Attrup perukkattradi sudumannalumavva When the dried rivers sands you hap to tread Lattrup perukkalulagattu. Your feet are scorched; yet, ev'n then, in its bed Mettravarkku Lurk springs, hy which the neighbourhood is fed. Nalla gudipprantar nalkurntar analum Thus men, of good stock born, will never say, Illei' yena marttar, iseintu. Ev'n when impoverish'd, to a beggar-Nay' Attrang kareiyin maramum arasariya Trees, growing by rivers, fall; and fall, too, they Vittrirunta valvum vilumandre. Who in some monarch's favour flourish gay. | Yettram Have ye not seen the truth of what I say? Ulutundu valvatark' oppillei, kandir, All else is faulty :-naught compared can be Palutundu veror panikku. With Agricultural Prosperity. There is a pretty little legend connected with ! manded, so KAMBAN took the money, dashed off the one of AUVELYAR's most popular verses. The following incomplete stanza, and went away ipontess visited the town of Ambel. It happen Tannirum Kaveri ed that a dancing-girl named Chilambi lived in 1 arvendarit Solan this town. On a former occasion the great Mannavatum Sola KAMBAN hnd visited Chilambi's house, and the Mandalame, maiden had given the author of the Ramayana a Pennaval - very large suun of money to write a stanza in her praise. The snin which the unfortunate girl offer- Of streams, the stately Kaveried the miserly poet was only half of the sum he de Of kings, is Cholan, best; Tamil sanctioned by the conclave of learned + This alludes to the well-known native custom of dirTamilians who used to hold their assemblies in the templeging small temporary wells in the sandy bed of rivers for at M ura. We speak of Queen's English":"Sanya wuter, after the rivers have been dried up in the hot Tamil" is a similar expression, season.

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200 THE INDIAN ANTIQUARY. [JULY 5, 1872. And Chola-land the fairest land On all the earth's broad breast :And of all womenShortly afterwards the poetess Auveiyar visited Chilambi, and found the poor girl in tears. She told the poetess of her sorrowhow she had given Kamban nearly a thousand rupees, and the poet had scribbled an unfinished stanza in charcoal on the wall, and had hastily left her. Upon hearing this Auveiyar rose up, and finished the stanza as follows: Ambar Silambi Yaravinta talaniyum Sempot silambe Silambu! -Chilambi Of Ambel is most sweet, - ...nd the best of golden anklets Those on her lotus-feet! Auveivar for these lines would receive nothing but a little rice-water, to assuage her thirst. And to the present day the poetess goes by the name of Kulukkupadi, i.e., -"She who sang for some rice-water." One of the most popular poems in Tamil is the Mudurei. It is perhaps the most wonderful collection of fine similes, within a small compass, in any language. The diction is plain, pure, and extremely beautiful. It has all the marks about it of having been composed by the authoress of the Nalvali and the Kondreivendan. Indeed the internal evidence in favour of this is extremely strong. The phraseology, the rhythmic flow, the copious use of similes and metaphors, all point to her as its author. But there is one stanza in the Madurei which could not possibly have been written by Auveiyar, viz., the one beginning : Kanamayilada, kandirunta Vankoli," &c. In this stanza a comparison is instituted Siriar kettalum siriyar siriyare Allatar kettalum enagum? Siriya Ponnin kudamudeintal ponnagum : enagum Mannin kudam udeintakkal? Nellukk' ireitta nir vaykkal valiyodi Pullukkum ange pusiumam. Tol uligil Nallar oruvar eruntal avar porutt' Ellarukkum peyyum malei. between the stately peacock and the strutting turkey-cock. It has been pointed out that the turkey was introduced into India by the Portuguese about three hundred years ago.t Auveiyar, the reputed sister of Tiruvalluvar, obviously could not have penned the stanza in question. But on this ground, and it really appears to me on this ground only, some scholars of great learning and undoubted critical acumen, have refused to accredit Auveigar with the authorship of any portion of the poem containing the stanza. A defence has lately been set up, in the assertion that by " Vankoli" Auveiyar meant a pea-hen; but nowhere in classic literature is a pea-hen so denominated. The safest explanation is to reject the stanza as a spurious interpolation. Yet it must be allowed that if the stanza be a spurious one it is a marvellous imitation of Auveiyar's style. In the third line a trick of alliteration, very frequent in the verses of Auveiyar, is skilfully adopted. Polla sira ei viritt'-Adinal nalum. The alliteration which, as the star...a is in the Venbe metre, should occur at the first syllable of Adinal is kept in suspension till the last word is reached, without the ear being last word is reached. offended. But even if it be allowed that the Mudurei is not the work of Auveigar, it does not affect the main question at issue. Whoever wrote it, and nothwithstanding that it is but a short poem, it occupies a foremost place in Tamil literature as a composition dear to every Tamilian. It is full of the brightest of Oriental thoughts, conveyed in language at once chaste and highly elegant, and on this account it is perhaps more frequently quoted than any other Tamil writing. I beg the reader carefully to weigh the following five stanzas from the Modurei, which, I think, must commend themselves widely to the general English taste : Gold vessels, broken, still as gold we prize, And wise men in adversity are wise : But worthless men, when ruired, what are they? Vessels of clay, when broken, are but clay! When the tank's water to the rice field flows, It feeds the grass which by its channel grows; Thus for the sake of one good man, on all In this old world, the gracious rain-drops fall. * The story is mere myth. Auveiyar could not possibly have met Kamban, who probably flourished a couple of centuries after her. + Vide Dr. Caldwell's Dravidian Grammar, p. 87.

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JULY 5, 1872.] POPULAR TAMIL POETRY. 201 Attalum palsuveiyir kundratalavalla Nattalum nanballar nanballar. Kettalum Menmakkal menmakkale, sangu suttalum Tanmikka venmei tarum. The bad are bad though cherish'd. Yet when boil'd, Sweet milk still sweet remains, and is not spoil'd. And fire but whitens white shells.---Thus we see Good men remain good in adversity, Nanjudeimei tanasintu nagang karantureiyum The cobra, conscious of its poison, hides; Anja purangkedakkunir pambu. Nenjir Abroad the water-snake unfearing glides. Karavudeiyar tammei karappar karavar Thus they whose hearts hide guile exposure fear, Karavilla nenjattavar. But secrecy befits not the sincere. Adakkam udeiyar asivillar endrenni Esteem not witless, nor with ease o'ercome, Kadakka karutavum vendam. Madei taleiyil That man whose lips with wise reserve are dumb. Odum min oda, oru min varum alavum At the sluice-head the stork, whilst fish play by, Vadi irukkumang Kokku! All withered seems-till the right fish comes nigh! The last of these stanzas has always struck No notice of Tamil Popular Poetry would be me, as being a good example of the fact that some complete without mention being made of Tamil poets possess one of those "faculties di- PATTANATTU PILLAI's writings. These are very vine" which is a sure note of genuine inspiration, unequal : in parts they rise to the level of .viz:- the faculty of appretiating nature. The epi- Sivavakkiyar, but as a whole they are pro thet withered (Tamil, Vadi) is an extremely beau- ductions characterized more by melodious tiful one, because it is so extremely true to nature. verbiage than striking thought. The most reAnyone will recognize the felicity of this epithet markable poem ever penned by this writer is who has watched a paddy-bird (Kokku) perched one in which he bewails the loss of his mother. on the brim of a tank waiting, perfectly motion- The verses, however, which I have selected less, and as if it were but a piece of withered vege- have, as far as I know, never been translated tation, for the rash approach of its finny prey. before. VERSES PATTANATTU PILLEIYAR PADAL. From various writings of Pattanattu Pillai. Yen pettra tayarum yennei pinam 'endru When dead, my mother scorns me Igalntu vittar. Saying. But a corpse is he,' Pon pettra matarum po vendru solli My gold-bought wife with weeping Pulambi vittar. Cries out.depart' to me; Kon pettra meintarum pinvalam vantu My sons, my pyre encircling, Kudam udeittar. Their wonted pots let fall; Un pattr'oliya oru pattrum illei There is no love but Thy love Udeiyavane! O thou who ownest alli Sollinum, sollin mudivilum, veda In speech, and its conclusion, Suruti hilum, And in the Vedas too, Allinum, masattra agasa tannilum, In darkness, and in heaven's Ayntu vitfor Stainless expanse of blue; In hearts of true ascetics, And in each loving mind, Illinum, anbaridattilum, Isan The Lord's unbounded presence Iruppatallal Ye certainly may find ; Kallinum, sembilumo iruppanengal But how in stones and copper, Kannutale. Can ye the God descry, Who in his forehead beareth The terrible one eyelt * In these remarkable verses, the poet broods over the Pyre, advancing from behind on the left side of the corp time when he shall be a corpse. His mother will esteem breaking their vessels of water, as if to my. we thus po him & useless thing. The wife, whom he obtained by pay- our last bounden service to you! Thy love only is eve ing (as is the Hindu custom) a large sum of money, she too lasting, unaffected by life or death, O God!" with weeping will not desire him to remain by her side when he is a corpse. His children will encircle his funeral S'iy

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202 THE INDIAN ANTIQUARY. [JULY 5, 1872. Uliyitta kalleium opitta santeium Uttei ara Politta sembeium pottrukilen, nyar Ponennave : Oliyitta talirandulle yirattavat Unmei endra, Veliyittadeittu veitten, inimel ondrum Vendilane. Urumsatam alla, uttrar satam alla, Uttra pettra Perum satam alla, pendir satam alla, Pilleigalum Stones chiseli'd, temper'd mortar, And copper furbish'd o'er By tamarind, these ne'er shall I As thee, O God, adore. But in the world within me I've planted as is meet(Henceforth I lack for nothing) Thy twain effulgent feet. Your habitation fleeteth, Your friends, they do not stay; Your fame so dearly gotten, It too shall pass away; Your wives remain not ever, Your offspring leave your side ; Your comeliness, your riches, They too will not abide : Not one in all the country Of his own life is sure, But thou, One God of Kacchi,* Thy feet alone endure. I blew, I slew and ceased not, I lew, yea ate the slain ! I sinned, to thee I gat me To cleanse me from my stain: Therefore wilt thou forgive me; I trust in thee, O Lord, Who as a king in Kacchi Art evermore adored. Siram satam alla, selvamum satam alla, Tesattile Yarum satam alla, nintral satam, Kacchi Egambane ! Kondren--anegam uyirei ellam, pinba Kondra, kondra, Tindren at'andrium tinga seyten, atei Tirka vendre Nindren nin sannitikke, atanal kattram Ni popappay Endre unei nambuyen, ireiva, Kacchi Egambane. Nayay pirantidanal vettei adi Nayampurium Tayar vayattrinaray pipanta pin Sambannaray Kaya maramum vasalam kulamam Kallavum enna Iya manitarei en padeittay, Kacchi Egambane ? One might have aided hunters Had one been born a hound, And thus had not been worthless : But what good can redound From men, who're born of women, Who opulent have grown, Yet like dried tanks, trees fruitless, And cows carved out of stone, Refuse to help the needy? Why mad'st thou these, O Lord? Who at the town of Kacchi Art evermore adored. To know them who adore not The dancing-god divine, (Who's wreath'd with river-blossoms) Is there no outward sign ? -Such lack even the odour Of rice ! no health have they. They need a cloth to gird them; They beg from day to day, Attrodu tumbei amintadum ambala Vanar tammei Pottratavark kadeialam undo inta Butalattil Sottraviyattru sugamattru spttra Tuniumattre This and the two following stanzas were addressed by Pattanattu Pillai to Kacchi, or Kanji-i.. Conjeveram. the deity (S'iva) worshipped at Conjeveram.

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JULY 5, 1872.] Yettralum picchei kideiyamal ekkat Triruppargale, POPULAR TAMIL POETRY. Eri yenakkennum, puluvo yenakkennum, Inta mannum Sarri yenakkenum, parunto yenakkenum, Tan pusikka Nari yenakkennum, punna yenakkennum, in Narudalei Piriamudan valarten, itinal yenna Per enakke? Nemangal, Nitteigal, vedangal, agama Nitineri Omangal tarpanam santi jeba mantira Yoga nilei Namangal santanam venniru pusi Nalamudane Samangal dorum ivar seyum pujeigal Sarppaneiye Some of the most popular poems in Tamil are those of the Sittar (Siddha) school. These writers are the poetical Quietists of Tamil-land. A great deal might be written concerning them and their works, but space forbids. I must content myself with laying before the reader Vananguvay jagajoti woruvanaki Ma nilatti worn nodiyil vagnte mannil Gunamana manitareium padeitta pinbu Kuvalayattil tanutittu Guruvay vantu Janamana samusaram wondrillamal Sanniyasi pol iruntu, davattei katti Anbana Sittargalei irutti pinbu Alakala vishatteium Nambalam Atreiyum perungattreium Nambalam Kola ma mata Yaneiyei Nambalam Kollum vengei puliyeium Nambalam Kalanar vidum tutarei Nambalam But no one e'er relieves them; Hopeless they fade away! Fire claims me, worms too claim me, Earth, too, accounts me hers. Kites claim me too, with jackals, And despicable curs. Then wherefore have I cherish'd This vile ill-odour'd thing,From this my mortal body What benefit can spring? Vows, austerities, vedas, Puranas, secular lore, Burnt offerings, sacrifices To men that are no more; Prayers said in markets, mantras, Fixed postures, names ye say, Sandal, and smear'd white ashes,Ye who, from day to day, Deeming these meritorious, Observe such things, do ye Know that all this is nothing But God-ward perfidy! Aganda talam sendravarei,-anduvaye. One of the most popular little poems in the Tamil language is the Viveha Chintamani,-a comparatively recent production. Ignorant Tamil women, who know almost nothing of any kind THE FICKLE SEX. the translation of one-perhaps the most famous -stanza in these writings. This stanza is from the Gnanam Nuru, a work ascribed to Agastiyar, the father of the Tamil language. It is a most remarkable stanza, but certainly Agastiyar had no hand in its authorship. Thou shalt adore the World's One Light, Who at a thought this vast earth framed, Made noble man, then, dawn-like, flamed A Priest, upon his sight. No kin had he of mortal race; Ascetic-wise hard deeds he wrought; Then, having made disciples, sought The Illimitable Place. 203 of Tamil literature, are fond of learning portions - of the poem off by heart. And yet one of its most famous stanzas runs thus Put faith in the deadliest poison, In torrent, or hurricane-gust, And elephants, huge and powerful, And murderous tigers trust; Confide in the angels of Yama The souls of the wicked who fetch, Place credence in robber, or felon,

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204 THE INDIAN ANTIQUARY. (JULY 5, 1872. Kallar, vedar, masavarei Or evin in some Maraver wretch; Nambalam, -But if you believe in a woman -Selei kattiya matarei More hopeless your case will be,Nambinal, - You will stand in the street in your angaish, Teruvil nindru tiyangi And wither with agony ! Tavippare ! Now that Christianity is year by year be- | interest in the subject, and I hope I have proved coming more deeply rooted in Tamil-land, a new from the specimens, few as they are, which I class of popular poetry is springing up. Some have adduced, that in days gone by, Tamil--the of these Christian lyrics, or Kirtaneis, especially Queen of the Dravidian tongues-was not withthose penned by a late Christian poet of out sons who possessed, in some measure, the Tanjor, have attained a wide popularity, even vision and the faculty divine. It must be amongst non-Christian Hindus. But as a whole remembered that I have confined myself to cullthese modern Christian lyrics are wretched pro- ing specimens from a particular lass of poetry, ductions, and bear the same relation to Tamil and that not of the highest order. The nonpopular poetry of the first class, that Tate and Aryans of Southern India cannot for a moment Brady's effusions bear to Milton's " Ode on the vie with their Arvaa masters in the mighty Nativity." Common Hindu Labour-songs, too, arena of the Epic or the Drama. But I do not are for the most part extremely destitute of think that any Oriental language possesses & poetic merit. richer collection of Folk-songs, than that which I must now bring this paper to a close. I is the especial glory of Tamilian literature. trust I have been able to awaken some little | Madras, 16th March, 1872. ON THE "GAULI RAJ" IN KHANDESH AND THE CENTRAL PROVINCES. BY W. F. SINCLAIR, Bo.C.S., ASSISTANT COLLECTOR IN CHARGE OF FORESTS. THROUGHOUT Gondwana and Khandesh there wiped out to-morrow, leave nothing but its name exist traditions more or less shadowy of a Gauli to show where it had been? Of the first class, Raj,---which have occasioned considerable per-| the instant answer is, there are two, and they plexity as to their origin. Mr. Grant in his are both Gauli Kingdoms, the Gaikwar of Baroda Introduction to the Central Provinces Gazetteer, and the Gurkha (Go-rakh) of Nipal. To the practically gives the question up as insoluble. second class belong all the Maratha states. The This power, whatever it was, has left no coins, Gaikwar of Baroda therefore unites the two no inscriptions, nothing but a name attached qualifications, and stands forth the modern to a few old buildings. Enquiry has been made analogue of the Gauli Rajas. among the people now called Gaulis; but they The next question is, how did the Gaikwari have now no menory of their ancient sovereignty; Raj in Gujarat get its name? From the surname (if it was ever theirs,) and the quotation from Sir of the ruler. Gaikwar is one of the commonest R. Jenkins (p. lx. C. P. Gazetteer) is too vague surnames in the Dekhan; and is generally atto be of any use, and may just as well refer to le- tached to the profession of a herdsman; but by gends of Krishna and his companions as to any- no means of necessity. Its bearers hold therthing else. selves, and are held, pure Marathas :-" My The past therefore gives us little aid in iden- name is Gomaji, father's name Timaji, surtifying the Gauli kings, except the rather shaky name Gaikwar, trade Gauli, caste Maratha ;" story of Asa Ahir, the eponymous chief of is a heading common enough on depositions in Asirgarh, spoken of by Ferishtah. Under the the Dekhan. The surname of Ahir is also comcircumstances we should, I think, have recourse mon in a small group of villages near the Ane to the geological method, and seek in the Ghat in Taluka Junnar (Jooner) of Poona. Its phenomena of the present for the explanation of bearers are held pure Marathas and are cultithe past. Is there then in the present day any vators by trade. Now to readers unacquainted dynasty in India deriving its title from a common with the Dekhan, it may perhaps be necessary trade; and is there any which woulil, if it were to explain that the use of surnames there is al

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JULY 5, 1872.] most the same as in the Highlands; I say the Highlands-because a common surname implies a sort of consanguinity, an identity in fact of tribe. The other surnames commonest among Marathas,-the Smiths and Joneses of the Dekhan, are Sinde (Scindia), Jadu, Bhonsla, Powar, and Chauhan. It will at once be remarked that the 2nd, 3rd and 4th on this list are the names of noble Rajput races, and the Bhonslas claim descent from the Sisodias of Chitor, the oldest family in India. All the more respectable members of these clans wear the sacred thread, (" Bammans" to the contrary notwithstanding,) and any one who has met with the heads of the Powar and Jadu families (the chiefs of Wadhgaum, Phaltan, and Malegaum) knows that, in the qualities attributed to high descent in India, they are inferior to no Rajput whatever. I shall, therefore, tike up the rather hold ground of asserting my belief that the Maratha clans inherit their names from common ancestors with Rajputs and other pure Aryan tribes of Central India. Taking this for granted, we find that there are Chauhans in Rajputana, Chauhan princes of great antiquity in Garha-Mandia, (Makawati) and Chauhan Marathas in the Dekhan. There are also Powars or Pramaras at Dhar and Dewas in Central India, and Powars in the Dekhan. The expulsion of the Powars from their THE RASHTRAKUTA DYNASTY. 205 ancestral seats, their retreat to the Dekhan, and subsequent return to their own, as Maratha commanders, is, I think, historical,-certainly based on their traditions, but I write far from authorities. The Yadavas or Jadus hold barren principalities both in the great desert and in the Dekhan. The traditions connecting the Royal house of Bhonsla with that of the Udepur Rana are well known, and we find the family, when they first came into notice, established as Deshmukhs at Sind-Khera. THE inscription, of which a translation is given below, is engraved on a stone pillar about 4 feet 10 inches in height, 1 foot 2 inches thick, and 1 foot 9 inches broad. It is cut in Devanagari characters on three of its four sides, and the letters are well preserved, except in one place, where a slip is broken off, and eleven letters from an important part have unfortunately been lost. This pillar, and another, also bearing an inscription, when visited by me two years ago, were put up at the end of a veranda before the village entrance-gate that the cattle might rub themselves against them. Salotgi is a village in the Indi Taluka of the Kaladgi district, and is about forty miles from Solapur and twenty miles south of the Bhima. It has a Hindu temple, built after the fashion of a Muhammadan rozah, in which is worshipped a grave with a chaddar on it like the tomb of a Muhammadan. Neither Muhammadans nor I think, therefore, that the most probable explanation of the Gauli Raj is this, that Gauli was the surname, or nickname, of a family of princes (and not of a nation) of Aryan race who established themselves in the valleys of the Tapti and Narmada during the great migration southward which ended in the colonization of the Dekhan by the Aryan Marathas. This is of course mere conjecture, but if it sets more learned men than myself on a new track it will have served my purpose. Of this I am quite sure, that any attempt to connect the Gauli Raj with the scattered bands of herdsmen, themselves of various origin and language, that now roam through the pastures of India, would be hopeless, and equally vain any theory of an invasion of pastoral tribes, "Scythians" or what not, after the somewhat mythical Egyptian pattern. AN INSCRIPTION AT SALOTGI IN THE KALADGI DISTRICT, DATED SAKA 867 OR A.D. 945, WITH REMARKS. BY PROF. SHANKAR PANDURANG PANDIT, M.A. the lower castes of the Hindus are allowed to enter within the outer walls of the temple, except on the occasion of an annual fair held in its honour on the full moon of Chaitra (April), when, within the walls, Brahman, Mahar, Mang, and Musalman, mingle together without scruple about contamination, and, as at the great Jagannatha in Orissa, partake without caste distinction of food cooked for the occasion. In front and behind the temple there are two large wells, with steps descending to the water, and being entirely out of proportion to the size and importance of the present temple, attest the former existence of edifices which have disappeared amidst the many religious and political revolutions that have passed over the land. Part of a very much larger well, by the side of the present one in front of the temple, is now filled up and a garden cultivated on it, but the outer edges of the old well are in some piaces

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206 THE INDIAN ANTIQUARY. [JULY 5, 1872. well preserved, and two or three small rooms in a corruption from Salahattagi, or the village thein may still be seen. | where the college is situate,' Sale being the Canarese The villagers can give no account as to word for college, and hattagi meaning village at whence the two pillars came. They have a the end of names of villages and towns. The pretradition that the nalla (stream) that flows on sent ruins at Salotgi as well as the fact that the the south of the temple washed away in one stone bearing the inscription does not appear to mor soon the sile next to the temple, and thereby have been brought from elsewhere, would go a discovered the two pillars that were till then great way to identify the latter village with Peburied in the earth. vittage. At the top of the present inscription is carved Narayana, the Brahman minister of Krishnain prominent relief the linga, an image of the raja, is described as living at Kanchina MuduNandi or Ball sacred to Siva, and the sun and vol, which may perhaps be identical with the moon. At the bottom of each of the first three modern Mudho!. sides containing the Sanskrit inscription there Chakrayudha Budha, the donor, the son of are some lines cut in the Hale or old Canarese. Govinda Bhatta Budha, and lord of the village The Canarese inscription commerces at the of Pavittage, is described as having gone, accombottom of that side of the stone on which the panied by two hundred Brahmans, to a place on Sanskrit inscription begins, is continued at the bank of the Godavari, and there made the the bottom of the second side, and appears to be krant at mid-day at the time of a solar eclipse. finished on the fourth, the whole of which is Unfortunately the stone is broken just at the occupied by Canarese. From what I understand place which contained the name of the sacred of it at present I can safely say that the Sans- spot on the Godavari whither the donor prokrit inscription is perfectly independent of it, ceeded to bathe and make the grant. The name and it appears that the Canarese one was added of the place began with Pra, -and though the subsequently, and that it also relates to a grant Godavari is expressly mentioned as the great of land for the same purpose as that recorded in river on whose banks it lay (Godavaryam mahithe Sanskrit inscription, by a Mahamandales'vara. nadyam), it might have really been on the Bhima, The college to which the Sanskrit inscription considering that it is not unusual to style small records the grant of land, &c., as also the vil streams by the name of & more celebrated river lage where it stood are mentioned in the Cana of greater sanctity. rese inscription. This word Manya is repeated four or five The inscription records that in the year Saka times. In Manya Kheta* there can be no. 867(A.D. 945), when king Keishna raja call doubt that it is part of the name of Krishnaed A kalavarsha Deva, the son of Amo raja's capital, which several inscriptions disghavarsha, was reigning at Manya Kheta, tinctly mention. But as Manya is applied to the Chakrayudha, the assistant to the minister, land, the garden, and the houses or dwellings, by name Narayana, of king Ksishnaraja, given to the scholars and the Preceptor of the established a college and assigned lands for the college, the word would seem to bear & technimaintenance of its innates and preceptor. The cal signification, and that signification is previllage at which the college is established is call served to this day in the Manyams of the ed Pavittage, and is described as situated Madras Presidency. There Manyam means in the district of Karnapuri. I have not been able nearly the same as Agrahara, a gift of chato identify this name with any modern one, or as rity. In Sanderson's Canarese and English certain what district or districts of our own time Dictionary Manyam is defined es "lands either correspond with it, though it is probable it once liable to a trifling quit-rent or altogether exempt indicated a revenue district. But it appears be from tax." In the same place the phrase yond doubt that the Pavittage of the inscription Bhatta Man y am is explained as "a small is the same as Salotgi, the village where the in portion of rent-free land in a village for the scription is found. It is possible that Salotgi is use of Brahmans.". In this inscription, accord* Wathen gives either Mendya Kheta or Minya Kheta as dern UT. The engravur of the plate, by a very ordinary usage the name of the capital. It appears to me that the optional among scribes, having put a dot over the Ar, Wathen was form Mandys has its origin in a mialection of the name in naturally led into the mistake of reading Mandys. In the one passage of the Karda plate. In the Devanagari alphabet Kharepatan plates, as also in this inscription, and even in the of from the 6th to 12th centuries A.D. the compound letter Karda plates, further on than the passage above alluded to - (nya) was written in a manner that is very like the mo- the name given is clearly and invariably Minya Kheta.

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JULY 5, 1872.] ingly, Manya is clearly used in the sense of rent-free for charitable purposes.' The grant is described as being made in the reign of Krishnaraja, who bore the title of Akalavarsha Deva. This Krishnaraja is doubtless of the family of the Yadava kings, known also by the name of Rashtra Kutas, who reigned at Manya Kheta, or the modern Mal-Khed in the Nizam's territory, and whose authority was subverted by Tailapa Deva of the Chalukya dynasty about the end of the tenth century of the Christian Era. There would at first sight appear to be some The Karda plate: 1 Danti Durga. 2 Krishna Raja (his paternal uncle) 3 Govinda Raja. THE RASHTRAKUTA DYNASTY. 4 Nirupama (his youngest brother). 5 Jagat Rudra. 6 Amogha Varsha. 7 Akala Varsha. 8 Jagat Rudra. 9 Indra Nripa. 10 Jagat Rudra. 11 Amogha Varsha. 12 Krishna Deva. 13 Khodviga Deva. 14 Kakala Raja. Prof. H. H. WilsonSS suggested that the list in the Karda grant represents a series of princes belonging to two different branches of the Yadava family, reigning concurrently in two different places. He supposes that the last seven princes beginning with Jagat Rudra form a separate branch, and that Kakala Raja, the last of the branch, was probably contemporary with Akala Varsha. On this is based his inference that, as the last, Kakala, made the Karda grant in Saka 894, "the earliest vestiges of the Yadavas yet met with in the Peninsula are to be placed about A. D. 867-for an average of fifteen years to a reign will be rather more than sufficient for the precarious authority and interrupted succession of the Hindu Rajas." This theory of "two collateral branches" appears to be untenable. Prof. Wilson's principal ground for the supposition of "two collateral branches" is, that in the Karda plate 207 difficulty as to which Amogha Varsha and Krishnaraja Deva of the lists already published of the Yadava kings of Manya Kheta are represented by the Amogha Varsha and Krishnaraja Deva mentioned in the inscription. The first list published in 1836+ from what is known as the Karda (or Kardla ?) copper-plate grant, contains fourteen princes. In 1842-43 the late Bal Gangadhar Shastri furnished to the Bombay Branch of the Royal Asiatic Society, from a copper plate grant found at Kharepatan, another list of the same dynasty, also containing fourteen names. The two lists are as follows: See Jour. Bom. Br. R. As. Soc. Vol. I. p. 210ff. By Wathen, Jour. R. As. Soc.. Vol. III. p. 105. See Jour. Bomb. Br. R. As. Soc. Vol. I. p. 211. The Kharepatan plate: 1 2 8 Govinda Raja. 4 Nirupama. 5 6 7 Akala Varsha. 8 Indra Raja (grandson of Akala). 9 Amogha Varsha II. 10 Govinda Raja (brother of Amogha). 11 Baddiga (his paternal uncle). 12 Krishna Raja. 13 Khotika (brother of Krishna). 14 Kakala (brother's son of Khotika). Danti Durga. Krishna Raja (his paternal uncle). Jagat Tunga. Amogha Varsha. to which his remarks relate, Kakala Raja the donor (entitled Amogha Varsha) is described as "meditating on" Akala Varsha's "feet," which he construed to mean that Akala Varsha lived in the time of Kakala, and that the latter was subordinate to the former. Now the words "meditating on his feet" do not necessarily suggest that Akala Varsha Deva was then alive, but that Kakala Deva took Akala Varsha Deva as the model for his conduct. In the present inscription Krishna Deva, who was reigning supreme, is described as "devoted to the contemplation of his father's feet," and yet everything in the context goes to show that his father was not living. Again in the Karda inscription Amogha Varsha, the 6th of the above lists, is expressly stated to have had Manya Kheta as his capital; and further on Kakala Deva Raja is also described as "residing at Sri pp. 393-4. Journal Royal As.. Soc. vol. II., and p. 105 vol. III. S'rimat-Akala-Varsha-Deva padanudhyata.

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208 THE INDIAN ANTIQUARY. (JULY 5, 1872. Manya-Kheta-Pura." Now if Kakala | Akala Varsha. But if we identify Akala Varsha Deva Raja, belonging to a different branch of the with the 7th of the lists, the difference between same Yadava family, reigneu concurrently with him and Govinda Raja, whose date is given as Amogha Varsha (the 6th of the lists), as Saka 730, would be 134 years, a period that is Prof. Wilson supposes, they could not have had too long for five princes. The Amogha Varsha the same city for their capital. Besides, in the of this inscription is identical with No. 11 and Karda inscription there is nothing that would Krishna Raja with No. 12 of the Karda plate. justify the theory that the list of fourteen princes The date of Krishna Raja Deva being then forms two branches of the Yadava family reigning Saka 867, and that of Kakala Raja, Saka 894, concurrently with each other. The mention of there is only a difference of 27 years, which is the Chedi family of the Yadavas shows that not too long for three princes. the Manya Kheta princes intermarried with the The objections to this identification are-1st, former. that the Karda plate makes Krishna Raja (the Then, since Prof. Wilson made these remarks, twelfth ) not the son, but a brother, of his prethe date of Govinda Raja, the third of the decessor Amogha Varsha, whereas this inabove lists, has been discovered to be Saka 730 scription describes him as his son; and 2ndly, that (A. D. 808) from a copper-plate grant found in the Kharepatan plate does not mention Krishna the Nasik district.* Now if Kakala Raja Raja as Amogha Varsha's successor, but gives - Deva was contemporary with Akala Var- two princes, Govinda Raja and Baddiga, as insha, the seventh of the above lists, then the tervening between them. age of that A kala Varsha must be the The first objection can only be met by supsame as that of Kakala Raja, viz., Saka posing that the Karda plate is not quite accurate 894, and the date of Govinda Raja being in giving Keishna Deva as the brother of Saka 730, leaves an interval of 164 years and Amogha Varsha. This is not very extraordithree princes; and even allowing ten years, mary, seeing that the genealogies of kings have the portions of the reigns of Govinda Raja and often times been at the mercy of the memory of Akala Varsha, included, we have still an average Sanskrit writers. of 48 years for the reign of each of the inter- As for the discrepancy between this inscripvening princes, which is far too much, tion and the Kharepatan plate, it is possible Lastly :-If two branches of the Yadavas had that Baddiga, the predecessor, according to the reigned concurrently, the Kharepatan inscrip- latter, of Krishna Raja, might have borne tion would surely have contained some allusion the title of Amogha Varsha, For Baddiga is to this, whereas the list on it is essentially the only the name of the king, not his title. And as . same as that contained in the Karda plate. No. 11 in the Karda plate is put down as It seems clear therefore that the fourteen Amogha Varsha, i.e., by the title, not by the princes belonged to the same Yadava family name of the King, it is possible that No. 11 of that reigned at Many a-Kheta, and that the Karda plate was the same as No. 11 of the Ka kala Raja, the fourteenth of the lists, Kharepatan one.t and the grantor of the Karda copper-plate grant, The testimony of the Karda plate on the score did not live at the same time with A kala of some Amogha Varsha being the predecessor Varsha the seventh, of Krishna Deva is more trustworthy than the Now there can be no doubt that the Krishna discredit thrown on that fact by the list of the Deva of the present inscription corresponds Kharepatan plate, first because the latter list was with No.12 of the Karda plate, Krishna Raja's recorded in Saka 930 (A.D. 1008), or about 40 title is A kala Varsha, and at first sight, years after the reign of Kakala Raja, and sixtyAinogha Varsha the 6th and Akala Varsha the six years after the date of the present inscription; 7th of the lists would seem to claim identifica- and secondly, because it oscurs in a document tion with the two princes of this inscription. relating to a dynasty subordinate to the The claim would also seem to be strengthened Chalukyay, who were antagonistic to, and had by the fact that both the Karda and the Khare- subverted the authority of the Manyakheta patan plates agree with it in describing Amogha princes. Varsha (the 6th of the lists) as the father of The Krishna Raja Deva of this inscription At Van-Daidori, and published in No. X of the Asiatic Society's Journal The arrangement on page 207 indicates another way of co-ordinating the lists.-ED.

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JULY 5, 1872.] SALOTGI INSCRIPTION. 209 being identified with Krishna Deva, No. 12 of culations, it has been further found that the new the above list, it can hardly admit of doubt that moon of Bhadrapada in Saka 867 fell upon TuesAmogha Varsha, No. 11 of the Karda plate, day, as mentioned in the inscription. must be taken to be the father of Krishna Raja To recapitulate then what has been said Deva as stated by our inscription; which being above regarding the Yadava princes of Manya lated during Krishna Raja's own reign was less Kheta, we find likely to be in error regarding the relation be- 1. That the series of fourteen princes given tween the two princes than either the Karda plate, in the Karda copper-plate grant is made up of which was dated about twenty-seven years, or a kings of one and the same family who reigned generation after Krishna Raja, or the Kharepatan one after another at Manya-Kheta. plate, which was given full sixty years after that 2. That the date of Govinda Raja, the prince, and in a district far removed from Manya- third of the lists being Saka 730, and that the kheta. last prince of the list being Saka 894, it is proIt is to be noticed that the inscription makes bable that the reign of Danti Durga, the mention of Krishna Raja being intent upon first prince of the lists, might be taken to have making an expedition of conquest upon Kaly- commenced about 40 years before that of Goana, the capital of the Chalukyas, thus confirm- vinda Raja, or A.D. 767, and not A.D. 867 as ing what we already know-that the latter were supposed by Prof. Wilson, and that consequently antagonistic to the Rashtra Kuta kings of the Manya-Kheta line of kings covers a period Manyakheta. The expression "engages in re- of about two centuries. ducing the prosperous and great Kalyana" 3. That Amogha Varsha, No. 11 of the might mean that Koishna Deva was the first Karda plate, was the father of Krishna Deva, of his dynasty who undertook an expedition upon No. 12 in the same, and that the title of the the city of the Chalukyas daring their temporary latter prince was Akala Varsha, and that he bereavement of it, or that the hold of the was on the throne in Saka 867; and Rashtra Kata kings over that city, obtained 4. That Krishna Raja Deva, No. 12 long before his time, had heen shaken by some in the Karda list, given above, should have other rival or by the Chalukya family, who must Akala Varsha added to him as his title, and that be supposed to have been attempting at this he should be put down as the son of Amogha time to recover it, since they actually did recover Varsha. it about fifty years later under Tailapa Deva. Translation. The solar eclipse recorded in the inscription PROSPERITY! Victorious is the excellent was calculated for me by Prof. Keru Lakshman child" born of Vinata, and belonging to Vishnu, Chhatre, and found to correspond with the Saka and manifested in [visible] form, carrying him, year 867, in which year, in Bhadrapada, there whose body is the three-fold universe, and predid occur a solar eclipse. But as usual in the eminent among those that are possessed of Dekhan inscriptions, the Barhaspatya or cycle bodies! From the time of Saka eight hundred year, Plavanga, mentioned in the inscription, does and sixty-seven years having passed, and as not correspond with Saka 867, in which the cycle many years in figures, when the year Plavanga year Visvavasu occurred, and between which and is current, the people being happy, the country Plavanga there intervene two years. Whatever abounding in wealth of corn of various kinds, the may be the proper explanation of this oft-recur- beloved son of the glorious King Amogh a varring discrepancy, the agreement between the sha Paramesvara, Akalavarsh year Saka 867 and the solar eclipse leaves no Deva [by title], the exceilent, devoted to the donbt whatever that Saka 867 is the correct date contemplation of his father's (lit. elder's) feet, of the inscription. By Professor Chhatre's cal- engaged in reducing the prosperous and great This refers to the great Eagle Garuda, the conveyance of Vishnu, and the son of Vinata. + Vishnu. + svakakalat. From this it is clear that S'aka was regarded in the tenth century A.D. as a proper name. & S'akakalad gatdodanam sa saptddhika-shastishu Sateshrashtasu taratu samainan anatopi cha. The words tavatsu samanam ankatopi cha show that the figures indicating the number 867 was intended to be put after them. But no numerals are cut on the stone, doubtless through an over sight of the engraver. In documents of the present day it is very usual in the vernaculars to give & certain number in figures, and say also so many in words. The reversion of the order in the inscription is owing to the latter being entirely in verse. The original being Prithiof-vallabhekalavarsha-Deve, the title may be Akalavarsha or Kalavarsha, but as previous inscriptions contain Akala Varsha as the title of princes of the Yadava family of Manya Kheta, I take Akala Varsha As the title here.

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-210 THE INDIAN ANTIQUARY. [JULY 5, 1872. Kalyana, beloved of the world, and pos- sessed of prosperity, is living in virtuous happiness in Manya Kheta, where his army is stationed, which is full of beautiful palaces, where the banks are adorned by assemblages of millions of the wives of warriors, and is always protecting his subjects: when that compassionate king is giving unnumbered articles to Brahmans and others, whose lotus-like feet receive the kisses of the crown-jewels of many kings, when he is shining in glory resplendent, and possessed of eyes like the lotus--the king who has rendered his own (i.e., brought under his sway) the circle (mandala) of his enemies by means of the exceeding splendour of the power of his arms (lit. hands), and who has achieved victory over the quarters of the world Krishnaraja [to wit] reigning : Here in the district called Karnapuri,t the best of [ally districts, in the beautiful village which is well known by the name of Pavittage. Living in the village known as Kanchana Muduvol in the prosperous country of Mahisha, belonging to the clan of Kaundinya and the Sakha (recension or branch of the Vedas) of the Vajasaneyins, and studying the branch of Kanva, is the son of Damaparya, rich and liberal, who, full of valour, is known by the name of Narayana, like another Narayanag himself; who, full of learning, is known by the cognomen of Gajankusa, who is the minister of Koishnaraja, and being his counsellor is (also ] entrusted with the affairs of War and Peace. [Now] he who was his (Narayana's) assistant, beloved like his right hand, and powerful, employed by him | in negotiating war and peace, thoroughly versed in the sciences concerning government, dear to the poets, agreeable in his conversation, and who believing in religion appears like embodied Dharma: By him this college has been caused to be constructed established), rich, spacious and beautiful, as by** the creator who by his own will has established this three-fold universe. And this college full of intelligencef is resplendent with Brahmans, Here there are scholars born in various districts. For these subsistence is [hereby] provided, the details of which as to place and time shall now be described in order that the fame of it may be spread. The lord of this village of Pavittage, born in the clan of Kasyapa, the chief of the Vajasaneyas, the flower of the followers of the Kanva Branch, son of Govinda bhatta, excellent in his conduct as a Brahman, pure and possessing the sacred fire, Chakrayudha Budha by name : possessed of forbearance, chief among those who can speak, learned in theology, learned in sacred law, possessed of wisdom, glorious, born to be obeyed, agreeable in his talk, following the dictates of the sacred law, and full of splendour like Parasara himself, --in the currency of the year mentioned above, and in the good month of Bhadrapada, on the dayt sacred to the Manes, corresponding with Tuesday, at the time of a solar eclipse, the sun being in the middle (i.e., on the meridian at noon) on the great river Godavari ... ... . .. million ..... sacred places....which (or who). .::. by name Pra....... village ....., that resplendent one (Chakrayudha) of great virtue, accompanied by two hundred Brahmans, having stood and bathed in the great sacred spot, and having performed his religious duties, gave land rentfree to the scholars of the college, in this village known as Pavittage, the mine of virtues, ---rent-free land measured by five hundred nivartanas. And the excellent son of Govinda Budha piously gave twenty-seven rent * Krita digvijaye. This means that the king had compelled the kings of the earth to pay him tribute, an epithet not applied to an ordinary prince, but to an emperor like Ragbu, one of the heroes of Kalidasa's poem Raghuvam . + Tha karnapur ndma vishaye. Karnapuri would appear literally to be the name of a town, but here it is eyidently applied to a district. This use of the word is not rare in southera inscriptions and copperplate grants. Damdparya-ra. The name Vamaparya would ape peir to be a Banskritized form of the Canarese name DAmappa or Damappayya, very common in the Karnataka. & Vishnu. The original is niyuktas tena tena tejant. The repetition of the instrumental tona is & slip of the engraver's hand. This may be taken to signity either Religion, or the god Yama, who presides over justice. ** The original though perfectly legible and clear is here confused apparently through a mistake of the engraver. It reads : dhatreyam svechchhayd arishni sthapitddisutraya (ratrayd), which appears to be a mistake for ddtreva wechchhayd srishti sthapita bhuvanatraya. Said manova foaiahd brahmay ukid virdjate. It is possible that manonatt is here used in the sense of Sarasvati, the wife of Brahmadeva. The sense would then be This college shines like Manovalf united with Brahmd. The warda Manovatf and Brw hina have double sense 49 applied to the college, the former would mean full of intelligence,' and the latter united with Brahmins,' i.e., having Brabmins for its students. The translation given above in on the supposition that the reading may be manoeat chaisha. 1 Puriparoani, i.e., the amdvdsyd, or day of new moon. 6 Here a chip is broken off from the middle of the stone, and some middle letters of three lines. viz. four syllables of two lines ench and three of one, are destroyed. Aninarland is # square measure of land, equivalent to two hundred square cubitu.

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Pra Son SALOF61 INSCRIPTION, Side svastithIH ya chavi va rupiyA va va tA kha kA maga mama dalale kavayA mAnya ho yA na isama 81 ka bA lAmA pAThoM para pAvika SaSipAte paSasutAya yugamAvAmaya piyapa ImA ke paryAya mAtrai nighAle rahera pare lAvAvAvAya yamanilAmA mApa parSayA panamapasupa/patyAvI padIyAyAcAra va pAyasavamA patamakA pihayAmapavivI vApara vAla pabacamAyA mAnA gaye Torica jIrA pATAvanAkArataraTapa madAbAda mAranA 7 paTA poranabaraM va saniya mAranApAlaTAla para: 8 pita yasa na ka rAdi soraTayA parapATha kA pani kerala kA nipaTApuhe va kA pani TA . pArijA kI vAsane pani zivarAyAcA pala tida vApalI mA mAta kavi pATayA me yAviTTA bihArI vAya rAjamama tApamA Govt. Litho. Press, Boubay 1872

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SALosGI INSCRIPTION, Side 1, Contd saa naa dh nIle sIma hi mAhiSaviSa ho ma si mama dutechalavidyuta 'patra : kaura ko vA lke ynkeaabkkhyjN emapImA dAvA: di banekA nAyakacana : vivA to vivi chAvA ' bruMkuma eMDryajHkSaNa sAmarI sabsavidhiyA kI tasA prati hame thora bila kA patvidyuta se ka kirtaktI saMvidhi mukta mUliyana ko pArUvikA va kRSi muM. gRHpriyaMvadaH yastu va to dAziva vigraha va diye| te keTA kA pitAmA lA mI vikSA lAbha pa ma vayaMse kayAsa viva disa yA malA manovatI Sa paM e ru pahA kasa rUpa ko e yo ma kA ladine siddha To 1 sita yupina V Side 2, ena yadi dvArA thA mayaH p pra. ruH prayu rva ra var yA jyA sAM papaH ne di vRrU TrA gaM ka yA prA 2:47 ghUmakUMkU yuvamRta yukqa ma 8 mAvA jaaN vRddha predvAvirtuka rupaHpAHpiTayaM vadaH pa naH

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SALOTGI LIVSCRIPTION,(Side 2 Contd!) vamIparacamAmAla pA kAdi pavAraNa : puNaja pa "mAmA 5 mArakara para vigA pipaI pApa yA dayA na TAro prayAga yAvara ma 1) ko rada pApA ne go dAyaTI gaTAdA yoTiyA TApa kama sagarama madAna yA raziyA va mI mAjarA paye pUchA yidAvippA TA 8 payAva TU mamma gammama papihAgAta rAhA rAmapAla pakAye

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SALOTGI INSCRIPTION, fide 3, Conte s s dh n kaaddaaN 3 dhiias soos' viye na ni sAhA ki yA pUrti meM liyA damAe melAni 8 bAlo pApaka eka kalama ki yaha ki ya mAvimA yuyuma yATi yA Tham ni yakina dIpamALA ki dAda se yarA sAmAvi dAmappATArasada pAladilA. pAldeya na piyA deya rAhU de : deyagadha para TAlepi pATre, vyAyugadagam pada Iye ga ha I va yU rayA magadule yo na yi pUpile da kA pApi e Terane kasya pratyakSamagi pani chappa viSampa pAraNa' ne yasamA pATaya yAtmiAkimakA nivartanA ni / paM.cA vATU me manyiAni tA nica vyA ravyA turasyAM zAlyAM mAnya mekaM nivezAnam bahu bhivasudhA bhuktA rAja bhiH sagarA di bhi: yasya yasya yadA bhUmistasya tasya tadA phalam of five lines more only a transchyntion was taken

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JULY 5, 1872.] FOLKLORE OF ORISSA. 211 free dwellings, and half as many more*; and also a rent-free flower garden measuring four nivartanas, and twelve nivartanas [of] rent-free [land] for lamps. On the occasion of a marriage, the marriage] people, being Brahmans, shall give to the congregation of the scholars of the college five flowerst of good money. And at the time of a thread ceremony shall be given the same as prescribed above in the case of marriage. And half of the former and half of the latterf shall be given at the time of a tonsure ceremony by those people who perform it. If for any cause a feast to Brahmans shall be given in this village, the people shall give a dinner ac- cording to their means to the members of the college. By the magnanimous [Chakrayudha] fifty nivartanas of rent-free land and a rent-free house within this college are given to the lecturer. The earth has been enjoyed by many kings commencing from Sagara. To whomsoever the land belongs for the time, to him belongs the fruit for that time. This bridge of religion is common to all kings. It should be protected by you from time to time. This Rama entreats again and again of all kings that will reign in future. Whoever shall take away land whether given by himself or by others, lives as an insect in filth for sixty thousand years. FOLK-LORE OF ORISSA. BY JOHN BEAMES, B.C.S. (Continued from p. 170.) No. II. WITCHES object to be disturbed when in pos- | incantations, and have power over sprites, session of a victim, and are apt to turn on the hobgoblins, demons, and witches. The first exorciser and revenge themselves on him. named is said to reside in Asam. To prevent this it is advisable to repeat the The following rather diffuse mantra is infalfollowing mantra before uttering that men- lible as a cure for snake bites. It is not quite tioned in the last number: such nonsense as the others :Bajra kilani bajra dwar Rajani parbatre Surjyo jyoti, Chau kuli chau dwar Kamal pushpa toli gole prabhu Dasaratha. Dahane Dahanchandi bame khetropal Kathai thoile Krushna Kadambari mule, Age Narsingbo, pachhe ashto betal Sadre sudre pad baslaila Jamunar jale. Mo ange papila mahamudra bajrakapat Jamuna jale thila ati nagd maye maphe, Koti aile goti na chharibu! Bharata janaila ; sankat kikat kili; Kahar agya? Mailek toli bisho gola dwadasa anguli, Kaunti Kamakhyar koti agya. Ketek gardi jhasila gunibar Thunder-bolt bar, thunder-bolt door Tebe na sulile prabhu chakradhar, Four sides, four doors. Debtamane bicharo arambhile On the right Dahanchandi, on the left Balram, Kahin achho ho! Gorur aso ho ! bolile; In front Narsingh, behind eight demons. Ramyek dwipore Gorur charu thila Khaibar aharo taku lagila ki pita. The great seal, the thunder door, has fallen! Tahar charitra kohibi jagjita on my body, Mu tote boldin hol khago pakhibar, If a myriad come, do not allow one to enter! Dhusai pasibu Himagiri parbatar; By whose order ? Parbate thila amruto kundo goti The myriad orders of Kaunri Kamakhya. Beshi khanda sabal lakhe kandarpo jakhar I do not attempt to make sense of all this thile. rubbish. It is sufficient to observe that there Alpo kori Gorur dena bistarile are human beings who believe in its efficacy. Dela amruto, uthile prabhu bhagwano. Kaunri Kamakhya, Dahanchandi and some Sadguru paneku sikhya kore ano others are deities who specially preside over Debi Bisti Maku koti koti namaskard. * Nives'anani sdrddhani saptavimsatim ddardt mdnydni dattavd mdnyo, Govindubudhanandanah. The words sarddhani saptavimi'atim might also mean twenty-seven and a half. + S'Aldridy drthisamghdya sudravyani dvijatibih pancha pushpani deydni vivdhe sati tajanaih. The translation of panchapushpani 'five flowers, given above, is literal. 1 Tadarddham chaitadarddham cha. That is half of what shall be given at the time of a marriage and half of that which shall be given at a thread ceremony. The suin is Roe.

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212 THE INDIAN ANTIQUARY [JULY 5, 1872 Light of the sun on the mountain at night, Student bring in thy hand a gift to the good The lord Dasaratha went holding a lotus. Krishna put his, sandals at the root of the I salute a myriad myriad times Debi Bisti Ma. Kadambari tree, WI E DE Slowly slowly, he advanced his feet in the "Sankat, kikat, kili" arenonsense words, which Jamuna's water. I though they are just translateable are stated to In the Jamuna's water was a snake foolish be here used in some mystic sense. Gorur is with illusions, in the Oriyo pronunciation of Garuda, Debi Bisti Bharata informed him; Sankat-kikat-kili; is another of the goddesses who have power over He bit holding him the poison went twelve, demons. The short is the equivalent of fingers deg iliw w and is so pronounced in Apen minaccented syls: The exorciser swept many incantations, lables, though it sounds a inaccentel or closed, Then the lord Chakradhar did not rapve ones. Vi ville et teesi The gods began to consult This spell for suakes, is firmly believed in, Where art thou, ho! Gorur come ho! they said. while it is being uttered the part affected must be Gorur was feeding in the Ramyak island lightly rubbed by the hand of the exorcist, and His food tasted to him like poison. this is what is meant by the expression "the His history I will tell, conqueror of the world ! exorcist swept many spells." The continued I tell thee O lord of birds, belief in the efficaey of this spell may be due Rushing enter the Himalaya mountain ; to the foot that several of the Orissa snakes are In the mountain there was a pot of nectar not deadly, though their bite causes pain and With swords and maces ten thousand kan- swelling. This is particularly the case with the darpas and Yakshas surround it grass-snakes, as well as with the blue and yellow Gorur spread his wings a little snake found on the sea-shore which is only really He gave the nectar, the lord Bhagwan nrose. daugerous when in the water, LEGEND OF THE ORIGIN OF THE TUNGABHADRA RIVER. Once upon a time in the remote past, the courses towards the east, unite at Kudli, about earth was carried awny bodily to Patala, or the eighty miles from the soutee, and become theneenether regions of the world, by the powerful forward the compound river of Tungabhadra. giant Hiranyaksha, The Devas, ever noted for The last named stream goes in an opposite directheir pasillanimity, were in consequence deprived tion below the ghats, and unites with another of their legitimate perquisites in the shapesea-going river called Kumarad hare. of havis, or sacrificial food, and, unable to J: In this manner, the aforesaid rivers, being of redress their own wrongs went to Kshira 8a- divine origin, exist in the world for the spiritual gara, or the milky oceanyang laid their com- as well as temporal) benefit of sinful mankind.. plaint at the feet of Miis lnu, who was living . The foregoing history, contained in the Bhain an island called Sveta Dwipar Vishnuvishyottara Purapa, and related to Shanmukha was graciously pleased to grant their petition, by his father Rudra, was repeated by Krishna and, incarnate in the form of bour, conquered to Dharmazexa, shaving been inculcated to the giant, and rescued the late from his Kurukutsa Maharaja by Narada. A yrasp. When the earth was unrolled, the deli- The rival rivers Tung4 and Bhadra take their verer found that Vedapfidn Parvata was theland's rise in the same alpine tract of country, in the end, and therefore rested on its summit for a extreme west of thu province of Maisur, about 250 while. While in this postare, the right tusk miles as a crow Afes from Bangalor. The source of the boar broke [for some unexplained reason is called Ganga Modajitand is scarcely, acces and presently there gushed forth from it the bible for two or three months fix the hot weather, river Bhadra. From the left tusk, which was i t is however frequented by pilgrims who seek to longer than the other, sprang at the same time wash off their sins by bathing in the rivers at their sources. It is certainly no easy task to unravel the the sister river Tanga, Simultaneously, a third 151y, a third tangled mass of mystery and superstition involved in stream issued from the eyes of the boar, called the above legend. But it is suggested that the earNetravati, The two former, taking different ly Brahmans, wishing to secure for the region a

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JULY 5, 1872.] THE SACRED FIRE AT UDWADA. 213 special celebrity and holiness, have endowed the rivers with a divine origin, in imitation of the myth which connects the Ganges with the feet of Vishnu, The hill from which the rivers flow has, from a dis- tance, the faintest possible resemblance to the form of a boar, and Vishnu manifiested himself, accord ing to the Puranas, in one of his avatars as a bokres These two circumstances being put together, can it be possible that the mystery of the legend is solved? The name Ganga Mala is certainly suggestive. THE SACRED FIRE OF THE PARSIS AT UDWADA. te; i ba ! Bi w. RAMSAY, BO.C.S. The ancient followers of the religion of sacred fire, which, in accordance with the vow of Zoroaster had been reduced by years of persecu their ancestors, had been kept ever burning during tion to comparatively small band of fugitives their sojourn in Sanjan. The fugitives, reached giving up all hope of better times in a land in Bharat, in the hills above Wansda, and there which they had once 'reigned supreme, they took cherished the holy flame for some years. The refuge on board ship, and sailing from Ormazd- 'fire had been borne somewhat after the manner bandar eventually landed on the isle of Diu, off of the ark of the Israelites in the desert: it was the coast of Kathiawad, where they remained for carried by the priests in a sort of a litter, by some years : but they were not to remain in peace night to hide it from the rays of the sun, the even here, so again embarking on board ship the touch of which would be a catastrophe to be "Colony." steered for the shores of the Konkan. averted by all means, and so covered up as to be A great storm overtook them, and the pilgrims safe from the possible profane gaze of the outer in their fear vowed a vow that, if spared to reach and uninitiated world. But the fire was not to the land, they would set up again the sacred fire burn on in peace, and anon it was moved to which had been lost in their first flight from their Wansda, where it remained 14 years, and thence old home. The storm ceased, the sky.cleared, to Nausari, where for 318 years the flame burnand under a bright sun the wanderers landed oned peacefully and without interruption. But the shores of what was then the kingdom of internal dissensions arose, and again a move was Sanjan, ruled over by a Raja of Rajput lineage.. made to Surat, thence after three years, back The prince received them favourably, and gaye. again to Nausari, and thence again to Balsas, a kol or charter defining their future rights and the mystic pot au feu being ever borne in the liabilities. By this they were debarred from the dead of night by the trusty guardians of its use of arms their apparet was fixed after the mysteries. After a sojourn of two years at Balfashion ever since in vogue among them; and sar, the priests had an interview with the Raja. their various rites and ceremonials, religious and of Mandvf, Durgan Singhji, then residing in his social, were recorded, and as it were stereotyped. fort at Pardi. Protection was implored and proFor 624 yearst the Parsi community, went on mulmised, and a choice given of certain Villages on tiplying and thriving as they do at the present the sea coast for a residence. At Udwada wag day, when Subah of the then Padshah, one found a small band of Parsis ana a Tower of Mahmud Beg,'t invaded the kingdom of Saujan, Silence, and here the fagitives fixed their choice and pressed the Raja hard. In his distress, heapure of a resting place.. sandd was given them plied to the Persiand put it to their hands. conferring ceftairt privileges and immunities." Three timihe did the latter binder & Herbie Telader : This is stated to have been in the samvar yeni named Ardleshit beat"back the nu-disciplined") 1799, (AD: 17199 of about 180 yun nga. levies of Mahmud, but A fourth invasion small temple Was erected to shelter the first was successful, and the Zoroastrians were again some years after b larger temple was built on the compelled "to fly in search of fortune. This same site which was subsequeritly enlarged, and" time, howeyer, they managed to preserwestheir Hually about 45 years ago the present substan - About AID. 19. a ) Llist Tota See the K ansanganyar Behram Visit to Gujarat, p. 15. Wilson, Sermon to the Parais... Kaikobad (A.D. 1599) in the Jour. Bomb.-B. R. 13. 80c (1889), p. 9. Vol I. pp. 157-191 p .) osis poitelo 91d 12 There is probably an error of 100 yin it this period. + The first Atisb-Bahram is and to have been created by Nsas Arijs ibe Noaripa of Ptolemy. Enkel . the Anjuman of Sanjan, and consecrated by Nereosing Dartubi Fryer mention the Fire-templeat Nadtatt i 1675. in Samvat 777, or A. D.720. See Wilga Paris Religion Nong Account of East India, &c. p. 117. The present temple p. 557.-ED. S tart Wi l t this plaog WM COberated by Date Bora Di Rustemi! This is doubtless Mahmud Bernds of Ahmadabad, in 1765, and to it all the young Mobeds from Bombay and who invaded this distinct in A.D. 1607. See Note 4 elsewhere are sent for confirmation. ED. . .

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214 THE INDIAN ANTIQUARY. [JULY 5, 1872. tial building was erected by the liberality of words, though they conform to one another in Dadabhai Pestanji Wadia of Bombay. their general scope." Such is the story as told by the old Dastur or Chief Priest of Udwada, alineal descendant, as he avers, of the priest who revived the sacred flame in the kingdom of Sanjan. Udwada has a considerable population of this priestly caste, but not all of them actually hold any sacerdotal office. The priests are divided into nine Bhags or families, who serve the fire by turns for a month at a time, the members of the bhag specially sanctified to the office taking their turns to feed the flames, which burn in a large brazen pot, with sandal and babul wood, their only fare. Udwada has its Parsi school which is well attended, and where among other things the Zend Avesta is taught: but neither teacher nor scholars know aught of the meaning of what they read and recite, nor is there a single Mobed in all the place who knows anything more. As is well known, with comparatively few exceptions, the Parsis know nothing of the meaning of the prayers they recite, or of the quotations they make from their sacred books. The original Zend, I am told, and not any translation into Pahlvi, is in use at Udwada. THE SANJAN S'LCKAS. (From Notes of a Visit to Gujarat,' by the Editor.) IN connexion with the landing of the Parsis at Sanjan, in the early part of the 8th century, there still exist copies of the fifteen Sanskrit Slokas, in which their Mobeds explained their religion to Jade Rana, the Raja of the place, and the reply he gave them. These Slokas form the oldest document relating to the Parsis in India,+ and the following version of them may interest some readers; it is compiled principally from a translation prepared by Dastur Hosang Jamasp, the learned High Priest at Puna, and has been compared with an old version in the possession of Dr. Wilson. The last two distichs have been taken from the latter version-the Dastur's MSS. being unintelligible. I am informed by Dr. Wilson that he has not found "any two independent copies, either in Sanskrit or in the Gujarati translations, that agree in He is called Jade Rana by the Parsis, and Dr. J. Wilson suggests he may have been Jayadeva or Vana Raja of Anabillawada Pattan, who ruled in Gujarat A. D. 745-806. -ED. + As Dr. J. Wilson suggests, these s'lokas were perhaps composed ex post facto. Wilson, Parsi Religion, p. 210. Translation of the Sanjan Slokas. 1. They who thrice a day worship the sun, the elemental five-fire, wind, earth, sether, water, the three worlds, through the Naish Mantras, and the divine Hormazd the chief of the Suras (or angels), the highly endowed, the exalted, the merciful one, -are we the fair, the bold, the valiant, the athletic, the Parsis. 2. We observe silence, according to our religious precepts, in these seven situations-in making the fire oblation,SS bathing, contemplating the divinity, reading the sacred books, eating, and performing the functions of nature. The best among us always give liberally in alms, and adore the splendid fire with various scented woods, sweet flowers, and the best fruits Such are we-the fair, the courageous the brave, the strong, the Parsis. 3. They who wear the shirt (sadra), and whe have round their loins, of good woollen thread, the sacred kusti with equal ends, and who cover the crown of the head with a cap of two folds, are wethe fair, the fearless, the valiant, and athletic Parsis. 4. On marriage and other festal days, and on usual holidays, we rejoice with song and the sound of instruments. Our maids, at such times, perfume their persons with s'rikhanda Sandal and sweet scents; we are firm in our pure religion, which abounds in good and perfect precepts, and is of advantage in all its observances: such are we-the fair, &c., the Parsis. 5. We keep our houses clean, with plenty of food, and what is pleasing to the taste; and water from tanks or wells we always offer in charity with clothes and money to deserving mendicants. Such are we, &c.] 6. As pleasure and pain, ease and trouble, knowledge and ignorance, virtue and vice, uprightness and business, health and sickness, light and darkness, existence and destruction, are double and opposite in the system of the world, so we have opposites in our belief. Such are we, &c. 7. Drinking thrice of gaumutra, consecrated with mantras and carefully preserved, we purify our insides; and thus, after outward and inward purification, we replace the kusti on our waists; and without this girdle we may not engage in silent meditation, in offerings, or other good acts: Such is our custom which is ever pleasing; and such are we, &c. 8. Intercourse with women of ill-fame is forbidden. Our parents and ancestors we honour and This fre-oblation is called boe or the performance of Atash Nydesh, in which the Parsis feed the sacred fire with sandal wood, &c., five times a day. There are considerable differences among the readings of different copies in the 5th and 6th Slokas. The 8th, 9th, 10th, 11th, and 18th in this version, are the 10th, 11th, 8th, 18th, and 9th respectively of the older version.

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JULY 5, 1872.] THE RASAKALLOLA. 215 celebrate their Sradilhas; we pay due respect to fire ; we do not use meat without sacrificing it; our feinales lately delivered or in their courses spread their bedding on the floor ; our marriages are celebrated at the most propitious hours, and the widow who has lost her husband is not considered pure. Such are we, the Parsis,-observing daily these religious rites. 9. Till a Parsi woman who has borne a child has passed forty days, she cannot cook victuals; she should be moderate in her talk and sleep ; nor ought she to bathe (snana) for forty days, to pray or adore the sun. We always venerate the other, fire, earth, water, the moon, the sun, and Yasad : So is our tribe ever esteemed and acceptable. 10. Only with fuel six months dried (do we feed the sacred fire); and sandal wood, aloe-wood of Malaya, and benzoin, we use five times a day to perform the Homa (fire oblation), uttering appointed words and formulas (in the Atash Naish] : The fire is kept under a donne in shade from the sun's rays. We are ever true and just in our motives, and never addicted to young women. Such are we Parsis, &c. 11. As spoken by our guru (teacher) and enjoined by our writings, we preserve round the waist above the sadra, a woollen kusti, neat, of golden colour, long and entire like a mekhla (or zone); the many advantages of wearing it are equal to enana (ablution) in the Ganges : Such are we, &c. 12. In our minds we ever reflect upon the aether, the moon, fire, the earth, the sun, and worship Hormazd as the bestower of victory, religion, and natural desires. We especially observe graces (akshare) before and after meals to render them wholesome. Such are we, &c. 13. Our females are held pure only after passing seven nights from the commencement of their inanner, and a month from childbirth, when only they are pure. We are beautiful in our dress, fair and of goldep colour, vigorous, and strong : Such are we, &c. 14. For expiation of sin we make confession (?) and as panchagavya (five products of the cow) is used, we first anoint our persons with gaumutra, before washing them with water, and after nine days we are clean, We constantly keep all the Bayings of our guru, and are happy in observing his directions for the ablution of our sins. Such are we--the fair, the bold, the brave, the athletic Pareir. 15 The inspired sage who appointed these religious observances for the guidance of men, promised eternal bliss to those who walked according to them. And we believe their supporters have found places in heaven. To their sacred memories devout Parsis strew sandal and pulse upon the ground. Such, &c. 16. (The Rana's Reply :) Welcome to those who walk faithfully in the way of Hortazd I May their race increase ! May their prayers obtain the remission of their sins, and the smile of the sun ; also may abundance of wealth, and the fulfilment of their desires flow from the liberality of Lakshmi ; and may the ornaments of person and of mind which now adorn them continue to distinguish them anong people for ever! NOTES ON THE RASAKALLOLA, AN ANCIENT ORIYA POEM. BY JOHN BEAMES, B.C.S., M.R.A.S., BALASOR. THE Rasakallola or "Waves of Delight" is the manifestation of Krishna. It is to the Vaishnavas most popular poem in Orissa. Its songs are sung in all parts of India that we owe the earliest and by the peasantry'in every part of the country, most copious outpourings of poetic thought. In many of its lines have passed into proverbs, the majority of instances these poems are monoand have become "household words" with all tonous, childish, and indescribably indecent variclasses. It owes this great popularity in some ations on the leading features of the Bhagavata measure to its comparative freedom from long Purana. The Rasakallola is one of this class, Sanskrit words, being for the most part, and superadds to the usual impurity of Indian except when the poet soars into the higher poems on this subject, that special and peculiarly style, written in the purest and simplest Oriya revolting obscenity which is the distinguishing vernacular, characteristic of the Oriya mind. The great religious revival in India in the four- Fortunately, however, the earlier parts of the teenth and fifteenth centuries, with which the poem, relating as they do to incidents in the name of Chaitanya is inseparably connected childhood of Krishna are free from this objection, throughout Orissa and Bengal, turned the cur- and from them we may be able to reproduce exrent of popular thought in the direction of the tracts which will exhibit the nature and style of worship of Vishnu, under his newly-invented, or this popular work without offending against perhaps I should say, recently popularized, propriety. * For remarriage ?

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216 THE INDIAN ANTIQUARY. AL LJULY 5, 1872. 9122 ** The author of the Rasakallola, Din Krishna fruit of the literary instincts which the VaishDas, was a Vaishnava or quasi-religious idler at nava creed awakened in Orissa, as it did in all the great temple of Jagannath at Puri. He is other parts of Aryan India. ro popularly believed to be the son of the god. His is. We now turn to the poem itself. It consists mother was one of the ferriale devotees who live of 32 cantos (chhanda) varying in length from 50 in the temple, and are, theoretically, chaste and to 150 lines. I have not counted the whole virtuous. The lady in question, however, one fine poem, nor in fact have I as yet finished reading morning, was delivered of a son, to the great scan it all through, but from a cursory examination I dal of the highly virtuous, society. Being asked should estimate it to contain about four thousand how she came to do such a reprehensible thing, lines. The metres are generally very light and she related a long and somewhat confused story graceful, and the poem was intended, as most of to the effect that one niglit as she was worship- these poenis are to be sung. Indeed the Panping in the temple while all the others were dits strongly object to our English habit of asleep, the god himself descended from his shrine, reading poetry, and affirm that the full beauty of and honoured her with his society. The story so the metres cannot be appreciated unless they are effectually accounted for the birth of Din Krish- sung, i e..chanted through the nose ima dolorna, and so ingeniously removed all scandal from ous minor key to our years this lugubrious the sacred community, that it was eagerly taken whining, with the harsh voices which alt Oriyas up and bruited abroad. The boy was brought unfortunately possess, varied by an insane howl Cup as Vaishnava, and, as far as the Pandits of and accompanied by the dulcet tom-tom and the the present day know, spent the whole of his un- harmonious penny-whistle of the country, is not eventfub life at Pari, composing poetry and on the whole pleasing or enjoyable. Still de dawdling about the courtyards and gateways of gustibus, &c. when read, the poem is certainly the temple. His date is ascertained approxi- very pretty, and trips as lightly off the tongue as mately by the fact that some verses of his in an Irish melody or a French chansonette. praise of the reigning sovereign Purushottam The first canto is in & metre called Rag Deb (A.D. 1478-1508) are still extant. These Gujari; and in reading poetry the final short Verses must have been written after that mon- a of Sanskrit words, which is usually dropped in arch's celebrated expedition to Conjeveram, and prose or in speaking, must invariably be prowe may therefore place Dinkrishna Das and his nounced. It sounds however like a very short o. poem, the Rasakallola, at the close of the fif- In this metre no account is taken of long or teenth century, that is a little less than four short syllables, each condonant with the vowel hundred years ago; three hundred years later attached to it is regarded as an instant or unit than Chand the earliest Hindi poet. Dinkrishna of the verse (matra), at the eighth instant there is contemporary with the first: Gujarati poet must be a caesuca (jat)and after the caesura Narsingh Mehta of Junagadh, with Nanak Shah five more instants, the whole verse (chasan) thie Panjabi reformer, with Kabir and Keshab thus consisting of thirteen instants, and the couDas of Hindustan, and with Vidyapati of Ben- plet (pada) of twenty-six. Thus in the two first gal. Most of these nuthors were followers of lines we must scan thus (I mark off each instant thic Rew Vaishnava doetrines, and though Vish-1 by- and the cosura by U sinn, under his forum Tagannath, haid Tong been Kara sa | dhufa na mane mana Worshipped in Orissa, yet the restoration of his ku e ka nd o temple, and we'ynay suspect; his complete i iden- Karadhi | redhya ( nani 148 1 cha tifiektion with Vishnu as the supreme being, only a fnd 1 ye ka 1. * date from two hundred years earlier, if the an- This first canto opens with an invitation to all nalists of the province may be believed. There good men to meditate on Krishna whose praises is some doubt about the point, as many other are then set forth. He is declared to be the su Dino signs seem to show that the ancient Siva wor- preme god, and even Siva and Brahma worship in was prevalent in Origa till a much later date1 him. The last six lines invoke the protection in fact antil Chaitanya himself, by his yisit to the of the god on the poet and his poem. They run province, introduced his distinctive tenets, thus the biuota -Be this as it may, and the subject is one Karuna sagara sagaraja-nayaka, which cannot be entered into here, it Nevident Kara abhaya abhayabara-dayaka ! hat in the poem before us we have the earliest Kashta-mahidhara mahidhara-kantaka

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JULY 5, 1872.] THE RASAKALLOLA. 217 Kalusha-baranara barana-antaka Kara agva kansa-nisudana! eteka Kahu Dinaksishna Krishna katha aneka. Iti. Ocean of mercy, lord of the ocean-born, Make me fearless, O granter of the gift of boldness! Thou art as lightning to the mountain of woe, As a lion to the elephant of sin. Give the order, 0 slayer of Kans! thus saying. "Tell Dinkrishna, many a tale of Krishna." This extract exemplifies the taste for playing on words so much cultivated by Indian poets. Thus in the first line sagaraja, a name of Lakshmi, is introduced to jingle with the preceding sagara; in the third mahidhara-kantaka or the mountain-splitter" for lightning, and in the fourth barananta or the "destroyer of elephants," for the lion-are considered great beauties of style. The first canto, consisting chiefly of religious ideas and invocations, naturally bristles with Sanskrit words, but in the second canto we get to business, and drop a good deal of the highflown style. It begins by relating how the earth, oppressed by demons, sought assistance from Brahma, who in order to keep up the idea of his subordination to Vishnu, is made to intercede with the supreme being on behalf of the earth. The metre (R&g chaukhi) is one of the prettiest in the whole poem. Kaunapa kular e bharf hoi dharani sundari, Binaya kari Brahmanka age kahila, " Kansa prata pare deha horla ati dulasaha, Ki karibi ebe kaha," boli boile Kusaketu suni se katha, Kahile Jagannathaku abani byatha. Kamalamukhi Kamalakantha marakata mala Agya dele karuna katakhye anar Kichhi na bichara tumbhe Jadukule jar ambhe Jata hebun Kansa-prana ghiniba pain Kara tumbhe ebe gamana, Karibaku gope keli ambhara mana. Oppressed by the demon race, the beautiful earth Making supplication before Brahma said "From the splendour of Kansa my body has be come intolerable ; What shall I do? tell me now" speaking she said, Kusaketu (Brahma) hearing this speech, Told to Jaganngth the grief of the earth. The lotus faced, he who is a sapphire necklace on the neck of Lakshmi Looking with pitying glance, thus gave order"Take thou no care ; going into the race of Jadu, I Will be born in order to take the life of Kansa. Go thou now away, On sporting in Gop my mind is bent." Then follows a description of the birth of Krishna and his transfer to the house of Nand. Durga, taking the shape of a female infant, is given to Basudeb, who brings her back from Nand's house to his own. Kans, warned by his guards, comes and demands the child from the father. Easudeb alleges that as it is a girl it can do him no harm, and begs to be allowed to keep it. Kans refuses to listen, and quotes from Indian mythology several instances in which Vishnu taking a female form has destroyed members of his own demon race. Here the poet indulges in a rather strikingly expressed remark on the character of bad men in general and Kans in particular. Karpura chandana dei, rasuna ropile nei, Kebehen chhasai ki kutsita basana Kutila dushta nastika mahapapi abibeki Lokanka swabhaba ehi prakare sina ; Kokila bachana madhura Karaf birogi jana mana bidhura. In planting garlic, though it be covered with oam phor and sandal, Will it ever lose its disgusting smell? Of crafty, wicked, unbelieving, sinful, unrettecting Persons the nature is exactly like this. Even the sweet voice of the koil, Disturbs the mind of a sick man. Kans therefore takes the child and dashes it against a stone. As he does so it changes into the goddess Durga, flies up into the air, and Vanishes having pronounced a curse on Kans. The rest of the canto is occupied by a description of how Nand took care of the child Krishna and his brother Balarama. Every line in the poem begins with the letter ; this is a favourite conceit in Oriya poetry, and is found in several other poems. It does not seem to hamper the poet at all, as a very large number of common words begins with that lottor. The language of this second oanto is pure vernacular colloquial Oriya. It is only here and there that an antiquated or obsolete word occurs. This fact supplies an argument, which cannot be refuted, against the pretensions of tho Bengalis, who claim the Oriya language as merely a dialect of their own, because at the tine Dinkrishna wrote the Bengali language did not exist in its present form. In the writings of Dinkrishna's contemporary Bidyapati the language is far from being identical with modern Bengali; it is in fact merely a dialect of Eastern Hindi. (To be continued.)

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218 THE INDIAN ANTIQUARY. BENGALI FOLKLORE-MORE LEGENDS FROM DINAJPUR. BY G. H. DAMANT, B. C. S. (Continued from page 172.) THE FOURTH STORY. The Prince and the Sages. THERE was once a king whose wife bore him a son, and in the night the creator came to write on the child's forehead. The nurse was lying asleep in front of the door, and she awoke and asked who it was that had come. The creator said it was he, and he had come to write on the child's forehead. The nurse said she would open the door for him if he would promise to tell her what he wrote. He refused for a long time, but when she told him that she would not admit him, and he saw that he could not step over her body, he consented. So she opened the door, and he went in, and sat down to write on the child's forehead. He sat behind the child, and wrote three times with his left hand, writing the same words each time, saying that the child should be married when he was twelve years old, and be killed in the following year by the stroke of a thunderbolt. When the creator came out from the room he told the nurse all that he had written, and how the child should be married and die, and then he went away. The nurse brought up the child, and sent him to school to learn reading and writing, but when he was nearly twelve years old she used always to cry when she saw him. One day the king saw her, and said to her, " you have always nursed my child, why do you cry whenever you take him in your arms? you cry every day, he is the only child I have, and if you want anything I will give it you, but tell me why you cry, or I will kill you." She said it was better left untold, but the king insisted on hearing it, so she told him the whole story how the creator had come when the child was five days old, and what he had written on his forehead. The king was very much distressed at what he heard. [JULY 5, 1872 After a short time the boy also heard the story of his fate, and he went to the king, and said, "I have come to take leave of you, for there is no use in my remaining here, I will go to another country, and if I escape, I will come back again." So he took some money and a horse and went away, and travelled through the countries of many kings till the day of his marriage arrived. In the evening of that day he fastened his horse to the root of a tree, and began to walk about. Now it happened that the daughter of the king of the country was to be married, and she had adorned the bridegroom, and came to that place with him. He ordered the palkee to be put down there, and then went into the jungle. His servants waited some little time, and then finding that he delayed in coming, began to search for him. At last they found the other king's son, and thinking he was the bridegroom they seized him and put him in the palkee. They then took him away and married him to the princess. In the mean time the real bridegroom came out of the jungle, and found that the palkee and his servants had disappeared, so he went back to the king's palace, and asked who it was that they had takeh in his stead and married to the princess. The king said he did not know, but ordered the man to be brought, as he wished to see him. So the prince went, and called him, but he said he could not come that day, but would come and introduce himself early the next morning. About three o'clock in the morning the princess said to the prince, "Who are you, where do you live, whose son are you, and how did you contrive to come here and marry me? tell me all about it." The prince replied, "I shall tell you nothing to-night, for I am now going away, but I will give you this lamp, and when it goes out, you will know that I am dead, and as long as it remains alight so long I shall be alive." With these words he took leave of the princess, and went back to the place where he left his horse, and mounted him and rode from country to country till he reached an impenetrable forest where nothing was to be seen but jungle on every side. He travelled on through it till he came to a tank full of lotuses in which the saints and sages who worshipped in the forest used to bathe. Now there was a great quantity of inud all round the tank, which they were forced to pass through every time they went to bathe. The prince seeing this thought that they must be put to great inconvenience, so lie determined to have the tank cleaned, and to build a stone ghat, and save them from further annoyance. Accordingly he collected a number of men and proceeded to clean the tank and build the ghat. When the saints and sages came to bathe they saw what had been done, and were so much pleased that they said the man who had done it deserved to be im mortal. The prince heard what they said, and putting his cloth over his face came forward with folded hands, and said that he had built the ghat and cleaned the tank. The sages replied, "We have nothing that we can give you in return for the favour you have done us, yet we will grant you a boon, you shall be immortal." The prince answered that he could not be immortal, for it was fated that he should die the next day. The sages enquired how that came to pass, and the prince told them all about it. They replied, "you shall not die to-morrow, we will see to it," so they went away. On the following day all the sages came to the tank, and said to the prince, "O Prince, come with us," so the prince went to them, and they all sat on his body. In the mean time the hour of his

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JULY 5, 1872.1 GANJAM INSCRIPTION. 219 death had come, and a great storm of thunder and many years had no son, till at last his wife planted lightning and rain arose, but the sages were sit- a pomegranate tree, which grew and grew till ting on the prince's body, and concealed the whole of at last it bore fruit, of which the queen ate and it, so that the lightning could not touch it. The became pregnant, and in ten months she bore a son. creator was exceedingly disturbed at this, and went to When the king saw him, he named hin. Dalim (i. e. the sages, and told them to let the prince go. They pomegranate), and he was so rejoiced at having a asked why they should do so ? and he told them that son after so many years waiting, that he ordered all the prince was fated to die by lightning, and the his musicians and cyinbal-players to play. When hour of his death had come, but they replied that the child had eaten his first rice, and his ears had they would not let him go, as they had granted him been bored, and he was grown up, his father gave the boon of immortality. The creator was speech- him in marriage, but in a short time he died. After less at first, and then said, "You have spoiled every- his death his mother would not allow his body to be thing, how can Brahma exist if you act in this way?" burned, but built a house and there deposited it, and They answered that they wouid never allow the every day canne weeping to see it. In a few days prince's life to be taken whatever might happen. Bome Apsarases came from heaven and placed a silver The creator said, "If you will not allow his life to wand and a golden wand near Prince Dali's pillow. be taken, at all events let one finger of his left hand The next day they came again and touched his face remain unprotected, so that the lightning may with the golden wand, and he came to life. Then strike it, and he shall not die but merely become un- all the Apsarases came from heaven, and gave him conscious for a little tiine." The sages agreed to sweetments to eat, and when he had eaten they went do so, and put out the little finger of his left hand, back to heaven again; but before they departed they and the lightning struck it, and he became senseless, touched his face with the silver wand, and he again but recovered in a short time, and rose up and became dead. In this way a long time passed till saluted all the saints and sages. He then mounted one day his wife came to see him and happened to his horse and rode back to his wife. She asked touch his face with the golden wand, he instantly him where he had been, and wished to hear the story | came to life, and said, "who are you, and why have of his adventures which he had promised to tell her you come here ? the Apsarases will kill you when the night they were married. He told her every- they come." His wife told hiin who she was, and thing, and early the next morning went to her asked him how it was that he was restored to life. father's court, and related his whole history. The So he told her all about it, and they passed some king was excessively surprised and pleased when he time talking together. Some months after this his heard it, and sent his daughter and son in-law with wife bore a son, and then she went to her husband, a great many attendants to their own country. When and onquired how she could restore him to life. the prince reached home he told his father all that King Dalim told her that she must invite all the had befallen him, and the king was very glad to Apsarases to see the child eat his first rice, and when Aee his son's face again after so long an absence, so she had saluted them they would say, "Act like he'gave hit the management of the kingdom, and Savitri," and then she must say, "I have no hushimself lived at ease for the rest of his life. band, you must give me one," and if she did this, the Apsarases would tell her how to bring him to life. THE FIFTH STORY. His wife did as he told her, and obtained her husKing Dalim and the Apsarases. band again, and they lived happily for the rest of There was once a king who was inarried but for their lives. ROCK INSCRIPTION IN GANJAM DISTRICT. (Abridged from the Proceedings of the Madras Government, 22nd Feb. 1872.) We have been favoured with a report by Mr. W. covered with jungle shrubs. A little removed from F. Grahame, Principal Assistant to the Collector of the centre, towards the east, rises the group of graGanjam, on soine ancient inscriptions at Jogada nitic gneiss rock, on the face of which, at a considerNaugam in the Ganjam district. able height from the ground, are three smoothed The site of rock is north latitude 19deg 13' 15", cast tablets filled with inscripcions. Numerous coins have longitude 81deg 53 55", on the north bank of Rishi- been found in the place from time to time, kulya river, 3 miles 1,200 yards, to the west of Pur- Mr. Grahame reports :- The rock is part of a large shotapuram, the Kasba town of Pubakonda, and close mass of rock or rocks, rising to varions heights, and to the modern village of Pendya. It is situated in covering a large space of ground, I should say what appears to have once been an extensive but many thousand square yards. It is inside the enclonow deserted town, surrounded by the debris of a sure which is called the " lac fort," and if the latter lofty wall. The remains of the ramparts can be traced was really a fortification, must have been of consiround the whole enciente, forming a square with two derable use as a watch-tower. Mr. Minchin and I Kateways in each face. The line of ramparts is now could not climb up to the highest point of the rocks,

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220 probably 150 feet above the plain, but we climbed to the top of the inscription rock. From that we could see to the south-east and west, as far to as the foot of the distant hills all around. Mr. Minchin pointed out villages which he said he knew to be ten miles off, and there could be no doubt that in the event of an attack on the fort, its defenders would have known of the approach of their enemies as soon as the latter passed the hills, and must thus have gained several hours for preparation. The horizon is bounded by hills all round. We could not see to the north, because immediately to the north of the rock, to the top of which we had climbed, rose another peak, the highest of the mass, and to the top of which we did not climb, chiefly because we had no time while we were there, but partly also because the thickets all round the base and the grass were always wet, and rendered a thorough soaking a matter of certainty. The view from the inscription-rock, which I suppose to be 120 feet above the plain, is exceedingly pretty, and much more like a view in a hilly districts at home than what one would expect to see in India. From the rock we could distinctly trace all round the line of the mound or rampart of earth enclosing the so-called 'lac fort. It is irregular in outline, for I think I made out six distinct faces, though three were "far longer than the others. The distance round this rampart is about 2 or 3 miles. The inscription is cut on the side of a large block of rock, about the centre of the mass of rocks, and faces pretty nearly south. There was once a large open space iminediately in front of the inscription-rock. Some twenty years ago a Brahuan Bairagi or ascetic beggar took advantage of this to build himself a very substantial two-storied house right in front of the inscription. Some years ago, I think in 1858, when Mr. Minchin, and, if I remember rightly, Sir Walter Elliot (then Mr. Elliot and Commissioner of the Northern Sarcars) visited the place and saw the inscription, this Bairagi made himself objectionably obstructive, and prevented them from turning their visit to as great advantage as they might have done, although, indeed, Mr. Minchin even then took a photograph of the rock. Mr. Minchin having a lively recollection of the obstructiveness of the Bairagi on his former visit, told Mr. Carr and me that he was afraid we should be able to do nothing unless the Bairagi was turned out of his house, and that even then, he thought, we should find the man a nuisance and a hindrance to the taking of copies of the inscription. This fear on the part of Mr. Minchin, I am happy to say, was falsified by the result. I was quite prepared to make use of 'moral suasion,' and to try the influence of a little bribery, if necessary, and if that failed to tell the man he must allow us to do what we wanted, and retire for a few days. To my surprise he never spoke a word of remonstrance. I do not know what the Sub-Magistrate said to him, or what arguinents THE INDIAN ANTIQUARY. [JULY 5, 1872. he used; but the Bairagi voluntarily, I was told, not only left his house while we were there, but gave it up to our use! The dark room of the photographer was made in the lower story of the house, and all the chemicals, etc., were kept there. When we were coming away the Bairagi came to me, and said that it would cost him Rs. 25 or Rs. 30 to purify his house, not, as one would suppose, because Mr. Minchin and I had been in it, but because he thought certain of Mr. Minchin's followers (shepherds by caste, I think) had been in it. I may remark, en passant, that, whereas Mr. Carr and I had heard that the gentleman always goes about with rather less clothing on him than the proverbial fig leaf, in fact, stark naked, he thrice made his appearance before me, clothed in very fine white garments. To his modest request for the sum abovenamed for purification I demurred. I said I was not prepared to pay so much for that purpose, and that, although if he wished I would apply to Government for it on his account, I doubted if they would grant it. I then casually, as it were, asked him who was the owner of the land upon which he had built his house. "Sarkar" was his reply. "You have no doubt a titledeed ?" I asked. "No" was the answer. "Then some Collector or other officer gave you permission to build the house here?" was my next question. He still replied "No." I then asked him if he did not think it possible that his right to be there at all and to have a house there might be called in question, when he begau to claim Rs. 25 or Rs. 30 to purify the house. He thought over this a little, and then said that as these gauds (shepherds) had not gone into the house, it would not require purification. Mr. Minchin brought with him a man who very easily made the characters as plain as they could well be, and rendered a photograph of them as distinct as a page of print. He mixed chunam and water into a rather thick white-wash of the consistency of cream. With this he smeared the whole face of the inscription, thus obliterating every trace of a letter. Then he wiped the surface of the stone with an oiled cloth. By this method he removed all the whitewash which was on the surface of the rock, but left that which was in the interstices and in the inequalities of the letters. The oil smeared over the rock also enabled the white-wash in the letters to resist rain to a considerable extent, but not altogether, as I saw in the case of the fourth inscription. When the white-washing and cleaning with the oiled cloth were over, the photograph could be taken. With regard to the tracings, Mr. Grahame found some difficulty in carrying out Mr. Burnell's plan, owing principally to the unfavourable weather, which was very wet. Mr. Burnell's plan consists in pressing a sheet of damp paper over the inscriptions, and thus taking a moulding of the characters. The paper used by Mr. Grahame was cartridge paper. He first soaked it well, then applied it to the rock

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JULY 5, 1872.) THE GANJAM INSCRIPTION. 221 and beat it into the interstices " by means of a hard clothes brush." The impression took well, and the most favourable results were anticipated, but after the paper was taken off the impression faded either from defects in the paper or frorn damp. Mr. Grahame does not consider cartridge paper well adapted for moulding, as it gets pulpy in some places while in others it remains quite stiff. He recommends a thinner and tougher paper-& paper which can be more easily beaten into the irregularities of the letters, and yet be tough enough not to disintegrate under the pressure of blows. Altogether the mouldings do not appear to have been very successful. However both Mr. Grahame and Mr. Harris were successful in making tracings of the inscriptions. Mr. Grahame also copied the whole of the inscriptions, letter for letter, so far as he could make them out. It is much to be regretted, says the Report, that these inscriptions were not long ago looked after, and some steps taken to preserve thein from destruction. As they exist now, far the greater part of the first and Becond inscriptions have disappeared bodily, the rock having lost large fragments upon which the missing parts of those two inscriptions were carved. There is a story told by the inhabitants of Jogada, repeated, too, by the Sub-Magistrate, that about twenty years ago a European gentleman went to the place, threw a quantity of hot tamarind juice and water on the rock, and then bent it with raminers, the result being that he broke off a large portion of the rock on which the inscription was carved. This tale reminds one of the story told of the way in which Hannibal cut his way through the rocky barriers of the Alps. It may be true, but I, for one, cannot believe that any one who would take an interest in going to see an old inscription could not in so brutish and barbaric a way. I am more inclined to think that the rock has been gradually caten away by the action of the elements, having been continually for many ages baked by the fierce, hot, tropical snn, and lashed by furious rain. Mr. Minchin, indeed, says that when he first saw the inscriptions, there was then far more of the first and second than now exists. The third and fourth inscriptions are regularly worin-enten away, evidently by rain and atmospheric effects. A good deal of the right hand edges of both has been alinost totally obliterated, with here and there a letter, or the suggestion of one remaining. If these remains of inscriptions are to be preserved, it is high time that something was done. The only step which I think would really preserve the face of the rock fron, the corroding effects of rain and sun is the building of a shed, the roof of which should slope back well over the top of the rock so as to throw rain off to the back, and which should slope forward in front of the rock far enough to keep rain from benting on it. Mr. Minchin sug- gested that a deep rim should be cut in the rock running all round the inscriptions, with the idea that it would act as a channel to carry off rain, I apprehend that it would act very imperfectly ns an escape channel for rain running down from the top and not at all for rain beating on the inscription. The rock must be roofed in to protect it properly. The roof would come over the top of the Bairagi's house, unless, like a pent-house, it came down at a very sharp angle from the brow of the rock over the inscription ; but as the Bairagi has no title to have a house there at all, he should be required either to remove from the place altogether, or to acquiesce in the measures which may be taken. Mr. Minchin made another suggestion worthy of consideration, which was, that if a roof be put over the rock, the Bairagi should be required to look after it on condition of his house being allowed to remain there, or he might even receive A rupee or two monthly to look after it. He would, in the latter caso, have an interest in seeing that the roof was kept in good order, and that the inscription suffered no damage. I have carefully compared my transcript with the photographs, and I ain sertain, that in one, at any rate, of the latter certain letters are wrong. This probably arose from the chunam having run in consequence of rain, and of Mr. Minchin's man not having attended as carefully as he might havo done to wiping off the superfluous chunam. Owing to that he has left one or two letters with their tails turned the wrong way, and altered others. I care fully compared the moulding of the socond inscription with my transcript. The two are identical. The characters in the first and second inscriptions are cnt inuch moro deeply and distinctly, and are larger than those of the third and fourth. The first two seem to have boon much more carefully carved than the third and the fourth, in which not only are the characters smaller but there is not apparently the saine careful division of the words. I have been informed that there are several old inscriptions in this division. One is on a stone at the back of a mosque in Chikakol. I have seen it, but owing to the rains which prevailed for two months after my return to Chikakol, and to my absence from head-quarters, have been unable to take a copy of it. The mosque was built in Anno Hej. 1051, about 230 years ago. Formerly there was Hindu temple in the place where the mosque now stands. This temple was destroyed by Sher Muhammad Khan, and from its materials the mosque was built. The other inscriptions are in different parts of the Chikakol Taluq. I shall examine and report on them afterwards. NOTE ON THE GANJAM ROCK INSCRIPTION. BY PROF. R. G. BHANDARKAR. The Ganjam inscription is in four large tablets, and each of the four sheets of lithographs published by the Madras Governinent reprosents one. On

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222 THE INDIAN ANTIQUARY. [JULY, 5 1872 comparing them with the published transcripts of the Asoka inscriptions, I find that the first two sheets contain the celebrated edicts discovered at Girnar, Dhauli, and Kapur di Giri. Wherever there are differences in the copies of the inscriptions from these three places, this agrees, As might be expected, with that at Dhauli. It is much to be regretted that it is worn away in many places ; still it will be of use in clearing up some of the many difficulties attending on a correct interpretation of the As'oka inscriptions. The Girnar copy of the edicts consists of fourteen tablets. In the present inscription, each line of which contains on an average about 52 letters, the first tablet is entire, and occupies four lines and a quarter. The second, of four lines, has lost about twelve letters towards the end in each line. The third extends over three lines and a quarter, but of these nearly one half of each line is effaced. Each of the first five lines of the fourth tablet has lost one half, while the sixth and seventh have lost more, and in the eighth line, which ends the tablet, three words are wanting. What remains of the fifth tablet is from two to seven letters in the beginning of each of the seven lines of which it consists, This ends the first sheet. The sixth tablet at the head of the second sheet is nearly entire, and consists of six lines and three quarters, the seventh occupies two lines, the second of which has got only twenty letters in the middle, but the first is nearly entire, having lost only some two or three letters. Each of the first three lines of the eighth tablet has got a few letters in the beginning, in the middle, and at the end. The fourth line ought to consist only of eleven letters, of which we have ten. But the transcriber puts down dots after the tenth letter up to about the end of the line, where he gives the letters annayecha, which are the final letters of the first line of the next tablet, and consequently do not belong to the eighth; and in the sheet before us they occur at the end of that line also. This may be a inistake either of the original engraver or of the transcriber. The ninth tablet consists of six lines all mutilated ; about one-third only or a little more in one or two cases, being preserved. The tenth tablet has lost the first halves of the three lines composing it. The eleventh, twelfth, and thirteenth Girnar tablets are wanting both in the Dhauli inscription and in the present one. The fourteenth however, occurs bere though apparently it is wanting at Dhauli ; but more than half of each of the two lines of which it consisted is effaced. The inscriptions in the third and fourth sheets correspond to the separate edicts at Dhauli translated by Prinsep and after him by M. Burnouf. The readings in these have been so unsatisfactory that the discovery of the same or nearly the same edicts at Ganjam cannot but be welcome to all students of Indian Antiquities. But we fear these sheets will not be of much use in clearing up the difficulties. The letters in them are in many cases ill-formed and imperfect; for instance, where we ought to have Devanam piye hevam Aha, we have in the third sheet, Devalam piye pevam ha and in the fonrth, Devanam naye hevam anha. The first d in this latter is unlike the usual d or any other known letter. The small strokes which mark the vowels and distinguish in a few cases one letter from another are not so carefully copied as is desirable. Mr. Grahame says :-" The third and fourth inscriptions are regularly wormeaten away, evidently by rain and atmospheric effects. A good deal of the right hand edges of both has been almost totally obliterated with here and there a letter or the suggestion of one remaining." The transcript on the third sheet, lowever, is inore legible than that on the fourth. And with greater care it is perhaps not impussible to obtain still better transcripts. It is to be hoped the Madras Government, which has already exhibited 80 laudable a zeal in this matter, will again attempt to secure better copies, . ASIATIC SOCIETIES. Proceedings of the Bengal Asiatic Society: April and May 1872. At a meeting of the Bengal Asiatic Society on Bihar, Koch Hajo, Kamrap, and Asam did not be3rd April, Mr. Blochmann read a paper on Koch long to the empire under Akbar. Bihar, Koch Hajo, and As&m in the 16th and 17th During the reign of Jahangir, Koch Hajo, which centuries according to the Akbarnamah, the Padis. coincidee with the modern district of Gwalpara, hahnamah and the Fathiyah i' Ibriyah,' in which he was conquered and annexed ; and under Shahjahan traced the Eastern frontier of Bengal at the time of Kamrap, or lower Asam between Gwalpark and the Mughuls from the P'hani River, east of Bhaluah Gaubati, was also occupied. Towards the end of and Nawakhali, along the western portion of Tipa- Shahjahan's reign, the Koch Bihar and Asam Rajahs rah over Bilhat and Lata (or Ladu, as spelt by Mu- attacked Kocb Hajo, and forced the linperialists to hammadan historians) to the southern part of Par. withdraw from the province. This repulse was the ganah Karibari, from where the Brahmaputra form- cause of Mir Jumlah's expedition to Aram in 1662. ed the boundary as far as Parganah Bhitarband, Mir Jumlah invaded Koch Bihar, recovered Koch from thence the boundary passed westward to Pat- Hajo, and occupied Central and Eastern Asam for gion and the north of Parniah. Morang, Kochfourteen months. The most eastern part to which

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JULY 5, 1872.] ASIATIC SOCIETIES. 223 he advanced is marked by the intersection of Long. I found vestiges of an ancient surrounding wall and 95o and Lat. 27deg, or the districts east of Sibsagar 24 fragments of inscriptions. He left Sand, and and Nazirah. In the expedition to Rakhang (Ara- for three days explored the beautiful plains of kan), which was undertaken inmediately after Mir Rauda, Zubeyrat, and Rahaba, forming part of the Jumlah's death, the most southern part which the Beled Harith, where he found some fragments of Mughuls reached, is Ramu or Rumbu, half way be- inscriptions. At Sirwah, a large ruin in the territory tween Chatganw (Chittagong) and Akyab. Beyond of Beni Jebr (Khaul&n), a day's journey to the west these two points the Muhammadans did not ad- of Mareb, he found a great number of Steles, part vance. standing and others overturned, and bearing long Mr. Blochmann has collected all notes regarding inscriptions. The principal colonnade is called by Koch Bihar, Koch Hajo (the kingdom of Azo' of the Arabs Arah Bilqis the throne of Bilqis,' the early European travellers in India) and Asam, from supposed Queen of Saba, which tradition makes the the Akbarnamah, the Tuzuk i Jahangiri, and the wife of Solomon. Here and on a hill near by, he Padislahnamah. He then gives a free translation secured parts of 21 inscriptions, but after his of the Fathiyah i Ibriyak, or, as the book is some- arrival at Shira' in the territory of the Beni Arhab, times called, Tarikh i Fathi Asham (Conquest of he was imprisoned by the Sheikh, who confounded Asam), in 1662 by Mir Jurnlah. The author of this him with a personage passing himself off as the work, a native of Persia, was a clerk in the employ Messiah among the Jews of Yemen. He was, of Mir Jumlah, and wrote the book in 1662-63, be- however, set at liberty, and found Shira to abound cause the official reporters, in Mir Jumlah's opinion, in Sabean monuments, though very many of the did not send correct accounts of the progress of the inscriptions have already perished through the careexpedition to court. The author of the A'lamgir- lessness of the inhabitants who largely prepare lime namah appears to have used the Fathiyah i Ibriyah and burn whatever stones fall into their hands. for his history. From this place he obtained 25 inscriptions and Shihab's work contains many interesting remarks portions. His next halt was at El-Medid in Beled on Asam and the Aramere, and on several of the Nehm, fully & day's journey east of Sana, in the aboriginal tribes. The book ends with the death neighbourhood of which he found many inscriptions. of Mir Jumlah, on the 2nd Ramazan, 1073, at Khizr- The vicinity of this place forms the rallying point pur was Dhaka. for the nomad tribes, who bring their flocks to Journal Asiatique, No. 68, Jan. 1872. graze at certain times of the year. The district between Awdian and Jauf is dangerous and arid, This first part of tome XIX. is chiefly occupied and M. Halevy had some difficulty in obtaining a with the Report on an Archeological Mission to guide, and had to content himself with an Arab Yemen,' by M. Joseph Halevy. The Acadenie des of no reputation, who from the inoffensive apInscriptions et Belles lettres, having presented a pearance of the traveller and his assumed character scheme for the publication of a Corpus Inscriptionum of a Qudsi (inhabitant of Jerusalem) was rather Semiticarum to the Minister of Public Instruction, won towards him. On the way they passed many M. Halevy was charged with a mission to seek for ruins destroyed by the Arabs, and called 'Adiyyatand copy the Sabean or Himyaritic inscriptions in belonging to the 'Ad, an ancient people to whom are Yerren. attributed all the ante-islamic buildings. The From Aden he proceeded first to Hodeyda, whence Arabs see in the advanced arts of the ancients a he started for the Sefan, one of the three provinces sign of pride and rebellion against heaven; so that governed by the DA, & viceroy of the race of the in place of being pleased to have for their ancestors Makaremes, the religious and political chiefs of so civilized a people, the inhabitants of Yemen are Nejran, who have made large conquests in Arabis vain enough to consider themselves as the true during the last two centuries. After much dan descendants of Ishmael, and he who would dare to gerous investigation in this Arabic Switzerland he tell an Arab he was sprung from 'Ad might pay for was disappointed in finding a single veritable it with his life. Even the name of Himyar is hated Himyaritic inscription. On arriving at Sand be in the country, and the epithet Yehud Himyaror fell ill, and was confined to his couch for a month. Himyarite Jew, is the last insult that one of the Sana, he says, is the most beautiful and most char- faithful in his rage can level at the follower of Moacteristic city of Arabia. It is half in ruids. The ses when he wishes to overwhelm him with opproquarter Bir Azeb, where were the pleasure houses | brium and shame. Near Jebel Yam he came upon and gardens of the late imam, as well as the famous many tombs; then he reached Wadi Saba, a cultivQasr Ghumdan, contain almost no inhabitante, and able tract a day's march in width, on the confines of have been despoiled of inscriptions. Some stones the great desert El-Ahqaf. in certain buildings and on the chief gates of the At Mejzer he was asked by the Arabs if he had city bad inscriptions, mostly very raort, of which seen the stone called Hajarat el-Waqa'a, which they be enumerates twelve. At Ghayman, five hours believe is suspended in the air above the mosque of S.E. from Sana in the territory of Beni Bahlul, he Omar. This stone descends insensibly but with in

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224 THE INDIAN ANTIQUARY. [JULY 5, 1872 exorable regularity, and the moment it shall touch the minarets of the mosquc, the cartha will shake and the resurrection take place, and with it the end of the world. He replied that the holy Ulema alone had the privilege of seeing the stone which was invisible to all the profane; and that consequently he did not know the exact moment of the end of the world. His auditors ejaculated "There is no power but what comes from God." Proceeding to the north-east, he visited El-Ghayl in Lower Jauf, near which he came upon a river abounding in fish. He had seen it in the plain of the Beni Ahkam, Beled Arhab, thence it flows to Mount Jezra where it disappears at El-'Ieh. Near the village of labash, half a day's journey from Jauf, it re-appears, and joined by the torrent from Hirran, it flows towards the ruins of Es-Sud, ElBeyda, and Kamna, and then continues more in an easterly direction towards El-Hazm and Salamat, where its waters are utilized in watering the fields, In the Wadi Saba at Medinet Haram or El-Fer, El-Hazm, and Me'in, the old capital of the Mineans, he obtained 123 inscriptions. In Lower Jauf he got upwards of 300; and in Beled Nejran he be- lieves he discovered in Medinet el-Khudud (for El-Ukhdud) the Nagara Metropolis of ancient times. According to the information M. Halevy was able to obtain in this region, the famous Wahabis are by no means Islamite puritans, but belong to the orthodox sect of Shaw&fei, to which many of the tribes of Nejran belong, though the prevailing doctrine is that of Hanifia. He now returned southwards to Ez-Zahir in Upper Jauf, where, though ruins were very numerOue, except in the neighbourhood of Mount Sily&m, he found very few inscriptions. Returning to El-Ghayl he was led by some Jews to Beraqish, where he found the imposing remains of a Sabean city, parts of its walls still standing and covered with inscriptions beautifully engraved. In the inscriptions it bears the name Ytul, or Ital. Among other places visited in the same neighbourhood was Inaba, which naturally recalls the Inapha of Ptolemy. He next went by the Wadi Rahaba, in which, at Kharibet-Se ud, he found another deserted town. but was not allowed by his guides to obtain many inscriptions. At Mareb he was also closely watched, and the Arabs now persecuted him Bo persistently that his labours came to an end at San&. The total collection numbers 685 inscriptions and fraginents, 1 many of them of course very short, and but few of any considerable length. J. B. REVIEW. PHILOSOPHIA INDICA EXPOSITIO, Ad Usum Schola- Mimansa and that adopted by S. Thomas Aquina rum. Bangalori 1868. in his great Summa. At p. 72 the author gives & We are not sure that this valuable little work has brief account of the controversy between Vans been as yet noticed by scholars in this country, Kennedy and Houghton regarding Colebrooke's though it is well deserving of their acquaintance. assertion that the Vedanta affirms that "the S1It is a compilation in Latin by the Rev. A Boute preme Being is the material, as well as the efficient lonp of the Roman Catholio Mission at Bangalor, CAUSE of the universe." Other notes of equal froin tho larger work by Colebrooke on the " Philo interest are interspersed. sophy of the Hindus," but translated through the Sometimes indeed we miss a note where it is medium of Pauthier's French version of Cole needed. For instance, we find the expression eka brooke's Essays, and the author consequently com murtes trayo davah (being one person and three plains of his inability to remove all the obscurities gods), in Colebrooke's Essay on the Sankhya, under of the French version on which he had to depend in the head of the first product of nature. He attricompiling his own work. The book is a small 8vo. butes this idea to the Mythological Sankhyas, and of 128 pp., and following the arrangement of the quotes the expression from & Purana. Yet in a original consists of five parta, with a vocabulary of passage further on, in the account he gives of philosophical terms appended, giving their equival- Patanjali's Teroara, he shows that Kapila himself ents in Casarese as well as in Sanskrit, in Roman acknowledged a siunilar Iswara as the first shape of characters. Intelligence. But it is more than is to be expected The author has supplied foot-notes all through the perhaps that such a point should claim a place in volume, in most cases explanatory of terms and ex the little volume. Not so however as to another pressions used in the text, and in some few others point. In treating of the Pasupatas, whom Coleillustrative or corrective of the stateinents to be brooke describes under the northern appellation of found in it. Thus in p. 39 there is an interesting the sect, it was of importance, as it seems to us, note from Taylor's Lilavati, indicating on the autho- that notice should have been taken of their exist rity of Bhaskara Acharya, that the true laws of ence and their tenets as found in South India. The Gravitation were known to the Hindus from the Tamil development of the sect is marked by very twelfth century after Christ. So again the note at peculiar features, and, in a manual for use princithe foot of p. 59 calls attention to the wonderful pally in this part of the country, information regardsimilarity between the logical process of the ling it, however briefly given, might attract at.

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MISCELLANEA. JULY 5, 1872.] tention to the subject which is well deserving of investigation. We trust, however, that we have said enough to commend this unpretending work to the notice of our MISCELLANEA, NOTES, AND QUERIES. TIPERA AND CHITTAGONG KUKIS. THE Kukis of the Tipera hills are divided into five great tribes, the Umroi, the Chutlang, the Halam, the Barpai, and the Kochauk Kukis. In their marriages, the bridegroom is expected to show his gratitude for the bride he has won, by making a present of money to the girl's father. In the case of every fatherless girl marrying, the Raja claims the usual money consideration for himself, on the plea, we suppose, of his being the father of his people, and especially of all Kuki young ladies left parentless. The Tipera Kukis bury their dead, but in the case of Rajas and men of distinction, not before the corpses have undergone the process of smoking and drying. When a Raja dies, his household places the corpse on a platform of wood, not bamboo, elevated from about four to five feet above the ground; a moderate fire is kept up underneath in order to dry up all the humours. After the corpse has been kept in this wise for at least three months it is interred, in a horizontal position, in a grave seven or eight feet deep. The Tipera Kukis worship only one deity, whom they call Lachi. Their worship consists in fixing in the ground a number of perpendicular strips of bamboo, about two feet long, in a rude circle, and one in the centre having a coarse basket suspended from its head. Within this basket are placed a little cotton, thread, padi, chillies, and other produce of the soil, as offerings of propitiation, and petitions for plenty. At times a low strong and covered enclosure is constructed with the view to keep off wild animals, and within this the offerings are left. The neck and head of a cock are often offered to the deity, whilst the body of the bird is eaten by the people as a treat. But, of all offerings, a young monkey, killed with one dash against the ground, and left on the spot, is considered the most acceptable that can be made. There appear to be no priests among the Tipera Kukis. Their messages and orders are communicated in a curious manner. Several peeled strips of bamboo, between eight and nine inches long, are tied together, and this bundle is called a Puroi. The upper Portion of the central strip is then split in two, resembling the two prongs of a fork, to which a cross piece is tied at right angles. If the prongs be aligned by holding the Puroi, so that the two shall appear as one, the missive will be seen to resemble a cross. The tips of the prongs and the cross piece being turned in breaks, indicate black mail to be levied-a rupee for every such break. If an additional piece having its ends charred be 225 readers. It is published anonymously, but may be obtained, we suppose, on application at the Roman Catholic Mission Press, Bangalor, at a trifling price. C. E. K. attached, it implies that the people to whom the Puroi is sent are to come on even at night with torches. If a chillie is fixed at the intersection of the cross, it signifies literally that, disobedience to the summons will meet with punishment as severe as the chillie is hot. If both the burnt bit of bamboo and chillie are attached together, the indication is that the requisition is extremely urgent and imperative, and must be forth with complied with ; whilst, if a piece of plain bamboo or stick is added to the cross, it means that disobedience to the order will entail corporal punishment. It will be seen that the manner of indicating the varying urgency of requisitions, and the different modes of punishment for their disobedience, is simple but highly suggestive. With the poor Tipera Kukis there appears no torment so great as that of a hot chillie, and no fear so potent as that induced by the exhibition of the rod. We cannot help also observing in their manner of conveying royal mandates a characteristic resemblance to the gharas, chapatis, &c., which are for ever troubling the timid-minded of our population in India. The practice of representing their wishes by means of symbols is common to all unlettered tribes, and as the chillie means a tremendous warming by way of corporal punishment, and a stick a standing argument of the mode of application of that punishment, so the circulation of the ghara may simply be an intimation to householders that the approach of the incendiary season is at hand, and that of the chapati an intimation that there is a fear of an approaching scarcity of food. The Chatagong Kukis are divided into four great tribes, the Chukmas, Tipuras, Reangs and Susai, and have but little affinity to the Tipera Kukis. On the contrary, they are more closely allied to the Bengalis of the plains than are the savages of the Tipera hills. The Chukmas speak a sort of mongrel Bengali, and assimilate more in manners and features to the Bengalis than the other Hill tribes. The Tiperas speak Burmese, and are evidently of Burmese descent. They profess a corrupt form of the Buddhist faith, and are the only Hill tribe who have any religious belief. The Chatagong Kukis are of middle height, and strongly built. They have no caste or religion, and they do not believe in a future state. Marriage is performed by mutual consent, and the payment of a rather large sum of money to the relations of the bride. The Diwan of the tribe has also to be heavily paid, the whole expense seldom falling short of a hundred rupees, even for

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226 THE INDIAN ANTIQUARY. [JULY 5, 1872. in the map of the country. Two years hence you look for the village, and it is not to be found. The twenty, or two hundred souls that formed it have gone miles away, and built dwellings for themselves in some new and unknown spot. Grass and bamboos are plentiful everywhere in the hills, and a new village requiring little else may be run up in two or three days. The nature of the cultivation among these people is quite in keeping with the uncertain mode of their location. The bamboo jungle is first felled, and allowed to dry in the sun; this takes about a fortnight; it is then set on fire, after which the stumps are removed. No sooner has a good shower of rain fallen than men, women, and children proceed with tools and seed to these plots, which are generally at long distances from their hamlets. Their principal tools are daos, with which oblique cuts are made by single strokes, and in the pits so formed, which rarely exceed three to four inches in depth, the seeds are dropped, either paddy by itself, or paddy, cotton, and corn altogether, in the same pit, just as the cultivators feel disposed to grow, or may happen to require. It is our firm conviction that, to bring these people within the range of civilized influence, we must begin, not with an attempt to teach them to read and to write, but to instruct them and persuade them to adopt a certain and remunerative style of cultivation, and then we may be sure that, the fields on which care is bestowed will not be readily abandoned for new and untried spots as now, and the adoption of a settled mode of life will follow as a matter of course. Our friends the Lushais have a dialect of their own which is more or less intelligible all over the hills of Tipera and Chatagong.-Bengal Times. the pocrest among these Kukis. When a death takes place, the whole village turns out weeping, the corpse is washed, flowers are put on his breast, a dish of rice is prepared, and the wife or nearest female relative raises the dead man to a sitting posture, and embracing him places a few grains of rice between his lips; this done, the body is carried to the banks of the river, and burnt. A piece of cloth, curiously punctured in fine holes, giving it at a distance the appearance of fine damask work, is suspended on a long bamboo, and the ceremony of cremation is over. But by far the worst and most offensive feature of the Kuki people, especially of those of the Tipera hills, is the amount of disease with which they are almost universally infected, and its hideous variety. Hill tribes, generally, are notoriously filthy in their habits and entire mode of life, but the Tipera Kukis surpass them all in this respect. Their excessive filthiness generates numerous diseases, of which the cutaneous affections constitute the mildest type. Most of them are more or less infected with leprosy, elephantiasis, cancer, or some other inveterate skin disease. The elephantiasis prevalent among them is generally accompanied with grapes at the angle between the foot and the leg. The universal prevalence of disease of some sort or other, besides being attributable, as we said, to want of cleanliness and indiscriminate feeding, is also due, though only secondarily, to bad air and bad water. Dogs, elephants, snakes, poisonous insects, and poisoned fish are regarded as legitimate food, and even coveted. There is a certain tree in the jungles, the branches of which are cut down and thrown into the first pool of water, natural or artificial, having fish; these in a little time die, and both the fish and the poisoned water are used by the Kukis and the Tiperas. Although we have no accurate data to go upon, yet we may safely assume that with a people like the Kukis, whose filthy habits produce such ineffably loathsome and hideous disease, it is not likely that the rules of morality are strictly observed. For, daring as savage natures generally are, and conscious of their physical superiority to the frail inhabitants of the contiguous plains, the Kukis are, nevertheless, a degenerate race, and it is not, therefore, difficult to understand how vice should prevail among them to so fearful and unblushing an extent, as to re-act, with deadly power, upon the entire population. Nor has any systematic attempt, that we are aware of, been made to bring civilizing influences to bear upon their savage state. A great drawback to any such attempt, we suppose, is the restless, roving disposition that is constantly urging them to shift from place to place; and the very crude and unsatisfactory mode of cultivation common among them, is but in keeping with their migratory tendencies. For instance, here stands a Kuki village to-day; its relative position is ascertained; it is surveyed, and its name carefully noted THE TRIVYAR FESTIVAL. AT the annual festival, known as the Sabathastanam thousands upon thousands of people, taking advantage of the cheap return tickets granted by the Great Southern of India Railway, crowd to Trivyar, a place about eight miles from Tanjor, to take part in the festivities in honour of Tirunanthi, the presiding deity. To estimate the number of visitors and devotees on such an occasion would be next to impossible, for not only from Tanjor itself and its suburbs, but from places far distant do these worshippers come, to bathe in the sacred waters known as the Pancha nathi, rendered ten times more sacred by the occasion, and superstitiously believed to possess all healing qualities. The sacred temple at Trivyar, in the court-yard of which the sacred tank containing the Pancha nathi is situated, was built by a Rishi named Nyamisar, at the divine cost. This Rishi, we are told, was once doing penance before a Siva Lingam situated beneath a Vilca maram, supposed to have existed from eternity, as no one knew how it came there, for planted it was not. During his severe penance the Rishi contem

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JULY 5, 1872.] plated building a costly temple in honour of his tutelary deity, but one serious impediment lay in his way he had not the means of carrying his pious intention into effect. The gods, however, ever ready to encourage piety of such a description, came to his help, and while he was racking his brains as to where, and how, he could raise the wind, a voice was heard to tell him that in the vicinity of the Lingam, towards the north there were three hoof-prints. If he dug up the ground in these three places, he would find what he required. He obeyed the divine injunction, and to his joy, he found in one place bricks, in another lime and mortar, and in the third gold. With those he built the temple now the centre of attraction at Trivyar. MISCELLANEA, &c. The legend given us of the origin of the Sabathastanam we shall briefly relate. Once upon a time there lived a Brahman named Tirus'uli. When he was a child of a few years old, he happened to be playing in a forest when a Rishi came round begging. Tirusuli in a playful mood and ignorant of the mendicant's great rank and sanctity, threw a stone into his vessel in lieu of money. The Rishi said nothing, but enduring the insult with wonderful meekness and humility departed. Tirusuli, when he attained to manhood, forgot this simple occurrence of his childish days, and in course of time entered, like other men, into the business of the world and a married life. For years, however, he was childless; and becoming apprehensive at what he could not but regard as an indication of the divine displeasure, he devoted his whole time to the exercise of religion, and the performance of severe penance and bodily mortification. One night, in a dream, the form of the insulted Rishi appeared to him, and something within him rebuked him for what he had done when he was a child, and told him that in his present misfortunes he was reaping the fruits of his wicked behaviour towards the saintly mendicant. When Tirusuli awoke he was an altered man. The Jackdaw of Rheims did not exhibit greater signs of contrition than the repentant Brahman. His course of life was changed, his daily habits were of the most austere character, and, to punish himself for the wicked stone he had cast into the Rishi's vessel, his diet was changed, and he lived upon stones! Hence his name was altered also from Tirusuli to Silatharan, or the stone-eater. It was to be expected, of course, that such acts of virtue would meet with due reward; and so one day the god appeared to him, and told him that, in a certain place indicated he would find a chest underground, in which was the child he had so long and so anxiously desired. This child, in whose honor the festival at Trivyar is now observed, was no other than Tirunanthi. The child who had the head of a cow on a human body, the father dedicated to Siva, and the god appointed the monster as captain of his guard of goblins. 227 In representations of S'iva, Tirunanthi is generally included, as upon him the deity is supposed to ride on great occasions. Tirunanthi was espoused to the sister of Vasittan the Rishi. The Pancha nathi, or five sacred rivers, took their origin at the coronation of Tirunanthi as chief of the goblins. On his head were poured (1) water from the sacred vessel in the hand of Siva, (2) the waters of the Ganges supposed to flow from Siva's head, (3) the froth from the mouth of a cow, and (4) nectar from the moon. These four flowed from his head into the sacred tank, where they were speedily joined by a fifth stream, thus forming the Pancha nathi. Where this fifth stream came from must be explained. Near the side of the present town of Shiali, Indra, in days of yore, had a forest of choice trees. From want of rain and excessive heat the forest suffered exceedingly. Indra was afflicted with much sorrow, and, though a god, was powerless to call down the elements to his aid. In his distress Narada came to him, and said that, on Mount Pothyam, Agastiar the Rishi had the waters of the Ganges in a sacred vessel, and if he applied to Pillyar, this god would send the water down to refresh the forest. Indran besought Pillyar, and the latter deity, assuming the form of a cow, and, ascending to the summit of Mount Pothyam, capsized the vessel, and the water flowing down from thence mixed first with the four.rivers in the sacred tank at Trivyar, and then became the majestic river now called the Kaveri. After his coronation Tirunanthi was, according to the prevalent custom, carried in procession to seven sacred places. The seven Rishis are said to have been doing penance, as the god, in procession, visited them severally. Very large donations, we are told, were given towards the expenses of this annual festival by a king named Surada Maharaja of the Solar race, who lived many years ago.-Madras Mail. To the Editor of the Indian Antiquary! SIR,-IN reply to Babu Rajendralal I must point out that he has given no authority for taking ghata to mean three; or if it did so, for taking the expression three eights to represent 888, and not 8+8+8 or even 8 x 8 x 8. He says he thinks his interpretation is not forced; but is the word ghata, which is very indefinite, ever used to signify figures in this way? If the writer meant to express three, could he not have used one of the many symbolical expressions for it, instead of a word which simply means 'a collection'? And according to the usual way of expressing numbers in this symbolic way, and to the rule Ankanam vamato gatih,' if ghata meant three, would not the expression kunjara-ghat & mean 38? And what is the necessity of restricting the 'collection' to three. It may mean any number, even 9, in which case, though a row of nine nines, according to Babu Rajendralal's way of taking it, may not

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228 THE INDIAN ANTIQUARY. [JULY 5, 1872. refer to any era, still the expression may mean 98. fore beg to point out that Bopp and other philoloAltogether the supposition that the expression gists agree in assigning to the original meaning represents the date appears to be extremely impro- of "to burn." bable. The grammatical difficulty the Babu thinks Bopp quotes na tatra suryas tapati from BhagaI have myself solved, when I admit the alternative vad-gita 11-19, and similar passages. The next interpretation that "the temple took the 888th year meaning is that of pain in general. to be constructed." But what one would naturally We can readily conceive that to the Aryan race, expect to find in an inscription is that such and such natives originally of a cold climate, the excessive a building was constructed in such and such a year, heat of the plains of India would be very distressing, and not that it took such and such a year to be and the idea of heat and pain would thus grow out constructed. And the phrase that a temple took of the same root. In the other Aryan languages the twentieth or any such year to be constructed the Latin gives us tepeo, tepidus, the Greek Bartw is not Sankrit as it is not English. I admitted which originally meant to burn dead bodies, but, as the interpretation only so far as the grammar was the practice of burying gained ground, was applied concerned. The writer has not sinned against to it, and so lost its first meaning. The Greek TUTTW grammar in using bh shapa as masculine, means 'to beat,' and is connected with a different for abstract verbal nouns ending in ona, only are Sanskrit root . Tapas therefore, like penance, is necessarily Deuter, but others signifying the originally merely" pain," subsequently self-inflicted instrument or place of an action, generally take pain in hope of expiating sin; or, in the case of althe gender of the noun qualified. This is clear ready sinless beings, of adding to their merita. And from the lingenus'ksana (Sid. Kaum. Calc. edn. there is therefore no word which so accurately renVol. II. last page). This appears to be more ders the Sanskrit tapas as the Latin-English penance especially the case when the verbal noun has what from poena. may be called an Upapada, or another noun de Balasor, June 11, 1872. JOHN BRANES. pending on it. In the sid. Kaum. under Pan. 3-3-113 and 3-3-117 the instances given are rajabhojanth, Salayah, idh ma-pravrascbanah kutha Query 9-Derivation of Elephant. rah and gotohani-Stbali, in which nouns in ana take the gender of the nouns they qualify. Bhu- Is the word elephant of Dravidian descent ? shana as an abstract noun is neuter, but in the Professor Bopp in his Comparative Glossary seems sense of Bhushyate anena it may take any gender. inclined to think that it is composed of the Many verbal nouns in ana are used by Sanskrit Semitic article and Sanskrit ibha. Professor Weber anthors in this way. In the present case bhabh- in his Indian Sketches favours the view of its being shana qualifies prasada, and hence it is masculine. aleph hind, i.e. Indian ox. Of further guesses I do Babu Rajendralal supposes a double entendre on not know; but my own impression is that the word the expression in question, but such a double en- is Dravidian as regards its first part. In the South tendre appears to be purposeless. For the syntac- Indian languages ane (often pronounced yene, tical counection of a word on which & play is sometimes changed into ale) means elephant. This intended is generally the same in both senses, but ane I consider to be the ele. Do we find this in here in the one sense the compound becomes Sanskrit ? I believe it is the air& in air&-vata an epithet of Gaudopatina, and in the other it stands The interchange of the liquids n, 1, r (cf. Sanskrit independently, id 4, il 4, ir 4) is not uncommon. Initial yd is not Babu Rajendralal calls the compound awkward | seldom changed into e in Dravidian, and in the when interpreted in the way I have done, but he middle of words the vowel e is generally pronounced takes it to be a babuvrihi, which it is not. It as ya. Further, the Sanskrit eda, sheep, for inis what may be called an Upapada compound ; and tance, is derived froni Dravidian &du (y & du). The is to be dissolved thus :-Kunjaranam ghade vriddhi vowel in air & ought to raise no serious obKunjara-ghata ; kunjara-ghatain varshatiti, kunjara- stacle. Initial vowels are sometimes changed withghaca-varshah, Pan. 3-2-1. Neither is it farther out any apparent necessity. Thus air a-vata means from the nout qualified than such epithets are even also"an orange tree"; here the air & is the Dravidian in such a simple kavya as Raghu. ile, orange. When air&-vata conveys the mean R. G. BHANDARKAR. ing" lightning," the air & is probably the Dravidian idi(ide), thunderbolt. The vata, vant (phant) would be a secondary addition, and from the secondNote on Tap. ary coinposite form airavata (air & vant) eleALLOW me to point out a little slip of the pen in phant may have been introduced into the Western the Rev. K. M. Banerjea's article " Bhavabhuti in languages. To me it would be most strange, if Ane English garl." On p. 145a the learned writer con- had not entered the Sanskrit language at a remote nocts the Sanskrit root tap with the Greek TUTTW. time ; and I have not been able to discover it in Mr. Banerjea specially invites discussiun," I thure- another word but air 4. F. KITTEL.

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TABLE of the ALPHABET used in the JEWISH and SYRIAN INSCRIPTIONS at COCHIN 2~/-3-/21 N Ay 5. 12 n 2. 2. 4 n R m T i 14 21 a u U y 20 2 530 6 2 2 4 te. UO 221 29 22 y 22 N Jord 3 zo zo za je po Jo fyy 9 5 5 9 swm 934 v 62 3 @' s 2 on of zh 4 220 w3 3332 n 625 t R 22deg3 pa 9 NO JIJA cha ya ai sw or of tu 124? X >> fdh 21 22 * 35 28 e y 1 * 2 U 20 325 G* 63 02. 63. ja && ! " Q 0 By Sh $2 32 P N.B. Consonants without any Vowel are the same as those with a. In modern Tamil the Virama is marked by a dot over the letter. A fecit au a Govt. Litho. Press, Bamber. J872.

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AUGUST 2, 1872.] ANCIENT TAMIL ALPHABET. THE OLDEST KNOWN SOUTH INDIAN ALPHABET. By A. C. BURNELL, M.C.S., M.R.A.S., MANGALOR. HE shown in the accompanying Ttable is that used in the Tamil-Malayalam inscriptions on copper in possession of the Jews and Syrians at Cockin. There are three of these: A. A single copper-plate containing a grant by Vira Raghava to Iravi Korttan of Kodungalur (Cranganore of the maps). In possession of the Syrians. B. A document on five plates also in possession of the Syrians. By this one Maruvan Sapir Iso transfers some ground to a church (?) Tarisapalli-built by one Isodatavirai, and constitutes the Jews and Syrians trustees. C. Two plates in possession of the Jews, by which Bhaskara Ravivarma grants a principality to Isuppu (Yusuf) Rabban. A great deal of vain speculation as to the dates has been wasted, but I think the question may be easily settled. A and C are clearly the oldest, being the documents by which the Jews and Syrians were originally established. Now the style of writing and language shows that these are of nearly the same date, and about the date of A there can be little doubt. It is said to have been executed when "Jupiter was in Capricornus, the 21st of the Mina month, Saturday, Rohini asterism." Strange. as it may seem, no one has as yet taken the trouble to get the necessary calculation worked out, even though this date is expressed in usual and intelligible terms. Some time ago I showed the passage to the ablest native astronomert in Southern India, and in two days he brought me the calculation worked out, proving that A. D. 774 is the only possible year. The date of C has been much discussed; it was executed by Perumal Bhaskara Ravi Varma, "in the 36th year against (etir, opposite) the 2nd year." Reference has generally been made to the Quilon Cycle (or rather era) used in Malabar in order to explain this date, but always with preposterous results. I can only suggest (after comparing Tamil inscriptions in which two years are mentioned) that it means in the 36th year of the king's age and second year of his reign. e.g. Madras Lit. Soc. Jour. vol. XXI. pp. 30ffg. K. Krishna Josiyar. Conf. Caldwell's Dravidian Grammar, p. 60, for another explanation. In a paper on the Pahlavi language read before the Royal Bavarian Academy at Munich. Taking into consideration the Kufic-Arabic attestations. Jour. Madras L. S. vol. XIII. I believe these inscriptions were first noticed by Anquetil Duperron. 229 B is not dated, it is however remarkable for two pages of attestations by witnesses which are in Kufic-Arabic, Pahlavi (Sassanian), and Chaldaeo Pahlavi. Dr. Haug attributes these to the early part of the 9th century.SS Thus all the means for fixing the date of these documents point to the latter half of the 8th and early part of the 9th century, during which time the glorious rule of the early Abbaside. Khalifs caused Arab trade and enterprise to spread in a way before unknown, and which therefore is the earliest and most likely period for such settlements as those of the Jews and Syrians near Cochin. These colonies must soon have extended; the Syrians (rather Manichaeans than Nestorians) are still very numerous in Travankor and Cochin, and there is a considerable society of ancient proselytes near Cochin, called. "Black" Jews; but western meddlesomeness and bigotry have long done their worst and ruined the good feeling which once existed among these different persuasions. The inscriptions have been critically translated and explained by F. W. Ellis (1819) and Dr. Gundert. Unfortunately they chiefly consist of lists of privileges, mostly obscure and without importance. Palaeographically they are, however, of the greatest value, for they are the oldest inscriptions in Southern India that have been as yet discovered, and give the oldest form of the ancient Tamil alphabet. This alphabet was once used over all the South Tamil and Malayalam country, but chiefly in the extreme South. It appears to have fallen into disuse in the Tamil country about the 10th century, but was gene. rally in use in Malabar up to the end of the 17th. It is still occasionally used for deeds in Malabar, but in a more modern form, and still more changed, it is the character used by the Mappilas of North Malabar and the Islands off the coast.+ Its origin may be guessed with great probability rather than proved. From the earliest historical times we find a trade with the east by way of the Red Sea conducted by. Phoenicians and Sabeans, perhaps by Egyptians, and later by Given in the 1st edition of Dr. Gundert's Malayalam Grammar (in Malayalam). + See M. D'Abbadie's note, ante p. 32.-Ed. Conf. Benfey's remarks in Orient und Occident, III. p. 170. I have heard it asserted that there are Indian inscriptions in the Wadi Mukattab (near Sinai), but when I was there in 1868, I looked in vain for them. The natives of India probably stayed at home always as now.

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230 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. Greeks and Romans. Now taking into coasider. Whatever may be the origin of the similar pecuation the prevailing winds and currents, sailing liarity in the Ethiopic alphabet, it is scarcely ships from the Red Sea would most naturally possible to doubt that in the old Tamil alphabet touch on the Malabar coast below Mount Dilli.* this is not a relic of a syllabic system of writing Again at a later period we find intercourse through but has arisen from a practice of writing the Persia and Baktria by land. Now in the earliest character for the following vowel on that of the Indian inscriptions we possess--those of Piyadasi preceding consonant (except perhaps with a), and (As'oka), we find two characters used. In the that the resulting combinations have been in the extreme North we find an alphabet evidently course of time abridged. This becomes very plain derived directly from the Phoenician, but with if the characters for e amd o be compared with peculiar vowel marks added. In the other parts those for ke, ko, no. The existence of a distinct of India we find a perfectly distinct alphabet character for cerebral letters may also point to a used for the Asoka edicts, but which has the Semitic origin. Such sounds certainly existed vowels marked according to a regular system, and in Egyptian and Hebrew, but not originally in which the Northern alphabet has copied. It Sanskrit. must therefore be the older of the two. Now A Phaenician origin of the Indian alphabets has if the Asoka alphabet be compared with that already been suggested by Lepsius and Weber, but given in the plate, it is evidently nothing I have not been able to see their articles : Profr. more than an extension of this last, though Pott, is however unwilling to admit it, though derived from a slightly different, because older, Profr. Benfey considers it most probable.11 form. The origin of this Tamil alphabet will Profr. Westergaard also appears to accept perhaps never be conclusively proved by older this theory. I inscriptions being discovered, but the only pos- I have taken the letters given in the plate sible theory is that it is an importation brought chiefly from C, as the more extensive and better by traders from the Red Sea, and thence from preserved of the two older inscriptions. Those Phoenicia, and is therefore of Egyptian origin marked with * are from B, which is not so careeventually. In many respects the old Tamil fully written as the others. I have given every alphabet resembles that of the Himyaritio inscrip- letter which clearly occurs in the inscriptions, tions found in Yemen. In one respect it differs and besides the indifferent lithographs in the remarkably from that (Himyaritic alphabet, but Madras Literary Society's Journal, vol. xiii, I have agrees with the Ethiopic, in that the consonants been able to use reverse impressions of C and are modified by the addition of the vowels. part of B. SKETCHES OF MATHURA. By F. S. GROWSE, M.A., OXON, B.C.S. III.-GOBARDHAN. GOBARDHAN, i.e., according to the literal Mathura. It occupies a recess in a narrow meaning of the Sanskrit compound the nurse of sand-stone range some 4 or 5 miles in length, and cattle,' is a considerable town and famous place with an average elevation of 100 feet, which of Hindu pilgrimage, 15 miles to the west of rises abruptly from the alluvial plain, and runs Itis surprising that it has never been suggested that Ophir Boustrophedon Himyaritic inscriptions now Amply conWas somewhere in Travankor or Malabar, Lassen's Abhfra firmed. vide von Maltzan's letter in Allg. Zt. March 1st at the mouth of the Indus is most improbable in every way. 1871, p. 10-11. Lasien, I. A. K. vol. I (2nd Eun.) repudiates On the other hand, Dr. Caldwell has proved that the Hebrew & foreign origin for the Indian alphabets ! name for peacock is a purely Tamil word, and that it cannot + Dillmann thinks it an Ethiopic invention : Weber that it be derived from the Sanskrit s'ikhin. In Malabar we find came from India to Ethiopia (Renan). all the products Solomon imported, for-gold is yet found at Etymol. Forschungen, W. W. II. 2, p. liii. Nilambur. And this (or rather Mysor) is the only part where sandal grows, if algum really have that meaning; | Orient und Occident, III, 170. but it is impossible to believe that such small trunks as the Does not the fluctuating and irregular spelling of the sandal has, and so useless for everything but perfumery, As'oka inscriptions point to the recent introduction of could have been used for pillars. The wood is too brittle writing? And that the alphabet was borrowed from & and not even handsome enough for such a purpose, could it Semitic race? In Tamil the difficulty of distinguishing be had in sufficient size. several letters continued till the beginning of the 18th + The Egyptian origin of the Phoenician alphabet has century, when the famous Jesuit Berchi made some imbeen almost conclusively proved by the Vte. de Rouge, but provemente; V. Grammaire Fran. Tamoule, p. 5. Ewald, Geschichte des Volkes Israel, I. p. 79, doubts it. Reban * Its position is thus marked with unusual accuracy in the appears to accept the Phoenician origin of the Sabean Ma'hura Mabatmyaalphabet (Histoire Generale des langues Semitiques, pp. Asti Govardhanam nama Kshetram parama-durlabham 210 and 829). The difficulty about the direction of the Mathurs-paschime bhage adurad yojana-dwxyam. writing no longer exists since Armand's discovery of Math, Muha. xiii.

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AUGUST 2, 1872.] SKETCHES OF MATHURA. 231 north-east and south-west. This is the hill, cession has been vehemently disputed by the which Krishna is fabled to have held aloft on the priests of the two rival temples, Sri-nath and tip of his finger for seven days and nights to Gokul-nath; and it is generally found desirable, cover the people of Braj from the storms poured a little before the anniversary, to bind both down upon them by Indra when deprived of his parties over in heavy sums to keep the peace. wonted sacrifices. In pictorial representations Immediately opposite Jatipura, and only parted it always appears as an isolated conical peak, from it by the intervening range, is the village which is as unlike the reality as possible. It is of Anzor-literally the other side' --with the ordinarily styled by Hindus or the present day, temple of Sri-nath on the summit between them. the Giri-raj, or Royal Hill, but in earlier litera- A little distance beyond both is the village of ture is more frequently designated the Anna-kut. Puchhri, which, as the name denotes, is consiThere is a firm belief in the neighbourhood that, dered the extreme iimit' of the Giri-raj. as the waters of the Jumns are yearly decreasing Kartik, the month in which most of Ksishna's in body, so too the sacred hill is steadily dimi- exploits are believed to have been performed, nishing in height; for in past times it was visi- is the favourite time for the pari-krama or perble from Asing, a town 4 or 5 milos distant, ambulation of the sacred hill. The dusty whereas now a few hundred yards are sufficient circular road which winds round its base has & to remove it from sight. It may be hoped that length of 7 kos, that is about 12 miles, and is the marvellous fact reconciles the credulous pil- frequently measured by devotees who at every grim to the insignificant appearance presented step prostrate themselves at full length. When by the object of his adoration. It is accounted so flet on the ground, they mark a line in the sand holy that not a particle of the stone is allowed to as far as their hands can reach, then rising be taken for any building purpose, and even the they prostrate themselves again froin the line road which crosses it at its lowest point, where so marked, and continue in the same style till only a few fragments of the rock crop up above the whole weary circuit has been accomplished. the ground, had to be carried over them by a This ceremony, called Dandavati pari-franc, paved causeway. occupies from a week to a fortnight, and is geneThe ridge attains its greatest elevation towards rally performed for wealthy sinners vicariously the south between the villages of Jatipura and by the Brahmans of the place, who receive from Anzor. Here on the summit was an ancient Rs. 50 to Rs. 100 for their trouble, and transfer temple dedicated to Sri-nath. In anticipation of all the merit of the act to their employers. The one of Aurangzeb's raids, the image of the god ceremony has been performed with 108 prostrawas removed to Nathdwara in Udaypur territory, tions at each step; but in that case it occupied and has remained there ever since. The temple on some two years, and was remunerated by a the Giri-rj was thus allowed to fall into ruin, donation of 1,000 rupees. and the wide walled enclosure now exhibits only About the centre of the range stands the long lines of foundations and steep flights of steps, town of Gobardhan, on the margin of a very with a small, tintenanted, and quite modern shrine. large irregularly shaped masonry tank, called The platean, however, commands a very extensive the Manasi Ganga, supposed to have been called view of the neighbouring country both on the into existence by the mere action of the divine Mathura and the Bharatpur side, with the dis- will (manasa). At one end, the boundary is formed tant hills of Nand-gan, Barsana and Dig. At by the jutting crags of the holy hill, on all the foot of the hill on one side is the little village other sides the water is approached by long of Jatipura with several temples, of which one, flights of stone steps. It has frequently been dedicated to Gokul-nath, though a very mean repaired at great cost by the Rujus of Bharatbuilding in appearance, has considerable local pur; but is said to have been originally concelebrity. Its head is the Gosain of the temple structed in its present form by Raja Man with the same title at Gokul, and it is the annual Sifh of Jaypur, whose father built the adjoinscene of two religious solemnities both celebrating temple of Haridera. There is also at ed on the day after the Dip-dan at Gobhar- Banaras a tank constructed by Man Binh, called dan. The first is the aderation of the sacred Man Sarovar, and by it a temple dedicated to Mihill, called the Giri-raj Puja, and the second the nevar. Unfortunately there is neither a natural Anna-kut or commemoration of Kfishna's ga- spring, nor any constant artificial supply of crifice. The right to take the lead in the pro- water, and for half the year the tank is always

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232 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. dry. But ordinarily at the annual illumination, or Dip-dan, which occurs soon after the close of the rains, during the festival of the Diwali, a fine broad sheet of water reflects the light of the innumerable lamps ranged tier above tier, along the ghats and adjacent buildings, by the 100,000 pilgrims with whom the town is then crowded. In the year 1871, as there was no heavy rain towards the end of the season, and the festival of the Diwali also fell later than usual, it so happened that on the bathing-day, the 12th of November, the tank was entirely dry, with the exception of two or three green and muddy little puddles. To obviate this mischance, several holes were made and wells sunk in the area of the tank, with one large pit, some 30 feet square and as many deep, in whose turbid waters many thousand pilgrims had the happiness of immers- ing themselves. For several hours no less than 25 persons a minute continued to descend, and as many to ascend the steep and slippery steps; while the yet more fetid patches of mud and water in other parts of the basin were quite as densely crowded. At night the vast amphitheatre, dotted with groups of people and glimmering circles of light, presented a no less picturesque appearance than in previous years when it was a brimming lake. To the spectator from the opposite side of the broad and deep expanse, as the line ceased to be preceptible which parts the steep flights of steps from the irregular masses of building which immediately surmount them, the town presented the perfect semblance of a long and lofty mountain range dotted with fire-lit villages; while the clash of cymbals, the beat of drums, the occasional toll of bells from the adjoining temples, with the sudden and long-sustained cry of some enthusiastic band, vociferating the praises of mother Ganga, the clapping of hands that began scarce heard but was quickly caught up and passed on from tier to tier, and prolonged into a wild tumult of applause,-all blended with the ceaseless murmur of the stirring crowd in a not discordant medley of exciting sound. According to popular belief the ill-omened drying up of the water, which had not occurred before in the memory of man, was the result of the curse of one Habib-ullah Shah, a Muhammadan fakir. He had built himself a hut on the top of the Giri-raj, to the annoyance of the priests of the neighbouring temple of Dan Rai, who complained that the holy ground was defiled by the bones and other fragments of his unclean diet and procured an order from the civil court for his ejectment. Thereupon the fakir disappeared, leaving a curse upon his persecutors; and this has borne fruit in the drying up of the healing waters of the Manasi Ganga. Close by is the famous temple of Hari-deva, erected during the tolerant reign of Akbar, on a site long previously occupied by a succession of humble fanes. It consists of a nave 68 feet in length and 20 feet broad, leading to a choir 20 feet square, with a sacrarium of about the same dimensions beyond. The nave has five arches on either side with clerestory windows above, and is about 30 feet high to the cornice, which is decorated at intervals with large projecting heads of elephants and sen-monsters. The centre of the roof is flat, but as it is deeply coved at the sides, and the width of the building is inconsiderable, it has all the effect of a vault, and no doubt suggested the design of the true radiating vault, which we find in the temple of Govind, Deva built by Bhagawan's son and successor, Man Sinh, at Brindaban. The construction is extremely massive, and even the exterior is still solemn and imposing, though the two towers which originally crowned the choir and sacrarium have been levelled with the roof of the nave. The material eroployed throughout is red sandstone from the Bharatpur quarries. The reputed founder was Raja Bhagawan Das of Multan. His father Bihari Mall, the first Rajput who attached himself to the court of a Muhammadan Emperor, was chief of the Rajawat branch of the Kachhwaha Thakurs seated at Amber, and claimed to be 18th in descent from the founder of the family. The capital was transferred to Jaypur in 1728 A.D., the present Maharaja being the 34th descendant of the original stock. In the battle of Sarnal, Bhagawan Das had the good fortune to save Akbar's life, and was subsequently appointed Governor of the Panjab. He died about the year 1590 at Lahor. His daughter was married to Prince Salim, who eventually became Emperor under the title of Jahangir: the fruit of their marriage was the unfortunate prince Khusru. The temple has a yearly income of some Rs. 2,300, derived from the two villages Bhagosa and Lodhipuri, the latter estate being a recent grant, in lieu of an annual money donation of Rs. 500, on the part of the Raja of Bharatpur, who further makes a fixed monthly offering to the shrine at the rate of 1 rupee per diem. The

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SKETCHES OF MATHURA. AUGUST 2, 1872.]. hereditary proprietors, 17 in number, devote the entire income to their own private uses, and are constantly wrangling about its partition, completely neglecting the fabric of the temple and its religious services. In consequence of this short-sighted greed, the votive offerings at this, one of the most famous shrines in upper India, have dwindled down to about Rs. 50 a year. Not only so, but some months ago a great part of the nave roof suddenly fell in, and unless repaired, the remainder must follow before very long. Accordingly to prevent accidents and probable loss of life, the customary order was issued to the guardians of the building, requiring them, within a certain fixed time, either to restore it or pull it down. As the nave is not considered sacred, the shareholders are quite indifferent as to its fate; and so long as the actual cella stands and contains an image of the god, before which some brief daily services are performed, they have no qualms of conscience about appropriating the endowment. But the European antiquary can scarcely regard with equal nonchalance the destruction of so interesting an architectural monument. A very large sum of money has been lately expended by the Imperial Government in taking photographs of the Mathura temples. But when the work was completed, it was found that the points of view had been so badly selected, and the letter-press was so meagre, that both were worthless for the purposes of the student; and to save the Government the discredit of appearing as patron of such an abortive production, steps were taken most judiciously to ensure its absolute suppression. Now that the actual building is in imminent danger of falling, no grant can be made towards its repair, on the ground that it would be an encouragement of idolatry. Yet it seems somewhat inconsistent to incur the most reckless expenditure in publishing illustrations of a temple, as a model for architects to follow, and then to condemn the original to ruin as an unclean and unholy thing. And the more so, since there is no doubt that the priests, for a small consideration, would gladly erect on some adjoining spot, a new and more commodious shrine for the reception of the ejected Thakur, and vacate the ancient building in favour of the Government. It would then remain a national monument, and at some day Hans-ganj, on the bank of the Jamuna, immediately opposite Mathura,was founded by this Rani ; in consequence of a diversion of the road which once passed through it, the 233 in the future golden age, might be to Gobardhan what the Pagan Pantheon is now to Christian Rome; for though originally consecrated to idolatrous worship, it is in all points of construction equally well adapted for the public ceremonial of the purest religious faith. On the opposite side of the Manasi Ganga are two stately cenotaphs, or chhattris, to the memory of Randhir Sinh and Baldev Sinh, Rajas of Bharatpur. Both are of similar design, consisting of a lofty and substantial square masonry terrace with corner kiosks and lateral alcoves, and in the centre the monument itself, still further raised, on a richly decorated plinth. The cella, enclosed in a colonnade of five open arches on each side, is a square apartment surmounted by a dome, and having each wall divided into three bays, of which one is left for the door-way, and the remainder are filled in with reticulated tracery. The cloister has a small dome at each corner, and the curious curvilinear roof, distinctive of the style, over the central compartments. In the larger monument, the visitor's attention is specially directed to the pannels of the doors, painted in miniature with scenes from the life of Krishna, and to the cornice, a flowered design of some vitrious material executed at Delhi. This commemorates Baldeva Sinh, who died in 1825, and was erected by his son and successor, the late Raja Balavant Sinh, who was placed on the throne after the reduction of the fort of Bharatpur by Lord Combermere in 1826. The British army figures conspicuously in the paintings on the ceilings of the pavilions. Raja Randhir Sinih, who is commemorated by the companion monument, was the elder brother and predecessor of Baldeva and died in the year 1823. A mile or so from the town, on the borders of the parish of Radhakund, is a yet more magnificent architectural group erected by Javahir Sinh in honour of his father Suraj Mal, the founder of the family, who met his death at Delhi in 1764. The principal chhattri, which is 57 feet square, of precisely the same style as the two already described, is flanked on either side by one of somewhat less dimensions, commemorating the Raja's two queens, Hansiya and Kishori. The lofty terrace upon which they stand is 460 feet in length, with a long shallow pavilion serving as a screen at each end, and nine two-storied kiosks of varied outline to relieve village is now that most melancholy of all spectacles, a modern ruin; though it comprises some spacious walled gardens, crowded with magnificent trees.

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234 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. the front. Attached to Rani Hansiya's monu- The following legend in the Harivansa (cap. ment is a smaller one in commemoration of a 94) must be taken to refer to the foundation faithful attendant. Behind is an extensive gar- of the town, though apparently it has never den, and in front, at the foot of the terrace, is an hitherto been noticed in that connection. artificial lake, called the Kusum-Sarovar, 460 Arnong the descendants of Ikshvaku, who feet square; the flights of stone steps on each reigned at Ayodhya, was Haryasva, who took side being broken into one central and four to wife Madhumati, the daughter of the giant smaller side compartments by panelled and ar- Madhur. Being expelled from the throne by caded walls running out 60 feet into the water. his elder brother, the king fled for refuge to the On the north side, some progress had been made court of his father-in-law, who received him most in the erection of a chhattri for Javahir Sinh, affectionately, and ceded him the whole of his when the work was interrupted by a Muhamme- dominions, excepting only the capital Madhudan inroad and never renewed. On the same side vana, which he reserved for his son Lavana. the ghats of the lake are partly in ruins, and it is Thereupon Haryasva built, on the sacred Girisaid were reduced to this condition, a very few vara, a new royal residence, and consolidated the years after their completion, by the Gosain Him- kingdom of Anarta, to which he subsequently mat Bahadur, who carried away the materials to annexed the country of Arupa, or as it is otherBrinda-ban, to be used in a house that he was wise and preferably read, Anupa. The third in building for himself there. Subsequently he es- descent from Yadu, the son and successor of Harytablished an independent sovereignty over a asva, was Bhima, in whose reign Rama, the then considerable portion of Bandel-khand, and in sovereign of Ayodhya, cominissioned Satrughna 1803 entered into a special treaty with the Biri- to destroy Lavana's fort of Madhuvana, and erect tish Government. in its stead the town of Mathura. After the Other sacred spots in the town of Gobardhan departure of its founder, Mathuri was anare the temple of Chakresvar Mahadeva, and nexed by Bhima, and continued in the posfour ponds called respectively Go-rochan, Dharm- session of his descendants down to Vasudeva. rochan, Pap-mochan and Kin-mochan. But The most important lines in the text run thus : these latter, even in the rains, are mere puddles, Haryavascha mahateja divyo Chirivarottame and all the rest of the year are quite diy; while Nivesaya masa puram vasartham amaropamah the former, in spite of its sanctity, is as Anartam nama tadrashtram surashtram Comean a little building as it is possible to dhanayutam conceive. Achirenaiva kalena samriddham pratyaThe break in the hill, traversed by the road padyata from Mathura to Dig, is called the Dan Ghat, Anupa-vishayam chaiva vela vana-vibhuand is supposed to be the spot where Koishna shitam. lay in watch to intercept the Gopis and levy a From the occurrence of the words Giri-vara toll (dan) on the milk they were bringing into || and Godhana, and the declared proximity to the town. A Brahman still sits at the receipt Mathura, it is clear that the capital of Haryasya of enstom, and extracts a copper coin or two must have been situate on the Guri-raj of Gobar from the passers-by. On the ridge over- dhan ; and it is probable that the country of looking the Ghat stands the temple of Dan Anupa was to some extent identical with the Rae. more modern Braj. Anupa is once mentioned, in Of late years the paramount power has been an earlier canto of the poem, as having been beg'been repeatedly solicited by the Bharatpur Raja towed by king Prithu on the bard Sata. The to cede him Gobardhan in exchange for other name Anarta occurs also in canto X, where it is territory of equal value. It contains so many stated to have been settled by king Reva, the memorials of his ancestors that the request is a son of Saryati, who made Kupasthali its capital. very natural one for him to make, and it must In the Ramayana IV. 43, it is described as a be admitted that the Bharatpur frontier stands western region on the set-coast, or at all events greatly in need of rectification. It would, how in that direction, and has therefore been identiever, be most impolitic for the Government to sfied with Gujarat. Thus there would seem to make the desired concession, and thereby lose have been an intimate connection between Gujaall control over a place so important both from rat and Mathura, long anterior to Ksishna's its position and its associations as Gobardhan. foundation of Dwaraka.

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AUGUST 2, 1872.) DRAVIDIAN ROOTS IN SANSKRIT. 235 ON THE DRAVIDIAN ELEMENT IN SANSKRIT DICTIONARIES. BY THE REV. F. KITTEL MERKARA. Letters a, a. THERE is not the slightest doubt that a great intumescence, hair growth), water, blood number of true Dravidian words have been intro- (flowing). Anga, portion, depending part; duced into the Sanskrit language and dictionaries. angana, angana-place or yard of a house. But native grammarians often try to convince us These find their explanation in the following of the contrary. Thus, for instance, they say Dravidian roots :that the Dravidian Koli, fowl, is derived from ak, ok, ag (ag), og. the Sanskrit kukkuta. The Dravidian root (1) to go in, enter (aga, inside, house, place, for koli, however, is ku, the loud cry of a side, mind, soul, body);1 to be in, be hidden, bird, or which the root kug or kuk is formed, (agadu, inside, belly; ogatu, riddle; agara, the base for Kogil, Kokil (kokila), the crier, village); to enter into, to dig (cf. agul, to dig, cuckoo : koli means crier, crower. How na- dive; aga, agate, ogate, depth); to enter, to tural it was for the Indian Aryas to appropriate, fill, prevail, overflow, flow; to make go in, to among many others, the following Dravidian fix into (anke, mark, cipher ; certainty, trust; words: command ; aga, agadu, self-will, pride, sin). a du (eda), sheep, goat, Root,-ad, to play. (2) to beat (angata, a goad); to chew; to Erume, emme (heramba), buffalo. Min tremble for joy, fear, or grief. (mina), fish, star, R. min, to glitter. Ber, ver, (3) to be born (age, shoot, young plant, gene(vera), root-R. vir, to expand, go into parts. rally explained by "ankura"; aga, anga, agal, Balli, valli (valli), creeper,-R. bal, val, grain, corn; conf. angali, angadi, corn-selling, to be cnrved, bent; to surround.t Mugu! provision shop). (mukura, mukula), bud, --R. mug, to be shut up. A derivative root is agal (aga!) to be wide ur (ra), village.-R. ur, to settle. Hatti become separated ; to make loose (angala, angal, (hatta), hamlet,-R. had, to settle down. Kuti, separated, widely apart; agala, breadth, breast). gudi, hut; either R. kud, to take in, gather The following so-called Sanskrit words are in ; or, though improbable, R. and, to bend (a numbered, and after a sign of equation the corbending, building made of bent canes or responding Dravidian terms introduced : twigs). Koda (kuta), a very common sarthen 1. agni-Vindu-bindu, drop ; R. bil, vessel,-R, kud, to take in, receive; cf. No. 54. to fall. Kodle (kuthara), axe,-R. kad, to cut, 2. Auch, ank, ang, to go; to bend-R. ach, R. kut, to beat. Pette, pettige (peta, to move, walk; to bend; anchal, ancho, usually petaka), basket, box,-R. piu, to hold, con- explained by "pathabheda," running post ; tain. Katlu (khatva), bedstead.-R. kat, to anchu-border, shore. The connection of ach join together, bind. Mani, precious stone,- with ag, to enter, seems to be shown by achchu, R. man, enrth (manal, sand). Muttu (mukta) receptacle, mould. . pearl, originally : foremost, best-R, mun, to 3. At, ath, anth=R. at, ant, and, to run be before. after; resort to; cf. R. ad, to move, play; adi,foot. In giving the following list of Dravidian 4. A tavid avi, a wood; R. ad, to be. words that occur in Sanskrit dictionaries under close, thickset, obstructed, plentiful, etc.; conf. the letters a and a, completeness is beyond our adavu, thickset, as corn or trees. reach, and the rules which underlie certain for- 5. A tt, to transgress; kill R. att, to drive; mations have not been adduced, though due R. ad, to strike, rap. regard has been paid to them. We begin with a 6. Atta, excessR. ad, to be plentiful; cf combination of some so-called Sanskrit words :- attadavi, an impervious jungle. Aka, aga, sin. Anka, anga, place, side, body. I 7. Atta, upper-loft-atta, ; R.ad, to put one Anka, heart, mark, cipher, sin. Ankura, shoot, thing upon the other. * In Dravidian languages the vowels and o, unlike Sanskrit, are also short; we have therefore : , : o, d. The italie I representa letter resembling in sound the Vedic . # The signification to appear" given under this root in Sanskrit dictionaries, belongs to R. bel, vel, bil to appear; the signification to increase" to R. bal, bel, to grow; the significations to move," to R. bal, to be current; etc. . tct. naranga, orange-R. nar, to emit scent, and anga, inside.

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236 THE INDIAN ANTIQUARY. 8. Atta, hatta, hatti-hatta, hamlet; R. ad, had, to be, to settle; h=p; cf. therefore pattana, though also written pattana. 9. Atta, food-atta, cooked substance; R. ad, to cook, mature. (32. A rala either aril, aral, mud; orrala, 10. Atta, dried-atta, cooked (by the sun); resinous exudation; (radi, turbid stuff, dregs.) cf. atta tengu, dried cocoa-nut. 33. Ari-ari, enemy, R. ar, ari, to cut, destroy; R. ar, are, to strike with a sword; R. al, ali, to ruin. 34. Ark a, elder brother-akka. The gender of this word is, now feminine-elder sister; its form, however, allows also the meaning "elder brother." Akkare, love. Root, therefore, probably al, to love; or or, to love; cf. No 87. 35. Arka, a learned man-R. ar, to know. It is not impossible that No. 34 is to be referred to this root. 11. Atta, bed-R. ad, No. 7. The upper loft is often used as a dormitory. The Tamil, however, has also adukku mette, a couch with piled up pillows. (If atta originally has been hatta, conf. No. 8, we have: patta, hatta, bed; R. had, to lie down.) 12. Attana, addana, shield--addana; R. ad, to obstruct; adda, obstacle, fence, covering. 13. A d, add, to strive, occupy-R. at, No. 3; R. ad, No. 4. 14. A n, to sound R. al, to cry, weep. 15. Ani, border, frontier-ane, dam; R. an, to strike against. 16. A ni, ani, nail-ani, a nail for fastening together; R. an, to join. 17. A nu, small-anu; R. an, anugu, to decrease, disappear.+ 18. And a, anda-testicle (the sign of a male), egg, anda-R. an, al, to be manly, strong. 19. Atta (conf. artika, elder sister)=ate, a maternal uncle's wife, etc.; perhaps R. al,-to love (alti, arti,-love). 20. anu-Guna guna, rope, quality, further degree;-R. kad, to join, be joined, to add. 21. Andu, chain-andu;-R. and, ond,-to join, to reach. 22. Andoiay, to swing R. al, to swing,and R. ol, to move about; The and is a participle of al. 23. a-Poganda (not-) not full grown; (not-) having a defective member-R. po, to go, absent; and ganda, manliness ;-R. po, to go; and gantu, knot, joint. See No. 53. 24. Amb, hamm, to go-R. hamb, harb,-to run, spread; cf. No. 8. 25. Amb, to sound-R. an, to speak (ambadu, speaking). 26. Ambary, to carry together-om, together, and R. bar, to come, of which the transitive is bars? [AUGUST 2, 1872. 30. Arani, wood for attrition=ara, a file; -R. ar, to grind. 27. Ayi, aye, oh-ayyo. 28. Ayo-Guda-gundu, a mass, ball, stone; -R. kud, to come together. 29. Ara ara, are,-a moiety, little. Atta (kshauma)=hatta, patta, cloth; cf. Tamil-agga, rope Kannada-hagga; etc. See Supplement. + It may be remarked that Dravidian homonymous roots 31. Arara ore, orre, sheath++;-R. ur, to be, settle in. 36. Arch R. arush, to roar. 37. Arti arti, pain; R. al, to weep, sorrow. 38. Ardha-Bhotika-polige, a cake. This word is considered by Dravidian grammarians to be a Tadbhava of sphotaka; but we have the true Dravidian pulgi, a mixed mess, of which polige is but another form. 39. Arb, to go-R. harb; see No. 24. 40. Ar b, arv, to kill-R. ar, arumb; see No. 33. 41. Arbuda, swelling-R. el, elb, to rise; elbida, elbudu, swelling (e at the beginning written and pronounced as ya). 42. A1, to be sufficient, proper-R. al, ditto, and to knit. 43. A, to keep off R. al, to despise. 44. Alavala, alavala-ala-vala, a basin round a tree; ala, depth, R. al, to be deep; vala, curve, R. val, to bend. 45a. Alasa alasa, weary, lazy; R. alas to be weary; see Supplement to Al, No. I. 456. Alarka, a certain flower R. alar, to open, blossom. 46. Alandu, a kind of insect-aladu, alladu, the shaker, oscillator; conf. Nos. 22,72. 47. Ala ta, firebrand oleta, olata, burning; R. ol, to shine, burn; ole, fire-place. 48. Alika, displeasing, false R. ali, al, to perish, be out of order, effaced. 49. Alika, small-yalya, elya, small. Root perhaps that of No. 48. 50. AI pa, little-hala, halav, some. 51. av a-Khandan a-R. kad, to cut. are sometimes lengthened, and sometimes receive the terminations i, e, g, etc. to distinguish them from each other. The italic r is an r that is pronounced somewhat like d. !

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AUGUST 2, 1872.] DRAVIDIAN ROOTS IN SANSKRIT. 237 52. ava-Gana-gana, mass; R. gad, kad to be thick, strong, excessive. 53. ava-Ganda-gantu, knot, joint; also kan, kanu mean the same'; R. gad, kad, No. 52 ganda; hero, best=ganda, manly. 54. ava-Gunthana, hiding, veiling ; sweep 63. A h, ad, to pervade, fill=R. ad, see No. 4. 64. (A hallika, prattler perhaps from hall, tooth; toothless ?) ing. a, gund, gunth, gud, to cover, protect, sweep | R. kud gud, 1, to join, gather, assemble, keep together, contain, (kudluke, receptacle, shell ; kudikegundaka, small oil-vessel); 2, to take in, protect, cover (kude, kole, umbrella); %, to take covering (ghdu, nest); 4, to be covered (guttu, secret); 5, to take in, to drink ; 6, to cause to join or meet, to give; 7, to join together make a heap, to sweep b, gund-R, kutt, pound. 55. ava-Ghatta, a pit; and ava-Ghattana, rubbing off. Both perhaps from the R. ked, to fall; or R. ka!, to cut off, cut into, hew down; cl. kade, end. We may introduce here the following roots of the Sanskrit dictionary: a, ghat, to work-R. katt, to build, perform ; to join together. b, ghat, to be possible-R, katt in an intransitive sense, in which it also is found ; or R. kill to be obtained. c,ghat, to be joined=R. katt, as under b (or R. kitt, to approach). d, glatt, to stir, churn-R. kaul, to stir, churn. e, ghatt, to slip over=R. kag, to pass over, cross. 56. ava-Pida, pressure-pide; R. pind, to press; to milk; pinde, pinke (pinda), mass, lump: pindu, that which is milked, herd, flock. 57. a-Vichi, without waves=vichi, wave; perliaps from R. vis, bis, to wave, swing about. 58. a-Vela, denial-probably R. pel, speak; a-pel, in the sense of saying "no." 59. a-v-ela, chewed betel. Betel is betta, creeper, and ele, leaf-leaf of the creeper. A-Vele, betel that is no longer fit for use.* 60. As(though partly vedic)=R.is, es, yas, to throw; to shine. 61. As, to take-R. is, to take. This is perhaps the causative of R. i, to give to cause to be given to one's self, to take; but cf. the secondary R. esag, to take into one's hands, to begin. 62. asthi-Tunda, bone, bill-tunda, bill; R. tad, to beat ; cf. tudi, drum. 65. a kleta, hunting-If of a root khit, this would probably be R. kil, to destroy. 66., a njika, a certain Danava-terrifier ? R. anj, to fear. 67. a ta, a certain serpent-player; R. ad, to play; cf. 72. 68. ati, adi, a certain fish and bird--player. 69. itikara, bull-play-maker. 70. Alambaraadum-vare, drum. This is composed of R. au, to play, and pare, drum; pareya, a Pariah, a man of the drum. 71. aambar a, eye-lash=adum, playing, and pare, feather. (pare, web) 72. i du (as a suffix)-playing with, tending after ; also in the form ata; cf. vachata, talkative. 73. & dd, atu, float, raft. The two forms may have arisen from negligent pronunciation, As roots may be given al, to dive; ad, to play (on the water); in, to join ; te recline on (participle at). 74. a d hya, rich=allya ; R.al, to be strong, rule, possess. 75. adi, beginning--adi. This may be a formation of ada, participle of ig, to become ; for a Dravidian, when adducing a number of things in succession, always uses ada together with modal, beginning, or munte, first, at their end. For instance : houses, trees, gardens, modal ada (at first-being) things. In the same manner ali is used. Why should it not be a conventional abridgment for modal ada ? 76. 4-Bila m bila, opening; R. bir, to split, open. 77. am, yesam, which is a contraction of agum, it will happen ; R. ag, to happen. 78. ar, to praise-R. ar, to cry aloud, call. 79. a ra-k u ta, brass=a joining or combination of metals; kuta, union; R. kud, kad to join. 80. aru, crabedu, crab. 81. &la, great-ala, possessing, great; No. 74. 82. ala, possessing (as suffix, for instance, in antarala, malayala, mountain-possessing: asvavala)=ala, possessing. 83. ali, impure or deceitful disposition ALi, deceit; perhaps R. &L, to be deep (hidden). The vadaba in radabagni is=maduvu, depth; R. mad, to After this ought to have come : as'va-balava, stallion and mare. Badava, mare, is probably connected with me Jadi, woman; R. mad, to lie down, sink, be submissive

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238 THE INDIAN ANTIQUARY. [August 2, 1872. 84. Ali, ditch-Li; R. AL, to be deep. 8. Alipaka, dog-wanderer; or barker; conf. 85. Alu (-Ala, as suffix), possessing the forms under No. 11. &lu. No. 82. 9. Alipaka, cuckoocrier. 86. &lus.alu, water-resselR. al, to poss- 10. Alipa ka, bee=No. 6. ess, contain. 11. Alimaka, alimpaka, alimbaka, frog 87. Avuk a, father-Avva+ka. Avva, auva, crier; or player. uow means " mother," although its form allows 12. Alimaka, the stamina ofa lotus flower also the meaning "father;" cf. No. 34. The R. av Tamil alli. For these two words R. al may be means, 1, to hide, pnt close together, press; 2 R. il-R. nil, to be placed, stand. Cf. Tamil al, to shake; 3, to excel (?). there-Canarese al, alli; Tamil il, there.CaSupplement to Al. narese (il) illi, here; Tulu il, house. A noun of A very rich Dravidian root (the branches of Dravidian roots is formed by adding to a root al, which appear, as it seems, in ir, il, ul, ol, oll, ana, ana, probably meaning "state," the Gerol, hol, pol, ar, al, al) is al (al, kn, all): man" zustand." For the possibility of 1 being 1. To go from place to place; to flow; to be changed into y, cf. also ani-alankara. dissolved ; move abont, play, be occupied, wan 13. Alp a, little-being humbled, depressed der about; to be shaken, benton; to be fatigued (part-present of al); the possibility, however, of (in body or spirit); to be humbled, poor, disre the word being related to halavu I should not spected ; (medial: alas, to fatigue one's self, to like to exclude; See No. 50 above. be weary) 14. a la-No. 1(cf. Alakta ?) II. To sound, cry; (medial: alis, to make 15. ala vartana (al or ala + kvartana), an sound for one's self, to listen). umbrella that is used also as a fan-ala-pattala, III. To be complete, sufficient, useful, neat Alavntta, expansion-fan (shade-fan). The translabright, fuh, blown, large, extended, abounding tion is given as if avartana (vartana) were the (covering?), powerful, violent. mother of pattala and patta. IV. (to cover?), to be dark (or shady? conf. 16. ala sya, alligator-large-mouth; or (acA l-mara or ala-mara, extending, outspread cording to Dravidian al pidivan, man-catcher) or shady tree, the Banian tree). man-mouth (a mouth that takes a man in). V. (to be agitated or expanded with mental 17. ali-ali, kli, extension, line, lineage. emotion,) to rejoice, be glad, (to be fond of). Cf. Dravidian oli, line, mass, of which kvali, Avali VI. (to go into, be attached to,) to join, con may have been derived. nect, knit, net, (to make meshes or stiches); to 18. ali, beerali, ali, No. 6. 19. ali, scorpion-Ali, ali, Nc. 2. be entangled. VII. (to be located). 20. ali, female friend-ali, kli. The first 1. Ala, Ala, spawn, or fluids sputtered ont meaning probably "a play-mate." Cf. No. 3. by venomous creatures=Tamil ala, water, rain, 21. alina, alinaka, lead (though being ex(Canarese-ali, ale, ane), poison, cf. Tamil-Alala plainable by a + li)=ala, finid, (what easily goes poison; and Sanskrit-hala, halahala, hala, hala- into the state of a fluid), lead. cf. No. 1. hala, halahala, halabala. 22. a lu, owl=sounder, howler. 2. Ala, sting of a scorpion; scorpion (also 23. alu, bulbous root. In Canarese potaali, alin the beater or stinger. Here, how- toes are called alu-gadde, gadde=lump, bulbous ever, al may have the meaning " to be pointed," root; the meaning of this alu, though certainly which meaning may be inferred from alug, Dravidian, I have not been able to ascertain. alag, blade or point of a weapon; cf. nla. People say it is halu, juice, milk; and the 3. Alaka, young girl the playful, bright reason for their saying so is their knowledge, or rejoicing female. Alaka, curl-what is knit. that Tamulians, when using a Canarese word be4. Alasa, alasa, fatigue, indolence. ginning with h, often drop this letter, though 5. Ali, cuckoo; crow=crier. they have the letter p as substitute in their own 6. Ali, boe-hummer; or wanderer (conf. language. I am, however, inclined to think that bhramara.) alu is, as the Sanscrit goes to show, in its 7. Alika, alika, forehead; heaven-expanse meaning equal to ver, root, from R. vir, to ex(cf. visala-bhala). tend itself-R.al, Nos. I. and III. alu-gadde * Has the Dravidian hel pel, ordure, had any influence upon the meaning? In Tulu per milk.

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AUGUST 2, 1872.] WEBER ON THE RAMAYANA. 239 big-bulb, fine-bulb, although "root-lump" is not to be rejected. Is it not perhaps possible, that halu, hal, pal, juice, milk, is the same word as the hala, etc., water, vinous or spirituous liquor poison, under No. 1 ? and that a spirit of hatred (caste) against the Anaryas, combined with the fact that the milky or vinous juice of many trees, called hal, is obnoxious and poisonous, has given it also a bad signification ? From pal the Sanskrit palana, milk of a lately calved cow, is derived, but this is probably a recent formation. The aspirato does not appear at the beginning of the Tamil and Canarose words under No.1, and in the Tamil of the present day "milk" is pal (Canarese hal, pal); l'ut the word without the h (p. ) may be the original one. It would, certainly, be strange if hal, pal, the only word for "milk" in Dravidian, should not have entered into Sanskrit at an early age. It is curious that initial l and P, as in Dravidian, so also in Sanskrit Tatsamas or Tadbhavas are used promiscuously. Thus Dravidian halli, palli, village-Sanskrit palli (which is not at all connected with puri); Dr. hallu, pallu, tooth-S. halu; Dr. halli, palli, house-lizard S. halini ; Dr. horag hurage), porag (pu Rage), without-S. hiruk ; Dr. hud, hud, pud, puud, to join together-S. hud, hund, put; Dr. hul, hul, pul, pul, to cover=S.hul ; Dr. hud, pud, hod, pod (bod, bad), to beat (powder)-S. put, (pud) etc. Sometimes an aspirate is used in a Sanskrit Tadbhava where there is none in the original. Thus Sanskrit heramba, buffaloe-Dravidian erum e; Shrivera, many-branched root of the grass Andropogon muricatusDr.iru veli, irveli (R.ir, to go into parts); s. lingu, AssafoetidaDr. hingu; (ingu may be a foreign word; if not, we have the Dravidian root ing, to dry ur, evaporate, decoct, which fully explains it). On the other hand Sanskrit agni, fire, has received the form haggi in Canarese. We have ventured above to find al again in hol, pol (pul), to unite, join ; cf. al, ul and pol (pul), to sound; ol, vol, pol, hol, to resemble, liken ; ali, oli, pali, line; remember also that an initial u sometimes, and an initial o generally are written and pronounced as if there were a v at the beginning (ondu, oneyondu or vandu). If our supposition is right, a spiritus lenis must, here and there, have originally occurred where we have now a spiritus asper ; and thus the comparison of ala and halu, milk, would become the more justifiable. We could adduce further instances in favour of this supposition It is we think worth being well tested. ON THE RAMAYANA. BY PROF. ALBRECHT WEBER, BERLIN. Translated from the German by the Rev. D. C. Boyd, M.A. (Concluded from page 182.) If the preceding considerations have made it he should have heard the whole of the Ramasufficiently clear that there is nothing either in yana, in one day," decides in favour of at least the substance or in the form of the Ramayana the "remota antiquita del poema," (Introd. to distinctly inconsistent with the idea that it was Vol. I. p. xcvii-vii), inasmuch as king Damocomposed at a time when Greece had already dara lived about the beginning of the 14th cenexercised a considerable influence on India, that tury B. C.,-then, of course, nothing further on the contrary it is necessary to strike out of need be said ! But it is well-known that the the poem important passages which clearly Raja-Tarangini itself dates only from the beginindicate such an influence,-the external testi- ning of the twelfth century of our era (composmonies to the existence of the work, which we ed about 1125, see Lassen, Ind. Alt. I. 473; II. are able to produce from the rest of Indian 18); and we should certainly hesitate to ascribe literature, are in complete harmony with this such a "remota antiquita" to this epic, merely result. If, indeed, Gorresio is right in suppos- on the ground that in it the Ramayana is ing that the passage in the Raja-Tarangini I. brought into connection with the bewitchment of a 116, according to which king Damodara was king, who is presumed to have reigned 2,400 years condemned to wear the form of a serpent "until before the date of the poem ! And besides, the * Which would be a work of some difficulty with regard to the numerous passages in which the planets are mentioned

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240 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. Damodara of the Raja-Tarangini has nothing whatever to do with the fourteenth century before Christ. On the contrary he is spoken of in the poem as having sprung from the race of Aloka!. (I. 153.): the Indo-Ecythian (Turn shka) kings Hushka, Jushka, and KAnish kat are mentioned as his immediate successors; and consequently he must have reigned (see Lassen, Ind. AU. II. 275, 408) "after the overthrow of the Greek raj, sometime in the beginning of the first century B. C." But howerer little importance we may attach to this notice in the Raja-Taranginf as determining the question at issue, it is certainly a singular circumstance that the earliest time to which the Ramayana is referred, and then it would seem as a work that had not yet been completed, is just a period that lies exactly in the middle between the raj of the Yavana and that of the Saka--both, with their victorious hosts, well-known in the Ramayana (vide supra. P. 178, 179.) If we take the testimonies to the existence of a Ramayana in their chronological order, the first that I have as yet met with is tho mention of a poem of this name in the Anuyogadvarasutra of the Jains (see my Treatise on the Bhagavati, I. 373, 374; II. 248,) in which it takes its place with though after) the Bharata at the summit of profane literature. This sutra is indeed considerably later than the Bhagvatisutra itself: it is not reckoned among the twelve sacred angas of the Jains, though it undoubtedly belongs to their earlier texts, standing somewhat on the same footing with the Suryaprajnapti; and it is, beyond all question, considerably older than the Kalpasutro, composed in the beginning of the seventh century. We cannot, it is true, assign to the work any definite date. We are unable therefore to determine with certainty whether it would not be more correct to give it the second place in our list, the first place belonging rather to the Bharata referred to in conjunction with the Ramayana in the Sutra, to the various episodes namely, and allusions to the Ramayana which are found in the Mahabharata, and specially to the history of Rama as that is treated in the Ramayana. The difficulty in determining this question lies in this, that it cannot be ascertained whether that text of the Bharata which existed at the time of the Anuyogadvarasutra really contained these episodes and allusions. At the head of the testimonies to be taken from the Mahabharata we have to name the Ramopakhyana, that lengthy episode introduced near the end of the third book (15872-16601), in which the story of Rama is told almost precisely in the way that Valmiki represents it, but at the same time without his name being mentioned, or even the remotest allusion being male to the existence of a Ramayana. The entire episode is placed rather in the month of Markandeya who, after the happy restoration of Ktishna (Dranpadi) whom Jayadratha had carried away, narrates it by way of consolation to Yudhishthira as an example taken from the olden time to show that his was not a singular experience. The substantial agreement, however in the course of the narrative, frequently even in the form of expression, is so very marked that we are involuntarily led to regard it as a kind of epitome of the work of Valniki. On the other hand it must be admitted that there are also striking points of difference, partly arising from the fact that various passages which are contained in our present text of the Ram lyana are altogether wanting in this episode, partly on account of numerous actual deviations, some of them very important, from the story as told by V Almiki. Thus, the narrative begins with the circumstances that prece:led the incarnation of Vishnu; and it treats with much fulness of detail of what is mentioned in the Ramayana first in the Uttarakanda only, though with material variations from the representation there given,-namely, the early history of Ravana and his brothers. The sacrifice of Dasaratha, the education of Rama, his winning of Sita as his bride, and indeed the entire contents of the Balakanda, are left alto(Gonarda III.) Vibhishana, Indrajit, Ravada, Vibhishana ; see Lassen, vol. II. p. xxi; and this circumstance, taken in connection with the Buddhist persuasion (partial as it was) of these kings of Kashmir, furnishes & curious incidental support to Wheeler's theory, according to which these names occurring in the Ramdyana are to be considered as indicating the Buddhist princes of Ceylon. Regarding Gonarda III., inded, it is stated th the persecuted the bhikshu (I. 186); but regarding his son Vibhishana I. we have nothing of the kind. Ravand worshiped Yates'vara (S'ira ?). * If-let me say in passing-the notices regarding As'o. ka's son Jaloka in the Raja-Tarangint did not so directly characterise him as an enemy of the Mlechba, a friend of tbe S'ira-worship, &c., it would be very reasonable to recognise in bis dame just a misunderstood reminiscence of the name of Seleukos. And indeed I find it difficult, in spite of these notices, to refrain from looking for the Indian name in the Grek one. It is singular that among their successors the following naines re-appear (1. 192 ff) immediately after one another :-

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AUGUST 2, 1872.] WEBER ON THE RAMAYANA. 241 gether unnoticed. The narrative really begins, the bridge is finished (16314), not before (Ram. after the mention of Rama's birth and a few v. 92). Kumbhakarna is killed by Lakshbrief words regarding his youth (15947--50), mana (16426), not by the arrow of Rama. The with the wish of Dasaratha to inaugurate him as twice-performed sacrifice of Indrajit in heir-apparent to the throne. Even the Ayodhya- Nikumbhila (Ram. VI. 19, 89; 52, 18) is wantkanda and a great part of the Aranyakanda are ing. The striking down of Rama and Lakshdispatched in a few verses (15950--90). The mana by the Sarabandha (arrow-charm) of Inmore detailed account begins, in accordance withdrajit occurs only once (16466), not twice, the purpose for which the story is told, with the as in the Ram. VI. 19, 76 ; 52, 51; and conappearance before R & vana of the mutilated sequently their revival is necessary only once, not SarpanakhA(Ram. III. 36, Gorresio); but | twice (Ram. VI. 24, 2; 53, 2ff.) The herb that from this point onward the various incidents of has the power of healing wounds is not fetched the Ramiyana are related in essentially the even once (much less twice, Ram. VI. 53 and 83) mandare in that neem althongh with many by Hanumant from Gandha madan variations in details. The putting of Kabandha but is found in the hand of Bugriva (16 470). to death is told without the alleviating balm of Sit & does not pass through any fire ordeal, but his restoration to life (Ram. III. 75, 83). The the gods summoned by her as witnesses, Vayu, story of Savari is wanting. Equally so is the Agni, Varuna, Brahma, all come of their own account of the dream sent by Brahma to comfort accord, and bear testimony to her chastity. Sita. The dream of Trija ta (Ram. V. 21) Without doubt, then, this narrative in the and Ra vana's visit to Sita (Ram. V. 27) are Mahabharata is in many respects more priinserted between the installation of Sugriva mitive than that of the Ramiyana ;t and (Ram. IV. 26) and the subsequent summons in fact we are now and then tempted to ask, addressed to him four months afterwards to come whether, instead of an epitome of the latter forth and take part in the battle (Ram. IV. 32); work, we may not rather have before us the oriinserted here, no doubt, because the discovery ginal out of which the Ramayana has been of Sita by Hanumant, in connection with developed ? Or ought we to assume only that which these incidents are narrated in the the Mahabharata contains the epitome of an Ramayana, is only slightly touched on in this earlier recension of our text of the Ramayana ? episode, and indeed merely in the brief re- an assumption, however, which would imply, port of it which Hanumant himself gives to with regard to the latter, an alteration so serious Ram a.. The god of the Ocean consents here in the interval, that we could no longer speak at once to the building of a bridge under with any propriety of the identity of the work ; Nala's direction (16300), without waiting, as in as there would in that case be rather two disthe Ramayana, V. 98, to have that consent tinct texts treating of the same subject, and forced from him by the arrow of Rama. Vi- agreeing substantially in the main, but with bhishana comes over as a deserter only after important variations in detail. Or, thirdly, It is worthy of notice that a portion of this report recals sity on the part of the people with reference to this matter the story of Ikaros-that, amely, which tells that the vulture sought to satisfy it elf by supplementing the story with the Sampati singed his wings when, in a race with his brother repudiation of Sita, as we find this related in the UttaraJattyus, be flew too near the sun (16246). Cl. Ram. VII. kanda, in the Raghunsa, in the Uttararamacharita, 88, 79. &c. But if they went anquestionably great deal too far in their punctiliousness, yet it must be allowed In the Bombay edition the fetching of the herb occuzs that in this respect they show throughout a higher shoral only once (VI. 74, 88ff.); while, on the second occasion of tone than we find among the Greeks, in whose epic ita being used, Surbens inmediately applies the herb. which is already by this time in his possession (VI. 92, 241.). And Menelaos without any hesitation takes back the beautiso it is also in A (fol. 588 and 75a) and in C (fol. 260b fal Helen as the wife of his boson, after she has and 287b). spent years with her paramour, Paris ! In the Maha bharata the Pandavas do not make Draupadi herself Thus, the circumstance that Rama is satisfied with the etter on account of her being disgraced by Duhs'asang, or oath of Sica and the testimony of the gods to her innocence of her being carried away by Jayadratha, as she was quite especially appears to ine to be more ancient than the re innocent in the matter (just as Sit & was); but they rent presentation in the Ramiyana, where she is not purified 1-their fury exclusively upon the offender; and in this reuntil she has first passed through the ordeal of tire (VI. 111, spect the Mababharata unquestionably occupies & more 25ft.). It is singular enough that in the Uttaralanda primitive and more chivalroos stand-point, even al comAlso, twice over (48, 67; 104, 3), Rams speaks only of the pared with what is contained in thir episode. onth of Sita and the testimony of the gods to her purity. & Though of course this would not hold good for the not at all of the ordeal; so that the latter could hardly entire narrative in the Ramayana, but only frota 11. 36 have existed in the R&miyana at the time when the onward, as the preceding incidents in Rima's history, which Uttarakanda was composed ! In the course of time, were of no importance so far as the purpose wa concerned even the ordeal was felt to be no longer satisfying and the for naich the episode was introdu ed into the Mahabharata constantly growing feeling of fastidiousness and scrupulo- are accordingly almost entirely wanting in that poem. dere ratherseed in and

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242 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. should these differences be perhaps regarded as merely emendations which were to be found in the epitomiser's text of the Ramayana, and which he selected by way of preference? - this consideration only being opposed to such an idea, that a large proportion of these variations bear the impress of a greater simplicity and antiquity. Or lastly, as a fourth possibility that may be advanced, should both texts, the Ramopakhyana and the Ramayana, be regarded as resting alike upon a common groundwork, but each occupying an independent stand-point, and therefore representing the incidents of the story in accordance with different purposes ? I am unable at present to commit myself to any decision. One thing is certain : with all the admitted difference, there yet remains a mutual connection so evident that we are justified in regarding this episode of the Malabarata as at all events furnishing a proof of the existence at that time of some form of the Ramayana. It is true that we have not succeeded in gaining here a chronological datum, as we do not know when this episode became a part of the Mahabharata; this only we can say, that whether or not, we strike out, with Muir (Orig. Sansk. T. IV.,412-3) the Vaishnava introduction, the admission of the episode undoubtedly belongs to a time in which the Ramayana was made use of for Vaishnavain other words for anti-Buddhist purposes. Nor is the testimony of the Mahabharata to the existence of poetical representations of Rama's history restricted merely to this one episode : other passages also of the same work furnish similar testimony. Thus in an earlier portion of this same third book, a description is given of a meeting between Bhima and the Monkey Hanumant, in which the latter is direct- ly mentioned (11177) as : Ramayane 'tivi- khyatah,' and in which he himself gives (11197 a brief sketch of that portion of the Ramayana which follows the rape of Sita. Regarding Rama it is said in the same place that he Vishnur manusharupena chachara vasudhatalam; he is thus regarded as an incarnation of Vishnu (compare on this point Mahabharata XII. 12949, 12968, where he appears as the eighth of the ten avataras of Vishnu).-In the seventh book also (2224-46, amplified from XII. 944-955) the story of Rama is given as one of sixteen proofs taken from the olden time that even the noblest are overcome by death, his contest with Ravana for the ravished Sit a being briefly told, the chief stress being at the same time laid on the wonderful happi-.ess of the people under his reign. The earlie. recension of this episode, contaired in the twelfth book, is perfectly silent regarding Sita and Ravana, and describes only the happiness enjoyed during the time of Rama's reign, and indeed represents it in the liveliest colours as a truly Golden Age. This Brahmanical representation of the Rama-Saga is therefore that which comes nearest to the version found in the Dasaratha-Jataka. Since, however, it is also perfectly silent regarding the exile of Rama, we should certainly be in error if we were to employ it as a proof that, at the time when it was composed, the version of Valmiki was not yet in existence. It is evidently not at all intended to give a detailed account of the incidents of Rama's life, but only to describe the splendour of his brilliant reign; and in point of fact it does this (as does also the enlarged form in Book VII) in essential, partly even in verbal agreement with the Ramayana, I. 1; VI. 113. And besides, there is nothing said in either of the versions of this episode (either in Book XII. or in Book VII.) regarding Rama's being an incarnation of Vishnu.- In the twelfth book there is quoted also a sloka (2086) regarding the indispensableness of royalty, which reads thus: "pura gito Bhargavena mahatmana | akhyane Ramacharite." And this is evidently a direct reference to the Compare, for instarce, the considerable alterations which the histories of Kadambari, Das'akumaracharita, &c. have undergone in the Kathasarftsdgara! + We can hardly be expected to recognise as original all the useless repetitions and re-touchings, which he has judiciously avoided (the space at his command of course was limited !) and which served only to increase unreasonably the extent of the Ramayana. It is noteworthy that the Ramopakhyana assumes as its starting point the incarnation of Vishnu in Rame, but yet treats the latter throughout as a merely human hero. We remark, however, in passing that such testimony affords no materals for deciding the question, which of the two epics is the earlier; for none of these passages belong to the substance of the Mandbadrata proper, but they are all found in the overgrowth of episodes with which the original body of the work (8800 s lokas, according to I. 81) is enveloped. Compare on this point my Vorles. Liber Ind. L. G. p. 181 and Indische Skissen p. 38. It is worthy of notice that here, as in the Ramayana and the Ramopathydna, tha history of Rama closes with his return to Ayodhya (where he enjoyed a prosperous reign of 11,000 years), and that no mention is made of the putting Away of Sin (on scount of the suspicion of the citizens of Ayodhya), which is not found even in the Randyana until que to the Uttarakhound even in the of the citizens og These are sometimes very interesting : see Ind. Stud. I. 276-77. The putting to death by covetous robbers of the prince Suvardashthivin, who was continually dropping gold about, recalls the hen or the goose that laid the golden er of our nursery tales, and their similar fate.

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AUGUST 2, 1872.] WEBER ON THE RAMAYANA.. 243 work of Valmiki, who in the Uttarakanda CI. 26, is expressly designated as Bhargava* (compare also Verz. der Berl. S. H. p. 121). The verse is as follows: "rajanam prathamam vindet tato bharyam tato dhanam rajany asati lokasya kuto bharya kuto dhanam and it occurs, if not in these exact words, yet with identically the same sense, in the Serampore edition, II. 52, 9, and also in the Bombay one, II. 67, 11 (after II. 67, 96, Schlegel), as follows: "arajake dhanam na 'sti na 'sti bharya 'py arajake" while the corresponding sections in Schlegel (II. 67),in Gorresio (II. 69), and in A (fol. 566) present nothing directly answering to this. (This identical verse occurs also in the Hitopades'a I. 194, see Bohtlingk, Spruche, 2616.) And in this connection we may subjoin the following. In the seventh book, v. 6019-20, there occurs, placed in the mouth of Sa tyaki, a direct quotation from a work of Valmiki. In that passage we find these words: "Api cha 'yam pura gitah sloko Valmikin bhuvi :" and then follow three hemistichs "Na hantavyah striya iti yad bravishi pla- vamgama | 19 | (thus I answer thee) sarvakalam manushyena vyavasayavata sada pidakaram amitranam yat syat kartavyam eva tat || 20 I cannot indeed recall any passage in the Ramayana similar to this, nor can I remember any situation in which such words addressed to a Monkey would have been appropriate the affair with Tadaka, I. 27, 28, has of course nothing to do with what is here quoted); but yet the passage seems to afford sufficient evidence of the existence at that time, and indeed for a long time previous (pura), of a work composed by Valmiki, in which Monkeys Valmiki is usually designated as Pricheta sa; see Ram. Introduction, v. 5, Schl., Uttarakanda, c. 19; CII. 12, Raghuvans'a, XV. 63; Prachetas is a surname of Varuna, father of Bhrigu. In the Bhagavata Purana, VI. 18, 4 V &lmiki appears as a son of Varuna by a valmiks (? Charabani Varunasyasid yasyam jato Bhriguh punah Valmiki s' cha mahayogi valmikad abhavat pura). In the Sanskara Kaustubhut, 1831, Valmiki is represented as belonging with Panini, but after him) to the race of the Bhigavas in an account which purports, as it would seemn, to be borrowed fror. Baudhi yana). In the passage from the Vahabharata quoted above, the designation of Valmiki na Bhargava is perhaps selected also because imin Biately afterwards, in v. 2080, a verse is quoted from played a part; and in all probability this was just a Ramayana! In addition to this, Valmiki is also frequently mentioned in the Mahabharata, and invariably with great honour es belonging to the old maharshi, but yet without any further reference to his being the author of a poetical work; so that it remains doubtful whether these passages refer to the author of the Ramayana, to the grammarian of the Taittiriya-Pratis'akhya (vide supra. p. 123n.), or to some other sage of the same name. Thus (in I. 2110), his skill is extolled to Janamejaya :- Valmikivat te nibhtitam svaviryam'; he belongs to the suite of the sabha of Sakra (II. 297), as Narada informs Yudhishthira (Valmikis cha mahatapah), but also to the worshippers of Ktishna, XII. 7521 (Asito Devalas tata Balmiki cha mahatape | Markandeyas cha Govinde kathayaty adbhutam mahat) and V. 2946, where he is called Valmikat (SukraNarada-Valmika marutah Kusiko Bhriguh | deva brahmarshayas chaiva Krishnam Yadusukhavaham | pradakshinam avartanta sahita Vasavanujam D. Lastly there are some passages that refer to the Ramayana to be found also in the Harivansa, which is regarded as a supplement (khila) to the Mahabharata. The authority of this work has recently gained increased importance from the circumstance that it has been ascertained that Subandhu, the author of the Vasavadatta, who in all probability lived about the beginning of the seventh century, was even then in possession of a recension of it, which actually contained at least a portion of the work as we now have it (see Ind. Streifen, I. 380); and the same may be said also with regard to the mention made of this work in the Kadambari of Bana, who is to be assigned to a date not long after that of Subandhu; see, for instance, Kadambari, I. 45,809 In the first passage, then, of the Harivansa that bears on our subject (2324-59), mention is made along the Menu Prichetasa. Perhaps it was thought that the quoting of two Pracheta as, one after the other, might cause some misunderstanding. t Under this form of the name be appears in a modern work among the sun of Chitragupta; see Aufrecht, Catul. 341b. In the Jahrkarate itself (V. 3596) Valmiki ig also found among the nilines of the sons of Garuda; see the Petersburger S. IVorterbuch, 9. v. The Kavi translation of the work appears to be of modern origin; sec Ind. Sead. II. 143. Sharivans'a katheva nekavalakridaramantyi, p. 45,yaduvaaminn kulakraunagatas'urabhimapurushottemabalaparipalitam, r. 40 (or, is what is spoken of here not the work, but the vans'a itself ?)

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244 THE INDIAN ANTIQUARY. with the other nine avataras of Vishnu, of his incarnation also as Rama, and of this hero's childhood, exile, contest with Ravana, &c., (exactly as in the Ramayana); and then, after the return from Ceylon, the splendour of his reign is described (from v. 2343 onwards) in essentially the same fashion as in the episode of the sixteen ancient kings in the Mahabharata, Books VII. and XII., and consequently in similar harmony with the Ramayana, I. 1, and VI. 113. The author states that he relies for his materials upon "ancient ballads" which treated of his subject (2352 gathas cha 'py atra gayanti ye puranavido janah | Rame nibaddhah...). A very special testimony to the existence of the Ramayana is borne also by the second passage (8672-4), in which direct mention is made of a dramatic treatment (natakikritam) of the ramayanam mahakavyam, without indeed connecting therewith the name of Valmiki, but with statements so definite as clearly to show that, so far as regards its main elements, our present text. of the Ramayana existed even at that time, and already in its Vaishnava form. We are informed, namely, that the renowned actor, to the eulogising of whom the passage in question is devoted,* represents in a drama "the birth of the immeasurable Vishnu for the purpose of fulfilling his wish to put to death the prince of the Rakshasas. Lomapida (and) Dasaratha (in the drama) caused the great muni Rishyasringa to be fetched, by means of Santa and the courtesans. Rama, Lakshmana, and Satrughna, Bharata Rishyasringa and Santa were personated by actors characteristically dressed" (read kritah' instead of 'kritaih'). A third passage occurs at the close (16232), where, among the verses that extol the sublimity of the Mahabharata we read "In the Veda, in the pure Ram a The entire narrative in the passage in question is deeply interesting in its bearing upon the history of dramatic art in Indir. The same frenzied enthusiasm which celebrated actors awaken in our own day appears, from the narrative, to have been common in India also, with all its seductive allurements and effects on the female portion of the audience, &c. No help in this direction is to be got from Panini (se Ind. Stud. 1. 147-148); but what about the Mahabhanhya I have been able to find nothing bearing on our subject in the portion of this work published by Ballantyne. For there were several kings who bore the name S'adraka: cf. Raja-Tarangini, III. 845, and the notices in Bana, Dandin, Somadeva (Ind. Streifen, I. 354) Lassen, II. 509. In Is'varachandra Vidyasagara's essay on the "Marriage of Hindoo Widows," Calc. 1856, there is a passage (p. 63) quoted from the "chapter of prophecies in the Skanda Purana," according to which king S'udraka reigned 8290 years after the beginning of the Kali (8101 B. C.; corresponding therefore with 189 A.D.) [AUGUST 2, 1872. yana, in the Bharata, Hari's (praise) is everywhere sung, in the beginning, at the end, and in the middle;" the attributive punya shows the high estimation in which the work was held at the time when this concluding section was composed, though it may no doubt have been only a later addition. Eulogistic mention of Valmiki, associated with Vy a sa, and therefore most probably as the author of the Ramayana, occurs also in v. 5-tal labhyate Vyasavachah pramanami gitam cha Valmikimaharshina cha; and in v. 2285 Thou (O Arya !) art: sarasvati cha Balmike(h!) smritir Dvaipayane tatha." : The Vaishnava complexion of the greater part of these passages from the Mahabharata affords unmistakable evidence that they belong to a time in which the banner of the national gods had been raised in opposition to Buddhism. But whether they reach so far back as to the beginning of this period is, to say the least, doubtful; or rather we may say that there is no manner of doubt that it cannot have been the case with regard to those passages in which a fixed system of ten avatar as is assumed. Nor does the circumstance that the existence of a Harivansa in the sixth century seems to have been ascertained furnish any proof that the whole of what we at present find in the poem (which extends, as is well known, to 16374 slokas) actually belonged to it at that time. We descend now from the region of the Epic which has always been regarded as sacred (punya), into that of profane literature. The earliest text of this nature in which the story of Rama is referred to in such a manner as to furnish certain evidence the existence of a Ramayana is, so far as yet known,+ the Mrichhakatik a, purporting to be the work of a king Sudraka. It is true that the date of this work is also by no means definitely fixed; but so much at least is twenty years before the Nandas (3310 Kali; therefore 209 A.D.) whom Chanakaya wished to destroy; while in the same passage Vikramaditya is assigned to the year 4000 Kali, corresponding to 899 A.D.! trishu varshasahasreshu Kaler yateshu parthiva | tris'ate cha das'anyune hy asyam bhuvi bhavishyati || S'adrako nama viranam adhipha siddhasattamah | nripan sarvan paparapan vardhitan yo hanishyati ||| Charvitayam (?) samaradhya (worshipping the divinity at Charvita, Is'varachandra) lapsyste bhabha rapahah tatas trishu sahasreshu das'adhikas'a atraye bhavishyam Nandarajyam cha Chanaky o yan hanishyati | S'uklatirthe sarvapapanirmuktim yo 'bhilapsyate || ta as trishu sabasreshu sahasrabhyadhikeshu cha bhavishyo Vikramadityo rajyam so 'tra pralapsyate The same passage had previously been quoted in the Asiatic Researches, IX. 107, from the Kumarikakanda of the Skanda Purdya; but it is remarked there that some MSS read 'araka instead of S'adraka.

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AUGUST 2, 1872.] WEBER ON THE RAMAYANA. 245 certain, that it was composed at a time in which Buddhism was flourishing in full vigour, and Rama-worship or Koishna-worship had not yet come into existence.- I have not been able to find any similar reference to the Ramayana in the dramas of Kalid a sa ;* but allusions to it occur in his Meghacuta (vv. 1. 99) and in the Raghuvans'a, in which latter work direct reference is made to the Trachetasopajnam Ra may a nam', and even to Val- miki (XV. 63, 64). Unfortunately, however, we are met here also by the difficulty that arises partly from the uncertainty that still exists regarding the date we should assign to Kalidasa (third or sixth century of our era: see my Abh. uber Krishna's Geburtsfest, p. 319; 2. D. M. G. XXII. 726ff.), partly with reference to the Raghuvans'a, about which there exists at least some amount of doubt whether we are right in ascribing it to the author of the dramas and of the Meghaduta. We have to mention besides, in this place, still another work which undeniably assumes, as its very groundwork, the existence of a Ramayana, and which at least in recent times (see Hofer, z. fur die W. der Spr., II, 500ff., Verz. der Berl. S. H., p. 156, 369) has been ascribed to Kalida sa, namely the Setubandha; for the more recent editors and scholiasts have endorsed the statement that Kalidasa composed this work by the command of king Vikramaditya for a king Pravarasena, that it had been begun by * In the Vikramorvas't, the subject of which is also the carrying off of a beautiful woman by a demon, there would have been an excellent opportunity, especially in Act IV (see LIV. 5, 13: LV.1) for alluding to the rape of Sita. The words Tosamke via antarule chittha, sakuntala XXIX. 22, ed. Bohtlingk (XLII. 13 ed. Premachandra), refer also indeed to the Saga which is found in the Ramayana, I. 60, 31 (Schleg.1) ; but the reference is not necessarily just to this version of it in the Ramayana. + Compare also Z. D. M. G. XXII. 710; Ind. Streifen, I. 312; II. 373. According to the notices in the Paudit, No. X, p. 141, the work has twenty-six Sargas in the Dharinayaraniva si-Kalidasavana'ya, not merely nineteen. Is this local difference to be regarded as due to influences that at least date far back, and as favouring the idea that the work should be ascribed to Kalidasa, who lived at the court of the Dhara-king, Bhoja ? It is greatly to be d-sired that Shankar Pandit, whose edition of the Raghurans'a (Bombay, 1869, Cantos I-VI; containing, besides the text and Mallinatha's Commentary, 54 pages of notes and 8 pages of various readings taken from MSS. and from the Commentaries of Vallabha and Dinakara) we have to welcome as the fir-t really critical work of this kind for which we are indebted to a native of the country, --would furnish us with some further and fuller information regarding this point. Abhinavaraja rabdha or abhinavarangarabdhi. Bhojadeva iti kecbit, says the scholiast. At least it is stated there that by means of the setu, the fame of Pravarasena bad extended to the further shore of the sea." And as the words :-" or who would not be charmed with the admirable...language of Kalidasa," do not immediately follow, but are separated by a verse, from the latter himself, and that the ambiguous words 'ahinavaraaraddha .. metti vva .. nivvodhunt hoi dukkaram kavvakaha' in v. 9 of the introduction refer to this beginning of the work by the "new king," Pravarasena. In accordance with this latter statement, Bana (in all probabi. lity at the beginning of the seventh century), in the opening of the Harshacharita, ascribes the composition of the setu to Pravarasena: | see (Hall, Vasaradatta, p. 13, 14, 54, and my Ind. Streifen, I. 357.) There is a strong temptation to identify this royal author with the renowned Kashmir king, Pravarasena II, who appears in the Raja-Tarangini, IlI. 109, 123, 293 ff. as a contemporary of two Ujjayini kings, Harsha surnamed Vikramaditya and Prata pasila surnamed Siladitya, and as successor of the poet Matrigupta, whom Harsha placed on the throne in Kashmir. And according to this supposition, if this king really reigned, as Lassen (Ind. Alt. II. [402] 770, 910 ff., xxiv) holds, from 241-266 of our era, the composition of the Setubhanda would in fact date as far back as the third century! Since, however, Bhau Daji has directed attention, in the Journ. Bombay Branch R. A. S. VII. 208 ff. (1861 Jan.) 223 ff., VIII. 248-51 (1864 Aug., published in 1868), to the relations that probably existed between Pravarasena and Hiwen Thsang, and especially to the contemporaneousness of Harshavardhana, Silalitya, and Hiwen Thsang," it certainly seems more reasonable to the foregoing, they cannot be understood as containing the ground-work of Pravarasena's fame. Matrigupta reigned only tive years (Raja-Tiranging III. 268), during which Bhartrimentha (placed by Rajas'ekhara between Valmiki and Bhavabhuti ; see Autrecht, Catalogus, 1.10a) composed the Hayagrfrabadha, and presented it to the king (ib. 261-268). He abdicated the throne on hearing of the death of his patron, Harsha, retired to Vitrinasi, and in consistency with the gentleness of his disposition (sec il. 259-260), became a Budhist ascetic (krita kitality samgrahah. yatih, ib. 332 ; see Lassen, Inil. lit. II. 907-909. Nothing is known regarding Matrigupta's pctical works (Bhau Daji's identiticatiou of him with Kalidasa does not rest on any reasonable foundation) ; on tlie other hand, the scholiasts occasionally quote passages from a rhetorical work in s'lokas bearing his name. # When Bhau Daji, in the same cray, connects the Setbrendhu with the building of a brillge of bonts which Pravarasena, according to the Mija Tarrangint, III. 856 (Lassen, II. 915), threw across the Vitasta, and accordingly asserts (p. 228) "that the construction of this very bridge is the subject of the Seta Kuya," he falls into serious error. Thnt circumstance, however, whether the poem is to be attributed to the king himself (as Bana has it) or to Kalidasa (as the tradition goes; see also Bhau Dali's reference l. c. to Ramas'rama's commentary on the Viana (darpans of Sundara), might well have furnished an opportunity for celebrating by song the corresponding bridge-building by Rama, especially as the Rajataraugini expressly mentions (111. 358) that the king h ad direct relations with Ceylon. From inscriptions, unfortunately undnted, which have been found in Seoni

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246 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. regard king Pravarasena II.* as contemporary with, or perhaps as the immediate predecessor of the Chinese pilgrim, and therefore as belong- ing to the beginning of the seventh or the se- cond half of the sixth century. Besides, we do not need this identification in order to make good that the Setubandha belongs at the latest to this period, seeing that besides being referred to by Bana, it is expressly mentioned also in Dandin's Kavyadarsa, I. 34 ; and the date of Dandin's works ought no doubt also to be assigned to the sixth century (see Ind. Streifen, I. 312 ff.) Now, for this period the testimonies to the existence of the Ramayana flow in upon us in great abundance. Passing over the mention of Rama as a demi-god in Varahamihira (505- 587), which takes for granted at least that he was at that time specially honoured (see my Abh. uber die Rama Tap. Up. p. 279), we instance the following as referring to the poem itself :-the Bhattikavya, written in Valabhi under king Sridharasena (530--545 according to Lassen); the S'atrunjaya-Mahatmya, written in the same place under king Siladitya about 5989; the Vasaradatta of Subandhu, written about the beginning of the seventh century, in which, among other evidence, express mention is made of the Sundarakanda as even then known as a section of the Ramayana; and lastly the Kadambari of B & na, which dates from about the same time or rather a little later, and in which also repeated reference is made to the Ramayana (see I. 36, 45, 81). The Saptas'ataka of Hala (see v. 35, 316) may perhaps be also mentioned in the same connection (see my Treatise on the same, p. 6 ff.). -And in the last place, last not least, we have to mention here also the name of Bhavabhati, whose date appears to be fixed by the Rajatarangini, IV. 145, as belonging to the reign of Yaso varman, the contemporary of Lalitaditya, and therefore, according to Lassen, 695--733.** It is well known, that he has taken for the subject of two of his dramas the story of Rama with special reference to Valmiki's Ramayana, (see my Abh. uber die Rama Tap. Up. p. 279). And indeed one of these, the Uttararamacharita, possesses in this respect a deep and special interest from the circumstance that it directly quotes some verses from the Ramayana,and thus provides a means of critically verifying the then existing text of the work. There are three passages in which this test can be applied. The first of these occurs in the second Act (ed. Calc. 1831, p. 27; ed. Cowell, Calc. 1862, p. 26), where the Ramayana I. 2, 18 (Schl., Ser., 17 Gorr. 15 Bomb., also in ABC), is quoted word for word, and as being just as in that passage) the verse which prompted Valmiki to enter upon the composition of the entire work :ma nishada pratishtham tvam agamah as vatih samah yatt kraunchamithunad ekam abadhih ka mamohitam The other two passages occur in the sixth Act (p. 115-116; Cowell, p. 157-158), the one closely following the other. The first consists of two verses which, according to the statement there given, should be found-balacharitasya inte ('ntye ?) dhyaye' (sic! not sarge !), consequently at the close of the Balakanda; they read thus : praksityaiva priya Sita Ramasya "sin mahat manah ! priyabhavah sa tu taya svagunair eva var dhitah tathaiva Ramah Sitayah pranebhyo 'pi priyo 'bhavat hridayam tv eva janati pritiyogam paras param And corresponding herewith, the last chapter of the Balakanda in BC, in Schlegel's and in the Bombay editions, and the last chapter but one in the Serampore edition, contain respectively two verses (LXXXVII, 26, 27, Schl., LXIII, 72, 73, Ser., LXXVII, 26-28, Bombay), on the upper Narmada valley, we learn that there were besides two other kings called Pravarasena who reigned there over a region that bore the name, Vakataka; see Prinsep, Journ. As. S. B. 1886, p. 727, ff. Lassen, Ind. Al. III. 65-4, Pravarasena 11. appears in these inscriptions as the gran son, by his mother's side, of Maharajadhiraja Devagupta, whom Lassen places at about 380-400. The seal impressed upon the corresponding copper-plaet grant bears the inscription (in s'loka): - Vrakata kalalamasya kramapraptansipas'riyab rajnah Pravarasenasya sasanam ripur'Alsanam The grandfather of the same name, Pravarasena I, died according to the Raja-Tarangini, thirty--ix years be- fore the king mentioned in the text ascended the throne. + In Bana's Harshacharita, Pratapeg'ila appears as the father of Harshavardhana ; and the king who. according to Hiwen Thsang, corresponds with the latter himself bears the name S'iladitya ; see Hall, Vdsapadatta, p. 17, 51; Ind. Streifen, I. 354-5. Seo Lassen, Ind. Alt. III, 512. $ See my Abh. uber das S'atrunjaya-Mahatmya, p. 8, 12 29, 30, See Ind. Streifen, L. 373, 880. See Ind. Streifen, I. 854ff. ** It is not clear what reason Hall has for placing Bhavabhati before Subandhu (Introduction to the Vasavadatt& p. 27, 87): see Ind. Streifen I. 355. yah B. (fol. 66) ka): pas Tiyab #cro grandfather daya sasana

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AUGUST 2, 1872.] which are the same in substance at least, and correspond to some extent also in expression; they read as follows: priya tu Sita Ramasya darah pitrikritat iti | gunad rupagnach cha pi pritir++ bhuyo vyavardhata tasy as cha bharta dvigunam|| hridaye parivar tate WEBER ON THE RAMAYANA. antargatam** api vyaktam akhvatitt hridayam hrida ++ In Gorresio there is nothing at all corresponding (see I. 79, 45-48); and the chapter in which the two verses now quoted occur in Schlegel, &c. is not the last in Gorresio, but (as in the Serampore edition) the one before the last of the Balakanda. There is, on the other hand, one text at least, namely A, that gives the two verses quite identically with Bhavabhuti's text, with only trifling variations: "abhivardhitah, hy eva, yogam puratanam"; and in fact they appear in this text also immediately before the close of the Balakanda: after them there follow, just as in BC. Schl., only two other verses, the second of which likewise closes the book in BC. Schl.SSSS The second of the two passages from the sixth Act (being the third we cite from the Uttararamacharita) reads thus: "tvadartham iva vinyastal silapido 'yam agratah yasya 'yam abhitah pushpaih pravrishta iva kesarah || " The corresponding verse, however, reads thus in Schlegel (II. 96, 6), in Carey-Marshman (Ser., II. 70, 5), and in the Bombay edition (II. 96, 5. 6):"tvadarthani iha vinyasta tv iyam slakshuasama sila | yasyal parsve taruh pushpail pralirishtaPP iva kesarah svayam BC.- pratikridegC., priyakri B.- guna rupagunas' cha 'pi punar BC-SS'pite dhikab () C., pi varddhatah (!) B., 'buivardhate, Ser. Bon. punar vahugunam Ramam C.- punar bhuyo hridi sthitah BC. anakhyatam BC.-ft vyakhyati BC.#hridi BC. SSSS These read as follows: Sitaya tu taya Ramah priyaya saha sam gatah | priyo 'dhikataras tasya vijabara 'maropamah taya sa rajarshisuto 'nurupaya, (1) samiyivan (2) uttamarajakanyaya ativa Ramah s'us'ubhe sukantaya, (3) yuktah s'riya Vishnur iva parajitab|| (4) 1 'bhikamaya C. Schl.-2 sameyivan B.C. Schl.-3 'bhiramta B.C., mudanvito Schl.-4. vibhuh s'riya Vishnuriva 'mares'varah Schl., s'as'iva purnah sahital svakantaya C, s'as'iva purno divi Dakshakanyaya, B. I pars'va, Ser. 11 pravishta, Ser. Bomb. kes'araib, kesaraih, bomb. i 247 in Gorresio (II. 105, 6) on the other hand :"tvadartham iha vinyastal silapatto 'yam agra uh asya pareve taruh pushpaih pravrishta iva kesarah ||." and in A. fol. LXXVIII. (unfortunately the second book exists here only in one MS ):"tvadartham iba vinyastah silayam sukhasamstarah | yasyah pareve tarul pushpai(r) vibhrashta iva kesarail." If, then, we are to draw any conclusion regarding the rest of the text from the differences in these three examples, it must be allowed that the result as regards its authenticity, in the form in which we possess it, will be very far from encouraging. But with respect to this matter we are entitled to ask, whether, as matter of fact, Bhavabhuti made his quotations with such accuracy as that they really represent the text then in existence? And when we remember the extremely unreliable way in which Indian authors are accustomed to make their quotations, we are fully justified in asking such a question. But it ought to be considered, on the other hand, that the quotations here in question were made from a work that was universally known and esteemed, that any considerable deviations from it would therefore have certainly been noticed by the public before whom the drama was represented, even though they might not have been possessed of any great critical acumen, and that consequently the poet would not be likely to lay himself open to the charge of mis-quoting. It must, however, in my opinion, be allowed that the diversity in the above quotations does not on the one hand permit us, by reason of their limited range, to pronounce any decisive verdict on the question at issue, and that on the other hand it is not after all so very serious-not in + And we learn from the beginning of the Malatimadhava that Bhavabhuti had some bitter antagonists to face, probably from among the circle of his own Brahmanical relations, who reproached him, the Brahman, for not having given himself "to the study of the Vedas, and to acquiring a knowledge of the Upanishads, of the Sankhya and Yoga," and for turning his attention instead to the dramatic art. He treats these opponents of his with lofty disdain, and appeals from their judgment to the verdict of futurity and to the world at large :-" Those who are here seeking everywhere to depreciate us, do they really known anything? This work of mine is not for them" || "There will arise, yes, even now there lives many a one like-minded with myself (who is able to appreciate me)! | for time is boundless and the world is wide" || Bold words reminding us of Ovid; quaque patet domitis Romana potentia terris...!

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248 THE INDIAN ANTIQUARY. any great degree exceeding the difficulties which we have already encountered, namely, the variations in the different recensions, the notices in the scholia regarding interpolations, and the contradictions and repetitions within individual texts. These quotations in Bhavabhuti, in fact, furnish rather a most valuable guarantee that the Ramayana, taking it as a whole, really existed at that time in essentially the same form as that in which: we at present possess it.-And indeed this further conclusion may be drawn from what we find in the Uttararamacharita, that at that time the stories also which are contained in the Uttarakanda were already thoroughly e tablished, in so far at least as they refer to the repuliation of Sita by Rama after his return, to the birth of her two sons, Kusa anu Lava, in the hermitage of Valmiki, to the latter's educating of the two boys in an acquaintance with the Ramayana whic'. he had himself composed, and to the re-uniting of Rama and Sita.* The same remark holds good for the Raghuvansa But in the telling of these stories Bhavabhuti deviates in some degree from the version of them given in the Uttarakanda (as also from that of the Raghuvanea). He cannot find it in his heart, for instance, immediately to separate again the newly re-united pair, but leaves them in their state of restored union;+ while in the Uttarakanda, CIV. 11; Raghuvans'a, XV. 82, (and in the Adhyatmaramayana, according to Neither the Ramayana itself, the Ramopakhyana, the notices in the third, seventh, and twelfth books of th Mahabharata, nor those in the Harivas'a (vide supra p. make any mention of these incidents; on the other hand, they are all unanimous in relating that Rama, after his return, das'a 's'vamedhan jahre jarathyan sa nirargalan (Ramopakhyana, Mahabharata XII. 952. Harivansa, bhuridakshinan Ramayana); or, as we find it in an amplified form in Mhdbh. VII. 2232-jahara.. Inirargalam sajarathyam as'vamedhas'atam vibhuh. Just as in the recension of the Ramayana followed by Wheeler (p. 408), and in the Jaimini Bharata, xxxvi. 87. [AUGUST 2, 1872. Wheeler) Sita is obliged to adduce this further proof of her innocence, that in answer to her prayer the grond opens, the earth-goddess ascends out of the chasm, and takes Sita And down with her into the Rasatala. then, further, the first meeting of Rama with his two sons, which in the Uttarakanda, C. 1ff. Raghuvans'a, XV. 63 ff. (and Adhyatmaramayana) follows only upon their chanting, at Rama's sacrifice, of the Ramayana which Valmiki had taught them, is much more poetically introduced in Bhavabhuti, namely, by Lava's defeating of the army sent out for the protection of the sacrificial horse; SS the prowess of the son proves his legitimacy, and confirms the innocence of his mother. Whether these variations in Bhavabhuti are to be credited to himself, or whether the responsibility of making them rests on some other recension of the Uttarakanda less precise and possibly more wanting in reverence for the poet of the Ramayana, must in the meantime be left an open question. The circumstance that the version given by Wheeler, equally with that in the Jaimini-Bharata, harmonises in part with that of Bhavabhuti, certainly tells against the theory that these variations owe their origin to the latter; but yet it wants the force of direct evidence, inasmuch as both of inese versions may really bear a later date than his, a supposition which is in fact decidedly favoured by the exaggerations which they exhibit (vide infra n.SS) Very different therefore both from our version of her "wishing to sink into the earth with shame," and from the versions of the Buddhists. For in a Buddhist legend (Fausboll, Dhammapada, p. 840), the earth opens, the flames of Avicht (the hell under the earth) burst forth, and the slanderess sinks down into them; and in Rogers (p.158) several other instances are given of falsehood being similarly punished. Compare also Fausboll, l. c. p. 418, Wilson, Select Works, I. 69, and Bigandet, Life of Gaudama (1866), p. 231, according to which Suprabuddha, the father-in-law of Buddha, seven days after he had calumniated the latter, sank down through the earth into hell, as a punishment for his cffence. A similar fate befell Devadatta, Fausboll, L. c. p. 148, Bigandet, p. 252. According to Bigandet, p. 88, it was a universal custom among the Buddhists to cali upon the Earth as a witness "of the good works they have done or are about doing;" and this custom is said to have arisen from the circumstance that Buddha himself, in his contest with Mara, appealed to the Earth to bear witness in his favour. Our "wishing to sink into the earth with shame" occurs in Sakuntale, LXXII. 7, ed. Bohtlingk, where S'akuntala, repudiated by the king, cries out in her despair :bhaavadi vasube! dehi me vivaram! (bhaavadi vasundhare dehi me antaram, ed. Premachandra, p. 109, 1). So also in Bhavabhuti's Mahaviracharita p. 54, where Jamadagnya (Pras'arama), after being defeated by Rama, cries out-bhagavati vasundhare prasida randhradanens This idea is still more fully developed in the Jaimini Bharata (Chap. 30-36); and the recension of the Ramayana followed by also agrees with this version of the story. In the Jaimini Bharata, Ku s'a is victorious over his three uncles and even over Ra ma himself, after Lava has been taken prisoner by S'atrughna: the story is somewhat differently told in Wheeler. From the Sahityadarpana SS 304 (p. 136; see also p. 233) it appears that the rules of rhetoric not only permitted the dramatic poets. but even required the both to omit anything objectionable in the traditional legends which they made use of, and to select such variations in the stories as good taste might seem to demand. Thus we are told that Rama's slaying of Vali by means of a stratagem, in the Ramayana, is not mentioned at all in the drama UdattaRaghava; and that in the Sugriva-Viracharita the incident is modified to this extent that Vali goes forth to kill Rama, and then is killed by Rama. This last reference is probably to Bhavabhuti's Mandotracharita (p. 7682, Wilson, Hindu Theatre, II. 330, 331) which among other deviations from the version given in the Ramayaua, contains as a matter of fact, also the one here mentioned.

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AUGUST 2, 1872.] WEBER ON THE RAMAYANA. 249 -With reference to this matter, I remark in interwoven the latest incidents in the story of passing, that the whole of this later story about Rama, narrated for the first time in the UttaKuba and Lava as sons of Rama seems to me rakanda--this conjecture seems to be borne out to have been invented merely by the bards by the fact that recently, and just in Southern and minstrels, kusilava, in order to avert from India, quite a number of similar works bearing themselves the odium attached to the name ku- the name Balaramay na have been brought silava (see my Acal. Vorles. uber Ind. Lit. G. to light : see Taylor, Catalogue of Oriental and the St. Petersburg Lexicon, s. v.), and to MSS. of the College, Fort St. George (Madras obtain, on the other hand, the highest possible 1857) I. 295, 296, 299, 419, 450, 455. These consideration for their order. are, to be sure, designated for the most part And, as bearing upon this part of our subject thus :-"A Brief Epitome for Schools (106 I draw attention to the additional fact that, slokas) ;" but besides these, mention is also according to the account given by Friederich in made, (p. 456), of two separate Sangraha his treatise Ueber die Sanskrit und Kavi- Ramayanas,--a short one in seven sargas, and Literatur auf der Insel Bali (see my notice of a longer one of uncertain extent (the MS. is this work in the Ind. Stud. II. 133-136), the defective; it contains about fifty sargas); Uttarkanda, represented too as having been and similarly, (p. 169), of a prasanna-Ramacomposed by Valmiki, appears also among yana in twenty-one sargas. If we add to the Sanskrit works translated into the Kavithese the numerous translations of the Ramalanguage ; and likewise that the Arjunavijaya, yana that are referred to in the Catalogue, an independent Kavi poem (see ibid. p. 142), with or without the Uttarakanda, in almost all is borrowed, so as far as its substance is the languages of the Dekhan, in Tamil, (p. concerned, from the same work (see Uttara- 269,520,521), in Telugu, (p. 499), in Malakanila, 21, 22). We are, however, in the mean- yalam, (p. 670), in Uriya, (p. 675), in Canartime prohibited from drawing any chronological esc, both in prose and in verse, (p. 595, 597, conclusion from this circumstance, so long as 604, 605, 665, 666, 602 balaramayana, 603, we are mmable to fix exactly the time at which 606 Ramayanaprabandha), we are furnished, the work found its way into Java. The relations even from modern times, with a sufficient numof India to this island have evidently not been Ler of analogues of the Kavi translation of the restricted to the circumstances of merely one Kamayana, so that we are under no necessity, immigration, but they extend in all probability from the mere fact of its existence, to carry it over several centuries; and consequently the back to any early late, as long as it cannot be work may have passed over from the mainland shown from other sources that it really has any at any particular date during that period. claim to such an antiquity. Lossen has indeed entered his protest(Ind. Alt. II. To go beyond Bhavabhuti, in order to 1043f1.) against Friederich's view that the earli- obtain testimonies for the existence of the est of these relations does not go further back at Ramayana, is evidently unnecessary; but yet, all events than the year 200 A.D.; but whether considering the importance of the work with rehis own views are so perfectly trustworthy has ference to the history of literature, there is a yet to be proved. In any case, what Friederich certain interest in such an investigation. And himself states regarding the Kavi translation therefore I will also exhibit here in one "iew, at of the Ramayana--see my remarks thereon in least briefly, such other landatory notices of the the place already referred to--is not brought Ramayana and such works directly assumforward with the view of making out that a high ing its existence or based thereupon, as I find antiqnity ought to be assigned to it: on the ready to my hand. As instances of the former contrary, the conjecture which I have there class, I mention the notice of a panegyric expressed, to the effect that the poem oferred upon the Ramayana, and indeed upon VATto is probably not the Ramayana itself, but miki, by Rajasekhar at who lived about only a B Ala ram i y apa, into which were the end of the tenth century, in the opening of To the Kavi-Ramaya'1 , nccording to Friederich, the contents of the first six books of the Ramayans are also divided into twenty-five rargas. + Tbe translation by Kamban (with the Uttarakdnda) must certainly date, according to Wilson, Mackenzie Collection, 1.613, 104. as far back As Sake 807A.D. 886. The Cana- rese version of the Ramayana dates, according to Weigle (Z. d. M. G. II. 278) from a' out the 14th cencury. Regarding the time at which he lived, cf. Ind. Streifen, 1. 313, 314. Rajas'ekhar lived both before Bhojndera, who quotes him in his Sarmallkanthabharaya composed after Mucija's time : see Aufrecht, Catal. p. 209a, Aud before

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250 THE INDIAN ANTIQUARY. [AUGUST 2, 1872. his Prachanda pandava (Aufrecht, Catal. in seven chapters, quae singulorum Ramayana p. 140a.), -by Dhanamjaya, who belongs librorum nomina gerunt, contains an epitome of to the same period, in his Dabar u pa, I. 61 the seven books of the Ramayana (Aufrecht, (Ramayanadi cha vibhavya Btihatkhatam cha), p. 7a); and that in the Padma purana several --by Govardhana, who also lived some- sections are occupied with the history of Rama where in the tenth or twelfth century, in the (ibid. p. 13, 14). The Skanda rurana too appears opening of his Saptasa ti(v. 32, sri-Rami- to contain a short section on the same, introduced yana-Bharata-Brihatkath&nam kavin namas- in connection with the account of the Ramanavakurmah; v. 83, sati kakutsthakulonnatikariri mivrata. Regarding the section of the VishRa mAyane kim anyakavyena?),-hy Trinu purana that relates to this matter (IV. 4). vikram a bhatta in the opening of his see Wilson, p. 385, and Hall, in his edition Damayantikatha (v. 11, namas tasmai of Wilson's translation, III. 317. In addition ktite yena ramya Ramayan it katha),-by to these, I have only been able to get from the Raja-tarangini (I. 166, vide supra p. 239) the Brahmand a purana a Ramdyanamahatmya -finally, by Sargadhara (kavindun Aufrecht, l. c. 80a), and the Adhyatmaramdyana. naumi Valmikio yasya Ramayanin ka But we have still to mention here that singular tham chandrikam iva chinvanti chakora iva work which bears the name: Arsham (or arshesadhavab see Bohtlinyk, Ind. Spruche, 3885; yarachitam) vasishtbam maharamayana (see Verz. and Aufrecht, Catal. p. 1246). In the Brahma- der Berl. S. H. p. 187-194; Aufrecht, Catalogus, Vaivartapura na also :'itihaso Bharatan p. 354ab.), which is placed in the mouth of Valcha Valmikan karyam eva cha' are mentioned miki, and which against the 24,000 verses of after the eighteen Upapuranas, (see Burnouf, the ordinary Ramayana, seems to represent a Introduction to the Bhagavata Purdna, I. 23.) redaction in 100,000 verses, but really contains In the Vishnupurana, III. 3. "Riksha, the only an exhortation addressed by Vasishtha to descendant of Bhrigu, who is also known by the youthful Rama regarding true blessedness the name Valmiki" appears as the Vyasa and the means of attaining to it, accompanied (reviser) of the twenty-fourth dv&pars--which by numerous narratives, that are quoted as illusunquestionably refers to Valmski's authorship trative examples. We have next, directly conof the Ramayana: (see Wilson, p. 273; Hall, nected herewith, the artificial-epic (dating perIII. 35.) even from the eleventh century), RaghavaIn the latter class, we have first of all to con- pandaviya of Kaviraja, which sums up sider the later epic literature to which the two at the same time and in the same words the great epics gave rise. The literature of the contents of the Ramayana and of the MahdPurinas, however, which calls for the earli- bharata, and which has served as a model est attention here, yields comparatively little for a whole series of similar artificial works. that bears on our subject (see my Abh. uber die And lastly, as occupying the same ground, Rrima Tap. Un. p. 281). I take from Aufrecht's though quite modern, we have to mention also : Catalogus the statement that the Agnipurana --the Ramachandracharitrasara of Agnivea, Dhanika, see Hall, Introduction to the Dasarupa p. 2. The verse in the opening of the Prachandapdndara, which has in view the self-laadation of the poet, occurs again, in precisely the same words, in the beginning of another drams by the same author, the Balaramayang namely (I. 16 p. 9, vide infra p. 251), and reads thus :babbva Valmi kabhavah purs kavis, tatah prapede bhavi Bharti menthatam sthitah punar o Bhavabh & tirekhay, s vartate samprati Rajasekharabl * See Hall in his edition (Calc. 1865) Introd. p. 2. 8. See my Abh. uber Hala'. Saptas' atakn, p. 9. 10. Vyses with the Bharata, Bana and Gandhya are meationed further on $According to Hall, Introd. to the Vasaradatta p. 48 A. B. 1863. | And before that of the Harivans's and the Mahibharata. ID a passage quoted in the Sarvadlarsinna.imgraha, LXXII. 16 from the skanda, the mla-Ramayana "Original Ramayana," is designated, after the four Vedas, the Bharata and he P&ichardtrak , As also possessing the character of BASTA. And this evident- ly presumes the existence of various later versions of the Ramayana. On this work see Wheeler, in vol. II. We already know. from Friederich (Ind. Stud. II. 181, 182), that this Purana is found in Java, on the island Bali, and it would be interesting to learn whether the Javanese text contains also these two pieces. + When Taranatha (Schiefoer, p. 6) speaks of a Ramiyada in 100,000 verses, as little weight is to be attached to the statement as when (ibid.) he ascribes 80,000 verses to the Raghupans'a! For the sake of these stories, a more thorough investigation of the work would certainly be very desirable. It is quoted so early as by Sarngadhara (see Aufrecht, Catalogu, p. 125a), and it was probably composed in Kashmir. $ See Ind. Streifen, I. 352, 269, 271 and my Abh. uber das saptanatakam des Hdin, p. 6. | Thus Chidambarakavi in his Bharata-Ramdyana-Bhagatatuadra treats of the history of these three works at the same time and in the same words; Nee Taylor, Catalogue, p. 175, 176 (each verse is therefore "capable of three renderinge"). An analogous literary conceit is the Ramakrishnakdeya, probably composed by Saryadass whose date falls about 1610 Nee Aufrecht, Catalogus, 1324.

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August 2, 1872.] WEBER ON THE RAMAYANA. 251 (Aufrecht, Catal. p. 1216),--the Raghavavilasabably from the end of the tenth, or it may be of Vi& vanatha,' author of the Sahityadar- from the beginning of the eleventh century: pana (p. 208 ed. Roer two works bearing the S ar fi gadhara also (Aufrecht, 125) quotes name Ramavildsa, the one composed by R&ma- it occasionally; and with this, too, accords charan a, (see Aufrecht, 2146); the other (an exactly the venerable tradition (see Wilson, imitation of the Gitagovinda) by Harinatha, Hindu Theatre, II. 372-3), which ascribes (ibid. 132a),-the Raghunathabhyudaya of Sri the composition of the work to the Monkey Ram a b hadramba, see (Verz. der Berl. S. H. Hanumant himself, who first "engraved p. 154),--the Abhiramandmakavya of Sri Ra- or wrote it on the rocks" and then, to please la ma natha, (ibid. p. 156),-the R makuta- Valmiki, cast it into the sea, lest his Ramayhala of Govinda, from the middle of the ana should be thrown into the shade; in seventeenth century, (Aufrecht, 1986), finally, Bhoja's time, however, some portions came again the revision of the Setubandha in the Setusarani, to the light, and at his request, were arranged from the beginning of the same century, (see by Misra-Damodara ; (see further Aufrecht's Verz. der Berl. S. H. p. 154-156.) notices in the Catalogus, 1425, 151a; TayThe dramatic literature, too, that has a bear- or's Catalogue, I. 146). In Taylor (I. 11) mening on this matter is peculiarly rich. At the tion is made also of a second drama of this head of the list we may name the Prasanna- name, bat as having been composed by "Boraghara of Jayadeva, son of Mahadeva ;t 1 dha yanachari" (vide supra, p. 123 note). at the head, because according to Hall (Preface The Champura may a na, by Vidarto the Das'arupa, p. 36), a verse from this bharaja, "otherwise Bhojaraja" in five drama is quoted in Dhanika, and it must a nkas, also claims (Taylor, I. 175, 455) to therefore be placed before the middle of the date from the time of Bhoja. Similar claims to tenth century. The Mahanataka ascribed to belong to the middle or the end of the tenth Hanumant himself, belongs also to this century are set up by the Balaramayan, period; for, according to Aufrecht, (Catal. a somewhat tasteless drama by Rajase209a), it is quoted by Bhojadeva, the author khara, and by two dramas that are also of the Sarasvatikanthabharana which dates pro- quoted by Dhanika in the scholium to the see probabila *Cf. supra p. 244, the earliest notice of the kind that bears upon the subject from the Harivas'. According to the Sahityadarpana, 5 277 p. 126 the substance of the Rimiyada forms particularly suitable subject for natak. Aufrecht 1410. It is certainly doubtful whether this Jayadeva is identical with the author of tho Gitagovinda, as Hall believes; see my Abh. iiber Hala's Saptas'ataka, p. 10. According to the account in Bholanath Chandar's Travels of a Hindi, (Lond. 1869) L. 57, the author of the Gitagovinda lived so late as the end of the fourteenth, or rather the beginning of the fifteenth century, and was an adherent of Ramananda. Compare also the account in Wilson, Select Worka, 1.65 ff. Now, considering the strong bias of the Gltagovinda in favour of Krishna worship, we should not Tendily infer that its author belonged to the Rama sect. Hangmant appears also in the Uttarakanda, XL. 18, as A great grammarian. According to the account of the scholinst Kataka, be was the ninth vyakeranakarta (see Muir, Sanskrit Teat, IV. 417, 418). It is probable that A grammarian actually bore this name, and that his work was then imputed to the illustrious first bearer of the name (and there is a work ascribed to him, on the ten aataras of Vishnu : see Aufrecht, Catalogus, P. 282a.).-Quite analogously, the name of Ravana is quoted as that of a king of Kashmir (vide supra p. 240 n.); and it is told of the Lanka prince himselt (see Ind. Stud. V, 161. Ind. Streifen, IL. 202), that on one occasion, on the Chitrakata, he wrote upon stone the bhashya of Patanjali, &c., and by that means preserved it from being lost. According to Hall's communications in M. Maller, Rigvedas. vol. III. p. xiii, there are also ascribed to RAV&na, or at least to some one of that name, a Rigbhashys and a commentary " on one of the 8 alhas of the Yajurveda," both of which are said still to exist Similarly & Ravanabhashys to the Samapeda" (Rost in Ind. Stul. IX. 176). A paris'ishta belonging to the sdmapeda bears the name; Ravanabhair; see Bornell's valuable Catalogue of his Vedic MSS. in Trubner's Record, Jan 1870 p. 651. In this writing on the rocke" (see also the preceding note) we have evidently a testimony to the existence of the "rock inscriptions" of Piyadasi, and specially the Brahmanical conception of that fact. Compare with this also the account in the Foc Kon Ki, Chap. 28, regarding the forty-two questions which were addressed by Sakra to Buddha and written with his finger on a rock. As regards moreover the well-known tradition of Hanumant's being prior to Valmiki, is it not probable that we should look for its origin in the fact that the Rama legend was chanted in the dinleets of the people before it was clothed in Sanskrit by Valmiki? As a matter of fact the first account that we have of Rams is in Pali, and even then composed in partially metrical form. The statement too in the Adhyatma Ramayana (vide supra p. 123n.) that Valmiki was "of low caste" may perhaps be considered as pointing in the same direction. Compare as analogous with this the statement that the Brihatkatha was originally composed in Pais'Achs, in the language of the bhutas (Dandin's Kaoyadars'a, I. 88 see Ind. Streifen, I. 314). # See Hall, Preface to the Dasarupa p. 30, 31. The Balardm yana has recently been published in Benares (1869) by Govinda Deva S'atri, first in the Pandit news paper, and afterwards in a separate form. It consists of ten acts (pp. 312), and exhibite a remarkable absence of poetic feeling. There is much that is interesting, however, in the account contained in the opening of the poem regarding Rajas'ekbar. From this it appears that Madhava was quite in error when he described him, in the S'ankaravijaya, as king of Kerals (see Aufrecht Catal 2546 ff., Ind. Streifen, I. 814). According to the account given here, he sprang from a Yayavarakula (see the St. Petersburg Lexicon, %. v.), and was the gura, or rather upadhyaya of a king Nirbhays or Mahendra pl, of the Raghu family, who is designated as his pupil. The same verge in landation of the poet which, according to Aufrecht (vide supra p. 2496, n. t), in found in the opening of his drama Prachandapdndana, and which extols him as newly arisen Valmiki, Bhartrimenths and Bhavabhati, turns up again here, beinx pat in the mouth of a Daivajna; and this is immediately followed by another similar laudatory estimate of the poet's talents, which is given as that of tarasofand there is to the this name; to

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252 THE INDIAN ANTIQUARY. Dasarupa, namely, the Udatta-Raghava and the Chhalita-Rama (Hall, p. 36). All three are quoted also in the Sohityadarpana. In addition to these we have still to mention the following dramas that bear upon our subject:-the Anargharaghava of Murari (quoted as early as by Sarngadhara, Aufrecht, 1246; according to Wilson, II. 383, dating from the thirteenth or fourteenth century), the Kritya-Ravana, -the Janaki-Raghava-the Balibadha-the Raghavabhyudaya,-the Ramacharita (or is Bhavabhuti's work here meant ?), the Ramabhienda,-and the Ramabhyudaya.+ The Rama.. indrachampu of Kavichandra was not con.posed till after the date of the Sahityadarpana (Aufrecht, 2116). The Abhirama maninataka dates, (according to Wilson, II. 395, Aufrecht, 1376), from the year 1599 A.D. The Dutangada of Sri-Subhata appears also (Wilson, II. 390; Aufrecht, 1396) to be a modern production, composed by order of the Maharajadhiraja sri Tribhuvanapaladeva for the pilgrimage to the temple of Deva-sri-Kumarapala. Hall (Introduction to the Das'aripa, p. 30) mentions also a drama called Amogha-Rughara, which he had found quoted from, and one called Chckkanatha's Janakiparinaya, which he had himself looked into. The Ramchandradaya of Purushot tama (Aufrecht, 201a) probably also belongs to this category. I might now mention also, in conclusion, those works which, in a greater or less degree, treat of the worship of the Rama sects. But I will not go into this part of the subject, partly because I am able to refer, for information on it, to my Abh. uber die Ruma-Tapaniya-Upanishad (Berlin, 1864), SS and partly because a full treatment of the quite modern literature of this description, which is connected with the names of Raan Anuja and Ramananda, would certainly lead us too far a-field. I will men sabhyasya S'ankaravarmanah. In the third Act there is inserted a nataka of Bharatacharya, called Sasrayamvara (p. 58-85), which is represente by Kohala's troupe in presence of Ravana, with the object of diverting his mind from the contemplation of his love-sorrows. Regarding the Sta-rayamrara, see the account in the Sahityadarpana, $279 p. 127. Quoted also by Hemachandra in his Prakrit Grammar, IV. 283; See Aufrecht Catal. p. 180a. [AUGUST 2, 1872. tion here orly the Adabhuttotarakanda (see Verz. der Berl. S. H. p. 123-127), since it clearly makes a direct reference to the Ramayana. The Rambhyudaya is quoted as early as by Dhanika (Das'arupa p. 42): alsoa Hanumannataka (ibid. p. 61), which, however, is perhaps only another name for the Mahanataka. There is still another of the dramas quoted in the Sahityadarpana that may be included in our list, namely the Balcharita, as in the quotation made from it in that work (SS 346. p. 148), according to the account in Ballantyne's translation (201), Bhargava speaks to Kama. Let us briefly sum up the results of our investigation. 1. The earliest indigenous testimonies to the existence of a Ramayana date from about the third or fourth century of our era. 2. Considering the present extent of the work about 24,000 slokas), and the great diversity found in the numerous recensions, it is impossible to pronounce a judgment, with anything approaching to certainty, regarding the original condition of the text. In the existing condition of the text, however, we find unmistakeable indications that the influence of Greece upon India was already firmly established. 3. Seeing that the earliest form of the story told in the Ramajana, as we find it, namely, in the Buddhist legend, knows nothing of the abduction of Sita by Ravana, or of the siege of Lanka, it is possible that, in the addition of these two elements by Valmiki, we should recognise the influence of an acquaintance with the Homeric saga-cycle, just as other stories belonging to the cycle have found their way into the Buddhist legend. 4. It is uncertain whether the Vaishnava bias which characterises the Ramayana, as we possess it, and which has done so, according to the testimony of the literature on the subject, for a long time back, belonged to the poem originally; but it is clear that the presence of this bias is due to the endeavour of the author to avail himself of national legends and the heroic figures of national tradition, and to make use of these, in the interest of the Brahmanical theology, as an antidote to Buddhism. 5. It is certainly at least possible that Wheeler is right when he refers the conflict with In that treatise (I 47) the version of the Romacharita closes with the return from Lanka to Ayodhya: no notice is taken of the later incidents in Rama's history till his final entrance into heaven with all that belonged to him (1.93; conf. Urarakande, 114 and 115). About the middle of the twelfth century (precise date 1127 A.D.), according to Wilson, Select Works, I. 35ff; Aufrecht. Catalogus p. 285b. 286a. End of the fourteenth century, Wilson, Select Works, I. 4liff. The circumstance that in this legend Sita appears as the sister of lama, and becomes his wife only at the close of the exile, probably finds its counterpart in the Ramayana in he representation that during the entire period of the exile and in fact throughout the pem) she remains without children. It is only when we come to the L'itarakanda that we hear of her being a mother.-For a different and singular view of this circumstance: see Wheeler, p. 652.

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AUGUST 2, 1872.] ARCHAEOLOGY IN BOMBAY. 253 the Rakshasas in Ceylon to anti-Buddhist ten- | referring to the fact that the account furnished by dencies. D'Alwis had already shown that one of the versos of the Des'aratha-Jataka was reproduced in the 6. It is uncertain in how far the story Ramayana, Weber quotes his own conjecture (ante of Rama and Sita, as contained in its p. 124), that "an acquaintance with the whole of earliest form in the Dasarath a-J &ta ka, the Pali text might bring to light still further coinmay have a historical germ, or whether cidences of a similar nature." This conjecture, he even that earliest version may not also have had here says, has been fully confirmed. According as its ground work, in addition to such a germ, to Fausloll, there are two other verses in this Budwhat Valmiki has undoubtedly interwoven dhist version which are found also in the Ramainto his representation of the story, namely, the yana; for although the parallel is not so close as adoration of & demi-god, bearing the name of to be a word for word reproduction, yet the verscs R & ma, and regarded as the guardian of agri are identically the same in substance as those in the Pali text. These are, v. 5 of the Das'aratha-Jataculture, but hindered in his beneficent activity ka found in Ramayana, II. 105, 15 (Schlegel and by a temporary exile (possibly the wmter), also in the corresponding chapters in Gorresio and and also of the field-furrow deified under the Carey-Marshman); and v. 10 in Ram. II. 108, 3 name of Sit A. (Schlegel, and in both the other cditions). And it is 7. The extreme mildness, which is the pro- further worthy of notice that both the remaining minent feature ir: Rama's chwacter as represent- portion of Ram. II. 105 contains several additional ed by Valmiki, is in this form an inheritance distinct allusions to the words of the PAli text, and from the Buddhist legend. It is possible that, that the verse of the Ramayana which corresponds in the course of time, Christian elements may to the 10th verse of the Das'aratha-Jataka is put into the mouth of Jabali, who is represented in also have found their way into the representa the Brahmanical poem as the representative of the tion (Sabari, Sambuka &c.) nastik A-wisdom, and whose words give occa8. Valmiki appears to have belonged to a tion to Rama's sharp rotort and to his well-known school of the Yajurveda, the sagas of which attack upon Buddhahe has interwoven into his narrative (angaragn, yatha hi corah sa tatha hi Buddhas, tathaJanaka, As vnpati); and we may conclude gatam nastikam atra viddhi. that his birth-place was probably somewhere It is true, says Weber, that Schlegel has cast suspiin the neighbourhood of Ayodhya cion upon the anthenticity of this passage ; but whether he was justified in doing so appears at least ques tionable in the light of the new information we have Professor Weber contributes to the Literarisches on the subject. At all events the whole of this Centralblatt of 30th Dec. last, a notice of "The Das'a- section of the Ramayana has now acquired special ratha-Jataka being the Buddhist story of King Ramna; importance; and a collation of all the available the original Pali text, with a translation and notes by manuscripts of the same is therefore greatly to V. Fausboll, Kopenhagen, 1871." In this notice, be desired. Note. ARCHAEOLOGY IN BOMBAY PRESIDENCY. (Extract from the Administration Report for 1870-71.) THE materials collected from an examination of cutta and Madras. It has been proposed to cause the ancient temple of Ambarnath, by the party of copies of the crchitectural drawings to be made in artists sent to that place in 1868, and mentioned in England, by the carbon or other process for distrithe Administration Report of that year, have been bution among learned persons and institutions and utilized. Six sets of the casts and photographs of museums. the temple have been completed, and one set of at the request of Government Mr. Burgess drew architectural drawings made. One of each of the | up, in August 1870, a Memorandum on the Survey former and the single set of drawings were sent to of the Architectural and other archaeological reEngland for the last International Exhibition, to be mains in the Bombay Presidency and surrounding eventually handed over to the Secretary of State territories, appending amongst others" a list of for India. Out of the remaining photographs and places chiefly in the Nizam's territory, at which casts, two sets have been already ordered to be sent Himadpanti or other remains are said to exist." to England and one to each of the museums at Cal- At a subsequent date the same gentleman addressed * The circumstance, too that the Rams-worship has never to the earnest moral tone which as a beneficium ab origine, it degenerated, either like that of Krishna in sensual excesses, preserves are heritage from the same source. or like that of S'iva into bloody orgies, is undoubtedly due

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254 THE INDIAN ANTIQUARY. a letter suggesting that enquiries be made as to the description and extent of the remains mentioned in the list, and that "lists be collected of all remains, rock temples, ancient shrines, monasteries, wells, forts, &c. &c., with such accounts of each, however fragmentary, as informants may be able to supply." A copy of Mr. Burgess' letter with the Memorandum and lists referred to, and extracts from despatches from the Secretary of State bearing on the subject have been forwarded to the Resident at Haidarabad, with a request that he will move the Nizam's Darbar to collect and communicate such information as it may be able to obtain regarding the archaeological remains in His Highness the Nizam's territory. Intimation has been received that this information has been called for from the local authorities by the Nizam's minister." A grant of Rs. 3,000 from one per cent Incometax balances was made during the year under report for the conservation and restoration of the Muhammadan buildings at Almadabad. and the Bengal Asiatic Society. Ar the meeting of the Society on 5th June, Capt. W. L. Sanuells, Assistant Commissioner, Manbhum, read a paper on the legend of Baghesar, current among certain clans of Gonds, descended from a family of five brothers named Kusru, Suri, Markam, Netia, and Sarsun, that once upon a time a tiger cub was born to Kusru. As it grew up, the young tiger made itself very useful in keeping predatory animals from its father's crops, and in consequence the greatest affection existed between them. To Kusru's intense grief the cub died, but shortly afterwards his wife gave birth to a daughter who in due time became marriageable. The marriage ceremonies had been completed, and the party were about to enjoy themselves with feasting and dancing, when suddenly a frightful sound is heard proceeding from one of the company who had be come possessed with a demon. On interrogation by an exorcist the demon is recognised by Kusru to be the spirit of his lost tiger-son. The demoniac is appeased with the sacrifice of a live kid which he tears in pieces after the manner of a tiger, and after being presented with three cupfuls of liquor and some mouthfuls of fine ghi, disappears. The appearance is considered a most happy omen, and Kusru's tiger-son is thenceforth deified, and worshipped under the name of Baghesar by the five clans. ASIATIC SOCIETIES. To this day among the descendants of the five brothers, during their marriage ceremonies it is usual for one or two of those present, generally the officiating priest and a looker on, tu feign being pos [AUGUST 2, 1872. money was expended on the palace at Sarkhej: the total expenditure from first to last at Sarkhej has been Rs. 10,231. The Harim, which was half ruined and fast becoming wholly so, has been restored as far as is apparently necessary to retain the original architectural effect. Much attention has been paid to make the new portions an exact copy of the old work. All the fallen stones that could be found have been replaced in their proper position, and the new carving has been accurately copied from the old. Since the Report was published a Translation of a List of 108 buildings in Indur, Bir, Yalgandal and Shorapur' has been received; but it contains no remains' but what are The municipality of Bijapur have expended in the past year a sum of Rs. 480 in repairs to the following old architectural buildings of the place,-Ibrahini Rozah, Guli Gumbaz, Bhagi Mahal, and Taj Bavadi. General Tremenheere, Political Resident, Aden, having reported that an Arab had brought to hini from the interior a very interesting inscribed stone, orders were given to purchase the stone for the sum of Rs. 150; and the stone has been forwarded to the British Museurn from Aden. sessed with the soul of a tiger, and in that state to kill and tear to pieces a live kid. The demons are afterwards appeased by the bride's father with an offering of three cupfuls of liquor and a mouthful of ghi. No marriage ceremony in these five clans is considered complete without the appearance of Baghesar and the attendant rites. Journal of the Asiatic Society of Bengal Nos. 174, 175, 176, for 1872. Nos. 174 and 175 contain the papers on Physical Science. These are:-Part IV of a Monograph of Indian Cyprinide,' by Surgeon F. Day; 'Zoology of Sikkim,' by W. T. Blanford, F.G.S., C.M.Z.S.; Notes on the Ornithology of Kas'mir,' by W. E. Brooks, C.E.; Note on various new or little known Indian Lizards,' by Dr. F. Stoliczka ; 'On the Osteology of Trianops Persicus,' by G. E. Dobson, B.A., M.B.; Third list of Birds from the Khasi and Garo Hills, by Major H. H. Godwin-Austin, F.R.G.S.; 'On Differential Galvanometirs,' by Louis Schwendler, Esq.; and Ou Birds from Sikkim,' by W. T. Blanford, Esq. 4 The first paper in No. 176 is a List of Words of the Nicobar language as spoken at Kamorta, Nankauri, Trinkutt, and Katschal,' by E. H. Man, Esq. The next is on Buddhist remains in Orissa,' by J. Beames, B.C.S., Balasor. At Chhatia 16 miles north of Katak, the writer says "I came to a flat surface of laterite closely resembling that at Kopari. At the foot of a small hill was a square platform, about 40 feet square, of hewn laterite stones, from which rose twelve pillars, octagonal and with described to be "in good condition :"-genuine ruins have been carefully excluded, and it is a mere list, no descriptious of even the briefest sort are attempted.-ED.

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AUGUST 2, 1872.) ASIATIC SOCIETIES. 255 rounded capitals, but much worn by the action of the elements, and covered with grey lichen. To the weet of this was a rude square building composed of the same stones, roughly put together without mortar. This had evidently been constructed from the stones of the older structure, as there were pieces of mouldings, capitals of pillars and sculptured stones, some upside down, and all evidently out of place. Inside, smeared with vermilion and turmeric, were numerous portions of statues, heads, arms, a multilated trunk or two, few of which bore any resemblance to the traditional figures of Hindu mythology. "The images unfortunately are so smeared with vermilion and oil, that it is difficult to make out all the details. There seems to be a serpent's hood over the head of one, but it is too much worn to admit of any certainty." Again at Dharmsala on the Brahmani, 31 miles north of Katak. " One mile to the west of the road, at the foot of a little hill, on a small promontory jutting out into the river, stands a temple of Siva, under the name of Gokarnes' wara Mahadeva, or as the peasants call it, Gok'n'r Mahadeb. This is one of the usual Siva temples of the melon or ninepin shape, so common in Orissa. It faces the east, and in front of it is a square platform of laterite stones, surrounded by pillars exactly similar in design to the Kopari ones; they are twelve in number, three at each corner of the platform. The Mahadeb temple has been built of stones taken from some part of this ancient structure, thongh the fact is concealed by its being entirely covered with a smooth coating of plaster. The Hindu statues of late date surrounding this temple are of remarkable beauty and fineness. The principal figure is called by the people Saraswati, and represents a smiling woman with four arms holding a conch and lotus, with many female attendants with laughing faces grouped round the principal which is not in relief, but has the stone cut away at the back of the figure. "This image was found in the river some years ago, and the others were found in the jungle close by, or as the attendant Brahman states, suddenly appeared out of the rock, and ordered themselves to be worshipped !" From Notes on & Visit to the Tribes inhabiting the Hills south of Sibsagar, Asarn, by S. E. Peal, Esq., we make the following extracts : " Our ignorance of these various tribes, their many languages, customs, and internal arrangements, seems to be only equalled by their complete iguorance of us, our power and resources. The principal of clanship is here carried to the extreme ; not only are there numerous well marked tribes inhabiting considerable tracts, as the Butias, the Abors, Singphus, Nagas, but these again are cut up into small, and usually isolated, comununities, who, among the Nagas at least, are constantly at war with each other. Their isolation is often so come plete, that their resources lie wholly within their limited area. "There seems good reason to suppose that the present state of things has existed for a considerablo period. Not only are the languages spoken by contiguous tribes often mutually unintelligible, but the still better avidence of strongly marked physical variation holde good. And to these inferences of a long period must be added that tangible fact, that at their villages, or changa,' and not elsewhere in the hills, there are numerous Jack trees, many of them very large, and not less than 400 years old, I should say, as the Jack is a slow growing wood." "We now saw for the first time how they weed the dhan, commencing at the bottom of the slopes and working upwards, in parties of ten to twenty. The dhan stalks seein far apart, and they use a bamboo loop to scrape up the earth, removing the weeds with the left hand and throwing them in little heaps. Each house or family seems to have its dhan marked out by sticks, stones, or weed heaps, and neighbours combine to work in batches. The rate at which they got over the ground was astonishing, the work being well done. The dhan was not in ear, and this was their second weeding. I was told, it was enough for this year. " The labour they are put to for & scanty crop is almost incredible. They seldom cultivate the same piece of land for more than two years in succession, As grass comes up rapidly the second year, and they have no way of eradicating it, the only implement used in cultivation being the dhao. After the second year, they let the land go into jangal, and make fresh clearances for their dhan. The hills are thus in all stages of jangal and forest, now all grass, as Borata, Ulu, and Hamoru ; or ground deserted for three years, all in small tree-jangal (for the trees kill the grass in that time) ; on other patches again larger trees may be seen, five and six years old, or eight and ten, and no grass at all. In about ten years all the available rice-growing land has had a turn, and they can clear the young forest again. They thus require far more land than the ryots in the plains, especially if the smallness of the crop yielded is taken into account." A little beyond Longhong " we passed some small raised changs, on which we saw bodies tied up in Tocoopalm leaves, and roofed in. We heard it was the way in which they disposed of their dead." "We were taken to the highest point in the village from whence we had a fine view of the surrounding changs. To the east, nearest to Longhoug aud the plair, lay the Huru Mutons' chang on its peak, which is wooded to the top. With the binoculars the houses could be clearly seen in detail, they seemned the same as in Longhong. The Huru Matons are'the deadly enemies of the Daupara tribo, though so close. Next to the south lio the Kuluu

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256 Mutons, also on a hill, and next to them again the Bor Mutons, on a conical hill with the village on the apex. More to the south and in the extreme distance was the chang of the Neyowlung Nagas, or, as they are called, Abors; and due south was U'nugaon, one of the four Banpara villages. Several small ranges ran behind these, all inhabited hy Abors, up to the foot of the Deoparbat due east. This mountain is uninhabited, and called Deoparbat' from an idea that it is haunted by a Deo, or devil. Hollow noises are said to be heard on the cummit, where a lake is believed to exist. It is wooded to the top, and the western face is rather precipitous; here and there large masses of rock stand out clear of the forest and so light as to look like quartz. From behind U'nugaon a large hill rises shutting in the view; on it are the so-called Abors, who can never get into the plains, though in sight, as the border tribes would "cut" them, as it is called. In the fore-ground of this hill lay a series of small hills, all Banpara territory, and on one of them we were shown the village of that name where the Rajah resides. Nearly due south-west, Joboka rises, and is as conspicuous here as from the plains, having a gradual slope on its southern face, and a very steep one to the north. It is the hill of the Joboka tribe, with whom the Banparas are constantly at war, with varying success." "We saw" at Banpara" some Abor women or girls, wives of the owners, one of whom, we were told, had cost five buffaloes, and was the daughter of an Abor Rajah. They seemed far more sprightly and intelligent and good-looking than Naganis, and could, we thought, understand us far better too; whether they were exceptional cases, I cannot say. They wore the hair in a long queue, tied up with beads and wire, and in many cases it was long, not cropped at all, as is common among Naganis. Costume as usual was at a discount, and as is often said "a pocket handkerchief would make four suits;" yet with all this, I doubt if we could beat them in either real modesty or morals, and this applies to Naganis too. THE INDIAN ANTIQUARY. "The Morang (deadhouse), or place where the skulls taken in their wars are put, was next visited. It also contained the great drum cut out of a tree stem and hollowed like a boat. I had reason to think that they might have scruples to take us in, and as I had often tried to get a skull, I did not shew my interest in it outwardly. Roughly estimated, there were about 350 skulls. About half of them hung up by a string through a hole in the crown and in the open gable end, the other half lying on a heap on the ground. No lower jaws were to be seen, nor hands and feet, as I had expected. The latter are always cut off with the head when a man is killed, and confer another kind of ak' or decoration. None seemed fractured by a dhao, and a large number were of young people, or children, being small and smooth. [AUGUST 2, 1872. 4 "We were conscious of being face to face with the great cause of this tribal isolation, constant warfare, evidently a custom of great antiquity. As long as social position depends on tatooing as here, and can only be got by bringing in the head of an enemy, so long shall we have these wars, and consequent isolation of clans. The man who brings in a head is no longer called a boy or woman, and can'assist in councils of state, so called. And he seldom goes out on a raid again, I hear. The head he brings, is handed to the Rajak, who confers the 'ak,' or right of decoration by tattoo, at which there is great feasting, and pigs, cows, or even buffaloes are killed and no end of moad,' or fermented rice water is drunk. Those who are not tattooed, when old enough, make a party and lie in wait for stragglers, men, women, or children, anybody in fact with a head on him; and as cover is plentiful, they can get on the enemy's land and lie in ambush along side his paths; never breaking cover unless certain of success and getting clear off. All those who get heads, get the ak on the face; those who get hands and feet, get marks accordingly; for the former on the arms, for the latter on the legs. No two tribes, however, have the marks alike, and some even do not tattoo the face. The worst of this kind of warfare is that women and children are as often killed as men, and without any compunction." "Besides the skulls, the Morrang also contains the big drum which is nothing more than a "dug-out." It is besten by short heavy sticks, and can be heard a great distance. The drum from the Muton Chang can be heard here, at least six or seven miles in a direct line. Some are made of a hollow tree with the inside gradually burned out, and open at the ends, some 20 feet long by 3 to 4 in diameter." The Banpara tribe consists of four villages, Banpara, Longhong, Unu, and Nokrong, and Mr. Peal estimates them at 600 houses, and the able-bodied men at 1,000 to 1,200. The Joboka Nagas have five villages, Joboka, Kamlung, Bor Uta, Hara Uta, and Longting, and may have 1,000 to 1,200 houses and 2,000 able-bodied men. The Mutons have four villages, Bor Muton, Huru Mutons, Kulun Matons, and Naugaon-a 'new village' at least 60 years ago. "Whether these are separate tribes or simply different villages of one, I cannot say. A Rajah is at each, but they never go to war with one another, but fight on the contrary together, I believe, against any enemy. Their ak also is the same. "Of the Bor Duarias, Pani Duarias, and Namsangias, I cannot give an estimate, but I think that they have not less than 1,000 to 2,000 houses, each tribe. Some of the Abor tribes again are very small, and consist of but one village, and that a small one; as the village and tribe of Banhsang (Bamboochang)." "Between the Desang on the east and the Dik'ho, there are as many as 8 or 10 tribes having a frontage to Asam. From Desang to Luffry alone, only

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AUGUST 2, 1872.] CORRESPONDENCE. 257 85 miles, there are six tribes, i. e., Bor Duarias, Mu- the use of the jattee they seemn clumsy and bad - tons, Banparas, Jobokas, Sanglors, and Lakmas, and shots ; I have tried batches of several tribes at a this gives but six miles average frontage. They mark for prizes, but found them unable to reach 80 do not extend far into the hills, so that each may yards. Nor could they touch a sack of straw for half Bafely be said to occupy about 40 or 50 square miles. an hour at 60 yards, but at 40 yards one did succeed. In some cases a tribe is more extensively placed ; "They use their jatties for close work, usually but again in others, as Sinyong, the entire tribe con- from ambush, and never attack in the open. The siata of but one village. I know of no cases where dhao is used as & hatchet or mace, and held one tribe has conquered and become possessed of by both hands. One blow is usually enough, if the lands of another; hence the status quo seems of fairly given in a fight, as they can cut with trelong continuance. The oldest Nogaons," or nw mendous force. The jungle is so thick and comyillages, are not less seemingly than 40 or 50 years. mon, that their warfare is wholly by ambush and As a consequence of the above noted custom of surprise, and this gives the dhao great advantages. head-cutting, and its isolating influence, few Nagas | The bow is chiefly used for game and pigs." reach the plains, but those living on the border. " There religion seems confined to the fear of a We thus see a community of some hundreds perched legion of deotas or devils, and has no system, and on a hill, and depending almost exclusively on their their devils are of course on a par with their limitown resources, constantly fighting others similarly ed ideas. Whatever they do not understand, is the isolated, on all sides, yet thoroughly able to main- work of a deota. Every tree, rock, or path has tain themselves. Perhaps in no other part of the its . deo, especially bor trees and waterfalls. If & world can so complete a tribal isolation be seen, man is inad, a deo possesses him, who is propitiated and subdivision carried to such an extreme. The by offerings of dhan, spirits, or other eatables. Deos available land, too, seems all taken up. To every in fact are omnipresent, and are supposed to do little 40 or 50 square miles 'there are about four villages, else than distress human beings. The only remedy of perhaps one hundred families encli; yet from the is presents and counter witchcraft.". There are no nature of the case, as before stated, not more than regular priests, though they have deorie,' wen whose an eighth or tenth of the land available can be cul- office it is to bury or attend to the dead. Two or tivated at one time, and the population would seem more such men are in each Village, They tie up to have reached its maximum. the corpse in toooo leaves, and put it on the ruk The Banparas, like most Nagas, use the Jatti or tuas,' where it is left till sufficiently docayed when spear, and the 'dhao. They also use the cross bow. the skull is put in the Morrang." (Hap in Naga). It is not, I hear, of recent date. In .. (To be continued.) . . CORRESPONDENCE, &c. AGE OF INDIAN CAVES AND TEMPLES." opportunity of personally inspecting these build. To the Editor of the Indian Antiquary. ings, more than thirty years ago, the whole subject was in its infancy, and nothing had then been Str.-In the XXVIth number of the Proceedings published that was of any real value or assistance. of the Bombay Branch of the Royal Asiatio Society Since then numberless inscriptions have been pul which has just reached this country, I perceive that lished and translated, and almost all the buildings Dr. Bhau Daji adheres to the assertion made by him I then knew have been visited and described by at the meeting in July 1869, to the following others. Under these circumstances, I would natureffect :-"I have personally," he says, "visited ally expect that, with all the increased knowledge " many of the older Orissa Temples, with inscriptions and facilities now available, any one miglit detect "in many of them, and have also examined almost errors in my determinations. It would hardly, "every cave in this Presidency, as well as many in however, be in Orissa temples. I only ascribed " Behar and Eastern India. I have sometimes dates to three of them :-Bhubaneswar, Kanarak, " found Mr. Fergusson in error to the extent of one and Jagannath. These dates I took, not from their " to three centuries in respect to the age of Temples style, but from Sterling's Essay in the XVth volume " and Caves. He generally postdated thero.". of the Asiatio Rosearches; where they are recorded (No. XXVI. p. cxxxix). in evidence that seemed so clear that it will be very Nothing would surprise me less than that this interesting to know how Dr. Bhau Daji can upset Mortion should, in some cases, at least, prove cor- it. Dr. Hunter, I see, tumbles into the same pit, rect. As I stated in my "History of Architec- and it is high time we were both resched. turo" (vol. ii, p. 591), "when I visited Bhobaneswar With regard to Temples and Caves in Western " the subject was new to me, and I had had no India, Dr. Bhau Daji may be in possession of infor* practice in inferring the dates of Hinda buildings mation not now available to the general public; but a trote their styles. Indeed when I last had an I have seen nothing yet in print that shakes my

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258 THE INDIAN ANTIQUARY. faith in the general correctness of the data on which I have proceeded but there is nothing I desire more than that any mistakes I may have committed should be rectified, and that others may thus be prevented from falling into the same errors. Actuated by these feelings,, as soon as I saw a report of the discussion in the Bombay papers, I wrote a private letter to Dr. Bhau Daji, in which I explained to him that I was preparing for the press a second edition of my " History of Architecture," and how undesirable it was for the good cause we both had at heart that these errors should go uncorrected, and promising the fullest acknowledgment of any assistance he might give me in ascertaining the truth. That letter he has had in his possession now for a twelvemonth at least, but he has not yet condescended to take the slightest notice of it; and I am therefore induced to ask him publicly to make good his statement; inasmuch as by doing it in print and in the form of an answer to this letter, he will secure to himself, without dispute, all the credit due to his superior knowledge and sagacity. London, 5th July 1872. JAS. FERGUSSON. NOTE ON THE "GAULI RAJ." I AM glad to see this subject noticed by Mr. Sinclair, (p. 204), and I should wish to see more contributions to our stock of information on the subject. If every reader of the Indian Antiquary who knows anything, however small, bearing on the question would but contribute his mite, our store of knowledge might be considerably increased. I have come across many traces of the so-called Gauli Raj in Gondwana, but the subject has never emerged out of the phase of misty tradition in which it is enveloped. The easiest solution of the mystery is to refer to it an ante-Aryan period, easiest, I say, as being incapable of contradiction by actual proofs, but this cannot be accepted for many reasons. All over the Baitool and Chindwara districts are found groups of monumental stones, three or four feet high, and sculptured over with equestrian and other figures. On enquiry, these are always referred by the people to the Gauli Raj; at most these stones cannot be above a century or two old. The modern race of Gaulis and Ahirs do not erect such monuments, but the Gadris or goatkeepers and the analogous tribe of " Bhurwars" in Gujarat do erect somewhat similar monuments, only of wood instead of stone. It is quite clear that the villagers of the Sathpara highlands fully believe in the existence in former times of a Gauli Raj, but they can throw no further light on the subject. The following is the only tale I have ever heard making any definite allusion to the rule of the Gaulis, and it is curious inasmuch as it seems to bring the raj within the range of a comparatively recent historical epoch. The Chaudris or hereditary Patela of Chindwara are a well-to-do family of Rakbansis, an offshoot of the Rajput stock, and the [AUGUST 2, 1872. pedigrees which they show go back to a very remote period. The story told me by the present representative of the eldest branch of the family is, that his ancestors were formerly in the service of the Gond Rajas as military retainers, and that on some occasion of want of means to pay their dues the Raja gave them permission to take and plunder the fort of Chindwara then held by Gauli chiefs. This they proceeded to do, and they have lived in the fort to this day. I could get no documentary corroboration of the story, but if true it makes the Gauli Raj cotemporary with the Gond Raj. It may be quite possible that the term Gauli Raj expresses nothing more than that at some past day the upland plains of the Sathpuras and adjoining lands were chiefly occupied by shepherd tribes who monopolized all the wealth of the country, and who no doubt carried arms to save their herds from being harried. The aborigines of the country would be in a state of serfdom to them, and look up to them as their rulers, and talk of their " raj." I think this is a more rational solution than to conjure up the ghost of some lost dynasty-a task about as hopeless as that of identifying the lost ten tribes of Israel. This however is but a humble suggestion, and I shall feel happy if I can succeed in provoking further enquiry and eliciting some interchange of ideas on this ethnological problem. W. RAMSAY. Bombay, 22nd July 1872. THE KHAJUNA LANGUAGE. SIE, I have lately confirmed some observations formerly made by me as to the classification of the Kajunah language, of which Dr. Leitner has been a chief exponent. This language has hitherto remained unclassified, and the reason is a simple one, because it has no neighbouring congeners. It certainly has no connexion with those languages with which it is intermixed in Dr. Leitner's vocabularies. The group of languages which furnish the key to it is that of the Agaws, Waags, Falashas (Black Jews), Fertits, Dizze las, and Shankalis of Abyssinia; but with these are also connected those of the Abkhass in Caucasia, of the Rodiy as of Ceylon, of the Galelas, &c., of the Indian Archipelago. A Siberian class and two American classes are also related. The Rodiya, the language of the Pariahs of Ceylon, was also unclassified. It will be seen that it belongs to the same general family as the Kajunah. There is little direct resemblance between the Kajunah and the Abkh as 8, or between the Kajunah and the Rodi y a, but the relationship of each is rather with the Abyssinian class. One chief reason for calling the attention of the readers of the Indian Antiquary to the subject is for the purpose of inviting their attention to these sources for the early philology, ethnology, and history of India. The group which I have named at present -the Siberio-Nubian-must have had possession of the whole of India before the Dravidians. St. George's Sq., 24th Feb., 1872. HYDE CLARKE

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SEPT. 6, 1872.] MUGHUL GRANDEES. BIOGRAPHICAL NOTICES OF GRANDEES OF THE MUGHUL COURT. BY H. BLOCHMANN, M.A., CALCUTTA MADRASAH. (Continued from p. 76.) ON TITLES. I introduction, a words about the titles that were in use at the Dihli Court. 259 In the title of the Princesses, the name was inserted between Sultan and Begum; thus Sultan Zebunnise Begum. The word Shaheddah is occasionally employed in histories ibn Ahmad, the governor of Sijistan, with the title of Sultan.' From this time the title of Sultan' becomes common, and is occasionally interchanged with the Persian Shahinshah or Padishah, or the Turkish Khaqan or qaan. The idea of dependence on the Khalifahs of Baghdad was always implied, and the early Sultans of Dihli, Jaunpur, &c., tried to confirm their claims as reigning princes by calling themselves naciru amiril muminin, helper of the commander of the Faithful, or mumiddu khalifatillahi, assister of the Khalifah (vice regent) of God, &c., and sending embassies to Baghdad, and later, to Egypt with presents to obtain the coveted acknowledgment (taqlid) as lawful rulers. Babar, however, and his descendents based their right upon conquest, and from his time the emperors of Dihli are styled Padishah or Padishah i Ghazi. 6 The kings up to the time of Babar had the title of Sultan; with the Mughuls the higher title of Padishah' came into use. In fact we find that the Mughul dynasty brought a new court ceremonial to India. The word 'sultan' is an Arabic noun and means 'power.' It then became, like other abstract nouns, a title; but it is still used in the sense of saltanat,' or 'rule.' 'Salat' is an old Shemitic root. In Chaldee we have shallit,' in the books of Daniel and Ezra, which is used in the sense of 'strong,' and as a substantive, a prince,' whilst in Hebrew it occurs in Ezekiel in the sense of 'a hard, impudent woman.' In Arabic, the root salata, like its cognates 'calada' and 'calaba,' means 'to be hard,' and its secondary meaning to rule' is generally ascribed to Syriac influence. The word sultan occurs very often in the Qoran; but it has there the meaning of kukm, and refers chiefly to that power which a prophet as such has over men. The meaning will become still clearer when we compare Act. Apost. VIII. 19, where the ioveis, or power communicated by laying the hands on any one, is translated in Syriac and Arabic by sultan.' Among the Arabians the use of the word 'sultan' as a title belongs to the times after Muhammad. The pre-Islamitic Arabians used al-amir, malik, shaikh, and later al-wali, in the sense of a king.' Some Arabian chiefs had peculiar titles. Thus tobba' was the title of the kings of Yaman; and foreign kings were called by their foreign titles, as kisra (king of Persia), gaicar (Caesar', Emperor of Constantinople), &c. The first clear case of sultan' having been used as a title belongs to the time of Ruknuddaulah deputy over Fars under the Khalifah almuti 'billah, who bestowed it, according to Abulfida, in A H. 338, or A D. 949, upon his nephew 'Imad uddaulah. A later, though better known, exampleMalikah i Jahan, Makhdumah Jahan' (pr. refers to the reign of Mahmud of Ghazni, who in 398 A.H., or 1002 A.D., dignified Khalf The queens had the titles of Malikah,' served by the world), &c. Under the Mughals the title of Padishah Begum appears (Nur Jahan " That the title of Padishah' was looked upon as a higher title than Sutan,' is best seen from the fact that from the time of Babar the word Sultan, and in two instances the word Shah' also, became the title of the Imperial princes, and Sultan Begum' that of imperial princesses, whilst the sons of princes, i. e. the grandsons of the reigning emperor, were called 'Shahzadahs."* Immediately after the conquest of Dihli under Iltitmish (Altamsh), we find that the princes also were called 'Sultan,' and the grandees 'Maliks,' a title which was only abolished by Babar. From the time of Balban, we observe that the princes get the title of Khan,' or higher titles as Khankhanan, Ulugh Khan (great Khan) and Ikit Khan (young Khan). Under Babar and Humayun we also see the word Mirza' applied to them, which is a Persian usage, and later we find that two Princes, Khurram (Shahjahan) and Muhammad Mu'azzam (Bahadur Shah), got the title of Shah, which they even retained after accession. 6 for the sons of the emperor; but the word is then used as an epithet rather than a title.

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260 THE INDIAN ANTIQUARY. [Sept. 6, 1872. and Mumtaz Mahall), other wives had the titles Afghans, when the royal power was on a former of Begum, Banu, Khanum, Cahibah, and Bibi, basis. The title of khankhanan' was the and were by outsiders and a court often geo- highest, and Khan Jahan' was the second in graphically distinguished as Akbarabadi Mahall rank: Under the Mughuls, the Padishah was (the Agrah Lady), Aurangabadi Mahall, &c. considered the sole fountain of honoury, and the Within the harem the principal queens held dar- power of the nobles being limited and confined, bars and conferred titles. Standing epithets they were anxious to obtain personal distinctions were also common; thus Akbar's mother is in- | for which formerly there had been no need. variably called Mariam Makani (holding the The Mughal emperors considered themselves rant of the Virgin Mary); Jahangir's mother, the lawful rulers of the whole of India. The * Hindu princess, Mariam uszamani (the Mary existing dynasties in the Dak'hin, or Hindu of the age); Mumtaz Mahall, Mahdi 'alya (the rajes, were invariably ascribed to the fact that high cradle); Odham Bai, the mother of Ahmad Timur left India, and the founders of dynasties Shah, Cahibah Zamani (the Lady of the age), &c. were only successful rebels. Thus there was a The grandees, as mentioned above, had the constant reason for attacking and reducing in- - title-of malik before the Mughals. The early dependent states and restoring the empire to its kings of Dihli rarely conferred titles as personal old limits. The titles and rights of independistinctions. There were, of course, titles at- dent kings were never acknowledged by the tached to officers, as vazir, finance minister; Mughul emperors ; the kings of the Dak'hin are ak hurbak (for dikhurbeg), master of the horse ; dad- never even called Sultans,' and had to be satisbak, chief justice; barbak, master of ceremonies; 1 fied with general epithets as "hakim, wali, drit, presenter of applications; sarjandar, marzban, or dunyddar (holders of worldly proquarter-master general; shihnah-i-pil, master perty- a word successfully coined by Abulfazl), of the elephants dabir, councillot; barid (the and no Hindu Rajah was called otherwise than Latin veredus), the court intelligencer; kotival zamindar, until he had made his submission, bal, the commandant of the capital and the when he received the title of Rajah from the palace; the Cadr-jahan, who conferred lands emperor and entered the service of the Mancabas madadma'dsh, ranking as highest authority dars. From the time of Akbar, the succession in law matters and higher than all Maliks and in Hindu reigning families required the sanction Princes; Vakil dar, or Vakfl-i-dar, the Vakfl of the emperor, and the tilak, (or qashqah, as of the Porte," and many more, but with the the Muhammadans called' it) was, in the case of exeeption of titles conferred on princes, I think great Rajahs, put on by the Emperor himself.' but few Mali: in the beginning of the Dihli Aurangzib, from religious motives, abolished the empire got titles. It was as if the idea still lingered among the courtiers that the Khalifah The Hindus had different titles from the alone was the fountain of honours. This did not Muhamniadans, viz. : Rana, Maharajah, Rao, prevent the Maliks from assuming titles' as Rawul, Rajah, Rai, Rai Rayan, Jam, &c. ZafAI Khan (6 favourite title), Naerat Khan,1 These titles were conferred. Maharajah' occurs &c, and poets and flattering dependents rarely and only in later times; but Rajahs may have given currency to such assumptions. often assumed it or were so called by their The power of the Maliks was almost absolute, subjects. There is no case on record that the and inscriptions shew that they even assumed title of Khan was ever conferred on a Hindu, the epithets of royalty, leaving the emperors though many assumed it or made it part of nothing but the khutbah and sikkah, the honour their names; and similarly, the title of Rajah of the Friday prayer and the right of striking was never conferred' on Muhammadans, though coins. From the time of 'Alauddin and Firuz- now-8-days there exist a few Muhammadan shah titles become more common, and are a re- Rajahst Epithets also occur ; thus-Man cognized institution under the Lodis and the Singh was called Farzand' or 'son'; several It had formerly been customary with the emperors to ground, the body being bent forward, and then raising the hand put the poshqal with their own hands on the forebeads of | Blowly to the forehead. When Shahjahin, on his accession, great Rjabe, and in the present reign [Aurangzib's Abad abolished the prostration, which Akbar had introduced aud khan had been ordered to put it on Ram Singh, but now Jahangir retained, the taslim was performed four times. the custom was abolished, and Rajahs were directed to An older example is Rajah 'Ali Khan of Khandesh make the taslim. Wadeir 'lamgir, p. 176. ander Akbar. In Mss. his name is often corrupted by The taslim or salam, usual at the Dihli coutt, consisted well-meaning copyiata to Roy Ald .dk in Arabic n placing the upper surface of the right hand near the means hoping'. :.

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SEPT, 6, 1872.] MUQHUL GRANDEES. 261 Jaipur Rajabs were called Mirza Rajah, or Beg' was ever conferred by the earthyo: Dihi Saramad-i-Rajahai Hind, Bahadur, &0. Bat emperors, or whether the Turke looked apoas it the Hindus, were worse off as regards titles than a hereditary, but it was often asked, "Chotgh the Muhammadans. 2001. chiefly in official titles and in the form Dak. In tregting of Muhammadan titles, we must The chief facts which we have to remember carefully distinguish those which were conferred in connection with Muhammadan titles. ) from such as were assumed. First of all, the no title conferred by the Mughuli emperorg Wis title of Nawab: was never conferred. The hereditary; and (2) with the exception of the word is said to be a corruption of nuwwrib, the title of Khan, no title was held by more than plural of nazb, a deputy. The singular occurs one grandee at the same time. Thus the title in naib vazir, naib, barbak, t, and other ante- of Bahadur Khan would only be conferred on . Mughul titles attached to offices. But Nawab' grandee, when the former holder had died, or and Nawab Cahib' occur as epithets on inscrip- had, through misconduct dosta itsi Hence such tions and in prefaces to books as early as titles, from their limited asages were much Akbar's reign. Again, the word Bahadur,' a valued; in fact they ranked so high that they Turkisi word meaning brave,' was only used gradually brought the real name of the owner as an epithet. Ahmad Shah used it as title and into oblivion. Akbar's third Khankhanan is ordered his name to be read in the Friday prayer generally known in history as the Khanas Muj'ahid uddin Muhammad Abu nacr Ahmad khanan,' but his real name Mirza 'Abdurrahim Shah Bahadur.' Hence also Kampani bahadur, is rarely, mentioned. There were many titles the name, by which the E.I. Company is still to which, from historical recollections, an in known in India. The modern. Khan Bahadur usuali estimation attached, such as Khan Jahan, Lis, in Bengal, by permission assumed by Muham- | Khan nan, Vazir Khan, Aeaf Khan; Azum madan Deputy Magistrates, whilst Hindu - Khan, Islam Khan, Sher Khari, Rustam Khan, Deputy Magistrates assume Rai Bahadur': it Bahadur Khan, &c., and the emperors only stands, of course, for Khan-i-Bahadur,' the conferred them for most distinguished services. courageous Khan.' The compound, however, As these titles recurred in different reigns, disis a modern abnormal one; for Khan was con- tinguishing epithets were used; thus we find a ferred by the Dihli emperors, and 80 also Khan Jahan-i-Akbar hahi and a Khan Jahan-i Bahadur' and Bahadur Khan,' but not 'Khan Shahjah461. With the inereasing number of bahadar ! 10 the grandees after Akbar's reign the emperors The word Khan' is a Turkish yord, mean- had to inventi: new titles, and often avaited ing king, prince.' Thus we still say Khan- themselves, for this purpose, of events or pecui-Bukhard, the King of Bukhara, for Sul- liar circumstances connected with the service of tan-i-Bukhara, which is also used. The title a grandee. Thus Jahangir rewarded a deserving when conferred, had a high reputation. The officer who had fitst brought him the good news word occurs also, as, is well known, as part of a vietory with the title of Khushkhabar Khan, of names, especially in Afghan names, and and another with that of Muarrikh Khan, for in many parts of India it is looked upon as his knowledge of history and Shahjahran conhereditary... In fact, according to Sher Shah Il ferred descriptive titles as Qal'ahdar Khan, Mathink, the Afghans and their descendants are balldar Klan, Dindar Khan & Doetore reall Kbans. But the title of Khan which the ceived.titles as ' Masih nizamant (the healing emperors conferred was the Turkish title and Messiah of the age), Masthulmulk, Hakim ulranked above Beg or Be (the abbreviated form mulk, and so on, and many a court doctor rose of Beg). There are no cases on record to show to high military commands. Geographioal titles that the Mughul emperors ever conferred Beg' were also in use, as Rami Khan, Ghazinta Khan, or Be,' but many instances can be cited where Khaft Khan (from Khaf, or Khawaf, in Khura foreigners with the title of Beg, after several san), Habshi Khan, &c. Most of the titles have years of service, received the title of Khan and Khan' as the second word; but there are a few then dropped the Beg! I am not sure whether' with mulk,' as Saifulmulk, Tajulmulk, and Im * I have seen in modern times the barbarous sardmadah Khwajah Jahan, qaim makam,dc, all without the Izatet for xardmad. Bat. Khan-i-Azam is used with the Izafat tobacrve that in many titles the Persiana leave, ont I believe that the Uzbak Paf, mentioned in Mr. Thomas's the Ted fat. Besides the above example, we have to say valuable Chronicles of the Pathan King Khan Khanan, Khan Jahan, Khanflam, Khim Dern (p. 90), should be led U bat Pe va 4 E 4 '; B + C 1: Vi .:

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262 THE INDIAN ANTIQUARY. (SEPT. 6, 1872. Adolmulk. Compounds with daulah,' which on appointment, a golden penbox or a golden had been in common use under the Khalifahs inkstand. The Khan khanan also, as cominander and the Ghaxnawis, and later with the Dak'hin of the emperor's contingent, i.e. the standing kings, were revived by Jahangir, who dignified army, received insignia. What they were is not his father-in-law Ghiss Beg, father of Nur Ja- quite certain; but flags of a peculiar kind han, with the title of I'timad addaulah, and by formed part of them. All insignia were reShahjahan who gave the father of Mumtaz turned to the Emperor on death or dismissal. Mshall the title of Yamin uddaulah. In the 18th I now proceed to the biography of - century, however, compounds with daulah' be VAZIR KHAN HAKIM 'ALIM UDDIN. came common. In general, the titles became high He was born at Chiniot, in the Rachna sounding when the emperors had become pup- Dubb, a town to whose Shaikhzadahs the re pets and derived an unexpected revenue from nowned Sa'dullah Khan also belonged. Allthe sale of titles both personal and indicative muddin entered the service of Prince Shahof duties that were never to be performed, or jahan as a doctor, but he was often in civil from presentations at court and the bestowal of employ and accompanied the prince in the war coats made of sprigged calico as dresses of honour. with the Rana. He was the constant attendant The power of conferring honours, and the of his master, even during his rebellion, and general belief that only the Emperor of Dihli assisted him with 10 or 12 lakhs of rupees of his could confer them, remained for years after the own property. When Shahjahan stayed at Janer, last silver-plating of the audience hall and of he was treasurer to the prince, and was, after the throne itself had been put into the melting Mababat Khan, the most influential officer. pot; the E. I. Company reigned and coined in On Shahjahan's accession, he was made a comthe name of the great Mogol ;' the Nawab Va awab Va- .mander of 5,000, received a flag and a kettlezirs of Audh did not dare, before 1819, to as drum, and one lakh of rupees as a present. In sume the title of Padishbh; and till within the the 5th year of the reign, he received the title of last ten years, or even now, some independent Vazir Khan, and marched with 10,000 horse rulers coin in the name of Shah Alam. from Burhanpor upon Daulatabad; but as Fath Another class of titles may be mentioned. Khan, the governor, sent to him his eldest son Jahangir introduced compound adjectives ending with the peshkash, which Fath Khan had hesiin jang As Firuzjang, Nusratjang, Haibatjang, tated to pay, Vazir Khan returned to court. Mahabatjang,* &c., which were placed after the He was now appointed governor of the Panjab, principal title. These additions, also, became an office which he held for seven years. In the common in the 18th century, and were often as 14th year of Shahjahan's reign, he was appointsumed. Thus in the early (Bengal) history of ed Cubahdar, of Agrah. He held this office for the R. I. Company, we hear of Colonel Clive ten months, when he died (21st Jumada I. 1051, Bahadur Calabatjang, t and Mr. Verelst, Mons. or 18th August 1641, A. D.) It is said that a Las, and other distinguished Europeans were short time before his death, on passing one day similarly honoured. into Agrah over the Hatiapul Bridge, his Turkish titles as Tarkhan, and Ulugh Khan horse fell. The fright seems to have proved and Afghan titles, as Ulugh Majlis, Majlis-i-Ikh injurious to him, for on his return home he made tiar, Majlis ulmajalis, Masnad i 'Ali, &c., disap- an inventory of his property and sent it to the peared entirely under the Mughul emperors. Emperor to whom, according to custom, the The Malik ulumark,' or principal grandee of the property of every Amir lapsed. He died immecourts of the early Dibli kings became, under diately afterwards. the Mughuls, the Amir ulumara, and the title He is said to have been simple in his mode of was, after the reign of Akbar, generally given to living and in dress; his faithfulness towards his the Khank hanans. master was proverbial. "Loyalty and piety," The right of displaying a flag and beating the lhe used to say, " are twin sisters." kettledrum (naqqarah) was as much valued as Vazir Khan's name is well known up to the a title. Vazirs, or Diwans generally received present day in Lahor and Chiniot. In Lahor, * Meaning either victorious, or dreadful in war. Duab, (3) Rachna Duab; (4) Chanbat Dukb. These names were invented to indicate the rivers which bound the Dubbs; t 1. e. bard in war. thus Bisat stands for Bidh and Sntlaj: Bdr for Bidh and The Dubba of the Panjab are said to bave been called Raw: Racho for Rasol and Chand Chanhat for Chandb by Akbar, (1) Biat Jalandhar or Blant Jdandhar; (2) Berland Bahat,

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SEPT. 6, 1872.] he built a bath, a bazar, and several houses, and also the Jami' Masjid, which is still known at Lahor as the Vazir Khan's mosque. The inscriptions on it shew that it was built in A. H. 1044, or 1634-35 A.D. MUGHUL GRANDEES. Sal i tarikh ia binae Masjide 'alimakan. Az khirad justam, bagufta "sijdahgahe ahl i fazl." 'I pondered to find a chronogram for the building of this noble mosque, and discovered the words 'sijdahgahe ahli fail', a place of worship for the good.' The other chronogram is better Tarikh in binde pursidam az khirad. Gufta bigo kih" bani i masjid Vazir Khan" in which the words bani i Masjid Vazir Khan, 'the builder of the Mosque Vazir Khan,' will be found to give 1044. Like other buildings in Lahor, the mosque was desecrated by the Sikhs, who are said to have killed swine in it and used the interior as a stable. Vazirabad, in the neighbourhood of Lahor, was also founded by Vazir Khan. In Chiniot, his birth place, he built the brick wall of the town, erected many houses which he gave away to the inhabitants, as also a bazar with shops, a mosque, an inn, a Madrasah, an hospital, and besides he dug several wells. "In fact, he adorned his native town as no other Amir in India has done." (Maasir ul-Umara.) Though he was anxious to revisit his native town he found no suitable opportunity for doing so. Vazir Khan's son, Salah Khan, served under Aurangzib as Mir Tozak. In the 29th year, he received the title of Anvar Khan, was appointed Daroghah of the establishment of servants, and died in the 36th year of Aurangzib's reign. The title of Vazir Khan was first held, under Akbar, by the brother of 'Abdul Majid Acaf Khan, the conqueror of Gondwanah. His biography will be found in my Ain translation (p. 353). Under Jahangir, the title of Vazir Khan was again conferred, namely, on Muqim, who served as Assistant Finance Minister and as Diwan of Bengal, but he rose to no importance. Under Shahjahan, as we saw above, the title was conferred on 'Alimuddin of Chiniot. In order to complete the series, I shall now give a short Or Malwa, as Aurangzib spelt it. In the present agitation regarding the best system of spelling of Indian names, it may be of interest to refer to Aurangzib's order, by which Indian names ending in long d, as raja, Malod, &c., were forbidden to be spelt rajah, Malwah, &c. In Persian there are but few names ending in long d, but a large number ending in a short a; but as words in Persian generally end in a consonant, words with final short a were 263 biography of the grandee who held the title of Vazir Khan under Aurangzib. VAZIR KHAN, MUHAMMAD TAHIR KHURASANI. Muhammad Tahir was born at Mashhad in Khurasan. He served Prince Aurangzib as treasurer, and had the reputation of being a good soldier. In the 10th year of Shahjahan's reign, Aurangzib ordered him to invade, together with Maluji, the Dak'hini, the district of Baglanah, which the emperor had given Aurangzib as an altamgha tenure. Muhammad Tahir invested Mulher, the stronghold of the Bharji of Baglanah, and forced him to submit. The district received a financial settlement, and Tahir remained as governor in Mulher. " In 1062 (A.D. 1652), he was appointed by Prince Aurangzib as his naib, or vice-governor of Khandesh, where he remained for several years. When Aurangzib, in 1068, left Burhanpur to march against Dara Shikoh, he left Tahir in Khandesh, gave him the title of Vazir Khan, and conferred upon him the right of a flag and a kettledrum.' After Aurangzib's accession (Ramazan, 1068), Vazir Khan was called to court, Mir Jumlah having been appointed governor of Khandesh, and was made, in the 3rd year, cubahdar of Agrab. In the 6th year, he accompanied Prince Muhammad Mu'azzam to the Dak'hin, and was again sent to Khandesh as governor. In the following year, he was appointed to Malwah and received a full command of 5,000. He died in Malwah in 1083 A. H., or A.D. 1672. "There is a spot in Aurangabad, still called after his name, where he had a villa. The part of Aurangabad between the Little Tank' and the tomb of Islam Khan of Mashhad, was founded by his elder brother Mirza Mahmud and is hence called Mahmudparah. His son, Muhammad Taqi Khan, was Bakhshi and Waqi'ahnawis, or intelligencer, and died in the 10th year of Aurangzib. He built a palace at the Little Tank in Mahmud parah" which still stands." Another nephew of Vazir Khan is Rafi' Khan, who was for some time Faujdar of Bans Bareli (Rohilkhand). He was a poet and wrote under the nom-de-plume of Bazil (liberal). His large written as ending in ah, the h being silent. This peculiarity of spelling was needlessly transferred by Muhammadan writers to Indian names, and thus we have an explanation for Rajab, Korrah, Malwah, Burmah, instead of Raja, Korra, &c. However, the order of the emperor only referred to the final ah (Khafi Khan, II. 899). Of course, it would be wrong to spell Persian words ending in an with a final d, as Khajah, bandah, &c.

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264 THE INDIAN ANTIQUARY. [SEPT. 6, 1872. work, entitled Homlah i Haidari, contains The last Bhao Singh in the beginning of 40,000 verses in Mutaqarib metre, and describes Aurangzib's reign turned Muhammadan and the wars of the Prophet. received the name of Murid Khan. His deTHE RAJAHS OF NURPUR (DISTRICT KANGRAH). scendants, according to the Maasir, stiil hold Shah pur, north-west of Nurpur, near the Nurpur lies north-west of Kangrah, on the Ravi, and "he who becomes Rajah, takes the Jabbarkhad, a small tributary of the Chakki, which flows into the Bish. Its old name, name of Murid Khan." Dhamers, the "Temmery" of old travellers, was RAJAH BABU.-When Rajah Basu became changed to Nurpur by Rajah Basu in honour of zamindar, he made his submission to Akbar. Jahangir, whose first name was Nuruddin. The But when Akbar, after the death of his brother Rajahs of Nurpur are generally called in Mu Mirza Muhammad Hakim, King of Kabul, hammadan histories the zamindars of Mau (A.H. 990) made Lahor the capital, Basu did and Iaith an.' Mau was one of their strong- not pay his respects as he was expected to do, holds and was destroyed by Shahjahan, and and the Emperor ordered Hasar Beg Shaikh Paithan is the same as Pathan kot, west Umari* to invade Mau. But when he had movof Nurpur. Paithan or Pathan is mentioned ined as far as Pathan, Basu, advised by Todar the Ain as a parganah of the Bari Duab, con- Mall, made his submission and went with Hasan taining 199,872 big hahs, yielding a revenue of Beg to court. In the 41st year, however, he 7,297,015 dams ( 40 dams=1 Akbarshahi Rupee), rebelled again, and Akbar appointed Mirza Rusand furnishing 250 horse and 2,000 foot ; and tam and Acaf Khant to reduce the district; Dhameri is quoted as yielding 1,600,000 dams, but as the commanders did not agree, Akbar and furnishing 60 horse and 1,300 foot. recalled them and gave the command to Jagat The zamindars of Mau and Paithan are first Singh, son of Rajah Man Singh. Mau surrennoticed in the very beginning of Akbar's reign, dered to him and peace was restored. In the when Rajah Bakht Mall is mentioned as a 47th year, Basu rebelled a third time, and when supporter of Sikandar Sur whom Akbar, in 965 an imperial corps was again despatched to A: H., besieged in Mankot. When Bakht MallPathan he requested Prince Salim (Jahangir) saw that Sikandar's cause was hopeless he paid to intercede on his behalf with the emperor. his respects in the imperial camp, and after He waited on the prince, and accompanied him, the surrender of Mankot, accompanied the in the 49th year, to court. Before he had reacharmy to Lahor, where Bairam Kban had him ed the capital, Akbar heard that Basu was with executed on the ground that he had supported Salim, and ordered an officer to seize him. But Sikandar Sur. As his successor Bairam appointed Basu was informed of this and escaped to his hills. his brother Takht Mall. I am not sure whether On the accession of Jahangir, in 1014 the names of these two Rajahs of Dhameri (A. D. 1605), Basu paid his respects and was are correct, or whether the first ought not to be appointed Rajah and commander of 3500. In Takht Mall and the second Bakht Mall; for the 6th year, he served in the Dak'hin, and in every MS. of the Akbarnamah that I have died, two years later, in 1022. He was suc ceeded by his eldest sonseen, the two names are continually interchanged. SURAJ MALL.--He is said to have been so Nearly thirty-two years later we hear of Rajah Basu as reigning zamindar of Mau and unruly that Basu, from fear, imprisoned him. Jahangir after some hesitation, appointed him Pathan. It is not stated how he was related Rajah and commander of 2,000, and left him in to Bakht Mall and Takht Mall; but the his possession of his paternal estates. Suraj Mall torians of the reigns of Shahjahan and Aurang served with Shaikh Faridt in the siege of zib look upon him as the founder of a new line, Kangrah; but when he saw that the fort and give the following genealogical tree : was on the point to surrender, he created disRajah Basu of Nurpur. (Dies 1022.) turbances in the camp, and Farid reported him (1) Suraj Mall. (2) Madhu Singh. (8) Jagat Singh. to court as a rebel. Suraj managed to obtain J (Dies 1055.) Prince Shahjahan's intercession, and was par doned. In the 11th year, Farid died and Kan1. Rajrup. 2. Bbao Singh. (Dies 1077.) (Murid Khan.). grah still held out. Suraj then served with # Vide A'in translation, p. 454. ... For a biography of this excellent man, vide A'in, transla+ A'in translation, pp. 314, 411. tion, p. 413.

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SEPT 6, 1872.) ON THE BHAR KINGS. 265 Shahjahan in the Dak'hin. The prince, on his return, was sent to Kangrah, and though it was not advisable that Suraj should accompany him he was allowed to join the expedition and marched to Kangrah with Shah Quli Khan Muhammad Taqi, Shahjahan's Bakhshi. Shah Quli was soon compelled to complain of Suraj Mall, but was recalled, and Rajah Bikramajit was sent instead. The time which elapsed before Bikramajit could join his commund was used by Suraj Mall for mischief. He allowed a large number of imperial soldiers to return to the jagir on the plea that the war had lasted a long time and their outfit was bad, but told them to return when Bikramajit should arrive. He then plundered the whole district at the foot of the hills, which was the jagir of Nur Jahan's father, and when Sayyid Cafe Barha opposed him with some of the troops that had not yet left, he killed him. Bikramajit arrived in the end of the 13th year, and Suraj Mall tried in vain to gain his favour by flattery. He therefore openly attacked Bikramajit, but was repulsed, and Mau and Nur pur, and the whole district, were occupied by the Imperialists. Suraj Mall fled to the hills and perished miserably soon after.. Fort Kotlah also, which lies between Nurpur and Kangrah, was taken, and Madhu Singh, brother of Suraj Mall, who commanded it, together with his son, was sent to court (A. H. 1028). (To be continued.) ON THE BHAR KINGS OF EASTERN OUDH. By W. C. BENETT, B.C.S., GONDA. THREE years ago I wrote of Dal and Bal, the manes. Leaving legend for history, we find great Bhar heroes of eastern Oudh, that they that Firishtah, probably drawing from the constantly appeared in the legends of any time Tabakat i Nasiri, records that "In 545 (1246-47 between 1000 A.D. and 1400 A. D., and that | "A. D.) Sultan Nasiruddin marched through the though they had eluded all my attempts to "centre of the Duab, and took the Tilsindah (?) saddle them with a date, they probably lived at "fort, and in the same year advancing tothe beginning of the thirteenth century. I have "wards Karra laid waste the villages of Dalki since succeeded in hunting them down, and the "and Malki and took prisoners a number of partial elucidation of a dark chapter of middle "their family and servants. This Dalki and Indian history may prove interesting. " Malki were kings in the neighbourhood of the The ancestors of the great Kanhpuria clan of "Jamna, and had formerly royal stations at Rajputs, Sahas and Rahas, are said to have com- " Kalinjar and Karra." pleted the conquest of the western half of the Dalmau is about thirty miles to the west of Pratabgarh district in Oudh by inflicting a de- Karra, the similarity of the names Dalki, Malki, of cisive defeat on the Bhars, whose kings Tiloki Firishtah, Dal and Bal of the Bais and general and Biloki were left dead on the battle-field. tradition, and Tiloki and Biloki of the KanhA tradition of the Bais of Dhundhia Khera re- purias, the identity of the dates in the Bais, lates that Abhaichand, the founder of that house Kanhpuria, and Firishtah's accounts, and the in Oudh, defeated Dal and Bal on the banks of identity of locality in all, place it beyond doubt the Ganges in the Roy Bareilly district. In my that the Dalki and Malki of history are no others report on the chief clans of the Roy Bareilly than the great Bhar Kings of tradition who fell district I have proved beyond reasonable doubt in the desperate fight with the Muhammadans that Abhaichand and Sahas and Rahas were con- under the walls of the Dalmau fort. The date temporaries and lived early in the 19th century." of their death is therefore 1247 A. D. That A third tradition states that Dal and Bal fell the local account should have substituted Ibrafighting with Ibrahim Shah Sharki of Jaunpur him Sharki for the earlier Muhammadan conat Dalmau on the Ganges, and near the boun- queror presents no difficulty, as such mistakes in dary of the Roy Bareilly and Pratabgarh dis- tradition are of constant occurrence. tricts. The locality is fixed by the fact that a So much for the date. The next question large crowd of Ahirs collects once a year at a is who were these Bhar Kings? We are helped mound, the reputed tomb of the chieftains, about some way towards an answer by two inscriptions 3 mile from the fort, and offer milk to their discovered at Kalanjar, and criticized by Lassen * Report on the Family His:ory of Roy Bareilly Clans, pp. 3, 17, and appendix, p. lll.

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266 THE INDIAN ANTIQUARY. (SEPT. 6, 1872. Ind. Alt. III. 796 seq.) From these we find Ind. by Dowson, II. 46) by the words "Outthat a man whose name is not given, but who is caste Bhawar" (Bhawar-Bhar; v. Lassen, Ind. described as the first of his race (Pravansa)rose to Alt. I. 448, note*) and to conjecture that, even distinction among the Kayaths of Kausambhi, at the time of Mahmud's conquest, a Bhar chiefand took the fort of Ajaygarh. He was followed tain flourished at a few marches to the south of in succession by Jahnu or Haraka, Jalhana, Kanauj. We are told that the Chandal BhaGangadhara, Kamala, and lastly Malika. The war was always at war with the Hindus of that last of this dynasty of six is identified by Lassen place. with Firishtah's Malki, and him I have just Lassen goes on to state that he has no proved to be the Bal of Bhar legend. The in- hesitation in identifying Paramalabrahman, the scriptions, therefore, furnish us with the informa- founder of the Chandel clan with Malika and tion that this Bhar dynasty lasted for six the synchronism, and similarity of names may generations, and we may place its commence- together be held to justify the identification. ment at about 1100 A. D. or 150 years before its Thus much may be deduced from the above destruction by Nasiruddin. evidence,-at the time of the Ghori conquest an Mr. Sherring in his new book on Castes has aboriginal tribe held a fortress not far south of given a tolerably accurate account of the popular Kanauj, and at about the end of the same cenidea of what the Bhars were, an idea which is tury a chieftain of the same tribe took Kalanjar, confirmed by the condition of the Bhars still and established a powerful kingdom, stretching existing in this district of Gonda. They were from Malwa to Mirzapur and Faizabad, and with aborigines and closely connected with the Cheru its principal strongholds at Kalanjar and Karra. stock, and they were, and are still lovers of The Bhar king did what aborigines in his posithe forest, great hunters and gross feeders, tion always do, and got himself admitted as a with a passion for pork and wine, peculiar and Kayath into the Hindu caste system. His dynasty mysterious religious rites, and a special aptitude reigned for a century and a half and was overfor sorcery. Mr. Sherring may be in the right thrown in 1247 A. D. His descendants were when he identifies them with the bearded figures promoted to be Chhattris, and are now known found in middle Indian sculptures, though it is as Chandels. The rise of the aboriginal tribes strange that he should have fallen into the is paralleled in the contemporaneous history of mistake of attributing to them old cities of the Kashmir, and was probably due to the action Buddhist period, such as Sahet Mahet (Shra- of some general cause. Of the change of vasti). caste I could easily bring other instances, I am inclined to translate the unmeaning | but refrain from straying into quite a new " Chandal Bhor" of Al 'Utbi (Elliot's Hist. subject. A SPECIMEN OF KASHMIRI.-THE DASTAN SHEIKH SHIBLI. IN KASHMIRI VERSE. WITH AN INTERLINEAR AND A LITERAL TRANSLATION. By G. W. LEITNER, Ph. D. 1. Os hazrat Sheikh Shibli der zeman Dupus Sheikhan: daed lado! dapte tri Was Highness Sheikh Shibli upon time Said Sheikh: disease-afflicted I say thou Daedt lada ak wutshun yetz wedan. Daede khendi yut wadan tshuk ye tri Disease afflicted one he saw much wept. Affliction from whom so much weeping is this thou * Or and E vol. I. n. 684. algo Fr. (Buchanan) Hamil- fking of Tirahut cir. A.D. 1120] had done." Nepal, pp. 47, ton (1819) Bays "The chiefs of the low tribe called 48. And again,-"I have mentioned that the tribe called Bhawar trace their origin to a Nanyopdev, who brought the | Bhawar or Bhar has many territories, which had been substud of the king of Dilli to pasture in the plains of Mithila, ject to a powerful chief, whose capital WAS Gar Samaran in then entirely waste. Certain it is, that the Bhawars, about Tirabut, and the dominion of these Bhawars extended once that time, extended their dominion over the Gorakhpur all over Gorakhpur. Garsamaran was destroyed in 1822 by district as well as Tirahut, and that many petty chiefs of the Muhammedans, and in its vicinity & state of anarchy, that tribe continued to occupy the parts adjacent to the hills under petty chiefs, prevailed for twenty-four years, while until long after ; and many of them continue to this day the Muhammedans seized on the parts towards the Ganges." to be objects of worship among the low tribes. These may ib. pp. 128, 129; cont ; also his Eastern India, Vol. II. pp. have been the descendants of collateral branches of the 842, 845, 886; and Elliots' Races of the N. W. Prov. vol. 1. Raja's family, or of the chief officers of their government ; pp. 33f. 167.-ED. And it must be remarked, that many of them assumed the + sh uld be "dod=fliction; daed is really 'tyranny,' title of Deva, as all the princes descended from Nanyop oppression.' Hodie family, or of the chief collateral brave These may

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Sept. 6, 1872.] KASHMIRI SONG. 267 Tore dupmao thun meo roo-mut tot. O's Azazil nishe-arshas pa ba-dja From there said: is to me lost beloved Was the devil nigh to throne foot on place yar Malkut kian-malkan-hund peishwa friend Worlds of angels of the guide (leader) Dupur Sheikhan: teand wefadar yar Kibri sitin gau Azazil lanati Said the Sheikh : find out a faithful friend Pride with became Azazil accursed Sui yar tzand yus na-rawita abad Girio sutin Baba Aden Djeneti That mistress seek who not be lost till eternity Weeping with Father Adam of Paradise Yar wefadar wutshtan ba-hatur, Qahri sitin kit wasil durgai Mistress faithful see thou in God, Wrath with how many who had reached far became Tzi asaki roomut; sui tshui na dur Jihr sitin kit ghafil manzur gae Thou wilt be lost. He is not far Grnce with how many ignorant accepted became! Tshey besharet mainne amik talibes Shakl Balamas gau qabulas na qabil Is good-news meaning of this to the pupil The form Balaam to, became accepted not accepterl Asil trewit ghair pazeha tzan-dunes? Sage Ashab Kahf gau anja qabil. Reality quitting another was it proper to seek ? | Dog of the Ashab Kahf became there was ac2. Shabe ake Sherkh binar daede-sut cepted. Night one Sheikh ill pain with 4. Shabe-ake wud djenabe serwaran Daede satin ashik katra peys kut Night one wept His Highness the Chief Pain with tear-drop fell several Tshus bo khotzan zate-sanden muchiran Daedi sitin daf rowun pat kunui Am I fearing essenee of him the Creator Pain with reclined back side Wuhin keynas tshum nabuwete peighamberi Na geha Sheikhas tekrar sapnui To this time is to me of prophecy the misSuddenly? to the Sheikh objection was sion. Hatife awaz loynas pur-ghazal Andei vatem sai tsham ade Angel's voice struck full of wrath; Till the last if has reached, this is to me then Hay Sheikho! yutk ia tshukh bey adab berkhori. Alas! O Sheikh! so much why artillbehaved success. Ya te dizehe na dawai-bandegi 5. Sabiri Ayub Yunus Zakaria Or thou make not claim of devotion Patient Job, Jonas, and Zacharias Nete hezehe rat-doh shermandigi Tzale nawin dode zahmat tay bela Nor dost thou take night-day shame To bear caused pain of fatigue and calamity. Tore Bozan badji balae talibas Wutshte peish kia aw hazrat sabiras From there he sent great calamities to the pupil See thou before what came saint "the Patient" to Yore dopus hamd-u- thend zulm nafs. Mai dunyo sihat badn niuntas From here, he said thanks & praise tyranny self. Property and goods, health, body took from him 3. Sheikh Zunun Misrien diuth arifa Dirka tulere qoym tzinas badanas Sheikh Zunun* of Egypt saw a believer Leech wasps worms he threw to his body O's wadan daed-lad ahle-safa Daed-ladan war zonun na Was weeping pain-afflicted pious man The afflicted strength (place) he knew not Dopus Sheikhan : tshukh tze wasil aminna wadanas Said Sheikh: art thou arrived for certain to weep Wasl kho-tai, t waynj Kamuk tahui Doh ake ak ze qima weyst pios Union has become now of what thing is Day one one two worm fell came. tamanna Bey tozann tzakisan toym mat kios wish ? Again lifted up from rage it ftesh ate Tore dupnas; t ay Zunun wutshte Ahe! kodun bey-kasa la-tshar gdu The other said : oh Zunun see Ah! fetched out deserted helpless was Zrite muzhire gun beytshagun Malkutkin malein para para gau Essence creator, colour incomparable Of heavens angels torn torn were * The name refers to the miraculous story of a fish pre- senting the Sheikh, who was travelling in a boat, with a lost jewel, which he had been falsely accused of stealing, after it had fallen into the water by accident. + Orkhotai-than.' Arifan should be put here to complete the metre.

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268 THE INDIAN ANTIQUARY [SEP. 6, 1872. Khas p aris ds neda az rabi To himself especially came voice from the Lord Numi Sabir mandi tshhowuth, ay The name of patient" shame you have made nabi! Prophet! Sani sutin sabr ay na at yut kal? Us from patience came not hand so late? Kone tzolut wutshet muzhire Why not endured, seeing the manifestation of zu-l-djelal? the Glorious ? 08 dapan, ya ilahi, boz-tam Was he said, Oh God, hear thou Sabr-o- takat, mehribani soz tam Patience strength by kindness, send thou Tshane taufiq sut sabre hemeha Thy grace with patience I am taking Ziao me ratshtam hamde nish yitna pameha Tongue my keep thou praise from than not I may fall. Tithen sabiren thet kelamas peo kusur Such to patients such words for fell a failing Timennishen k ia tshit Ahmad beysabur ? On that account what is Ahmad impatient? possessor of goodness, who was weeping and afflicted. Said the Sheikh "union with God'assuredly thou hast already attained: than such union what higher desire canst thou have?" The other said, "Oh Zunun! consider thou Him the manifestor, the incomparable. I do not weep on account of bodily pain, but lest I should, after all, be rejected of God. [For many are those who have fallen.) Azazil himself once was Dear the throne of God, and the leader of angels who were residents of angelic worlds, yet, in consequence of pride, he became accursed, whilst by means of the weeping of repentance, Father Adam was [restored] to Paradise. How many Wasils (who had already attained to union with God) have not been rejected in consequence of the Divine wrath ! and how many ignorant have not been accepted! Balaam was first accepted and then rejected, whilst the dog of the Ashab Kahf was accepted in His sight." 4. One night His Highness [Muhammad] wept, and said I fear Hin the Creator, for though till this time he has continued to me the gift of prophesy, yet will the result only be blessed if it he continued to the last. 5. God caused patient Job, Jonas, and Zacharias, to bear the pain of trouble and misfortune. See what happened to the holy Job. God took from him health and wealth and made his body a prey to leeches, wasps, and worms; yet the afflicted Job did not think it becoming to weep. One day worm fell to the ground; he replaced it, when it bit his flesh with double rage. Deserted by his friends and helpless as he was, he fetched a sigh which pierced the hearts of the angels of heaven. Then came a voice to him from the Lord. "Oh prophet! thou hast disgraced thy name of the Patient'; for thou hast not learnt patience, though thou hast been so long with me. Why hast thou not endured seeing [that thy sufferings wero only) the manifestations of the Almighty ?" Job said "Oh Lord! hear thou me and send me patience and strength. It is only by thy grave that I can be patient; keep thou my tongue lest it cease to praise thee." If such words were considered reprehensible in such patient saints, what will happen to me, [the author] impatient Ahmad ? "This story of Sheikh Shibli was composed by the poet Ahmad; in it there is the mention of the sorrows and patience of Saints and advice for finding one's true friend. It is ancient, and has not inuch Persian in it." (Note of copyist found in the above poem called "Dastan Sheikh Shibli.") Note. Many of the vowel sounds in Kashmiri cannot be rendered by any known alphabet. Our transliteration is merely an approach. Kashmiri is generally written in the Persian character, which still more feebly represents the sounds of that very Translation. 1. Once there lived a holy man, called Sheikh Shibli, who on one occasion saw a man weeping bitterly from excessive grief. The Shaikh said: "tell me 0 thou who art plunged in sorrow, who is it that has caused all these tears?" The man replied: "because I have lost my beloved friend." The Sheikh rejoined, -seek [anotier] faithful friend, seck such a friend as thou mayest never lose, and find this faithful friend only in God. Thy fault only will it be if thou lose him, for he is never far." of this good-news the meaning to the seeker of truth is, that he should not abandon the reality of God's love for human friendship. 2. One night the Sheikh was suffering from pain. The pain caused some tear drops to fall. He reclined on his back with the pain, and unconsciously gave vent to an expression of impatience, when an angel's voice struck his ear full of wrath ; saying "wliy alas! O Sheikh ! art thou so ill behaved ; either thou shouldst make no claim to be a servant (of God), or thou shouldst accept with resignation continual suffering. On the one part great calamities He sends to his servant, on the other the servant should give thanks and praise, considering his sufferings to be the consequence of his own sins." 3. Sheikh Zunun of Egypt once saw a believer-- a ! * Is read both muzhir "one who causes to appear," and mashar "theatre, manifestation, creation" by the Kashmiris. l... the companion of the cave, otherwise known as the seven sleepers of Ephesus.

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SEPT. 6, 1872.] THE PRITHIRAJA RASAU. 269 interesting language. The pronunciation of Kash- miri is different in different parts of Kashmir, but on the whole, the above attempt, which was made in 1865, to commit to Roman letters a connected specimen of the Kashmiri language, may be consi- dered as fairly successful. At any rate, the readers of the " Antiquary" are now offered the first instalment of Kashmiri Literature, no portion of which has been hitherto published in Kashmiri for European readers. TRANSLATION FROM THE FIRST BOOK OF THE PRITHIRAJA RASAU. BY KAVI CHAND BARDAI. The following pages are a paraphrase of the short. Here and there descriptions of scenery or whole of the first book of Chand's vast poem, with of festivals are omitted. In all narrative parts, the exception of the introductory portion, that is however, the paraphrase is close and exact, almost the first 136 stanzas containing about 1,500 lines. approaching to a literal translation. The book opens with invocation to Vishnu and I have compared it with the original as conSiva and their wives. Then Chand holds a long tained in a fairly correct manuscript in my possesconversation with his wife, in which he recites the sion, and made such alterations as were necessary names and number of verses in the eighteen Purans, to bring it into more accurate correspondence with then follow some more hymns to gods. the original. J. BEAMES. . At stanza 48 begins the well known legend of Parikshita, and the serpent sacrifice of his son PRITHIRAJA RASAU. Janarejayn, after which comes the story of the foundation of Mount Abu by the Rishi Vasishtha, The causer of calamity to the world was and the celebrated sacrifice thereon, which led to Bisal Rai [the son of Balan Rai],-a great the preparation of the fire-fountain (97 Anal sinner, fond of riches : he did things that ought kund), from which sprung in succession the Prati not to be done and things that ought to be done ; har, Chalukya, and Panwar, and finally, as these terrible as an Asura, from mines he dug up were unable to cope with the demons, the Chahuvans.t The first of the race was called Anal because he wealth, he was blinded by lust (kam), he recolsprung from the fire ; and after recording his vic lected not death (kcal); right and unright he tories over the Daityas, Danavas, Rakshasas and regarded as equal; he acted not according to objectionable beings in general, the bard briefly Rajniti, in many places, though a king he fixed recounts the list of his descendants, saying nothing customs not sanctioned; he paid no respect to particular about any of them until he comes to religion; he abandoned the Vedas and followed Bisal Del, the twenty-third in descent from the Tantras. Abandoning the bounds of right Anal. he abandoned also the bounds of good fame. He Here the present version begins, and I leave it to tell its own tale. It is not in all cases a literal word abandoned justice and followed injustice. No for word translation. To those who read Chand for Atith (mendicant) was to be seen in his darbar. the sake of the historical, legendary, and geogra He heard his own ill name among men. For phical information which his poem contains, the sixty-four years he ruled. He enjoyed not the following rendering will be highly useful and happiness of a son. His body was subjected to satisfactory ; on the other hand, it is much less age; he became like a stalk of poison. All useful to the philologist, who, while caring com his life was devoted to the desire of wealth and paratively little for the facts related, scrutinizes to kam. He was possessed by an evil spirit, he minutely every noun and verb in order to detect the ancient forms of inflexion, and the archaic pho became Dhundha the Asura. The Yoginis nesis of the language. worshipped him, riding in a lofty chariot with It is properly speaking a paraphrase. All Chand's four wheels, he had swords in both hands, fire repetitions, his long-winded and rambling style, his issued from his mouth. Stamping on the earth unnecessary heaps of epithets are ruthlessly cut he shook it. His shout was like the shout of Most of the explanatory words and phrases have been omitted in the interlinear translation, in order to bring each line of the original within the width of our column and thus present a complete specimen of rhymed Kashmiri-ED. The version is taken partly from the Rds Mald of the late Hon. A. K. Forbes, (vol. I. pp. 92-99), and partly from his notes written down from a viva voce translation into Gujarati, read off from the Hindi by the well-known Dalpatram Dayabhai, the Kaveshwar, who was five years in his service. Some verbal changes were made in copying the notes five years ago.ED. + Conf. Tod, Rajasthan, vol. I. pp. 94, 95, where an extract from this part of the book is given.-ED.

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270 THE INDIAN ANTIQUARY. Indra in the cities and towns. The nine (khands) sections of the earth began to tremble. as a ship reels under the force of the wind. The Devas who protect the world trembled, and the Digpalas groaned. He seemed a foremost Danava, as Vishnu in the form of Vairat. Birds, deer, men, and snakes fled from him,-he roared so horribly.t... This Chahuvan daitya destroyed Abu. The country became void of living beings. In the jangal of Ajmer he lived many days, and annoyed things moveable and immoveablet.. Gaura, the queen of Sarang, went in her pregnancy to Rinthambh. She was of the race of Jadava, on her mother's side a Chahuvan. She had a son Anala Raja; he dwelt in Devagam, and was of great bashfulness. He was continually studying religion. Sambhari Devi loved him, and he communicated with her. Though absent he beheld Ajmer in his mind. Skilled was he in all sciences, a wrestler and fighter, he learnt many spells. Day and night he enjoyed himself in hunting. Sleep never overtook him. His two arms were long. Such was Ana Bhup very strong and majestic; on foot he hunted deer, antelopes, and boars; blue bulls he bound and brought in. In the jangal, in the mountains, among the streams, the Rai wanders with kings. He learnt music, singing, and language divine language he utters from his heart. When he gives away horses or elephants he thinks nothing of it. He waves his blood-stained sword in the way. The head ornament of the Chahuvan race in many kinds of qualities (lit. colours) Ana lived. Believing the earth to be his own, abandoning the wisdom of childhood, angry at some sayings of an enemy he asked his mother the story. The skill of archery is good, there is none like it-that skill Ana learned without fail with mantras too.SS He went to Gaurf the wife of the king: "In whose race was I born that tell to me mother?" Mother Gauri says to her son-"O son! do not ask that question, from fear of which the tears start to my eyes, son do not ask for thy father." The son exclaimed to his mother," I know not the race of my father's son. My father's name the bards mention not. I have never performed shraddh or presented handfuls of water (tarpan) to my father. O mother! from whose body am I sprung? Who Some MSS. read for . Four lines omitted. A long piece omitted. [SEPT. 6, 1872. ever mentions my name speaks of me by the mark of my mother's family. Should anyone have slain my father I wish to take up the bair (to seek revenge). If you will not tell me my father's name I will quit the body, or throw off the load of this world's affairs." Thus spoke Ana Narind. His mother, when she heard him, fell to the earth. "O son, this matter should not be told, in my mind doubt arises. From the commencement even the Danavas have been powerful, the Asures, powerful to shake the earth. With such you desire to contend. You are a man in mortal body. I am like Gandhari, but I see your face alone. The race of your maternal uncle you should receive as peculiarly your own. He had ten sons. Reflecting, he built there the town of Sambhari: he dwelt himself in Ajmer in peace." "Bali Rai abandoued the whole earth and seized on fame. O mother! Pandu's sons abandoning the earth left calamity and attained delights. Sri Ram left the earth (his kingdom). Sita was lost, his strength obscured. Nal Rai left the earth: on his head a stain fell. Harischandra abandoned the earth, in the house of the low he filled water. Know a king to be the adorner of the earth, the earth the adorner of a king,-the Devs the adorners of the heavens, the heavens the adorners of the Devs,-fame is the destroyer of unfame, unfame the destroyer of fame,science is the destroyer of bad qualities, bad qualities the destroyers of science,-leath (kal). is the destroyer of Dharm, Dharm the destroyer of death. Parents and teachers are the adorners of children, children the adorners of parents," thus Anal Raja spoke: the old tale of Sambhari he asked," How did Dhundha Rakshasa arise? How did Sarang Deva fight? This tell to me, explaining it, O! mother. How did a man become a Danava, this seems strange to me. If you do not tell me the truth I will abandon my body. This certainly know." "This story is not fit to be told, it is death producing, no hope is left of life. O son! from hearing this story of the Danavas the mind is destroyed, calamity was caused to your father and your father's father." "So saying you try to frighten me. You have no pity on me. The tales of the Ramayana and Mahabharata I have heard throughout, O mother! No one asks the way to a place Six lines omitted. The mother of the Kauravas. Four lines omitted.

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Sept. 6, 1872: THE PRITHIRAJA RASAU. 271 he does not wish to go to. How can one issued--the flame burst forth; the Brahmans see a thing that is out of sight? How can repeating charms (mantras) performed his enone repeat that which he never heard ? How thronement, and gave him their blessing. can une seize what has no body ?" The king divided the lighted wick into three " This story so great and unequalled you must parts : not press me to tell : the ear that henrs it is Two of the cups were overturned on the ground: pained, nor is any advantage derived." Seeing th offering before them, they) whispered Ana said "Mother hear my words : What together. happens to a man who hears a tale? In old From the three cups smoke arose. times, how many Rishis, Raos, Suras, au Da- Knowing the Vedas, they remained silent: navas have existed : well known are the stories At an auspicious time, who would say aught inof them. Their fights and contests men sing in auspicious ?* Sastra and Veda. This understand O mother! The assembly crial : Jay ! Jay ! Bisal Bhu peWhy should I not hear ? from speaking no ca- la earth-protector)! Thus ruled Bisal Deva lamity occurs: that which fate has fixed upon over Ajmer. assuredly bappens." He adorned the city as if it had been adorned (St. 163) O Son! Hear this tale of old, in by Vishvakarma (the architect of the gods). reciting which my voice trembles.* The Sage | Abandoning irreligion, he caused religion to made at Abu a fire-pit ; a man came forth to flourish; sinful deeds he sought not to porform. who be entrusted royalty. Of his race sprung Ho exactel only his rights; without right he a great and religious king, named Balan. His inlulyel not liis avarice; the four castes were son was Bisal Dera, who possessed all the king- subservient to the Chahuvan; the thirty-six races dom. In the year of Vikrama 8211 Bisal served him. Bisal Raja, the religious, shone mounted the throne. It was Friday the first resplendent as a Dova upon the carth. day of the month, the light half of the His Pat, Rini was of the race of Parmar. month, the month Baisakh ; the thirty-six races Froin her sprang Sarang Deva,-she died in girassembled-Brahmans, bards, and all men ; Bisal ing him birth. The child he gave to a merchant was presented with the royal umbrella (chatra); (bania); the bania's daughter, whose name was he received the mark (tilak) of sovereignty on Gauri, was brought up with Sarang. From the his forehead; the Brahmans repeated Vedas same breast they drank milk, they had ono seat, and verses of power mantras). one bed. When the maiden (kunya) became nine Bisal enjoyed as happy a state as that of In- years old, Bisal Deva caused her marriage to be dra ; he rostored dharma and fame. In Ajmer- performed. After the marriage the bridegroom nagar dwelling-his enemies subduing-Bisal went into the forest, there a lion slew him. reigned a pure reign. Many mighty cities he Then the banin's daughter took a vow of virgitook ; in his reign the world seemed to be cover- nity, aban loning the workl she began to per ed by one umbrella. forin penances. Very grieved was Sarang Deva. When the umbrella was placed over the head Constantly le performed the worship of the of Bisal, and he was seated on his throne like Arihant; the Dudathist religion he adopted; he an Indra, the Brahmans prepare a Vedi, they wore no sword. The Raja hearing it became o.fered a sacrifice of the five flowers. The smoke sorrowful. He sent for the prince (Kunwur), cks floatic king hai to ines is very ob # The following passage is given in the Ras Maln, Vol. . pr. 92-98, and is altered in minor points to bring it into accordance with Mr. Beames's MS.--ED. + This is Bulianga the "Beer Beelundeo or Dharmaguj" of Colonel Tod, who defended the Garb Bitli or lillFortress of Ajmer against Mahmud of Ghazni, (Rajasthan vol I. p. 775; vol. II. p. 451-52.) On the pillar of Firuz Shah (vide As. Res. vol. I. p. 879; vol. VII. p 180 ; vol. XI. p. 453) is an inscription beginning "in the year 1220 A. D. 11041, on the 15th day of Vaisakh s'uddh (this monument) of the fortunate Visala Deve, son of fortunate Vells Deve, King of Sakambhari." The date belongs to the reign of Vigraba Raja, whom Tod identifies with Prithird and # Valla Deva" or Vel Dev with Bilan. Cont. Prinsep, Esscy, vol. I. PP. 824-25; Forbes, Ras Mala, vol. I. p. 92 note-ED. t Forbes's MS. seems to have read 811. Tod says the date S.921 is "interpolated vice not uncommon with the Raipat Bard." (Rajasthan) V. II. p. 448) Tod's date for Bisal's birth ia S. 1966 or A.D. 1009, correspouding to Siak 931, and his death A.D. 1073. He must have ascended the throne about A.D. 1031 ; Wilford places his accession in | 1016.-E. The words in three MSS which I have collated are - ath sai ru ikkis."-J. B. * The meaning of these lines is very obscure. I suppose it to be that the king hal to light three lamps consisting of wicks floating in cups filled with oil, ani that some omen was drawn from the way these lainps burned, "I'wo of the cups appear to have been upser nud the whiks did not burn properly. The attendant Brahinins appenr to have observed that the omen was bad, but from prudential mo ives did not say anything about it. The lines have a special significanre when taken in connection with the disastrous close of King Bisal's reiga and the poet has probably introduced them with this intent. though from ignorance of the ceremonies usually observed At coronation sacrifices I am unable to explain what it was thal really took place. . BEAMES.

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272 THE INDIAN ANTIQUARY. [SEPT. 6, 1872. and received him with respect. "Why did a good omen had occurred, and that the Kunwar you adopt this religion? Abandoning shame, would have a good son. The daughter of the tell me the truth. Is it because you are grieved Rawat, Deva Raja, by name Gauri the Jadaat the death of the bania's son? Such evil vani* shone by the side of Sarang Deva as Rati doctrine should not be listened to, which is de- beside Kama. structive of manhood and fame. You are of Then returning Bisal the king hunted deer in royal race. Remaining with Rajas in the fai- the forest. Seeing a place well adapted for the stretching forest, hunt the deer. Abandon this purpose, the desire of constructing a tank arose delusion ; let the Puranas be your guide ; listen in his mind. He examined the good place, to the Mahabharata and the Ramayana. Pride, where the streams flowed from the mountains, generosity, the field of battle, protection of the where the forest was good. He sent for his fallen, this is our Dharma, these are the four principal minister: 'cause a lake to be made attributes of royalty." The Prince confessing his here, such as that of Puskar.'t Having given error attended to the advice of the Raja : that this order he returned home; jos without limit moment he called for, and bound on his sword. arose in his mind. Upon a throne he sat like The Raja, pleased, made him a present. "Go Yudishthira, the son of Dharma,-did Bisal the thou to Sambhar and rule there." He gave also a king of men, the Indra of the world. Over his great elephant, clothes, a powerful horse, and a head an umbrella, on each side stood chamara throne studded with jewels. " Go, Kunwar to holders very beautiful to the sight,-- like the Sambhar." Kayath Kirpal he made his minister, two Ashwinis. The thirty-six races then asMakund his purohit-did Sarang Chahuvan the sembled from head to foot nobly equipped. lord of Sachaur, like to Narsingh. He gave with The king called them into his presence ; he prehim from Kandhar and Lar, mighty Balochis, sented them with betelnut. The minstrels in servants (hasham) with nobles of many castes, their verses celebrated his praise; the king, horses, elephants, men, carriages, charioteers and smiling, bent his head ; the assembly shone chariots. like a constellation; the Chahuvan in the midst At that time he sent for the bania: "you must like a moon. With compliments he dismissed not go with the Kunwar-you have made my son them all. As they retired the bards pronounced a great fool." He exclaimed in anger--"why do a blessing. When a watch and five pals of the you thus punish me? Sambhari is close tonight had passed, the raja retired within the Ajmer." "If you go there I will take your life." palace. Camphory agar, sandal, musk, and So saying the king went with the prince, four other perfumes scented the place. It was redochariots thrice told were filled with arms. At lent of precious essences which had been strewed the distance of a yojan they made a halt. They upon it. An apartment well coloured, fit to enjoyed there all sorts of viands; when it was inspire pleasure, therein rested the Raja. He sent morning the son fell at his feet. Asking his for actors, for singers, and other amusements. blessing he went, and arrived at Sambhar. He enjoyed the society of the Parmar's daughter When he arrived at the lake of Sambhari, with the (Put Rani) favourite queen, who in beauty good mind, body and speech, ten buffalo calves and youth resembled an Apsaras, who was dear he sacrificed ; offering the Hom sacrifice he to him as his life, whom he forgot not for one pleased the goddess. Bending his head to the moment. With her the delights of love always Devs, he entered the town; garlands and water- he enjoyed, and no other fair one did he vessels were placed at the gates of the palace. over look upon. The other wives being angry, Entered Sarang Dera into Sambhari the strong met together, and all conspired to take from the place; there assembled many Vaisyas and king his virility. Then they sent maidservants Kshatriyas; bending they touched the feet of to the Devi. Promising presents and rewards the prince. Then Kayath Kirpal gave leave to they called the Yogini on Sunday, they changed the whole. To some he gave arms, to others her dress, and caused her to enter the King's dresses, according as they deserved and dis- door. Taking arms she gave theia to the missed them with compliments. Then Jada- Darwan, thus she entered and went among the vani Gauri came and touched the feet of the Queens. "Done, done, be your work," she exParmar; the skilled in omens pronounced that claimed. They worshipped her, standing before * That is, he married Gauri, & princess of the Jaday clan.-J. B. . Or'square or oblong in shape.'

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SEPT. 6, 1872) THE PRITHIRAJA RASAU. 273 her with joined hands. "For what cause have you called me hither to-day. What woman taught you to call upon me." All the rival wives said, "Hear our grief. The Raja does not use our bodies. O! mother, except you, who can know the pain of a childless woman ! The arrow of having a rival wife pierces our hearts." "If you please I will deprive him of life, if you please I will make the woman averse to him, if you please I will destroy desire within him, I will make the man's body like a woman's. All the wives approved of this plan. "At once, O mother 1 perform this work," they said. Sending for fire she performed hom, burning therein the flesh of dogs and asses, and pronouncing charms. At that moment his desire (Lam) became extinct. Making her presents, the wives dismissed the mother. "Abandoning this city, go to another." The Raja became much grieved at the loss of his virility. He took the vow of chastity* for four months. In Kartik month he went to Pushkar to bathe. He heard mention of the greatness of Gokarna. He called for Jait Sing the Golwala and said to him, " you are expert (nagar) in the knowledge of all countries; tell me all about the country of Gokarna, its mountains, rivers, tanks and jangals. "Maharaja there is the temple of Mahadeo (Siva), the river Banas, shy as a virgin is there. There is a great mountain three kos in height; they who see the water which flows from it are delighted." "How far is it from Ajmer ?": " In a journey of two days one may arrive there." The Raja mounted and went off to Gokarndes. He took great elephants with him, nobats (drums), and banners. The noise was heard in the ten directions. Enemies in various places, abandoning their own residences, fled into the jangal. In other khandas the noise sounded Bisal Raja reached Tachhitpura in the direction of Gokarna. There is a lofty mountain there, & swift river, many birds, gardens, and places sacred to Siva; shaded retreats, creepers entwining the trees with leaves and flowers of various colours, plantains, and fruits, Koils, Chakors, peacocks, Sarases, beautiful to behold. Boars, lions, companies of deer :-the Raja seeing them was astonished. The place was very good : a place of rest. Worshipping Siva, all were happy. In the mountain was a cave where resided a Kinnara. Drops of water fell on his head from the roof, a company of lions were his attendants. The Raja coming suddenly and touching his feet entreated him : " Om ! I praise Siva, I praise him of the great wisdom." Fruits, flowers, and other articles, panchamrita, incense, and lamps he placed before him. Bathing (the idol) and offering gifts the Chahuvan prayed: "I praise the lord of Bhutas, dwelling in terrible places, in whose locks Ganga is visible, from whose three eyes brightness like fire issues, on whose forehead is the moon, in whose throat is poison, on his neck the (rundmala) necklace of skulls,-the great Adi, whose voice is as the roaring of a lion, who is attended by Siddhas and Devas, whose body is smeared with the ashes of the funeral pile: I praise thee! I praise thee! I praise thee! I praise thee! He who wears an elephant's hide, who is surrounded by Virs and Bhairavas in a crowd, resting his feet on Nandi, attended by the four Vedas, and sixty-four Yoginis, round whom sound the drum and the kettledrum (damrut at the sound of whose footsteps Meru mountain shakes, the atmosphere thunders; who holds the bow Pinaka in his left hand : I praise thee! I praise thee! I praise thee! I praise thee! Him whom the liberated Siddhas and the Sadhaks, who seek liberation, worship; who holds in his hand a trident, whose name is repeated by men, Kinnaras, Gandharvas, serpents and Yakshas, by Suras and Asuras, by Apsarases and Rishis, whom Janaka and other Rishis from childhood worship. The earth, the winds, the air, the fire, the water, the sun and moon, the nine constellations, were created by thee. I praise thee! I praise thee! I praise thee! I praise thee! If thy name be called to mind, difficulties of the road, of the resting place, are removed, a karor of calamities is dissipated. Whose charms and spells bind all that travel in the sky, and in the earth, and disarm incurable diseases: worshipping thee whose sin would not be destroyed, the half of whose body is Gauri, who dwellest in Kailas? I praise thee! I praise thee, I praise thee! I praise thee!" So much praise the king uttered, worshipping touching the god's feet. The Siddha seeing it was astonished. "This Raja is a vessel of wisdom." The Siddha asked--"From what city do you come ? of what family (gotra) are you? What is your name? Are you come here on pilgrimage, or bave you business with any one?" + This description is in strict accord with the representations of S'iva at Elephanta and Elora. conf. my Elephanta, $$ 62, 64, 65, 68-72, and notes.-ED. . Under the circumstances one would think this vow somewhat superfluous: the meaning probably is that he became an Ascetio for the period mentioned.-J. B.

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274 THE INDIAN ANTIQUARY. (SEPT. 6, 1872 "I dwell in Ajmerpur, I am of the renowned sent for all his wives; the whole night he race of Chauhan; Bisal Deva is my name, O passed awake. All the wives were agitated, Siddha! I am come to perform ablutions." asking when before did Sambhu give such a gift? The Siddha answers, --Hear O Raja, my words. Night and day all alike the desire of his mind Since you have come to this land from your found increase. Young, middle-aged, and old, all home,-in this place is the unrivalled shrine of began to tremble at him. Sending for other Mahadeva; always Apsarasas descend in the men's wives, for one ghari no one could restrain night. This place four men discovered their him; if any attempted it, he would run to slay names will I relate, explaining-Bhasmakar, him. The wives were terrified that he never Ravana, Madhu, Kaitava,-these dwelling here rested from kam : even on hearing his name all pleased the Deva. The greatness of this trembled ; in Ajmer city king Bisal burned Tirtha they sung; they washed the Deva, when he saw a woman . Losing control bringing the milk of a cow, and attained what- over his mind, he surrendered himself to kam. ever they desired." Thus saying the Siddha He began to lose respect for the distinction arose and disappeared. The Raja was amazed between lawful and unlawful; with women, in in his mind hearing the story of the place. As pleasure, he spent his time; he listened not much as he desired to ask the Siddhs had told to the advice of any. Whatever women him at once. The Raja sent for a thousand cows asked for, he would give them. The wives of with calf, spending money and choosing the Brahmans, Vaishyas or Sudras-he leaves none best. A thousand vessels of milk he poured on whom he casts his eyes. Bisal Narind became upon Sive, and took a vow to fast for three of this mind; neither day nor night could anyone days. For three days the Raja fasted, he aban- take rest. Many peoples of the city thronged doned water and fruit, eating air only. One together to the house of the minister (pradhan) night an Apsaras came; all the Apsarases were Calamity falls upon all, both men and womendancing and singing. After a long while Har we will not remain here--we will depart in anger.' spake. "Apsaras go and raise that mortal." The minister soothed the enraged people, and The Apsaras came to see him, and perceived that with the council of their head men and the wives he was asleep. "Siva is pleased with you, 80 of the raja, approached Bisal.|| the husband of Mohini (Durga) has said this on the earth,' said they, there are many to (me). Go to your own home, Siva's residence rajas; a great sovereiga should attack and subabandoning. Siva is pleased with you, the dedue their cities and territories to destroy such sire of your heart has reached Siva on high." thorns. To protect the land, a prince should Thus saying, Mohini raised up the Raja. It travel about it.' Such was the advice the miniswas the last watch of the night. The king re- l ters gave him, and also the council (panch) of turned to his tent; desire increased in his mind; the city. Such advice also the wives gave him. virility returned to him. In the morning, bath- The Raja understood the object of what they ing, he presented the thousand cows to Brahmans. were saying :-"The flame of kam which has With Panchamrita, incense, and lights, he wor- been excited in me singes you, that I know, but shipped Siva. At that time he gave orders for my mind submits not to control, it remains the erection of a temple and the construction of within itself as the shadow within a well, cona town called Bisalpur. Calling for an elephanttinues within it. Well, I will do as you say, he seated himself upon it. Hastily he returned assuredly. Send for Kirpal, and whatever counto his own home. Travelling two days' stagestries you attack, I will mount and accompany in one, Bisal returned to his home; he reentered the city, there was joy in every house. He gave the order to the ministers; they sent In his lofty mansion he rested, in the coloured for Kirpal. From Sambhar he came to the city hall of four colours :t in the apartment of the (Ajmer). When Kirpal came and touched the women of middle age, he told to the Par- feet of the king, he placed two swords before mari all that had occurred. Excited by kam, he him, studded with jewels and bare. The raja you." When the Hindus fast on the 11th day of the month, it is allowed to them to eat fruit. The Shrawaks are not allowed. | Red, black (or blue), yellow, and green. Usually the five colours are used, the fifth being white. I Four lines of no consequence omitted. $ The Passage that follows with a few corrections in taken from the Rds Mald, vol. I. p. 95.-ED. These last two sentences condense the substance of a much longer piece As a hint that he ought to take warlike exercise.

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THE PRITHIRAJA RASAU. SEPT. 6, 1872.] bound a sword on his loins. The skilful in vaticination pronounced the omen to be good. As he who extends wisdom improves his own, so he who uses the sword gains territory. The raja said "As this omen has now happened to me, I will draw my sword in all the nine divisions (khands) of the earth. The whole world (brahmand), I will subdue; I will conquer the earth from Meru to Meru-(from pole to pole). Hear, O Kirpal, my speech:-Providing treasure prepare to accompany me. At the Bisal Sarovar* (lake) firmly pitch our tents." In writing, to the ten directions, he sent summonses: Let all come and meet me at Ajmer. Mahansit Parihar came and joined him; the chief of Mandovar came and touched his feet; all the Gahilots collected, like the crown of the assembly; the TunwarSS armed from head to foot; Ram Gaur; Mahesa the lord of Mewat too came; the Mohil of Dunapur came with his followers; the Baloch came all on foot together. The king of Bamanwas came and joined him; the Bhatner king came to meet him; the vassal chiefs of Multan and Thatta came. The order went to Jesalmer. All the Bhumias and Bhatias were submissive. The Yadava, the Baghela, the dwellers in Malwa, the Mori, the Bargujars responded to his call. From Antarved came the Kurambh. All the Mers submissively touched his feet. Jait Singh, obeying the order, came ; the chief of, Tachhitpur he brought with him. Udaya the Parmar mounted and came. The Dors came to follow him from Lar, the Chandels,++ the Dahimas++++ went up at his feet (cf. Judges iv. 10). Shaking his sword, he made all the This lake,' says Tod, 'still bears the name of Bisal-katal notwithstanding the changes that have accrued during the lapse of one thousand years, since he formed it by damming-up the springs. It is one of the reservoirs of the Luni river. The emperor Jahangir erected a palace on the. banks of the Bisal-ka-tal, in which he received the ambassador of James I. of England.' Si is the old Rajput corruption of Sinha. The respectful mention of the Gahilot as 'the ornament of the throng, clearly proves that the Chitod prince came as an ally,' an inscription found amidst the ruins of a city of Mewar, alludes to this very coalition. The inscription is a record of the friendship maintained by their issue in the 12th century,-Samarsi of Chitod, and Prithiraja, the last Chauhan king of India-on their combining to chastise the king of Pattan Anhalwada, "in like manner as did Bisaldeo and Tejsi of old unite against the foe, so" &c &c. Now Tejsi was the grand-father of Raval Samarsi, who was killed in opposing the final Muslim invasion, on the Kagar, after one of the longest reigns in their annals: from which we calculate that Tejsi must have sat on the throne about the year A.D. 1064. His youth and inexperience would account for his acting subordinately to the Chauhan of Ajmer. The name of Udyaditya further confirms this date." (See Trans. R. Asat. Soc. vol I. p. 223.)-Tod. The Tuar must have been one of the Dehli vassals, whose monarch was of this race.'-Tod. 275 Bhumias submissive. No Chalukya came to pay obeisance, they stood aloof, sternly grasping the sword. Hearing this Jaitsi Golwal spoke. "Leaving a force to protect our homes and city, give them charge of Ajmer.SS The Chalukya cannot escape." Stage by stage, long while marched the warriors; by the way of the mountains the raja advanced, drying up the rivers at their sources, to strike his first blow at the Solankhi. Many forts he levelled with the earth. He took Jhalor and destroyed its castle; to the mountains and the forest the enemy retreated. Ascending Abu he beheld Achaleswar. Immediately he took the land of Girnar, Wagar, Sorath, the fifty-six cities: paying fines they met him, they did not meet him in fight. In the country of Gujarat seventeen thousand warriors were with Baluka RaiP the Chalukya. Hearing this matter he mounted and came full of pride, he worshipped. Siva and Sakti (Durga); his spear he took upon his shoulder. With him he had thirty thousand horsemen of Lar, seventy elephants streaming with juice (mad)*; at a yojana's distance he made a halt. The Chauhan heard the noise-heard the noise, did Bisal the king,-of the advance of Baluka Rao. Calling for a charger, he mounted; he caused the kettledrums to sound; setting his army in order, Bisal moved onwards. The sound of his approach reached the camp of the enemy. With seventy thousand soldiers he came on; it seemed like the crickets in some rainy season raising their humming noise. With swinging shields and glittering spears, the warrior was full of joy, the coward full of sorrow: a surging crowd like the tide of the ocean. Glanced the armour; The name of a caste or sept of Rajputs. Forbes translates it the great Gujar,' vide Ras Mala, vol. I. p. 96; also my edition of Elliot's Races of the N. W. Provinces, vol. I, p. 31.-J. B. The modern Thods, near Tonk, where there are fine ruins.-Tod. **See note above. tt The Dors and Chandels were well known tribes; the latter contended with Prithiraja, who deprived them of Mahoba and Kalinjar, and all modern Bundelkhand.-Tod. The war with Parimal the Chandel forms the subject of the 20th book of Chand's poem.-J. B. The renowned Dahima was lord of Biana; called also Drainadhar.'-Tod. The preceding part of this paragraph is given by Tod (Rajasthan, vol II. pp. 448-49) but with considerable variations from this version.-ED. That is the Chalukya. This was Bhima Deva I, the son of Naga Raja, and grand-son of Chamunda Deva. He is the Brahma Dev' of Ferishtah, and succeeded his uncle Durlabha Raja in A.D. 1021, and ruled till 1078. Baluk Rao is a title rather than a name, and may possibly be the origin of Balhara-the title applied by the Arabs to the sovereigns of Gujarat.-ED. Mad here is the fluid that exudes from the temples of the elephant when in rut. Forbes translates it honey. Ras Mala, vol. I. p. 96.

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276 THE INDIAN ANTIQUARY. SEPT. 6, 1872. destroying the country of the Chalukya, on roll- ed the army, taking many, Bhumias with them, destroying the lands of those who opposed them. Throwing forward a guard of a thousand" ele- phants in rut, when the light half of Magh arrived, he made his camp at ten kos distance. Cities, towns, and villages, all that came in their way, they plundered. Baluk heard the news. Angrily at once he started up, as when flame starts up in a forest, without smoke. Baluk Rao, the Chalukya war- rior, calling for water, laved his body; he drank a handful (anjali) of water which had washed the feet of Vishnu. Hari he placed on his throat. "To-day I go forth to conquer, or to meet death. If I fly, may dishonour fall on my race. In all this land is there no warrior (ishatri), that this man has traversed it without being debarred by weapons ?" Arming his horses with plates of steel, he placed armour on his elephant. The warriors girt on their armour and weapons (silaha). When the king mounted his horse he sent word: -"Baluk Rao has come without fear. O Srikant Bhat go to the Chahuvan and thus declare." Srikant Bhat went to the enemy; he met Bisal Deva Chahuvan ; raising his hands, he gave him the salutation; he told him the message of Baluk Rao. " Your business lies with kings, what have you to do with subjects, you have done ill in that you have injured the subjects. No Hindu monarch would do so. Ceasing to molest the peasants, now return to your home; to Ajmer depart and there reign. Baluk Rao has said I am the Brahma Rai, inured to war, to fly were great grief to me, but the day of my death is a day of holiday. Of noble race are the chiefs that are around me. I have never had any quarrel with you ; knowing this, turn back then, and abandon war. I and thou have to meet together in the field to-day. Who shall remain in the field, who shall fly." When the Chauhan received this message, he at once gave orders to sound the kettledrum. Armour they placed on horses and on elephants ; the Warriors clad themselves in their armour; the two armies met shield to shield in their ranks; they seemed like two *My copy read. sahasa haSya probably sahastra eka . 1,000-J. B. The chakravyuh is phalanx of peculiar form described in the Mahabharata as having been forned by the Kaurava army. Abhimanyu, the son of Arjuna, broke tbrough six ranks of it, and was slain in front of the seventb, The figure is also used as #cbarn when & billows of the ocean bending their crests towards each other. The Chahuvan made & phalanx (chakrdvyuh) : Baluk Rao, like Abhimanyu,t may break it or remain in the middle. What destiny has determined will come to pass. In the morning the two armies met as waves of the ocean. Elephants stood firm ; the warriors struck at their trunks; arrows flew darkening the light of the sun. Good warriors with spear on shoulder set their horses at speed; without fear, patting their horses as they charged ; each was like a drop of water in the ocean. Wounds were apparent on men's bodies. The Cbalok's army gave back; then Baluk Rao assisted ther. They cried " brother, brother, strike, strike!" Both armies fight and wound each other. Baluk shook the Chakravyuh. The Parihar and Gahilot turned their backs; the Gahilot fled in the direction of the Tuar; the Chakravyuh was broken in one place it then the other warriors acted nobly and like heroes; they closed up like lions. Corpses fell to the earth; the warriors fought locked in each other's embrace; they displayed such strength as surpasses description. At that time the Kandhar and Baloch advanced against Baluk boldly, nothing regarding. Elephants, roar; in the field of battle are strewn heads and trunks. The warriors' surcoats (bago) were stained red, as if they played together at the Holi: they were bathed in gore. The elephants, streaming with blood, shewed brilliantly as the palasa flowering in the spring (busant) season. Baluk, and Bisal the king perceived each other. It was as if the moon grew dim from being opposed to the sun. The Chaluk urged on his horse, the Chahuvan his elephant ; the two rajas fought a terrible fight urging on horse and elephant, they crossed weapons with each other, when to the teeth of the elephant Baluk urged on his steed. "Hear, king," said the Chaluk, patting his horse, "it is night, let us break off the fight, and in the morning again resume it." They returned each to his own tent, and bound up the wounds of all who were wounded. All the ministers of the Chaluk came together; they forged a false paper. Having made it, they brought it to the king "Do you go home; the Chaluk has fled, we, all his ministers, woman finds difficulty in delivery.-Forbes, Ras Mala, p. 97, note. ti.e. by the Gahilots running away and leaving their place empty. For the curious legend by which cowardice is said to be an inherent vice of the Gabilota, see my Edn. of Elliot's Races of N. W. P. Vol. I. p. 90.-J. B. The buleafrondosa, which bears scarlet blossoms.

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SEPT. 6, 1872.] TAE PRITHIRAJA RASAU. 277 The bania's daughter continued her penances standing in the heat between fires, in the cold water in winter, saying, "My sin has been very great, if I perform unheard of penance then I may get pardon."* The king determined not to return to Ajmer, but to repair to Gokarna, the shrine of Hara. He halted at the Bisal Sarovar. [On Sunday the seventh of the month, as he was about to proceed with chariots, horses, and elephants]t the king saw a snake in his tent and shot at it with an arrow. It escaped and hid in his boot (mojari). When he was putting on his boots to mount his horse the snake bit him (the Raja laughed and said " that which is fated will happen." They tried medicines and spells in vain; the Raja's pain increased. Hearing the Raja was dead the Parmari became a Sati :-dying she said, "The son of ihe Jadavani will rule the country, may my blessing be on him"]. In that same place Bisal became an Asura, always hungry, vomiting flames of fire, eating men where there was a town or an army; as many as he could obtain he have come to meet you and to seek your pro- tection. Call for what property you will." Pawasur hearing this, went to the Raja, he sent for Kirpal. The Chaluk's ministers came to meet him " Whatever property you may demand we will place it at your feet." The king replied "Listen, I will place a thana here; in a month, I will build a city. Pawasur the Tuar said, " bring the tribute." They sent for property; he founded a city there. The Chahuvan king gained the field, the Chaluk was wounded. Bisal returned home again, having founded Bisalnagar." In Samvat 936, Bisal the king founded a royal city, handsome to behold. Bisal Reja entered his city Ajmer. A Bania dwelt there : at his house the Raja prepared to marry beholding the maid to be like an Apraras. The bards exclaimed "Jay! Jay !" the sons of the Magadhas; grain and wealth the king rained on the earth as Indra pours rain. In this way at Ajmer the king performed as it were a yajna at the bania's house. The bride was not yet thirteen: the whole city ridiculed it. In Asarh month in the light half, on the second day, Monday, much rain came from the north, the sun was not seen for five days, at this time the Raja enjoyed his bride. One night she said, "O Raja I have a boon to beg. At Pushkar is a woman of great beauty, you should go to see her." On the second day after the Dasera the king went there and beheld a bania's daughter named Gauri performing austerities. Bisal Raja seeing her became excited by lust, when the day came to an end he committed what should not have been committed. Every one who heard it was sorrowful. They declared that the king was never to be satisfied. The girl forced in the midst of her penances, to the Deva pronounced a curse. "Become an Asura, King Bisal, an eater of the flesh of men." The king hearing this trembled, and touching her feet, asked how his restoration would be effected. She said his son's son who would be an ornament of the earth and a great warrior would effect his liberation. O! son (says the relater to her son Ank) by the strength of her penances he became an Asura. (Ana's mother says) "When your father heard this story he sent me to Rinthambh, I being then pregnant. He prepared himself to fight the Rakshasa. [His fate and mine were one, or rather, our ill fortune was alike, to stop disgrace we endured trouble. This was his desire and mine.] With a thousand men sounding the kettledrum, the Chahuvan set forth: he reached Ajmer. He found all the gardens waste and the fort broken down: Sarang Deva saw this. He [thought of the bania (his foster father) and] reflected that it was a female ascetic of his race that had destroyed his family. He lamented [his eyes filled with tears as he thought on his father). Three days he remained in the fort, but he saw not the Asura. Then Sarang Deva began to take heart and think of again building the city. In the morning of the 11th the Danava entered the city. The whole army snatching their weapons run to fight him. They fought with swords, he seized them in his mouth and broke them as a monkey breaks fruit from trees and creepers, father and son were fighting. Sarang Deva Colonel Tod, Western India, p. 172, mentions that one stipulation of this treaty was, that the Chalukys should give a daughter in marriage to Bisal Devs. He also mentions, quoting the Hamir Rasa, a work relating the exploits of a Chauhan prince of that name, that Bisal Deva took prince Karan, son of Raja Bhim, prisoner.-Ras Mald, vol. I. p. 98, note. + This battle was probably fought about A.D. 1046, or Samvat S'ake 968.-ED. Much condensed. & Twelve lines left out and the rest condensed. About 100 lines are here compressed. About 40 lines are compressed into this passage * About 40 lines here omitted expressive of the king's evil life and remorse. + In what follows the longer additions made by Mr. Beames have been put within brackets -Ed.

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278 THE INDIAN ANTIQUARY. (SEPT. 6, 1872. fell as falls a mountain; knowing him to be an Asura, all the men remained hidden in the city. Searching he ate the men, thence his name Dhundha. He ruined the city of Ajmer which was like a Deva's city." " O mother, listen the austerity-practising maid has promised, -the Parmari too has given a blessing. I will go to Ajmergarh and return having slain the enemy." Gauri did not agree to this matter, she advised the Kumar to remain quiet: thus Gauri-ma persuades but her son refuses to listen. She said "A man may fight with a man but not with a Danav. Much time has passed away, the roads are broken up, he destroys the elephants and the deer of the jangal. In this house of your maternal uncle (matul) you are living, he will come and destroy it." Before his mother Ana exclaimed, " I will either live or die there, I will perform his service or take an opposite course." "O son ! you have conceived a bad desire, from which my soul is destroyed. Dhundha seeks men to eat them, and do you think of going to serve him." Then replied Ana thus ; "To me this seems good, - to give to him my head, or to return with a chhatra raised over me. By service the Devas may be pleased; by service the Rakshasas may be subdued; by service a lion may be tamed ; by service snakes may be deprived of their poi- sonous powers ; by service is much property acquired." His mother urged that enemies were not to be served, but Ana determinedly went to the forest of Ajmer. Long had that Danava remained in the Ajmer forest; there he had de- stroyed all: there was neither Siddha nor Sadhak; neither beast nor bird. He had many pretas with him. When Ana went thither, the Rakshasa was surprised at seeing a man. "Here is a good meal for me to-day: destiny provides for us mortals food without our toil." Ana saw the Rakshasa, having five hundred hands ench holding a sword, roaring with his mouth, yawning, up he rose, Ana concealing his sword in his breast made obeisance. Firm stood his foot, but in mind much he trembled. The Rakshasn began to enquire of him "Who is your mother? who your father? what is your name? what lord do you follow?" what lord ayon follow An Tre Ana (reflecting in his mind, if this Dhundha should swallow me, as Indra did to Vritra, so will I do, ripping open his belly from within with my * From Hindi acar to search. + A few lines bere omitted. Rather a fine description of the utter desolation of Ajmer is here omitted. sword"] said--" Gauri was the mother who bore me in her womb. My father or ancestor) Bisal, strong in kam, I have longed to come hither to see with these eyes your form." "What ! has poverty fallen to your lot, or has disease afflicteil your body, has an enemy taken your land, or has your wife deserted you, has some calamity been thrown upon you by destiny, have men driven you from them, or has your Guru cursed you, or your mother died ?" "None of all these have happened. It is to serve you that I come hither. Until I met you I had disease and poverty, Il until then I was of no repute." The Rakshasa took him in his embrace, and placed his hand on his head." The world and desire to live abandoning, now have you come hither." " For this reason, I care not to live that I have no land or home. Therefore I am come to serve you. It is alike to me to live or to die. I will either give you my head or place above it an umbrella. This land from long bygone times belonged to my fathers, to ask it from you I am come." The Daitya was pleased beholding his son, he himself longed to assume human form. "Your descendants from father to son shall reign." Thus saying he rose into the sky taking his sword with him. "On Sunday pay me worship." The royalty he gave to Ana the Chahuvan: he went by the way of the air to Ganga, being afflicted by thirst. A Rishi named Nim was sented there, the Rakshasa paid him obeisance. He asked him who he was, and why he . had come. Bisal told his whole tale :-" I burn with fever O Natha! how shall my release be effected ?" "You are a Kshatri, your release cannot here be effected, you should go to Kasi. Many are the sins you have committed, there they will be washed away, and you will become sinless." Hearing this, the Rakshasa rose into the air, he arrived at Dilli, where is the place of Devas,-Nigambodh, where is Yamuna riverpure and clear are its waters. Thither the demon (nishachar) went. He was very thirsty and wearied. In his doubled hands he drank water. His body became cooled, he walked up and down. A Rishi named Harit was performing penance there in & cave. Hearing the noise he came out to see. Beholding him he asked his story. The Rakshasa detailed the whole matter. I The preceding three sentences are much condensed. || This sentence is very much compressed. He became the Kul Deva.

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SEPT. 6, 1872.] THE PRITHIRAJA RASAU 279 " In the neighbourhood of Yoginipur,* on the Siva. "May the fragments of my body become banks of the river, I have come and drunk water, I a hundred and eight men upon earth." Thus am called Dhundha and Bisalnripati. By a curse his body being burned with fire, his splenI have assumed a Daitya's body. To abandon dour Gjyoti, soul) went to Devasthan. Amidst it and to behold Ganga I am desirous, to wash the Apsarasas he began to sing. Thus obtainaway my sins, and again to rule in Ajaypur.t O ing the restoration of his body, he took birth Rishi Raja! going to Ganga I will destroy this upon the earth: that matter says Kavi Chand body with my sword. Will my release be thus relating I will describe. effected ? O Raja Rishi ! instruct me that I To the cave of Nigambodh, the daughter of may accomplish it." Anang Pala and her maidens again having gone, The Rishi smiling said, "Without penance found there an image of stone, which they washroyalty cannot be obtained. Food, wealth, wife, ed with water and worshipped with pure souls, and children, all the happiness of the world, may with sandal, incense, and lamps, with pure bodies. be obtained by penance." The Rakshasa, receiv- Bisal gave a boon, "you shall give birth to a ing this instruction, began to call Hari to mind. great warrior, with whom no man shall be able In the Rishi cave he continued performing to fight, also to a Bhat powerful in tongue. austerity. The Rishi went away to a tirtha, From the boon granted by Dhundha Narind, saying-" Until I return, having visited all and his having cut his body into fragments at tirthas, do you remain here penance-performing." Kasi-from his tongue sprung a Bhat, twenty The demon, performing penance, continued for Kshatris were born at Ajmer, of whom one was three hundred and eighty years. His body Somesvara, whose son was Prithiraja; the began to be without pain in consequence of others arose in other places. Nidar arose in meditating on Vishnu. At this time Anang of Kanoj, Jait and Salakh in Abugash; in the race of the Pandavs ruled at Hastinapur. Mandovar the Parihar ; in Karaki Kangur On the banks of the Yamuna he founded a city Hahuli; in Nagor Balibhadra ; Chand arose Anang PAL Tuar founded there Dilli. The in Lehor; in Dilli Atataya; in other places King, the subjects, men and women, dwelt there, sixteen Samants. At Jhalor, Rama Deva; all of them in peace. Anang Pal Tuar Narind at Govindgarh, Dham; [the Dahima arose at the virtuous King : his daughter was very is very Biyana.] In Prithiraja's service, they all rebeautiful, eight years of age, with her companions, ! ma mained. chasto and full of good qualities like Sita, she [The birth and dwelling of the nobles, Chand came in Shrawan and Bhadrapadt to worship sings sweetly in the Padhari metre]:-In JesalGauri. At Nigambodh on the banks of Kalindi mer, dwells Achalesa like the sun; Pajjun (Yamuna) they all went to worship the Gauri. dwells in Chittod; Hari Sing arose in Gad At that time the rain fell with great violence, Bayana; in Kalikand arose Jangar Bhim; in the maidens began to be wet. Anang Pal's Samiyangarh, Narsing Rai. Jangar Bhim who daughter, with five hundred maidens and a dwelt in Junagash and fought many days with daughter of a Purohit, went all together to bathe Bhim who was wounded; Sarang Rai rose, the on Yamuna's banks. They entered the cave Mori King; Barad-Rai, who dwelt in Asirgash where Dhundhi was performing penance, look and fought with Kanhai Rai the Chahuvan ing the image of death. All of them worshipped warrior--the servant of Prithiraja. Tejpal of him. He enquired of them who they were, and the Dor race lived at Junaur ; Kaimas, a for what purpose they had come. They an very powerful warrior, who did obeisance to swered--"We seek as a boon from you that we the Chahuvan; Bhoba Chandel of Gajni, who, may all have good warriors for our husbands, and when wounded, was protected by a Samant, may dwell in one place." The Danava Raja and who afterwards did good service here. made them this promise, and rising in the air When Arsi Chandel was slain, the royalty he flew towards Kasi; he reached the banks of was given to Bhoba. The Raja of Dilli gave Ganga to perform sacrifice. Of his body making to Bboba Chandel a country by the sea road. a hundred and eight fragments, the offered them With the Raja of Kanoj fighting, he kept his in burnt sacrifice. He asked for a boon from name in the Kalyug. On the throne of the * An old name of Delhi. pad-a month. + Ajmer, the old name of which is Ajayameru.-J.B. This is the poet himself, and this passage is usually That is the last half of Shrawan and first of Bhadra quoted to prove that he was a native of LahorJ.B.

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280 THE INDIAN ANTIQUARY. (SEPT. 6, 1872. Chaluks was Bhoba Bhim; in the Dekhan conntry Jawalojal; the Bargujar Rai was Aliya, who day by day, destroyed the Khan's country Marut Khan Ali.......... Hala Hamir, Khotal Khangar, two brothers, when a famine occurred in their own country they came to Dilli, Parmar Kanak who brought a courtezan from Jaychand's house to the country of Prithiraja :* he receiveit six des' as in paraya (present). In the year 1105, in five places the Rajas were bort .......... Anal came and embraccil his mother. He told her all that had happened. The people, taking the mahajans with them, re-inhabited the country. When Ani Narind founded Ajmer and made Sambhar as it were a leap of gold, he tregan to seize and punish his chemies. [From village to village people bound garlands of flowers] he dug out the treasures iuried among 1 he ruins of wasted towns. The voice of birls and animals began to be heard, the country was restored, poverty was destroyed; (bathing in water, and giving gifts to Brahmans, he ruled sixty-four years, did Ana the King.) Taking the country by his sword, he delivered it to his son, Jesingh Deva, who monnteil the throne. Jesingh Dera discovered much property which had been buried by Bisal, and in the Bisal tank. He found no end to it. [The wealth of Ana was a mere drop compared with it; then he adorned his house with gold, and gave the gold to three Brahmans who had charge of his granaries and wealth.] He, the Chaluvan, of good conduct, listened to the Vedas and Puranas. Abandoning pride, he did not mistake the custom of his family. For eight years he reigned. Anand Dera, his son, received the umbrella: while he ruled, he saw one lay the Dera in the Varaha avatara. He built a temple in Pushkar, called the Dharni Vihara. [He reigned for a hundred years.] His son Som received the umbrella; he, Somesa the hero, conquered with his sword the Rajas of Gurjarn and Malwa. In Maru, where the Bhattis ruleil, the Chahuvan took the I sert country. He married in the house of the Dilli lorid; and from this marriage arose L'ithal. Anand Raj's son Somesa defeating . . The whole of this passage about the Samants differs from my MS.-J. B. + This date should probably be 1205 or A.D. 1149.-ED. Ten lines omitted. This is a familiar name for Prithiraj, he is also called Rai Pithauri ( FOTO) $ Sprung from a headlers corps, name of the Rahfores; or from Kumdhraj whose standard was Kim. the army of the Moriyas, made a fire sacrifice. In his own city making oblations to the gods,] he enjoyed himself in Ajiner, did Someswar. [This is that hero Somes] who conquered the Khorasani (warrior. This is that hero Somes] who laid waste the Gurjara land. This is that hero Somes who took the Parihar Nahar [of exceeding strength. Kavi Chand compares him to Rahu seizing the moon. The valiant hero, merciful, powerful, wealthy.]... When Anang Raja was ruling in Dilli the Kam thajs prepared a four-armed army, Vijaypal followed it, he came to Antarved. Anang heard this, le prepared his army and crossed the Kalindi. The Sambhar Raja heard that the Kamdhaj and the Tuar were about to engage. He considered that it was not the duty of a Kshatri to sit at home, and that he shoull either increase the fame of the house of Ana or scek Kailasa, or Indra's abode (scarga) he sounded the kettle-crum (nisan)* ant advanced to succour Dilli, as a snake puts the jewel first. The banners (ahvaj-neju), chamara, and all the other paraphernalia of war, taking with him, he reached Dilli. He met Anang Rai and entered into friendship with him; they ate together pan, full of strong flavour.t Anang told the state of affairs concerning the Kamdhaj. I Somesvara biting his lip, [full of anger, seizing his sword, and twisting his moustache in his hand] declared that he would destroy the presumptuous Kamdhaj (and arranged the plan of the battle with the Raja.] At the last watch of the night the nisan began to sound: the noise of the drums was like drops of rain. Somes and Anang Raja set off together, in much joy, love, and friendship. The white umlorella borne above them, shone amidst the standards like the sun amidst clouds; the warriors armed and cager fur the fight. The news was brought of Vijay Pal's army having arrived, draw up in the form of a serpent (sar peryaha). Of the best of his servants he forned the fangen, himself formed the tail. Anang Pal consulted with somes. They resolved to form their army in the Garn fornt, to swallow up the serpent ; Someswar Rai formel the beak and neck, in whose aid was Sambhar Four lines omitted. A long description of the army is here omitted. There is nothing new in it.-J. 1. * The small drum with the banner. + So I translate ghana sara pura' which is the reading in my copy. Dalpatram had read with camphor." 2. B. The preceding three sentences are a very condensed outline.-J. B.

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THE PRITHIRAJA RASAU. SEPT. 6, 1872.] Devi. The right wing was led by Chaurang the hero, a victorious warrior of the Chauhan race, the left wing by the hero Birang Deva. The feet of the eagle were formed by Anang Rajathe tail by the Kurambh Jai, conqueror in many fights. [The armies joined, a cloud of dust arose, the earth shook, banners and standards waved, drums and trumpets sounded.] The battle raged, the arrows darkened the sun, the dagger (jamdad) plied its trade, the Chauhan was the victor, the enemy fled. When the army of Narsingh fled, the Rathor having drunk liquor (varnni) came on; he drove back Viram and Ripusal Vaghela. Vijaypal then attacked Somes, who was supported by the princes of the Moon-race and Anang-pal. The Sindhu-rag sounded like the thunder of the Pralaya. Anang-pal repulsed the Kamdhaj; but retreating a hundred paces he came on again. Som advanced against him, he struck him down with his sword, giving him many wounds.+ One thousand and five fell in the Kamdhaj army. Bijay Raja fled shamefully, leaving horses and elephants, [the bards utter the cry of "victory, victory!"] Someswar acquired great fame in Dilli city from repulsing the powerful Kamdhaj. Bijaya Raj returned home. Anang Pal Tuar gave his daughter to Someevar with much gold, horses, elephants, maidservants, necklaces of pearls. The king went to Ajmer, forming a strict alliance with him. Adorning his elephants, he, returned home sounding the instruments of victory. He made presents to his relations. Old and young sang songs of the Chauhan's fame. The women, with faces like the moon, were looking at him from the windows. They praised his fame. I now tell how the Chahuvan Rai conquered territory; how Anang Raja made him his heir at Dilli. [Then will I tell of the descendants of the Chahuvan], how they took forts impregnable, raising their fame in the world; how they destroyed a Mlechha army, many times binding the Shah and releasing him; how he defeated the Kamdhaj; how he disturbed the sacrifice, and took away Sanyogita; how the king protected Abu, and destroyed the power of the Chalukthe lord of Pattan; how he defeated the lionlike Parihar and married his daughter; how he grazed the fort of Devagiri with the hoof of his Jamdad, the dagger Jambia,-Yama-dant or jama dath Yama's tooth. The preceding five sentences are a very brief summary. 281 horse; how he married the daughter of the Jadav lord of Rinthambh, and protected his country; how many wild Bhills fled from Mewar :such an avatar of Isvara never was or will be. Som Raja in Ajmer and Anang Tuar in Dilli lived in great happiness. Anang had two danghters but no son; one he married to the Kamdhaj, one to the Chauhan; he was the restorer of the race of Manik Rai, Anangpal married his daughters-one to Bijay Pal, another to Somes, one was named Sarsundari, the other Kamaladevi.SS After a certain time, Somesvara's wife became pregnant, she gave birth to Prithiraja of the Danava race of Kshatris. Somesvara made many gifts. The destruction of Kanauj, Gazni, and Pattau, began to be proclaimed. The day Prithiraja was born, Anang Pal sent for a Vyas named Jagjyoti. He enquired the signs of the auspicious moment; placed flowers, pan, and incense before him. He said 'this is as it were an avatara of Sri Krishna in the Kaliyuga, to slay the lord of horses like Kans' [Kavi Chand says for the safety of Dilli this incomparable avatara was born]. In his delight, Anangpala presented many gifts and caused songs of joy to be sung at his house. The mother of Jaychand of Kanauj, hearing that her sister had a son, sent congratulations (vadhamani). Jayachand presented robes of honour (pehramani) to the Brahmans; Some var too presented gifts (vadhamani) with joy. In the year of Vikrama 1115 (A. D. 1058) Prithiraja was born. The long-armed Somesvar, from the virtues of his former birth, attained a son Prithiraja. He gave, as congratulatory presents, a thousand horses and a village with gold. He gave dresses of honour also to his relations. The drums sounded aloud. When the King beheld the face of his son he felt that he had attained the reward of his virtues in a former birth. Calling for a Brahman, he caused the jatkarm to be performed as described in the Vedas. With dance and song he caused his janmotri to be made. It was predicted that he would be a great Raja, would reign forty years in Dilli, and in the Panjab, in Indraprestha, and Sambhar; that he would often conquer the Sajai lord and release him. Anangpal felt anxiety hearing that he was to reign at Delhi. Prithiraja learns all martial exercises, to read SS Ten lines omitted. Twenty lines omitted. Very much compressed. Perhaps 1215 or A. D. 1158.-ED.

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282 THE INDIAN ANTIQUARY. [SEPT. 6, 1872. poetry, to swim, to hunt. Ramguru was his teacher. He learned to sing, to play, to dance, to examine omens, to draw, to fence, to ask questions, to answer them, grammar, prosody, &c. He learned six languages, Sanskrit, Prakrit, Magadhi, &c. He wore a pagari ornamented with jewels, with a splendid toro. In his ears he wore pearls; on his neck a pearl necklace. THE BHUTAS OF NAGARA MALNAD IN MAISUR. BY V.N. NARASIMMIYENGAR, BANGALOR. THE fertile kingdom of Maisur, as consti- who dared reject them on the spot would be tuted on the fall of Seringapatam, in 1799 hooted as a downright blasphemer. It would A. D., forms a conspicuous table-land of various certainly be a profitable study for the antiquary to altitude over the surrounding plains of Southern trace the history of Bhuta worshipin earlier times. India. The Western Ghats from Soraba on Mr. Garrett in his classical Dictionary, and the north to Manzerabad on the south form its quoting Thompson defines the Bhutas as "evil Western boundary. Excepting two or three Talu- " spirits said to proceed from Bramha, chilqas which are territorially in another Division, the "dren of Krodha, malignant spirits, goblins or Eastern slopes of the Ghats are in the Nagara "ghosts, haunting cemeteries, lurking in trees, Division. It will he convenient to retain in the "animating dead bodies, and deluding and depresent paper the names of the existing poli- "vouring human beings. They are generally tical sub-divisions, or Talaqas, which constitute "coupled with the Pretas, and in this character the Malnad section of the Division. They are- " belong to the epic period. In the Puranic 1 Soraba. 2 Sagara. 3 Anantapura. "period, they are personified as demi-gods of a 4 Nagara. 5 Kauledurga. 6 Koppa. " particular class, produced by Bramha when in7 Vastara. 8 Chickamagaluru. 9 Lackavalli. "censed, and their mother is considered in the The term Malnad is etymologically of Dra " Padma Purana as Krodha or anger, and vidian origin; from Male hill, and nad " their father Kasyapa." country, Malnad thus means hilly country.' A In the Amara Kosha the Bhutas, Vidyadharas, Apsarasas, strict application of the term would exclude (celestial frail beauties), Yakshas, Rakshasas, some of the above Talaqas, such as Soraba, as Gandharvas (celestial musicians), Kinnaras, Pisathey have no hills of importance to justify their chas, Guhyakas and Sidhas are all grouped being considered as hilly, and contain only lofty and thick forests. But contiguity to the together under the comprehensive but seemingly heterogeneous class of " Deva Yonis," meaning Malnad proper, affinity of climate, land tenures, the offspring illegitimate ?) of the Devas. ethnology, manners and customs, as well as Betala, the mythic vampire, whose exploits in similarity of the flora, have conduced to include conjunction with Vikrama have been poputhese Taluqas likewise in popular estimation in larized by Burton, was but the chief of the Bhutas. the western highlands of the province. For the sake of simplicity, we shall call these The beauties of this favoured locality in scenery, fetishes demons.' There seems to be no authoas well as its natural fertility and romantic rity in the Hindu sacred writings for their seclusion, have been sufficiently glorified, both worship as practised in these parts. in prose and verse. The present object is to show, as far as can be done in so narrow The Bhutas are divided into two major classes, viz., male and female; and each Bhuta has a a compass, the strong grip which demonology has obtained over the credulous masses inhabit particular name. The following are some of the ing these regions. It will be perceived that most commont: facilities of intercommunication between differ Male. Female. 1. Bramha. 1. Chaudi. ent parts of the same land, and their natural 2. Rana. 2. Matangi. configuration, have a considerable and direct 3. Jattiga. 3. Uri Kumari, influence over the faith prevailing therein, and 4. Kappina Bhuta. 4. Panjurati. that whilst the monstrous lies and deceptions 5. Kshetrapala. 5. Rana Panjurali. which do duty in the Malnad for articles of &c. 6. Dhumavati. religion, would be laughed at by the most super 7. Kallurali. stitious pariah in the open country; the scoffer From the physical configuration of these Turara, Guj. toro,--the end of a turban with gold edge. The Nagaru or serpent is not unfrequently associated with them. t Six pages or about 400 lines are condensed into this es or pan

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SEPT. 6, 1872.] regions, the villages are almost always imbedded in the valleys between the hills and rising grounds. They consist of only a few straggling hovels, in the midst of which there is to be found a house of substantial structure, sheltered by jangal, and by the stately and graceful betel palm plantations. The cultivation extends in terraces along the length of these narrow valleys, called Kogu, Kovu, Hara, &c. Each of these valleys has its tutelary Bhuta, which is supposed to be its guardian. Lest the direst calamities befal the defaulter, the insatiable Bhuta should be appeased periodically by sacrifices and worship. Is it the gathering in of the harvest? or the liquidation of the ryot's long-standing debt? or the celebration of a wedding? or the occurrence of an eclipse? or a new-moon-day? or is it a social gathering? The Bhuta must invariably be propitiated. It is however a rule that, except in rare instances, the jurisdiction of one Bhuta is never invaded by another; and in no case can the Bhuta pursue its victim beyond the hills which form the natural barriers on all sides of the Malnad country. The Brahma is by some stated to be the ghost of a deceased Brahwan, which, for some reason or other, haunts the valley where his homestead was originally established. In fact, it is supposed to be an abbreviation of Brahma Rakshas. No animal sacrifices are as a rule offered to it, but only half-boiled rice in large heaps mixed with turmeric or saffron. The Bhutas are represented by small pieces of stone, seldom covered by any building or temple, but generally placed in the midst of clumps of trees, called Bana. In very rare instances a metallic image is set up. Two or three of them are often to be met with in the same place, the Brahma, the Chaudi and the Jattiga. While the former is restricted to its "bread and water," the two latter receive all other sacrifices, called colloquially Harike. They are not worshipped daily, but only at stated periods. The Brahman joyis or astrologer is called upon to perform the puje in the day, and towards nightfall the villagers congregate in the locality, and commit all sorts of abominations in the name of the Bhuta, such as the slaughtering of pigs, sprinkling the village with rice mixed with their blood, dancing around the stones, &c. the toddy and arrak going a great way towards rendering the debauch unusually prolonged. Sheep, pigs, fowls, &c. are slaughtered, and if buffaloes are wanting, it is only from the difficulty of procuring them, and the forbidding price BHUTAS IN MAISUR. 283 which is demanded for them by the drovers who periodically bring their cattle for sale in the Malnad. All persons residing or holding land in the valley to which the Bhuta belongs are obliged, for fear of the direst calamities, to contribute to the feast. If the popular impression is correct, woe betide the heterodox recusant, who rebels against the demoniacal sway. Either his cattle will be killed by beasts of prey, which are nothing but the Bhuta transformed; or some member of his family will fall sick; or the bundles of new clothes secured in his strong box will be found reduced to rags; or the pots in which the food is dressed in his house will be filled with filth and excrement at meal time; or the most impossible stones will be found in his vessels, which could not have got in in a natural way; or a huge boulder will roll upon his house from the adjoining hill; or his crops will wither away most unaccountably; or some other equally serious mishap will fall on his devoted head. In the midst of his distractions, his only resource is to consult the joyis or astrologer, who, in the orthodox fashion, divines the cause of the misfortune by means of cowries, grains of rice, &c., and after making, or seeming to make the necessary calculations, says it is the Bhuta. Forthwith vows are made, and sacrifices offered to the angry Bhuta, who assures the penitent of his satisfaction, generally by means of pujaris, or other persons, who work themselves up to a state bordering on frenzy (gana baravadu), and whatever they may utter whilst in that condition is considered to be a supernatural revelation:-without miracles, it would seem that Bhuta worship would have waned away long ago. An instance of it is the ceremony called "kendarchane," in which the idol is carried over a layer of live coals, the bearers and others treading upon it barefooted, and the operation never hurts them, it is said, through the might of the Bhuta. It was formerly the custom to import from a shrine below the Ghats in the South Canara District, called Dharmasthala, or Kuduma, blocks of stone of various sizes, generally of a globular shape, which have a fixed price, and which were supposed to become from the moment of purchase, the ghostly servitors of the purchaser. The Bhuta received, and still receives, the daily dole of prepared rice and curds, and whenever the owner had reason to be dissatisfied with, or had a grudge against, any one, it was believed that he had only to set the Chaudi or Bhuta at his enemy, and the poor fellow would

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284 THE NDIAN ANTIQUARY. [SEPT. 6, 1782. become speechless, or his house would suddenly be set fire to, or some other catastrophe would befal him. His only remedy was in falling at the feet of the offended devil-owner, who, if satisfied, would give him a handful of ashes in token of peace, and the Bhuta at once returned to its lithic abode. When verbal directions did not produce obedience from his ghostly slave, the owner treated the stone with a preparation of chillies and mustard, and it was supposed that the doom of the victim was sealed. And when even this failed of effect, the Bhuta stone was plucked off its bed, and turned upside down. This extreme measure is supposed to excite the homicidal and incendiary proclivities of the demon to the highest pitch. It was further an item of the popular belief till recently that if a thief were to put his hand to the betel-nut or other crop of his neighbour with dishonest intentions, the guardian Bhuta would invisibly chain him to the tree, and would only deliver him red-banded to the owner. This trait of the devil-worship is not altogether devoid of its redeeming point. It is easy to conceive that in a sparsely populat- ed and inngly country like the Malnad, the inef- ficient police were supplemented by a supernatural force which, as a rule, had more influence on evil-minded superstitious individuals than the real policeman of the state. The spread of intelligence, increased facilities of communication, the slow advance of education, the fear of certain punishment at the hands of the authorities, the frequent inroads of travellers attracted by the natural beauty and plenty of the country, the free sprinkling of European planters, and above all forty years of British rule, have all conspired together gradually to dreaden the influence of the Bhuta, if not altogether to unseat him from the pedestal which he had ocenpied for centuries. If the superstition still clings to the land, it is more from the mere force of habit, and the depredations of the bensts of prey, especially of the tiger, that lord it over the poor ryot's cattle with impunity. and which are supposed by them to be messengers, if not avatars, of the neglected Bhuta. These village demons are endowed with Inam lands in order to ensure the better performance of their vile rites which are supposed to be indis. pensable to the well-being of the community. As if the density of the popular darkness was not enough, the subordinate native officers of the Government were themselves victimized by the Bhuta tyranny. It was customary till very recently for the Taluq Amildars and Shekdars (the former is the Tahsildar of H. M.'s country, and the latter is a revenue officer in charge of a division of a Taluq) to issue notices and orders to the Bhuta not to molest a particular individual, or to quit a tree which it was supposed to haunt, and which was required to be felled, or to do, or to omit doing any particular act required! It is stated that the Bhuta never disobeyed the behests of the Government officers. Only about 20 years ago, a certain Amildar who longed to have a son and heir, was told by the inspired follower of a Bhuta that his wish would be realized if he would give away to devotees the whole of bis property. The credulous man almost beggared himself to follow the commands of the Bhuta, but he was fated not to become a father to the last. It is not to be denied that demon-worship is known in the open country. The Mari, and her never-ending compeers and followers, are familiar enough. But the sway of the supernatural and malignant spirits seems to possess its chief stronghold in the Malnad, and it is the object of the writer to direct attention to it. It may not be out of place here to state that as a huge preserve of game, large and small, the Nagara Malnad is almost anrivalled. Here the tiger, the cheeta, the panther, the elephant, and other beasts of prey roam in comparative safety, devouring the poor ryots' cattle, and otherwise rendering themselves obnoxious. Birds too are to be found in countless varieties, and taken as a whole, the amateur or professional sportsman will have to go many hundreds of miles before an equally plentiful field can be met with. Where European planters are settled, and where an exceptionally good sportsman is in charge of the district, the large game are fast disappearing; but as a rule most of the notorious haunts of the tiger in the Malnad remain to the present day uninvaded by the venturesome Shikari. It will be a gala day for the Malnad ryot when he can graze his costly cattle in the adjoining natural paddocks, without the dread of the tiger.

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SEPT. 6, 1872.] A BENGALI STORY. 285 BENGALI FOLKLORE-LEGENDS FROM DINAJPUR. By G. B. DAMANT, B.C.S. (Continued from page 219.) THE SIXTH STORY. The Four Friends. THERE was once a king's son, a wazir's son, a with his hand." The king at once dismissed them kotwal's son, and a barber's son, they were all great all from his service without hearing a word of friends, but none of them knw low to read and what they had to say. When they saw that he write, and they would not work for their living but acted in such a hosty manner, they told him that spent all their time in amusing themselves. One they would rob his palace, and annoy him in every day their guardians determined that when they possible way, but he paid no attention to what they came home to dinner they would give them nothing said. So they continued to live in the city, and to eat but ashes. The four friends, seeing this, metbegan to rob the king's palace until he lost nearly together and agreed to forsake their own country all his property, and although he made many Atand go elsewhere. As they were on their way one tempts he could not detect them. of them said "a camel has passed along this road," One day the king's eldest son said that he would another said it was blind," " it was a female" said undertake to catch the thieves: the king was very a third, and the fourth said "it was in foal." Now it glad to hear him say so, and provided him with everyhappened that just as the four friends were saying thing that was necessary and he started on his way. this, the king of that country had come out to hunt, Meanwhile the four friends consulted together, and and was concealed near, so that he heard what they agreed that they must show the king's son some said, and immediately sent persons to fetch them. thing that would astonish him. So they disguised When the four friends came before the king he themselves and changed their dress, and went out asked them how they knew that a camel had passed to meet him. They contrived to separate him from by that way, and how they hail discovered all its his companions, and took hiin a little way, and left qualities, for a camel of his own wlich answered to him to walk on by himself. In the meantime the the description had gone astray, and he said further barber's son, pretending that he was going to shave that if they would not tell him, he would punish some one in the neighbouring village, passed near them as thieves. They replied, "We knew it was the king's son, and he being a very effeminato per a feinale because it stepped with the left foot fore- son admired the barber's beautiful hair, and asked most, and from the shape of its foot prints we could him how he obtained it. The barber replied, " Sir. tell that it was a camel, and we saw that it only if you will agree to suffer a little pain, I will make ate the grass on one side of the road, so that it must just as beautiful hair grow on your own head, I do have been blind." The king said, " very good, but not wish you to pay me anything, but if you get a how could you tell that it was in foal ?" One of good crop of hair, you can make me a little present." them answered, "We saw that the hind feet were The king's son believed all that he said, and asked more decply inpressed in the ground than the fore what was to be done ; so the barber made himn sit feet, and so we knew." On hearing this the king down, and cut off all his hair with a razor, and then began to think that they were no ordinary men and began to scrape off all the skin froin the front part must be possessed of rare qualities, so he enquireil of his head, so that the blood flowed all over his where they were going, and they told him they were body, but still he made no objection. The barber then travelling to seek for serviec. Ho then enrolled them rubbed some salt on his head, and told him to go to among his own guards. One night when the king's & pond, and dip his head in it, saying that the virtue Ron was on guard, he saw a snake hissing terribly of the charin was such that the deeper he dipped and going into the house where the king and queen the longer his hair would grow. So the prince were sleeping. He followed it and found it just about went into the water, and began to dip his hend, but to bite the king, so he instantly cut it in pieces with in the meantime the barber took his clothes, and his sword but a drop of its blood fell on the queen's went away. The prince continued to dip his head, breast. He considered that he had saved the life of and each time looked to see if his hair was growing the king, but did not at first see how he could pre- or not. After some time he saw that no good came serve the queen. At last ho cut tho snake in sinall of his dipping, and began to think that he had been pieces, and put it in a cnp. And hid it under the deceived, and found that both his clothes and the king's bed, he then put a piece of clothi on his tongue barber had disappeared. As he could not go home and licked the drop of blood from off the without any clothes, he stopped all day in the jan. queen's breast. She woke up, and said to the king, gal, and when it was night, went towards home; but " You have taken a gront deal of trouble to find as he did not come by the road, but through the these men, and now one of them has touched me jangal, all the people thought he was a thief

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286 THE INDIAN ANTIQUARY. (SEPT. 6, 1872. and laid hold of him, till they saw that he was Sanyasi said he would catch them, and the king was the kings' son, when they took him into the very glad to hear it, and enquired what he was to do. house. The Sanyasi replied, "Nothing very difficult, The king again asked how the thief was to be I will perform worship, and then Siva will come in caught, and a man said there was a soothsayer who riding on a bull, you must ask a boon of him, and he could tell where the thief was by his magical will grant it." So the Sanyasi began his worship, arts. and beat his cheeks saying "dum, dum," and the The next morning the king summoned the magi- barber's son dressed like Siva came in riding on & cian, and he came and began his incantations. Every bull. Directly he came the Sanyasi put out the one was crowding round him to see what would candle, and every one was struck with amazement happen, and the four friends came and stood there at the sight. The Sanyasi said "Now Siva has with the rest. The magician soon discovered that come in person, ask whatever boon you please." the thieves were there, but he could not say precise- The king thought that since S'iva had come himself, ly who they were, so he made further calculations, he would not ask for the capture of the thieves, but and discovered that they were on the north side; would ask to go to heaven, so he said, "My Lord, but they moved round to the south, so that he ar- I wish to see heaver." The barber's son who was rived at no result. The magician then went hoine, dressed like Siva replied, "How can any inortal go saying that he would make further calculations, and there? but still I have been very much pleasud point out the thieves to-morrow, but it was too late with your worship, therefore I will not refuse your to do any more that day. request, catch hold of my bull's tail, and let the SanThat night the friends went to the magician's yasi fasten your hands very carefully to it, for the house, and called out to him, saying that the king bull will go very swiftly, and you must follow him." had sent him a present. He believed what they said, So the king consented, and the Sanyasi bound his and stretched out his hand to take it, but they cut his hands firmly to the bull's tail, and told the king land off with a sword, and took it away. They that whenever he felt any pain he must say " Bham, then went to the house where the king slept, and bhain, I am going to heaven," and nothing else. put the severed hand through the window, and With these words Siva and the Sanyasi struck the touched him with it. He thought the thieves had bull, and started him off, and he took the king, and come, and drew his sword to cut the hand, at that very began to run through the woods, and the thorns tore moment they dropped it, and ran away. The king the king's body, and caused him much pain, yet he thought he had cut off the thief's hand, and was did nothing but repeat, "bham, bham, I am going very much pleased, because he determined that next to heaven," and the bull continued to run faster day he would find the man whose hand had been and faster, and whenever any one asked the king cut off and punish hiin. The magician was asham- how he had fallen into such a plight, he gave no ed to come next day; so the king sent people to bring answer but repeated the same words as before. So him ; but he kept his right arm concealed and began he suffered pain all that night, and in the morning to perform his incantations with the left hand. his subjects recognized him, and unfastened the rope Now the four thieves were present, and one of them by which he was tied to the bull's tail, and took him. said, " Incantations which are performed by the home, and then he knew that he had been unjust left hand are never correct." The king replied to his servants, and therefore this misfortune had " Quite true, he must use the right hand." When befallen him, for the thieves had come to his king. the magician heard that his mouth grew dry, for dom just as his servants had left it; so he thought when he rose in the morning he had heard that the it would be proper to search for them, inasmuch as king had cut off the thief's hand and kept it, so he he was now reaping the fruit of the unjust action would not put forth his right arm, but they lifted which he had committed, and if he could find them up his cloth, and discovered that the hand which the he would hear their story, and give them justice, king had cut off belonged to him, and then they be- So the four friends came into the king's presence, gan to think that it must be the work of the thieves; and confessed that they were the thieves, and that and the king promised on the spot that he would they had acted thus because the king had driven give half his kingdom to any one who could catch them out without giving them justice. The king them. asked what injustice he had done, and the man who On hearing that the four friends agreed that one killed the snake told him all about it, he then orderof them should assume the dress of A Sanyasi, anded them to show him the snake's body, and they perform, worship, and in the meantiine another of said they had buried it under the bed, so he had it them should dress himself like Siva, and come to dug up, and brought, and finding that their story the place riding on a bull. When this was settled, was true, he asked them kindly who they were and the wazir's son put on the dress of a Sanyasi, and their whole history. After they had told him everywent to the king, who treated him with great re- thing he let then go free, so they returned to their spect, and offered him food, and told him that thieves own country, and spent their time in amusement as had come into his kingdom, but although he had before. made many attempts he could not catch them. The (To be continued.)

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SEPT. 6, 1872.] REVIEW. 287 REVIEW. HINDU TRIBES AND CASTES as represented in Benares. By | fost in every movement of his body, is a wonderful specimen the Rev. M. A. SHERRING, M.A., LL.B. Calcutta, of humanity walking on God's earth.........Endowed with an extremely sabtle, rather than with a powerful mind; Bombay and London, 1872. which by long habit perpetuated from age to age, and from tamily to family, he has trained to the utmost keenness; MR. SHERRING has already proved himself to be a dogmatic, self-willed. nertinacious, and supremely arrogant careful inquirer into Hindu customs; and in his and vain." << Sacred City of the Hindus" he amassed much Mr. Sherring goes on to tell us that this remarkvaluable information regarding the place of his able being has lived his day; that his prestige is residence, Benares. We welcome the present con- rapidly declining; and that the lower classes have tribution from his pen on subject of very great availed themselves of European schools and colleges interest and no less complexity. more than the highest have done. We accept the Mr. Sherring does not enter at any length into statement on his authority as true regarding Beantiquarian discussions. His object is not to inves- nares and the North-West Provinces ; but it hardly tigate the origin or history of the various divisions holds good of Calcutta, and still less of such places of Hinduism, but to describe these as he finds them as Pand, Nasik, and most cities in Maharashtra. now existing in the city of Benares. This limi From the great mass of valuable information tation of range enables him to speak with the autho- with which the author supplies us, we can only make rity of an eye-witness of many, or most, of the facts an extract here and there. Here is his description which he brings forward; while, on the other hand, of an important class of functionaries with whom he as representatives of nearly all the divisions of has often been brought into contact, the GangaHindus vi826 the sacred city, there is ample room putras, or sons of the Ganges > and verge enough to include a very tolerable sur "The name is given to those Brahmans who preside over vey of the subject of Indian castes as they now the religious ceremonies performed on the banks of the Ganges. At Benares their namber is very large. The are. Mr. Sherring writes in a very kindly spirit. ghts, or stairs leading down to the river are apportioned His favourite motto seems to be Homo eum ; hu- out to them; and they watch over their several boundaries mani nihil a me alienum puto. He speaks in terms with much jealousy. Moreover, they lay claim to the entire bank between high and low water-mark, which is considerof commendation of all that to a dispassionate mind able, seeing that the difference is upwards of fifty feet. can appear praiseworthy. Of the caste system as & As a class, they are notorious for coarseness of manners, licentiousness and rapacity. Yet the tens of thousands who whole, however, he has no admiration; on the con every year visit Benares are entirely at their mercy. Many trary, it is hisintense conviction" that the abso- of these come from remote parts of India, and not a few are lute renunciation of caste would be an unspeakable females. Most of them arrive tired and worn out by travel, yet fall of joy at the thought of having a length reached the blessing to India. mcred city. Unsuspectingly, they entrust themselves to the The work is divided into four parta, treating of Bons of the Ganges, who with all their wickedness at home, have a reputation abroad for sanctity. These enfold them 1st, the Brahmanical tribes; 2nd, the Kshatriya or within their toils, fleece them of their money, and otherwise Rajput tribes ; 3rd, mixed castes and tribes; and 4th behave towards them in a shameless manner, while the aboriginal tribes and inferior castes. Prefixed to poor pilgrims, being generally utter strangers, having no means of redrese, patiently submit to maltreatment. the whole is an introduction which deals chiefly It would be well if the Government authorities exercised with the views of Manu regarding caste. To our control not only over the Gangaputras but also over all the priests of the temples in Benares, so as to secure their mind this, which is the least original, is also the least good behaviour and the comfort of pilgrims and other valuable part of the book. The laws of Manu in their worshippers." present form cannot be safely held to be older than of the Maratha Brahmans, Mr. Sherring speaks the third century B. C. The Sanhita of the Rig Veda thus was probably collected a thousand years before The Mahratta Brahmans are a very distinguished race that date ; and how much earlier composed, it would Among the Brahmanical tribes of India. For quickness of intellect, for energy, practical power, and learning, they are be hard to say. Without discussing the very diffi- unsurpassed. In Benares itselt, which is famous for its cult question of the date at which the caste system Pandits deeply read in Sanskrit literature, they are highly respected for their intelligence and knowledge. As a people was introduced, we cannot doubt that it was long they seem to possess, wherever they are found, those great before Manu's day, and the views of the legislator mental gifts which formerly made the Mahrattas so for midable. regarding its origin are amusing, and little more. Mr. Sherring's tread is far firmer-like the Mac On the question why the Maratha Brahmans-pargregor's on his native heath-when he comes in ticularly the Konkanasth division of them are so Chapter I to speak of the Brahman as he is. Here fair,- our author is opposed to the view adopted by is a lively sketch of his physical appearance and Mr. Campbell, (Lieutenant Governor of Bengal,) in his work on Indian Ethnology-that they came character Light of complexion, his forehead ample, his counter by sea from the north and so bave received less adAnce of striking significance, his lips thin, and mouth mixture of aboriginal blood. Mr. Sherring maintains expressive, his eyes quick and sharp, his fingers long, his that in the North-Western Provinces carriage noble and almost sublime, the true Brahman, uncontaminated by Earopean influence and manners, with his "The Brahmanis quite us fair, and exhibits quite as strongly intense self-consciousness, with the proud conviction of the physical characteristics of his nace as the Mahratta Brah superiority depicted on every muscle of his face, and mani- man of the Konkan. He is occasionally as fair m the lightest

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288 THE INDIAN ANTIQUARY. [SEPT. 6, 1872. Eurasian half caste; and in his face the red blush is seen to come and go as in that of the Englishman. The remarks of Mr. Campbell would go to prove an almost tribal distinction between the Mahratta and all other Brahmans. consisting in a far greater punty of Brahmanical blood. I. suspect that these tribal distinctions among the Brahmans are in the main of a provincial character, and to be accounted for on geographical grounds rather than ethnological." A very interesting question, this and one which merits fuller investigation than it has yet received. For ourselves, we see no difficulty in believing, that the Brahmans in, and near, the Panjab may have descended the Indos, or, for that matter, the Sarasvati, which in Vaidik times was a copious river flowing either into the Indus or the ocean. We also doubt whether climatic differences will sufficiently explain the striking diversities of colour among Br&hmans. Still we express no decided conviction ; we are happy to hear Mr. Sherring's pleading, and in the meantime, we take the matter, as the Scotch judges say, ad avizandum. We cannot follow Mr. Sherring into the endless ramifications of Brahmanism, which he sets down with wonderful minuteness. For example, he enumerates all the eighty-four divisions of Gujarati Brahmans; and fourteen of Marath& Brahmans, with gotras in numbers without number In Part II he speaks of the Rajputs in Benares. Including the district and province of that name, he finds ninety-nine Rajput tribes; and of all these in succession he gives a longer or shorter account. All this we are compelled to pass over. As, however, Mr. Sherring is no dry-48-dust collector of curiosities, but a man who steadily views the past in its bearing on the present and the future, we must in justice quote some of his opinions on the condition-of-India question as affected by cate changes that have come already or are fast coming. First; however, let us hear what he thinks of the Rajputs' physique and morale, * In ancient times the two functions of this race were ruling and fighting. Only one of these, the latter, still remains. A large proportion of the sepoys of the Indian army have ever been, and still are, Rajpoots. The number, I imagine, has somewhat diminished since the mutiny. Yet this occupation is regarded by all classes M . legitimate and natural one for the members of this caste. The physique of the Rajpoota, in the opinion of military men, peculiarly adapts him for the life of soldier. He is generally tall and well made, with good development of muscle, but with smaller proportion of bone. He is of somewhat large build than the Brahman, yet does not display in his countenance the Brahman's high intelligence and commanding dignity, nor has the Brahman's thinness of skin and delicacy of complexion." Now as to their condition"Formerly, they could command armies, or divisions and sub-divisions of armies, and were employed as rulers over provinces and districts, or else governed in their own right. Sach occupations gate scope to their ambition, and an ob ject on which their intelligence and energy might expend themselves. But all this has been changed. Not being employed now in such offices, or in any other of great netional or social interest, life is to many of them without Dorpose. The majority of the higher classes of course are Antisfied with an existence of luxurious indolence; yet not all. They feel, however, that it is useless to be ambitious, for that there is nothing for them to do, and very little for them to gain. A to make themselves conspi- cuous by their liberality and public spirit, in laying out vast sums of money on colleges, schools, hospitals, Asylums, and the like. Yet their secret personal ambition is mostly directed to very inferior objecta. To secure & higher place in the Governor-General's Durbar, or more frequent salutes, or a greater number of guns at each salute, some will devote years of time, and lace of rupees, and will engage in a course of intrigues of the most intricate character. This is pitiful, but by no means surprising. The truth is, that want of employment is the great bane of the Aristocracy of India in the present day. It is not a healthy condition nor a safe and satisfactory one." True and weighty words; although we think the shading is, just by a shade, too deep. All Rajputs did not rule ; only princes and chiefs did 80. Now, although the pride, pomp, and circumstance of glorious war" have happily to a great extent passed away in India, and so one half of the Rajput chieftain's occupation is gone, what hinders hiin from continuing the other half, and with double diligence ? He may find a noble sphere in governing his subjects, and if he govern them well, he will not be molested by the British authorities. Even were his powers reduced, which they are never likely to be, to the dimensions of those of an English nobleman, why could not the Rajput chief find, like the nobleman, honourable employment in managing his estates ? I. is true all this requires that he be educated and so fitted to bear his part in the renowned victories of peace. Let the British Government look to that prime requisite. So much for the chiefs. As for the mass of the Rajputa, they can beat their swords to ploughshares. They make bad traders, and would be driven out of the market by cunning Vais' yas ; but they take kindly to agriculture. Let them go in for farming; it is no hardship, and no disgrace." He who cultivates barley, cultivates purity," was said or, at least, is said to have been said-by Zoroaster, the great and wise : and over India, so far as our experience goes, with the exception of Lower Bengal, the occupation of tillage is deemed perfectly honourable. A question, however, of an interesting kind emerges here. If, in these halcyon days of peace the races in India that are by descent and profession fighting men, can find few fields in which to exercise and augment their hereditary valour, will they not gradually sink into a timorous herd quite unequal to stand, in the shock of arms, before the warlike races of the extra Indian North? If aught should once more precipitate these on the fertile plains of Hindustan, where is our security ? Can we hold India with British bayonets alone, that is, can we supply them in sufficient numbers ? The other point. In Britain you pick up any lad at the corner of a street, say a shoemaker, or the ninth part of a man, a tailor; and in a few weeks or months you manufacture that very raw material into an erect, martial looking man, who meets the hurtling shot and shell as steadily as if he had been trained to it all his days. We apprehend you cannot do this with an Indian tailor or shoemaker. The question then is a very serious one-where are

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SEPT. 6, 1872.] CORRESPONDENCE. 289 the fighting men to come from who shall recruit our native army? But we are getting beyond our depth, and shall wisely return to civilian themes. In Part III. Mr. Sherring treats of the mixed castes and tribes-Vais'yas, Sudras, and others. He compares the position of these in the social scale to that of the middle classes in England. He has several pages of thoughtful writing as to the effects of our rule-slow, but certain as the action of gravitation -in depressing the sacerdotal class and the warlike nobility of the past, and in eli vating a great body intermediate between these and the ignorant helples masses. As we proceed with our educational scheme, we shall affect even the lowest. A stupendous revolution is thus in progress; and much wisdom is required to secure that it be quiet and successful. Probably none of us realizes the magnitude of the changes that are impending, or the dangers that accompany the transition period. Mr. Sherring says that "the wisdom of the course we have adopted has hardly yet been ever properly tested. The test will have to be applied on any occasion of great political disturbance in the country, involving the social status and dignity of the castes." Yet we doubt not Mr. Sherring would admit that it was imperative to move in the direction we have taken. There may be a question as to what the rate of progress ought to be, whether it is better to walk or run; but it is impossible to go back-impossible to stand still. And after all, Europe has witnessed civil and religious revolutions on quite as vast & scale as any that we can witness here. The cur- tailment of the powers of the Medieval Church- the abolition of the feudal system--the rise of free cities and the commercial classes generally--the emancipation of the serfs in Russia; what reforms in Indian society can surpass these revolutions in magnitude ? In Part IV. Mr. Sherring treats of the aboriginal tribes and inferior castes. The most interesting point which he has dwelt upon is the Bhar tribeonce of great importance in the regions around Allahabad and Benares. Mr. Thomason said of them: "The inhabitants were a powerful and industrious people, as is evident from the large works they have left behind them." They seem to have been skilled in the arts both of peace and war. We are too ready to think of the races that preceded the Hindus in the possession of India as having been savages or semi-savages; yet even amidst all the passionate invectives of the Veda against them, we cannot glean from its pages such a notion of the Dasyus. Black-skinned they were, probably flat-nosed, and inferior in physical appearance to he worshippers of the "beautiful nosed" (susipra) Indra; but barbarians-at least in many cases, - they certainly were not. We agree with Mr. Sherring-"I know not why we should be so ready always to ascribe to successive troops of Hindu immigrants all the ancient civilization of India. The more I investigate the matter, the stronger do my convictions become that the Hindu tribes have learned much from the aboriginal races." We regret that we must stop. We part from Mr. Sherring with much respect for him as a pains-taking, conscientious and intelligent investigator. His book is a repository of very important information ; and the spirit in which it is written is very genialfriendly to all that is good and worthy of a Christian minister. So far as the castes in Benares are concerned and these are largely representative of India generally,-We do not know that this work leaves anything to be desired. CORRESPONDENCE. THE KHATTRIS. of eating and drinking in common with each other. To the Editor of the Indian Antiquary. They deny being anything but pure Hindus and are SIR, -Perhaps some of your readers may be able reputed especially religious, worshipping the ordinary to throw some light on the origin of the caste of deities of Hinduism. There are no Sardogis (Shravaks) Khattris in Hindustan. I have attempted, when- | amongst them. They are without doubt immigrants ever I have had the opportunity, to discover what into Hindustan at a comparatively late period. Their I could from members of the caste themselves; but Purohits are invariably Sarsuti (Sarasvati) Brahmans their accounts are various and conflicting. As it is and they have the peculiar custom among them of the highly desirable that we should know as much as Purohit eating with his Jajmans (Yajamans). If you we can about the history of Hindu castes, I am ask them concerning their origin, nine out of ten will sure you will be ready to admit such a discussion to | reply that they are the offspring of Rajputs: they a place in your columns. generally say Kshetraj Rajputs, and one account is I will therefore briefly state what I have been that they are sons of a Rajput woman by a S'udra faable to discover on the subject, and ask your readers ther. I am not inclined to place any reliance on stateto aid in elucidating the matter as far as possible ments like this for the simple reason that every The Khattrfs are divided into four sub-divisions, caste which cannot explain its origin, invariably viz., the Panjabi, the Lahori, the Dihliwal, and the | invents the Kshatriya theory of paternity. A more Purbi, and these four sorts are separate from each detailed legend concerning their origin runs other and have not the jus connubii or the custom as follows:- When Parasu-Rama was exterminating

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290 THE INDIAN ANTIQUARY. SEPT. 6, 1872. the Kshatriyas, a pregnant girl escaped from thu massacre and took refuge with a Sarsut Brahman. He gave her shelter, and when asked by the purBuerg concerning her, replied that she was his cook (Khatrat een ?) and to prove it ate bread from her hand. The tradition is deserving of notice as attempting to explain the meaning of the name Khattrf and the peculiar custom of the Purohit and Jajmans eating in common. But I do not think the internal evidence of truth is intrinsically worth much. My own opinion is, that this question of the origin of the Khattris is intimately connected with the, at present, unknown history of the arrival of the Jats in India. I mean that there will be found to exist some close analogy between the histories of the two races. The Khattris themselves allow that they have comparatively lately come westwards, and this is conclusively proved by the distribution of their sub-divisions. Ignorant village Jats (Pachhade or Dhe) have incidentally compared to me the history of the Khattris with their own, and the facts shewing that both races were very considerably influenced by the Musalman propaganda are numerous. Thus the sehra, not the mor, is used in marriages by both races; the Fhattrf women alone of Hindus wear shoes though this custom down east here is dying out and the only observance of it is the sending of a pair of shoes among the wedding presents of the bride. The Khattris deny that they ever had the custom of rikabi kchana (viz., eating from vessels) or that their women ever wore turke kapra; while the Pachhade Jats still opealy practice both customs at marriage feasts. The connexion of the Khattris with the great reformer Nanak Shah is curious : their own account is that Nanak Shah was & Khattri who attempted to reconcile Hinduism and Islam together, and to this day travelling Nanakshahi fakirs are much respected and well taken of in all Khattri households. It is stated in the A'raish-iMahfil that the successor of Nanak Shih was a Khattri disciple named Lahna. The question of the origin of the Tagas-another subject of controversy-is connected again without doubt with the history of the Khattris. Sir Henry Elliot gives & quotation from the Mirat-i-Sikandart in his Supplementary Glossary, page 109, which states that the Tagas were expelled from their caste by the Khattris for drinking. The Tagas ridicule the theory, but the tradition is still held by the Khattris. I hope that some of your Panjabi oorrespondents will be able to illustrate these points of difficulty with facts which have come under their own notice. The Koh-i-Nur (vernacular journal) of 16th June 1872 has a classification of Khattrt sects, I believe, but I have not been able to examine it. Futtehpur, N.W.P. J. WAITE, 4th August, 1872. Assistant Collector. Query 10, Concerning Chaturanga. In' my paper on Chaturanga, I have identified (p. 61) the Radhacant' on whose information the treatise of Sir W. Jones on the Indian Game of Chess, in the As. Res. vol. II. pp. 159-165, is based, with Radhakanta Deva, the author of the Sabdakalpadruma. But after more mature consideration, I have become more than doubtful of the correctness of this identification, or, I should rather say, I am convinced already of its impropriety. As Sir W. Jones speaks of his Radhakant as my friend" (p. 161), acknowledges that the passage " was copied for me by Radhacant and explained by him" (p. 163), and says that, "Radhacant and his preceptor Jagannath are both employed by Government in compiling a digest of Indian laws (p. 165) --we are led to assume, that this Radhakant was already & young man of distinction when the paper was written (about 1790). Now Raja Radhakanta Deva died on the 19th of April 1867. To have been the same person with the friend of Sir W. Jones, he ought to have been more than a hundred years old at the time of his death ; but we have the distinct statement in the preface to the Parisishta-vol. of his Sabda kalpadruma that he was born Sake 1705 i. e. A. D. 1783 (vanambararshibamanasamayam Saka bhupateh Gopimohanadevasya goshthipati mahipateh Sriradhakanta deveti namma putro 'bhyajayata). And H. H. Wilson, in the preface to his Sanskrit Dictionary (1819), speaks of the author of the Sabdakalpadruma as "a young gentleman of fortune and family"-words which might well apply to a man of 36 years, but not to one who was the "friend" of Sir W. Jones (cir. 1794). But now the question remains, who was the Radhakant of Sir William ? are there any other traces of his literary achievements? They ought not to have been small after what Sir William says of his accomplishments. I take this occasion to express beforehand my deep obligations to any one who may be able to point out - 1. The passage in an ancient treatise of Law," in which Colebrooke (Asiat. Res. vol. vii. p. 504) found mentioned, -"the elephant, horse, and chariot as pieces of the game of Chaturanga"; 2. The very passage on Chaturanga given in Raghunandana's Tithitattva (ed. Serampore, I. 88, 89), and stated by the Radhakant of Sir W. Jones to be a part of the Bhavishya Purana;" or 3. Any other passage on Chaturangakride on the occasion of the Kojagare of the Kaumudi festi. val, or at any other festivity. Berlin, 4th July 1872. A. WEBER

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Oct. 4, 1872.] HO MONUMENTS IN SINGHBHUM. 291 STONE MONUMENTS IN THE DISTRICT OF SINGHBHUM-CHOTA NAGPUR. BY V. BALL, B. A., GEOLOGICAL SURVEY OF INDIA. TN Mr. Fergusson's Rude Stone Monuments which, according to Col. Dalton, cannot have 1 there is no allusion to the practice of certain been inhabited by the Hos for centuries. of the Chota Nagpur Kols to erect monu- There are few parts of the Koleban, where ments to their deceased friends. It would appear an extensive view of several villages can be that the brief accounts of the custom hitherto obtained, which do not include several groups published have escaped notice. of upright monumental stones. These groups Referring to the geographical distribution of may include any number, from a single stone Dolmens, Mr. Fergusson has written-" They do upwards, and there is no restriction to odd numnot exist in the valley of the Ganges or any of bers, as is said to be the case in the Khasia Hills. its tributaries." This is not strictly accurate, as The stones selected for erection are generally the tributaries of the Ganges which drain Chota more or less rectangular or cylindrical in form, Nagpuro pass through a country in parts of but sometimes they are of very fantastic shapes. which both ancient and modern Dolmens or These latter, however, it is important to observe, tables, and Menhirs abound. are not due to either freak or design upon the The following notes and accompanying sketches part of the people. They are the natural forms were made a few years ago in the district of of the flags which they assume in their exposed Singhbhum. The facts described will, I trust, positions in the rivers. Beyond being prized prove sufficient to draw attention to the rude from the beds by means of crowbars, they are stone monuments of that district. not, as a rule, touched with any tools. I have The Chota Nagpur division, as is well known often come across the spots in the river sections to those interested in Indian Ethnology, is the whence stones for this purpose and also larger present home of numerous aboriginal races, ones intended for dolmens or tables had been nearly, if not quite all of which have been raised. The geological formation in the Kolehan assigned by Col. Dalton to positions under the consists partly of slates and schists, which suptwo great family groups of Kols, known as ply an abundance of flags suited to the purpose. Mundas and Oraions. When these rocks contain an appretiable quanVarious customs with regard to the final dis- tity of carbonate of lime, the chemical action posal of the dead are practised by these different of the water produces honey-combed surfaces races; but it is with Mundas, and among them and more or less irregular outlines. a particular race only--the Hos, that we have In portions of the country not now occupied to do at present. by the Hos, where the rocks are granitic, and The Hos with a few exceptions are now to be flag-like masses of rock can seldom be obtained, found only in a portion of Singhbhum known as the ancient monuments are more massive in the Kolehan, or Hodesum as it was called by Col. shape and of smaller size. I cannot help thinkTickell. There they live shut out from all Aryaning that the geological formation may have had influences, observing a most rigid conservatism something to do in determining the selection of with regard to the traditional customs of their the Kolehan as the final resting place of the race. race. Notable among these customs, as being The rivers, where the stones are raised, are not one that must force itself on the attention of any unfrequently several miles distant from the traveller in the district, is the erection of stone | villages near which the Menhirs and Dolmens tablets and slabs (Menhirs and Dolmens) over are erected. The transport of the stones is the graves and to the memory of the deceased. effected in the following manner. Partly accordAlthough it is only in the Kolehan that these ing to the estimation in which the deceased monuments are erected at the present day, they was held, partly according to the amount of are to be found scattered throughout Chota Nag- refreshments-chiefly rice-beer--which the surpur and to some extent in the Orissa tributary viving members of the deceased's family are premehals; in some cases in localities upwards of pared to stand, a greater or less number of men one hundred miles distant from the Kolehan, and assemble and proceed to the spot where the stone * The Damada and Kondi, &c. which join the Hagli. The Subanrika pursues an independent course to the sea.

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292 THE INDIAN ANTIQUARY. [Oct. 4, 1872 is to be raised. If the flag selected is not very | mains, and affords practical evidence that respect heavy, it is placed on a wooden framework, and for her memory was not wanting. Its dimen80 carried on the shoulders of the men to its sions are 17 feet 2 inches x 9 feet 2 inches x 10 destination. When however the stone is of inches. large size, it is placed on a kind of truck with No. II. enormously massive wheels, specially constructed for the purpose. Sometimes it is necessary to make a road for the passage of such a truck ; at others the number of men pushing and pulling with ropes is sufficient to carry it over all the obstacles which are encountered on the way. No. I. WA Group of Cenotaph stones or Menhirs, at a village Dear Chaibassa, in Singhbhum. The history of the group of stones figured in sketch No. 1 is as follows: The stone on the left was erected to the memory of Kundapathur, Manki, or head man of the village of Pokaria, a few miles south of the station of Chaibasss. The next two stones were erected to Kanchi and Somari, daughters, and the fourth to a son of Pasingh, the present Manki. This was in 1869, since that time others may have been added; possibly Pasingh himself, having lost father, wife and children, has also died. For some reason there is no memorial stone here to Pasingh's wife Seni. I rather think however, there was one standing by itself somewhat nearer the village. But in the centre of the village, under the shade of some glorious old tamarind trees, a stone, conspicuous among many others from its uncommon size, covers her re- Menhirs-Cenotaph stones, Singhbham. The second sketch represents a group of stones situated in a plain a few miles to the south-west of the other. Of its history I do not know the particulars. The groups of Menhirs which occur scattered throughout the Kolehan are, so far as my observation went, in no way limited as to the number of stones. I have counted as many as 80 stones in one group, and my impression is that I have seen more than that number. A circular arrangement is seldom seen, generally the stones are either ranged along a straight line or an arc. Only one instance can I remember of seeing in Chota Nagpur any attempt at sculpture on stone monuments : this was in the district of Hazaribagh. The stones had the appearance of great antiquity and, whether rightly or wrongly, they were attributed by the people of the neighbourhood to an ancient settlement of Kols. Though not rich in ancient temples or other Hindu remains--as compared with some other parts of India-the Chota Nagpur division with its stone monuments of the aborigines and its cave temples, mines, and other traces of the early Jains is for the Antiquarian, as it is well known to be for the Ethnologist, a noble field for research. NOTES ON THE RASAKALLOLA, AN ANCIENT ORIYA POEM. BY JOHN BEAMES, B.C.S., M.R.A.S., &c., BALASOR. No. II.- Continued from p. 217. A NOTICEABLE feature in this poem is the trary lengthenings and shortenings of vowels, readiness with which the poet's native language elisions of case and tense-endings which in the lends itself to the metres which he employe. oldest Hindi and Gujarati poems so much obscure Consequently there are very few of those arbi- l the real language of the period. In reading * Seo "on the ancient copper mines of Singhbhum,"-Proc. 41. Soc. Beng. for June 1869.

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Oct. 4, 1872.] THE RASAKALLOLA. 293 the latter class of poems we are never sure that | And thy twin breasts how heavy ? we are being presented with a real living picture | The swift pace which thou maintainest of the language as it was actually spoken by | Shortly will be its destruction. the contemporaries of the author ; we have to What, is thy boldness like the spider's, allow for so many licenses of form and construc- Or why on this (the waist) art thou so pitiless? tion that it is only by observing the shape taken What will happen when it shall break? by a particular word, in places where no vis At that time thou too wilt die." metri occurs to change it, that we can feel even The poet seems rather proud of this tasteless tolerably certain that we have at length lit upon trifling for he specially remarks that this is to be its genuine colloquial guise. No such difficulty regarded as a metaphor, and is elegant and fanconfronts us in Dinkrishna's flowing and facile ciful (adhyahara). verse. If we except an occasional diaeresis such The Gopis crowd round the two infants, and paraveza for praveza, samaraNa for ramaraNa and a few examine them with every mark of delight. The other easily recognized licenses, the language sun, the moon, night, lotuses, the sea, and all is the same as that in which the gentle and sorts of plants and animals are called into comrefined Oriya clodhopper of to-day fondly curses parison, and are pronounced inadequate to rival his wife or his bullocks, or grumbles over his the beauty of Krishna's black skin, or Balaradaily pill of adulterated opium. ma's white one. The Gopis then go home lookIn the third canto the Gopis hear that a son ing back and lingering and loth to depart, and has been born to 'Nand and rush tumultuously the canto ends. to Nand's house to see the infant. Here occurs The metre of the second canto, which I omitone of those absurd pieces of exaggeration which ted to describe before, consists of four lines to 80 frequently, to European taste, spoil the the pads or stanza. The first and third are beauty of Indian poems. The Hindu never very long consisting of 29 matras each. There knows when to stop. Starting from the gener- are caesuras at the eighth and sixteenth matras, ally accepted opinion that the female form is the syllables of which generally rhyme with each most symmetrical and beautiful when the waist other. The last syllable of the first line rhymes is slender and the parts immediately below it with that of the second. Owing to the great large and round, the poet proceeds to make the length of the lines it is customary to write the waists of the Gopis so absurdly thin and their first sixteen matras as one line and the remaining continuations so enormously large that they be thirteen as a second line. The third line has come, instead of the ideals of loveliness he intends nine matras with caesura at the fourth, and the them to be, monsters of deformity. One charm fourth line thirteen with caesura at the eighth ing creature who appears to have combined in matra; thus: her own person every possible disproportion, is 1. ka ra h e sa dhul ja najmane thus addressed by the girdle round her waist ma na e ka ta nal Kaha katire Jaki kanchi mala kar na delikama | lal na ya Kahu achhi," dhire are abala! na ka tha| kui Kama mada ta hoi matta, bhola 2. The same. Karu majhan thare ja ere hela, 3. ka la ka ralandhara | pra 1 yell Ki 1 tu janu nahun ejere faru 4. Krishna ka than | Srava na re ! Kucha jugala tora jero guru ? du rita khaye Kara achhu jaha drudha gamans The rhyme-syllables are in italics. Kale ehaku heu achhi samana. The metre of the third canto is very simple. Ki to sahasa jayajiba preye, It is the Rag kedar chakrakeli, and consists of Ki ba ehe thare ese nirdaye ? two charans to the pada, each containing nine Ki ki hoi e jebe jiba bhangi ? matras with no caesura. The charans rhyme. Kale ta hi mariba ehe lagi. The fourth canto is in the Ahari metre with 12 matras to the charan and two rhyming chaFrom the waist of one the girdle calling rans to the pads. There is & caesura at the Says, "gently, gently, O maiden! ninth matra. ThusThou, intoxicated with the wine of love, kar na deli su na l. l he sadhuljane. Forgettest thy waist of what sort it it. J. kama ranka I janmi le kelte di ne. What I knowest thou not how slender it is It relates how Krishna in his cradle destroyed

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294 THE INDIAN ANTIQUARY. [Oct. 4, 1872. various demons sent against him by Kans. In the description of the Nag Putana, who turned herself into a beautiful female, we see what sort of dress and adornment was considered chic in Dinkrishna's time; for this reason it is worth quoting, Kala kutila kuntale khosa khosi, Kamaniya phula mala achhi misi; Kapalare sindura mandala chita, Katakshare mohu achhi urdhvareta ; Karne tataka, bhramari, phula sohe; Kanthe kantha-abharana mana mohe; Kari tambala-bolare oshtha ranga, Karu achhi purushanku dhairja bhanga; Kanthi nasa-abharana nasar ute, Kajvala pariparita netra-tate; Karne sari jae jai achhe lanji, Kami dekhile hoibe keme ganji; Kare tasa, chusi, kariali raje ; Kwana-kwana pahusa padare baje; Kantha-tate deun rie-male bandhi Kala-megha sashi eka achhi pindhi. Her black wavy hair knotting in a knot A garland of lovely flowers she has mingled in it; On her brow a round mark of vermilion ; With her glance she is ravishing Siva ; In her ear the tataka, bhramarit and flowers shine ; On her neck the necklace fascinates the mind; Dyeing her lip with betelnut juice ; She is breaking down the composure of men; In her nostril the Kanthis and nose-jewel; The lampblack completely surrounds her eye, The streak of it extends as far as her ear,ll Amorous men seeing it would go mad with love; On her hand shines the tara, 1 bracelet, and arm let; " Twang twang" sounds the anklet on her foot ; On the pit of her neck she has bound a deunria; A dark-blue sarhi she has put on. It will be seen that then, as now, the wearing of gewgaws and ornaments was highly popular. In spite of a!l the profusion of jewellery, however, the lady's dress consists of nothing but a sahi. The sarhi is a broad and long cloth wound tightly round the waist in such a way as to ex * The vermilion on the forebead denotes << married woman, but is now generally smeared in a great patch across the parting of the hair. + art is a small earring worn in the outer edge of the GAT { sometimes eight or ten of them are worn one below another all round the ear. 1 H large carring hanging from the lobe of the ear, so called from ita resemblance to a bee (THT). pose the right leg half way up the thigh, the end is then brought round over the head. In the present instance, however, it must have been worn only over the shoulders as we have the head decorated with flowers. The wearing of the sarhi over the shoulders only is customary among the non-Aryan hill-tribes to this day, and may possibly have been the custom among the Aryan population also in former times. It is so worn also by the Telingas. As the connection of the Oriyas, until recent times was greater with their neighbours to the south than it was with those on the north, we may suppose that the habit of wearing the sarhi on the head is of late introduction from Bengal. The fifth canto relates the childish sports of Krishna, and is itself very childish and tedious. Krishna seems to have spent his time principally in stealing and devouring cards, cream, and butter, of which articles his diet appears to have chiefly consisted. He also makes jokes with the Gopis, and indulges in double entendres of a very ungodlike character. The sixth canto continues the same subject ad nauseam. Ons or two passages a little more sensible than the rest may be quoted. Here is a description of Krishna's roguishness : Kandhar hasae bina karane; Ki pari chanbe se nayana kone, Kila kinchita bhabaku bashai, Kahun kahun motailaku pai. Kalita ambha agare jata, Kabun sikhila e ete charita ? Ke bole dine mu kahili dhire, Kahinki gola kara gopapure ? Kipan mo puraku bije na kara ? Kete khaiba dadhi, dudha, bara. Kesaba kuni boile hasi Kete pani to dudhe achhi misi; (Gopi loquitur). Having made me cry he makes me laugh for nothing. How he looks out of the corner of his eye! He increases one's playful disposition, From time to time meeting answering glances.. Only yesterday he was born in our presence, Whence has he learnt such conduct ? S o wom suspended to the cartilage between the nostrils, the other kind is worn on the side of the nose. || This is considered a great beauty, These are various kinds of rings and broelets. ifry small Ornament shaped like a flower and usually enamelled in various colours

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Oct. 4, 1872.) CAVES OF PITALKHORA. 295 One says "one day I said softly,* Why do you make such a disturbance in Gop? Why do you not honour my house with a visit? How much curds, milk, and cream you shall eat.'" Kes'aba hearing said laughing, "How much water has been mixed in your milk?" This last line is a double entendre whose second meaning may be left to be guessed. A second passage represents the Gopis as indignant with Nand for sending Krishna to tend the cattle.Keun sukha nahin Nanda ghare, ebi putra jae brindabana ku; Karuna hridaya nuhanti nirdaya, dhika ehankara dhanaku ! * Keun bidhata kala emanta abichara Koti lakshmi jaha sebaku banchhanti Se kare banaku sanchara, What happiness is there not in Nand's house, Yet this boy goes to the cowpens; They are not merciful in heart, but pitiless; Fie on their wealth! What god has made this mistake; He whom a myriad Lachmis desire to worship Tramps about the forest. The metre is that of the Rag Kaushiki containing four lines to the stanza. The first two lines consist of twenty-one instants each with caesuras at the sixth, twelfth and eighteenth instants, the first two of which rhyme. The third line is of fourteen instants with a single caesura at the fifth; the fourth line is the same as the two first except that the caesuras do not always rhyme. In the matter of grammatical peculiarities it is noticeable that Dinkrishna uses frequently the old plural in e as kumdra, a boy; pl. kumare. This is very seldom heard in modern Oriya, and never in the classical style. An old-fashioned peasant from the interior of the country may now and then use it. In the modern language the analytically formed plural by the addition of mane is always used as raja, pl. rajamane,-kings; in inanimate objects, however, the final e of the termination is dropped, as kantha, wall, kanthaman, walls. There occurs also the old universal Aryan locative in e as gope, in Gop; pure, in the town. The moderns affix re and would say gopa-18 instead of gope; the affix re is already in use, as are also ku, ru, and the ar or ara of the genitive in this poem. With regard to the short final a, it must be remembered that it is necessary to express it in writing poetry for the sake of preserving the rhythm, but that in common conversation it is hardly ever heard, and when heard is a short 8. Dinkrishna knows only the old forms of the personal pronouns which our high-flying modern writers condemn as vulgar. These are I . thou Nom. mu Acc. mote tote Gen. mor tor &c. &c. The plural of mu is amhe (pronounced ambhe) and that of tu is tumhe (tumbhe) but as the learned have taken ambhe and tumbhe into use as equivalents for I and thou, they have had to make fresh plurals ambhemane, and tumbhemane. Dinkrishna uses only the two first, and always in their proper ancient signification. (To be continued) THE CAVES OF THE BRAZEN GLEN AND OTHER REMAINS ABOUT MAUJE PATNA, TALUKA CHALISGAUM. BY W. F. SINCLAIR, ASSISTANT COLLECTOR IN CHARGE KHANDESH FORESTS. ABOUT ten miles south-west of the Chalisgaum 10 or 12 days before, would get nothing in it. Station of the Great Indian Peninsula Railway Two miles from Warthan is the gateway of the (N. E. extension) the Satmala Hills open into valley, flanked on the left by steep rocks passa curious valley, included in the limits of the able only by a single foot path, called the Gai deserted village of Patna. Ghat, and on the right by the old hill fort of The nearest camping-place is at the village of Kanhere. In the sides of the latter are four caves Warthan, 8 miles on the way, but it is a poor which I have not had time to examine closely, little place, and any visitor who had not be but I believe them to be all viharas, and of the spoken the assistance of the district authorities' sort having stone lotus-headed pillars. They

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296 THE INDIAN ANTIQUARY. roor. 4, 1872. are called by the natives the houses of Nag Arjuna, his wife Durpada, and his son Abhiman, and the fourth the Singhal Chauri,-Dames not unsuggestive. For although Darpada (Draupadi) and Abhiman belong to Arjuna the Pandava, I have never heard that hero called Nag Arjuna elsewhere. But Nagarjuna is the name of a Buddhist author of some repate, and I believe common among that sect. The name " Singhal Chauri "too, seems to point to a connection with Ceylon. There are, I believe, other caves on the top of the fort and beyond it, but of more doubtful character. Immediately below the fort are the remains of the village of Patna, the more recent of which indicate a place of about 200 houses; but much older mounds, enclosing a large area, show that in times before the population first dwindled and then disappeared altogether, there must have been a considerable town here, which is not to be wondered at, considering the water supply, the security of the place, and its position, on what was one of the chief passes of the Satmala Hills. Near the village is a small temple of Bhavani, supposed to be very old. It contains some of the most obscene sculptures in Western India, which appear to me to indicate a more recent date. Above the village is the wider valley called the Bhawani Khora, and half a mile up it is a very ancient temple of the goddess, said to have been built either by & Rakshasa or by Hemad Panth, who is as misty an architect here as elsewhere. The legend of the place is that the goddess, usually called here " Ai," was shikaring the Daityas (Rakshasas) in these parts, shortly after she slew the buffalo devil further south. She "flushed" a Daitya in the precipices about the Gai Ghat, (which we passed on our left in entering the valley), and hunted him round the cliffs till they came to a ravine called the Ganw Dhara, where the poor Daitya, being hard pressed, dived into the solid rock, and burrowed to a fabulous depth, as easily as a mole in an English tulip-bed. However, the goddess was not to be easily beat, and she got him out somehow, and finished him with her trident. In honour of which event Hemad Panth built the little temple in the valley and devout Hindus make pilgrimage there twice a year, and present iron tridents to the goddess, some of them Dr. Bhau Daji found an inscriprion here recording & grant of certain privileges to . College established by Changadeva, the son of Lakshmidhar, the son of the cele- bratod Bhaskaracharya. The donor was Sonbadevchief as big as cart axles, and nail horse-shoes to her door, & practice cariously analogous to our Western custom of nailing them to stable-doors and boats' stems. The Hole which the Daitya made is shown to this day, and is neither more nor less, to my thinking, than the remains of a ruined Chaitya cave. There is a long inscrip tion on the west face of the temple which the Pandit whom I sent to copy it failed to decypher, * and the stone is too much covered with oil and other beastliness for rubbing off. Above the temple the main valley of Bhawani Khora splits into several lesser glens. The most westerly terminates in a fine waterfall and pool somewhat like that in Lenapur of Ajanta. The next is a pass, of which I forget the name, and the third is a long deep glen, containing nothing but a teak and bamboo plantation, which the visitor had just as well keep out of. The remains of several ruined caves appear in the face of the cliff between this and the next ravine, the Ganesa Ghat, up which there is a pass to the Dekhan formerly of considerable importance; above it is the Ganes'a Takd . curious underground cistern, possibly as old as the caves. The fifth is the Garw Dhara, or village glen, before referred to; and the sixth is the Pital Khora or Brazen Glen, the stream of which falls over an impassable cliff, a little behind the temple of Ai Bhawani. There is however a pass over a spur between these two last, by steps cut in the rock, which, although they were perhaps not actually cut by the Buddhist monks, appear to me to be the successors of an earlier stairway probably of their making. This ladder is called the Satpayara Ghat or pass of seven steps, but there are really about eighteen. Having got to the top of this very steep and tiresome but not dangerous pass, we go up the Pital Khora for about a mile to where the ravine opens out a little, below a waterfall under and to the right of which are the caves. The first cave is a vihara, cut right under the fall (in flood) and of considerable size, but not otherwise remarkable. The next called the Rang Mahal is a Chaitys about the size of the Chaityas at Ajanta. The roof has been supported by timber horse-shoe rafters, long gone, and two rows of polygonal pillars without capitals, separate the nave from the side aisles. subordinate to Raja Singhans, and the grant is dated S'aka 1128, A.D. 1206. A transcription and translation are given by Dr. Bhau 1 so0 Jour. R. As. Soc. N. 8. Vol. I. PP. 411, 414, 418.-ED.

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Oor, 4, 1872.) THE NYAYAKUSUMANJALI. 297 These pillars are partly hewn in situ, and partly I crept in through a breach in the wall of the built up of separate pieces, and on their plaster- sculptured vihara, my men following. However ed surface and that of the side walls are several this, and two more beyond it, are similar in paintings of Buddha, either seated or standing, character to the first cave under the fall. always supported by the lotus, crowned with an These caves must have had a fine facade, and aureole, and overshadowed by a triple umbrella. probably there were one or two small ones above, The colours are brighter than any now at approached by passages the remains of which Ajanta. I could find no inscriptions but some still exist, but the whole front of the cliff has scratches on the plaster, which I do not believe come down in a common mass of ruins, destroyto be ancient, and some flaring red painting the upper caves, and blocking up the lower letters recording the visit of Dr. Bhau Daji and ones. Mr. Somebody Garud of Dhoolia. The next I heard of an inscription near here, but was cave is a vihara and very curious. The cells unable to find it. I believe these caves were in are divided by pilasters having each a capital former days reported on by Mr. Rose, C.8., something like a wool sack or a ship's rope a copy of whose report is given in Dr. J. fender, carved in so intricate a pattern that at Wilson's "Second Memoir on the Cave Temples" first I mistook them for inscriptions. Above in the Bombay Asiatic Society's Journal (vol. this capital each plaster has a separate pair of IV. p. 857-359). They have been visited by animals. The first are humped bulls, the second Dr. Bhau Daji, but that learned Orientalist has .winged griffins, the third winged dogs, the not, I think, published the result of his researchfourth winged horses, the fifth winged ante- es. The local legend of Bhawani hunting the lopes, the sixth elephants and the seventh winged Daityas into the rock points, I think, to a tigers. There are one or two more, destroyed Brahmanical raid upon the Buddbists, and it and unrecognisable. may be noted that the Gai Ghat is the only pass In the large Chaitya I had in vain tried to by which a force from the plain could turn the persuade my Bhill guard that the caves were flank of the whole group of caves and block up built by men like themselves, which they all avenues of escape, without being easily stou tly declared to be impossible, disputing perceived. among themselves whether the five Pendus or The whole Satmala range is full of promise the Daityas could have done it. However in this for the archaeologist. Two years ago Mr. Campvihara they held a fresh palaver on the subject, bell, 0.8, discovered a new group in the old and finally the naik came forward and said that fort of Wasigarh, which I believe Major Gill after all they thought the sahib was right. has further explored, and Mr. Pottinger, C.E., "For these cells were obviously made to sleep | found what I believe to be a large vihara near in, like those in the lock-up, and no man will the Gotala Ghat. Caution, however, and a presume to say that the Daityas and the Pan- double gun loaded with ball are necessary in all davas could squeeze themselves into such holes these places. In one cave in the Pital Khora as these." Next to this cave is another vihara I found fresh traces of a panther, and in the the entrance to which is blocked up, but after next some gnawed bones that told their own ascertaining that there was no wild beast inside, story, THE DATE OF THE NYAYAKUSUMANJALI. BY KASHINATH TRIMBAK TELANG, SENIOR DAKSHINA FELLOW, ELPHINSTONE COLLEGE. In the preface to his edition of the Nykyakusu- Udayanacharya is mentioned with expressions manjali, Professor E. B. Cowell has endeavoured of high respect by Madhavacharja, he has, on to fix the age of Udayapacharya, the author of the other, commented on a work of Vachaspati that work. The result of his reasoning he thus Miera, who is himself one of the commentators states :-"Perbaps, therefore," he says, "We of the great Sankaracharya. Now as the dates may without fear of much error fix Vachaspati of Sankaracharya and Madhavacharya may be Miera in the tenth and Udayanacharys in the taken with tolerable safety to be respectively in twelfth century." This conclusion, Prof. Cowell the eighth and fourteenth centuries of the Christbases on the fact, that while on the one handian era, we have, according to Prof. Cowell, "a

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298 THE INDIAN ANTIQUARY. terminus a quo as well as a terminus ad quem to limit our chronological uncertainty." And the Professor then divides the interval between the two termini as stated above. Now we think that, plausible as this reasoning appears, there is a flaw in it. What proof have we that the Udayana who has commented on Vachaspati Miera is the same with the Udayana who wrote the Kusumanjali? Independently of any light which may be thrown upon this question by other considerations, the fact itself cannot be assumed as beyond controversy. On the contrary, we think there is positive evidence calculated to upset such a conclusion, and we propose here to set forth that evidence. In the introduction to his edition of Vachaspati Misra's Sankhyatattvakaumudi, Professor Taranath Tarkavachaspati of Calcutta mentions that Vachaspati Miera has written a work in answer to the Khandanakhandakhadya of Sri Harsha, entitled Khandanoddhara.+ We do not know from whence this information is derived: it may be from the enumeration of his own works said to be given by Vachaspati Misra in his Bhamatinibandha, to which we have not access, and the Khandanoddhara has no place in the list reproduced by Dr. Hall. If, therefore, Dr. Hall's list omits nothing that is in the list as given in the Bhamati, and if that list includes all the works written by Vachaspati Misra, the statement made by Prof. Taranath ceases to have any weight. We find it difficult, however, to understand how the statement could have been made without some sufficient authority, and if there is such authority, it is possible that the Khandanoddhara, if Vachaspati Misra really wrote it, was written after the Bhamati had been finished. It is unfortunate that Prof. Taranath has not given the authority for his statement; for reasoning in the absence of such authority must be merely hypothetical. Now if we adopt Prof. Taranath's statement, the results we arrive at deprive Prof. Cowell's arguments of all weight. The series of authors appears to stand thus:-1st Udayana; 2nd Sri Harsha; 3rd Vachaspati Miera. This clearly appears to result from the following words of the author of the Khandana. "Therefore," says he, "in this matter, it is not impossible for us Kusumanjali, pp 9 & 10. tVide Introduction, p. 5. p. 87 of Dr. Hall's catalogue. Dr. Hall's language implies that his list omits nothing that is in the list in the Bhamati. [OCT. 4, 1872. verses with only some And he then proceeds as to adopt your own letters altered." follows: "Vyaghato yadi sankasti, na chechchhanka tatastaram. Vyaghatavadhirasanka tarkassankavadhih ku tah." Now these verses are distinctly and expressly a parody of the verses in the Kusumanjali, "Sankachedanumastyeva na chechchhanka tatastaram. Vyaghatavadhirasanka tarkassankavadhirma tah."SS We have thus (1) Udayana's Kusumanjali; (2) Sri Harsha's Khandana which quotes it; and (3) Vachaspati Misra's Khandanoddhara, which is an answer to (2). Now it will be observed that this series reverses the chronological relations of Udayana and Vachaspati as laid down by Prof. Cowell. And this leads to the further result that Prof. Cowell's terminus a quo is lost, whatever may be said of the terminus ad quem: for if Vachaspati comes after Udayana, we have no link to connect Udayana and Sankara. If, then, Prof. Cowell's argument must be given up, the question arises-What can we substitute for it? The age of Bana's Harsha, as fixed by Dr. Hall, will not help us in this matter; for while Bana's Harsha is a royal personage, the Harsha of the Khandana is a mere dependant of a king of Kanyakubja. And in this case, the supposition that some writer at the king's court gave to his work the king's name is also negatived by the fact that Sri Harsha is stated at the close of the Khandana to be the name of the author himself-who is further described as a "kavi." One hint, however, we get from Dr. Hall's catalogue. At page 26, we find a work noted, which is there said to have been composed in 1252, and which quotes or mentions Udayana. Who this Udayana is, however, does not appear from Dr. Hall's note. A further circumstance, which will throw some light on this matter, and which is less open to question, is to be found in Dr. Hall's preface to the Vasavadatta. We there learn, that the Naishadhiya is quoted in the Sarasvatikanth.bharana-which work, according to Dr. Hall, See the Khandana (Calc. edition), p 91. and the Kusumanjali, p. 28. Vasavadatta, Pref. p 17. Khandana, 199.

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Oct. 4, 1872.) THE DATE OF PATANJALI. 299 "is unquestionably more ancient than the Har- sha of Kashmir. Now the author of the Naishadhiya is the same with the author of the Khandans, and the Harsha of Kashmir reigned from 1113 to 1125. The Kusumanjali, at the latest then, cannot be later than the eleventh century, and may go back into the tenth or even an earner period. And this conclusion we arrive at, be it remembered, independently of the circumstance about Vachaspati's having answered Sri Harsha, the authority for which is at present unknown to us. If we take Vachaspati Misra as coming after Sri Harsha, the results seem to point towards the same date. Vachaspati is quoted in the Sarvadars nasangraha of Madhavacharya, as an authority on the Sankhya philosophy, and allowing a sufficient interval between those two writers-Udayana, at the latest, might ome in the eleventh century. Furthermore, we find a writer of even earlier date than Madhava quoting both Vachaspati Misra and Udayanacharya. We allude to Bhatta Raghava who wrote his work entitled Nyayasaravichara in A. D. 1252. We this confirm from these different sources the conclusion that at the latest, Udayanacharya flourished about the eleventh century, and that, for aught that appears to the contrary, he may have flourished even at an earlier period. One more fact may perhaps be added. According to Madhavacharya's Sankaravijaya, Sri Harsha, Bana, Mayura, Udayana, and Sankaracharya were contemporaries, and all the first four philosophers were vanquished in controversy by the last. Sri Harsha, it may be added, is here particularized as the author of the Khandanas; Bana and Mayura are represented as having flourished in the districts of Avanti**; about Udayana, there is nothing less vague than that he was an opponent of a dualism, and that he was unable to vanquish Sri Harsha.t He is called Kavindra. There is one stanza in this work of Madhavacharya's which seems to make some allusion to Vachaspati Misra. We cannot, however, be sure of this, and will therefore leave the reader to judge for himself. Sankara tells Suresvaracharya that the latter will become " Vachaspati" in his next birth in the world, and that he will write an excellent commentary on bis Bhashya, which will live to the end of time. The words of Madhava are"V&chas patit va madnigamya vasundharayam Bhavyam vidhasyasitamam mamabhashyatikam." The word Vacha spatitvam may, and probably does mean only the quality of being a master of style or language." But the "tika" alluded to is probably the Bhamati of Vachaspati Misra, and there may possibly be an oblique reference to the name of its author in the word " Vachuspatitvam." But we do not feel sure of this and the commentary affords no help. It may be added, that there does not seem to be any historical objection to this account of Madhava. Sri Harsha in the Khandana alludes to Sankara, but that would not by itself negative the possibility of their having been contemporaries. Of course, this must not be understood as equivalent to an admission that M&dhav's account is wholly trustworthy. Bana and Mayura, and Dandin who is mentioned with them, are now hardly known as philosophers. But if that account is accepted as meaning that, according to Madhava, Vachaspati Misra flourished in the next generation, or the next generation but one, after Sankaracharya, it may corroborate the other statement made by Madhava, about Udayana's having been confuted in controversy by Sankara. ON THE DATE OF PATANJALI AND THE KING IN WHOSE REIGN HE LIVED. BY RAMKRISHNA GOPAL BHANDARKAR, M.A., ELPHINSTONE COLLEGE, BOMBAY. In Patanjali's Mahabhashya or great com- witnessed by the speaker but capable of being mentary on Panini, a rule (vartika) laid down witnessed by him and known to people in geneby Katyayana, is given, teaching that the Imper- ral. Of this rule Patanjali gives two instances; fect should be used to signify an action not "The Yavana besieged [arunat] S&keta" and * Vaanvadatta, Pref. p 18 and 17. Dr. Hall's catalogue, p. 26, referred to above. So stated by the author himself in the Naishadhiys 8 Dr. Hull's Vilnvadatta, 18, and in the Khandans, D. 28. Madhav, xv. 167. ** Ibid 141. Prof. Wilson quoted in Dr. Hall's Vasavadatta, 15. + XV. 72, 167. I XIIL 78. See the new Calcutta edition by Taranath, p. 168. See the Khandans, Calo. ed., p. 2.

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300 THE INDIAN ANTIQUARY. [Oct. 4, 1872. " The Yavana besieged [arunat] the Madhya- , when an action, such as that of studying or permikas." The siege of Saketa, therefore, must be forming the great sacrifices, spreads over many considered to have been an event capable of days, the present tense should be used to denote being witnessed by the speaker, i. e.. by Patanjali it, if the action has begun but not ended, even himself, in other words, some Yavana king though at the time of speaking the speaker may must have besieged Saketa in Patanjali's time. not be actually performing the action. "Here Saketa is the usual name for Ayodhya. Rea- we sacrifice for Pushpamitra," is Patanjali's Boning in this way, the late Prof. Goldstucker example. Now this cannot be an imaginary inarrived at the conclusion that the Yavana here stance, for such a one would not bring out the disspoken of must bave been Menandros, King of tinctive sense that Patanjali wishes to convey, Baktria, who is said to have pushed his con- namely, that the action has begun but not ended. quests in India to the river Yamuna. Menan- This example then expresses a fact; i.e., that at dros, according to Prof. Lassen, became king the time Patanjali wrote, there lived & person about 144 B. C. Pantanjali therefore must have named Pushpamitra and a great sacrifice was lived about that time. being performed for him and under his orders. But there is another passage in Patanjali not If he employed priests to perform the great noticed by Prof. Goldstucker, in which the name sacrifices for him he must have been a king; of the king of Pataliputra, doring whose reign for in the olden days it was Indian kings that he flourished, is given, and which enables us to propitiated the gods and patronized the Braharrive at the date of the author of the Maha- mans in this way. The sacrifices were always bhashya in another way and from other data. expensive, and were treated rather as extraordiIn his remarks on Pan. III. 2-123, Patanjali nary festivals than ordinary religious performquotes a vdrtika of Katyayana, the meaning of ances. But in another part of the Mahabhdwhich is "A rale should be made teaching the shya we are actually told who this Pushpause of the present tense [lat] to denote an mitra was. Panini (in I. 1, 68) tells us that action or undertaking which has been begun any grammatical change or operation that he but not finished." The examples given by may have in his work prescribed in the case of Patanjali are:-"Here we study;" "Here a certain word ought to be made applicable to we dwell;" " Here we perform (as priests) the that word alone and not to what it signifies, or sacrifices (instituted) by Pushpamitra." Then to its synonymes. This, however, does not hold Patanjali asks "How is it that Panini's rule in the case of his own technical terms. Thus, for III. 2-123, (Vartamane lat), which teaches instance, to form derivatives in a certain sense that the present tense should be used to from the word agni (fire) the termination eya. denote present time, does not extend to should, he says, be applied to agni. The meanthese cases ?" The answer is," the time ing of this role should not be stretched so as to here involved is not present time." How not? make it applicable not only to agni, but to other This question is answered by Kaiyata, whose words also, having the sense of agni. Vahni for gloss upon this runs as follows:-"The instance also means fire but does not take that phrase 'here we study' means that study has termination. But in the case of the technical begun but not ended. When the students being terios of grammar, the change or operation should engaged in dining and doing such other things be effected in the case of the things (which of do not study they cannot then properly say course are words) signified by that term. Thus, we study' (according to Pan. III. 2-123, I. e., for instance, when he tells us to apply a certain they cannot use the present tense, for it is not termination to ghu, it is to be applied, not to ghu study that is then going on, and consequently its-lf, but to the roots to which the name ghu is the time is not present;] hence the rule by given by him. Nuw Patanjali, after a long disKatyayana.". The sense of the whole is, that cussion of this rule, in the course of which he * Panini qara ZT III.2 128, Katyayana - PTTA 754T Treuamarai Patanjali ErvirAme zAsitavyA bhvnti| ihaadhaamhe| iha vasAmaHgaha puSa mitraM yAjayAmaH kiM punaH kAraNaM na sidhyti| bhvrtmaannvaat|| Kaiyata TITETI CEVATE TETETT 4* TC ca tadhiratamA yadAca bhojanAdikAkriyA kurvanto nAdhIyate vadA the rat Thalia Tal Patanjali then proceeds to say that the sense is conveyed by Pap. III-2-128 and no new rule is required, but this has no bearing on the prosent question.

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Ocr. 4, 1872.] THE DATE OF PATANJALI. 301 shows that it is not wanted, though out of re- spect for the great Acharya he does not distinctly Bay so, tells us that there are some sutras in which the rules given are applicable,-1, sometimes to the synonymes of the words,-2, sometimes to the individuals comprised under the species denoted by the words,-3, sometimes to the words alone, and, sometimes to any two of these three. In these cases some indicatory letters ought, he says, to be attached to the words to show to which, or to which two, of the three categories the rule is to be applied. Then in such rules as II. 4, 28, which teaches that a Tatpurusha compound ending in the word sabhd (court or assembly) preceded by rdjan (king) becomes neuter he tells us that j should be attached to rajan and others, to show that the rule is appli"cable only to the synonymes of Rajan and others, and not to rajan or others themselves, or to the individuals comprised under the species denoted by rajan and others. And the instances he gives to show that it is not applicable to individual rajas or kings are Pushpamitra-sabha (the assembly or court of Pushpamitra) and Chandragupta-sabha' (the assembly or court of Chandragupta) in which we see that the compound is not neuter but feminine. We thus come to * Patanjali face7T US at: kartavya : / tato vaktavya paryAyavacanasyaiva grahaNa bhvti| kiM prayo janam / rAjAdyartham / sbhaaraajaamnussypuurvaa| inasabham / Izvara sabhama | tasyaiva na bhvtiaaraajsbhaa| tAzeSANAM ca na bhvti| puSpamitrasabhA| candragupta sabhA + See amongst others his comments on I-8-2, II-1-16, II-3-28, III-3-134, and 186 and 7-3-67. In the second of these, one of the examples given is YTETIOC E . Pataliputra was situated on the banks of the Sonn. 1 And I may say the Puranas do not mention another king of the same name of any country whatever. The Dame Pushpamitra does occur elsewhere, but in that case there is no agreement among the Puranas. The Vishou and the Vayu make it the name of a dynasty and according to the former it was #Babliks or foreign dynasty. The Bhagavata only mentions it as the name of an individual, but this pur , froin the manner in which it has corrupted several paines and some facts, is not much to be depended on. See Wilson, Vish. Par. 1st edn. p. 478. This Pushpamitra is spoken of in the Malavikagnimte of Kalidas. Prof. Wilson calls him a general, and Prof. Lassen the general of his son, who is represented in the drama as king of Vidis'. Prof. Lassen, wil. Alterthumsk. (Vol. II. p. 27l and 346) is constrained bowever by other evidence to admit that he was king: but he thinks he reigned at. Vidis', and that his son was co-regent with him. Prof. Wilson supposes that he usurped the throne for his son rather than for himself. But the first portion of the DARBARO on which they seem to base their conclusions L this Devusya Denpateh Pushpamitrays Baka'at ..... . .............lekhah praptah. Professor Lassen understands this to mean ** letter has been received from Pushpamitr, the general of the lord (i.6. Agaimitro)." But wbo ever heard of a father being Commanderin-Chief to his son? And immediately after, Pushpamitrs the conclusion that Pushpamitra was the name of a king. Now we know that the most powerful kin dom during a few centuries before Christ, the sovereigns of which extended their sway over a large portion of India, was that of Magadha, the capital of which was Pataliputra. And Patanjali so often speaks of this city in his works that we must infer that he had a great deal to do with Pataliputra, and perhaps lived there for some time, and that on that account the city and things concerning it were uppermost in his thoughts. The Pushpamitra then that he speaks of in the two cases here pointed out, must have been king of Pataliputra in his time. And the fact of his being mentioned along with Chandragupta in one of the two cases strengthens this inference. For Chandragupta the Maurya was king of Magadha, and there was no other Chandragupta till several centuries afterwards when the Gupta dynasty came into power. Now looking into the Puranas we find that there was only one king of Magadha of the name of Pushpamitra, the founder of the Sunga dynasty, which succeeded the Mauryas. He was the Commander-in-Chief of Brihadratha, the is represented as about to perform an As'vamedha sacrifice, which done but kings who pretended to paramount supremacy could institute. In other authorities also it is Pushpamitra that appears as the conqueror or usurper and not his son. Pushpamitra therefore could not have been his son's general; nor does Kalidasa say he was. Agaimnitra's commander-in-chief was Virasena, to whom he is more than once represented in the play as issuing orders. 1 be words above quoted are to be thus interpreted. "A letter has been received from the lord Senapati (general), Pusbpamitra" i. e. the genitive Devasya ought to be taken as an epithet of Puh panitra, and not as connected with or koverned by Senapati. Todeed the title Deva shows that Pushpamitra was king, for it is applied in the dramatic works to kings only, and there is even a rule to this effect (see Dr. Hall's Dug'arupa, p. 109-Devah svamiti pripatih). And Senepati (general) must have become a distinguishing epithet of Pushpamitra, for he was the general of Bribadrutbi, the last Maurya king. And even in the Vishnu Purans the epithet senapati seems to have been applied to him some. wbat in this way. Tatah Pushpamitrak Senapatih Sve minam hatv8 rijyam kariahyati." The first two kings of the Vala bi dynasty in Surashtrs, were called Senapatis ; nor does it follow from this passage that Vidis'e was the capital of Pushpamitra but rather the opposite. For in the letter which he sends to Agnimitra, he invites the latter to come with his wife to be present at the As'vamedha sacrifice. If Vidis'a bad been his capital, the sacrifice would have been performed at that city, and no such invitation would have been cessary. It follows, therefore, that some other city was Pushpamitra's capital, and wat other could it have been but Pataliputra, the capital of the Mauryas whom he had supplanted, and which in the Bud.. histic account given by M. Burnout is mentioned as his place of residence. Agoimitra his son may probably have been appointed by bim Governor or King of Vidis', while be himselt reigned as supreme monarch at Pataliputra : for the practice of appointing soon to guvera remote provinces existed in the time of the Mauryas. May not Patanjali be alluding to this As'yamedha sacrifice in the instance quoted in the text?

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302 THE INDIAN ANTIQUARY. last Maurya king, and usurped the throne after having killed his master. The ten Mauryas are said to have ruled the kingdom for 187 years. The accession of Chandragupta, the first of these ten, has been fixed about 315 B.C. Pushpamitra, therefore, must have raised himself to the throne about 178 B.C. The Matsya Purana assigns him a reign of 36 years, i.e. from 178 B.C. to 142 B.C. It follows then that Patanjali wrote his comments on Pan. III. 2, 123 some time between these limits. The limits assigned by Dr. Goldstucker, reasoning from the one example he considers, are 140 and 120 B.C. But there is apparently no reason why he should not take into account the earlier years of Menandros's reign. For, according to Prof. Lassen, Menandros must have become king about 144 B.C.SS The passage in the Mahabhashya, on which I base my conclusion, is not far from the one noticed by Dr. Goldstucker. The latter occurs in the comments on III. 2, 111, while the former in those on III. 2, 123. We thus see that when this portion of the Bhashya was written, a Yavana king (who must have been Menandros) had laid siege to Saketa or ON THE VRIHATKATHA OF KSHEMENDRA. BY DR. G. BUHLER. AMONGST the numerous Indian collections of fables the Kathasaritsagara of Somadeva takes the first place. With its 24,000 stanzas, it surpasses the Hitopadesa, the Panchatantra, the Vetalapanchavinsati, the Sinhasanadvatrinsati and the Sukasaptati not only in bulk, but it actually includes abstracts or versions of several of these works, as well as of other romances. This latter circumstance would make the Kathasaritsagara, one of the most important tests for determining the age and development of Indian The Buddhist work As'oka Avadana erroneously makes him the successor of Pushyadharman, and the last of the Mauryas.-See Burnouf, Introd a la Hist. du Bud. I. p. 432; Lassen, Ind. Alt. II. pp. 271, 272, 345, 346.-ED. + Vish. Pur. VI. 24, or Wilson's translation. Wilson's Vish. P. 1st Edn. p. 471. The Brahmanda Purana aurees with the Matsya. (See Dr. Hall's note in his edition.) [OCT. 4, 1872. Ayodhya, and Pushpamitra was reigning a Pataliputra; and if we adhere to Lassen's chronology these two things, could have happened only between 144 B.C. and 142 B.C; for there is, I think, no reason to distrust the chronology of the Puranas here, since the date arrived at from the statements contained in them coincide in a remarkable degree with that determined from the evidence of coins. And even supposing that Prof. Lassen's date is not quite accurate, it must be admitted that it cannot be very far wrong. We thus see that Patanjali lived in the reign of Pushpamitra, and that he probably wrote the third chapter of his Bhashya between 144 B.C. and 142 B.C. And this agrees with the conclusion drawn by Prof. Goldstucker from a statement in another part of the work that the author of the Mahabhashya flourished after the Maurya dynasty was extinct. Since all the passages then, and the different historical events they point to, lead us to about the same period, the date of Patanjali so derived must be regarded as trustworthy, and in the History of Sanskrit Literature it is of great importance. SS Various dates have been assigned to the accession of Menandros from 1.C. 200 to B.C. 126. But the facts here brought forward may be used as a corrective. The manner in which Patanjali (in the passage alluded to in the next para of the text) contrasts the times in which the Mauryas lived with his own shews that when he wrote, the new nolity had completely superseded the old. This may have fables, were it not that peculiar difficulties con- . nected with questions regarding the origin of the Ocean of fable-streams,' obliged Sanskritists to use it with great caution. Somadeva, who according to his own statement, composed his work about the beginning of the 12th century A. D. for the amusement or consolation of Queen Suryavati or Suryamati, the mother of King Harsha of Kashmir declares that it contains the essence of the Vrihatkatha, written by one Gunadhya in the Paisachi Prakrit taken twenty years or more. He could not have said "the Mauryas did such aud such a thing, but in these days it is not so," if he wrote only five or six years after they were displaced. Patanjali therefore may have written the passage as early as BC. 158. Now in order that about this time Pushpamitra and Menandros should be contemporaries, it is necessary that the date of the accession of the latter should not be pushed higher than about 175 B.C. nor lower than 142 B.C. for Meuaudros reigned for about 20 years according to all the writers; and the only two dates that fall within these limits are those assigned by Genl. Cunningham, (B.C. 160) and Prof. Lassen. If we take that of the former, the limit between which the third chapter of the Mahabhashys was written will be about 158 and 142 B.C. But I have adopted Prof. Lassen's date as it agrees sufficiently with all the facts.

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Oct. 4, 1872.] THE VRIHATKATHA. 303 -literally the dialect of the goblins-and that it differs from its original only in the language and by & condensation of the too prolix narrative. After this statement the Kathapitha, or introduction to the work, gives the wonderful origin of the tale at great length. (Kath. I. 1-13I. 8) Siva, we are told, once narrated to Parvati the marvellous history of the seven Vidyadhara Chakravartins. He was overheard by one of his attendants, Push, adanta, who communi- cated it to his wife Jaya, a servant of Parvati. The latter again spread it amongst her fellows and the indiscretion of Pushpadanta soon became known to the divine pair. Parvati, filled with anger, then cursed Pashpadanta and condemned him, in punishment of his fault, to be born as a mortal. His brother Malyavan, who dared to intercede for him, received a like sentence. But when Parvati saw Pushpadanta's wife, her faith ful attendant, overwhelmed by distress, she relented so far as to set a term to the effects of her curse. She decreed that, when Pushpadanta, on meeting a goblin or Paibacha called Kana- bhati, in the Vindhyas, should remember the great tales and his former birth and should tell them to Kanabhati, he should be delivered from his mortal body. Malyavan also should be allow- ed to return to heaven, when he had heard the Vsihatkathas from Kanabhati and had spread them on the earth. Agreeably to this order, Pushpadanta was born in Kausambi, as VararuchiKatyayana, and became a great grammarian and the minister of Yogananda, the last of the Nandas. After an eventful life he retired into solitude and on a pilgrimage to the temple of Parvati Vindhyavasini, he met Kanabhati in the forest. He remembered his former life and communicated to the Pisacha the seven 'great tales.' Having accomplished this he re-obtained his celestial nature, according to Parvati's prediction. Malyavan, also, who in his human birth had become Gunadhya of Pratishthana and had served King Satavahanat as minister, came accompanied by his two papils Gunadeva and Nandideva, to the dwelling place of Kanabhati. He received from him the seven stories in the language of the Pisachas and wrote them down * Kathasaritsagara, ed. Brockhaus, I. 1. 8. Vribatkathayil irasya samgrabam rachayamyabam and I. 1. 10. Yatha mulam tathaivaitanna manigapyatik rama/ granthavistarasankshepamatram bhasha cha vidyatell Compare for the last line Hall, Vasavadatta, Introd. p. 28. + Alias S'Atavihana or Alivahana. 1 Tabhyam saba cha kathalu tamaksaya (Lavidya ?] in 100,000 Slokas each, with his own blood. By the advice of his pupils, he sent the whole to Satavahana, hoping that the king being a man of taste, might preserve and spread them. But that monarch rejected with disgust & work that was written in the language of the goblins and with blood. On receiving this news Gunadhya burnt six of his stories ; the seventh was preserved with difficulty through the entreaties of his pupils. King Satavahana, who accidentally learned that the recitation of the remaining book charmed even the beasts of the forest, repented of his former conduct, repaired to Gunadhya's habitation and obtained the MS. of the remaiaing story. He studied it with the help of Gunadeva and Nandideva, and wrote the introduction, detailing its origin, likewise in the language of the Pisachas. The book then became one of the stories that are famed in the three worlds." This account of the composition of Somadeva's original, which traces the story from Siva, through Vararuchi and Kanabhuti, to Gunadhya, his pupils and Satavahana, looks as if it were purely legendary. Its nature has led Professor H. H. Wilson, who first made known Somadeva's work by an analysis of its contents, Professor H. Brockhaus,|| the editor of the Kathasaritsagara, and Professor Lassen, 1 to doubt Somadeva's assertion, that he worked up an older Prakrit poem. These three scholars are, on the contrary, of opinion that Somadeva collected various works of fiction and digested them into a harmonious whole. Their view was certainly defensible twenty or even ten years ago, when the number of Sanskrit works, generally accessible to European Sanskritists, was not very large. But it is no longer tenable since Dr. F. E. Hall collected, in the introduction to his Vasavadatta,* a considerable mass of trustworthy evidence, which proves that a Vrihatkatha in the Paibacha Prakritt existed, many centuries before Somadeva. The most important witnesses there adduced, are Dandi who mentions & Vpihatkatha composed in the Bhatabhasha, in his Karyadarba, I. 38, and Subandhu who, in the Vasavadatta, speaks of a Vpihatkatha, divided into sections called Lambas, satavahanas tasyah tadbhashayavataram vaktum chakre kathapitham.l Brockhaus, Kathd. I. 8. 87. Collected Works III. 169 seq. | Kathdisaritsdgara, L p. viii. Indische Alterth. III. 1084 & IV. 811. * p. 22-24. | Regarding the Pais'ache dialect, see Lassen, Instit Prakrit. Pp. 377 and 489,

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304 THE INDIAN ANTIQUARY. [Oct. 4, 1872. The former of these two poets is at least as old phon of which runs as follows: "iti vyasaas Banabhatta, the protege and court-poet of dasaparakhyakshemendravirachita vsihatkatha King Harshavardhana who lived in the first half samparna, granthasan [khya] 7080, Samvat of the 7th century, and the latter is certainly 1742 varshe bhadrapadamase suklapakshe 11 older, since Bana praises his work in the Har- guruvara samapta srisivam astusrirama, i.e. shacharita. It appears to me incontestable, Thus the Vrihatkatha composed by Kshementhat both Dandi and Subandhu speak of the dra called Vyasadasapara is completed. NumVsihatkatha, which, according to Somadeva's ber of granthas (16 syllables) 7080, Samvat statement, was the basis of his Kathasaritsagara. 1742 (A.D. 1685) etc. According to the Anu For Dandi says that the Vtihatkathi was kramanikal or Index, which apparently was composed in the dialect of the goblins, made by the poet himself, it should contain the and the Vtihatkathe which Subandhu knew following Lambhakas or sections : was divided into Lambas, just as Somadeva's 1. Kathopitha. 10. Vishamalila. work is made up of Lambakas, On this evid-] 2. Kathavaktra. 11. Madiravati. ence it may, therefore, be safely asserted, 3. Lavanaka. 12. Padmavati. that Somadeva's statement, that he translat- 4. Naravahanajanma 13 Panchalambhaka. ed and abbreviated Vsihatkatha written in 5. Chaturdarika. 14. Ratnaprabha. the low popular dialect, to which the writers 6. Suryaprabha. 15. Alankaravati. on Alankara and grammar give the name Pai- 7. Mandanamanchuka. 16. Saktiyasas. bichi, deserves full credit, and it is highly pro- 8. Vela. 17. Maharajyabhisheka. bable that Somadeva's original was in existence 9. Sasankavati. 18. Suratamanjari. at least 1,300 years ago. But it remains an Actually however I find only lambhas I-IX. open question whether Gupadhya was really the and XIV-XVIII. and among these lambha author of the old Vrihatkatha and whether he was IX, is incomplete. a contemporary of Satavahana or Salivahanat of The names of the Lambhas of Kshemendra's Paithan. It also remains undecided, in what story, though the order is changed, correspond manner Somadeva treated his original, whether exactly to those of the Lambakas of the Kathhe merely contented himself with abridging it, saritsagara and the contents of the sections of the or whether he embellished it by additions of his | Vsihatkatha, as far as I have compared them, are own-a point which is of the highest import- almost identical with those of the corresponding ance in determining the value of his book for chapters of the Kathasaritsagara. Kshemendra the history of the Sanskrit fable books, writes in the Anushtubh metre like Somadeva. It gives me great satisfaction, that by the reco- But he does not know the division of the Lambas very of the Vrihatkatha of Kshemindra, I into Tarangas. His style is not so flowing as Soam able fully to corroborate the above conclu- madeva's and in his excessive eagerness for brevisions, which are based on Dr. F. E. Hall's re- ty, he sometimes becomes obscure. In order to searches, and to determine more accurately the give an idea of Kshemendra's manner of narrating, value of Somadeva's book. I lately acquired I subjoin the part of the Kathapitha, which for the Government of Bombay a M8., the colo- corresponds to Kathasaritsagara, I. 4, 1-92.* * Hall, 1. c. p. 14. maharajyabhishekas' cha pas'chatsuratamanjari-fol. 349a I may mention that Pandit Premchandra Tarkavagis's, (92a) line 2 sqq. the editor of the K vykdars, holds the same opinion, vide Kathap. fol. 1-22; Kathiy. 22-44; LAVA 44-65; Naravah his glons on K. I. 88. 65-78 : Chaturd. 78-85; Suryap. 85-98; Madanam. 98-180; Regarding the identity of S'ktav hans and Selivihane, Vald 180-184: S'as'lakav. 13-256, where a break occurs : see Wilson, Coll. Works, III. 181, note. Weber, Halasapta- Ratnag. 1-26; Alamk. 26-45; S'abti, 45-78; Maharajyabh. s'all, p. 2. seq. 78-81; Suratamanjari, 81-92. The last page 94 is again If I speak of the recovery of this work, I mean simply numbered 350. that, as far as I know, no other copy of the book is accessible to European Sanskritista. The work seems to have been * Vribatkathe, fol. 9a, 16:in the hands of Prof. Wilson's pandits. Soe Aufrecht, iti srutva garor vidyak prapya farvih sukhoshitaki Oxford Catalogue, p. 84a. avapamupakos'kkhyamupavarshaguroh sutam | 1 | Anukramanike upakBo'lmavapy&ham ntlanfrajalochanim kathapitham kathavaktram lambho lavknakastaths smarasimrajyam abhavam bhajanam sukhasampadam 2 naravilhanajanmakbyah syachchaturdenike tata! vyadindradattasabite sarvajte mayi vis'rate Saryaprabhastato jeyastato madansmanebuke velAlambastata prokti syechchhas'&nkavati tatal paninirakma varshasya s'ishyal purvam jadas'aya|| 8 | lambho vishamas's Akhyastathi tu madirkatt tapasi s'ankaratprepya nava- vykkaranam vas't Padmavati nama lambhastatal syft panchalambhakal din nyaahtau vivade me pratividt samobbavat 41 ratnaprabhe cha tadanu tatolamkravatyapi may jite tatas tasmin humkarena vimobayan tatal s'aktiyas'& lambhakotha babakautaka jahira no haral kopadaindravyakaranasmritim 151

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Oct. 4, 1872.] THE VRIHATKATHA. 305 . Having heard this story of the origin of to obtain the sight of Bharga who is the dePataliputra) and having received all sciences stroyer of Capid and the wish-fulfilling husband from my teacher, I, (Vararuchi) who dwelt at of Parvati, and I placed money for the housemy ease, obtained in marriage the daughter of hold expenses in the hands of a neighbour, a Guru Upavarsha, called U pakosa. After I Vania called Hiranyagupta. After I was gone married Upakos'd, whose eyes resembled blue my faithful Upakosa, though left alone in the lotuses, I became the empire over which Cupid | beauty of her fresh youth, being versed in the rules and a vessel of all happiness. Whilst I, Vedas, performed the vow which is becoming for living in the company of V yadi and Indradatta wives whose husbands are absent. Time passed acquired the fame of omniscien?, a pupil of on and once the young foujdar of the king* Varsha, Panini by name, who was formerly a the domestic priest, and the minister saw that blockhead, obtained by virtue of his austerities, beauty with the swan like gait, who bathed daily keeping his senses in subjection, a new grammar and played with the thick spray which had the apfrom Siva. Disputing with me for eight days, pearance of a thin and transparent garment, whose he proved himself an opponent of equal force. broad hips resembled sandbanks, who was darkWhen I conquered him at the end of that period, blue in colour, whose eyes had the appearance Hara, bewildering me by a growl, bereft me, of newly opened lotuses and who was a bud of through anger, of the recollection of Indra's Cupid, going like Yamuna to the Ganges.f Gazgrammar. After I had suddenly forgotten that ing at her all three fell in love with her and stood work, I resolved to perform austerities in order apart from each other. First amongst them sabasi vismtite tasmimatapase kritanis'chayah sopi kramena tensivs pis'achasadpis'al kita drashtum amaraharam bhargam varadam parvatipatim || hiranyagupte samprapte ratris'eshe banigvare | 27 hiranyagaptanamnotha vanijah pratives'manak darubbande tathaivasau nihito dandavasikah! haste goihavyayadhanam vinikshipya gati mayi|7|| athopakos'a bapijam supavishta & varasane | 28 | upakos'a virahipi navayauvanas klint koshthakabhimukhi priha pikshepo diyatamiti s'rutajna proshitayogyam vratam chakre pativrata 8 hiranyaguptastomaha bhaja mam charuha8ini || 20 | ykti kale kadachittim harinim hameagiminim tava bhartra vinikshiptam vidyate subhru-me dhanam tanasvachchhambarasmeraspbaraphenavilasint 9 | sa s'rutvetyavadattaram s'rinvanta grihadevatah || 20 | vistirmae'ropipulinam s'yami netranavotpalam bhatini sikshinak santa vidyatesmindhanam mama! satataanayinim gangam vrajantim yamunamiva 10 ityuktva snanakatena kritva tamapi kajjalaih | 31 || yuva lakshmimadonmattah kshmapaterdandavasikal dushprekshyamabravitkshiqi kabapa gachchheti satvaram! purohitas'cha mantrt cha dadpis'uksmarsmanjarta | 11 banikpritarjanabhayat prayayau samvritananal || 32 il tas viksbys manmathaves'etsthiteshvatha prithakpri- latyamani mbaro marge kitakelahalo janaik thak iti rakshitacharitra gate tasmin manasvinf | 33 | teshu mantrisutak prehs prathamam bhaja mamiti | 12 | prataroandasys nfipatel sarvistana abhim yayau ananatpratinivritta sa vikshya samdhyamupasthi am ! upavarahasys dayita bharyi vararucheh sati || 34 || bbta samabhyadha dastu tri tyehni nis'agame || 13 | prapetyavedita tatra minita bhabhujavadat Bamagamaatvayi mayi vapchayitveti tam jagaa nihnutam banija rajan mama bhartsidhanam baha || 35 | tasmat pratinivrittatha parohitamuvicha sa 14 nyisam hiranyaguptens pramanam adhuni nipali dvitfyayame yaminyastrittyehni vas'lami te fatastasmin samahate prapte vitathavadini || 36 | uktveti tasmaduttirna dandavasikamabh yadhat | 15 | upakos'avadaddeva sakshipah santi me gribe trittyehni tritiyams'e s'arvaryam vas'agasmi te antyantam mama grihaddevatal koshthakaathita || 37 || iti Benvidamadiya mukti tenaris adgribam 16 ta vaksbyanti yathatattvam ityuktvevivarama si kirnotpala iva dis'o vidhaya chakitekshanaik nripajfiaya saminite manjashakoshthake neraih || 38 || prastutapahnavopaya nijabhartridbanarthint 17 vinyaste cha sabhimadhye panardha pativrata hinanyaguptopi gribe tamayachata samgamam bho bho natatapijarhah satyam me brita devata) || 89 tritiyehni nis'is'eshe tavadhinasmi ka kshatih | 18 kahipram dahim manjisha sakshye chenmaunamaityuktvi tam parijane katham etan nyavedayat stuftamtatal pripto tpittyehni tasya mantrivaro griham 19 s'rutveti bhitaste prihah satyam satyeva tedhanam | 40 | vinashtapradipam s'kam po vives's vivas'o nis'i haste hirapyaguptasya saksbinotra trayo vayam upakos'l tamavadannamna te (?) tvayi me ratih 20 ityakargyidbhutam sarve vismitaste sabhasadak 41 iti asye girl snatum vives'indhagrihodaram dadis' ustansamadghatya mashtliptandigambario tatrod vartanam dalys masina tailakajjalam | 21 | tato viditavrittantastannigrihya mahipatik | 42 | lilipas'chetikastasya chiran gatriqi kaminad dhanena dharmabhagintm upakos'Amapajayat athinyaaminnis'yil me tornam prapti purohito | 22 atrintare varlichchhambhoh smpitavyikaranopyaham | 48 | manjt shartpam sanders'ya vitatam darukoshthakam frutvi nijagTihodantam prahsiahto guramabhyagam pravis's pravis'a kshipramasau yato gribadhipal 23 apakos Akhyayika ityuktva koshthake jeshtam (?) apkos' nyaves'ayat * Dandavisika is elsewhere explained to mean door dattva lohirgalam tasmin purobitamuracha 8 241 keeper,' bat Kshemendra always has it where Somadeva nasnatorhasi malo spraahtum iti sopitatha kritat! gives dandadhipati. tasmimatailamashtlipte tittyopi mmayayau 25 It seems to me impossible to express in English the Batyam amaravidagdhena murkhal ko na vidambital puns contained in each of the epithets given to Upakos's. They are chosen is much manner that with a different purohitepi vinyasti tatraiva bhagavihvale 26 interpretation they apply to Yamune also.

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306 " the son of the minister said to her- Love me.' She, who had finished bathing, seeing that night had come, became afraid and spoke to him, Be it so, on the third day at night-fall I will meet you secretly.' Speaking thus to him, she went. After leaving him she addressed the domestic priest to this effect, On the third day hence, in the second watch of the night, I shall be at your disposal.' Turning away from him she said to the foujdar On the third day her.ce, in the third watch of the night I am ready to do your will.' After she had made this assignation, he let her go and she went home, filling as it were, by her frightened glances, the sky with lotuses, THE INDIAN ANTIQUARY. [OCT. 4, 1872. husband deposited with me.' Hearing this she exclaimed in a loud voice, Hear ye deities of the house, be witnesses, ye goblins: he has my property. Speaking thus she defaced him also with lamp-soot. Then she said 'The night has passed, go. Quickly the Vania went forth, covering his face from fear of the people who are about early. Bereft of his garments, he was hooted on the road by the people. Wise Upakosa who had thus protected her virtue, after his departure, started early for the audience-hall of King Nanda. The king was informed, that the daughter of Upavarsha, the faithful wife of Vararuchi had come, and he honoured her there. She said 'O king, the Vania Hiranyagupta conceals great wealth which my husband deposited with him. It is now for you, Lord, to give orders.' After that, when that liar had been summoned and come, Upakosa said 'Lord, at home I have witnesses; order my household-gods to be brought, who are kept in a box, they will declare the truth.' The basket-box was brought at the king's command and placed by the bearers in the midst of the assembly. Then the faithful wife spoke again Ho ye deities, who are worthy of constant worship, tell the truth for my sake. If you remain silent in this matter of evidence, I shall quickly burn the basket.' Hearing this, they said, full of fear, Forsooth, thy property is in the hands of Hiranyagupta, we three are witnesses to that.' All present in the assembly, who heard this miraculous answer, were astonished; they opened the basket and saw the naked men smeared with soot. When the king had been informed of the circumstances of the case, he punished them by a fine and honoured Upakosa as his spiritual sister. About this time I (Vararuchi), by the grace of Sambhu, remembered the grammar, learned with joy the news about my house and went to visit my teacher. The story of Upakosa." Being in want of her husband's money she tried to remedy its concealment (by the banker). But Hiranyagupta asked her for an assignation in her house. She said to himOn the third day hence, at the end of the night, I will obey thee, what harm is there (in my doing it).' She told that story to her domestics. When the third day had come, the excellent minister, trembling and having lost all control over himself, entered in the night her house, where the lamps had been extinguished. Upakosa called him by his name and said 'On you I have placed my affection.' At her order he entered a dark room in the interior of the house. There the servant-maids smeared for a long time the limbs of the lover with a soft unguent consisting of oil and lamp-soot. But, when in the second watch of the night the domestic priest came in haste, Upakosa showed to the (first lover) an open wooden box, said Enter, enter quickly here comes the master of the house,' and made him enter it. Closing it with an iron bolt, she said to the domestic priest You must not touch me without having bathed.' He also was treated in the same manner (as the first lover). When he had been anointed with oil and soot, the third also came. Forsooth, who escapes being deceived and made a fool of by the rogue Cupid! After the priest, overwhelmed with fear, had been disposed of in the same box (as the first lover), the third also, in his turn, was made to resemble a goblin. At the end of the night the excellent Vania Hiranyagupta arrived, and the foujdar was concealed likewise in the woodenbox. Then Upakosa, facing the box, spoke to the Vania, who was sitting at his ease on an excellent seat, 'Give me the deposit.' Hiranyagupta replied Love me, sweet smiling one. I have the money, fair-browed one, which your This sample of Kshemendra's style will fully bear out the strictures passed on him. His brevity sometimes makes him unintelligible andhis style is far from being easy and flowing.. But I must return to the chief point in question, viz. what light Kshemendra's work throws on the origin of the Vrihatkatha. In this respect the concluding verses of his poem are of the greatest importance. After enumerating, in the Anukramanika, the contents of his work, he gives the following information regarding his prede

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Oct. 4, 1872.] THE VRIHATKATHA. 307 censors. < Gajarati, aw no difference betaganeyamabhadgehe yasya bhojyam dvijaomanim ween a and suryagrahe tribhirlakshairdattva krish jinatrayam SA prakas'a by Kahemendra e Kashmirian, is quoted by alpapradosmityabhavat salajjanatakandara Parushottams, the son of Vallabhacharya (16th centary). svayambhatilaye rimanya) pratishthapya devata Antrecht, Ox. Cat. p 886. This work may ponsibly, be the dattvi kotichaturbhigam devad vijamath disbal Lokaprakas's written by. Kshemend, pupil of Vylsa; pulayitva vayam s'ambhum prasaradvishpanirbhara vide Berlin Catalogue, no. 804. gadham dorbhym samklingya yastatraiva vyapadyata An Abhinavagupta is also known as one of the teachers Ehemendranam tanayastasys vidvateu vis'rutal of sect of S'aivas. A work of his is mentioned by Hall, prayata kavigoshthieu namagrahanayo yatim Catal. p. 199. as well as several works by pupil of this S'aiva FrutvabhinavaguptAkhyat sahityam bodhavaridhell called Kahemardja._It is not unlikely that Kshemarija acharyas'ekharamader vidyavivritikaripahl. may be the same as Kshemendra. Bat as the works quoted, srimadbhagavatacharya sopapildabjaren abhil by Dr. Hall, are not accessible to me, I'leave the question dhanyatam yal parim (ram MS.)yato Diri yapaparayanakl undecided.

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3 08 THE INDIAN ANTIQUARY. Vrihatkatha and the Kathasaritsagara, I think we shall be more fortunate in regard to the clearing up of another point, viz., whether either of the two poets used the other's composition, or whether they both worked up independently the lost poem attributed to Gunadhya. On this point we have first their statements, which affirm distinctly that each had before him a Prakrit original, not a Sanskrit one. A number of other circumstances corroborate the truth of this assertion. In the first-place it seems to me impossible that Somadeva could have used Kshemendra's work.. In very many passages the latter gives so short and undefined an outline of the narrative, that it would go beyond the power of anybody to construct out of that the connected and clear story given by Somadeva. One example of this kind is contained in the portion of the Vrihatkatha, translated above, where all details about Upakosa's and Vararuchi's first acquaintance and marriage are left out. Other instances from the Kathapitha -the only portion of the two poems which I have carefully compared-are, 1. Kathasaritsagara I. 2, 8-23, gives a full account of how Kanabhuti learned the reason why, in consequence of a curse, he became a Yaksha, by overhearing a conversation between Siva and Parvati; the Vrihatkatha states briefly, that Kanabhuti heard Siva, who haunts burial places, tell the reason of his being cursed, but omits to mention with whom Siva conversed, nor does it give the story explaining why Siva dwells in burial-places. 2. The Kathasaritsagara, (I. 3, 4-22), gives a full account of the descent of Putraka, the founder of Pataliputra, how his father and uncles were born at Kanakhala, migrated to Rajagriha, and thence to Chinchini, married the three daughters of Bhojika and finally left them, and how one of the forsaken wives was delivered of Putraka. Instead of this story the Vrihatkatha states drily, During a great drought, three brothers, Brahmans, forsook their three Vrihatkatha 56. 4. sa prishtah praha yakshoham papamitranishevanat s'apto dhanadhipatina ghoram praptak pis'achatam idam nirudakam sthanam sushkantakipadapam | sapo punatam atyugram papenadhishthitam mayall bhavita s'apamoksho me pusahpadantasamagamat | s'mas'ana vasinah s'ambhoh s'rutam kathayato masy nis'amyeti varastasya s'anaik katyayanak katham [ityadi. + Vrihatkatha, 76. 2,-anavrishtihate kale bhrataro brahmanastrayak bbaryastisrah parityajya pura jagmurdigantaram ajljanat autam kale tasamekaiva garbhin! | himalabhah sada tasya mardhni gauripater varat|| [OCT. 4, 1872. wives and went to another country. In tim one of the wives, who was pregnant, bore a son.+ 3. Further on in the same story of Putraka, the legend of Brahmadatta is left out by Kshemendra. 4. In the same story the Kathasaritsagara relates that Putraka puts up in the house of an old woman, during his stay at Akarshika. The Vrihatkatha calls the town Ayajika and leaves out the particular circumstance alluded to. But it gives a long description of Mahendravarman's daughter and the embarrassment and doubts experienced by Putraka, when he first saw her asleep. The conversation of the two watchmen, whose stanza decides him to awake the sleeping beauty is given, but differs from that of the Kathasaritsagara.++ I could easily add a dozen other instances, where particulars given in the Kathasaritsagara, are hinted at but not developed in the Vrihatkatha. It seems to me, however, that those adduced will suffice to show that Somadeva worked on something else than Kshemendra's poem. On the other hand, it is not likely that Kshemendra used Somadeva's Kathasaritsagara. For he differs from the latter work frequently in a manner which seems to indicate that his statements are not mere fanciful alterations of Somadeva's narrative. In several passages, where such differences occur, Kshemendra's statements are more sober and simpler than Somadeva's. Thus, whilst in the passage regarding Panini's and Vararuchi's disputation, Somadeva says that Siva standing in the clouds gave a great growl and thereby the grammar of Indra (defended by Vararuchi) disappeared from the world,'SS Kshemendra contents himself with saying that the growl of Siva confused Vararuchi and made him forget the grammar of Indra.' Further on in the same story Somadeva tells us, that' Vararuchi obtained a revelation of Panini's grammar from Siva and the permission to complete it by adding the hemna pratyahalabadhena sahasrena sa balakah I kalena putrakabhikhyah prapya rajyam janapriyah|| ityadi.|| Vrihatkatha, fol. 8.6. nidramudritalolalochanaruchibhrajishnu karpotpalam. ardhavritta nishedhahumkritipadam jrimbhabhiramam mubuk | lambate. yak prapyendumukhim svayam na sahasa kapthe samasa prayah samayaya dagdhavidhina arishtah s'ilaputrakahityakarnyetyadi. Kathasaritsagara, L. 4, 24-25.

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OCT, 4, 1872.] KUMARILA BHATTA. 309 Varttikas.* Kshemendra merely states, that story Why the fish laughed' (Kathasaritsagara * Vararuchi, through the grace of Sambhu, recol- I. 5, 14, 27.) In the first sloka, Somadeva states lected the grammar (i.e., that of Indra).' Again in that. Yogananda saw his queen asking a Brahman the story of Putraka, Somadeva states (I. 3-22,) guests (about what is not said) and became that the new-born child, by the grace of Siva, ob- jealous.' Kshemendra says that the queen asked tained a daily present of a lakh of pieces of gold; a Brahman about the lunar day (tithiprasne Kshemendra contents himself with one thousand dvijanmanam bhashamanam). Now this looks coins. Now it is invariably the rule that the exactly as if Somadeva had had before him a later Sanskrit poets, especially if they treat of bad MS. which contained the syllables tithim' the same subject as their earlier brethren, try and as if, not understanding their real meaning to efface the latter by exaggerating, not by toning he had made the word atithim out of them and down too glaring absurdities. Hence it is not referred that to the Brahman. likely that, when writing such passages, Kshe- All these circumstances make the statements mendra had before bim the Kathasaritsagara. of Somadeva and Kshemendra, that they reFinally, there are other differences in the two modelled a Prakrit original, perfectly credible. works which, it seems to me, find a sufficient But if that is granted, the recovery of Kshemenexplanation only if we assume that either dra's work furnishes us with a powerful instruauthor worked on a Prakrit original. Thus ment for determining the exact contents of the old Satavahana's adoptive father's name is given as Paisachi Vtihatkatha. The old Vsihatkatha Dvipakarni by Somadevat and as Dipakarna by once being reconstructed, we shall further obtain Kshemendra. These two forms look like trans- important results for the history of those works, literations of a Paibachi Dipakanna or Tipa- which like the Panchtantra the Vetalapanchakanna.'t Again the teacher of Pushpadanta is vineati are embodied in it. For Gunadhya's named in the Kathasaritsagara (I. 7,56) Veda- Vihatkathan possessed certainly a higher antiquity kumbha in the Vpihatkatha Vedagarbha. Ac- than the Persian or Mongolian translations of cording to the Prakrit grammarians the Paisa- those fable-books. I must defer the explorachi form of Vedagarbha would be Vedakabbha, tion of the portions of Kshemendra's work, which and that would explain the different forms used contain these stories books, until later; but I by the two Sanskrit poets. may state now that the Vpihatkatha includes Another curious discrepancy occurs in the them just as well as the Kathasaritsagara. AN INTERESTING PASSAGE IN KUMARILA BHATTA'S TANTRA VARTTIKA. BY A. C. BURNELL, M.C.S., M.R.A.S., MANGALORE. The most famous Mimarsa treatise exist in England or India. Among a mass of arguing in India, is Kumarila Bhatta's Tan- ments which are neither interesting nor of any travarttika, a commentary on the Jaimi- importance, there are however casual notices of ni- tras, but supplementary to Sabara's customs, races, and languages, that certainly Bhashya. It seems uncertain if this work deserve excerpting. Prof. Max Muller has alexists in a complete form, but the examination ready given one relating to the Buddhists, but of a number of MSS. leads me to the conclu- the following which, I believe, is the earliest sions arrived at by Dr. F. E. Hall, that the known mention in Sanskrit) of the Dravidian chief divisions bear distinct names, improbable languages has passed unnoticed. Kumarilathough this may seem. Bhatta lived at the end of the seventh cenGranted the premisses, it is a very subtle and tury A.D.* so it is interesting to remark that well-reasoned treatise, but since Dr. Goldstucker the words he mentions are still good current is no more, it is little likely to attract attention Tamil words, and his evident acquaintance with * Kath. I. 4-88. $ Psichchhantim brshma natithim. Contributions towards an Index. p. 170. + Kathes. I. 6., 88. Ancient Sans. Lit. pp. 79 and 80 (note). 1 According to the conflicting statements of the gramma- + See the reasons for this given in the preface to my rians either form is possible. See Lassen, Inst. Prak. 489 & edition of the Samavidhana Brahmans, and which are from 440. Tibetan texta.

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310 THE INDIAN ANTIQUARY. [Oct. 4, 1872. this South Indian dialect is worth notice, as he The first word chor, is the Tamil cosa, and is said to bave been & native of the South. The means(as Kumarila states) boiled rice;'nader passages which follow are from the annotations way, is the Tamil nad ai; 80 pampt on satra 10th of the 3rd pada of the first lecture, snake, is perfectly correct, and al-person, and the subject of discussion is : and vairmeviyiru, the belly-are common Tamil ye zabdAna prasiddhAH syuraaryaavrtnivaasinaam| words and their meanings are correctly given. It must however be remarked that the consoteSAM mecchaprasiddho'rtho grAhyo neti vicintyte|| nantal terminations of chor, pamp, and vair, have It is now considered :-(as regards) words now assumed a vowel ending, which is written which are not known to the inhabitants of Ar u, but is pronounced in a vague and indetermiya varta, if they have a meaning known to the nate manner. Mlechchha is that to be accepted or not? There can be little doubt that Bhatta KuKumarila suggests (but only to reject marila regarded the South Indian (Dravidian) the notion) that by application of affixes, &c.it dialects as Mlechchha or unbrahmanic, uncivilized may be possible to convert them into Sanskrit languages; he does not say so expressly, but his words, and he gives the following examples : words imply that he thought so. It is not to assume too much therefore if we infer that about AndhradrAviDabhASAyAmeva tAvandyaMjanAntAdipa- 700 A.D. 'brahmanical civilization had but daSubhASAsvarAntAvibhaktistrIpratyayAdikalpanAdimiH little penetrated the South of India. Brah mans had, no doubt, begun to find the South a svabhASAnurUpA arthAH pratipadyamAnA dRzyante tdythaa|| promising field of labour, but there could have odanaM cora ityukte corapadavAcya klpynti| been very few settlers. Hiwen Thsang, who visited the Telugu and Tamil countries in 639panthA naDera ityukte antara iti klpyitvaahuH| 40 A.D., mentions that the inhabitants were chiefly Nirgranthas (i. e. Digambara Jains), satyaM dustaratvAdantara iti| pApa zabdapakArAntaM sarpa he mentions & few Buddhists, but has not a vacanamakArAnta kalpayitvA satyaM pApa eva / word about Brahmans. The vague term by which the Tamil language asAviti vadaMtyevam Al zabdaM strIpratyayaM kalpA is mentioned-Andhradravid abhasha yitvA AlIti stymaahuH| is remarkable, as it indicates that a systematic study of the so-called Dravidian languages can vaira zabdaM ca rephAntaimudaravacanavaira zabdena pratyAmnA hardly have begun in the 8th century. The ya vadanti sanyaM sarvasya kSudhitasyAkArye pravartanAdara Sanskrit grammar of Telugu(there called Andhra) by Nanaya (a Brahman) is to be attributed to vairikArye pravatata iti tadyadAMdhradrAviDabhASAyAmI the 10th century, and the SabdamanidardRzI svacchandakulpanA tadA pArasikabarbarayavanarI pana, a Canarese grammar which displays a very makAdibhASAsuki vikalpya kiMmatipatsyanta itina large acquaintance by its author with Sanskrit grammar is to be attributed to about the same fac: (v. I. Pat:) time. All earlier civilization in Souther India, tasmAnmecchaprasiddhaM yatpadamAryarvikalpyate na kazci- so far as it is known, is connected with the Jains. Dra vida is not in use as the name of a tatra vizvAso yuktaH pdpdaarthyoH|| language ; since Dr. Caldwell's Comparative * Tarn&th, History of Indian Buddhism p. 133. "At this time in the country of the South, among the leaders (lit. bulls of the berd) of the non-buddhist doctrine was the famous Brahman Kumaralila or gzhon-nu-rol-pa." The perversion in the form of the name is owing to the wrong etymology, as the Tinetans always translate Sanskrit Dames and, as may be (imagined), are often hard up for # way of doing so. So here we have boy's play" translating Kw. mdrila, i. e. As it Kumdrakla. The MSS baro pamp. In Tamil it is written pdmpu but pronounced pambu. An uffix also of the feminine form of the Brd person singular in verbs. $ The Nirgranthas are generally asserted to be naked Brahman mendicants (Bobtlingk and Roth, St. Petersburg Dy. B.V.; Lassen, Ind. Alterthumat. III. 692, IV. 232) but as the Miminsists oppose them, it is difficult to see how they could be Brahmans. Stan. Julien says cautiously as usual-"beretiques qui vont nus." (Mem. II. 461, and conf. I. 41, 854 ; it. 42, 98.) That they were really Digambaras is, I think, proved by the Athapkhudaka gatbils in which nigganthd is continually used as an epithet of true Jains; e. g. iv. 10 (gigganth viyaraya jinamagge erisa patima) i (sa hoi bandaniye pigganth samjada patima) 14; 50 (pigganth niesang......... pabbaja erisi bhaniya) and in several other places. Of the age of this work I have however no information. Stanislas Julien, Voyages des Pelerins Bouddhistes, III. pp. 92, 106, 110, 116, 119 and 122. I C. P. Brown, Telugu Grammar, p. i. * See Mr. Kittel's preface to his edition, p. xxlli. I find that the author has even taken some technical terms from the Pratis'Akhyas !

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SKETCHES OF MATHURA. OCT. 4, 1872.] Grammar appeared, it is technically used to designate the South Indian family of languages. The last few words mention the Parasika Yavana, Romaka and Barbara languages. The first three, it is almost unnecessary to remark, are Persian, Greek, and Roman (Latin); what language is intended by Barbara is not easy to say. The Greek word Bassapos is here not to be thought of; it may perhaps be intended for Bod-pa, Tibetan, or for Burmese, which (if I recollect rightly) is called properly Mrama. At all events, in addition to the proofs furnished by the Astronomical treatises, this list of languages will show that the Brahmans knew much more of foreigners than is commonly supposed, or they indeed have ever been willing to admit. There is another reason for believing that Southern India was brahmanized but comparatively recently, and this is taken from the Nibandhas or law-digests. In most of these we find a chapter termed Des anirnaya, and in the Smritichandrika which belongs to SKETCHES OF MATHURA. BY F. S. GROWSE, M.A., OXON, B.C.S. IV.-BARSANA AND NANDGANW. 311 about the 10th century A.D. this is pretty full. The country of the Brahmans, as is well known, originally comprised but a small part of the vast peninsula now known by the name of India, (conf. Manava-Dh. S. ii, 17 and ffg.), and at the time the Digests were compiled the lawyers had to determine how far the laws of Aryavarta and Brahmavarta held good in other countries. In the end they are obliged to admit that people must follow the customs that prevail where they live; the question had evidently arisen very recently. I do not mean to deny for a moment that a few Sanskrit names are found some centuries ea rlier in South India, such as are preserved to us by classical writers, but they occur only in the fertile deltas or important seaports of the South, and were probably introduced by Buddhist missionaries. Indeed the process is so slow that the brahmanization of wild tribes in Central and South India is going on to this day, and is yet far from complete. Mangalore, 11th August 1872. BARSANA, according to modern Hindu belief the home of Krishna's favourite mistress Radha, is a town which enjoyed a brief period of great prosperity about the middle of last century. It is built at the foot and on the slope of a ridge, originally dedicated to the god Brahma, which rises abruptly from the plain, near the Bharatpur border of the Chhata Pargana, to a height of some 200 feet at its extreme point, and runs in a south-westerly direction for about a quarter of a mile. Its summit is crowned by a series of temples in honour of Larli Ji, a local title of Radha, meaning 'the beloved.' These were all erected at intervals within the last 200 years and now form a connected mass of building with a lofty wall enclosing the court in which they stand, each of the successive shrines was on a somewhat grander scale than its predecessor, and was for a time honoured with the presence of the divinity. But even the last and largest, in which she is now enthroned, is an edifice of no special pretension; though seated, as it is, on the very brow of the rock, and seen in conjunction with the earlier buildings, it forms an im (posing feature in the landscape to the spectator from the plain below. A iong flight of stonesteps, broken about half way by a temple in honour of Radha's grandfather, Mahibhan, leads down from the summit to the foot of the hill, where is another temple-court, containing a lifesize image of the mythical Brikha-bhan robed in appropriate costume and supported on the one side by his daughter Radha, and on the other by Sridama, a Pauranik character, here for the nonce represented as her brother. The town consists almost entirely of magnificient mansions all in ruins, and lofty but crumbling walls now enclosing vast, desolate, dusty areas, which once were busy courts and markets, or secluded pleasure grounds. All date from the time of Rup Ram, a Katara Brahman, who having acquired great reputation as a pandit in the earlier part of last century, became Purohit to Bharatpur, Sindhia, and Holkar, and was enriched by those princes with the most lavish donations, the whole of which he appears to have expended on the embellishment of Barsana and the other sacred places within the limits of Braj, his native * Though Fick (Indogerm. Worterb.) 2nd edn. considers that the Sanskrit word is borrowed from the Greek,

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312 THE INDIAN ANTIQUARY. country. Before his time Barsana, if inhabited at all, was a mere hamlet of the adjoining village Uncha-ganw, which now under its Gujar landlords is a mean and miserable place, though it boasts the remains of a fort and an ancient and well endowed temple, dedicated to Baldeva. Rup Ram was the founder of one of the now superseded temples of Larli-Ji, with the stone staircase up the side of the hill. He also constructed the largest market-place in the town with as many, it is said, as 64 walled gardens; a princely mansion for his own residence; several small temples and chapels and other courts and pavilions. One of the latter, a handsome arcaded building of carved stone, has for some years past been occupied by the Government as a police station without any award of compensation, though the present representative of the family is living on the spot and is an absolute pauper. Three chhattris, commemorating Rup Ram himself and two of his immediate relatives, stand by the side of a large stone tank with broad flights of steps and flanking towers, which he restored and brought into its present shape. This is esteem ed sacred and commonly called Bhanokhar, that is, the tank of Brikha-bhan, Radha's reputed father. In connection with it is a smaller reservoir, named after her mother Kirat. On the margin of the Bhanokhar is a pleasure-house in three stories, known as the Jal-mahall. It is supported on a series of vaulted colonnades which open direct on to the water, for the convenience of the ladies of the family, who were thus enabled to bathe in perfect seclusion, as the two tanks and the palace are all enclosed in one court-yard by a lofty bastioned and embattled wall with towerlike gateways. Besides these works, Rup Ram also constructed another large masonry tank for the convenience of a hamlet in the neighbourhood, which he settled and called after his own name Rup-nagar; and on the opposite side of the town, in the village of Ghazipur, faced with octagonal stone ghats, the sacred lake called Prem Sarovar. Opposite the latter is a walled garden with an elegant domed monument in the form of a Greek cross to his brother Hem-raj. [OCT. 4, 1872. a Jamadar, and eventually the leading favourite at court. Towards the close of his life he begged permission to return to his native place and there leave some permanent memorial of the royal favour. The Nawab not only granted the request, but further presented him with carte blanche on the State Treasury for the prosecution of his designs. Besides the stately mansion now much dilapidated, he constructed a large baoli still in excellent preservation, and two wells sunk at great expense in sandy tracts where previously all irrigation had been impracticable. Contemporary with Rup Ram, two other wealthy families resided at Barsana and were his rivals in magnificence. The head of the one family was Mohan Ram, a Lavaniya Brahman; and of the other Lalji, a Jantia Thakur. It is said that the latter was by birth merely a common labourer, who went off to Lakhnau to make his fortune. There he became first a Harkara, then The sacred tank on the outst irts of the town called Priya-kund, or Piri-pokhar, was faced with stone by the Lavaniyas; who are further commemorated by a large Katra, or market place, the ruins of the vast and elaborate mansion where they resided, and by elegant stone chhattris at the foot of the hill. They held office under the Raja of Bharatpur, and their present representative, Ram Narayan, is now Tahsildar of Kama in that territory. Barsana had scarcely been built, when by the fortune of war it was destroyed beyond all hope of restoration. In 1774 A.D., the Jats, who had advance upon Delhi in support of the cause of Zabita Khan, and in consequence of ill-snccess were returning to their own country, were met at Hodal in Gurganw by Najaf Khan hastening up from Agra. Dislodged from their position, they fell back upon Kotban and Kosi, where they remained for nearly a fortnight, and then finally withdrew towards Dig, but at Barsana were overtaken by the Vazir and a pitched battle ensued. The Jat Infantry, 5000 strong, were commanded by Sumroo, or to give him his true European designation, Walter Reinhard, a celebrated adventurer who had first taken service under Suraj Mal, and was still with his son Naval Sinh, the then Raja of Bharatpur. The ranks of the Imperialists were broken by his gallant attack, and the Jats feeling assured of victory were following in reckless disorder; when the enemy rallying from their sudden panic turned upon their pursuers, who were too scattered to offer any solid resistance and effectually routed them. They contrived however to make good their retreat to Dig; while the town of Barsana was given over to plunder and the stately mansions, so recently erected there, were reduced to their present state of ruin in the search for hidden treasure. Naval Sinh died some twenty days after the battle, but whether in consequence of wounds there received

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Oct. 4, 1872.] Is not certainly known. He was succeeded by his brother Ranjit Sinh; but the whole country had been so thoroughly subjugated, that the title was at first merely a barren honour. It was only at the intercession of Suraj Mal's widow, the Rani Kishori, that the conqueror allowed the new Raja to retain the Fort of Bharatpur with an extent of territory yielding an annual income of nine lakhs. Barsana never recovered from this blow, and in 1812 sustained further misfortune, when the Gaurna Thakurs, its Zamindars, being in circumstances of difficulty, and probably distrustful of the stability of British rule, then only recently established, were mad enough to transfer their whole estate to the oftquoted Lala Babu for the paltry sum of Rs. 602 and the condition of holding land on rather more favourable terms than other tenants. The parish now yields Government an annual rental of Rs. 3109, and the absentee landlords about as much, while it receives nothing from them in return, though their donations for charitable purposes in the neighbourhood of their own home in Bengal are often on a magnificent scale. Thus the appearance now presented by Barsana is a most forlorn and melancholy one. SKETCHES OF MATHURA. The hill is still to a limited extent known as Brahmaka-pahar or Brahma's hill: and hence it may be inferred with certainty that Barsana is a corruption of the Sanskrit compound Brahmasanu, which bears the same meaning. Its four prominent peaks are regarded as emblematic of the four-faced divinity and are each crowned with some building; the first with the group of temples dedicated to Larli Ji, the other three with smaller edifices, known respectively as the Man-Mandir, the Dan-garh and the Mor-Kutti. A second hill of less extent and elevation completes the amphitheatre in which the town is set, and the space between the two ranges gradually contracts to a narrow path which barely allows a single traveller on foot to pass between the shelving crags that tower above him on either side. This pass is famous as the Sankari-khor, literally "the narrow opening" and is the scene of a mela in the month of Bhadon, often attended by as many as 10,000 people. The crowds divide according to their sex, and cluster about the rocks round two little shrines erected on either side of the ravine for the temporary reception of figures of Radha and Krishna, and indulge to their heart's content in all the licentious A similar use of the local form Khor, for Khol, may be observed in the village of Khaira, where is a pond called 313 banter appropriate to the occasion. At the other mouth of the pass is a deep dell between the two high peaks of the Man-Mandir and the Mor-Kutti with a masonry tank in the centre of a dense thicket called the Gahrwarban: and a principal feature in the diversions of the day is the scrambling of sweetmeats by the better class of visitors, seated on the terraces of the PeacockPavilion above, among the multitudes that throng the margin of the tank some 150 feet below. The essentially Hindi form of the title Larli, equivalent to the Sanskrit Lalita, may be taken as an indication of the modern growth of the local cultus. Even in the Brahma Vaivarta, the last of the Puranas, and the one specially devoted to Radha's praises, there is no authority for any such appellation, though it gives a professedly exhaustive list of her titles, which are 16 in number and as follows: Radha, Rasesvari, Rasavasini, Rankesvari, Krishna-panadhika, Krishna-priya, Krishna svarspini, Krishna, Vrinda-vani, Vrinda, Vrindavanainodini, Chandravati, Chandra-Kanta, Sata-chandranibhanana, Krishna-vamanga-sambhuta, Paramananda rupini. Nand-gan w, as the reputed home of Krishna's foster-father, with its spacious temple of Nand Rae Ji on the brow of the hill overlooking the village, is in all respects an exact parallel to Barsana. The distance between the two places is only 5 miles, and when the nakara is beaten at the one, it can be heard at the other. The temple of Nand Rae, though large, is in a clumsy style of architecture and apparently dates only from the middle of last century. Its founder is said to have been one Rup Sinh, a Sinsinwar Jat. It consists of an open nave, with choir and sacrarium beyond, the latter being flanked on either side by a Rasoi and a Sej-mahall, and has two towers, or sikharas. It stands in the centre of a paved court-yard, surrounded by a lofty wall with corner kiosks, which command a very extensive view of the Bharatpur hills and the level expanse of the Mathura district as far as Gobardhan. The village which clusters at the foot and on the slope of the rock is for the most part of a mean description, but contains a few handsome houses, more especially one erected by Chinta-Khori Kund, corresponding to the more common Sanskrit compound Chinta-harana.

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314 THE INDIAN ANTIQUARY. Oct. 4, 1872. the famous Rup Ram of Barsana. With the ex- ception of one temple dedicated to Manasa Devi, all the remainder bear some title of the one popular divinity, such as Nar-siniha, Gopinath, Nritya-Gopal, Giri-dhan, Nanda-nandan, RadinhMohan and Jasoda-nandan. This last is on & larger scale than the others, and stands in a court yard of its own, half way up the hill. It is much in the same style and apparently of the same date as the temple of Nand-Rae, or probably a little older. A flight of 114 broad steps, constructed of well-wrought stone from the Bharatpar quarries, leads from the level of the plain up to the steep and narrow street which terminates at the main entrance of the great temple. This staircase was made at the cost of Babu Gam Prasad of Calcutta in the year 1818 A.D. At the foot of the hill is a large unfinished square with a range of stone buildings on one side for the accommodation of dealers and pilgrims, and at the back is an extensive garden with some fine khirni trees, the property of the Raja of Bharatpur. A little beyond this is the sacred lake called Pan Sarovar, a magnificent sheet of water with noble masonry Ghats on all its sides, the work of one of the Rajas of Bardwan. This is one of the four lakes of highest repute in Braj; the others being the Chandrasarovar at Parsoli by Gobardhan, the Prem-sarovar at Ghazipur near Barsana, and the Man-sarovar at Ams in the Mat Pargana. According to po- pular belief there are within the limits of Nandganw no less than 56 kunds; though it is admitted that in this degenerate age all of them are not readily visible. In every instance the name is commemorative of Keishna and his pastoral occupations. Like Barsana and so many other of the holy places, Nand-gatw is part of the estate of the representatives of the Lala Babu, who in 1811, A.D., acquired it in free gift from the then zamindars. The above sketch has entered rather largely into details regarding two comparatively unimportant places. But such minutiae are the most trustworthy exponent of provincial customs, speech and traditionary ideas; and their recital in the present case has been further intended as an attempt--first to rescue from oblivion the name of a local worthy, who has been somewhat hardly treated by posterity; and secondly, to illustrate by a view of the fortunes of one small town, a curious transitional period in Indian history. After a checquered existence of 500 years, there expired with Aurangzib all the vital energy of the Muhammadan empire. The English power, its fated successor, was yet unconscious of its destiny and all reluctant to advance any claim to the vacant throne. Every petty chieftain, as for example Bharatpur, scorning the narrow limits of his ancestral domains, pressed forward to grasp the glittering prize; and spared no outlay in the attempt to enlist in his service the ablest men of any nationality. either like Sumroo to lead his armies in the field, or like Rup Ram to direct his counsels in the cabinet. Thus men, whatever their rank in life, if only endowed by nature with genius or audacity, rose in an incredibly short space of time from obscurity to all but regal power. The wealth so rapidly secured was as profusely lavished; nor was there any object in hoarding, when the next chance of war would either increase the treasure ten-fold, or transfer it bodily to a victorious rival. Thus & hamlet became in one day the centre of & princely court, crowded with magnificent buildings, and again, ere the architect had well completed his design, sunk with its founders into utter ruin and desolation. ON SOME EMINENT CHARACTERS IN SANSKRIT LITERATURE. Br M. SASHAGIRI S'ASTRI, BA, ACTING PROFESSOR OF SANSKRIT, MADRAS. VIKRAMADITYA.-This name is applied to Bhggyavati, and Sindhumati respectively. Each several kings and consequently causes consider- of the four bore him a son. Vararuchi was able confusion. The first sovereign that is born of the first wife, Vikramarka of the second, known by it was the Vikramaditya from whom Bhatti of the third, and Bhartrihari, of the the well known era takes its name. He is said fourth. Vikramarka became king while Bhatti to have been the son of a Brahman named served him in the capacity of the prime minister. Chandragupta, who married four wives, one of After an incredibly long reign he is said to have the Brahman caste, another of the Kshatriya, the been killed by a prince of the potter caste third of the Vaisya, and the fourth of the Sudra named Saliyahana in 56 B. O. and in that caste. They were called Brahmari, Bhanumati, year commences his era. He is considered one

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315 Oct. 4, 1872.) SANSKRIT AUTHORS. of the greatest of the sovereigns of India. He ascertained that Sangrama ascended the throne was distinguished for his learning, his patronage in 1027 A.D., and his son Ananta in 1052, and of Sanskrit literature, and liberality to the poor. Harsha the grandson of the latter in 1059. Several marvellous stories are related of him in This last prince reigned only twelve years and the account of him called the Vikramarkacha- consequently Somadeva must have written the rita. He is there figured somewhat as Charle- Kathasarit Sagar between 1059 and 1071. (Wilmaigne and Arthur are in the romances of the son on Hindu Fiction). From this it may be inMiddle Ages. Whatever may be the authenti ferred that the Vasavadatta was posterior to the city of the Vikramacharita and other books Brihatkaths and that its author must have which give accounts of him, they prove flourished in the twelfth century. We learn the following from beyond all doubt, that this sovereign was most tradition. Subandhu, the popular, that his reign was a long one and was author of the Vasavadatta, wrote the poem with distinguished by many great deeds and that he a view to be rewarded by Vikramarka, and beWas very religious and protected the Varnas- fore he completed it that sovereign died. The ramadharma or duties of caste and the religious author finding a new sovereign on the throne orders. He is said to be the author of a kosha or who was destitute of the learning, taste, and lexicon; but of what kosha, we cannot ascertain. judgment necessary to appreciate his poem, beFrom a catalogue of books sent by Brahman came hopeless and vented his despair in the from Kadappa, it would appear that this book is stanza quoted above. From this it follows that the Sansaravarta; but this statement is contra- Subundhu was a contemporary of Vikramarka. dicted by Medinikara, who in a list of lexico Who this Vikramarka was we cannot determine. graphers, enumerates most of the kosbas which According to Major Wilford's Essay on Vi kramarka and Salivahana, there were three are prior to his book, and there mentions the kosha of Vikramarka as a separate book. While Vikramarkas who were all alike celebrated for from the Haravali it appears that the Bansara their power, greatness, and good government. The first of them was the Vikramarka who varta was written by Vikramarkat He is also said to be the author of a treatise flourished before Christ and is said to have been on music. killed by Salivahana. The second was the same The name of Vikramaditya was assumed by with Srikama Deva. This prince is said to several kings and this, as remarked above, oc have reigned A.D. 191. The third Vikramacasions some confusion. Subandhu in his V! ditya commenced his reign in 441. The second savadatta says of these three princes was also called Sadraka. In the Skanda Purana, Kumarika Khanda it is Sarasavatta vigata navaka vilasanti said that a great king named Badraka will charati no kankah. Sarasva kirtiseshum reign in the year of Kaliyuga 3290, that is in gatavati bhuvi Vikramaditye 198 A.D. This agrees well with the former Now Subundhu quotes the Brihatkatha which date. But we are not certain about the identity is believed to be the same as the Kathasarit of those kings, for the Skanda Purana does not Sagara. But the author of this book says he specify the Sudraka of whom it speaks. compiled it for the recreation of the grand- There is a short grammatical treatise in mother of Harshadeva; and this prince is said Sanskrit containing about 700 anushtup stanzas in the Rajataringin to have been the son of divided into four chapters, and called Prayoga Kulasa, the son of Ananta, the son of Bangri- chandrika. The author calls himself Vesalamarkja. From a reliable source it has been bhupati, the ornament of the Chogan dynasty. * utpalinIzabdAevi saMsAravartanA mamAlAkhyAn | apivizvarUpa vikramAditya nAmAliMgAAje suvicArya bhA mAravarakIcazAzvatevA pAlitatidevahara kopAna || kAtyAyanavAmana caMdragomiracitAni liMga zAstrANi|6| bhamara zamAMgahalAyudhagovardhenara bhasapAlakatakoSAn | mahAma radattA jayagaMgAdhara dharAge koSAdha || +zabdANari uppalinI saMsArAvartaityapi rAvaLyamidhAnaM trikAMu zeSaMcarabamAlAca! koSAvAcasphativyA vivikramAdityanirmitAH 799 1 RTRETT NET bhAdAyasAramene SAmanyeSAMcavizeSata: nAmaTa mAdhava vAcaspati dharmavyAuitArapAlApAna / Prodamaian DETTA?: Haravali. Medini.

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316 THE INDIAN ANTIQUARY. [OCT. 4, 1872. In the beginning of the book there is a stanza which runs as follows: Chandravati vadana chandra chakora vikramaditya bhupathanayonaya tantravetta. "The son of Vikramarka who was as fond of the face of (his wife) Chandravati as the Chakora is of the moon." I think that there is a stanza at the end of the book concerning the age of the author, but as the book is not at hand I cannot quote it. vnoJA. This prince was the son of Sindhula, King of Dhara in Malwa, and his uncle was called Munja. While he was very young his father died, and on account of his minority his uncle ascended the throne. The young prince made great progress in learning various arts and sciences. His popularity gradually increased and excited the envy of his uncle, who apprehended that the young king would soon depose him. He wanted therefore to secure his position and contrived how to put his nephew to death. He sent for Vatsaraja, one of his tributary princes and, having communicated to him his design, asked him to murder the young Bhoja in a solitary wood. The latter, though unwilling to execute fuch an odious commission, could not refuse, and accordingly he took the young prince to the place appointed. But when he went there and contemplated what he was going to do, he was seized with horror and his own conscience prevented him from doing it. Instead of murdering the prince he took him privately to his house and presented to the king his sword besmeared with the blood of some wild animal which he had killed. When the king asked him what his nephew said before his death Vatsaraja gave him a leaf on which the young king had written a verse. He read as follows: Mandhata samahipathih kritayuga lankara bhuto gatah. Sethuryena mahodadhervirachitah kuasan dasasyantakah. Anyechapiyudhishtira prabhritayo yatadivum blupate Naikenapi samangata vasumati nunam turaya yasyati. "Mandhata, that king who was the ornament of the ksitayuga died. Where is the enemy of Ravana (Rama) by whom a bridge was built to the ocean? Others such as Yudhishthira went to heaven. The earth followed none of them; but it will certainly follow you." No sooner did the king read this verse than he fell down thunderstruck, but was soon consoled by Vatsaraja, who told him that he did not murder his nephew as he was ordered to do, but took him to his house and concealed him there. As soon as Bhoja was brought before him he embraced him and humbly asked his pardon. Soon after this the king placed his nephew on the throne and retired to the woods to perform ascetic ceremonies. The young Bhoja having thus got the throne of his father, invited poets and philosophers from all parts of India. The book from which I have taken the foregoing account makes the following poets his contemporaries :Karpara Dhanapala Harivansa Kalinga Ban 4 Lakshmidhara Kamadeva Bhavabhati Vidy&vinoda Kalidasa Bhaskara Vigv&vasu Kokila Mayura Vishnu Kavi Srid&chandra Mallin&tha Sankera Gopaladeva Mahes'wara Sambadeva Jayadeva Magba Suka Tarendra Muchukunda Site Damodera Ramachandra Simanta Somanatha Rameswarabhatta Subandhu There are gross anachronisms here, but the author, Vallalasena who is said to have written the work in the 12th century, did not perceive them, and his object was to eulogize the patronage of Sanskrit literature by this prince. This King of Dhara is said to be the author of the Champuramayana. There is internal evidence at least to show that it is not the work of a Brahman. It contains a stanza in the beginning which is as follows: Uchairgathirjaga ti sidhyati dharmataschet tasya pramacha vachanaih ksita ketaraischet tesham prakasana dasapi mahi saraischet. Tanantarena nipatet kwanu matpranamah. "If salvation comes from virtue, if the authority for virtue (is given) by words not composed (the Vedas) and if the work of spreading them is to be done by the Brahmans, whither will my homage go but to them? This verse could not have proceeded from the mouth of a Brahman. At the end of each Kanda it is said to have been written by Bhoja. Other works are ascribed to him, viz., the Sarasvati Kanthabharana, a treatise on rhetoric, a commentary on the lexicon of Amarasinha, & treatise on music, Rajavartika, a commentary on the Patanjali sutra, and the Charucharya. But there is no mention of these works in the Bhojacharitra. In the Vikramarka charitra it is said that Bhoja who was the King of Vijayani and was the descendant of Vikramarka wanted to ascend the

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Oct. 4, 1872.] ASIATIC SOCIETIES. 317 throne of that celebrated sovereign, which he discovered under the ground. While he was abroad on a hunting excursion he came to a field of growing corn. A Brahman was watching over the ground from an eminence and while there he invited every passenger to reap the rich corn. But when he got down he began to abuse severely every one who, tempted by his invitation, entered the field. This struck the king, who with a view to find out the cause ordered the Brahman to come down from the eminence and sat himself there. But no sooner did the king do this than he was inspired with a degree of liberality which bis mind never before felt. But when he came down he began, as the Brahman did, to censure the freedom of the people whom he called to reap the corn. He then thought there must be something under the ground below the eminence; and accordingly he dug out the earth and found a throne or Sinha- sana, adorned with thirty-two putlis. He brought it home on & propitious day appointed by the Brahmans and wanted to ascend it ; but he was interrupted by one of the patlis, which having assumed the form of a maiden, related to him one of the great achievements of Vikramarka and asked him whether he was so great as that sovereign and on his acknowledging his inferiority to him the speaker disappeared. The next time he came to ascend the throne he was interrupted by another patli in the same manner and at a third time, by a third and so on. He tried to sit on that throne 32 times and was prevented every time by a putli; and at last the throne itself disappeared. It is difficult to ascertain who this Bhoja was. But this is evident that the author wanted to show that the king was inferior to Vikramarka in respect of power, greatness and liberality. ASIATIC SOCIETIES. Journal of the Asiatic Society of Bengal No. 176. With thrice six branches rejoicing the three worlds (Continued from p. 527). Leaves (of various) colours, leaves (like) mouths The fourth paper is a 'Note on Ghargaon, Asam, there were by J. M. Foster, F.P.G.S., containing somewhat Colour of flowers, and weig it of fruit (it had) lengthy extracts from Robinson's Descriptive Ac Speech unfailing, princely, count of Asam (1841), from Bernier's Particular Rejoicing with fragrance the sight and touch Events in the Empire of the Great Mogul, and from A'san tree of hope to the parrot(-like) poet. the Loss of the Ter Schelling' in Tales of Ship- 3. Kavit. wrecks and Adventures at Sea (London, 2nd ed. 1852). First having indeed proclaimed a blessing In Translations of Selected Pcrtions of Book I Having honoured the sacred writings, (whose) of Chand Bardati's Epic,' by J. Beames, B.C.S. beginning (is) the Veda, [tions M.R.A.S., &c. the opening 13 stanzas are thus, (Whose) three-fold branches, in (all) four direcrendered (Are) possessed of colour, and leaves (like) letters 1. Satak metre. Om I Religion having sprouted (out through) the bark First reverently bowing, bowing, the poet adores Flowered fair in (all) four directions the feet of the Gurus. Its fruit, (virtuous) deeds, springing out (Taking) refuge at the feet of the highest, the Immortal, dwelling amidst mortals afforder of support, the husband of the opulent (Firm as) counsel of kings, (or as) the earth, the Lachhi; wind shakes it not (Who) stands the lord of vice and of virtue, con Giving to life the flavour of nectar, suming the wicked, the lord of heaven, blessing with The Kali (yuga) affixes no stain to it success; Containing truth, wisdom, and (perpetual) fresh(Who is as) sandalwood to the life of living be ness. ings moving on the earth, lord of all, bestower of 4. Kavit. blessings. Taking possession of the earth (like) a garden plot 2. Vathed metre. Irrigating it with the fullness of the Veda, as First the very auspicious root is to be celebratea.t with water Irrigated with the water of the truth of tradition, Placing in it good seedi Religion, (like) a fair tree with one trunk sprung up Upsprung the shoot of knowledge * Or" apporting the earth, " ITT be meant for Wrot I rond 1974. Another reading in T4, which seems which is quite possible + This line is extra-metral, and is probably meant as a note. to have arisen from an omission of the vowel by the copyist. A conjectural rendering, which does not satisfy me. This strange line I read as it for a n y u.

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318 THE INDIAN ANTIQUARY. [Oct. 4, 1872. Combining branches of three qualities Purifier of offspring, great poet, With leaves of many names, red as earth Uttering spells and charms, It flowered with good deeds, and good thoughts Like an oblation offered to Devi, Complete deliverance, union of substances Hero of spells, very terrible, The twice-born of pure mind have experienced Giving pleasure to kings by thy poetry; the flavour of perfect wisdom The childish sports, one by one, A banian tree of delight, spreading abroad virtues Of the gods having extolled in thy poems, The branches of (this) excellent tree in the three Having uttered unchecked speech, worlds From which to me (comes) wisdom, Unconquered, victorious, diffusing virtues. That word which is the visible form of Brahm, 5. Bhujanga prayata metre. Why should not the best of poets speak it? First be the well adorned Bhujangio taken 8. Kavit, Chand's speech. Whose name this one, is spoken in many ways To his wife (saith) the bard Second, be taken the god, the lord of life Chand, muttering soft and low, Who placed the universe by powerful spelis on That true word of Brahm, Seahnag. Purifier of (all) others itself pure, In the four Vedas by the Brahmans the glory of That word which has no form, Hari is spoken, Stroke, letter, or colour, Of whose virtue, this unvirtuous world is witness. Unshaken, unfathomable, boundless, Third, the Bharati Vyasa spake the Bharath, Purifier of all things in the three worlds, Who bore witness to the more than human cha That word of Brahma, let me expound rioteer.+ The glory of the Gurus, pleasing to Baraswati, Fourth Suka deva at the feet of Pariklit If in the arrangement of my phrases I should Who extolled all the kings of the race of Kuru succeed, Fifth It will be pleasing to thee, O lotus-faced one Who placed a six-fold necklace on the neck of 9. Kavit, Chand's wife's speech. King Nala. Thou art the poet, the excellent bard, Sixth Kalidasa, fair of speech, fair of wit, Gazing on the heavens with unclouded intellect, Whose speech is that of a poet, a master-poet Skilful in the arrangement of metres. fair-speaking, Having made the song of the Peacock-youth :/ Who made the pure fragrance of the mouth of The wave of thy wit is like Ganga, Kali, Uttering speech immortal, soft Who firmly bound the dyke of three-fold enjoy. Good men hearing it are rejoiced, ment. (It) subdues like a spell of might. Seventh, Danda mali's charming poem, The incarnation King Prithiraj the lord, The wave of whose wit is as the stream of Ganga. Who maintained the happiness of his kingdom, Jayadeve eighth, poet, king of poets Hero, Chief of heroes, and all his paladins, Who only made the song of Govinda ; Of them speak a good word. Take all these poets as thy spiritual guide, Poet | 10. Kavit Chand's speech. Chand, To her of the elephant-gait, Chand Whose body is as a sacrifice inspired by Devi. Singing a pleasant rhyme (said), The poets who have uttered praises and excellent Ravisher of the soul, tendril of enjoyment, speech, Possessing the fragrance of the ocean of the gods, Of them Poet Chand has spoken highly. (Thou) of the glancing eye, in the flower of thy 6. Duha. youth, The speech in verse of Chand, excellent. Beloved of my soul, giver of bliss, Hearing him utter, his wife (says) Wife, free from all evil qualities, Purifier of the body, 0 poet, (Thou) who hast obtained the fruit of the worship Uttering excellent speech. of Gauri. 7. Kavit. As many poems as there have been from first to Saith the wife to her husband : last * I do not know what the allusion is here. $ of the many senses of arm, the one here given is the only one that will yield any meaning. These words are probably a corruption, TTTY Arty This seems to be an allusion to the Sanskrit poem callbeing for TTT, more than earthly, from 37, over, and ed" Kumara Sambhava, or the " Birth of the Wargod" Kartikeya, whose emblem is the peacock. Chand may bave arust, earth, and HTTTT charioteer. It is an allusion written a paraphrase of that work, as he seems to have been to Krishna's acting as charioteer to Arjana in the great well acquainted with Sanskrit literature. Tot is still the common Panjabi for "word." Many war. of these Panjabi words occur in Chand, which is natural, As II cannot understand this line. he was a native of Lahor.

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OCT. 4, 1872.] Consider how endless a string (there is) of them, The description of this matter (is in) many books, Thus having taken in the best counsel. 11. Paddhari metre. ASIATIC SOCIETIES. First reverencing my first of gods Who uttered the imperishable word Om! Who made the Formed out of the Formless, The will of his mind blossomed and bore fruit, The sheen of the three qualities, inhabiting the three worlds, Shining on gods in heaven, men on earth, serpents (in hell). Then in the form of Brahma leaving the Brahmaegg,t The lord, the essence of truth said the four Vedas, The creator uttered them, unwritten, Without qualities, having neither form nor line, He who made the heaven, earth, and hell, Yama, Brahma, Indra, the Rishis, and guardians of the worlds, Winds, fire, clouds, ether, Rivers, ocean, earth, mountains, and their inhabitants, He created eighty-four lakhs of living beings I cannot come to an end of the description of them. He made a tendril of eighteen coleurs, Of various kinds, subject to all qualities, No one can resist his commands, Placing the order on his head (one) bears grief in the body. Day by day the sun-god when night turns to dawn++ Rises; this comes to pass by force of the lord's command. The moon every night obedient to order Rises in the sky; being without division,SS The guardians of the regions remain patiently pressed down by the earth, Their joints do not ache though they remain firmly pressed. He appoints to the wind its measure and the place of its going, It neither exceeds nor falls short, makes joy to the body. Indra's heaven, clouds, and sky (obey his) order He makes the rain to rain joyfully. Firm and immoveable remains the earth (like) the glory of the lord, It cannot shake or move for an instant in distress. 319 I do not pretend to understand what the poet means by these four lines, which I have translated as literally as t + I read brahmANDa cAri (for cADi), but there is another reading t at which is not intelligible. and are often written for one another in the MSS. Having obtained its limit, not one (wave) passes it, It advances only so far as the lord's command (allows). His order no one can refute, Neither in the past, nor in the future, nor in the present. The Veda describes Brahms as illimitable, Filling the water and land he remains in every material object. Then spake Vyasa eighteen Puranas. Arranging the incarnations in various order He describes with clear intellect every god, He searched out all of them, he did not confound their character. Then Valmiki, the incarnation of Ram, Related in a Book of a hundred krores (of lines) essence of truth. 0 0 deg|| The mighty bear, the story of the friendly monkey. Again five poems five poets made, Placed a light in the breasts of ignorant men, In a few words wisdom is shown, I might make a boast, then you would laugh. 12. Duhu. Hearing the poem of Poet Chand, Delighted in her mind, his wife (says), Thou art the poet, the charming poet, Laughing being prevented. 13. Kavit. Quoth the intelligent wife. Thou who hast spells on thy tongue-ocean of spelle Excelling in the description of witness Like the shining moon Thou bestower of heavenly blessings, Grant a gift to me, O poet! The eighteen Puranas Their names and quantity all; Thou telling the tale, joy (will be) to me, Past and future existences will be purified, The darkness of ignorance is destroyed by hearing this, The filth of (spiritual) blindness is removed from the heart. Mr. Blochmann's paper on Koch Bihar, &c, has been already noticed (p. 222). The last paper is 'Notes on Arabic and Persian Inscriptions from Dinajpur, Dhaka, Dhamrai (N. of Dhaka), Badaon and A'lapur (E. of Badaon)' by the same. Ar the last meeting of the Asiatic Society, Mr. Blochmann exhibited a rubbing of an inscription made by Mr. W.M Bourke from a ruined mosque at Khalna near Hugbli. The The wave rising touches the sky, On the brink of the ocean there remains no inscription states that the mosque was founded during the trace of it; reign of Aladdin Abul Muzaffar Firuz Shah, son of Nucrat tara, literally dawn of night,' which would convey a different meaning to our minds. Sr, having no Kalus, ur the 16 digits into which the moon is divided. This line is not intelligible, it contains some allusion to Sita's rape, but the meaning is not clear.

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320 THE INDIAN ANTIQUARY. [Oor. 4, 1872. Shah, A.H. 936. Mr. Blochmann stated that the reign of this king could not have been of long duration, and be might probably have only reigned in Western Bengal. The reign of Nacrat Shah ended, according to the historians, in 940 A. H, and his successor was cailed Mahmud Shah, no mention ever having been before discovered either in an inscription or on a coin of Firuz Shah of intended, if possible, to secure the stone with this inscription on it for the Indian Museum.-Englishman. Bombay Br. Asiatic Society. At the monthly meeting of the Society held 8th August 1872. Dr. Bhau Daji read the following report on 19 gold coins received from the Collector of Belgaum-3 larger and 16 smaller. The larger three are circular, flat pieces weighing 66 grains. On oue side each has a circular line very near the run which is headed. Within the circle is the figure of lion rampant, face to the left. In front of the neck is short inscription in Devanagari characters comparatively modern, mentioning the name of one of the years of Brihas pati Chakr, or sixty years cycle of Japitor. Iu that year the coin was probably struck. In one the name of the year is Subhakrata, the 36th in the cycle. The second has Pramods, the 4th in the cycle, the third has Pingale, the 51st in the cycle. A little abuve the ear of the lion and closs to the circular line is a small circle and the crescent, evidently to represent the sun and the moon. The coiu having the name of the year Pingala, has the Svastika symbol, just behind the raised tail, whilst that with the name of the year Pramoda has the same symbol under the raised front foot. The form of the lion has a general resemblance to the lions found in the cave of Elephants and in the ruins of Mathura. On the obverse of the coin with the Subhakrta year, is an inscription of five lines within a circle, the first line is in modern Devanagari characters, and may be read Siva Chitta. The line under has the same name but in a different character, probably the old Dravidian alphabet. The third line has the name of Sri Siva Chitta in Devanagari. The fourth line rends exactly as the third, but the character is the old Caparese. The fifth line has again Siva Chitta in Devanagari. The coins having the name of Pramoda and Pingala have on the obverse inscriptions in five lines. 1st. Sri Sapta ko. 2nd. tisa lavvai ara vi 3rd. Ta Jaya kesi. 4th. Deva Malava. 5th. Is mari. In the coin with the name of the year Pingala, the letter vi is at the commencement of the third line, and instead of lavvavara there is labhavara, which is equivalent to labdhavara in Sanskrit. The legend may be translated"The brave Jayakesi who obtained the favour of Sri Saptakotisa and was the euemy of Mallavarma." The temple of Saptakotisa (Siva) is Narven in Goe. In my paper on Madhavacharya, I have stated that Madhava Mantri established the shrine in the time of Hari-Hars. The sixteen coins are all slike, being 59 grains in weight. On one side is the representation of an elephant with trappings, badly carved and never entire in any one of the coins. On the obverse is a conventionalized leaf. These coins appear to be cast and not die struck. The age of the coins, judging by the alphabets, is later than the thirteenth century of the Christian era. We have the name of a King Jayaksai and his enemy Mallavarma, but I am unable to find at present their exact position in the dynasties of Southern and Western India. MISCELLANEA. NOTES. posed, is carried through the streets. The bearers 1. In the Indian Antiquary, p. 174, Prof. Weber are always masons. At intervals they stagger as if mentions that an AEsopic fable, -that of the flight involuntarily, and shake the bier till the bones rattle. of the tortoise through the air, is found in Budda I cannot give the reason assigned, and the procesghosa. This reminds me that the story is repre sion has this year been abolished or suspended, but sented in a small panel sculpture at the entrance the circumstance is curious in juxtaposition with to the Mundot (Buddhist temple in Java, near Baber's story. Boro Bodor. The fact is mentioned by me in 3. I know not if the Maramal Department at the J. As. S. Ben, of 1862, p. 20. Madras still flourishes by that name. But it is 2. Sultan Baber mentions (p. 144) & curious worthy of note that & standing commission for superstition in the hill country north of the Kabul the maintenance and repair of the ancient Cathedral River (Kuner, Bajaur, Swat, &c.,): "It is the cus- here bears the name of Maramma. It is a curious tom, when a woman dies, to place her on a bier trace of the former extent of Muhammadan power which they lift up by the four sides. If the woman to find the same official phrase thus current in has lived virtuously, she shakes the bearers to such a Palermo and Madras. degree that even when they are upon their guard, 4. It seems to me all but certain that the and attempting to prevent it, the corpse falls from Semylla of Ptolemy and the Periplus, the the bier." Saimar or Taimur of the Arab geographers, In an annual procession where I write (at Palermo) is Chaul. I should be glad to learn the oldest in honour of the Patron Saint of the City, St. known dative spelling of the latter name. Chansoul Rosalia, abier containing her bones, real or sup- Chamul, or Chantour would easily run into SemylSince writing the above I am told that the shaking is I believed to have been discovered in a miraculous way. But intended to commemorate the bringing of the bones down this may be a poutfactitiow reason. from the precipitous Mount Pellegrino, on which they are

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MISCELLANEA. OCT. 4, 1872.] la or Jaimur on one hand, and into Chaul on the other. And Ptolemy says the natives called it Timylla (Tiamylla?). It was probably also the Sibor of Cosmas, as the order of his names indicates, rather than Supara. Supara, on the other hand, appears to correspond exactly to the Swally of our old traders, the Bandar of Surat, north of the Tapti. Supara is represented by Lassen to be a corruption of (Sanskrit) S'urparaka "Fine shore." Is Swally a Hindu name, in which case it might be a surviving trace of Supara, or is it only the Arabic Suwahil, "shores"? I have seen the latter suggestion somewhere, but on the other hand Supara is called Sufalah by Abulfeda, which comes near Swally. And Langlois quoted by Rienaud, says that Supara or Sufalah "answers to the place called by the Sanskrit writers Subahlika," which comes nearer still. Gildemeister says of Sufalah "de cujus situ omnis interiit memoria." But if Swally is Sufalah, its memory is not clean perished. Supera is mentioned by Friar Jordanus, a contemporary of Abulfeda's, who was there as a missionary. This is perhaps the latest mention of the name in that form. 5. Perhaps few readers of the Antiquary, though it is published at Bombay, know that four Francissan missionaries, corrades of the said Jordanus, suffered martyrdom at Thanna, at the hands of the Musalman " Melic', or Governor, in 1321. The story is told at length by Friar Odoric a few years later. 3. Cosmas mentions as exported from Kalliana (near Bombay) sesumin logs (a oncard). The Periplus also names among exports from Barigaza "spare of sasamin and ebony" (palayyar savamirar xas iSsaviva). And Kazwini (in Gildemeister, p. 218) quotes some verses on the products of India by one Abuldhali of Sind, in which are mentioned "arbor Zingitana et sasim et piper. No commentator to my knowledge has explained what this timber is. But is it not manifestly sisu, or as it is more usually called (at least in upper India) shishamn? If I am right in supposing the blackwood of Bombay to be a kind of sisu, we see how old the export is, What is the Arbor Zingitana (shajar-al-Zanij) in the last quotation? Can it be ginger? A Sanskrit etymology is assigned to the word zingiber, but the medieval map of Marino Sanuto (circa 1320) connects the name and article with Zinj or Zanzibar. H. YULE, Colonel. Palermo, August 28th, 1872. SUPARA. ALBIRUNI says, from Bahruj to Sindan is 50 parasange; from thence to Subarah 6 parasangs; and from thence to Tanah is 5 parasangs. Had he given these distances as 40, 16, and 5 respectively they would have agreed remarkably well with the distances from Bharuch to Sanjan 106 miles in a *Reinaud, Frag. Arab. et Pers. p. 121. 321 direct line, Sanjan to Supara near Wasai (N. Lat. 19deg 25'; E. Long. 72deg 55') 41 miles, and from Supara to Thana 17 miles. The last distance, however, is so nearly 5 parasangs, and the distance from Bharoch to Supara so nearly 56, that it can scarcely be doubted that Supara is the Subarah of the Arabs and the Soupara of Ptolemy.+-EDITOR. THE GAULI RAJ. I see in the Indian Antiquary page 258, some remarks by Mr. Ramsay on my suggestions about the Gauli Raj. Monuments similar to those that he mentions are very common in that corner of Khandesh which lies on the head waters of the Panjara River west of Pimpalner. I believe that the Bhills erect them both of stone and wood at this day, but had no time when I was there to go into the subject. The favourite figures are horsemen and warriors, and a curious symbol like "the young moon with the old one in her arms." I do not know whether it represents that or the Sun and Moon. With reference to Mr. Ramsay's concluding remarks I must point out that I have "conjured up the ghost of some lost dynasty" with some success, as I have induced hira to contribute the Chindwara legend to the stock of published information on the subject. And when he guesses "that at some past time the upland plains of the Sathpuras and adjoining lands were chiefly occupied by shepherd tribes," I think he is more open than I am to chaff about the ten lost tribes of Israel. Tribe or dynasty, they are gone, and it is the totality of their disappearance that leads me to believe that they cannot have been a nation, for that seldom perishes utterly, while it has been often seen in Europe and Asia that a mighty dynasty can collapse. "And like the baseless fabric of this vision Leave not a wrack behind." W. F. SINCLAIR. ON GOMUTRA. THE remarks recently made before the Asiatic Society of Bengal by Babu Rajendralala Mitra with regard to the use of beef among the Hindus of ancient days, seem to have startled a good many, and have suggested an inquiry as to the period at which the cow come to be regarded as a sacred animal in this country. As a contribution to this enquiry, it is perhaps worthy of note that one of the "products of the cow" appears to have been held sacred in the days of Patanjali. In his commentary "Gomutra on Panini I., 4 96, occurs the sentence. syapisyat which may be rendered,-" Might there be [a drop] at least of Gomatra ?" This looks very like an inquiry by one who holding the "mutra" sacred, required it for purposes of purification. Now the date of Patanjali has been ingeniously fixed by the late Dr. Goldstucker in the middle of + See my Notes of a Visit to Gujarat, p. 18.

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322 THE INDIAN ANTIQUARY. the second century B.C.; and Professor R. G. Bhandarkar has, I understand, been able to find a further confirmation of Dr. Goldstucker's conclusion. It would seem therefore that the cow must have been revered at as early a period at least as the second century B.C. KASHINATH TRIMBAK TELANG. Dall in the Indian Mirror.' PUBLICATION ON CHAND. WE learn that Mr. J. Beames is preparing for the Bibliotheca Indica, published for the Bengal Asiatic Society, the text of Chand's Prithiraja Rasau, with the words divided, from a collation of several MSS., and that Dr. Hoerule, Professor of Sanskrit at Jaynarayan's College, Benares, will prepare the second part, beginning with book XXIII. The two parts will be carried on simultaneously, and the first fasciculus containing about 2,000 lines will appear immediately. JAGANNATH. THOUGH there is nothing positively indecent in the festival of Jagannath itself, the Pundas or priests, who have the management of it, are notoriously immoral men, and many females who go on pilgrimage to Puri return no more to lead chaste lives. Nor is that all. The sculptures on the temple from top to bottom and the paintings on the car are the foulest and the most abominable possible. Even those who have every faith in Jagannath cannot help being shocked by them.-Indian Mirror. [OCT. 4, 1872. Pompeii. Rangan-iyagar once a year leaves his angry Juno, Rangam-iyargari in the temple and is dragged in his giant car, by a thousand Brahmans and their deluded ones, with songs and shouting, to spend three nights in the pretty little temple of Nachh-eramms, the dancing goddess.-Rev. C. H. CAR AT SRIRANGAM, FROM actual observation I am compelled to endorse what you say of the frightful immorality and obscenity of some of the religious rites of actual, living, and popular Hinduism. Baniras is bad enough, with its myriad Lingas continually worshipped. But I have seen nothing in Banaras so beastly and corrupting as the band of copulatives that encircle the new car of the great god of Srirangam. You may be aware that this granite god Ranganiyargar, with his twelve or fifteen hundred thousand rupees' worth of trumpery in gold, silver, pearls, emeralds, and diamonds, sits and lies in the most splendid temple of Southern India; sevenwalled, and with the outer wall measuring half a mile on the side, or two miles in circuit. On three sides of each of these seven walls are richly ornate pyramidal gateways, called Goprams, which show finely in photographs, and are so captivating to the eye of an artist. Let the visitor of Seringam, insist as I did, on seeing the latest edition of old Brahmanism, in the newly constructed and freshly painted rath (carriage) of the presiding deity. He will see nothing so vile as this in the Naples Museum, among objects which the fearless student of history and life sees there, just as they were taken from the darkest Roman times and the brothels of unburied HILL OR ABORIGINAL TRIBES IN THE DEKHAN. I am indebted to the learned Dr. Carter, the Civil Surgeon of Sattara, for the short account that I propose to give on the above points. According to his opinion, the aboriginal tribes in the District are either settled or wandering. In the first class he places (1) the Ramusis, who inhabit the eastern parts of the District; (2) the Mangs and Beruds, who occupy the parts which lie adjacent to the Kolhapur State; (3) the Kolis, who live in small numbers in the hilly tracts near the Bhor State; and (4) the Dhangars, who live either on the top of the hills which form the offshoots of the Sahyadri, or on the plains of the eastern part of the District, where they find sufficient room to pasture their flocks. In the other classes he places the Wadars, Vanjars, Katkadis, and Dombaris. The last, however, do not wander only in this Collectorate, but pass and repass through it in the course of their migrations to other Zillas. They have no diatinct grammar or vocabulary of their own; but the settled tribes speak the Marathi language with a mixture of a few words peculiar to each tribe, and the wandering tribes those of the districts from whence they come. The Wanjaras, the Doctor thinks, come from Khandesh, but I am humbly of opinion that they are Vanacharan, that is, wanderers in the forests on the sides or in the tracts which lie at the foot of the Saipara range of hills. They are also found in large numbers in the Eastern and Western Berars. The Katkadis and Dombaris, the Doctor believes, come from Telanga, as the dialects which they speak resemble the Telugu. I have had no time to make inquiries of them, and can therefore offer no opinion of my own. The Dhangars (Shepherds) are the quietest and most innocent race of people. They wander in the district in search of pasture for their herds and flocks, but often return to their settled homes on the plains or mountains. Their religion, language, and manners, are to a great extent like those of the Kunbis. But the temples in which they worship their deities are mere piles of large unhewn stones, which Captain M. Taylor in one of his works remarks resemble the places of worship of the old Druids. These people render great service to the cultivators, who invite them with an offer of a reward to pen their flocks in their fields, so that they may leave behind them valuable manure. The founder of the Holkar family in Malwa sprang from this race. The Wadars, a rude and hardy race of people, wander over all parts of the Dekhan. They speak a dialect which I think neither resembles the Maharashtra nor the Telugu. They are principally engaged in cutting large stones and rocks, and working stone quarries; they work very hard and spend money as fast as they get it in drinking and other vices. They have a distinct system of religion of their own, and their manners and customs differ widely from those of the general mass of the Hindus. There is another race of people in this District which cannot properly be called a hill tribe. They inhabit the Murhas, or low valleys at the foot of the Sahyadri, and are known under the appellation of the Konkanis of the Marhas. They are a very peaceful race of men, extremely ignorant, simple, and superstitious. For six months in the year they subsist on coarse corn, which they grow on the sides of their mountains, and pass the remaining half of the year either in hunting or obtaining roots and bark of trees which serve them as food.-Bombay Educational Record.

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Nov. 1, 1872.] EARLY BENGALI KIRTANS. KIRTANS, OR HYMNS FROM THE EARLIEST BENGALI POETS. BY JOHN BEAMES, B.C.S., &c. &c. ARIAL interest nota hay before the public manasiga pha bimochana lochana, hymns which I now phanda: for the first time. Not only do they represent a large and widely popular class of compositions hitherto almost unknown to European scholars, but they are at the same time absolutely the earliest known specimens of Bengali literature, and thus present to the philologist a means of solving many very obscure and difficult problems, while to the student of Indian philosophy they exhibit to the fullest extent the natural and unrestrained sentiments of a follower of the Vaishnava creed in its first and purest stage. These hymns are still sung in every village in Bengal. I believe there are some thousands of them living on the lips and in the hearts of the peasantry which have never been reduced to writing. Collections have been made, and I believe a few have been published in Bengali, but not in such a way as to be generally accessible to English readers. From their internal structure and from historical considerations they may be ascribed to the end of the fourteenth, and beginning of the fifteenth century, and are therefore genuine representatives of the speech of Bengal five hundred years ago. I. Rag Sindhura madhur-tala. Anjana ganjana, jagajjana ranjana, meghapunja jini barana: Tarunarupa,+ sthalakamala dalaruna, manjira ranjita charana: Dekha sakhi nagara raja birajet: Sudhai sudhamaya hasa bikasita, chanda malina bhelSS laje: Jini-having conquered, an old form of the aorist ticiple. par tdruna has two meanings. In the first place it means "the dawn," in the second "red." birdie. This form of the simple indefinite present is common to all the languages of the Aryan group, though its meaning as a present is somewhat obscured by modern usage in Marathi and Hindi; the older form is in -at as in sudal, sthiral, and is contracted from the Sanskr. ending -ati. In the forms laje, pas'e, chite, we have the old oblique case of the noun which expresses both instrumentality and location, in the poems of the medieval period of all the seven. languages this form occurs though in the modern development of each of them it has met with a different fate. Bhel is still used in the Bhojpuri dialect of Hindi, but is no longer current in Bengali, which uses instead the more modern form hotl,-(hotlam, hotle, &c). niting==nityam. The anuswara written as -ng. Taichhana Hindi, aisa; Bhojpuri, aisan: (from Skr. through Prakrit). Bhanga bhujaga pase bandhana, kulabati kul debati mana kanda: Anukula dolata bhramara karambita, keli kadamba mala: Gobinda Dasa chite niting sthirai, aichhana murati rasala. Translation. 323 Radha loquitur; Surpassing collyrium (in blackness) delighter of human kind, Conquering in hue the cloud-masses: Tender as the dawn, redder than the nelumbium, His feet adorned with manjira : See, dear friend, shines the king of youths: (His face) expanded with nectared smiles is fair (so that) the moon has become dim from shame : Annihilating the pride of the lotus with his eyes, Love's snare : Binding with his eyebrow's snake-like noose, The race of women, distress of goddesses: Made musical by bees hangs the beautiful Garland of keli and kadamba flowers: In the heart of Gobind Das is ever firmly fixed that gracious form. The lines being very long I have divided each one into two, with the exception of the third, which is a sort of chorus, and shorter than the rest. The whole piece thus consists of eight lines. The end of each line is marked by a colon (:). II. Lalit Ragini. Sun, Sun! Madhaba, nirdaya deha! Dhik rahu aichhan tohari sineha! This poem contains more grammatical forms than the preceding one; and those who are acquainted with the Bengali of the present day will see how little these forms have as yet acquired of the distinctive characteristics of that language. Thus aleft of thee,' Bengali, ; Bhojpuri Hindi, J; Old Hindi (Chand) tuhi, tohi also tero ; Marwari dhArA, Panjabi, tuhAdA; Gujarati, tAro ; &c. It would seem that Tohari is almost as closely allied to any one of these forms as to the modern Bengali. "may it remain! be it!" The termination accords with Oriya in del, ja, but not particularly with Bengali. It resembles more the T, of old Hindi. It is in fact Sanskrit 8. Sing. imperat: which becomes in Prakrit mahati, and the hiatus is in Hindi filled up by, while in our text the a is dropped. Whence the Bengali gets its final k in houk, rakuk, I do not yet know.

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324 THE INDIAN ANTIQUARY. Kahe kahali tahunt sakhyit bata! Jamini banchasi anahis sata? Kapata neha kari|| Raika pasa, Ana ramani sanga karaha bilasa. Kokahe rasika sekhara bara Kana? Tonh sama murukha jagate nahi ana. Manika taji kanche abhilasha, Chhiye! chhiye! tohari rabhasamaya bhasha; Bidyapati champaka bhana, Rai na heraba tohari bayana. Translation. (amantium irae) Radha loquitur; Hear, hear! Madhava, pitiless body! Fie on such love as this of thine! Why didst thou say a word of meeting, At night thou goest with another? Having made deceitful love to Rai (Radhika) Thou makest sport with another woman. Who says that Kanh is the crown of lovers? Like thee another fool there is not in the world. Leaving the diamond thou delightest in glass; Fie! fie! on thy enamoured words. Bidyapati says-O thou who resemblest the champak Rai will not look on thy face. * kahali may be also kahAne, as n and I are written alike in Bengali MSS. It is 2 sing. pret. and drops the original sa ( kahasi kathito + asi). It is the same in modern Bengali: Bhojpuri, Kahila. thou. Bhojpuri ja is the nearest form. Bengali for is further removed. A few lines further on we get the still more Bhojpuri form ate. - pure Sanskrit form 2 sing: pres. In modern Bengali thehas leapt backwards over the making isa as in karisa, kAhesa. , anya, as in O; H; G; M; and many other dialects. // kari=mod. Ben. kariyA and kArale. Rahu 'remains': The old present participle, still retained in Oriya, though disused in modern Bengali. This is a curious formation, the is probably shortened from and represents a feminine past participle, such as still subsists in Hindi haa, fem. hat. Guj thaelo, f. thaeli. Marathi, jhala, jhalt, but which has died out in Bengali. t plur. of personal pron. 1st person. Hindi This is a peculiarly instructive form. The origin of this word in all the seven languages is the Prakrit 8 amhe. The Oriya with its usual fondness for archaisms still retains this form almost unchanged in ambhe where the b is merely the natural thickening of the pronunciation after . Hindi has thrown the backwards to the beginning of the word, making. In T we have the tendency, natural to Bengali, towards lengthening the short vowel, so that this form may be regarded as transitional between middle Hindi and the modern Bengali bhAmi. III. Reg: Dhyari. Raika hridaya bhaba bujhi Madhaba, pada tale dharani lotai: Dui kare dui pada duari rahu Madhaba, tabhu bimukha bheli Rai': Punahi binati kari Kana : Ham tuyat anugata, tuhi bhala janat, kahe dagdha mujhaSS prana: Tunhi yadi mur mukha na heribi, jaobal kona thama: Tuye binu jibana kona kayeP rakhaba, tejaba apan prana: Etaha binati Kana jab kar lahi, tab nahi herala bayana: Gobinda Dasa michhai aso, asala roi chalat tab Kana: TRANSLATION. (Krishna begs pardon.) Madhav comprehending the sentiments of R&i, at her feet rolling on the earth: Madhav remains holding her two feet in his two hands, still Rai was averse : Again making entreaty Kanh (says): [Nov. 1, 1872. I is a somewhat anomalous oblique singular of thou as in Bengali T is generally pronounced we are perhaps justified in transliterating this word tuja when it will be an analogous form to mujh in the same line. It occurs again a little lower down; the dropping of the aspirate of the is one step in the transition from the Bihar forms mujh, tujh to the Bengali mo, to. this is pure Hindi and has no representative in Bengali. I like rakaba, tejaba in the next line is the first person singular of the future. There is a singular want of agreement between the terminating vowels of this tense in the three languages which use the form in for the future. Thus Bhojpuri Sing. 1. rakhab 2. rakhaba 3. rakhi Pl. 1. rakhab 2. rakhaba 3. rakhihin Bengali rakhiba (8) rakhibi rakhibe rakhiba (8) rakhibe rakhiben Oriya rakhibi rakhibu rakhiba (8) rakhibun rakhiba rakhibe, (and-ben) The words in the text agree with the Bhojpuri of Behar better than with the modern Bengali in one respect, namely, in that they retain the a in the second syllable, or in other words they affix the terminating syllable to a base rakha, not as in Bengali to a weakened base rakhi. The curious variations of the terminal vowel in the several persons may perhaps be referred to excessive corruptions of the forms bhavami, bhavasi, etc. in which for reasons not yet fathomed one vowel has acquired the ascendant in one case, another in another. Thus in the 3 sing. the -e is probably for -ay from -ati, and Oriya has changed e to a as it has in the genitive sing. of the noun where it has -ar for the Bengali -er. P this should also like T be read kaje, being the common Prakrit form for karyya.

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Nov. 1, 1872.) EARLY BENGALI KIRTANS 325 I am obedient to thee, thou knowest it well, Why dost thou hurn my soul ? : If thou wilt not look on my face, to what place shall I go?: Without thee to what end shall I preserve my life, I will abandon my own life : When Karh had made all this entreaty, and still she looked not on his face: Gobind Das says vain was hope, weeping really then went Kanh. IV. Rag: Dhyanesri. Hari! Hari! boli dharani dhari uthai bolat gadgada bhakha :* Nila gagana heri tahari bharamat bhaba bihisanchef mageyes pakha: Ki karaba chandra chandana ghana lepana kisalaya dharani sayane: Ana beyari, ana paya, aukhada! . Gobinda Dasa nahi jane: TRANSLATION. (Radha repents of her coldness.) " Hari! Hari!" she calls, lying on the ground she rises up. Speaking trembling words. Looking at the blue sky thinking of his wandering, She asks from the birds wings: "What avails the moon, thick smearing of sandal paste, Kisalaya leaves, or lying on the ground ? Bring him, friend, bring him to my feet," a remedy Gobind Das knows not. V. Sri Rag. Ham ati bhiti rahang tang goi, So rasasagara thor" na hoi; Basa nahi hoyala kaona je sati, Madana lata janu dansana hati; Puna kata kakuti kaola anukula, Tabhu papa hiya majhut nahi bhula. Hamari achhila kata poraba bhagi? Pheri aola ham 80 phala lagi. Bidyapati kahe na kaha kheda Aichhe hoyala payilat sambheda (Radha's regrets at the long absence of Krishna.) I have remained in much fear enduring this body Not having been near that ocean of delight; Not one of my companions has been in my power; As the madana creeper stinging the hand; Again how many entreaties have I made humbly Even so the sin in my heart understands not its error. What fortune was mine in a former life? Again I have come to attain this reward. Bidy&pati says, speak not this grief, Thus has occurred the first separation. There is a mystic meaning in all these kirtans which it is worth while to draw out more clearly. The old Aryan element-worship had led to the creation of a multitude of gods between whose varying attributes and powers a considerable amount of confusion must necessarily have existed. In the long centuries of depression under which the Brahmanical religion languished during the supremacy of Buddhisin, the necessity of introducing some order into the grotesque and crowded Pantheon of the Hindus must have forced itself upon the mind of the Brahmans. The monotheism of Buddha, affording as it did one definite person upon whom the popular mind might fix itself, led to the idea of elevating either Siva or Vishnu into the supreme place. The shadowy parama Brahma of an earlier age became personified in one or other of the rival gods, and gradually the incarnation of Krishna, an Indian rendering of the great Christian fact received through the medium of later Buddhist legends, shaped itself into a distinct creed and won an immense and ever increasing popularity. A further development awaited it when the Muhammadans came to India. The emotional or unphilosophical monotheism which they professrendered it as though beydri was for piydri and supposed Radha to be addressing her salhi or confidante, but I am not satistied with this. Babu Jagadish thinks ana pdya is one word for anupaya 'i.. without resource, he also translates and beyari by without the lover,' but I cannot get this meaning out of the words. Big Here again comes the Bihar type with for anknown to modern Bengali. I goi probably corrupted from goyai causal from root gam, meaning "having caused to go," that is, having borne or endured. * Thor perhaps from prir. + Majhs a form of bujhu budhyate. Payila for YET, first. * Te It is a distinctly Hindi peculiarity to pronounce this "bhakha." Tis in Hindi regularly kh, but not ia Bengali. That it must be so pronounced here is evident from its rhyming with patha, a wing. Bihisanche : my authorities are not in accord about this word. One writes it' bihangame' a second,'bihisane,' while a third suggests 'bibi sanche'; the above seems the more probable reading. I HE i. e. . Sarita seems a sort of double formation, mage, i. e. mirgats would have been suficient, the additional syllable is perhaps ob metrum. ara etc. The meaning is not clear, I have

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THE INDIAN ANTIQUARY. 326 ed made a deep impression on the philosophical | minds of the Hindus, and led to that outbreak of new religious theories which was reduced to system by Chaitanya in Bengal, by Ramanand and his disciple Kabir in Hindustan and by Nanak in the Panjab. Vishnu is the supreme being; the whole Hindu Pantheon sinks into the position of ministers to his will; by a further extension of the same line of thought this supreme being is in everything-he is everything. We must love him, for we are a part of his essence. He has provided us with a concrete. expression of this love, in his sports with Radha and the gopis, Let us then meditate on these, Let let our hymns and songs be of these. Radha typify the human soul and Krishna the divine essence. But in man's nature the divine and the animal are strangely mingled-he is half god, half beast. The glowing temperament of the Indian poet, unrestrained by any of those curbs and checks which Europe has agreed to The obey, led him into the wildest excesses. love at first intended to be purely spiritual soon degenerated into mere earthly lust, and the scenes between Radha and her lover are often more suggestive of the brothel than of the temple. I give as an example of the least offensive of this class a short kirtan. VI. Bala ramani ramane nahi sukha, Antare madana dei diguna duhkha; Sab sakhi meli sutala pasa Chamki chamki dhali chhata je iswasa Karaite kole morai sab anga Mantra na sunai janu bala bhujanga Beri eka kara dhali mudita nayana, Rogi karaye janu aushadha pana. Tila adha dukha janam bhari sukha, Ithe kahe dhali morasi mukha? Bhanaye Bidyapati sunaha Murari [Nov. 1, 1872. Tunhu' rasa sagara mugdhini nari. To a young girl in love there is no pleasure, In her heart Madana causes double pain; All her companions assembling lay beside her Starting, starting, the girl heaved sighs, When taking her into the arms she contorts all her body, As spells are disregarded by the young serpent. Covering her closed eyes with her hands, As a sick man takes medicine; For a moment is the pain, for life is the joy; From this O girl! why do you turn your face? Bidyapati says, hear, o Murari! Thou art the ocean of love, the girl is but young. This is Horace's "Nondum subacta ferre jugum valet Cervice; nondum munia comparis Equare, nec tauri ruentis MR. W. THEOBALD, of the Geological Survey, in the Proceedings of the Asiatic Society of Bengal for July 1865, and again in the Proceedings for July 1869, first brought to public notice the existence of stone implements in Burmah "both of the paleolithic and neolithic types." In venerem tolerare pondus."* But it is at first sight rather startling to see the metaphor applied as it is in this case to the first effect upon the soul of the awakening influence of divine love. Accustomed as we are to keep the flesh and the spirit widely apart and to regard them as antagonistic to one another, it is strange and revolting to be brought face to face with a phase of thought in which the fleshly serves as a type of the spiritual. Unaided human nature has in Vaishnavism soared high and nearly touched the goal of truth, but for lack of revelation it has fallen back and lies grovelling in the mire. In conclusion, I must acknowledge the source whence I obtained these interesting hymns. I have to thank Babu Jagadishnath Rai for his kindness in procuring them for me, for assisting me with his advice in translating and making notes on them. He has promised to endeavour to procure for me some more of them, which if the specimens herein given should prove interesting to any class of readers, I will publish in due course hereafter. THE CELTS OF TOUNGOO. BY FRANCIS MASON, D. D. In the latter number of the Proceedings he furnished a very full and interesting article, illustrated with figures of the principal types, and remarked :-"The entire number of all types which I have observed in Burmah amount to 50 or thereabouts." Carm. II. v.

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Nov. 1, 1872.] At the March meeting of the Asiatic Society of Bengal for the present year, Capt. Fryer exhibited more than one hundred specimens of celts which he had collected in Burmah, the largest collection ever made; but no detailed description has yet been published of them. In the Rangoon Times of April 18, 1872, the Curator of the Phayre Museum acknowledges the reception of twenty-five specimens from Capt. Fryer with tabular notices of " Implement-Rock Material-weight-where found." THE CELTS OF TOUNGO0. 327 4 a, and of the end, to show the thickness, in Fig. 4 b. All the celts collected by Capt. Fryer are of stone, as are also all those collected by Mr. Theobald excepting the "fragment of a brass celt which was shown me near Maulmain, and was regarded by me of doubtful authority." In the Toungoo district copper celts are not uncommon. They are sometimes little wedges of the same size and shape as the most common of the stone celts. Fig. 5. is the tracing of one. It is 18 inches long by 17 broad, and 6 thick at the end; and weighs 10 tolas. It is bevelled down on both sides at the edge and has evidently been cast in a mould with, I think, some admixture of metal not copper. All the specimens collected by Mr. Theobald and Capt. Fryer are from the Tenasserim Provinces, Pegu, or Arakan. It is here proposed to notice a few which have come under my own observation in the Toungoo district. Another, but rarer form, is that of a small spade, cast with a hollow socket in which to insert a wooden handle, such as are used in cultivation by both Burmese and Karens and other tribes at the present day, but made of iron. A tracing of one is given in Fig. 6. It is 3.2 inches long by 17 wide at the broadest part. In the specimen figured, a portion of the upper side of the socket has been broken off. One of the most common forms of the small stone implements is given in Fig. 1a. The edge is bevelled down on both sides, but more on one side than the other, as may be seen by the form of the border given in Fig. 1 6. The specimen from which these tracings were taken is made of basalt, as most of this type are; occasionally they are met formed of schistose rock. Some specimens have the corners at the cutting edge more angular, and others more rounded than the one figured. A second form has a cutting edge on three sides, and is even slightly sharpened behind. A sketch of one is given in Fig. 2 and is formed of a schistose rock, as are all of this type that I have seen. A third form is that of a small adze with shoulders. A tracing of one is given in Fig. 3 a. and its side in Fig. 3 b. The specimen was formed of basalt, as are most of the specimens I have seen in Toungoo. A third form is that of the hollow spearheads. A figure of one is given in Fig. 7 a. The length is 4-4 inches hollow with a depth of 3.9, leaving 0.5 solid at the margin. The width of the broadest part is 3.2. The lines in the figure are on one side only, and are raised above the surface, showing that they were in the mould when the instrument was cast. Fig. 7 b. is a tracing of the end, showing a hollow space 1.6 inches long by 0-5 wide. The chevron is hardly pre-historic. Another spearhead of the same general outline but smaller, with sharper barbs, and one larger than the other, was brought me by a Shan who said it came from the borders of China. A sketch of it is given at Fig. 8. It was 3.4 inches long by 2.6 broad at the blade. P But the most remarkable stone instrument, which I have seen or heard of in Burmah is a curved two-edged sword or dagger, but the point is broken off. It is nearly ten inches long by three and a half broad, at its widest part, and is six tenths of an inch thick. Three inches of the lower part is narrowed down to two inches and a half in width for a handle, leaving the blade on each side to form a shoulder. It is made of basalt, but where the stone has not been recently chipped or ground down, it has a soft whitish incrustation, owing to the decay of the rock from exposure to the atmosphere. On this surface some regular cross lines have been drawn, some of which are nearly obliterated; but for what object is not clear. Besides the forms usually recognized as celts, the Karens associate with them a miscellaneous collection of circular articles both of stone and bronze. The most notable among them is a stone quoit, 4.3 inches in diameter, with a hollow in the centre 2-2 across, leaving the stone circle 1.1 broad; and which is 0.5 thick on the inner side, but is bevelled off to a sharp edge on the margin. I have heard of several specimens, but the one I examined is a fine polished instrument A tracing of the instrument is given in Fig. made of striped jasper, and before the edges The lithographs are 3-4ths of the scale of Dr. Mason's tracings.-ED.

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328 THE INDIAN ANTIQUARY. [Nov. 1, 1872. were chipped off for medicine, was a periect circle. A tracing is given in Fig. 9. The figure of a fragment of a smaller but similar instrument is given in Fig. 10 a. It is 0.5 of an inch thick on the inner margin, like the former one, but only 08 or 0-9 broad and is bevelled down on both sides to form an edge on the outer margin. A section is represented in Fig. 10 b. It is made of * reddish brown compact rock which is scratched with a knife, and looks like magnesian limestone. A small circular pebble with a hole bored through the centre had evidently, by the wear of the rock, been used at some period of its history, for a spindle whirl, and among the numerous nondescripts brought me for examination was a small article made of jade, of which a tracing is given in Fig. 11. It is only 15 of an inch thick. Thematerial is unquestionably Chinese and there can be no doubt but it is of Chinese workmanship. It is said that the inhabitants of Manchuria used jadetipped arrows as late as the twelfth century. In regard to the use of the implements noted, some of the copper ones appear to have been used for spades and spearheads, and some of the stone ones for adzes and knives or cleavers or daggers; while others are doubtful. There is no reason however to believe that any of them were ever used for such purposes in Burmah. The material of which nearly all are made shows conclusively that they were not made here but have been imported. The far larger proportion of the stone ones are made of basalt or other rock foreign to Burmah, and have probably been introduced from Hindustan. In the northern parts of Burmah, they are usually made of jade and undoubtedly come from China; as do the copper ones, for there is no copper in Burmah, but it is constantly imported from China. The reason they have been introduced into Burmah, both by sea and by land is that they are regard ed by all the native tribes as thunderbolts fallen from heaven, and that they are talismans or amulets, protecting from evil and curing disease. Hence they have a fictitious value, and a trade is carried on with them at enormous prices. The solid copper wedges are rated at their weight in silver, and for the smallest of the copper spear. heads, Fig. 8, thirty rupees were demanded. Thirty rupees had been paid for the stone quoit Fig. 9, and in payment for Fig. 10, fifteen were demanded. These high prices necessarily lead to their manufacture. In America when fossil giants are in demand, they can be found almost anywhere by digging. In Yunan, celts principally of jade are so abundant, that Dr. Anderson found them for sale in the bazars of Momein. - It will not be disputed but the celts of Burmah have the form of pre-historic implements, but all I have seen appear to me of comparatively modern manufacture, and I think Mr. Theobald, who knows most about them, is of the same opinion. The natives say they are picked up in the streams, or found on the mountain sides, or dog out of the ground, but their representations are utterly untrustworthy and deserve no more credence than their assertions that they came down originally from heaven with the lightening, or that they have power to cure disease. But supposing for the sake of argument, that these spades and hoes were formerly used in Burmah for agricultural purposes, their use necessitated the existence of means to cut down trees and clear the forest, and, therefore, of iron instruments, for all the celts in Burmah would not cut down a single teak tree; 80 we are forced to the conclusion that these stone and copper implements co-existed with iron, when we may suppose iron was scarce and not sufficiently abundant for all purposes ; & state of things which it is not necessary to go down to below zero in the Mosaic chronology to find. Not many days walk from Balmoral, where the Queen eats off gold and silver, I have seen, in the latter half of the nineteenth century people dining on wooden dishes. Now were these people, with their wooden platters in the pantry, sunk by a sudden catastrophe into the mud of the lake by which they dwell, they might, before the century closes, be dug up again a veritable "cran-'nog," and by the reasoning now applied to celts, it might be proven that they lived in a "wooden age" before crockery was known. | Many people stand masticating the truths of the Bible as an ox does his fodder, lest they should incontinently swallow a myth, but at sight of such trumpery shams as these Hindu and Chinese "Brummagem" wares, they instantly read us marvellous dissertations on pre-historic times, long before Mones was born or thought of, on this wise-" These stone instruments clearly prove that there was a period in prehistoric times when the Burmese or the inhabitants of Burmah, of whatever race they were, were wholly unacquainted with the arts of fabricating iron, steel, and metal instruments for cutting, and they resorted to the more difficult work of fashioning stone into adzes and axes, and other cutting instruments."-Credat Juddeus Apella, non ego.

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OELTS FROM TOUNGOO Fig. 1 a. Fig. 1 b. Fig. 4 a. Fig. 3 a. Fig. 2. Fig. 3 h. Fig. 5. Fig. 4 b.

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Fig. 6. Fig. 9. Fig. 11. Fig. 7 a. Fig. 10 b. 28 Fig. 10 a Fig. 8. Fig. 7b. S Government Lithographic Press, Bombay, 1872

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Nov. 1, 1872.) DONDRA INSCRIPTION. 329 DONDRA INSORIPTION. BY T. W. RHYS DAVIDS, C.C.S., ANURADHAPURA. LIKE Cape Komorin on the continent of India, lished, and its gates and towers levelled with the Dondra Head on the island of "Happy Lanka," ground. The plunder was immense-in ivory, has always been a place of pilgrimage, and seems gems, jewels, sandalwood, and ornaments of gold. to have derived its sanctity from its being the As the last indignity that could be offered to the sacred place, cows were slaughtered in the courts, extreme southerly point of land, where the and the cars of the idol, with other combustible known and firm earth ceases, and man looks out materials, being fired, the shrine was reduced to upon the ocean--the evermoving, the impassable, ashes. A stone door-way exquisitely carved, and the infinite. a small building, whose extraordinary strength reThe worship of Neptune is no modern cultus, sisted the violence of the destroyers, are all that but even now when standing on those points, or now remain standing; the ground for a consider able distance is strewn with ruins, conspicuous on Siva's rocky headland at Trinkomali, who among which are numbers of finely cut columns of does not feel a touch at least of the grand granite. The dagoba which stood on the crown of afflatus that inspired Byron's hymn to the the hill is a mound of shapeless debris. "far-sounding sea ?" It is at least acknowledg- I have not been able to find Sir Emerson ed that no one who cannot enter in some degree Tennent's authority for stating that the Buddhists into the feelings which gave rise to the worship consecrated there one of their earliest dagoof nature can hope to understand the history of bas : and the statement is in itself so unlikely the religious movements of the world. that a good authority for it is all the more needful; The history of the temple on the headland at and again what can be the derivation of Dondra is at present quite unknown. Sir' E. the name Ptolemy gives to Dondra, namely, Tennent describes its destruction as follows:- Dagana ? is it Dagoba? or is it Dewa-nagara ? Dondera Head, the Sunium of Ceylon, and the which becomes in Elu Dewu-nuwara, in modern southern extremity of the island, is covered with the Sinhalese Dewun'dara,t and in the English ruins of the temple, which was once one of the corruption Dondra? No attempt has been made most celebrated in Ceylon. The headland itself to repair the temple since its destruction by the has been the resort of devotees and pilgrims, from Portuguese and Major Forbest thus describes the remotest ages. Ptolemy describes it as Dagana, its state in 1840 :*sacred to the Moon," and the Baddhista constructed there one of their earliest dagobas; the restoration "Dondera or Dewinuwara (city of the god), is of which was the care of successive sovereigns. situated four miles from Matura, on a narrow penBut the most important temple was a shrine which insula, the most southerly point of Ceylon, latitude in very early times had been erected by the Hindus 5deg 50 N. and longitude 80deg 40' E. Here, interspersin favour of Vishnu. It was in the height of its ed amongst native huts, gardens, and cocoanut splendour when, in 1587, the place was devastated in plantations, several hundred upright stone pillars the course of the marauding expedition by which still remain : they are cut into various shapes, and De Souza d' Arronches sought to create a diversion exbibit different sculptures ; amongst others, Rama, during the siege of Colombo by Raja Singha II. The with his bow and arrows, may be discerned in various historians of the period state that at that time Don. forms. A square gateway, formed of three stones dera was the most renowned place of pilgrimage elaborately carved, leads to a wretched "mud ediin Ceylon, Adani's Peak scarcely excepted. The fice," in which four stone windows of superior temple they say was so vast, that from the sea-it had workmanship are evidences that a very different the appearance of a city. The pagoda was raised style of building had formerly occupied the site of on vaulted arches, richly decorated, and roofed with this hovel. It is now, however, the only temple of plates of gilded, copper. It was encompassed by a Vishnu at Dewinuwara; a station reckoned particuquadrangular cloister, opening under verandas, larly sacred by his votaries, as being the utmost upon a terrace and gardens with odoriferous shrubs limit which now remains of his conquests when inand trees whose flowers were gathered by the carnate in that perfect prince and peerless warrior priests for processions. De Souza entered the gates Ramachandra. Although his temple is so mean, without resistance; and his soldiers tore down the the place still retains much of its sanctity; and an statues, which were more than a thousand in num- annual festival, which takes place at the full moon ber. The temple and its buildings were over in the month of July, continues to attract many thrown, its arches and its colonnades were demo thousands of the worshippers of Vishnu. From the Ceylon, Vol. II. PP. 112, 114. Accented on the second syllable which ta short In his now rare book Eleven Years in Ceylon, vol. IL. Pp. 176-179. 2

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330 THE INDIAN ANTIQUARY. [Nov. 1, 1872. temple, a broad road, overshadowed by coconut minisu 10 warusha tinen mok 88trees, leads to a group of plain stone pillars near the lautan Bhumi-maha-wiharayata mpat'so sea-shore ; but from these my attention was attract- mehi era tun bo ranata ga- dhiya yutu ed by a single pillar, situated on a low rocky point, prayojana tu etikala da pol w- megas preover wbich the sea breaks amidst hewn stones, the ekkote ttayi pisima geta remains of some ancient building. yojana wiIf Rama's expedition and conquest of Lanka ex- Nila sela gas 200yi Dew ra- ndinawun isted in any form, or had any foundation more siya yu jjuru-samintat matu mata material than a poet's fancy, this lone pillar may be Warddhana kalawunta ta pela iconsidered as an index which has resisted the waste yime lese mekun- nduwa of ages, and now battles with the waves of ocean which written continuously is " Siri Sangato maintain its position, and mark the utmost limit Bo Sri Parakrama Bahu Chakrawartti swamin which remains of Vishnu's conquest and religion. wahanseta 10 warusha tinen Bhami-mahe-wihThe pillar is of a form alternately octagonal and square, and exactly resembles columns that are to rayata era tun-bo ranata gata etikala da pol watbe seen on the sacred promontory of Trinkomali. tayi pisima-geta gas 200 (desiyayi) Dew-rajjaru Near the temple of Vishnu stand a Buddhist samintat warrdhana-kalawanta tayi me lese wihara and dagoba; and a quarter of a mile farther mekunge paramparawen pawat wi saga mok inland is situated a stone building called Galgana, sampat sedhiya yutu. Me gas prayojana winconsisting of two rooms; the roof as well as the dinawun matu mata pela induwa yutuyi minisu walls are of the hewn stone, and exhibit excellent (? minissa) lautan mehi prayojana ekkote Nila specimens of masonry. On the top there appears selasiya yutu." formerly to have been a dagoba; but the ruin is The words in italics are doubtful and give no now covered with shrubs and creeping plants that sense : (and though unfortunately the grammafind root in the interstices of the building. These remains of Buddhism were completed or restored tical construction is not clear without them) yet in the reign of Dapaloo the Second, A.D. 686. A their being so scarcely impairs the value of the stone, which had been rescued from the rubbish inscription whose importance lies in the name of near one of the ruins, was pointed out to me at the the king, the name of the god, and the numerals house of my friend, Mr. B- the collector of the used. district, with whom I was residing. It owes its I would translate : preservation and present place of safety to Mrs. In the tenth year of the overlord (Chakrawarti) B-- to whom I am indebted for much informa- 1 siri Sanga Bo Sri Parikrama Bahu....near tion regarding the antiquities in this part of 'to the Bhami-mahe wihara and ... Cocoanut the island. In the inscription on this slab tope to the image house, and 200 ooooanut trees to the I recognised the name and sounding titles of the lord Dewa Raja (Vishnu). Let those who increase King Prakrama Bahu, a zealous restorer of religious these gifts, and maintain their unbroken succession buildings, and a most persevering recorder of his obtain the bliss of release in heaven (swargaown virtues and power : he reigned from A.D. moksha-sampatti). Those who enjoy the fruit 1153 to 1186. (prayojana) of these trees ought from time to time On an upright stone, near the temple of Vishnu, to plant seedlings. People who pick up the fruits is cat an inscription in the ancient Cingalese cha- ought to present them to Nila (Vishnu)." racter: although considerably decayed, by persever- First as to the name of the king : Sanga-Bo ance it might probably be deciphered. (for Bodhi) and Parakrama Bahu (for Bhoja) The inscription on the latter stone I have are both common epithets of Ceylon kings. The succeeded in completely deciphering with the first came into use after the martyrdom, 248 A.D. exception of one lines and the one engraved on of the first king and Buddhist devotee of that the front and two sides of the former I would name, and nine kings are given by Turnour with transliterate thus the name of Parikrama Bahu : but no king is given with the name mentioned in the text. Siri sanga ge para- Forbes states that the temples were comBo Sri Parikrama B&- mparawe- pleted or restored by Dapulu the second A. D. hu chakrawartti swa- n pawat 686, and Tennentt has copied the statement, but yutuyi min wahanseta wi saga I find nothing to support this in the books. The * There is only one column, on which is an inscription Publinhed in July 1871. (See Ind. Antiquary, p. 59.-Ed.] T. W.R.D. Notep 118 loc. atat. It is published with text translation and notes in the Turnoar gives in his list two king under the name of last number of the Caylon Asiatic Society; and the fac- Dipolu. The second one began to reign 686 and the other simile will be found in the Proceedings of the C. S. 796 A. D! Sri.

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Nov. 1, 1872.) DONDRA INSCRIPTION, 331 earliest mention of Dew-nuwara that I have found is in the Raja Ratnakara (verse 82 of my MS). where it is said :-Ohu be sulu Siri Sanga-bo raja Piyangul-wehera adi wihara karawi Downuwara Dew-rajan pihituwa lo weda sasun-weda keleya : His nephew the younger Siri Sanga-bo, the king, built the Piyangul and other wiharas established the king of the gods at Dewnuwara, and showed favour to the world and to religion.' This is confirmed by Upham's extracts from the Rajawaliya, and is probably correct, and the " establishment" referred te may be the same act as the building of the image house, and the dedication to it and to Vishnu of the lands referred to in our inscription. If so the inscription would date from about 712 A. D., the king referred to having reigned from 702 A. D. to 718 A. D. according to Turnour. The form of the letters would favour this view; they are a good deal older (especially the r and m, which are test letters in the Elu, corruptions of the old Pali alphabet) than those of the long inscription of Nissanka Malla Parakrama Bahu the Great at Dambulla : and there is no other Bangabo between the one who came to the throne in 702 and the 4th of the name crowned A. D. 1071, whose epithet is known to have been Wijayabahu and not Parakrama Bahu. Secondly, as to the name of the god. Vishnu is commonly called in this (Anuradhapura) district, Utpala waruna diwya rajayan wahanse, and is always represented in the temples as of a blue colour. The Buddhists think Brahma the highest god, the next to be Sakra, and the third Vishnu. Brahma is too exalted to receive much worship. Bakra is sometimes painted on vihara walls, but I have never seen his image. Vishnu is both painted and his image sculptured with Maitri Diwya raja's (for so they call the coming Buddha) near to the sacred image of Sakya muni. Bat I have never heard the title Diwya raja used alone of any one god, nor the word Nila applied as a name to Vishnu. Thirdly, as to the numerals: the Elu numerals are given by Prinsep as far as 107 and by Alwis as far as 1000. These numerals have never, I believe, been noticed in any inscriptions, or in any books,-in Pali and Ela books, the words being always given in full; and neither Prinsep nor Alwis give any authority for their lists. In this inscription, however, the character before the warush (varsha) is clearly that for 10 and the signs following the word gas (trees) and succeeded by yi, (used for cardinals like our -th after ordinals) are certainly figures: the second seems to be the 2 of the lists: the preceding figure probably represents, therefore, either tens or hundreds : it is very like the figure for 100 minus the last part. Is it possible that the figure showing the number of hundreds, instead of being written before the figure for 100 was sometimes written after it, and that then the last stroke of the 100 figure may have been omitted? If so our figures would represent 200: but in the absence of any examples with which to compare them, no certain decision can be arrived at. It only remains to be noted that the sign for two hundred is very like the figure of the Valabhi plates, slated by Prof. Bhandarkar to represent 200. NARAYAN SWAMI. COMPILED BY THE EDITOR. One of the most numerous of the modern ten in Sansksit, and a translation of it will be Hindu sects in Western India is that of Narayan given hereafter. Swami in Gujarat and Kathiawad. The facility Swami Narayan is supposed by his followers with which multitudes have been led to regard to have been an incarnation of the god Narayana this impostor as an incarnation of the deity is and the following legend is told to account for an average specimen of Hindu credulity. The this avatar :-On a certain day in the Dwapara Siksha patra or book of instructions, pro- Yog, while Narayana was engaged in the pervided by the Swaini for his disciples, and which formance of the rite tapaschary a surroundmay be regarded as the creed of the sect, is writ- ed by eighty-eight thousand Rishis, who were * Upham, Vol. II p. 248. I regret that writing away from $ Indian Antiquary, p. 60. my library, lokanot refer to the Mahawansa or to the originRajawaliya. This and some subsequent paragraphs are taken, with Thomas's edition, Vol. II. p. 72, Plate XL. little alteration from a paper in the Daydnodaya, Vol. VIII. Sedal Sangardwa, PI. IIL pp. 276-278.

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332 THE INDIAN ANTIQUARY. (Nov. 1, 1872. also similarly employed, the irritable old Rishi Ramapratap was easily caught. But Sahajanand Darvasa approached them. The god was ab- completely outran his uncle. Having run, it is sorbed in the contemplation of the invisible said, twelve kos, he turned round and said to Brahm--and the sishis in that of his visible repre- his pursuer, 'Are you so stupid as not to undersentative before them; so that no one noticed the stand that it is not my fate to return to the approach of Durvasa, who was thus indignant world ?' From that day the boy attached himat their total want of civility and vented his self to a guru from whom he learned the princirage in a qurse upon Nareyana, saying, "For ples and practices of religion. I your disrespectful treatment of me you shall His parents dying when he was eleven years become incarnate in the Kaliyuga."--Then, old, Ghanasyam, according to the Bhakt Chintaturning to the Rishis, he said, " you also shall mani, at the age of twelve, started to perform pilbecome men at the same period." The god not grimages, and having visited Badrikedar, Kasi, only acquiesced in the sentence, but received it Calcutta, Jagannath, and travelled thence through with joy, observing that he had long been desir- Southern India to Ramesvar, he retired into ons of becoming incarnate at that time for the a forest where he devoted himself with undivided salvation of sinful mortals. The Rishis also attention to the worship of the Sun. Surya was rejoiced that they would have the opportunity of accordingly greatly pleased and blessed him saybecoming the worshippers of Narayana among ing, " Whatever you undertake you will succeed men. In consequence of this curse, Sahajanand in." He travelled about from place to place appeared, on avatara of Narayana. Sahajanandas & Brahmachari calling himself Nilakantha or Narayan Swami was born at Chupiya, a Brahmachari. "He wore nothing on his head small town 8 miles north from Ayodhya (Oudh) on but his matted hair, and nothing on his body but the 9th Chaitra buddha S. 1837 (A.D. 1780). his kaupin; he carried with him the hide of a According to the Bhakt Chintamani of Nishkul- deer, and a book. The Bhagawat Gite he knew anand a Sadhu of the sect, his father's name was by heart; as also the thousand names of Vishnu. Hariprasad and his mother's Bala, but another He also carried the things required in Shalaaccount gives their names of his parents 28 gram worship, a staff of palas wood and an earthen Dharmadeva and Premavati," but the people waterpot." In the round of his pilgrimages called his mother Bhakti." He was named to sacred places tirthas) he came to AhmadGhanakyam, and belonged to the Sarvaiya class abad, and after a while travelled through Kathieof Brahmans and the Savarni gotra, and was a wad, visiting the shrine of Bhimanath Siva, and student of the Kautumi Shakhau of the Sama proceeding by way of Gopankth to the port Veda. He was the second of three brothers, of Mangrol. In the year 8. 1856 (A. D. 1799),. the elder, called Ramapratap, was three years being 19 years of age, he arrived in the attire of older, and the younger' was named Ich harama. a tapasvi at the village of Loj or Griloz, near JunaWhen Ghanasyam, according to another account gadh, where lived about fifty sadhus of the sect of named Hariksishnaji, was a year old, his parents Ramanand, the chief among whom was Muktanand, removed to the town of Ayodhya. and with him Nilakantha formed a friendship and Bahajanand and Ramapratap were both invested soon became a convert to the doctrines of his with janve on the same day-the former hay- sect, Muktonand then wrote to his Gara, ing attained the age of eight years. Ac- Ramanand, who was at Bhuj in Kachh, and he cording to custom, both the boys were on returned to Loj and gave Upadesha to Nilakanthat occasion, ordered to run off, to intimate tha on the 11th Kartik buddha 8. 1857 (A.D. their unwillingness to enter the world, and their 1800) and changed his name to Sahajanand desire to devote themselves wholly to religious Swami. Thereupon, at the age of about twenty observances; and their maternal uncle, whose years, Sahajanand began to propagate his tenets duty it was to bring them back and compel them and preach the doctrines of his sect. He affected to enter the world, started off after them. also miraculous powers before his disciples, en Throughout the whole range of literature the curse of the three worlds Add Sakrs lost their vigour, all vegetable Durviss is always at hand to account for every mishap prodacts withered and died; this led to the war between or minadventure. He is represented as the son of Atri the DADAVAS and the gods and finally ended in the charning And Anusy, under the special influence of S'IVA, or as 1 of the ocean. In the drama Durviss is represented a care portion of Siva. He is figured as sitting in fire ing Sakuntale for a slight delay in opening her door to stretching his arms opwards. He cursed Indra for having him, which led to her sorrow and disgrace, disrespectfully treated garlaud of celestial flowers which t Daydnodaya, Vol. VIII. p. 277. he had given him; in consequence of which thenceforward! Drydnodaja, Vol. VIII. p. 281.

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Nov. 1, 1872.] NARAYAN SWAMI. 333 trancing whomsoever he cast his eyes upon and against him by the Brahmans, who so stirred up causing them in this meymeric state (aamddhi) to against him the Peshwa's government that he was imagine they saw Sahajanand as Krishna with obliged for a time to leave Ahmadabad. yellow robes, weapons of war and other cha- Sahajanand performed the yagna called Maracteristics of the god, and to behold him seated harudra-mor-sacrifice to Agni at Gamadas chief in an assembly of devatds. The story of bhan, at Kariyani, and at Jetalpur near Ahmadhis working this supposed miracle reached the abad, and repeated it at Dabhana near Vadtal ears of Ramanand who discredited it and put a few miles from Nadiyad. At Jetalpur, says Sahajanand to the test, but he was thrown into the last quoted authority, "Narayan became the the same state, and thus convinced, placed him subject of obloquy for induciog some to forsake at the head of his disciples, and at his death, six their wives and homes and become Sadhus." months afterwards, left the gadi of Acharya to In S. 1868 (A.D. 1811) he went to Gadbala, him He then went to Kachh where he made in the Bhaunagar state, und there converted many disciples of the Malla caste, among whom Dada Ebhal Kachar a Kathi who owned the were the Raja Rao Saheb's carpenters; also many fourth part of the revenues of that village. of the Mama class of Kunbis, respecting whom Here the Swami lived in the house of his Kathi one of the priests of the sect gives the following disciple and made about 800 converts among account: whom were 300 Sadhus and Brahmacharis, 300 "These people professed the Musalman religion. palas attendants in the temple, and about 150 . It seems that about 370 years ago, the principal men females called Sankhyayogi (female devotees). of the class started on a pilgrimage to Banaras, to the In the year 8.1876 (A.D. 1819) he sent a Sadnumber of about 5,000. As they were going hu named Brahmanand to Ahmadabad, and had a through the Gujarati country, they came to Piranu, temple built there in which was placed an image a famous Musalman place, where there was a dis of Neranereyan. This is a large temple and is tinguished fakir living, and there they stopped to reckoned one of the principal ones of Swami Naraspend the night. The fakir enquired of them whither they were going. They answered. We are yan. Afterwards temples were built (S. 1878) going to K As'i.' The fakir then said, 'If I bring at Bhuj in Kachh, at Vadtal near Nadiyad in your Kas'i here, will you do all I tell you ?' They | Gujarat, and at Junagadh in Borath, and images said they would. Then, on the following morning, were placed in them: these received the names of in the place where they had passed the night, what Radha and Krishna. Then a temple was built sbould they behold but K&s'i itself! Then they all at Dholera, enshrining an image called Madan bathed in the Gangos. After remaining there three i Mohan. Domed temples were also erected at days, Kas'i became invisible. The fakir then commanded them all to become Musalmans. They ac Jotalpur, Dholka, and Muliye; and "temples cordingly complied, agreeing to worship after the without domes are to be seen everywhere throughMusalman fashion, to bury the dead, and to ratify out the provinces of Kathiawad, Kachh, and their marriage contracts in presence of a fakir Gujarat." only they would not break caste. When these peo- It was at Emad on the 25th March 1825 that ple saw the marvellous acts of Swami Narayan, Bishop Heber learnt from the Collector, Mr. many of them embraced the Hindu religion as Williamson, that some good had been done taught by him. From that time they have performed their marriage eeremonies under the direc among the wild Kolis "by the preaching and tion of Brahmans, have performed Sruddhas in popularity of the Hindu reformer, Swami Narahonour of ancestors, and burned the bodies of their yan." We give the greater portion of his account dead." + in his own words :When he first arrived at Ahmadabad about "His morality was said to be far better than any 1804, he was aocompanied by his gurubhdu which could be learned from the Shastra. He Ramanand, and several other Sadhus ; and for & presched a great degree of purity, forbidding his time he continued to make disciples, and dis disciples so much as to look on any woman whom seminate his principles. they passed. He condemned theft and bloodshed : It is said that he first forbade the worship of idols; and exhorted to and those villages and districts, which had received him, from being among the worst, were now among the service of only one god Narayana. In con- the best and most orderly in the province. Nor sequence of such teaching, opposition was raised was this all, insomuch as he was said to have de * Conf. a memorandum' extracted from the Bombay Courier in the Asiatic Journal, Vol. XV. (1823) p848. + Dnydnodaya, ut sup. p. 281.

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334 THE INDIAN ANTIQUARY. [Nov. 1, 1872 stroyed the yoke of caste,--to have preached one who was a middle-sized, thin, and plain looking God, and in short, to have made so considerable person, about my own age, with a mild and diffiapproaches to the truth, that I could not but hope dent expression of countenance, but nothing about he inight be an appointed instrument to prepare him indicative of any extraordinary talent. I the way for the Gospel. Beated him on a chair at my right hand, and offered " While I was listening with much interest to two more to the Thakur and his son, of which, howMr. Williamson's account of this man, six persons ever, they did not avail themselves without first caine to the tent, four in the dress of peasants or placing their hands under the feet of their spiritual banians, one, a young man, with a large white guide, and then pressing them reverently to their turban, and the quilted lebada of a Koli, but clean foreheads. Others of the principal disciples, to the and decent, with a handsome sword and shield, and number of 20 or 30, seated themselves on the ground, other marks of rustic wealth; and the sixth, an and several of my own Musalman servants, who old Musalman, with a white beard, and pretty much seemed much interested in what was going on, the appearance, dress, and manner of an ancient thrust in their faces at the door, or ranged themserving-man. After offering some sugar and sweet- selves behind me. After the usual mutual complimeats as their nazar, and, as usual sitting down on ments, I said that I had heard much good of him, the ground, one of the peasants began, to my ex and the good doctrine which he preached among Ceciling surprise and delight, Pandit Swami the poor people of Gujarat, and that I greatly desired Narayan sends his salam,' and proceeded to say his acquaintance; that I regretted that I knew that the person whom I so much desired to see was Hindustani so imperfectly, but that I should be in the neighbourhood, and asked permission to call very glad, so far as my knowledge of the language on me next day. I, of course, returned a favour- allowed, and by the interpretation of friends, to able answer, and stated with truth, that I greatly learn what he believed on religious matters, and to desired his acquaintance, and had heard much good tell him what I myself believed, and that if he of him. I asked if they were his disciples, and would come and see ine at Kairah where we was auswered in the affirmative. The first spokes should have more leisure, I would have a tent inan told me that the young man now in company pitched for him and treat him like a brother. I was the eldest son of a Koli Thakur, whose father said this because I was very earnestly desirous of was one of the Pandit's great friends, that he was getting him a copy of the scriptures, of which I had himself a Rajput and rayat, that the old man in none with me, in the Nagari character, and pereuadgreen was a Musalman sipahi in the Thakur's ser- ing him to read them; and because I had some vice, and sent to attend on his young master. He further hopes of inducing him to go with me to added, that though of different castes, they were Bombay, where I hoped that by conciliatory treatall disciples of Swami Narayan, and taught to ment, and the conversations to which I might regard each other as brethren. They concluded introduce him with the Church Missionary Society by asking me when I was to go next day, and ap- established in that neighbourhood, I might do him pointed, in their teacher's name, that he would more good than I could otherwise hope to do. 1 visit inc at Nariad in the forenoon ; they then took saw that both he and, still more, his disciples, were leave, I having first embraced the Thakur, and sent highly pleased by the invitation which I gave him, my salam both to his father and his Guru." but he said, in reply, that his life was one of very March 26, 1825 (Nariad).-" About 11 o'clock, I little leisure, that he had 5,000 disciples now attendhad the expected visit from Swani Narayan, to my | ing on his preaching in the neighbouring villages, interview with whom I had looked forward with an and nearly 50,000 in different parts of Gujarat, that anxiety and eagerness which, if he had known it, a great number of these were to assemble together would perhaps have flattered him. He came in a in the course of next week, on occasion of his sornewhat different style from all which I had ex- brother's son coming of age to receive the brahmapected, having with him near 200 horsemen, mostly nical string, but that if I staid long enough in tho well armed with matchlocks and swords, and seve- neighbourhood to allow him to get this engageral of them with coats of mail and spears. Besides ment over, he would gladly come again to see me. them he had a large rabble on foot, with bows and In the meantime,' I said, have you any objecarrows.... |tion to communicate some part of your doctrine The armed men who attended Swami Narayan now?' It was evidently what he came to do, and were under the authority, as it appeared, of a vener- his disciples very visibly exulted in the opportunity able old man, of large stature, with a long gray of his, perhaps, converting me. He began, indeed, beard and most voluminous turban, the father of well, professing to believe in one only God, the the young Thakur who had called on me the day maker of all things in heaven and earth, who filled before. He cams into the room first, and after the all space, upheld and governed all things, and, more usual embrace, introduced the holy man himself l particularly, dwelt in the hearts of those who dili * Heber, Journal (4to ed.) Vol. II. pp. 143-44.

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Nov. 1, 1872.] NARAYAN SWAMI. 335 gently sought him ; but he alarmed me by calling the god whom he worshipped Krishna, and by say. ing that he had come down to earth in ancient times, had been put to death by wicked men through magic, and that since his time many falso revelations had been pretended, and many false divinities set up...I observed, that I had always supposed that Hindus called the God and Father of all, not Krishna but Bramh, and I wished, there. fore, to know whether his god was Bramh, or somebody distinct from him? The name of Bramh appeared to cause great sensation among his disciples, of whom some whispered with each other, and one or two nodded and siniled as if to say that is the very name. The pandit also smiled and bowed, and with the air of a man who is giving instruction to a willing and promis. iug pupil, said, 'n true word it is that there is only one God who is above all things and in all things, and by whom all things are. Many names there may be, and have been, given to him who is aud is the same, but whom we also as well as the other Hindus call Brahm. But there is a spirit in whoin God is more especially, and who cometh from God, who hath made known to men the will of the God and father of all, whom we call Krishna and worship as God's image, and believe to be the same as the Sun, Sarya....." After detailing some further conversation the bishop continues "The Pandit replied that their belief was, that there had been many avatars of God in different lands, one to the Christians, another to the Musalinans, another to the Hindus, in time past, adding something like a hint, that another avatar of Krishna, or the Sun, had taken place in himself... "I then asked in what way he and his followers worshipped God? .. I found, however, that he supposed me to ask in what for they worship- ped God, and he therefore unrolled a large picture in glaring colours, of a naked man with rays proceeding from his face like the Sun, and two woinen fanping him; the man white, the women black. I asked him how that could be the God who filled everything and was everywhere? He answered that it was not God himself, but the picture or form in which God dwelt in his heart: I told him, as well as I could,... what Christians and Musalmans thought as to the worship of images; but did not decline receiving some paltry little prints of his divinity in various attitudes, which I said I would value as keepsakes. I asked about castes, to which he answered, that he did not regard the enbject as of much importance, but that he wished not to give offence; that people might eat separately or together in this world, but that above, wspar, pointing to heaven, those distinctions would Ceas, where we should be all ek ekhi jat, (one like another)... On the whole it was plain that his advances towards truth had not yet been so great as I had been told, but it was also apparent that he had obtained a great power over a wild people, which he used at present to a good purpose." To return to our narrative : In the year S. 1886 (A.D. 1829) the Swami began to build a temple on one side of what is known as the Darbar of Dada Khachar, the residence of the Kathi chief of Gadhada, mentioned above: and there he died on the 10th of Jeshth suddha in the same year. His body was burned, and his disciples placed in the great domed temple they erected there, a stone bearing his pa duka, or representation of his feet. Since his death his followers have become very numerous throughout Gujarat and Kathiawad. Notwithstanding the vigorous opposition they met with in some places, they continued zealously to propagate and practice their religion. "Some of his followers," says the priest quoted above, " were denied admission to the towns; some were buried alive ; some sadlhus even were put to death." In Surat an attempt was made some twenty-five years ago to procure their expulsion from their several castes-but without success. They manifest a most bigotted attachment to their doctrines and rites. "His Sikshapatra, or book of instructions," continues the priest, "contains 212 s'lokas, and the tika or commentary 500 s lokas. He also composed in Sanskrit a book of 24,000 s'lokas, containing a more full account of his doctrines, under the title of Satsangijiwau. He was the author also of seventy-five works in the Gujarati and Hindusthani vernaculars; also of ten small Sanskrit works. Swami Narayan had a number of Sanskrit poets in his train, for instance Satanad Swami, Dinanath Bhat, Sustri Nityanand, Gopalanand, Bhagawadanand, and Wasudevanand. And among vernacular poets that followed him, were the following: Brahmanand, Muktanand, Premanand, Devanand Dhyananand, Nishkalanand, Bhumanand, and Purnanand. "After the death of Swami Narayan, his disciples erected chauras or stopping places, and monuments to his memory, in all the villages, and beneath all the trees where he had at any time made any stay. There they worship him; they worship also the trees. And they perform all religious rites in his honour, just as * Heer, Jour. ut. sup. seqq. Dnyanodaya, u. . p. 282. This reminds us of the respect paid to Buddha, espe- cially by As'oks, who erected so many schupas to commemorate his visita to different places. Tree Worship, so closely connected with Buddhism, may have had an origin similar to that indicated here.

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386 THE INDIAN ANTIQUARY. [Nov. 1, 1872. they woull in honour of the Gujarati guru Gosavaji Maharaj. At the death of Narayan, there were about 500,000 heads of families holding his tenets, and abont 500 Sadhu ascetics." In 1821, when his religion had taken a fir hold among the people, he called his elder brothors Ramapratap and Iohbarama with their wives, sons and cousins from Ayodhya. Ramapratap had three sons named Nandarama, Thakurarama, and Ayodhyaprasad, of whom Ayodhyaprasad succeeded, to the gadi of Ahmadabad. The villages and temples attached to it are called Uttarji as distinguished from those attached to the Wadtal gadi which are known as Dakskina Birig. The river Watrak near Kheda separates the two sees; all that portion of Gujarat lying to the north of this stream, with Dhandhuka, Dholka, Wadhwan, Limadi, Nawanagar, Rajkot, Morbi, and Kachh, and in the east of India all to the north of Ujjain, Kasi, Calcutta, and Jagannath belongs to the Ahmadabad gadi. The Wadtal gadi includes Nadiad, Kathiawad proper, Gadhada in Gohelwand, Junagadh, Dwarka, Dholera, Baroda, Bharoch, Surat, Bombay and the Dekhan. Ichharam had five sons, of whom Raghuvirji the second succeeded to the gadi of Wadtal. Sahajanand in his lifetime had adopted Ayodhyaprasad and Raghuvir as his children, and invested them with authority as his vicars on earth. Ayodhyaprasad installed his son the present Maharaja Kes'avaprasad on the Ahmadabad gadi in S. 1922 (A.D. 1865) and died in A.D. 1867 at the age of 55 years. The Wadtal gadi is now occupied by Bhagvatprasad Maharaja, now about 35 years old, who succeeded his uncle Raghuvirji in 1858. The latter died at the age of 51 years. " These representatives of Narayan Sw&mi," says the Dnyanodaya, " alone have the power of fully initiating diseiples into the faith. The initia- tory rite is performed as follows:- The persen. to be admitted takes a little water in his right hand, and casts it on the ground at the feet of the High Priest, saying, I give over to Swami Sahajanand (man, tan, dhan ini anek janamna pap) mind, body, wealth, and the sins of all my births. He then receives the following mantra, by employing which, he is on all occasions to be preserved from evil and made prosperous and happy, viz. Sri Krishna tvam gatir mam.'' O Krishna I desire only thee.' "Under the authority of either of the High Priests, others commissioned by them are able to admit followers as candidates for perfect discipleship, by giving them what is called the Panch vartaman mantra, consisting of prohibitions against theft, adultery, intoxicating substances, the use of flesh as food, and lying. But no one can become a perfect bhagat but by receiving the mantra from one or other of the High Priests. Five places are recognized as principal seats of authority, viz. Wartat, Ahmedabad, Gadhadu, Mari, and Junagadh. In each of these places, and in many others, there is & temple, or rather there are two temples, one for males, and one for females. Women are made disciples by the wives of the High Priests, and always worship in a separate temple from that of the men. In their temples, the chief images are those of Krishna, Radha, and Swami Narayan himself. "The followers of Swami Narayan are chiefly of the lower castes. But there are many also of the very highest. It is said that Gaikwad Sayaji became a disciple--and also the Raja of Gadhadu. It is thought that about one-fourth of the Hindu population of Surat are followers of Swami Narayan. 4 Two reasons may be assigned for the spread of this sect. First, and perhaps chiefly, the strict prohibition of the taking of animal life, which completely falls in with the prejudices of the whole Hindu community. True, there are many castes who eat flesh, but this is always considered rather in the light of a tolerated sin than & lawful practice; and abstinence is considered meritorious. Among the Bhills, Kolis, &c. this is the chief difference between the followers of Sahajanand, and other Hindus. Again Sahajanand promises to take away bin: he is regarded by his disciples as the surety of sinners." In Kathiawad and Gujarat, when Christianity is presched, "the hearers frequently remark that this is very similar to their owa faith respecting Swami Narayan." SOME ACCOUNT OF THE PALIS OF DINAJPUR. By G. H. DAMANT, B.C.S. The Koch and Palis or Palias as they are in- wards the east they are found commonly as far differently called, are a race of people peculiar to as Gawalpara. the districts of Dinajpur, Rangpur, Parniya, They can be distinguished at a glance from Koch Behur and Malda; in the latter district they all other Bengalis by their broad faces, flat are never found south of the river Mahananda, noses, and projecting cheekbones, and also by which seems to be their limit to the south; to their sturdy appearance and different style of

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Nov. 1, 1872.] THE PALIS OF DINAJPUR. 337 dress. They profess to be Hindus, but while they follow the Hindu religion in the main, they also practise some ceremonies borrowed from Musalmans and others, which are apparently remnants of an older superstition. Their own tradition of their origin, as communicated to me by an old Pali of this district, is as follows: "The whole country of Behar, from whence the Palis and Koch are supposed to have come, was once governed by a celebrated king named Jarasindhu ; his subjects used to fight for him with sticks as they had no weapons of iron. He claimed tc be a Khetriya, and the descendants of his subjects, believing themselves to be of the same family, call themselves Rajvansi to this day. "Now there was a poor old man living in the country (his name I learn from other sources was Haja) who had two daughters, in married virgins; the name of the eldest was Hira and of the second Jirk. The god Siva used to visit them, and at last Hira became pregnant by him, their old father discovered it, and became very angry with them, and used to reproach them continually; but still they used to meet Siva every day in secret, till it happened that their father had gone away on some business, and they ventured to bring him into the house, and began to talk with him, and Hira said, I have become pregnant by you and my father is angry with me; all his caste are my enemies, and my time of delivery is approaching.' Siva replied, Tako courage, the son which shall be born to you must be concealed and brought up socretly, you must call him Kagendra and by my favour he shall become king, and thirty-six of his descendants shall reign after him. While they were talking thus Hira's father appeared at the door with a stick in his hand : they were all three frightened and the old man lifted up his stick to strike Siva, and he seeing no other means of escape, began to retreat underground. As he was disappearing the old man attacked him with his stick, but by that time at his body had disnppeared except his feet which the old man struck, and from that circumstance Siva is still known and worshipped by the name of Jalpeswarnath. Sometime after this Hira, although she was still a virgin, bore a beautiful boy, and as she was afraid of her father and kins folk, she made a ring (koch t ) of kusa grass and concealed him in it, and brought him up secretly and gave him the name of Kagendra. "In course of time this child became king of Bchar, and although king Jarasindhu was a Khetriya, yet becauso Kagendra was brought up in a koch, his tribe is still known by the name of Koch, and because the five cereinoniest were not used at his birth, the Koch do not use them to this day. "Some time after this Parasuram, son of Jamidagni, cleared India of Khetriyas twenty-one times, for he fought with them as hereditary enemies. In the course of his travels he came to Behar, and the king and his Rajvansis took sticks in their hands, and went forth to meet him, but he was no ordinary warrior, and moreover used a battle-axe. The Rajvansis could not withstand him, and some by fording, some by swimining, crossed over to the west bank of the Tista. The king saved himself by telling Parasuram that he was a Koch. From that time forth those who escaped by fleeing into this country have been called Pallais (from TT), and as the Khetriyas boast that they have never been defeated, and these men were routed by Parasuram, they are also called Bhangakhetryas, and the fow men of the Koch caste who inhabited the country before the battle are called Dosis." This tradition must be taken for what it is worth, but there can be no doubt that the Palis and Koch are a people of Mongolian race who migrato into this district from the Northeast. The story they tell of their ancestors being conquered by Parasurim probably refers to their conquest by the Aryans, and that they came from the east side of the T'ista seems alinost certain. They live under an almost pure patriarchal system, each family has its head and each village has its mandal; while again four or five villages are placed jointly under a patwari, the mandal and patwari are generally appointed by the zanindar, of whom they are the local represon tatives. The greatest respect is paid to the elder members of the family in every household; there is a hcauman who is called, if the elder brother-darbariya bhai(C CT WIT), or if he is any other relative-dewaaiya ( T ); the other members of the family are absolutay + Probably connected with the Sk. root F or to copatruct. arati, FTAT, EITT, 778, WAT * Worshipped at Changrabande in Jalpaigun: the image is enclosed in a pucka well, a large mola is held there every year.

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338 THE INDIAN ANTIQUARY. [Nov. 1, 1872. subject to him, they can do nothing unless his consent is first obtained, no marriage can be solemnised or suit instituted unless he agrees. He is looked up to with respect second only to that shown to the zamindar : all the business of the family is conducted through him, he pays the rent and manages all money matters. He is excused from labour in the fields and is al- lowed to eat salt while the other members of the family must content themselves with the saline matter extracted from the ashes of plantain and other trees. He is also allowed to have two or more wives, while no other person is allowed to have more than one, and his favourite wife is excused from working in the fields and allowed to eat salt. The dress of the Palis is very different from that worn by ordinary Hindus ; in the hot weather the men wear nothin'g but a thread round the loins which is called (Tr) sikhai and on it a piece of rag called pajhal (re ), on great occasions they also wear a cloth on their heads or round their body, and in the cold weather a piece of cloth is given them by the head of the family and returned to him again at the beginning of the hot season. They all wear a necklace of wooden beads, their head is shaved all round, and the hair which is left is tied in a knot at the top. The women Weave a cloth of jute called mekhri (daft), which is their only dress. It is about three haths in length and two in breadth and coloured with red, black, and white stripes. This cloth is not worn across the shoulder as is usual amongst Hindu women, but in a straight line across the breasts under the armpits falling down as low as the knees. The use of these mekhris 18 gra- dually being discontinued, and cotton cloths are being introduced, coloured in the same way, and worn in the same manner; they are onlled patani (Terra). The women attend hds and markets and carry burdens on their heads; they carry their children hanging in a cloth at their backs, and help the men to work in the fields ; very few of them wear silver or metal ornaments, but all have bangles of conch shell. They have no fixed age for marriago; some of the women remain unmarried till they are grown up, while others are married when they are three or four years old. In an ordinary marriage the amount of the dower to be paid by the bride groom is fixed by the mediation of a Ghatah, called by the Palis kamiya' (Tur). After this is settled the bridegroom's relatives go to the bride's house and give her family betelnut and pay part of the money ; this is called (fr) darguya. When all the money has been paid, the marriage day is fixed and procession is formed consisting principally of women who go to the bride's house ; after they have been welcomed by the girl's family, her sister's husband or some other relative takes her on his back and carries her to the bridegroom's house; the bride is now often brought in a doli, no music or dancing is used at the procession; the women of both the bride and bridegroom's party, clap their hands as they go along and pretend to quarrel with each other and repeat the following mantra" We have been to the ploughed field We have come to the bridegroom's house Where is your water pot tr wash our feet." When the bride reaches the bridegroom's house, his friends plant four plantain trees in the courtyard and connect them with a thatched roof, covering a gunny-cloth spread on the ground on which the bride and bridegroom are made to sit. The bridegroom first of all stands under the roof and the bride makes a pradakshin round him him fi five times, they then sit down facing the east. The bride sits at the right hand of the bridegroom, no priest is required for this marriage, but if a priest is employed, he sits facing the north to the right hand of the bride and bridegroom and recites some mantras. The bride's guardian then gives her to the bridegroom and joins their hands and pours water over them and says, "From this day the honour of the family is in your hands." An offering is then made which is called an "Arghya," though the word seems to be used with # meaning different to that usually ascribed to it; it consists of rice, cowdang, vermilion, a hair comb, and a candlestick with five branches, and two pots of water each containing a mango branch, with a garland of flowers made of sola. The father and mother of the bridegroom then come and the father places the garland on the bridegroom's head and the mother places it on the bride's head, and then they both make them & present, and throw the pots of water with the mango branches over them. After that they take the arghys and invoke blessings on them, all the friends do the same, and the bride and bridegroom present each other with betelnut, and the bride will distribute rice among the guests. The guardian of the bridegroom then washes the feet of the mahant, or principal por

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Nov. 1, 1872.] son present, and gives him betelnut, and all the assembled guests repeat this mantra"Take rice and eat, THE PALIS OF DINAJPUR. Let the thorns of time be far away, Let that which is empty be refilled Victory to Jagannath, let there be peace, The name of Hari is sweet as honey." The bride and bridegroom then go to the house of the bride's father, he makes them presents and the next day they return home. Widow marriage is commonly practised both by the Palis aud Koch, they call it kahin(); it nearly corresponds to the Musalman nika. If an elder brother dies leaving a widow, his younger brother has a right to marry her; if he refuses to take her she can marry into another family, but in that case a dower is usually paid by the bridegroom. In this form of marriage, five or six widows or married women go by night and take the widow who is to be married to a place where three roads meet; in the meantime the bridegroom takes some vermilion and mixes it with oil and puts it on a plantain leaf and goes to the place, one of the women puts the vermilion on the bride's forehead and another washes it off again, saying that the name of her old husband is obliterated while that of a new husband has taken its place. This is done three times, and the woman is then taken home and made to sit with her husband on a piece of cloth, they then present each other with water, and a flower made of sola is tied on the bridegroom's knee and another on the pot containing the vermilion; the friends who are present are then feasted, this is all done privately so that no one can see, no purohit is required for this ceremony, and no unmarried person is allowed to be present. Another form of marriage is the gharjiya (arr). In this the guardian of a virgin settles with a man to give him the woman in marriage, this is arranged through a kamya. After the terms are agreed on, the kamya takes some parched rice and curds and goes to the man's house, and presents them to him, and then brings him back to the woman's house. The man is called gharjamai, because he lives in his father-in-law's house, he occasionally lives there two or three years before the marriage is completed. When the marriage ceremony takes place, the gharjamai is made to sit in the court yard, and sprinkled with water from a mango branch, and after that he presents all the friends who have assembled with betel. 339 There is another form of marriage called dangiya (at,) which is perhaps the most curious of all. If a widow is rich she selects a husband for herself, and settles with him through a kamya, the man is called a dangiya (tr). When all is arranged he goes to the widow's house at night, and strikes against the wall with a lathi; on hearing this she comes with a dao, and cuts the string round his loins, and catching his hand takes him in and feasts him. He says with tears, "Rice boiled from uncleaned grain and pulse for vegetables is the food of a dangiya, he has lived all his life in his father's house;" he is then considered to be married to her, and takes all the property her former husband had. The ceremonies performed after a death are very similar to those common to all Hindus, and need not be described at length. The Palis remain impure for thirteen days afterwards, some of them burn and others bury their dead, this depends on the custom of the family. At the birth of a child the whole family remains unclean for five days, which is called Panchi (fr). Neither the gharbhardhan garbhadhAna or panchamrita (paMcAmRta ) ceremonies are known to them. On the third day after the birth a fire is lighted in the house where it took place, and the nurse a Hariani scatters the ashes on the ground, the house itself is thoroughly cleaned, this is called Dhyulmusi (). On the fifth day the whole house and its furniture and all the clothes of the family are cleaned, and a barber is brought who shaves the whole family; the mother is then made to sit down in the courtyard and the child's umbilical cord is put on it, and covered with khair (-saline ashes of plantain leaves). Some turmeric (C) and five cowries are also put with it. The woman faces the cast and the barber the west, and the plantain leaf is put between them. The barber first cuts the woman's nails, and puts the parings on the plantain leaf, and then washes the child, and shaves the father's head, and after that the child is again bathed and shaved, this is called dokama (). The hair which is shaved from the head of the father is collected and put on the plantain leaf, and the whole is afterwards burnt. The barber and father then bathe together, and the father distributes food to all the people who are assembled, and gives the barber some rice and curds, he also makes him and the nurse a present. The mother next places her child in a winnowing fan (T) and

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340 THE INDIAN ANTIQUARY. [Nov 1, 1872. pats it in front of a tulsi tree, which she salutes, after that five or six women take the child to a well, and draw water five times in a lota, in which a mango branch has been placed, the water is poured ont as a libation, and the god to whom it is offered is invoked by name. This is called (691) chuyachhuya; no purohit is reqnired for these ceremonies. The Palis are not acquainted with the usual Hindu ceremonies of shaving the head, boring the ear, and naming a child. Both the Palis and Koch worship the usual Hindu gods, but they have also deities of their own to whom they seem to pay greater respect. The tutelary goddess of the Tista river is almost universally worshipped by them under the name of "barni Thakurani" in the month of Chait. Some of the ceremonies they practise are very curious and appear to be quite unknown to the common Hindus ; amongst them is an annual festival held in honour of Durga, who is worshipped under the name of Gambhira. The head of a dead man is taken, or if that cannot be procured, a skull which is painted to resemble life and offered before the goddess with singing and dancing. When the land is suffering from want of rain, the women assemble at night, and covering their bodies with red ponder go naked through the village with swords in their hands dancing and singing indecent songs; notice is given beforeband, and no man is allowed to leave his house that night. This ceremony is called hudmdyao (F ort) an expression of which I have not been able to find the exact meaning but it may possibly be the Sanskrit root or the heaven and I am told that means "open" but it resembles no Bengali word with which I am acquainted. I should be glad of suggestions on this subject. This interpretation would afford a good meaning, as the women might well be supposed to call on the heavens to open in time of dearth. The Palis are subdivided into three classes-- the Shadu, Baba, and Desi Palis. The Babu Palis, or Byabahari, as they are also called, eat pigs and fowls and drink spirits, and the Desi Palis will eat shellfish. Both the Shadu and Babu Palis use cows in ploughing. The Shadu Palis for the most part follow the tenets of Chaitanya, the founder of the Bairaghi sect. The Koch are the palki bearers of the district; they seem to bo about on an equality with the Palis in respect of caste; no Brahman will take water froin either Koch or Palis. I am informed that a few Koch are to be found in Dakha and one or two other districts, but the Palis I believe are peculiar to the districts mentioned above. ON SOME EMINENT CHARACTERS IN SANSKRIT LITERATURE. BY M. SASHAGIRI S'ASTRI, B.A., ACTING SANSKRIT PROFESSOR, MADRAS. (Continued from page 315.) KALIDASA. the contemporaries of that prince. Kalidasa is Of this great poet nothing is known except said to have been the author of Raghuvansa, his works; nor does he say anything of him- Kumara Sambhava, Meghasandesa, Ritusanhara, self. Some place him at the court of Bhoja, Nalodaya, Setuprabandha, Sakuntala, Vikramwhile others say that he was a contemporary of orvasi, Malavikugnimitra, Jyotirvidabharana Vikramarka of whose court he is said to have Sruta-bodhini, Vritatara vali, Sringaratilaka, been one of the nine sages. An inscription Prasnottaramala, and Hasyarnava. We cannut found by Mr. Wilkins at Buddha Gaya, of which believe that the author of Sakuntale was the he published a translation, alludes to "the nine same as the author of Nalodaya. But there is gems" (Wilson's preface to the Sanskrit Dictional a tradition that there was a poet at the court of 19.) According to Bhoja charitra he was a con- Bhoja, inferior to Kalidasa, who, grudging the temporary of Bhoja; but this book forfeits all its great poet the reputation he had acquired by his claim to an authority since it enumerates Bana excellent works, observed that he could not proMayura Bhavabhati, Magha and Mallinatha as duce a poem with yamakas and prdsas or puns of * The author of commentary on the Setuprabandha Ariete aefty: e "VI FCreats. named Ramadans wys in the beginning of the work, that Kalidasa wus induced by Vikram Aditya to write the poem. vArtha pariSadi karate rAmadAsassa evanajamAladIMdradhitipapaurANA kAvyaparcAcaturimaviSaye vikramAdityavAcAryacake | tivacasA rAmasenupradIpaM.

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Nov. 1, 1872.] various kinds nor a poem with a subject invented by himself. To remove this reproach Kalidasa, it is said, wrote Nalodaya and Meghasandesa. Who the opponent of Kalidasa was, we cannot ascertain, but there is one stanza in the Meghasandesa which runs Adreheringam harati pavanah kimsvidityunmukhibhih Dristotsahaschakita chakitam mugdha siddhanganabhih Sthanadasmat sarasanichuladutpatodanmukhah kham Dinnaganam pathi pariharan sthula hastavalepan. From this it follows that the banishment of Yaksha from the court of Kubera, and his residence in Ramagiri was a pure invention of Kalidasa's, but the Kathasaritsagara alludes to a Yaksha doomed by Kubera to live in the Vindhya Mountains. As the author of this book flourished in the eleventh century A.D., he may have borrowed it from Kalidasa and consequently there is no inconsistency in the tradition. Besides the ordinary meaning there is one which the commentator gives at the end of his commentary on that stanza, from which it is learnt that Nichula was a friend, and Dinnaga an opponent of Kalidasa's, that the latter out of envy condemned this work notwithstanding its merit, and that the poet addressing himself to Megha, i. e., (the Megha Sandesa) says "you go abroad from this place in which there is a friend of mine called Nichula and spread in the world putting down, as you proceed, the gestures which Dinnaga makes with his hands, expressive of his pride and his disapproval of you and other works of mine." SANSKRIT AUTHORS. There is a work in the Oriental Manuscript Library in Madras called Nanarthasabdaratna, the 'Gem of Homonymous words.' It is diviled into three nibandhanas, and at the end of each it is said to have been written by Kalidasa. Iti erikalidasavirachite nauarthasabdaratne kadikshan tavarnadyantarthavachchhabdaprakarane ekaikadhatvarthavichararamaniye prathamam nibandhanam samaptam. "Thus ends the first nibandhana in the Gem of Homonymous words" composed by Kalidasa, a great poet, which contains words that have (all) the letters from ka to ksha (arranged in order) at their end and which is interesting on account of its discussing (or more properly referring to) the meaning of each dhatu or root. There is also another book called Tarala. This is a commentary on the above book. The author says that his name is Nichula Yogindra, and that he wrote the work at the request of the king Bhoja. If this be genuine it will no doubt reduce Kalidasa's antiquity and place him at the court of Bhoja, and thus authenticate all the accounts given of him and the king in the Bhojacharitra. From a philological point of view it will be a very important work demanding the attention of literary students. Now if this had been the work of Kalidasa who is believed to have been versed in every branch of Sanskrit literature, we might expect that it would be quoted as the Amara, the Visvaprakasa, the Sabdarnava, and other lexicons. But if we look into the various commentaries of Amara, and Mallinatha's commentaries on the Raghuvansa and other poems, we nowhere find the name of this book; nor is Kalidasa ever quoted as a lexicographer. If he was an author of a Kosha surely his name, or the name of his work would be mentioned by Medinikara in his list of lexicographers, for Medinikara mentions the name of each lexicon which he knew or the name of its author. The following is a list enumerating nearly all the authors that have written lexicons : Names of their works. Author's names. Katyayana Vyali Utpallari. Vaguri.. Vararuchi... Vikramaditya Amara........ Dhananjaya... Dhanvantari Saswata Vopalita Rantideva ....................... Hara... Subhanga Halayudha Pratapa Mahendra Ardhanariswara. *********.. ... Bhoja Bhattachandra. Vachaspati. Madanapala.. Govardhana... Rabhasapala Rudra Amaradatta.. Ajaya...... Gangadhara.......... Dharanidhara ********. 341 Samsaravarta. Namalingans sanam. Nanamala. Abhidhanaratnamala. ************ Sabdarnava. Nanarthasangraha.

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342 THE INDIAN ANTIQUARY. [Nov. 1, 1872. Hemachandra ............ Namamala and Anekar- dAkastuyajamAnesyAhAnazIlemahAkatI thasangraha. jAre mahezvare core caMdre zAkAMtare mRte || 8 || Vagbhatta .............. brAhmaNe baDavAnIca gajAdau dAnavAdike Madhava... ............... Dharma... ............... dhAkastu vRSabhe mRtyau svarUpAdau marusthale || 4 || Tarapala.............. vairAnubaMdhe cature gopAle paramAtmAna Chandragomi ............ anne pAcakabhede ca paraMbyotiSi bhAkhare ||5|| Vamana................ mahitAdI kariNyAdI mAhiSAdI surAAdake Kesavaswami ............ Kalpadru. rAkA tu porNimAsyAM syAbjalakAyo mRtAdi ke ||6|| Yadava .............. ... Vaijayanti. Maheswara............... varAhAdI basiSThAdI purobhAgAdivartake Viswaprakasa. Sriharsha................... Vanavilasa Dwirdpako- | bhAtape cature romNi mohitAdI zivAdike ||1|| sha. arkassUyeM mahAkAle caMdre viSyo madhuvrate Rajadeva............ zivAdI jatukAdau ca maMdAdI marUdAdike ||8| Purushottamadeva ...... Trikandesesha Haravali. kalkaH paraMtape mRtyau vihArAdau virocane Bhamaha.. vibhAvAdI mahe zAdI paramAtmAne ciMtake || 7 || Mahipa .................. Sabdaratnakara Nanarthatilaka. sRkastu garale vAyau mahAdeve tAvapi Medinikara............... Medini. nirAmaye dviSacchake phalAkSe vaMdhite mate ||10|| Dandahinatha............ Nanartha Ratnamala. saradAdI mRgAdau ca nadyAdau parvatAdike Rameswarasarma Sabdamala.. vRkazzarAvepyAditye zvApade marudaMtare ||1|| Padmanabhadatta ...... Bhariprayoga. Madhuresa ............... mAhaSAdI virUpAdI daupAdau jyotirAdika Sabdaratna ali. Jatadhara ................ Abhidhanatantram. mukazcitrakriyAkAle citra citrAMganAdiSu ||12|| Sivadatta .... Sivakosha. bhUmyamahatve nadyAdI nAgAdau gaganAdike Chakrapanidatta ...... Sabdachandrika. kiSka :kadalyA meghe ca dhanaMjayavasaMtayo : ||1|| Jayabhatta............... Avyayarnavar vAyo dayAyute zreSTe sUryakAMtadurAtmAne Sujana..................... Nanarthapathapettika, Sabdalingartha Chandrika. kaThinAdau kaThorAdau vanitAdau prabhAkare ||14] Hanwira ................... Paryayapada Manjari. muSkodhikeca vRSaNe vRkSake pApakarmagi Vallabhamisra............ Saraswati Vilasa. mUrkhAdI bhUbhRdAdIca vareNyAdIca bhUpattI ||15|| Saraswata Misra......... Viswa Medini. zukastu vAnare detye pAkSibhede pavAvapi Dhananjayabhattaraka.. Paryayasabda Ratnam.* zukaputra karIre ca kulakAdau parAsmAna || 16|| Here we find neither the name of Nanartha kalkaM pazcaMDake putre mAtsayeM vAride chale Sabdaratnakosha nor of Kalidasa. To come to mAhitAdo vareNyAdI mAhiSmatyAdi kepi ca ||1|| the internal evidence :-The work is divided into three chapters each containing a set of homo ulka :pizAce vaidye ca vAnarAdI nizAcare nymous words without any arrangement except agnau mahAnmAna prete vAyvAdI marudAdike |18|| its combining into one group words which have ekassanahane vilve daityAtaramahezayoH the same termination or Pratyaya which are saMkhyAbhede pradhAne ca naravAhana ityapi ||10|| strung together in one Unddisutra. The object nArAyaNe. parAya vaidyutAdau virocane of the Kosha appears to be to illustrate the Unandisutras, and in this respect it is like the bhekastuyAride vAyA paramAtmani puruSe ||20|| Unadikosha of Ramasarma. As a specimen I vareNye vamanAdau ca varuNAdI mahezvare quote two passages one from the book and the | kAkastu daityabhedesyAlpakSibhedepi vAyase ||21|| other from its commentary. viSavaidye mahAsatve kAlakUTe purAdike kakoMgnI darpaNe vaidye bAlabhAvayutepi ca akazcaMdre mahAdeve paramAtmani bhaMjane ||22|| zvetAce zAstrakAre ca mahAdeve vibhAvasI ||1|| puruhUte paraMjyotI khadAdI kAMcanAdi ke caMdra viSNI mahAkAle viSavaidye suyodhane markastu cature vaidye pUtakarmaNi gopure ||2|| mayUrarAMge pratAreca sodhAdI marudAdika ||2|| purISe mahitAdau ca maraNAdau purAtane | * See Wilson's preface to his Sanskrit Dictionary: Aufrecht, Catal. Cod.; Pickford's Catalogue of Sanskrit books in the Madras Presidency.

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Nov. 1, 1872.] S'RAVANA SATURDAYS. 343 The commentary on this runs as follows: At the end of each chapter the concluding TT:44: 17 : CISTE : words of the author are as follows:-- kryera WIF: I traura : apergeret af: 1 rain-herceraian trafia a kala saMkhyAne kalka: sR gatau kica sUkaH / vRja vareNa vRkH| mitAyo mahAkavikAlidAsakRtanAnArthazabdaratna ko zarabIpi Fra : TT TITOT 275* | 99 5 : | kAyAM taralAkhyAyAM prathama (dvitIyaM or tRtIya) nibaMdhanaM0 zubha zobhAtheM bhakAralopaH / agaNavaM ca zuka: / vala saMvaraNe There is not much merit in the commentary; * ETTIR TAITET FITreof IT a : 1 it simply gives the root of every word and quotes the Unadisutra in a mutilated form. If Put a *: 1 76 AT*: a artura : Nichulayogindra, the friend of Kalidasa, was maha pUjAyAmarkaH // a sage under Bhoja he should be mentioned In the Unadisutra, 3rd chap. we have the fol- in the Bhoja Charitra, but he is not, nor do lowing: we hear anything of him from other sources. TIHTIKT:: 1 ENTITATS TRT The internal evidence however is not strong ar : T HI: 7 against their being the works of Kalidasa and In the order of these sutras, he has taken Nichulayogindra respectively. The subject re quires more investigation. There was another 5*, , , Tral, a , e, , , , Kalidasa, viz., the author of the Bhagarata OT56, 57, T , 4, 377, (the last three being Champu. He calls himself Abhinava Kalidasa nipatas or words irregularly formed from the (the new Kalidasa) and thus distinguishes himroots 317, TE, ), 57, 5, 7, 9, TF, self from his illustrious namesake; some of the 3** *. works mentioned above may be his. SRAVANA SATURDAYS IN SOUTHERN INDIA. BY V. N. NARASIMMIYENGAR, MAISUR. Few Europeans in India are aware that one of and riches and prosperity ensured by the observance the most ludicrous vows made in honour of Sri- of this superstitious rite. niv&sa Svami of Tirupati consists of an eleemo- | It does not appear that this custom is supported aynary excursion on Saturdays in the month of by any Puranic authority. I do not know whether Sravana (August-September). People, especially the Tirupati Sthala Purana enjoins it. But even young lads, who do not ordinarily wear the three tradition fails to explain its origin or rationale. It marks affected by the followers of Ramanujacha-| is followed exclusively by those families whose rya put on those emblems of Vaishnavism on these tutelary god is the Tirupati Ventaramanasauni. days, and adorning themselves with laced and silk They imagine that they become the Dasas or clothes, go from house to house begging alms, and servitors of that deity on the particular Saturdays exclaiming "Sri Venkate-S'Aya Mangalam." At alluded to, which are always sacred to his worship. cach door, they receive a handful of raw rice, the ag- and when feasts are frequently given to Brahmans gregate of which they give away in alms, or lay apart in his honour. Although it is very difficult to discovfor the purpose of giving a feast to the Brahmans er the cause of this peculiar observance, it would in honour of the god they specially adore. It is not be very hazardous to trace it to the sordid inmaterial whether the observers of this vow are character of the god Srinivasa Sveni. lix legenrich or poor, beg they must, and that too in an ignol dary origin, his insatiable greed, and the heartley minous manner. It is firmly believed by them that manner in which his Ines, even to one's locket the non-observance of this vow is sure to excite the hair, nre exacted, all tend to serve the same primary wrath of the angry god, while on the other hand object of squeezing as much as possible frorn his chronic fevers and other distempers are got rid of, deluded worshippers and fear-inspired victims. * The manuscript from which the above passage has been quoted is so full of mistakes that any attempt at translating or explaining it is entirely useless. Nor do we require translation or explanation. The quotation serves our purpose so far as it shows the manner in which the author bas handled his subject.

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344 TILE INDIAN ANTIQUARY. [Nov. 1, 1872 BENGALI FOLKLORE.- LEGENDS FROM DINAJPUR. BY G. H. DAMANT, B.C.S. (Continued from page 287.) THE SEVENTH STORY. he wished to take it away, she called her neighThe History of a Rogue. bours and hindered him ; he then discovered that he had fallen into the hands of a swindler, and left the ONCE on a time a great friendship existed be place in tears. tween a king's son and a barber's son, they were Meanwhile the barber's son went to the country always together, and could not bear to be separated. of another king, and there he heard that a merchant One day each of them promised that he would was jnst dead, and his son was making preparations do whatever the other asked him. After a little to perform his funeral ceremonies. On hearing this time the king's son became anxious to know whether news he went to the house of a poor woman, and the barber's son would be faithful to his promise, 80 said, " Aunt, you are suffering great hardships, do le sent a man to him to say that a dog of which he as I tell you, and you will soon become very rich. was very fond was dead and it was necessary to burn A merchant of the place is just dead, you must prehim, he therefore wished the barber's son to cut tend to be his wife, and I will pretend to be your down his beautiful large mango tree and send it to son, and then follow any instructions exactly, and him for fuel. The barber's son sent the tree, but at the you will obtain great wealth." So he made the same time was rather annoyed, and in order that he woman put on a widow's dress, and he himself put a might retaliate on him he sent him a message say mourning clotla round his neck and went crying ing, "I want a piece of wood to clean my teeth, so to the merchant's house, and said, "The merchant unfasten the beam which is in the middle of the roof who is dead was married to this woman, and I am of your house and send it me." The king's son did her son, now that he is dead I have come to perform Bo, but they both saw that by continuing to act in this his funeral ceremonies, and my mother will perway they would ruin each other and gain nothing, form sati with him, if you will give us the so they agreed to travel into some other country and needful money." The merchant's son believed his try what they could gain by their cleverness. They story, and gave him the inoney for performing started together, and in the course of their journey sati. When all the preparations were completed, and came to a king's palace. They were very tired of tra- the woman was seated on the funeral pile, and the velling, and lay down to rest, and the king's son went fire was lighted, she grew frightened, and began to to sleep. The barber's son thinking it a good opportu- say, "I am a Yugi, I am a Yugi." The merchant's nity went to the king, and said, "Your Majesty, I son enquired what she was saying and the barber's have kept a slave for a long time, but as I am now in son answered, "My mother loves me very much, and want of money I wish to sell him, perbape you will wishes that I may live for many Yugs." So the buy him from me." The king agreed to do so, and woman died, and the barber's son and the merchant's they fixed on a price. Then the barber's son said, son went home, and began to prepare for the funeral. "I love my slave very much, and if I rouse him ceremonies, and the barber's son said, "Brother, our from his sleep I shall not be able to part with him, father suffered much hardship for our Bakes, let us 80 you must let me go away whilst he is asleep." sell all we have to celebrate his funeral." The merWith these words he took the money and went away. chant's son agreed and put all his property on Thus the king's son became a slave, and the barber's board a boat in order that he might take it away Bon went away to the country of another king. and sell it: they both started together, and when Whilst he was there he saw sonte labourers working they had come to a certain place, the barber's son in a field, one of them was advising the rest to buy said, "Brother, I have never visited this place before. & cow: thinking that this opportunity was not to be You go and choose what is necessary, and I will neglected he went to them, and said, "Brother I remain here and take care of the boat." So the merhave a very good cow which I will let you have chant's son went, and as soon as he was gone, the barfor sixty rupees," the labourer agreed and the bar- ber's son ran away with the boat and all the property. ber's son took the money and went away with him. He became very rich by this stratagem, and deterAfter they had gone some little distance the barber's mined to visit some other country, but he considered son saw a fine cow tied in front of a Musalman's that it would be very wrong to go away and leave house, so he said to the labourer, you stop here, and his friend & slave, so he went back to the country I will bring you the cow directly, the cow which you of the king to whom he had sold him. see is the one." The labourer sat down, and the When he arrived there he heard that the son-inbarber's son went to the house, and said to a wo- law of a gentleman had been missing for a long man who was there,"Aunt, your husband has order- time, so he enquired of another person how the man ed me to show the cow to this man, you show it to used to dress, and one day went to the gentleman's him, and I will be with you directly," BO saying he house, and told him that his son-in-law had returned ; ran away with the money. The woman showed the as it was a very long time since the people of the cow to the labourer as she had been told, but when I house had seen the son-in-law they had forgotten

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Nov. 1, 1872.] MANGA RAJA'S ABHIDANA. 345 his appearance, and seeing that the barber's son was was overwhelmed with joy, and obtained the release dressed like him, they believed his story, and let him of his friend, and went away with his wife to his into the house. In the middle of the night, when own country. everybody had gone to bed, and his wife was fast THE EIGHTH STORY. asleep, he took all her ornaments and jewellery and The Merchant and the Demon. cut off her nose and went away. In the country of Bhoj Raja there lived a merThe next inorning he made some noses of gold chant named Kinu Shaha. Now Bhoj Raja and the and went from place to place to sell them till at last merchant were great friends, and when the latter he reached the gentleman's house, and said, "I know was going away to carry on his trade, he asked Bhoj a charm by which I can fix on a new node; I put Raja to take care of his house in his absence. on a golden nose which will unite with the old Sometime after he had gone & demon assumed his one, all persons who have sub noses can obtain shape and came into the presence of the raja and good ones instead." So the woman whose nose had Raid, "I have neither son nor daughter, what then is been cut off came and bought a nose, and the bar the use of my trading any more?" With these words ber's son fixed on the one which he had cut off he went to the merchant's house and lived with his the night before. Now the wives of the gentleman's wife, and in the course of time three or four children seven sons all had snub noses and were very anxious were born. After twelve years the merchant reto get good ones, so they cut them off and bought turned from his trading, but when he went to his gold noses, but the woman whose nose had been house the demon refused to admit him saying that first cut off, had obtained a real nose, and it remain he was the true merchant. At this the merchant ed fixed firmly, while the noses of the other women went and complained to Bhoj Raja : the raja sumwhich were only made of gold dropped off as soon moned both parties before him, but as they were as they were touched by water. After this happen both exactly alike he could not decide which was the ed & rumour arose that a rogue had come into the true merchant. In this state of doubt he determined country and many petitions on the subject were pre to go to another raja and tell him the whole story sented at the king's palace and he was exceedingly and let him decide the matter. Now while the true troubled at it. Kinu Shaha was going crying along the road he There was a sorcerer living near the palace, who Baw some shepherds who had climbed up on a mound by his calculations discovered the whole history of of earth and were playing at a game, some of them the rogue, and the barber's son saw that if the pretending to be kings, others ministers, and others sorcerer was not put out of the way, there was every attendants. When the shepherds heard his cries probability of some misfortune befalling him, 60 they called him and enquired how he came in such be thought over the matter, and one night went to i & plight and after he had told them all that had bethe sorcerer's house, and called out, "Bhattacharjya fallen him, the shepherd who was acting the part of Thakur, Bhattacharjya Thakur." Now the Brahman a king and was throned on the mound of earth, saidwas an old man and did not wish to get up, so the "If your r&ja will bring both parties before me and barber's son said, "The king has sent you a very allow me to give a decision I am sure I can give a urgent lotter, stretch out your hand and take it." very good one." When Kinu Shaha heard this he The Brahman stretched his hand out through the went back to Bhoj Raja and told him what the door, and the barber's bon, immediately cut it off, shepherd king had said, and Bhoj Raja ordered his and went away with it, and as he knew that the attendants to take both parties before him. He heard Borcerer could practice no more magical arts now what each party had to say and then took a long that his hand was cut off, he gained increased confi- reed and bored it through and placed it upright in dence and began to cheat the people on every side in the ground and said, "Whichever of you can pass & terrible way. through the hollow of this reed, is the true Kinu At last the king being unable to hit on any other Shaha." plan proclaimed through the city by beat of drum The real Kinu Shaha knowing that he was a man that if the man who was doing all this roguery and could not by any means pass through the hollow would come forward, he would give him his daugh- of the reed, began to cry, but the false Kinu Shaha, ter in marriage. When the barber's son heard of saying that he could easily do it, was in the act of the news he went to the king, and as a proof that passing through the hollow reed, when the shepherd he was the rogue, produced the hand of the Brahman. king, knowing that he was an impostor, stopped both The king was amazed, but nevertheless kept his pro- ends of the reed with mud and killed him and let the mise and gave him his daughter in marriage. He real Kinu Shaha go back to his own house. MANGA RAJA'S OR KAVI MANGA'S ABHIDANA. BY THE REV. F. KITTEL, MERKARA Last year when searching after certain Canarese " Manga Raja's Nighantu." Having read a few manuscripts in the Raja's Library at Maisur, I hap- pages I felt convinced that the work was of conpened to meet with a Canarese Dictionary entitled siderable value as it explained, whenever possible,

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346 its Sanskrit vocables either by Canarese terms or Tatsamas, and Tadbhavas, which are in common use amongst the Canarese. I had never seen such a work before, and anxious to get a copy (by the kind permission of J. D. Gordon, Esq., C. S. 1.,) I took the manuscript with me to Merkara where I copied it as it was with its thousands of mistakes. It is composed in Canarese verse, the so-called Vardhika Shatpadi. Its introductory words are literally as follows:-" Bhaguri, Halayudha, Surahari, Dhananjaya, Nagavarma, Vaijayanti, Vararuchi and others having been, the modern (abhinava) Manga Raja (monkey-rex) uttered this modern A'bhidana (with long, initial) on earth." And verse 4 is: "The modern Manga having fully made ready the wisdom of Vararuchi, the novelty of Gopalika, the mystery of Bhaguri, the arrangement of Dhananjaya, the nice division (suvibhakti) of Surahari, the cleverness of Vis'vaprakas'a, the Canarese of Nagavarma, the elegance of the great Vaijayanti, the extensiveness of Halayudha and the propriety of Dhamacha, uttered the Abhidhana (with short initial) in such a manner that females and boys can understand it" CONTENTS. I. Svarga Kanda 1. Svarga Varga, 2. Graha V. 3. Dig. V. 4. Kala V. verses 22 THE INDIAN ANTIQUARY. 11 31 8- 32 33-39 40- 59 60- 73 I HAVE no doubt that the further investigation of the Buddhist remains, described in Mr. Boswell's interesting report,+ will lead to important discoveries, and I therefore strongly recommend that the excavation of the Amravati mound should be resumed under competent supervision. The present aspect of the site is that of an extensive earthen knoll or hillock. When I began iny operations in 1845, I fortunately hit upon one of the four entrances, and from sculptures that turned up, I was enabled to form a tolerable idea of the plan and purpose of the edifice. The first remarkable objects were the two lions which had been seated on the wall of the outer enclosure at the entrance; a miniature dahgop which had surmounted a detached monolithic column in the space between "the innor and outer rail" of Mr. Fergusson; the shaft of the column itself; the shafts of the smaller pillars at the ends of the entrance wing-walls, with their circular-ribbed bases and capitals; and por I possess Nagavarma's Chhandas and a part of his Kavyavalokana. 5. Natya V. 6. Sabhadi V. + See Indian Antiquary, pp. 149 & 182.-ED. Tree and Serpent Worship, plate LXXXIX. II Bhu Kanda 1. Bhu Varga, 2. Saila V. 3. Vanaushadhi V. 4. Mriga V. 5. Pakshi V. 6. Go(Pas'u) V. 7. Puragrihopakarana V. 8. A'hara V. 9. Manushya V. 10. Brahmana V. 11. Kshatriya V. 12. Stri V. 13. Dehalankara 14. Vais'ya V.. 15. S'adra V. 16. Tati V. 17. Vaidya V. III Patala Kanda 1. Mrita Varga, 2. Uruga V. 3. Vari V. [Nov. 1, 1872. verses IV Samanya Kanda V Nanartha Kanda 33 33 35 27 22 11 39 33 25 13 22 31 392-398 399-403 404-423 424-465 466-539 33 The author thus promises much, and I think he has executed his work in a fair manner. It would be very desirable to critically prepare, by the help of some further manuscripts, the work for the press. 11 33 74-83 84-90 37 91- 95 96-102 103-152 153-166 167-178 179-188 189-214 215-222 223-248 449-262 263-301 302-315 316-344 ARCHEOLOGY IN THE KRISHNA DISTRICT. Extracts from a letter from Sir Walter Elliot to the Under-Secretary of State for India, dated Wolflee, Hawick, 18th Feb. 1871. (From Proceedings of the Madras Government,' 7th June 1871.) 345-369 370-375 376-383 384-391 tions of the five upright pilasters or "stela" on the dome, over the principal image opposite the entrance. Several of the tall upright slabs sculptured on both sides were still standing in situ, with the coping stones bearing figures of animals lying below. These correspond so exactly with the sculptured representations of a dahgop, repeated again and again on the excavated stones, that I felt persuaded the latter were, in fact, representations of the edifice itself.SS Mr. Fergusson, to whom I communicated my notes and sketches, with a restored elevation of the dome, drawn in conformity with this conclusion, did not agree with me. He supposes that a dahgop occupying the area of the mound implies too vast a structure; and he imagines therefore that the enclosing walls, or, as he terms them, "the outer and inner rails" surrounded an open space, in the centre of which a small "dagoba, say 40 or 50 feet in height and 30 or 40 in diameter," had been erected.|| SS See Journal Royal Asiatic Society, N. S. Vol. III. woodcut on page 139, and Tree and Serpent Worship, plates LXXV to LXXXI. Journal Royal Asiatic Society, N. S. Vol. III. page 144.

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Nov. 1, 1872.] AMRAVATI, &c. 347 From this theory I feel compelled, with the great- est diffidence, to dissent. The character and position of the sculptures discovered in 1845 impress me strongly with the conviction that my conjecture will prove correct; and this point will, I trust, be satisfactorily cleared up if the Government shall be pleased to sanction a thorough investigation of the locality. The edifice which occupied the site of the mound still known as the Dipal-dinna, or "hill of lights" was probably one of the most magnificent dahgopas ever constructed. It seems to have suffered serious damages at an early period, probably during the great Buddhist persecutions in the sixth and twelfth centuries. When the mound was first seen by Captain (afterwards Colonel) Mackenzie in 1797, it was much in the condition in which I found it. He states that, in the year preceding his visit, Venkatadra Naidu, the Vasareddi Zamindar, in removing a large stone from it for a pagoda be was then building, came on the brick-work of the original edifice, and dug a circular trench, 10 feet wide by 12 feet deep, in hopes of finding additional building material. The central area was still untouched and a mass of rubbish thrown out of the trench prevented any observation of its original state ; but he "conjectured that the whole had, previous to its opening, formed a solid circular mound." The sculptures then visible were few and insignificant. The most remarkable, representing a siege, had been removed to some distance, where it served as a covering or roof to one of the small temples frequent on the outskirts of Hindu villages, and appears to have been the same referred to by Mr. Fergusson.t After Captain Mackenzie's visit the zamindar, seized with the idea that the mound contained treasure, bank a shaft down the centre, but only found the covered stone vessel containing a crystal casket with the relic of Buddha. Disappointed in this expectation, he determined to enlarge the excavation, and convert it into a tank or bauri ; and in doing so, covered the walls still deeper with the earth thrown out. Of Colonel Mackenzie's operations in 1816 no record remains : but I could not learn that any extensive explorations had been made by his orders. His surveyor probably ascertained the lines represented in his plan by running shafts into the mound at various points. A few stones only were sent by him to Calcutta; I did not see more than four or five in the Asiatic Society's Museum in * They are described in the Asiatic Researches, Vol. IX. pages 275-8. Tree and Serpent Worship, p. 162, note. There is an account of the 'Ruins of Amravati, Depaldina aud Danakota' in the Asiatic Journal, Vol. XV. (1823) PP. 464-478, taken from # Calcutta Journal. And as it appears from internal evidence (see p. 470) to have been written in 1819, when Col. Mackenzie was in Bengal, and two years before his death, it is probable that it was from his pen. It contains no details of explorations however.-ED. 1841. A few more that remained exposed were taken to Magulipatam, by direction of Sir Frederick Adam, in 1855-56, for the purpose of ornamenting & proposed choultry or town well, but it. tiever was built, and the sculptures were appropriated by Mr. Alexander, the Master Attendant, after whose death the Collector was ordered to claim them 'as public property, and they were sent, I believe, to the Central Museum in 1855-56. I observed some more built into walls in Amravati, but not many. These should be examined and reported upon. . . . . It is probable that the other three entrances will be found in a more or less perfect state and that much of the outer wall or "rail" will also be discovered to be erect and in situ, especially on the west half of the circle ; whilst the sculptures of the "inner rail," or what I should term the base of the dah gop proper, are probably buried deeply under the sides of the excavated tank. Most of the upright slabs laid open by me had never been disturbed, but, as I explained to Mr. Fergusson, a few only had been re-arranged to form a small chamber or shrine in the gate-way ; perhaps after the injuries done to the building in the sixth century, and may be due to a later local family, professing Buddhist tenets which is referred to in inscriptions extant in the neighbouring temples, as flourishing in the eleventh or twelfth century. Some of the stones transported to Madras in 1846 should still remain in the Government Museum, and ought to be carefully preserved as illustrative of the original architecture. Among these I may mention the other lion (regardant), the shafts of the columns immediately under it in the entrance wingwall, its ribbed melon-shaped base and capital, the ininiature dahgop of sand-stone that had surmounted the monolithic pillar, etc. The stone vase and the crystal reliquary, which I recovered from the zamindar's sequestrated property in 1863, should also be figured in any future description of the ruins. . . . . The Krishna division contains many other Buddhist remains which ought to be explored. About 1840 the Collector, to obtain material for repairing the high road between Bejwada and Bandar, demolished a mound of brick-work, in which were found four stone-vases, each containing a crystal reliquary, not deposited in the centre of the mound as at Dipal-dinna, but in the four sides. The country people called the place Langa-dibba, and ascribed it to a courtezan (langa), the favourite mistress of See Captain Tripe's photographs of the Elliot Marbles, p. 29, No. 72. I No.74 in the same photographs represents the pillar, and plate 89 in Tree and Serpent Worship. TA similar deposit was found some years ago by the zamindar of Pittapur in the Rajahmandri district. The four stone-vases, each containing.crystal box, were seen by Sir Henry Montgomery in 1848, who induced the Raja to send them to the Government Museum where they now are. They were figured in the Madras Journal of Literature and Science, Vol. XV. and Piate 2, but without any description, Madras Journal, Vol. XIX. p. 225. at hud Daraket from den er man in Benin trom

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348 a former Raja, who built it and several others of a height to enable her to see the lights at Dipaldinna. Two of these were said to be at Gudivada and Bhattipral; and I ascertained that a remarkable mound did exist at the latter place, but I had no time to visit it. Mr. Boswell indicates other sites promising to repay examination. Mr. Boswell alludes in Section VI. (I. A. p. 154) of his paper to a collection of inscriptions :-These, I regret to say, came to an unfortunate end. I had obtained copies of almost all the inscriptions of any value throughout the Northern Sarcars, amounting to several hundreds and filling two large folio-volumes. These, with three volumes of translations, were despatched by my agents in a vessel laden with sugar which encountred a gale in the Bay of Biscay, and shipped a great deal of water. Although soldered in tin-cases, the combined action of the sea-water and sugar completely destroyed them, together with many books, drawings, and other manuscripts. I have still a number of Copper S'asanams which I hope to utilize. THE INDIAN ANTIQUARY. [Nov. 1, 1872. I embrace this opportunity of drawing attention to two other remains of Buddhist supremacy worthy of further notice. The first is the site of the city of Vegi, the capital of Vegides'am, and the residence of a Buddhist dynasty anterior to the foundation of the Eastern Chalukyan kingdom about the end of the sixth century. Some notice of Vegi will be found in the Madras Journal.+ I afterwards identified the site between the modern villages of Vegi and Dendalur near Elur. A good survey of this ancient city is very desirable. The second place is a rock-inscription in the Ganjam district, exhibiting another version of As'oka's celebrated edicts. Some account of the place is also given in the Madras Journal. At my request Mr. Minchin of the Aska Factory took a photograph of it, but at too great a distance and on too small a scale to be of use. A better photograph or rubbing on moistened cartridge paper would be much prized by Orientalists. here.SS ON THE GONDS AND KURKUS OF THE BAITUL DISTRICT. From the Report on the Land Revenue Settlement of the Baitul District.|| BY W. RAMSAY, Bo. C.S. THE Gonds are found in all the wild and jangal villages, and also in some of the more open ones, where they live chiefly by manual labour in the fields, following the plough or tending cattle. The Kurkus are almost entirely confined to a few talukas of the Saoligarh Pargana, which belongs to a Kurku proprietor, Gainda Patel. Some of the Kurkus are very industrious in the cultivation of rice, but the majority of them are very similar to the Gonds in character and disposition; these latter have no idea, and no wish, beyond living from hand to mouth, taking no thought for the morrow, and consequently obliged to put up with little food and scanty clothing. Their favourite mode of livelihood is by cutting grass and firewood, which they sell in the nearest market, but they also carry on a certain amount of agriculture, chiefly by that method termed Dhya. They are thoughtless and improvident beyond measure, and greatly addicted to drink, to obtain which they will put up with any sacrifice; on the other hand, they possess that great merit of most rude and savage tribes, viz., truthfulness, which is developed in them to a remarkable degree, the more so when compared with the opposite character of the Hindus generally in that respect. The Gonds are found more or less over the whole of the range of the Sathpura hills as far as Amarakanthak to the east and also north of the Narmada P.S.-23 Feb. Since the foregoing was written I find that the Langa-dibba mound, demolished by the Collector for the repair of the road, was at Gudivada itself. Madras Journal, Vol. XIX. (or new Series, Vol. III), page 225. + Madras Journal of Literature and Science, Vol. XI. page 302. in Bhopal. The Kurkus are found more to the west as far as Burhanpur, westward of that they are called Mawasis, and are intermingled with the Bhills. There can be little doubt, I think, that all those tribes, though now perfectly distinct in religion, language, and ceremonial observances, are the representatives of the aboriginal people who inhabited India prior to the times from which authentic history commences. The short, but well-knit figure, the flat features, dark complexion and abundant locks, of almost all the various hill tribes of India, mark them as the descendants of a common stock, though history and tradition alike fail to give any satisfactory clue to the many changes which time, and the many convulsions to which the country has been subjected, must have wrought before the various tribes had fallen into their present shapes. The Gonds themselves, and especially the higher class of them, who pride themselves on the name of Raj Gond, the branch of the race from which the reigning family of the old Gond kingdom was sprung, are said to be of Rajpat descent, and their Thakurs or chiefs many of them even at this day affect the bearing of Rajputs; but little trace however of the Rajput origin can be seen either in their language, their customs, or their physical features. The Kurkus at the present day are an essentially different race, speaking a different language, and Madras Journal of Literature and Science, Vol. XX. (or new Series Vol. IV.) pages 75 and 76. SS See Ind. Antiquary, pp. 219-222.-ED. Pp. 43-47, or Selections from the Records of the Govert. of India, Foreign Dept. No. LVII. pp. 28-31.

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Nov. 1, 1872.) THE GONDS IN BAITUL. 349 having a perfectly different religion; they also however claim a Rajput origin, and I believe that some of their chiefs on the hills adjoining Berar still arrogate to themselves the title and privileges of Rajpats. It is popularly believed that the Gonds are divided into 12 gots or tribes, corresponding to the 124 castes into which the Hindus have been divided ; but I believe this to be a mere invention of modern times, put forward by some of the Pradans, or the priest class of Gonds, in affectation of Hinduism. The gots of the Gonds are properly family distinctions, merking different branches of the original stock; as a proof of which I record the fact that only members of different gots are allowed to intermarry, the wife being adopted into that of her husband. I believe that originally there were but two well recognized gots, termed "Dhurwa" and "Wika;" from the former the royal race and the chief Thakur's or Chiefs are said to have sprung; and from the latter, the remainder of the population. At the present day, the number of recognized gots is very great, so much so, that I have failed in meeting any person who pretended to know the names even of all of them. As far as I have been able to discover, there are 22 gots belonging to the " Wika" branch of the race, and 24 to the "Dhurwa." Besides the gots there are a number of "Jats" as they term them ; such are tho Pungudyas, Pradhans or priests, Dhotya, Duburyas-makers of liquor to be used at ceremonies,-Chirkyas and Ojas-musicians employed on similar occasions --Kotyas, who make images of deities, and various other professional divisions ; these again are subdivided into the gots. The whole subject is involved in great obscurity, owing to the want of any records, and the utter ignorance and want of education among even the better situated Chiefs and Thakurs. The Gond religion is a peculiar one. Besides the subdivision of the race into gots, the gots themselves are again divided into classes according to the gods they worship. There are three classes generally recognized, worshipping seven, six, and three gods respectively. The first class comprises, I believe, the Raj Gonds, the priest caste, and perhaps some others; the second class comprises the bulk of the gots as its followers, while the three god worshippers are termed "Muraskolas ;" there are said to be some gots that worship five, and some four gods, but this is a matter of some doubt. This is the theory of the religion as expounded by their " wise men;" but the great bulk of the nation know little of these distinctions. They follow in the steps of their fathers in the ceremonies attending marriages, births, and deaths, some of which are very peculiar, all involving more or less outlay on drink, and they all know some god to whom they make their customary offering at stated times. The religion generally of the Gonds may be divided into two heads, which for want of better terms, I would call "precative" and "deprecative;" the one addressing itself to the powers of good, and calling for blessing; the other addressed to the powers of evil, and intended to avert calamity; the latter rites frequently involve the shedding of animal blood as an expiation of course with such an ignorant race, almost every object of external nature is made at times to serve as the visible symbol of the divinity. The lowest class of Gonds, a sort of outcaste tribe, called "Dhuryam," are even said to worship the dung of pigs ! It is hardly possible for the imagination to carry one lower than that. It is worthy of remark that one of the ceremonies after a death consists in killing a cow and sprinkling its blood over the grave; in default of this it is said that the spirit of the departed refuses to rest, and returns upon earth to haunt its relatives in life. From my own experience I am convinced that this ceremony is by no means universally acted up to, and not at all in the case of Gonds, living in the open country, and in contact with the Hindus. The Gonds as a rule bury their dead: but I have been informed that in the case of Gonds who, as it is expressively termed "die in their beds," that is in easy circumstances and better position than the mass, they are burned after the manner of Hindus. Another peculiar custom of the Gonds is that of serving for a wife in her father's house precisely as Jacob did for Rachel; the period varies from 7 to 10 years. The language of the Gonds is quite peculiar to themselves, and, as far as I kuow of it, contains no element of Sanskrit or other roots of the present Hindu languages. The language and religion of the Kurkus are perfectly distinct; the foriner has a decided affinity to Telugu ; their religion consists chiefly in the worship of Mahadeva, whose symbol is the "Linga ;" they also worship the sun. Altogether they are much more allied to the Hindus than the Gonds both as regards their language and their religion. There are but few wandering tribes, and professional criminals are but a handful ; this would naturally be the case in a purely agricultural district, possessing no large towns; all have employment, more or less, and consequently the chief incentives to crime are wanting; occasionally dacoities are committed by Banjaras, but these occurrences are few and far between. Formerly the Gonds were the chief offenders in this respect, but they have now been grently reclaimed from their former habits, and now seldom break out into crime except under pressure of want. As I have said before they live entirely froin hand to mouth ; during the intervals of the harvests they subsist mostly on jangal produce; during seasons of failure they are utterly dependent on the bounty of the Malguzar, and if the bountiful hand be withheld, want will necessarily drive the sufferers to extremes. Education must be pronounced to be still in a low state throughout the district generally, though irprovement is gradually taking place in this respect.

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350 THE INDIAN ANTIQUARY. [Nov. 1, 1872. As yet education has not found its way among the Gonds, and I see little prospect of its doing so for many years to come, or until they have made further advances in general civilization. ASIATIC SOCIETIES. Bombay Br. R. Asiatic Society. the names of Bhimasena, Sahadeva, and Nakula, whom he calls Kurus (IV. 1.4 ahu), and of Duryodhara, and At the monthly meeting of the society held on Thursday, the 12th September 1872. Professor Ram Duks Asana (III-3-1 xhu) mentions that Yudhish. thira was the elder brother of Arjuna (under Pan. II. krishna Gopal Bhandarkar, M.A., read a paper on the 2. 34), and tells us (under Pan. VIII. 1.15) that these date of the Mahabharata, of which the following is an persons were popularly known in his time. As an abstract: instance of III. 2. 118 he gives Dharmena 8.6 There is a notice by Colebrooke, in the 9th vol. of the Kurawo yudhyante, 'the Kurus fought with fairness, Asiatic Researches, of a copper plate grant in the posses in which yudhyante with sma has the sense of the sion of some Brahmans in Southern India, purporting perfect, i.e., remote past. It thus appears that there was to be from Janamejaya, of the race of the Pandavas. in his time a work describing the war of the Kurus, that This king is described in the grant in the same terms the war was considered to have taken place at a remote as in the Mahabharata. The grant was pronounoed to time, that Bhimasena, Nakula, Sahadeva, Yudhi. he spurious by Colebrooke, since it appeared to be very shthira and Arjuna were heroes of the Kuru race, modern. From the solar eclipse mentioned in the and that they were popularly known. The Mah. grant its date has been determined to be the 7th of bharata therefore existed in Patanjali's time, though April 1521 A.D. it is not denied that the poem must have undergone a The earliest literary date is that of Patanjali. good deal of transformation in the course of ages and Prof. Goldstucker places him in the second century many episodes have been introduced into it. The main B.C. and the writer of this has recently discovered story, however, appears to have been substantially the that he lived in the reign of Pushpamitra, the same as it is now. Perhaps the Mahabharata story founder of the Sunga dynasty, who reigned from was even made the subject of new poems in Patanjali's B.C. 178 to B.C. 142. Panini must have preceded time, for under II-2-24, he quotes, as if from such a him by about three centuries, and the S'rauta and Grihya work, asidoitiyonusasdra Pandawam, he followed the Sutras of the three Vedas, must have preceded Panini, Pandava, sword in hand. This forms a regular line or some of them were probably written about the in the sandast ha metre. same time with him. The Sutras again presuppose The Nasik inscriptions date probably from the the Brahmanag, between which and them & consider 1st to the 3rd century A.D. In one of these Gautami. Able interval must have elapsed. Now the Aitareya putra's exploits are compared to those of Bhimasena, Brahmana mentions Janamejaya, the son of Parikshit Arjuna, and Jan mejaya, all of whom are Mahabha aud Bharata, the son of Dushyanta, as very powerful rata characters. (Jour. B. B. R. A. S. No. xviii. p. 41). kings (VIII. 21, 23). This shows at least that some The Chalukya oopperplate grant translated by Prof. of the elements of the story in the Mahabharata run Dowson (Jour. R. A. S., N. 8. Vol. I. p. 269-70), and one far into antiquity. In the Grihya Sutra of As'ya- of the Gurjara dynasty, translated by the author layana the name of the Mahabharata occurs. It is last year, contain verses, quoted as from the work of questioned whether the Mahabharata here referred to Vyasa, one of which is addressed to Yudhishthira. The contained the story of the Kurus as the epio now ! date of the former is 472 A.D. and of the latter 498 A.D. known by that name does. But the question does not ap- An inscription in a temple at Iwalli in the Dharwad pear reasonable, since another author (Panini), who pro- district is dated in the 3730th year of the Bharata war. bably lived soon after, or at about the same time, men- The S'aka date in the inscription is 506, corresponding tions the names of some of the characters in the story, to 584 A.D. (Jow'. B. B. R. A. Soc. Vol. IX. p. 315.) and the name of the poem also. Panini in his Sutras, Kalidasa lived before Dana, as he is mentioned as a not Gamle, mentions Va-udeva and Arjuna (IV. 3. 98), famous poet by the latter in his Harsha-Charita. Yudhishthirn (VIII. 3. 95) and the Mahabharata, Bana flourished in the first-half of the seventh century (VI. 2. 38). The first is a remarkable rule, for it For he tells us that he was patronized by Sri Harsha tenches the formation of derivatives from these names the same as Harshavardhana (the contemporary of signifying persons devoted to or worshipping Vasudeva Hiwen Thsang) who was conquered by Satyas'raya, 3 or Arjuna. And the manner in which they are men. Chalukya prince mentioned in the Iwalli inscription tioned together, reminds one of the great friendship as then reigning, and whose great-grandson was on which, according to the Mahabharata, existed between the throne in 706 A.D. (Dr. Hall's edn. of Vusaradatta them, and looks like a reference to the representation p. 14, 17, notes, and Jour. B.B.R.A.S, Vol. III, p. 203-11). of those heroes contained in that poem. Patanjali, in Kalidasa mentions the war of the Kurus that took his comments on this Sutra, sees no reason why Vasudeva place in the Kurukshetra, and Arjuna, one of its heroes. should have been mentioned in this Satra, since the in his Meghaduta. Bana himself in his Kadam. same derivative from the name is taught in another bari makes Vilasviti, the Queen of Tarapida, go to the rule. He says this Vasudeva is the name of the great temple of Mahakala in Ujjayini and hear the Mala. god Vamdeva, thus showing that in his time, and even bharata read. The people of Ujjayini are represented in those of Panini, the heroes of the Mahabharata in another place as fond of the Mahabharata, Raadhad come to be worshipped as gous. Patanjali gives yana, and the Purinas. There are equivokes on the

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REVIEW. Nov. 1, 1872.] name of the Bharata, and the death of Pandu, by the curse of Kindama Muni, his wife Pritha having remained a widow all her life, the death of Abhimanyu, the widowhood of Uttare, Arjuna's being killed by Babhruvahana, and afterwards restored to life by Ulupi, and several other incidents are alluded to in different parts of the work. (Kad. Cal. edn. of Samv. 1919, p. 57, 138, 103, 196, 197). The Mahabharata then existed in a form, complete so far as concerns the main story, in the first-half of the 7th century A.D. Bana mentions a work called Vasavadatta, in the Harsha Charita, (Dr. Hall's Vasavadatta, p. 13), which is very probably a tale of that name by Subandhu. Subandhu is mentioned in a verse by Rajasekhara, from whose works there are quotations in the Sarasvati-Kanthabharana (Dr. Aufrecht's Oxf. Cat. p. 209a) attributed to King Bhoja, and consequently to be referred to the early part of the 11th century A. D. Subandhu's Vasavadatta contains allusions to Bhima's having killed the giant Baka, to the skill of the Pandavas in gambling, to the Kichakas, the officers of king Virata, Arjuna, Duhs'asana and others. The name of the Mahabharata also occurs several times (Dr Hall's edition, p. 15, 21, 27, 33, 70, 106, 147.) One of the characters in the Mrichchhakatika, a very old dramatic play, mis-quotes the Mahabharata. According to him Draupadi is dragged by the hair by Rama instead of Duhs'asana, Subhadra becomes the sister of Vis'vavasu and not Krishna, and she is carried away by Hanuman, instead of Arjuna. There are also many allusions in other parts of the play (Calc. edition of S'aka 1792, p. 28, 31, 109, 199). Mrichchhakatika is mentioned in Dhanika's commentary on the Das'arupa. There is a commentary by S'ankaracharya on the Bhagvadgita, an episode of the Mahabharata. In his principal work the Bhashya on the Vedanta Sutras there are quotations from the Bhagvadgita, (Bibl. Ind. Sutr. Bh. Vol. I. p. 275, 456, &c.) A verse from the Savitryupakhyana, an episode in the Vanaparva of the Mahabharata, occurs in the comments on Sutra 1,3, 24 (Ib. p. 276.) S'ankaracharya is considered to have lived in the 9th century. In a Tamil chroicle he is spoken of as having converted a king of Chera of the name of Tiru Vikrama from Jainism to the S'aiva faith. From a copperplate grant by a successor of Tiru Vikrama, recently discovered, it appears that A TRACT ON SACRIFICE (Yajatantrasudhanidhi) by Revd. F. Kittel, Basel M. Soc. Mangalore, 1872. 12mo. pp. 134. REVIEW. THE west coast of India has been for nearly three centuries the seat of a very considerable literary activity. By the end of the 16th century the Goa Jesuits had introduced printing and published many Konkani works in the roman character, which they first used in a scientific manner. In the 17th and 18th centuries they and the Carmelites continued the work of research chiefly in the Cochin territory. At the end of the 18th and beginning of the 19th centuries all enquiry seems to have died out, but since 1835 the Basel Missionaries have amply made 351 this king probably reigned in 346 A.D., and another of the same name in 526 A.D. The drama of the Venisanhara by Bhatta Narayana is based on the latter part of the story of the Mahabharata. In the prologue Narayana speaks of Krishna Dvaipayana, the author of the Mahabharata, in terms of reverence. The Kiratarjuniya of Bharavi and the S'is'upalavadha of Magha are also based on parts of the Bharata story. There are quotations from these works in Dhanika's, commentary on the Das'arupa by Dhananjaya (Dr. Hall's edn. pp. 118, 142, 143, 146, 148, 150, 151, 152, &c., &c.) Dhanika was possibly the brother of Dhananjaya, who was patronized by Munja, uncle of Bhoja. A copperplate. grant of the latter part of the 10th century mentions a Dhanika, who is very probably the same as the commentator of the Dasarupa. (Dr. Hall's Dasarupa, p. 3, notes.) These authors are also quoted in the Sarasvati Kanthabharana. in terms are Hemadri tells us that he was a minister to Mahadeva, a Yadava king of Devagiri, who, according to Mr. Elliot, ascended the throne in 1182 S'aka, i.e., 1260 A.D. (Jour. R.A.S. Vol IV. p. 28.) In the Danakhanda of this author there are many quotations from the Mahabharata. The Jnanes'vari,a Marathi commentary on the Bhagavadgita, was written, as the author tells us, in 1212 S'aka, i.e. 1290 A.D. Jnanes'vara speaks of the Mahabharata we of reverence, and told that the Bhagvadgita is an episode occurring in the Bhishmaparva of that work, as it does in our existing copies. Sayana was a Minister of Bukka, king of Vijayanagar, whom he mentions in all his works. Bukka was on the throne in 1334 A.D. (Prin. sep's Chron. Tab.) Sayana mentions the Mahabharata, and quotes from the work in the Sarvadars'ana Sangraha (Bibl. Ind. p. 64, 128,) in the commentary on Paras'ara and other works (Prof. Aufrecht's Oxf. Cat. p. 265a, 2666.) In the Sarvadars'ana Sangraha (p. 172) there are quotations from the Kavyapraksa and this latter quotes from the Venis'ahara. S'arngadhara, in his Paddhati tells us that his grandfather was patronnized by Hammira, a Chauhan prince, who came to the throne, according to Col. Tod, in 1300 A.D. (Dr. Hall's Vasavadatta, p. 48 notes.) S'arngadhara's work contains verses from the Venisanhara, Kiratarjuniya, S'is'upalavadha, Bhagvadgita and other parts of the Mahabharata. up for previous deficiencies, and both by the importance and also by the number of their works, they have surpassed already all that had been done before. Dr. Gundert's Malayalam Grammar and Dictionary are well known to every philologist as proof of German patient labour and tru: science. The little work now noticed is by a well known member of the same society, and though essentially a Missionary work, it deserves being brought to the attention of all interested in India on account of the mass of information it contains on the ancient Vedic sacrifices: The use to which this is applied does not come within the scope of the Indian Antiquary, but many persons will be glad to know that

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352 they can here find a thoroughly trustworthy and accurate, though brief, account of all the ancient Vedic rites. Information of this nature has hitherto been obtainable only from rare Sanskrit MSS. or scattered and, to the general public, inaccessible, articles in scientific German periodicals. In pp. 2048 the learned author gives the essential parts of each of the twenty-one sacrifices according to the usual arrangement, and he also gives copious reference to the Srautastra printed and MSS. the Brahmanas and Sanhitas, with very appropriate explanations of the meaning and purpose of the rites. THE INDIAN ANTIQUARY. CORRESPONDENCE WAS SIHARAS THE SAME AS S'RI'HARSHA.? SIB, I do not know whether the Siharas of the Chachnama, (Sir H. Elliot's Hist. of India, p. 153) has ever been explained to mean Sri Harsha, but it appears to me that it would be a very natural Prakrit form of that name. The loss of the R and the change of S' into S are very common phenomena, illustrated by the conversion of the Sanskrit Sravasti into the Prakrit Sawattha. I therefore venture to suggest that Siharas of Kanauj is really Sri Harsha as pronounced in the local dialect with which the author of the Chachnama was brought into connection. Now if this Sri Harsha was Harshavardhana the second, the predecessor of Hiwen Thsang's Siladitya (and the name of his father as given in the Chachnama,-Rasal, looks suspiciously like a corruption of Rajyavandhana, whom we know to have been the father Harshavardhana II.) it is obvious that the Chachnama is guilty of a gross anachronism in making him fight with an uncle of Rai Dahir of Sindh. The date of the composition of the Chachn ma is involved in obscurity, but it appears to me that this argument makes it very unlikely that it could have been before the death of Mahammad Kasim. There are other facts tending to throw suspicion on the book, such as its romantic stories, and the bien trouve name of Budhiman for the prime minister of Chach. The only possible way out of the difficulty that I can suggest is that Sri Harsha might have been used as a family name for the Bais Kings of Kanauj, and refers to the last of the series Jayaditya, but there is nothing whatever to show that this was the case, and the name Rasal, as well as the existence of another family name Aditya, makes the supposition unlikely. This anachronism relates to an event which at the outside could not have occurred more than thirty years before the Arab conquest of Sindh, and I have invariably found oral tradition pretty accurate in its chronology for at least eighty or a hundred years. Beyond that, of course, it gets wild in the extreme. It is not likely that the author of the Chachnama, if he was co-temporary with the [Nov. 1, 1872. The Indian sacrificial rites are very numerous and often exceedingly complex; they therefore form a very uninviting object of study. But some knowledge of them is necessary to all who would understand even the modern Sanskrit literature and Hindu ideas, and Mr. Kittel's tract will, I think, be found the most useful aid to be had at present by students who cannot have recourse to the original texts. The object of this "Tract" is purely Missionary, but the description of the Vedic rites is of general interest, and is throughout well done. A. B. AND MISCELLANEA. events he describes could have been so grossly misinformed about quite recent occurrences. W. C. BENETT. Gondah, Oudh, 26th January 1872. GINGER. As regards Ginger, the derivation of which Col. Yule asks about (I.A. p. 321),-it is supposed to be from the Sanskrit Sringavera (see Colebrooke, Amarakosha, II. ix. sl. 37), but this is derived from the Malayalam name of the plant, and the Greeks probably took it direct from the same. In Malabar green ginger is called in chi and in chiver is from inchi, 'root.' Inchi was probably in an earlier form of the language sia chi or chia chi, as we find it in Canarese stills' anti. Ginger is chiefly exported even now from Malabar, and in earlier times the Greeks procured it almost exclusively from that province, so that there is every probability that the name is Dravidian and not Sanskrit. If we look at the form of the Sanskrit word, it is impossible to doubt that it is a foreign word altered by the Brahmans, who, by their pedantry, disguise all they meddle with. A. C. BURNELL. Mangalore, Oct. 17th, 1872. BELGAM FAIR. FAIRS in honour of Lakshmi are very common in the Southern Maratha Country. They are celebrated once in two years in almost all large places. The fair of Belgam however surpasses all the others. It takes place every twelfth year. The goddess Lakshmi is held in great veneration by the common people; but this goddess is not the same as that cele. brated in Puranas. The tradition about the origin of this fair is as follows: A son of a Mahar left his home and went to a village where he used to pass through a street, on one side of which was the house of a Brahman who taught boys to recite the Veda. The Mahar's son

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Nov. 1, 1872.] CORRESPONDENCE, &c. 353 took this opportunity of learning by heart some part of the Vedas and made himself acquainted with all the duties of a Brahman. When this lad had ac- complished this be put on a sacred thread and gave out that he was the son of a Brahman and easily passed for a such because he had learned everything that a Braliman is expected to know. He then went to the house of the Brahman who taught the Vedas and asked his permission to learn with the other boys. This the Brahman readily gave; for his strong memory and intelligence gave promise that he would turn out a celebrated Vaidika (one who knows Vedas by heart.) The boy soon gained the favour of his teacher, who gave him his daughter in marriage. After residing for a few months after his marriage with his father-in-law he went back to his native place and made his parents acquainted with all his adventures. He built a separate house that he might live in it with his wife, and after binding the people of his caste by a promise that they would not divulge the secret of his caste to his wife, he went again to his father-in-law's house and took her to his newly built house. Notwithstanding the precautions, the Brahman girl heard enough of his low caste. No words can describe her indignation when she learned that she was wedded to a Mahar. Immediately she returned to her father's house and poured a torrent of abuse on him. After this she returned to her husband and attempted to kill him; but he escaped from her grasp and entered the body of a buffalo which was killed by her. She also set fire to the house in which her mother-inlaw was residing, and finally became a devi or goddess after her death. It is in honour of this goddess that the fairs are celebrated and buffaloes killed. I have given the substance of what I was able to gather from inquiries among the common people of this place. In Belgam a large car of the height of about fifty feet is prepared every twelve years, and a statue of the goddess is placed on it and carried in procession through the thoroughfares of the town, The car of this year was so heavy that it required three days to draw it through the town though some two hundred men were pulling it. When this car reached the green between the town and the fort of Belg&m, twelve buffaloes and hundreds of goats were killed. A large concourse of people was assembled on the green. There was a dispute as to who should kill the first buffalo between two Patels, each of whom claims the right. Everywhere on the green the work of slaughtering went on on the 14th July last. The head of the buffalo which was borne in procession before the car was carried round the town and buried in the ground and over it a small but was built. During the twelve days on which Lakabmi remains in a temporary shed on the green, no mills are allowed to grind. THE NYAYA'KUSUMA NJALI. SIR,Since I wrote my paper on the age of the Nyayakusumanjali which appeared in the Indian > | Antiquary p. 297, I have come across some additional information which appears strongly to corroborate the conclusions at which I arrived. One of the principal arguments there adduced was, that Udayana being older than Sri Harsha, and Sri Harsha older than the Sarasvatikanthabharana, and the Kanthabharana in its turn older than the beginning of the twelfth century of the Christian Era, Udayana at the latest must be placed in the eleventh century. I now find that the date of the Sarasvatikanthabharana has been fixed with somewhat greater precision than it was in the sentence quoted by me from Dr. F. E. Hall. I find that the Sarasvatikanth&bharana "dates probably from the end of the tenth, or it may be from the beginning of the eleventh century." It clearly follows from this that the terminus ad quem for the date of Udayana may safely be transferred back from the eleventh century into at least the close of the ninth century, if not even to an earlier date. It will be observed that we are thus making near approaches to that contemporaneity of Udayana and Sankara which, as I have shown, Madhav takes for granted. I have also recently observed the bearing on this investigation of the conclusion as to the age of Sri Harsha at which Dr. J. G. Buhler arrived in the paper which he read before the Bombay Branch of the Royal Asiatic Society on the 9th of November last, a summary of which appears in the Indian Antiquary,t vir., that Sri Harsha flourished somewhere about the middle of the twelfth century. This evidently conflicts with that to which the foregoing argument leads, and the question comes to one of the balancing of evidence on either side. Now I take it that the only vulnerable point in my argument, is the age of the Sarasvatikanthabharana-while on the other hand, Dr. Buhler's argument must proceed first upon the assumption that Rajasekhara, the Jain biographer of Sri Harsha, is a perfectly trustworthy guide, and secondly, on the assumption, that the identification of Rajasekhara's Jayantachandra, the son of Govindachandra, with Jayachandra " who reigned over Kanyakubya and Benares in the latter half of the twelfth century," is fully established The correctness of this last date (supposing the identity proved) would also require consideration. But that question is common to both the arguments, and on striking a balance, it results that the ono argument involves two assumptions, while the other involves none at all. The other argument corroborative of the principal one which I based upon the circunstance of VAchaspati Misra's having angwered Sri Harsha has also received additional confirmation. I was aware, that Vachaspati Mis'ra is stated by Professor * See Indian Antiquary p. 251 and Aufrecht's Catalogue 209a there cited. P. 80. Prot. Cowell's Preface to Mr. Boyd's Nagananda also mentions some other dates to which Srt Harsha has been assigned. Baba Rajendralala's, if I remendbor rightly, come nearest to mine.

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354 THE INDIAN ANTIQUARY. (Nov. 1, 1872. Taranatho to be quoted from by Gange. upadhyaya, one of the greatest of the Naiyayikas of Bengal. But I was not till lately aware of the century in which that great logician flourished, and Dr. Hall's catalogue gave no help in that direction. I have since found it stated, however, in the second number of Mookerjee's Magazine, (following apparently the statement to the same effect in B&bu Rajandralala Mitra's Notices of Sanskrit Manuscripts, Vol. I. Part III.) that Gangesopadhyaya lived seven centuries ago. This date, I take it for granted, either originates in, or is confirined by, the traditions belonging to the school of Nuddea with which Gangesop&dhyaya's name is connected. And assuming it to be correct, it follows that Vachaspati Mis'ra should be assigned to somewhere about the eleventh century, and the dates of Harsha and Udayana as based upon his, should undergo a corresponding modifica- tion. With that modification it will be seen that this argument also as now developed supports the conclusion of the foregoing one in the more precise form which it has assumed. KASHINATH TRIMBAK TELANG. 17th October 1872. Renown to Prince Rain a-si who gave his head for the land, watered with his blood. Unfading be the wreath of praise. He, whose wisdom is blind, cannot understand this story. Should princes not reward yout in reading it, murmur not, Hingalaj will reward you. To hear the renown of Prithwiraja, the jackal would assume the part of the lion. To hear the renown of Prithwiraja, the miser would unlock his stores. To hear the renown of Prithwiraja, the dumb would shake his head in delight; for its relation is a sea of virtues. The ignorant, on hearing it, will become stored with wisdom. In hearing it, the coward will become a hero. It is not the bard who says this, it is Sarasvati herself for U ma delights to hear it, and the lord of the lyre dwells in its praise. The ills of life it can remove; it will remove even your foe. It can bestow offspring and riches; and, though death it cannot remove, it can cause it to be envied."-(Trans. R. As. Soc., Vol. I., pp. 153, 154.) Honour to Prithviraja's name! To Raina-si eternal fame, Who for his sinking country fell ! Let deathless verse their glory tell, In straina that with their martial fire, May every mortal breast inspire, Instruct the dullest, rudest boor Make misers scorn their hoarded store, The dumb gesticulate delight, And cowards rush into the fight. Such strains as soothe immortal ears, And Uma's self enraptured hears. What can ensure such rich reward, As eulogy from tongue of bard? It cures all ills, subdues all foes, Wealth and posterity bestows; And, though death's sting it cannot heal, Makes others wish the sting to feel. Asiatic Journal, Vol. XXI. (1826.) AJANTA FRESCOES. LOVERS of art all over the world are growing keenly alive to the importance of preserving accurate and careful records of the old works while there is yet time, before each tinge has wholly escaped the plaster. They will be glad to know that Mr. Griffiths, of the Bombay School of Arts, goes with a few of his students to the Caves of Ajants at the end of November, to copy the very beautifully painted decoration which still clinge to the walls in spite of damp, neglect, bats, and the relentless tooth of time.-Pioneer. . ELEPHANTA CAVES. On the representations of Mr. Burgess to the Government of Bombay respecting the conservation of the Caves at Elephanta, the Government of India has sanctioned a monthly expenditure of Rs. 50 for their protection, and the Public Works Department is directed to carry out, in communication with Mr. Burgess, the improvements he has suggested. These include fencing at the entrances to keep out cattle, proper drainage to prevent water standing in the caves during the rains, and the removal of the earth accumulated at the main entrance of the great cave. THE ORIGIN OF THE WORD "LOOSAI. HAVING been frequently asked the origin of the word "Loosai," I endeavoured, in my last interview with the chief Dambum (Poiboi's governor and present minister), to obtain this information from him, and, as far as the imperfect means of commun.rating with him through a rude interpreter permitted, ascertained that the word was derived from "Looni Kor," the name of a place at present inhabited by the Saibi and Holugno Howloongs, probably the Hkonugtao mentioned by Mr. St. John of America. This country is said to lie between the Loosis and Poois east of the head of the Koladain river. The Loosis were at one time a weak and unimportant tribe, but the country alluded to being healthy and productive, they increased to a great extent, and then took the name of their place of residence, and thus became Loosais, just as the people of Wales are called Welshmen.-Major-General w. . NurHALL, in the Englishman. Addressed to his brother, and future bards. The patroness of barda. Narada. CONCLUDING VERSES OF THE PRITHIRAJA RASAU. By the son and successor of Chand, relating to the sack of Delhs and the death of Prince Rain a-si, the son of Prithviraja. "Glory to Prithviraja ! Renown to the Chauhan. . See the Sankhyatattvakaumudi Introduction p. 5. It is much to be wished that Professor Taranath would give as the authority for this statement.

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COPPER-PLATE GRANT OF PURUSHOTTAM DEB. A. D. 1483. J. Beaunes Obverse. DOCTORS S Govt Litho Press

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Reverse

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Dec. 0, 1872.] 355 ON A COPPER-PLATE GRANT FROM BALASORE (A. D. 1483.) BY JOHN BEAMES, B. C. S., &c. M HIS plate is in the possession of the Bhuyans (The above is in Oriya ; the rest is in SanT of Garh ada, an ancient and respectable skrit.) family of zamindars. Their estate of Gashpada Reverse. is situated on a rocky spur of the Moharbhanj As long as the moon and the sun, as long as the hills about 15 miles north of the station of earth shall stand, Balasore. The plate records the grant of the So long be the gift upheld of this rich grainestate to their ancestor, Poteswar Bhat, a Brah bearing land; man by Raja Purushottam Deb, King of Orissa. Whoso of his own or another's gift a Brahman This monarch ascended the throne in A.D. 1478 shall deprive, and the 5th year of his reign, the date of the For sixty thousand years a worm in dung shall grant, would be therefore 1433. The Bhuyans be born and live. however read it the 25th year of his reign which Sri Madangopal my protection. would make it 1503. This I shall show pre The marks at the end are ; first, the ankush sently is incorrect. The text in Roman charac or elephant goad, the special sign manual of the ters is as follows: kings of Orissa, referring to their ancient title Obverse. of Gajapati or lord of elephants ; second, the << Sri jaya durgayai namah bira Sri gajapati s'ankh or conch-shell of Vishnu (Jagannath), ganseshwara nava koti karnatakala-vargeswara third and fourth the khanda or straight sword, Sri purushottama deva maharajankar | poteswara and the katar or dagger, both emblems of the bhatasku dana sasana pata e 5 anka mesha di warrior-caste, the khanda belonging especially 10am somabara grahana-kale ganga-garbhe pu- to the hill-people, and the katar to those of the rushottamapura sasana bhumi chaudasa ashtot- plains. tara ba 1408ti daua delun e bhani yavachchan- With regard to the wording of the deed one drarke putra pautradi purushanukrame bhoga or two points may perhaps stand in need of exkaru thiba jalarama nikshepa sahit bhQmi delun. planation. Reverse. Gauseshwara or lord of Gaus i.e. Bengal, is a Yavach chandrascha suryascha yavat tishthati constant empty boast of the kings of Orissa, medini who claimed to rule from the great to the little Yavad dattamayahe esha sasya yukta basun Ganga, i.e. from Ganga to Godavari. Their dhara kingdom did frequently stretch as far as the Swadattam paradattam va brahmavrittim haret latter river, and even beyond it; but only twice yah in all their annals did they reach the Ganges Shashtir varshasahasrani vishtayam jayate kri and then only for a brief period each time. mih "Karnita kala" is a mistake of the engraver Sri madanagopalah saranam mama. for karnatotkala "Karnata and Utkala," the Translation. form which occurs in all the deeds and descrip tions of the monarchs of Orissa. This very Reverence to Sri Jaya Durga. Of the hero, Purushottam Deb conquered Kanjikaveri or Conthe illustrions Gajapati, lord of Gaur, lord of the jeveram and spent the greater part of his reign tribes [of the country) of the nine forts, Karnata on the Godavery. The expression later on in and Utkala Sri Purushottam Deb Maharaja to this plate "Gangagarbhe" probably refers to Poteswar Bhat a deed of gift of a Sasan. In that river the "Sanganga" or little Ganges of this fifth year of my reign the tenth day of the Oriyas as there is no record of this king's Mesh, Monday, at the time of an eclipse, in the having ever visited the great Ganges. womb of Ganga, I have given Purushottampura " Sasan" in Orissa is a patch of rent-free land Sasan land fourteen [hundred] and eight be- with a village inhabited and cultivated exclusides, ba 1408 tis, as a gift. This land as long sively by Brahmans, generally on behalf of some as the moon and sun, son, grandson and the rest, god, whose temple is in their village and whose generation after generation enjoying remain worship they are theoretically bound to keep up. I have given the land together with its tanks As a rule the poor thakur gets very little worship and gardens. 1 and the money goes into the Brahman's bellies

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356 THE INDIAN ANTIQUARY [DEC 6, 1872. or on to their backs. These Brahman's Sasanslar and interesting. Potesar Bhat obtained are scattered all over the country and are de- possession and he and his descendants held the tected at once by the large comfortable home- estate for some generations. In the reign of steads, the groves of cocoa-palms and fruit the bigoted Emperor Aurangzeb, however, Sartrees and the generaily superior style of cultiva- besar Bhat, the then proprietor, was ousted by tion. The cocoa-palm flourishes well in Orissa, the Raja of Moharbhanj whose territories adbut is not grown except by Brahmans owing to joined the grant. The Bhat applied to the the popular superstition that if a man of another Subah of Bengal who sent a small force and caste plants them, he or his children will die in drove away the kaja's troops. Before restoring a year and a dar. the land however to the Brahman, he demanded "e 5 anka." The letter which I read this payment of the expenses of the expedition. The vas rexi by the Bhuyans as a 2 which it only Brahman in vain represented that having been very distantly resembles. dispossessed of his land, he was unable to pay; "Mesha"-the sign Aries, and technical name the Subah refused rostitutien. Sarbesar then for the month Baisakh (see my note at p. 64 journeyed all the way to Agra where he laid his Indian Antiquary.) case before the Emperor. Aurangzeb was no "Di10am" and "ba 1408ti." This is the lover of the Brahmans and paid very little attenOriya fashion of writing figures, the name of the tion to him, and at last to get rid of him tauntarticle is divided in two and the numbers writ- ingly told him he should have his land back and ten in between, the above forins stand for 10 be let off paying the costs of the expedition if diam, and 1408 bati respectively. Thus they he would turn Musulman. The Brahman rewould write 10 rupees, ta10nka 10 tanka ; sisted for a long time, but finding that the Em5 maunds would be maona, 30 years ba30tsara, peror was deaf to remonstrances, he eventually and so on. consented, embraced Islam and returned to " Chaudasa ashtottara" here again the en- Orissa with an order for his restitution to his graver has omitted the letter the should have estates. Since that time the family has been written "Chauda sata"--fourteen hundred. As Muhammadan, and the present head of it, Ghulam the grant is in Oriya and not in Sanskrit per- Mustafa Khan, and his brothers are men with haps he meant the sa to do duty for sau, as the quite a Mughul type of countenance, probably short vowel is pronounced o, and Oriyas often derived from frequent intermarriages with Mucarelessly write so, no for sau, nau. The grant ghul and Pathan ladies. of so vast a tract of country to a single Brah- The archaic form of the letters in this grant man (1408 batis 28,160 acres) seems to sup- renders it very valuable as showing the gradual port the native tradition that Gahrada and the development of the modern Oriya alphabet adjacent country was at that time uninhabited, from a southern variety of the Kutila type. or at least only sparsely peopled, and this idea I would call attention to the two forms of the is further countenanced by the fact that the , also to the double , and the ; The king gives his own name to the grant, calling it appended and 3 are also very antiquated and " Purushottampur Sasan." singular, shewing especially the absence of The reverse contains merely the usual San- all distinction between the long and short skrit formula observed in all such grants. and the gradual growth of the now somewhat The subsequent history of the Sasan is singu- abnormal. ON THE DERIVATION OF SOME PECULIAR GAURIAN VERBS. BY Rev. A. F. RUDOLF HOERNLE, D. PH. TUBINGEN, PROF. SANSK: JAYNARAYAN'S COLLEGE, BENARES. By the term Gaurian I understand the San- language, but have formed by a process peculiar skritic vernaculars of North India. to themselves. l'he Gaurian languages possess a class of All Sanskrit and Prakrit verbs can be divided verbs which, though, as a rule, easily traceable into their component parts, viz., the conjugato a Prakrit or Sanskrit origin, they have nottional affir, the (verbal) base, and the root; e. 8., received from either the one or the other kathayati' consists of the affix ti of the 3rd

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Dec. 6, 1872.] GAURLAN VERBS. 357 pers. sing. pres., of the base 'kathaya,' and of the modification of the Prakrit forms pavisai' and rpot 'kath' (which last is obtained by separating 'oyavigai,' if they had passed into the Gausian. the affix of verbal derivation 'aya' from the verbal It is not difficult to recognize the principle base 'kathaya'). Similarly the Prakrit kahei' and method of formation of these two new verbs. consists of the affix i, the verbal base kahe,' and Their rerbal bases are paitha' and 'baitha'; and the root 'kaha.' Now in most cases the Sanskrit these, as can be very easily show, are identical verbs have passed through the Prakrit on to the with the past part. pass, of the roots 'pravis' and Gaupian, merely subject to certain phonetic "upavis,' viz., with pravishta' and 'upavishta', modifications; as Sanskrit 'kathayati' becomes in of which they are merely phenetie modifications Prakrit kahei,' and in Gausian (Hindi) kahe,' according to regular phonetic laws; namely, where the affix, being a final short vowel, has Sanskrit pravishta' becomes in early Prakrit been dropped according to a general Gaurian pavitha,' in later Prakrit paitsha,' in Gaurian phonetic law [compare Sanskrit (Vedic) 'chalya' i 'paitha.' Similarly Sanskrit 'upavishta' becomes Prak. chalia, Gaur. chali' or 'chal.') In some in early Prakrit 'uvavittha,' in later Prakrit cases, however, the Gaurian has lost the original uaittha,' in Gausian vaitha' or 'baitha.' The base of the verb, and replaces it by a new base of general phonetic laws involved in these changes its own formation. This new base is the participle are the following:-1. The early Prakrit perf. pass. formed from the root of the verb of changes all Sanskrit compound consonants, if which the original verbal base has been lost; initial, to simple consonants, and if medial and and to this new or secondary verbal base all the dissimilar, to similar compound consonants; and conjugational affixes are added, exactly as they 2. It turns all medial single eards into sonants. would have been added to the original verbal 3. Gausian makes sandhi of all vowels placed base, if it had not been lost. in hiatus by the second Prakrit law, changes The verbs formed in this manner may be con- all similar compound consonants into single sidered as a kind of nominal verbs; only that consonants, and, by way of compensation, lengthese secondary verbs, being substitutes for the thens a preceding short vowel and turns into lost original verbs, are in meaning identical with a triphthong (ai, au) a preceding diphthong (e, o). the latter. If we should suppose that the Eng- For details and exceptions from these laws, as lish language had lost the verb "to draw" with affecting the Prakrit, I must refer the reader to its whole conjugation excepting the past part. Prof. Cowell's 'excellent edition of the Prakrita Piss. " drawn," and bad formed from this parti Prakasa. ciple a new verb "to drawn," but with the same To the secondary bases paitha' and 'baitha,' meaning as "to draw," and conjugated regular- thus formed, the conjugational affixes are added ly, thus pres." he drawns," past "he drawned," exactly as they are added to original bases. The fut. "he will drawn," &c., we should have an affix of the infinitive is nd (or rather and, for exact parallel of what has actually happened in Sanskrit aniyam); hence paithana' and baiGaasian. A few examples will fully illustrate thana,' just as "kahana' or 'chalana' (for this. Sanskrit kathaniyam'chalaniyan'). The affix In Sanskrit there is a root vis' which with the of the 1st pers. sing. pres. is 00' (Skr, ami) prefix pra' (.e. pravis') means "to enter"; and hence paithanand baithan jusi as kahan, with the prefix*upa' (i.c., upavis) "to sit." Their chalan' for Skr. kathayami,' chalami.' The respective verbal bases (adding the derivative affix of the 3rd pers. sing. pres. is . (Bkz. ati); affia a) are pravisa' and 'upavisa.' The 3rd pers. hence paithe' and baithe, just as kahe,' sing. pres. (adding the inflexional affic ti) are chale' (for katbayati, chalati). The form pravisati' and 'upavisati.' In Prakrit these paithe' transliterated into Sanskrit would give forms are found in the modified form pavisai' us a form pravishtati,' separable into pra (prefix) anduvavisai.' In Gaurian, on the other hand, visht (root) a (verbal derivative aflix) ti(conjugenot only these forms but the whole conjuga- tional affix); similarly the form paithana' would tion of pravisa' and upavisa have disappeared reprezent a Sanskrit forma pravishtaniyam,' sepaaltogether; and in their place we find substi- i rable into pra and visht (root) and aniya. That tuted the two verbs paithana' and 'baithana' | is, they would postulate & root or dhata visht;' with a regular and complete conjugation, e. 8., and this may perhaps illustrate the origin of not the Brd pers. sing. pres. of paithana' and few dhatus of similar phonetio constructiva (se 'baithana 'are 'paithe' and haithe,' just as paise' chesht' to search, gosht to accumulate, which are and baise' which would be the regular Gausian now enumerated among the primary roots, bet

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358 THE INDIAN ANTIQUARY. which doubtless are really secondary roots derived from original verbal bases. " A few more examples of this kind of secondary Gaurian verbal bases or verbs are the following: Uthana' to rise, to stand up, from the secondary base 'uth' for 'uthya,' Prakrit 'utthia,' Sanskrit utthita' (from the prefix 'ut' up and root. 'stha' stand). Again' ugana' to spring up, from the secondary base 'uga,' Prakrit 'uggaa,' Sanskrit 'udgata' (from 'ut' up and gam' to go). Again 'ubhana' to be erect, to rise, from the secondary base' ubha,' Prakrit 'ubbhia,' Sanskrit 'udbhrita' (from 'ut'up, and 'bhri' to hold). The Prakrit form 'ubbhia' becomes in the first instance ubhya,' which we have in the low Hindi participle and adjective 'ubhya' erect or reared up. Next 'ubhya' is contracted into ubha,' which we have in the Marathi adjective ubha' erect (see Col. Vans Kennedy's Marathi Dictionary). And from this form 'ubha' the secondary verb 'ubhana' is derived. The original verb would be ubharana' from the Sanskrit udbharaniyam;' just as 'chalana,' from Sanskrit 'chalaniyam.' This original verb, indeed, has not altogether disappeared from the Gaurian; for it exists with a very limited meaning and in a slightly modified form in the verb 'ubhalana' to boil, to bubble up. " There is a peculiarity about the verb 'ubhana.' It has an apparently irregular causal. According to the regular Gaurian manner of forming causals, the causal of 'ubhana' should be 'ubhana.' This form, indeed, is probably used in low Hindi when the verb is employed in its literal meaning to cause to be erect. But when it is used metaphorically (as applied to the mind) in the sense of exciting or provoking, it forms the causal ubharana.' This irregularity, however, is only apparent, for ubharana' is only the Gaurian phonetic modification of the Sanskrit causal of the original verb; that is, 'ubharana' represents a Prakrit form 'udbharanian', and Sanskrit udbharapiyam', which is the past part. pass. of the verbal base udbhari' (or udbharaya), the causal of the original base 'udbhara'; and'udbhara' is the base of the root 'udbhri' from which the past part. pass. 'udbhrita' is derived, which in its turn gives rise to the Gaurian secondary base ubha' and secondary verb ubhana.' The Sanskrit original base udbhara' with 3rd pers. sing. pres. udbhari', &c. would be in Gaurian 'ubhara', ubhare', &c. ; but all these forms have [DEC. 6, 1872 disappeared in Gaurian (except, as already noticed, in the form 'ubhalana)', and have been substituted by the secondary base'ubha' with its conjugation ubhe', &c. But fortunately, the Sanskrit causal of the originial base has been preserved in Gaurian; and thus a clue is afforded us for tracing the (otherwise somewhat obcure) origin of the verb 'ubhana' and the adjective ubha,' e. g. the 3rd pers. sing. pres. of the verb 'ubharana' is ubhare', Prakrit 'ubbharei' orubbharedi', Sanskrit udbharayati. ;' just as Sanskrit 'kathayati,' becomes Prakrit 'kahedi' or kahei, Gaurian' kahe*.' The case of the two verbs bhana' and 'ubharana' serves to illustrate the origin of another group of verbs, viz, 'pugana' and 'pukarana', chana' and pahunchana'. The verb 'pugana' means to arrive, and occurs in low Hindi (Marwari), and in Naipali. The same word occurs in Panjabi as ' pujana' (or pujjana') and in Marathi as pochanen'. The Marathi form 'pochanen' has an alternative form pahunchanen.' The latter form is the only one preserved in high Hindi where it is' pahunchana.' It occurs also in Panjabi as 'pahunchana.' It follows from this comparison, that the low Hindi pugana' and the high Hindi pahunchana' are identical. From this again it follows that the syllable 'pu' of 'pugana' is identical with the element' pahun' of pahunchana', being merely a contraction of two syllables into one, such as is not uncommon in the modern vernaculars; and further that the element 'gana' is identical with the element 'chana.' The next question is, what is this 'gana' and chana? In the first place we observe, that in Naipali, as a rule, the initial k of the root 'kara' (Prakrit for kri) to do is softened to g; and, second, that the two verbs 'ubhana' and 'pugana' are conjugated identically; e. g., in Naipali, as 'ubhikana' having risen, so 'pugikana' having arrived; as 'ubhyo' risen, so 'pugyo' arrived, etc. Putting this together we must conclude, that as 'ubhana' is derived from 'ut' and the root 'bhara' (or bhri), so 'pugana' is derived from 'p' and the root 'kara' (or kri); that, in fact, the element 'gana' is a phonetic modification of kana and is a verb formed from a secondary base derived from the past part. passive of the original verb 'kara.' This participle in Sanskrit is 'krita,' in Prakrit 'kida' or 'kia,' in Gaurian' gya' (or kya), a form which we The same Sanskritic or Prakritic causal is preserved in the Gaurian verb 'sambhalana,' to keep, to support. For 'sambha lana' is the Skr. sambharapiyam,' Prak. 'sambhirapiam,' the 3rd pers, sing. pres. is 'sambhale,' Prak. 'sambharei,' ol 'sambharedi,' Skr, 'sambharayati,' etc.

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DEC. 6, 1872.] have in the Naipali past tense, 'pugyo.' This form 'pugyo', then stands for an original form pu+krita. From the past part. passive 'pugya', the secondary base puga' is derived, as ubha' from 'ubhya;' and from the secondary base 'puga' the verb 'pugana' is derived. In the next place, this result is confirmed by an examination of the verb pukarana.' We have seen that the causal of 'ubhana' is ubharana'. On the assumption, that the element' gana' of pugana' be identical with 'kana' and a derivative of the root 'kara' (or kri), if we form a causal of 'pugana' (or its origi-pahonka' and a secondary verb 'pahonkana' or pahun.' The original Sanskrit past participle from which the secondary verb ' pugana' is derived, must have been paravankrita or parevekrita. I think, for reasons which it would take too long to detail here, that it was the latter paravekrita. This form would be represented in Prakrit by passammi kia or pahammi kia. The latter form would change in old Gaurian to 'pahamkya' or pahankya;' and of these again the latter would change in Modern Gaurian to pahonkya.* And finally from this form, a secondary base 6 would be derived. This form 'pahonkana' or slightly modified pahunkana' or 'pahunkana,' must have been (at all events ideally) the form of the verb on which all the different Gaurian modifications of it are founded. These modifications most probably took place very early. In Marathi, Hindi, and Panjabi the guttural changed to the palatal, thus we obtain the forms, Marathi-'pahouchanen,' Hindi-' pahunchana,' Panjabi pahunchana' which are also sometimes met with in a slightly corrupted form without the anuswara pahuchana' and 'pahuchana.' Next the element pahun' (pahu) or' pahun' (pahu) was contracted to pu or pu, and at the same time the hard guttural was in Naipali and (low) Hindi softened to TT, and the hard palatalin Panjabi to T, thus we obtain the Marath form puchanen,' the Hindi 'pugana,' Marwari also pugavon,' the Naipali 'puganu," and the Panjabi pujana' or 'pujjana.' The change of gutturals to palatals is rather common in the Aryan family of languages (see Bopp, Comp. Gramm. SS. 13, 14); and it is not without example in the Indo-Aryan branch of it itself; e.g., the Sanskrit 'kirata' a savage, becomes in Prakrit chilada'; the Prakrit 'kio' (for Sanskrit GAURIAN VERBS. " nal form pukana') analogous to the causal 'ubharana' of 'ubhana,' we obtain the form 'pukarana. Now this assumed causal really exists, and is, in fact, nothing else but the verb pukarana,' mentioned above. For 'pukarana' means to call, and "to call some one" means really nothing else but "to cause some one (by means of the voice) to arrive." The verb ' pukarana' originally must have had a wider meaning, i.e. in general "to cause to arrive." In course of time its use and meaning was restricted to a particular mode of causing to arrive, viz., by means of the voice. 4 Having thus discovered the origin of the element 'gana,' the next question is what is the origin of the other clement' pu' or 'pahun.' We have already seen that the Naipali past tense 'pugyo' represents a Sanskrit form pu+kritah; just as ubhyo' a Sanskrit form ud'+' bhritah.' The element ud' is a prefix; but there is none among the Sanskrit prefixes, which could have been phonetically modified to pu,' or still less to 'pahun.' But there is another way of accounting for this element. It may be an adverb qualifying the participle 'kritah.' In that case, since the verb pugana' means to arrive, and the element' gana' to make, it must be an adverb meaning, "near;" for to make near is the same as to come or to arrive; if, e.g., I make near a town, 1 arrive at it. This is well illustrated in the well known prayer, sAnnidhyaM kuru me deva prasanno bhava sarvadA / i.e., come to me, God, and be gracious to me always; or literally 'make near to me, O God, etc. Now there is a Sanskrit adverb 'parsvan' or 'pareve' meaning near, which still very commonly occurs in Ganrian poetry in the form pahan' This Gaurian o must not be confounded with the Sanskrit diphthong air, with which it shares the same letter. It is a pure vowel, the long o, the Greek Omega (), and like it equivalent to the Sanskrit 4. Gaurian possesses also the corresponding short vowel o, the Greek omikron, 359 kritah') becomes in Gaurian chiyo' (for kiyo which is the old Marathi postposition of the genitive); to the Hindi (gen. postposition) ka corresponds in Marathi cha, in Sindhi jo. Ip all these instances as well as in the original form (pahon kia) of the base 'pahuncha,' the guttural is immediately followed by the. palatal vowel. This circumstance naturally accounts for the transformation of the guttural into the palatal. Very similarly a Sanskrit dental, followed by a palatal semivowel or palatal vowel, changes in Prakrit and Gaurian and like it equivalent to the Sanskrit a, from which it is not distinguished in writing. For this statement as well as for the consecutive phonetic changes given in the text, there is abundant evidence. But this paper has already run to such a length, that I must refrain from entering into them here.

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360 THE INDIAN ANTIQUARY.. [DEO. 6, 1872 into a palatal; as tya, dya, dhya, eto, be- does not account for the consonants ch, j, 9, come resp. chcha, ja, jjha ; e.g., Skr. satya' which are the distinguishing feature of that true=Prak. and Gaur. sachcha'; Skr. adya' group of verbs. In the other word 'praghornita,' to-day-Prakrit "ajja, Gaur. 'Aja'; Sanskrit the dental t is supposed to be the original of madhya' middle, - Prak. and Gaur. majjha. the palatal ch. It is not proved that the word The Panjabi form pujana' has the same rela- occurs in Sanskrit. Still this need not be an tion to the Marathi form puchanen' as the insuperable objection. But it is fatal to this Sindhi genitive postposition jo' to the Marathi theory that the Sanskrit dental t is always cha.' elided in such words, in their passage through There is another theory of the origin of the the Prakrit to the Gausian, and therefore canverb pahunchana' and its group of modifica- Dot have originated the palatal ch; and 2, that tions. According to this theory, it is derived a dental never changes by itself into a palatal, from the Sanskrit noun "pragharna' guest, or but only if followed by a palatal sound (as in from the Sanskrit past participle passive 'pra- ty, dy, etc.); and 3, that the theory does not ghurnita,' also meaning guest. The first of account for the verb 'pukarana,' and not easily these two words may be set aside at once, as it for pugana.' THE MERKARA PLATES. I. NOTICES OF THE CHERA DYNASTY. early state, however, it comprehended the extreme The inscription of which the accompanying plate south of the Malabar coast or Travankor, and presents & facsimile is engraved on three copper consisted of that province, Wyn&d, the Nilgiri plates 8 inches by 3-2, and varying in thickness mountain district, the southern portion of Koimfrom 0-065 to 0-1 inch. They are secured on a batur, and part of Tinnevelli. In this tract ring 0-25 inch in thickness and about 3 inches we have in Ptolemy he people called Carei, and diameter inside, closed by an elephant in relievo not far from it Carura regia Cerobothra with its trunk down, and measuring 0.97 by 0-88 in which, making an allowance for inaccuracies inch. They were first brought to my notice by of sound and expression, we have the Cheras Mr. Graeter who gave me a transcript of them, and and Karur still a city in this district, and Cheracalled my attention to their age and the names of pati, the sovereign of Chera. the kings mentioned in them. Through the kind "It seems probable, therefore, that in the comness of the Rev. G. Richter of Merkara, I have been mencement of the Christian era, Chera, or as it able to obtain the use of them in order to prepare is also called Konga, was an independent prithe facsimiles. cipality. Of its history, either before or since, As illustrative of the history of the Cher & little satisfactory occurs, until periods comparadynasty, the following extracts are given from tively modern. Lists of princes, one of thirty, Wilson's Mackenzie Collection and another of twenty, who, it is said, ruled in the "CHERA.-Another political division of the south Dwapar and beginning of the Kali age, are given of India which inay be traced to periods of some but they are unaccompanied by details : another antiquity, is that of the Chera kingdom, which series of twenty-six princes adds the political is always enurucrated along with the Pandyan events of their reigns, and closing with the conand Chola states, by original authorities. The quest of the province by Adity & Varm &, & boundaries of this principality seem to have been Chola prince in A.D. 894, it enables us to place the of little extent, and it was probably most coin commencement of the dynasty in the fifth century. monly feudatory to its more powerful peighbours The occupation of the country by the Chola Rajas except where it had extended ita northorn limits was not of very long continuance, and in the course 80 as to interpone & mountainous barrior between of the tenth century the capital Talk&d was that it and its enemies. The northern limit of Chera of the first or second sovereign of the Hayasala varied at different periode, being originally placed or Bolala dynasty of the sovereigns of Karnat Pabiai near Dharapura, whilst at & sub- ta. The name of Oher appears to have been sequent period the capital, Dalavanpur or discontinued from this period, and the districts were Talked above the Maiour Gh&ta, indicates & con- annexed to the neighbouring principalities of siderable extension of the boundary in this quarter, Kerndta, Madura, or Tanjor." and the Chera principality probably included The Kongadula Rdjakal, a palm leaf MB. referthe kroater portion of Karnata. Its eastern red to above, be describes 48 "80 account of the limits were the possessions of Chola and Pen princes of the country known as Kongor dys, and the western those of Kerala.. lo its | Chera," corresponding "Rearly with the modern * Wilson, Mackensie Coll. Intz., pp. zoll-zeiv.

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Dec. 6, 1872.] THE MERKARA PLATES. 361 districts of Salem and Koin batur, with addi- tion of parts of Tinnevelli and Travankor. The boundaries, according to the Tamil authori- ties, are the Palini river on the north, Tenk & s'i in Tinnevelli on the east, Malabar on the west, and the sea on the south. According to this work, the series of Kongaor Chera princes, amounted to twenty-six from Viraraya Chakravarti to Raja Malladeva, in the time of whose descendants the kingdom was subdued by the Chola Raja, in the year of S'Aliv&han 816 or A. D. 894." "From the Tanjor sovereigns, Chera passed under the dominion of the Belala Rajas of Maisur, and finally under that of the princes of Vijayanagar, of whom some account is also given in this work." Professor Dowson gives an abstract from a MS. translation of this Kongades'a Rajakal at the India House, from which the following account of the Chera kings is taken : 1. "Sri Vira Risja Chakravarti was born in the city of Skandapura, and was of the Reddit or Ratta tribe (kulam) and of the Suryvansa (solar race); he obtained the government of the country and ruled with justicu and equity. 2. Govinda Raya, son of Vira Raja, was the next king. 3. Krishna Raya, son of Govinda Raya, ruled 7. Tirus Vikrama Deva Chakravarti I., son of Chaturbhuja Kanara, succeeded, and was installed in A. S'ul. 100 (A.D. 178), at Skandapura. The celebrated Sankaracharya (called in the MSS. Sankara Deva) came to this king and converted him from the Jaina to the Saiva faith. After his conversion he marched into the southern country and conquered the Chola, Pandya, Kerala, and Malayalam countries, after wbich he returned. He made many grants in charity and in encouragement of the learned ; a deed of grant, dated Vaisakha-s'uddh A. Sal. 100,-year of the cycle, Sidharthi (A.D. 178), to Narasinha Bhatt, Guru, of the Bharadwaja gotra, is stated to be in the temple of Sankara Deva, at Skandapura, This king governed the Karnata as well as the Konga des'a. 8. Kongani Varma Raya succeeded; he was of the Konavar or Konvayan tribe and Ganga-kula, and was installed at Vijaya Skandapura in A. Sal. 111.-year of the cycle, Pramoduta (A.D. 188), and reigned for fifty-one years; he exacted tribute from many rajas whom he conquered, and by his munificence and charity cleared away the sins of his predecessors of the Ganga race;' his title was Srimat Sampati Kongani Varina Dharma Mahadhi Raya. 9. Srimat Madhava Mahadhi Raya, son of Kongani Varma, succeeded, and was installed in the government of the Konga des'a, at Skandapura ; he was learned in all the sciences and maxims of justice, ruled with equity, and was renowned for his munificence to the learned and the poor. 10. Srimat Hari Varma Mahadhi Raya, son of Madhava Raya, succeeded; he was installed at Skandapura, but resided in the great city of Dalavanpura, in the Karnata desa. He exacted tribute from many different rajas, and was renowned as an eminent hero among all kings; he ruled according to the maxims of polity, and being very wealthy made many grants of land, one of which is recited, viz., a grant of land in Tagatur, a petta (suburb) of Talakad to the Brahmans for the worship of Mulasthan Iswara in that place, dated Panguni, A. 841. 210,-year of the cycle, Saumya (A.D. 288). 11. Vishnu Gopa Mahadhi Raya, son of Hari Varma, succeeded, and was installed at Talakad or Dalavanpura ; he conquered the Purva-dik (eastern country) and was renowned as a great warrior; he made many grants to Brahmans and to the poor, and being a zealous votary of Vishnu, erected inany temples to that deity ; hence he derived his name of Vishnu Gopa.' The Konga and Karnata des'as were both under his command :' having no children he adopted a lad of his own race, named him Madlmava, and resigned the crown to him. next. 4. Kala Vallabha Raya, son of Krishna Raya, was next in succession. Of these kings nothing more than their equity, justice, and renown is recorded. 5. Govinda Raya, son of Kala Vallabha, was the 5th in succession; he conquered the hostile rajas, exacted tribute from them, and ruled his country with justice and renown. This king made a grant of land to a Jaina Brahman, named Aristanan, for the performance of worship in the Jaina basti (temple) of Kongani Varma, in Vaisakha, A. Sal. 4, --year of the cycle Subhanu (A. D. 82.) 6. Chaturbhuja Kanara Deva Chakravarti succeeded, he was of the same race, but his parentage is not mentioned. He is stated to have had four bands; he was versed in the art of archery and various sciences, and ruled with equity and renown, obtaining the honorary insignia of all the other rajas.' A Jaina named Naga Nandi, a learned and venerable man, was minister to the three last named rajas. * Wilson, Mack. Coll., Vol. I, pp. 198-9. + Dowson "on the Chers kingdom of Ancient India," Jour. R. As. Soc., Vol. VIII, pp. 2-6. IA Teluga tribe, see Ellis's Mirasi Right, p. xii. $ Wilson, Mack. Coll., p. 199, has Kumara dera, and apparently intended for the 7th king. He omits the names of the 12th and 15th in this list, and his series ends with Gunottama Deva.-ED. The writer of the MS. bas evidently understood the title Chaturbhaja, "four armed," as having a personal and literal reference to this prince; it is however a title of Vishnu, which is frequently assumed by his followers. Lassen says (Ind. All. II. 1017, note) the word titira preceding this name is Tamul, and is to be regarded as a translation of the Sanskrit Sri.--ED.

Page #398
362 THE INDIAN ANTIQUARY. (DEC. 6, 1872 12. Madhava Mahadhi Raya, adopted son of He maintained all the charitable and religious grants Vishnu Gopa, was installed at Dalavanpura, and which had been made by his ancestors in the counruled for some time under the orders of his father; tries which they had conquered, as well as in the but a son being born to Vishnu Gopa, that son was Chera and Karnata countries. installed in the government. 20. Kongani Mahadhi Raya III. succeeded his 13. Krishna Varma Mahadhi Raya, son of Vishnu father Bha Vikrama, and governed the countries with Gopa, was installed at Dalavanpura, and on that justice and equity. He made his brother commanoccasion he granted some countries near the der of his armies, and several rajas having refused Kanavai and the mountains to his adoptive brother, to pay tribute, he collected his armies and conquered Madhava Mahadhi Raya, who had lately ruled ;' the Chola, Pandya, Dravida, Andhra, Kalinga he governed the kingdom equitably; he was a Varada, and Maharashtra des'as, as far as the Narzealous votary of S'iva, and having set up a Linga mada river, and took tribute from them; he then at Dalavanpura granted some lands for its support: returnel to his capital, Dalavanpura, which he he had no son. strongly fortified, and made many benefactions. 14. Dindikara Raya, son of Kulati Raya, of the The title of Bhu Vikrama Raya was taken by him. family of Vishnu Gopa's adopted son Madhava He acted in these campaigns, and in the governruled for some time, but was deposed by the Mantri ment of the country under the advice of his youngSenapati of the late raja, who installed est brother Vallavagi Raya. 15. Srimat Kongani Mahadhi Raya, son of 21. Raja Govinda Raya succeeded his father, and Krishna Varma's younger sister, in A. Sal. 288, ruled the country with equity and renown, subduing year of the cycle, Parabhava (A.D. 366). This prince all the hostile rajas. He was esteemed a most pure was learned in sciences and in languages, he con person in the Gangakula, and from his attachment quered all the des'as and took tribute from their to the Lingadhari sect, was called Nandi Varma. rajas,' and granted many charities. A person named This prince resided for some time at the city of Yarachandra Dindikara Raya, who had some des'as Muganda-pattana. under his charge during the reign of this king, made 22. Sivaga Maha Raya, brother of Govinda Raya a grant of the village of Parola-kapur near Alur succeeded; he was installed at Dalavanpura, but grama. 16. Durvaniti Raya, son of Kongani Raya II. resided for some time at Muganda-pattana, ruling succeeded and ruled the Konga and Karnata des'as. the kingdom justly. In A. Sal. 591,-year of the This prince is represented to have been deeply versed cycle, Pramoduta (A.D. 668), he made a grant of the in magic and the use of mantrams; by repeating village called Halihalli to a learned Brahman of the mystical word on when his enernies were drawn Dravida des'a. 23. Prithivi Kongani Mahadhi Raya, grandson up against him, they were enervated and dispirited, so that he obtained easy victories over them. He (son's son) of Sivaga, succeeded ; his commanderconquered the countries of Kerala, Pandya, Chola, in-chief, Purusha Raya, conquered the hostile rajas, Dravida, Andhra, and Kalinga, and exacted tribute and the king conferred upon him a grant of twelve from the rajas thereof; all hostile kings were afraid villages near Skandapura, and the title of Chavurya of him, and hence he was called Doony Veeroota Parama Narendra Senadhipati, in Chaitra, A. SAL Raya (Dharma virodhi, or Punya virota) the unjust 668,-year of the cycle, Parthiva (A.D. 746). This Raya. king ruled the country in felicity, and was known 17. Mushakara Raya, son of Durvaniti, succeed by the title Siva Maha-raja. ed, he was learned in the military art, and took 24. Raja Malla Deva I. son of Vijayaditya Raya, tribute from those rajas whom his father had con- younger brother of Prithivi Kongani Raya, succeedquered, keeping them in subjection and fear. He ed, and ruled the Konga and Karnata des'as. This resumed the grants which had been made to the prince always dressed with magnificence and eleBrahmans and the poor ; and hence he obtained the gance. He is recotded to have made a grant to his title of Brahmahatya Raya. Senadipati of twelve villages belonging to Vijaya 18. Tiru Vikrama II. son of Mushakara, suc Skandapura situated above the Kanavai along with ceeded; he was a learned man and well versed in Vijaya Skandapura. The mantris of his tribe, the the science of government ;' he obtained posses nobility, and the Mallikarjuna Swaini, were desion of all the des'as,' and ruled them with justice. clared witnesses tc the grant.' 19. Bhu Vikrama Raya, son of Tiru Vikrama 25. Ganda deva Maha-raya, son of Malla-deva, succeeded, and was installed in A. Sal. 461,-year succeeded; he was a powerful prince, and obtained of the cycle, Sidharthi (A.D. 539). He ruled the two the different insignia of all the rajas. He fought countries of Konga and Karnata, and conquered with the Dravida Raja in Kanchi des'a, defeated him many other countries. Froin the great number of and exacted tribute from the country; he fought elephants which he procured, the title of Gajapati also with the Chola Raja, into whom he carried was given to him ; he had several weapons made of terror, and afterwards established amity with him.' ivory which he kept by him as trophies of victory. He maintained a friendship with the Pandya Raja, * Compare this date with that given in the grant, vis., 888. -Ed.

Page #399
MERKARA COPPER PLATES. sqviistd U staam sl lnsng pngkhlHphtntmnaabiiykssmrGau (r)mjjhmnna`sriir50svkm80ttthaan 20 soobhaatnaangdhMcngsnggmkhaangvaam yk maanraangt39"maastsssnaasktaan ngthaah uusmngMsmlysnggmkhnyuMsukhrngd raajaataelkhusmuaythvaaynnaa paang gdsuum dmmmmmm80 39uuystynaa af sPS dhMjaakhnyuMnZ0z8s(r)(r)2Sssmtaengjuapjjn3n "3=qhzce=x+naaycuHkhsbittaam. a I Z80S "ZZ3"si0832gI3ptyngn nysbptyngvaay dhvoebiibnghluuttypaansmngMtooyqaamsuun(ryyjaang gnggngcaan <Page #400
III IV cng*q02g489<>IZ smayriengmkthaa tddhsaastrc"tuM sttuM88 duuk-phnjaasaasn praa thaa jaat 18khnyuMsbvvaatraay ngvien sii yn3 gnknaangkh3*(c)

Page #401
Dec. 6, 1872.] THE MERKARA PLATES. 363 = and was renowned among the Ganga-kula for pro was then entirely overrun with jungle. This place testing the kingdom. he called Sri Ranga pattana (Seringapatam)." 26. Satya Vakya Raya succeeded his father Prof. R. G. Bhandarkar's remarks given below Ganda-deva, and ruled the kingdom in equity and will show the importance of the inscription in conjustice, punishing the wicked and protecting the nection with this abstract. And Mr. Rice's trangood. He was never failing in truth, hence he ob- scription will aid those unacquainted with the tained the title of Satys Vakya Raya (the truth original character in reading it. The Canarese e has speaking king). been rendered by 1, -equivalent to 3-by I, eu 27. Gunottama Deva, brother of Satya Vakya, by l, mel by L, byr, and the second form by r. was installed at Dalavanpura; he ruled the kingdom Thcre is a difficulty connected with the date. in an equitable manner, allowing many charities, and Finding that Magh S'uddha 5th, S. 388, fell on maintained friendship with the other rajas. Wednesday, I submitted the question to Prof. Keru 28. Malla Deva Raya II., younger brother of Lakshman Chatre. He finds the day to fall on Gunottama, succeeded during the life-time of the " Wednesday-Budhavara or Saumyavara, Nak. latter, whom he is stated to have kept at Vijaya shatra-Uttara Bhadrapada," and considers that Skandapura. This king was a very valiant man the engraver, being careless, has written a for and defeated the Pandya Raja, who had attacked him. #119." Nakshatra Svati never falls near 5th Magh In the reign of this prince, his brother Gunottama Suddha, but the astrologer consulted, he thinks, made a grant of land in Ani, A. Sal. 800,--year of may have carelessly taken Magh vadha, and given the cycle, Vikari (A.D. 878), to a Jaina, for the per- Svati, which falls only a day in advance of the 5th, formance of worship to a Jaina deity. for S. 388. . On the 7th Vaisakha sud, A. S'41. 816,-year of BADANEGUPPE, mentioned in the last line of the cycle, Ananda (A.D. 894), a person named Tiru- che second plate, appears on Rennell's mapas malayan, built a temple, and to the west of it erected Badenacoopyor Vadanacoopum, and in the 61st an image of Vishnu, which he called Tirumala Deva, sheet of the Gt. Trigonometrical Survey maps as upon somo land "in the midst of the Kaveri," Buddancupa, in N. Lat. 11deg 59, E. Long. 76deg 56'. whero in former times the western Ranganad Swari It is therefore 18 geographical miles S. W. from had been worshipped by Gautama Rishi, but which the old capital of Talakad on the Kaveri.-J. B. II. TRANSLITERATION AND TRANSLATION. BY B. LEWIS RICE, EDUCATIONAL INSPECTOR, MAISUR. [I.] Svasti jitam bhagavata gata-ghana-gaganabhena Padmanabhena Srimad-jahnaviya [ku] lamala-vyomavabhasana-bhaskarah sva-khadgayka-prahara-khandita-mahd-sild-stambha-labdha-bala parakramodaranorigana - vidaranopalabdha - brana - vibhushana - vibhushita Kanvayanasa gotrasya srima n Kongani mahadhiraja tatputra pituran vagata-guna-yukto vidya dvineya-vi hita-vrittah samyak-prajapalana-matradhigata-rajyatprayojana vidvat-ka vi-kanchana-ni kashopala-bhuto niti-sastrasya vaktri-payoktri-kusalasya dattaka-sutra vritti-rpranetan sriman Madhava-mahadhiraja tatputra pitsi-paitamaha guna-yukto vanekachaturddanta-yudhdha vapti-chaturudadhi-salila-svadita-yasa srimad Hari Varmma mahadhirajaltatputra dvija guru devatarpujana-paro narayana charananuddhata Srimad-Vishnu-Gopa-ma[11.] hadhiraja tasya putra Triyambhaka-charananbhoruha-rajar-pavittyiksitottamanga sva-bhujabala-parakrama-ksiya-krita-rajya kaliyaga-bala-pankavasanna-vpishoddbarana-nitya-sannaddha sri man Madhava-mahadhiraja | tasya putra | srimad Kadamba-kula-gagana-gabhastimarina Krishna Varmma-mahadhirajasy a-priya-bhagineyo vidya-vineyatisaya-paripuritantaratma niravagraha prathana-sauryya vidvasu- prathama-ganya sriman Kongani mahadhiraja Avinsta-namadheya-Dattasya desiga-gawan Kondakundanvaya-Gunachandra-Bhatara-sishyasya Abhanandi-Bhatara tasya sishyasya Silabhaura-Bhatara-sishyasya Jananandi-Bhatara-sishyasya Gunanandi-Bhatara-sishyasya Vanda nandi Bhatarargge ashta &siti uttarasya trayo satasya saivatsarasya Magha-masan bomavarai svati nakshatra suddha pancha mi akala. * A transcription was also prepared by Prof. Bhandarkar, but as he was doubtful about the Kanarese portion of it, I have used Mr. Rice's, transliterating it from Devanagari into Roman characters. J. B.

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364 THE INDIAN ANTIQUARY. [DEC. 6, 1872. varsha prithuvi vallabha mantri Talavana nagara erivijaya jinalakke Punadu a sahasra Edenadu saptari madhye Badaneg uppe nama Avinita mahadhiraja bhadattena padiye arodan Gru[III.] kolpannikkondugangeyadu ambalimannan Talavanapuradol tala vittiyaman vogari geleyolpannikkondugan Pirikereyolan rajamanan anumodana pannikkondugan manoharan dattan Badaneguppegramasya simantaran purbbasyandisi kenjige moradie Gajaseleye Karivalliya kottagara Badaneguppeya trisandhiya satti koralu agneyadinante banduka gani tatakan puna dakshinasyan disi bahu snahiye balkani voikshame puna paschima mukhade sanda bahumulika pantiye puna Badaneguppeya kottagara multagiya tpisandhiya kole Chandigale puna nairatyade sandu kathaka vriksha me puna paschimasyan disi pelduldelvrikshame santeretiya vata vrikshame puna tore vallame ut tara mukhade sanda bahumulika pantiye jambu padiya tatakame puna vayavyade galechincha vrikshame puna Badaneguppeya multagiya Koleyanura Dasanura trisandhiya neggila gumbe niduvelunge puna Gajaseleya grama uttara disi kayga moradie || iledu ketbareye puna purbba mukhade sanda bahumulika pa[IV.] ntiye puna kadapaltigala vata vrikshame puna isanade Badaneguppeya Dasanura polmada trisandhiya tatakame kodigaddi chincha vrikshame kentarambina dinein purbbade kuaittu simantaran | tasya sakshina Ganga rajakula sakalasthayika purusha Perbbakkavana Marugareya sendrika Ganjenada nirggunta maniyu Gureya Nandula sinbaladapa bhrityayan desa sakshi Tagadura kulugovaru Ganiganura tagadaru Algodete nandakarun U m matura bellurarun Alageyarun Badaneguppeya Belluraru deggiviyarun svadatta paradattan gvayo haretha vasundharan shashtin varsha-sahasranivishtayan jayate ksimiva subhi vasudh a bhukta rajabhis Sakarajabhi yasya yasya yada bhumi tasya tasya tada palan | deva svantu vishan ghoran na vishan visham uchyate vishamekakinan honti devasva putra-pautrikan sama noyan dha rmma hetun nripanan kale kale palaniyo bhavadbhi sarbbanetan bhagina pattivendra bhuyo bhuyo yachate Ramabhadra. Visva-Karmma Likhitan. Translation. MAY it be well. Success through the ador- | His son, possessed of all the qualities inherited able Padmanabha* resembling (in colour) the from his father and grandfather, having entercloudless sky. A sun illumining the clear firma- ed into war with many elephants (so that) ment of the Jahnavi racet distinguished for the his fame had tasted the waters of the four strength and valour attested by the great pillar oceans, was Hari Varmma Mahadhiraja. of stone divided with a single stroke of his His son, devoted to the worship of Brahmans, sword, adorned with the ornament of the wound gurus and gods, having humbled himself at the received in cutting down the hosts of his enemies, feet of Narayana, was Vishnu Gopa was Kongani Mahadhiraja, of the Mahadhiraja. His son, with a head puriKanvaya nasa gotra. His son, inherit- fied by the pollen from the lotuses--the feet of ing all the qualities of his father, possessing & Triyambakal having by personal strength and character for learning and modesty, having ob- valour obtained his kingdom, daily eager to tained the honours of the kingdom only through extricate merit from the thick mire of the Kali his excellent government of his subjects, Yuga, in which it had perished, was Madhav a touchstone for testing) gold, the learned, and Ma hadhiraja. His son, the beloved sister's poets, skilled both in expounding and prac- son of Krisha& Varmma Mahadhiraja, tising political science, the donor of lands to the who was the sun to the firmament of the auspiDattaka line, I was Madhava Mahadhiraja. cious Kadamba race, having a mind illuminated - Vishnu. + Jahnavi Kula: The same as Ganga Kula or Vansa. May also be rendered the author of a treatise on the Ilaw of adoption. Vishnu. S'iva.

Page #403
Dec. 6, 1872.] THE MERKARA PLATES 365 with the increase of learning and modesty, of in- medical plants, then a [kadapaltegala] banyan domitable bravery in war, reckoned the first of tree: again north east, the bank at the junction the learned, was Konga ni Mahadhiraja. of the three paths of Badaneguppe and Dasanuru To Vandanandi Bhatara, the disciple of Gu- 1 [polmada], the [kodigatti] tamarind tree, and nanandi Bhatara, who was the disciple of Jand- so the mound of [kentaramba] which joins the nandi Bhatara, who was the disciple of Silabha- eastern boundary. dra Bhatara, who was the disciple of Abhananda Witnesses thereto;-Perbba Kavana, the Bhatara, who was the disciple of Gunachandra man who is a friend in all things to the line of Bhatara, of the Kondakunda race," the line of the Gange rajas.Maru Gereya Sendrika, gurus to the Datta named Avinita;t in the year Ganjenad Nirgguntas Maniya, Guteya, ser388, the month Magha, Monday, the nakshatra vants** of Nandula Simbaladapa. being Svati, the fifth day of the bright fort- Country witnessestt:-Tagaduruft Kulugora, night. (The village) named Badan eguppe, Ganiganuru Tagada, Algodate Nandaka, Umsituated in the middle of the seven of Edenad in maturu|| Bellura Alageya Badaneguppe Bellura the............ thousand of Panad, having been Deggiviya. (Signature (?) of three letters.) obtained by Avanita Mahadhiraja Bhadatta, Whoso by violence takes away land presented minister of the sovereign of all the continents, by himself or by another shall be born a worm conqueror of the city of Talavana, T for war | in ordure for sixty thousand years. The earth on the Jains.** (He) plundering and taking pos- has been enjoyed by Sagara and other kings. session of the six associated villages, obtaining by According to their (gifts of) land so was their friendship (or flattery) Uyambalift and the town reward. Poison is no poison, the property of lands of the city of Talavana, procuring the enjoy- the gods that is the real poison. For poison ment of royal rights in Pirikere-presented the kills & single man, but a gift to the gods (if charming (village. The boundaries of the village usurped) destroys sons and descendants. Merit of Badaneguppe :-east, a red stone, Gajasele, is a common bridge for kings. This from age the s'akti post at the junction of the three paths to age deserves your support, 0 kings of the of the Karivalli rest-house and Badaneguppe : earth. Thus does Ramabhadra beseech the south east, a bank covered with the bandhuka :SS kings who come after him.-Written by Visva again to the south, a thicket of milk-hedge,lll a Karmma. balkani tree: again to the west, a line of many III.-REMARKS ON THE MERKARA medical plants, TT then the pond at the junction of the three paths of the Badaneguppe rest COPPER-PLATE GRANT. house and Chandigala: again south west, & BY PROF. RAMKRISHNA GOPAL BHANDARKAR, M.A. clearing-nut tree : again to the west, a The genealogy of the kings of Chera as [peduldel) tree, a (santareti] banyan tree, thence given in the grant is :the bed of the stream : again to the north, a line of many medical plants, and a bank covered 1. Kongaai I. with the rose-applet : again north west, the L2. Madhava I. temple tamarind tree, the group of neggilut at L3. Hari Varmma. the junction of the three paths of the Badane 14. Vishnu Gopa. guppe (multagi] Koleyandru and Dasan uru, L5. Madhava II. [niduvelanga): thence the hill which protects the 16. Kongaai II. north of the village of Gajasele and the descent These names agree with the 8th to 12th and to the large stone ; again east, a line of many 15th given by Prof. Dowson from the Tamil * Kondakundanvaya. TT Bahu maliler. + Desiga ganandes'ika ganam. 1 Ashta asiti uttarasya trayo satasya samvatsarasya. Strychnos potutorum + Jambu. Arcturus. I Small caltrope. Akala (akhtla) varsha prithuvi (prithivi) vallabha mantri. $ Dasandru, a village to the north of Badaneguppe. Talavan&Talakadu Sanskritized, Kddu (Kan.) Ganga raja kula sakalasthayika purusha. vana : Talked is on the Kaveri, about 35 miles S. E. of Seringapatam. Nirgunta, -perhaps nirganta, the village ser* Jinala. vant who distributes water to the irrigated fields. * Barity uyum. tt Or Ambali ; Uyamballi is a village a few miles south of 11 Desa sakshi. Badanegoppe; Ambali is to the west of the same. It i. e. Badaneguppe. 11 Tagaduru, a village N. W. of Badanegoppe. $$ Pentapetes phaenicea. & Algo A village near Badaneguppe. if Euphorbia tirucalli. bi Ummaturu, a village N of Badaneguppe.

Page #404
366 THE INDIAN ANTIQUARY. [Dec. 6, 1872 chronicle in the Mackenzie collection. But the second in Mr. Elliot's list ; since there is no fifth in the above list is represented in the other of that name in the list. His date also chronicle as Vishnu Gopa's adopted son, and a is thus fixed by this grant to be 466 A.D. or very short tenure is assigned to him, for he had thereabouts. Mr. Elliot assigns to the preto give place to Krishna Varmma, a son after- decessor of this king the date 500 or 520 Saka, wards born to Vishnu Gopa. This Krishna i.e. 578 or 598 A.D., but his sources of Varmma and the next king Dindikera, son of information regarding this dynasty were so Kulati Raya of the family of Vishnu Gopa, arescanty that very little faith can be placed in not given in the grant. The sixth king Kongani the date. is placed after Dindikara in the Tamil chronicle, Prof. Dowson's abstract assigns to Kongani II. and is mentioned as the son of Krishna Varmma's the last king in the above list, 288 Saka, that is, younger sister. As his relationship with any he is placed a hundred years before he actually other king of the dynasty is not given, it is to flourished according to the grant. But whether be understood that the Krishna Varmma here this is a mistake of the chronicle itself I cannot meant is the one who is represented in the list say. The accession of the fourth king after as the son of Vishnu Gopa. But in the grant Kongani II. is represented to have taken place before us he is mentioned as the son of Madhava, in 461 Saka. The four kings then beginning with represented in the chronicle as the adopted sonk ongani II. reigned according to the chronicle of Vishnu Gopa, and the Krishna Varmma whose for 173 years, i.e. each reign lasted for 43 years, nephew he was, is spoken of distinctly as "the which is very improbable, since each of them was sun in the sky of the prosperous race of the his predecessor's son. But if 888, the date given Kadambas." In this place therefore the grant in the grant be taken, the duration would be at gives us information, while the chronicle as ap least 73 years, which would give 18 years to each pears from the abstract is silent. king. The first date in Prof. Dowson's abThe date of the grant is 388. What aera is stract must therefore be considered to be an meant we do not know. The dates in the chro error, while the second may be depended on. nicle are in the Saka ara, from which it ap- The Professor considers all the dates to be too pears likely that this is also to be referred to learly and proposes new ones. But Prof. Lassen that aera. If so the date is 466 A.D. Krishna inclines to defend the chronology of the chroVarmms of the Kadamba race is very likely the nicle, which is supported by this grant. . Lassen (Alterthumskunde, II. p. 1017-18), says: "With was the Pandya king Vans'n sekara, who_probably reference to the chronology it must be remarked that, reigned in the second century (see Wilson, Jour. R'As. 800. besides quoting the years in which grants of land were Vol. III., p. 215). I considered it proper therefore to fol. made by the princes whose acts are narrated, there occurs low different course and to support the traditional chronoalso mention of the years according to the cycle of sixty logy as being upon the whole correct. My reasons for this vents in use in the Dekhan, which may be regarded as are as follows:-Of the BellAla kinge it has already been evidences that the unknown writer of the work in question noticed [Dowson, in Jour. R. As. Soc., Vol. VIII., p. 24); found a well arranged chronology for the reigos of the that they reigned on an average nearly 30 years, so that kings whose acts he has described. According to the dates somewhat longer duration appears admissible in this case. of hisland-grants Malladeva, the twenty-eighth king of Secondly, it must be remarked that it is true that of the Chera, reigned in the years 818 and 898. The seventh, Chera princes only two (the 12th and 14th) had short Vikramadeva I., in the year 178. These dates give & reigns, and two others (the 11th and 27th) abdicated the total rule of more than seven hundred and twenty years for throne, but one (the 8th) reigned fifty-one years and ono twenty-two princes,--for these dates cannot be regarded as (the 23rd) was the great grandson of his predecessor, 80 the first and last years of the reigns of the two kings. that to him a tolerably long rulo may be allowed. Only Hence each sovereign would bave ruled on an average against the commencement of the dynasty and against About thirty-three years, period which certainly seems in- the first date can a valid objection be raised. The 5th admissible, because the utmost average length of the reigns king, Govinda, is said to have made # grant of land of Indian kings amounts only to twenty-five years (Thomas, in the 4th year of the S'a kas or in 82 A.D., it may, howJour: R. A. Soc., Vol. XII, p. 86). From this difficulty, we ever, be legitimately doubted whether this chronology had have two ways of escape. The first is by supposing that come into use in the southern districts of Indis so soon the reigns of the Chera kings have been lengthened in order after its establisbment. To the insecurity of the chronoto give them a higher antiquity, and starting from the logy of the earliest period of the kings of Chers also, the cirfixed datum of the subjugation of the Chera sovereigos about cumstance that of the fifth it was only known that he was 900, to shorten the period so that Vikram I should reign of the same descent as his four predecessors but that his [as Dowson supposes only in the 6th century. Against father was not known-bears testimony. We can scarcely this hypothesis it may be observed that in such case the go far wrong, however, if we place the rise of the Chers supposition would have to be made, that the author of the dynasty back in the commencement of our ers, because at history of these kings had wilfully falsified the numbers of that time the two adjoining, kingdoms of the Pandyas the inscriptions, or bad read them wrongly, which, consi- and Chola already existed. dering the acknowledged excellency of his work does not Lassen's notices of the Chers kings, (both in II. pp. 1017appear to me admissible. It should also be remarked fur- 1020, and IV. PP. 248-245) are founded almost exclusively ther that the contemporary of Vikrama I. of Chen,Ion Dowson's article above referred to.-ED.

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DEC. 6, 1872.] A BENGALI SONG. THE LADY AND THE DOVE: A BENGALI SONG, COMPOSED BY A HINDU FEMALE. TRANSLATED INTO ENGLISH VERSE, BY REV. J. MURRAY MITCHELL, LL.D., CALCUTTA. FEMALE education has now made such progress in Bengal, that the writings of women both in prose and verse are beginning to appear not unfrequently in print. A very interesting collection of female compositions was given to the public a few months ago by the adjudicators of the Hare Prize Fund,-the fund having for its special object the production of works in Bengali fitted for the instruction of women. The adjudicators scem to have made a very good selection of papers written not only for, but by, women. The volume extends to 267 pages, and it is interesting throughout. I have selected for translation the piece which, on the whole, appears to me the most spirited in the book. If I do not over-estimate its merits, it is possessed of much life and colour. It is said to have been composed by a lady of Dhaka (Dacca). I am far from thinking the rendering of verse into verse an easy task-I almost assent to the dictum of Voltaire, Les poetes ne se traduisent pas. If, then, any of my readers maintain that my lines but poorly represent the vivacity of the original, I certainly shall not dissent from the judgment. In one thing I hope I have succeeded-I mean, in reproducing the tone of the Bengali. The poem is sad throughout; and the sadness deepens as the strain proceeds. I have done my best to make the version a faithful echo of the plaintive note of the unhappy Hindu woman. The measure in the original is Trochaic; the first two lines of each stanza are octo-syllabic, the last two decasyllabic. I have also used Trochaic metre; each line containing seven syllables. The original has double (generally called female) rhymes always; but I do not possess a sufficient mastery over our somewhat intractable language to imitate the poetess in this respect. I give the original in Roman character, with the hope of attracting a much larger number of readers than would attempt Bengali letters. The relation between Bengali and most of the dialects of Northern India is such that no person who has a good knowledge of one of these will find serious difficulty with the lady's composition. 367 Hardly anything as yet has been done towards the use of Romanized Bengali; and several questions in orthography thus remain undetermined. Initial y in Bengali sounds like j in Sanskrit; and I have written it j, though with hesitation. Ksh sounds kh in Bengali; but I have not had courage to throw out the s. For the most part v sounds like b; and I have so given it, as 'subarna' for suvarna. But when the word occurs in the contracted form 'svarna,' I have not dared to write sbarna,' the Bengali pronunciation-though corrupt enough-having then no sound of b in it. PA'LITA KAPOTINI'R PRATI. Bala ogo kapotini Kena eta bishadini Heritechi balago tomaya Prakasiya bala na amaya. Eta duhkhi kona duhkhe Achha sada adhomukhe Netranira kara sambarana Sudhao amaya bibarana. Subarna sikala pade Sada achha uchchapade Subarna pinjare abasthana Itheo ki bhole na go prana? Tomara santosha tare Aparbba kotarapure Rahiyachhe khabara sakala Tabe tumi kena go chanchala? Bala kari bicharana Kari aharaharana Tatei ba kata sukhodaya Bala more haiye sadaya. Suna go kapotapriye Balite bidare hiye Amio go pinjaravasinf. Kiba sukhe banche svechchadhini. Achha tumi je sukhete Svarnamaya pinjarete Amadera nahi eta sukha. Tumi kena hao go bimukha? Na deya ganjana keha Dasitva bhara na baha Annajale nahika abhaba. Tabe kena bhaba nana bhaba

Page #406
368 THE INDIAN ANTIQUARY. [DEC. 6, 1872. Translation TO A TAXE Dove. 1 Pretty dove, oh tell me now, Why so sorrowful art thou ? As I stand and look at thee, All thy case explain to me. Chhile jabe svechchadhini Bhrami bane ekakini Kata sukha labhichhile taya ! Ki duhkhe b& achha go hethaya! Beraite nana bana Sak ha kari arohana Kata kashte japichha jamini! Eta sukhe achha bishadini? Bujhhilama etakshane Taba bhaba darasane Tomarai bujhbiyachha sara Nahi baha adhinata bhara. Suna ogo bihagini Mora ati abhagini Antahpura pinjaranivasi Achhi sada adhinera dasi. 2 Sure, thou hast some secret woe, When I see thee drooping 80 ; Speak, my bird, - and dry thy tears All thy troubles, all thy fears. 3 On thy foot a chain of gold, Thou thy perch on high dost hold, And in golden cage dost dwell; Should not that content thee well ? Chiradina ekamata Hitahita jnanahata Jnana dharmme diye bisarijana Eka bhabe karichhi japana. 4 For thy comfort, all around, See what pretty cups abound, Which all dainty morsels fill I Yet thy heart is heavy still. Tumi nao chiradasi Kichhu dina tare asi Heritechha duhkhera bayana. Habe punah duhkha abasana. 5 Say, when thou abroad didst fare, Pecking, picking, here and there, Was thy life a life of bliss ? Do, kind birdie, answer this! Hayare modera duhkha Balile bidare buka Era cheye pakhi jadi hai Tabu bajbhi manasukhe rai. 6 Nay, my cherished darling, nay, Hear what else I sadly say,I too am encaged like thee(Blessed, doubtless, are the free.) 7 But the solace that is thine In that golden cage so fine, Never comes to such as I; Why then pines my darling, why? 8 Words upgentle vex not thee, Nor great load of slavery; Every want at once supplied, - Why art thou not satisfied ? Dhanya ogo kapotini Manabini hatamani Haye achhe dekhe taba sukha Tai dhake ghomatate mukha. Ki baliba bidhatare ? Balite prana bidare. Mora bujhhi taba kanya nai Tai sada eta duhkha sai. Na haiye dharmmadhini Achhi sada paradhini Sada thaki krita dasi praya. Ei kihe taba abhipraya ? Pai kata marmma byatha Tath&pi na bali katha. Sada mukha dhaki gbomatays. Ei kihe taba abhipraya ? Haye desachara dast Ajnana salile bhasi Katilama e durlabha kaya. Ei kihe tabs abhipriya ? 9 And when thou at liberty Flitting wert from tree to tree, Was thy happiness so great ? And so wretched now thy state ? 10 Wandering ever, ill at ease, Perching but on forest trees, Lonely was thy life and sad : Surely, now thou might'st be glad ! 11 But I can discover now As I watch thy feelings--thou Seest the truth, that this can be Hardly called captivity.

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VIP Climate VIth Climate Vth Climate WEST IV Climate IIrd Climate Tad Climate 1st Climate Govt Latho Press, Bocay, 1872 This is the Representation of the Fanag Artigal The capital of Farang is in the prof Falany Frenter the country es Darknes li An island Interter Mexander bwall of Digih Stone, whoever sees up ghost laughing laughing. Interior of Magrab The mother place A town of Ram Domofa Talisman A town of Ri baza A fort of barong n town Rom Farang tr town of Bam Jerusalem A PERSIAN MAP OF THE WORLD. Mausolmyn Chaz of the king of Rimi Most wohle Najaf Bain show The Town of Man Fxalted Karbella Noble Song Masr ii', Here is a dit fire, and they light a glove me into do not The six months slove is extinguished during Bokhara Kluta Khoten the capital of Turkestan Herman Tumdjam radian Holy Mashad Mount Sinai Concaly alta and Majnoon Mady mar Fort Tur Country of Serpents Desert of Cibjak Pople have no chance for afternom prayers Vamarkand during forty days. Country of thyrinia Mayber Kiedy Hazrat Katha Araket Bazar Mina Jidda Country of Kashgar There is Place of Gog Mayog do by Alexander Theres one hundred audits. Each im rus till one thousand. When he dies they eat use saya) Here the lost ship of Mexander again came by philosophy Firror Mokkan Country of China Frent of the Gometry Kathgar Danas Mount of white sall Chakki Rajaks Kasurak Bakker Lahore, Surkina Multan Thatha Earth divided into Seven Climates Surat Bander way they Frontier of China Bakea Country Country of Chines Frontier of China tah/010. Jaka pegcsajourn during the might ofisaster Islamabad Hajara Country of China Makudabad Winfor Comaly Boden Kin Burd per shad A town of Asham Bridgerabad Rajmahd Rangamat Jagenat istund VII (limate VI Chate Vth Climate EAST Ith Climate III Cimuste Ind Clunate Ist Climate

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Dec. 6, 1872.] A PERSIAN MAP OF THE WORLD. . 369 Filled with shame she hides her face, So to cover her disgrace. 12 Listen then to what I say, Think how miserable they, Captives in Zenana drear, Lowest thralls, and crushed by fear. 13 Still the same, we Irag along, Ignorant of right and wrong, Knowledge and religion, none ! Life a dreary monot ne! 14 Thou art not a slave always; Thou but comest a few days, Just to look on misery ; Then away thy sorrows flee. 15 But the heart will die, before Half our trials it count o'er; Oh were I a dove like thee, Then, methinks, I'd blessed be! 17 Shall I speak to God on high ? But I tremble as I try! We are not Toy daughters, sure, Who must woes like these endure ! 18 All untrained in truth, the soul Swayed alone by harsh control On, like purchased slaves, we go : Ah ! dost Thou then mean it so ? 19 Still, although the heart is broken, Must the pang remain unspoken: Veil the face, and hide the woe! Ah ! dost Thou then mean it so? 20 Wretched custom's helpless slaves Whelmed in superstition's waves - Thus our precious life doth go : Ah ! dost Thou then mean it so ? 16 Bird ! thy happier lot to see Makes a woman envy thee; FAC-SIMILE OF A PERSIAN MAP OF THE WORLD, WITH AN ENGLISH TRANSLATION. BY EDWARD REHATSEK, M.C.E. In ancient times our globe was divided into vari- ones, and thus made the whole world to extend from ous portions, and as early as the Vendidad, (Fargard the equator 64 degrees northwards and 20 southwards, XIX. 43.) "The earth consisting of seven Kesh- according to our present reckoning. The subjoinwars" is inentioned. These divisions the Greeks ed table shows the first 17 climates, with the breadth named climates (from 'klima'inclination) the number of each and also the degrees of geographical northof which was also considered by them to amount ern or southern Latitude answering to each to seven. Muhammadan writers do not agree on the breadth of the climates. Zakryah Qazviny in his Ajayb-ulbuldan or "Wonders of countries" Climates. Longest day. Latitude. Breadth. assumes every climate to be 235 Farsakhs broad; making 1 farsakh 12,000 cubits, 1 cubit - 24 fingers, 1 finger - 7 barley-grains, whilst other writers agree with occidental geographers in assuming exactly half an hour's difference of time between each climate. The number of climates has gradually beer so much increased, that we bave at present 24 horary and six mensual climates on each side of the equator. In the absence of more accurate means to ascertain the Latitude of a place, it was sufficient to know its longest day, to tell immediately to what climate it belonged. Thus for instance, supposing the longest day of a town to be 15 hours, and subtracting 12 from this number, we have three hours, and as the difference between each climate is 30 minutes, the town will be situated in the 6th climate. This Persian Map of the world (of which I The ancient geographers who believed only have made a fac-simile, keeping everything exthat portion of the earth to be inbabited which actly as it was drawn in the original, and transwas known to themselves, were quite content- lating only the writing or transcribing it in Roinan ed with seven climates; but Ptolemy during the characters) was in a dilapidated state and is of no great second century of our era added seven more, northern value except as a curiosity, since documents of this 57

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370 THE INDIAN ANTIQUARY [Dec. 6, 1872. kind must make way to correct geographical notions, added, that it is built of Qaqah stone, and that and must very soon disappear altogether; the only everyone who looks at it dies laughing, laughing. way of rescuing them from total oblivion is to This addition induces me to conclude that the insert them in some journal. The owner of it was spelling Qaqah is a blunder, and that the projector a Muhammadan from Junner in the Bombay pre- of the map wrote Qahqahah which, though occursidency, but could give no clue as to who drew the map ring in dictionaries, must be considered to be only and when. Maps of this kind remind us of our own an onomatopoeia or imitation of a natural sound, ancient European geographical delineations which like cachinnation : hence the tower was built of the were as crude as the present one, and contained | Ha-ha-ha stone. analogous superstitious descriptions of unknown and The word Qalmuq does not occur in dictionaries, remote countries. its sound is like that of Kalmuck, but it is not possiIt may be presumed that the draftsman was an ble to translate it otherwise than by "stove" or some Indian Musalman, because he has inserted in no analogous word according to the context. other country so many names of towns and rivers as Gog and Magog are two savage nations pot defined in India, but he has strangely enough omitted by traditions except in vague terms, they are said Calcutta and Madras; neither is any European to be descendants of Japhet, the son of Noah ; also country mentioned by name except Portugal. that the Gog are a Turkish and the Magog a Gilany Farang and Rus are only general denominations ; tribe; some say they were anthropophagi, and this the former designating all European, and the latter appears also from the statement on the map. They all the Slavonic nations, and it is only within the are twice mentioned in the Qoran, i.e. Surah xviii last few decades since the Russian conquests in and xxi. It may also be observed that the draftsAsia that the name has been applied to them man has omitted to insert the region of the Duvalspecially. Rum formerly designated the Byzan- payi, the timber-legged men, and of the Kelym-posh tines who are called by this name in all the Arabic the carpet-eared tribes, and other monstrous beings books treating on the conquest of Syria, A. H. 12: which occur in old Arabic and Persian books, and now however it means Turkey. may easily be recognized as having been taken frora In this map the climates were intended to be equal Ktesias, or his imitators and embellished. according to Qazviny's scheme, but the execution is In the Qoran, Surah xviii., v. 91-96, the follownot very accurate; especially in the 4th climate, ing words occur about Dhulqarnyo: "And he prowhich is so convergent and narrowing towards secuted his journey [from south to north) until he the West as to catch the eye. Qazviny takes came between the two mountains, beneath which he 25 Farsakhs to a degree and makes each climate found a certain people, who could scarce understand 235 Farsakhs, i.e., 9-4 degrees broad, or according to what was said. And they said, O Dhulqarnyn, verily another reading 285, i.e., 11 4o. The climates of this Gog and Magog waste the land ; shall we therefore map begin at the equator, in which case according pay thee tribute on condition that thou build a ramto the first reading it would extend to 65.8deg N. Lat. part between us and then? He answered. The and according to the 2d to 79-89. (power) wherewith iny Lord has strengthened me The representation of Africa-for that is evidently is better [than your tribute] : but assist me strenuousmeant by Habsh or Abyssiniais rather small, and ly and I will set a strong wall between you and them. its termination does not fall even as far south as the Bring me iron in large pieces, until I fill up the equator; it is in the first climate, like the southern [space) between the two sides of these mountains). extremities of Arabia and of India. All the other He said (to the workmen) blow (with your bellows] countries are just as much out of proportion as until it make [the iron red hot as) fire. He said these. [further) bring me molten brass that I may pour The inountains are coloured brown, and a belt of upon it. Wherefore (when this wall was finished, them equal in breadth to one climate, runs acr088 Gog and Magog] could not scale it, neither could they the whole earth occuping & portion of the 4th and dig through it. (Sale, p. 247). the 5th climate, due East and West." And He This Dhulqarnyn, i.e., two-horned is by the corahath thrown on the earth mountains firmly rooted, mentators said to be Alexander the Great; but at lest it should move with you." (Quran xvi, 15.) present scarcely any doubt can remain that the The traditions about Alexander and his doings ramparto placed here and called the rampart of are endless and contradictory, but all agree with Gog and. Magog is the great wall of China, it was the historical fact of his having founded Alexandria. built about the end of the first century of the In this map also the tower of Alexander, which may Christian era, and is still called wan-le-chang-ching, have been a lighthouse, and is in other documents ten-thousand-li-long-wall. stated to have reflected in mirrors, events which The state of ignition in which the rampart aptook place at distant places, such as Constantinople) pears on the map is in conformity with the verses of is laid down, but the extraordinary circumstance is the Qoran just quoted. * Caussin de Perceval (vol. I, p. 66) tries to indentity it Reinege (Beschreib. des Caucasus, IL 79) makes Gog the with fortiti stions which extended from the west shore of same as the mountain Gher or Ghogh, and the syllable ma the Caspian Sea to the Pontus Euxinus, built, it is said, by in Magog, the Sanskrit Maha, great. Conf. Rodwell's Alexunder the Great, and repaired by Yezdegird II. Koran, pp. 181, 2

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Dec. 6, 1872.] SOME KOCH WORDS 371 ON SOME KOCH WORDS IN.MR. DAMANT'S ARTICLE ON THE PALIS OF DINAJPUR. BY JOHN BEAMES, B.C.S., M.R.A.9., do. I BEG to offer the following solution of the place in the pronunciation. It was reduced to curious phrase hudm dyao applied as stated in writing in a character which is a correct reproMr. Damant's interesting paper on the Koch duction of the Sanskrit character of the period, tribes, to a ceremony observed by them to pro- by Buddhist emissaries from India in the 7th cure rain. century. They expressed in writing all the The Koches (if I may be pardoned the ex- sounds then in use, but as many of these sounds pression) are, as the writer justly observes, a have dropped out of pronunciation since then, non-Aryan tribe and belong to that section of while the traditional method of spelling has rethe southern or sub-Himalayan Tibetans of mained unchanged, it follows that the written which so many scattered fragments are to be language contains many letters which are not found on our northern frontier. Having been used in speaking. There exist however rules by for four years Collector of Purneah, I took which it may be easily ascertained which letters much interest in this tribe who, together with are mute and which are to be pronounced. the Mechis and Dhimals occupy many villages The first thing which led me to think of the in the Kaliaganj Thana of that district. The possible Tibetan origin of these words hudm dyao best account of them is to be found in Brian was the m. In Tibetan ma is the sign of the Hodgson's Aborigines of India, published by feminine, and is added to verbs, participles and the Bengal Asiatic Society in 1847, and still all other parts of speech in that monosyllabic procurable from the Society. Hodgson laments language to denote that the thing or action is that he was unable to pick up many words of done by or refers to a female being or thing. bona fide Koch, as that people have for some I am disposed, if not absolutely certain, to time past abandoned their original speech for refer these words to the following Tibetan origin. Bengali, and accordingly in the long list extend- The word rgyug pronounced dyu means the act ing over 102 pages, which he gives of their voca- | of running. When a final consonant in eastern bulary, hardly a word is to be found which is not Tibetan is rejected, the preceding word is often pure Bengali. It is well known however that lengthened, we thus get dyo or dyau : shod, 1 some expressions of their ancient Tibetan dialect pronounced in eastern Tibet hyud or hud, means do'still survive among them, and Mr. Damant first, open,' then dissolute,"licentious,''loose, has I think been fortunate enough to pick up and ma is the feminine affix. The whole one of these. phrase then would roughly mean the running I was led to study Tibetan during a residence of the licentious or dissolute women,' an interat Darjiling in 1865, when I made a tour into pretation which corresponds fairly enough to the heart of independent Sikhim, and again in the state of the case. Of course in & rude and 1867, when as Collector of Champaran, I drew only semi-Tibetan dialect like Koch, and after up a grammar of the Magar language, another the lapse of ages, we cannot expect to find all of these semi-Tibetan dialects. The principal the signs of case and tense faithfully preserved, peculiarity in the phonesis of Tibetan is that but I think the similarity is still sufficiently through the isolation into which the different striking to carry conviction to most minds. It tribes of its ancient race have fallen, owing to will be interesting if Mr. Damant can recover the rugged and difficult nature of the country for us some more words of this hitherto lost which they inhabit, a great change has taken dialect. * Purpiyd, from Sanskrit purkna old: it was the oldest Aryan settlement in those parts. f It has been printed in the Journal of the Royal Asiatic Society, Vol. IV., N. S. for 1870 p. 178. t This sh is not to be pronounced like the sh inshall, but as two distinct sounds i-hod. $ This agrees with what Mr. Damant was told by the Palia, and it is possible that with them the original meaning open' may have been used for naked, so that the word might be rendered naked women.'

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372 THE INDIAN ANTIQUARY. [Dec. 6, 1872. ARCHAEOLOGY IN THE KRISHNA DISTRICT. Extracts from a Report by the late J. A. C. Boswell, M.C.S. (Proceedings of the Madras Government,' 14th Dec. 1871.) We generally find that the conception of a divine of some chief; sometimes to commemorate bounbeing is associated, among most races, with the daries or grants. There is one, he states, by the power of destruction, before men's minds attain the roadside within a mile of Mangalor, bearing a male idea of beneficence or wisdom. Hindus readily and female figure, side by side, standing with admit that the worship of Siva is of much greater crossed lege, both with high caps and tunics which, antiquity than the worsbip of Vishnu. And now he takes it, are nothing but the old Hindu or Polygar we see how the serpent is brought into the worship costumes coming down to recent times and exhibitof Siva. One of his great titles is Nagabhushana, ed on numberless temples of known date. Offerings the snako-adorned one. The serpent, worshipped are made to some of these sculptured figures whose originally as a fetish, becomes naturally and appro- deeds are still remembered. We have here a very priately, like the Greek idea of the snaky locks of interesting subject of ethnological research. We the Gorgon, a symbol in the representation of Siva, know what the dress and appearance is of modern the destroyer. With this power of adaptation, we Tartars. In the Amrayati sculptures, nearly 2.000 can readily imagine how the religion of the Scy- years old, we have these Scythic Tartars clearly thians was calculated to find acceptance with the portrayed in their characteristic costume, almost aborigines in this country, the Dasyus, or whatever invariably in connection with horses, and then we name they went by, and we see how the worship of have occasional allusion to the exu9o, Skuthoi, in the snake instead of ceasing became naturally an ancient classical records that have come down to accessory and development of a more advanced us. A careful and systematic examination and comsystem, parison of the contents of the cairns and kistvaens In connection with this I may here mention the all over tbe country will probably afford much userecent discovery of a very interesting stone at Inkol ful material from which to draw deductions as to in the Bapatla Taluk. There is a temple here the stage of civilization reached by that early race, dedicated to Siva under the designation of Bhimes- and the influence they exerted upon succeeding varasvami. Close to the temple there are two very generations. But at present private individuals ancient sculptured stones. Upon one there is a open these ancient tombs and ransack the contents large representation of the Naga, and on the other in a most reckless manner. Curiosity satisfied, the side of the same stone there is a male figure in what few articles found may be kept, or, more probably, I venture to call the ancient Scythic costume, the are thrown away as useless, and no record is precap and the tunic. On the second stone there is served of the result. If this state of things goes another figure sculptured in the same costume in on, the remaining Scythic remains in the country the same style of art. Now, this serpent is to this will, in a few years, be entirely destroyed. I would day an object of worship. It is painted with ver- strongly urge that Government issue orders for the milion and turmeric, and receives offerings of protection of all such ancient remains and then let fruits and flowers; but in regard to the Scythian research be made by qualified persons under official figures even Hindu imagination is for once foiled. authority, and let all that is found be brought toIt is not often that the natives of this country are gether to one Indian Museum to be carefully preat a loss to give the name of some one of their served, where those who take an interest in such gods to any piece of sculpture that may turn up; matters may be able to examine them. but with regard to these figures the people confess To return to the Krishna. In another Sivalayam, utter ignorance. There they stand among their in the same village of Inkoilu, there are built into objects of veneration, but they do not worship the wall parts of a frieze, apparently taken from an them; they do not know what they are. If we can older temple, representing animals, &c., with figures. really identify these figures with the Scythic period, There are portions of similar friezes to be seen in & the age of the cromlechs and tumuli, then we shall choultry at Vinukonda and in a temple at Parchar have gained an important step. The style in which in the Bapatla Taluk. This is what we find, indeed, these works are executed, though the stone used is in many of the old temples in the district. Stones very coarse, is considerably in advance of the mode have been used in their construction which are eviof sculpture employed in many of the serpent stones. dently the relics of more ancient buildings. On the other hand, I have been informed by Mr. I have briefly adverted to what I conceive to M. J. Walhouse, Civil and Session Judge of Manga- have been the order of transition from a fetish to lor, that such, or somewhat similar stones, abound the Linga as a symbol, up to the representation or in Kurg and all through Maisur, and are called ideal embodiment of the thing symbolized in Siva, Kolle kullu, slaughter-stones, usually set up to the destroyer. The next stage seems to have been commemorate the deaths in battle or by wild beasts the adorations paid to the x'akti as the symbol of - Mr. Boswell unfortunately adopted and advocated A vitiates much of his reasoning. Mr. Walhouse's viewe are very unsound hypothesis respecting these remains, and it well deserving of development.-ED.

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DEC. 6, 1872.] ARCHAEOLOGY IN THE KRISHNA DISTRICT. 373 fernale energy and creative or productive power, as a the Saktas, and linked them as consorts of the part and distinct from, and yet intimately connected deitics, and invested them with all the attributes with, Almighty power. I have found several images most calculated to terrify and alarm. Such are of this kind which appear to be of considerable Kali, Durga, and Bhavani in the north. Such are antiquity, and the form represented is the same in the village goddesses throughout Southern India. each, a female figure with four arms holding in each In nearly every village we find some special fernale hand a sword, a mallet, a trident, and a chakra. divinity of the kind : a Poleramma, or Aukamma, These figures have been turned out of the temples. or Ganganamma. And if Brahmans and Vais'yns They are not regarded as the consorts of Vishnu frequent Vaishnava and Saiva shrines, the great bulk and Siva, and the people call ihen village goddesses, of the lowest classes confine their religious exercises and give them the names of Aukamma in one vil to the propitiation of evil in the offerings made at the temple of some local female divinity. met with two in Bapatla (one in the chief street, It may not be out of place to mention here an the other near the kacheri), another at Dachipalli experience of my own. It will show how associanear the kacheri, and the fourth at Tenali in the tions gather, and also how the popular mind deWeavers' street, beside a collection of snake' stones lights to associate the human element with its rude and sculptured figures which re-call their Scythic conceptions of a Supreme Power. In the village of costume. There are four stones near the kacher Nandigama in the Krishna Bistrict, one early mornat Bapatla, one the female figure, a second repre- ing I was visiting the temples as I often do, and sents a full length female figure with a glory round looking for antiquities, when I came upon a new its head; on the third there are a few Telugu lettersshed in a line with two others. On inquiry I was sculptured of forins now obsolete ; on the top of inforined that this was a temple dedicated to a new the fourth stone there is represented a circle depict- village goddess named, I think, Poleramma. I was ed by & serpent having its tail in its mouth, and further informed that she was, in fact, a rayat's wife within the circle are portrayed two pairs of foot- who lately lived in the village, and was murdered prints. The circle is only about a foot in diameter; by her husband. He was tried for the offence, but on the side of the same stone are sculptured four was acquicted. The popular rustic mind at once standing figures in striking attitudes. The people conceived the idea of adopting this unhappy woman say these are Palnati Viralu, or Paload heroes. The as the personification of unsatiated vengeance. An Viralu, I may remark in passing, have a temple image was made to represent her, and in her hands dedicated to them at Karempudi in the Palnad. The was placed a sword, and she was installed hencehundred heroes are here represented each by smooth forth as the village goddess. Strange to say, an stones of the stream" well waterworn, and these are image of her husband, who is living to the present ranged round the temple. There are also some day in the village, was added and placed by her iron trophies in the temple. There is an annual side. festival held in November, which is very nuner- Perhaps the worship paid to the spirits of murously attended. It is observed exclusively by the dered persons, or those who have left behind them lower order of the people. Whether there is any an evil memory, is analogous to the belief in Euconnection really between these Viralu and the rope of ghosts haunting particular spots. It appears sculptures at Bapatla, I cannot say; but in the en- a common notion among all nations in all ages. closure of a Sivalayam, dedicated to the title of Mr. Walhouse, Judge of Mangalor, South Kanara, Agastes'varasvami, on the bank of the red tank at informs me that Bhuta worship is the really preGuntur, there is a stone which has a striking resem- valent cult in that district, and half the Bhutas are blance to the one at Bapatla. On the top are por- the spirits of murdered or notoriously evil-lived trayed two pairs of footprints, and on one side there persons. It assumes the character of propitiatory are standing figures. The stone has been broken. worship. New village deities are thus continually Near it there are several snake stones and other springing up. Mr. Walhouse mentions & curious stones with figures which appear to belong to a pre- instance which came under his own observation in Brahmanic age. Trichinapali. A much dreaded dacoit was killed, Connected with the worship of the s'aktas, as the and after his death became a fashionable Bhut, and female personifications of creative power, fecundity, half the children born were named after him. So, and fertility, we have the worship of Bhu Devi, the too, Dr. Caldwell, in his Comparative Grammar of earth goddess, so general throughout Central and the Dravidian languages, relates a very curious Southern India, celebrated by the Khonds with bu- illustration of the same sentiment. In some lonely man sacrifice, and by other classes with slaughter wild spot of the Tinnevelli District there is the of cattle. We find the worship prevalent among grave of a European Officer. In life, he appears to many wild tribes and among the Pariahg. It is have made himself obnoxious to the natives, and evidently a very ancient form of religion. to have been greatly dreaded. To this date it is a Among the lowest orders, where the densest custom to offer spirits and cigars upon his grave. ignorance prevails, the idea of deity is still inti- But to return to the idea of serpent worship, and mately associated with fear and dread, and so they its connection with the several phases of religion in have taken the personifications of female energy, India -To this day the serpent may be still round

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374 THE INDIAN ANTIQUARY. [Dec. 6, 1872. all over the country worshipped purely and simply With regard to Buddhist remains, I would menas a fetish among the lowest classes, as well astion that I have come across another colassal image under the more refined personification of Nages'. of Buddha at Tenali. It is in the enclosure of a Varasvami. For instance, there is a well at Dache- S'ivalayam, dedicated to the name of Ramalinges'. palli, it contains the best water in the place, but a varasv&mi. This image is placed in the open air cobra, it was discovered, frequented the spot ; & under some trees entirely neglected. The figure is temple was built over the well, and it was totally in the usual sitting position, naked, protuberant abandoned to the serpent divinity. In Saivism, I lips, wooly hair, and pendant ears. This makes the have suggested that the serpent found a place as a third similar image I have met with in this district, fitting symbol and adornment of the power of evil. the others being at Bejwada and Gudivada. The But when the Aryans brought with them concep- latter image has the Naga overshading the head. tions of the Supreme Being an invested with what I may mention here that a very interesting sculpwe may call the powers of nature, the serpent a ture of a female figure has just been disinterred at enmed a new character. Conquered and subdued, Bejwada in digging a channel. It is the only init became the protective guardian of Vishnu. Over stance I have met with in this district of a female his head is represented the seven-headed snake, figure with wooly hair, thick lips, and long pendant And so again, in the Aryan scheme of vormogony ears. It is loosely dressed from the loins downthere is a remarkable soene represented the Devatas wards, and was found at a considerable depth below and Rakshasas (the powers of good and evil) churn. the surface. In the Amravati sculptures there are ing the ocean of milk with the great serpent many representations of the Naga type, as well as Vasuki employed as a churn-string. This is a other ethnological varieties. A careful study of scene continually represented in the most ancient these might throw some light on the communicasculptures of the district. For instance, it is one of tions between India and other countries in early the scenes depicted on one of the stones dug up at times, Nizampatam, and used to form what is a mere recent I have already addressed Government with refermantapam. It is found on Buddhist remains at ence to the desirability of issuing instructions for Amravati, and it is still sculptured on idol cars of the protection of the interesting Buddhist remains quite recent construction. The mode of treatment in the Krishna district, as the Department Public is always the same; the Devatas and Rakshasas are Works have been inaking excavations at Bhattialways pulling different ways, the contending pralu and Gudivada I am informed, and using the powers of good and evil, and a serpent is a subject old bricks for road materials and other purposes. power-a mere instrument to give effect to the pure In the one at Bhattipralu I am told that Captain poses of the divine mind through the very opposing Vibart found a stone casket, inside of which was a forces. He employs "rain and sunshine, heat and crystal vial with some seed-pearls, &c. The nacold, fire and hail, snow and vapours, stormy wind i tives say that another bottle was broken in digging, fulfilling his word." It is thus I apprehend that which contained the secret of alchemy, the subBuddhism borrowed the Aryan symbolization of the stance capable of turning all other metals to gold. serpent as a protective power. The conquered They also firmly believe these structures cover some enemy is made a captive slave, and employed to hidden treasure, and from the fact of a five-headed watch and guard ; the serpent, as the emblem of Naga being discovered, this has been taken to fix evil to man, is subdued by Almighty power, and the actual amount at five crores. It is very desirinstead of receiving divine honours, serves simply able that whatever excavations are to be made, they to represent the fear and dread naturally associated should be conducted under competent supervision. in the human mind, with any idea of a divine These remarkable structures have been entirely being. It is possible also that the aver-shadowing covered up and buried with a mass of earth, which serpent above the representations of Vishnu and has preserved them through long centuries, during Buddha may be employed in another sense to con which their history and purposes have almost vey the idea of wisdom--this being a characteristio perished, and have certainly become forgotten in the attribute of the serpent. neighbourhood where they were originally raised. Now with regard to the Nagas: we find them to With all the interest that attaches to the Buddhist have been in existence in various parts of India, era of Indian History, it becomes us to deal reve immediately prior to the Buddhist era. The dah- rently with these relics that time has spared. They gop at Amravati was erected by a Naga popula- are the evidences of a past age of civilization, tion. Everywhere we find the Nagas represented When we have carefully disinterred them and as worshipping and doing homage to Buddhism, brought once more to light the symmetry and proand Buddha is represented as supported by the portions of their architectural designs, we shall proNaga's folds or shaded by his protecting hood, while bably find that they are worthy of a better fate than the two systems seem to have coalesced so far that to make district roads. alternate rererence is paid to the relic casket, the There is only one other point to which I wish to wheel, the sacred big-tree, and the five-headed allude. In writing in my former report of the snake. Frangula Dibbalu near the coast at China Ganjam, * Conf. Ind. Antiq., pp. 347-48.-ED.

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Dec. 6, 1872.] THREE MAISUR SASANAMS. 375 I suggested that these might be the remains of an Italian coins in the district, which' might throw early Portuguese Settlement. It has been suggest- some light on this matter. I have not, however, ed in an article in the Madras Mail, that they are been able to trace any. Sir Walter Elliot, who was more probably the remains of the early Venetian a most successful collector of coins, may, perhaps, or Genoese traders, who penetrated to India by the have been more fortunate, and may be in a position land route long before the Portuguese visited the to afford some information that may assist in clearcountry. I have heard of the discovery of olding this doubt. THREE MAISUR COPPER GRANTS. Memo. on Certain Copper Grants found during the Settlement of the Inams in the Malnad or Hill-tracts of the Nagar Division. DURING my investigation into the iname lo- | J. TRANSLATION OF THE COPPER GRANT PROcated in the Malnad talukas of the Nagar division, DUCED BY THE AGRAHARDARS OF KUPPAGADE SORABA TALUKA. I had occasion to inspect the copper grants held by the Agrahardars of the villages of-1. Kuppagadde, SLOKA I.-Jayatyavish kritam Vishnor. Soraba Taluka; 2. Gauja, Anantapura Taluka ; 3. Varaham kshobhitarnavam: Bhimanna Katte Matha of the Kavaledurga Taluka. Dakshinonnata damshtragra. It will be observed in the translations of the Vishranta bhuvanam vapuhu. grants for the Gauja and Kuppagadde Agraharas, The body of Vishnu, incarnate in the form of a which have been rendered by my Personal Assistant, boar, on the edge of whose lofty right tusk the that these grants are said to have been made during earth rested, and which agitated and troubled the the great "Sarpa Yaga," or sacrifice of serpents, ocean, exists in transcendent glory. though the allusion to the solar eclipse is only made Emperor Janamejaya; the refuge of the whole in the grant for the Gauja Agrahara. A copy of this universe ; the master of the earth; the Maharaja grant was sent some years ago by Sir Mark-Cubbon of Rajas; the arbiter of Rajas; the great Maharaja; to Colonel Ellis, who was then Political Agent at the master of Hastinapura, the Queen of cities; the Bundelkhand. Colonel Ellis asserted that the solar bestower of widowhood on the wives of the hostilo eclipse alluded to in the grant was that of 1521 A.D., princes of Aroha and Bhagadatta ; the sun of the and drew the conclusion that the Janamejaya lotus of the Pandava race; the skilful in warfare ; alluded to must have been one of the Vijayanagar whose sun-like bow resembled the Kalinga serpent ; kings. Colebrooke denounced this grant as a for- the single-handed hero ; the updaunted in battle; gery, and declared that the writing was modern, the slayer of Advapatiraya' and Disapata Gajapaand that the errors in the composition betrayed gross tiraya'; the smiter at the head of Narapatiraya; the ignorance. terror of Sarnanta Mriga Chainara, Konkana and The grant of the Bhimankatte Matha is dated the four quarters of the globe; the famous in in the 89th year of the era of Yudhishthira, who was Bharata Sastra, consisting of pure Salanga, Brahthe eldest of the five brothers, the sons of Pandu by ma, Vina, &c., sprung froin the mouth of Brahma ; his wife Kunti or Putha. This Matha is situated on professor of many Sastras, the celebrated professor the banks of the Tunga and takes its name from a of the three mantras (charms) of Korantaka Vyala Katte, or aniout, partly natural and partly composed Naga, &c., whose lotus-like feet are universally of huge blocks of stone, which Bhima, another of the saluted; the fire of the abodes of inimical dynasfive sons of Pandu, is alleged to have hurled across the ties; the ever-bright; the son of others' wives; bed of the river so as to form the dam. I have begun the bearer of the flag of the golden boar; the the translation of the legendary account of the origin most refulgent in the circle of Rajas; who is duly of this Matha, but as pointed out by Mr. Narasim- adorned; the descendant of the blessed lunar race; miyengar, the doctrine of Madhavacharya was only and the son of the emperor Parikshit was reigning at promulgated between 5 and 600 years ago. What- Hastinapura in the midst of happy and virtuous ever may be the origin of the Matha, the dam bears amusements. During an expedition of conquest, updoubted traces of the wondrous magnitude of the at the confluence of the Tungabhadra and Haridra, works of those days. at the shrine of Hariharadeva, in the dark half of ROB. COLE, the month of Chaitra of the year 111, on Monday Supt. of Inam Settlements, Mysore. combined with Bharani Nakshatra, Sankranti and 5th August, 1872. Vyatipata Nimitta, on the occasion of Sarpa Yaga * Conf.Ind. Antiq. pp. 186-7. Vide ante p. 850.-ED. See Colebrooke, Essays, Vol. II. p. 285.-ED. Treats of music pantomime Astronomical symbols. Chaste.

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376 (serpent sacrifice) when the purnahuti or the rite of consummation was being performed, in the midst of 2,000 Brahmans, the Emperor granted in due form, as an offering of blessing to Brahmans, of whom the principal were Madhava Pattavardhana of Atreyagotra of Karnataka race; Senkara ghalisaru of Visishtagotra of the same race; Yogis vara Pattavardhanaru of Srivatsagotra, and Vishnu Dikshita, of Visvamitragotra of the said race; the village of Pushpagadde, situated in the midst of Kampanaya Nadu, Yeppattu and Banavasi Sahasra, together with the nine subordinate villages of Bammahalli, Nittakki, Neche, Korakodi, Amangadde, Kodalikere, Gendana kulavalli, and Kaundeyahalli, inclusive of the items of revenue comprehended by the terms Chakravarti mechi, Panchanga Pasaya, Chatra Sukhasana, Balidagaddige, Ankadanda khandana, and Ashtabhoga tejassamya. The boundaries thereof are :-On the north-east, a nala at which the limits of Pushpagadde, Haya and Kantapura villages converge. To the south of the above, a watercourse near which the boundaries of Pushpagadde and Haya meet. South of the above, the bend of a stream at which the limits of Pushpagadde, Haya and Vuddare meet. To the south of the above, the boundaries of Pushpagadde and Vuddare terminate near a feeder. To the south-east, a hollow at which the boundaries of Kadalige, Pushpagadde and Vuddare converge. To the west of the above, Mathiya kola or pond, so called, near the boundaries of Kattalige and Pushpagadde. To the west of the above, Balaya kola or pond, so called, where the boundaries of Pushpagadde, Kadalige and Tavanidhi meet. To the west of the above, the boundaries of Tavanidhi and THE INDIAN ANTIQUARY. Pushpagadde meet, at a place called Lavadakattu. To the south-west, the limits of Pushpagadde, Tavanidhi and Tekkuru meet at a rising called Moliya Maradi. To the north of the above, a turn of a nala, at which the boundaries of Pushpagadde and Tekkuru terminate. To the north of the above, Mageru or mark, so called, defining the boundaries of Pushpagadde, Tekkuru and Kolaga. To the north of the above, Vuyangudde marking the limits of Pushpagadde and Kolaga. To the northwest, a water course, where the limits of Pushpagadde, Kolaga and Basuru meet. To the east of the above, a water-course marking the boundaries of Pushpagadde, and Basuru. To the east of the above, Palagolla at which the boundaries of Pushpagadde, Basuru and Tanaguppe terminate. To the east, a bend of a nala, marking the limits of Pushpagadde and Tanaguppe. To the east, a stream, marking the boundaries of Pushpagadde, and Tanaguppe, as also the boundary of Kantapura. The boundaries from the east to the north-east are complete. II.-Samanyoyam dharmasetur nripanam Kale kale palaniyo bhavadbhihi : Sarvanetan bhavinah parthivendran. Bhuyobhuyo yachate Ramachandraha. [DEC. 6, 1872. Ramachandra again and again entreats all future kings and rulers. "This (grant) which is a bridge of charity common to all rulers, should be protected from time to time by you." III. Svadattam paradattam va. Yohareta vasundharam : Shashtir varsa sahasrani. Vishtayam jayate krimihi. Whosoever usurps (or takes away) land, which has been granted either by himself or others, will be born a worm in human offal, (and will suffer there) for sixty thousand years. IV. Bramhasvatvam visham ghoram. Navisham Vishamuchyate: Vishamekakinam hanti. Bramhasvam putra pautrakam. Brahman's property is a virulent poison, and poison is not called poison, (because) poison kills a single person, but Brahman's property slays the whole race, inclusive of the sons and grandsons. Note by the Translator. Kuppagade is an Agrahara about 8 miles from Soraba, and situated in that taluka. It is called Pushpagadde in the grant. The present occupants do not seem to be lineally descended from the original grantees, as their respective gotras are different. The village, though styled Agrahara, was to all intents and purposes Sarkar, but the result of the settlement will restore to it the status of an alienated village. The boundaries described in the s'asanam are not, with a few exceptions, identifiable. The grant is engrossed on three sheets of copper, protected by two more, one underneath and the other on the top, the whole clasped together by a massive ring of the same metal impressed with the seal of a boar at the point of soldering. The last sheet of the writing is broken towards the right-hand side, thereby rendering some of the 'slokas' at the end unreadable. The characters of the s'asanam are said to be 'Nandi Nagara,' and resemble those of the modern Balaband, although there are several differences, which mark the writing in the s'asanam as a separate dialect. The Sanskrit portion of the composition is not very creditable to the original composers, and abounds with inaccuracies. In the translation, they have been as far as possible rectified in the 's'lokas' at the commencement and termination. The Kanarese words used in the body of the grant do not impress one with its alleged antiquity when compared with those to be met with in old stone inscriptions, whose genuineness is guaranteed by their not being portable. At the commencement, in reciting the titles of Janamejaya, the words (chacha puta chacha puta) are inserted. It is not known to what they refer, and what is their meaning. Certain eminent astrologers, who have been consulted on the subject, doubt the truth of the astro

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Dec. 6, 1872.] THREE MAISUR SASANAMS. 377 Domical combinntions said to have occurred on the to the nunber of 32,000 from Banavase, Santaligo day of the grant.... The year of the grant is denoted Gautamagrams and other villages; notably Govinda by the letters ka, ta, ka, being the first letters of two | Pattavardhana, Karnataka Brahman, of Gautama series in the Sanskrit alphabet. It is therefore, if Gotra; Vamana Pattavardhana, Karnataka Brahtrue, 4861 years old, being executed in the year man, of Vanishtha Gotra ; Keshvs Yagnadikshita, 111 of the Kaliyuga, or 2990 years B. O. Janame- Karnataka Brahman of Bharadvajs Gotrs; and jaya flourished at the commencement of the Kali Narayanadikshita, Karnataka Brahman of Srivatas age. It is mentioned however, in 4 bannad con- Gotra ; granted to them) with water, &c. in due firming the village issued by Chennammaji a female form the twelve villages of Gautamagrama, and occupant of the gadi of Nagar in 1743, A. D. those therein contained, viz., Nadavalli ; Budavalli ; V. N. NARASIMMIYENGAR. Chikka Haraka; Taralagere; Suralagodu; TagaAnantapura, 2nd January 1872. rugunji ; Aluru; Bachenahalli ; Champagodu; and Kiri Chainpagoduf ; together with the items of IL TRANSLATION OF THE COPPER GRANT Chakravarti Mechhi ; Panchanga Pasaya ; Chatra BELONGING TO THE GAUJA AGRA'HARA, Sukhasana ; Balada Gaddige ; Anka Danda KhanANANTAPURA TALUKA. dava ; Nadu Bitti ; Guli Sunka, and the eight quaSL. I.-Jayatyavishkritam Vishnu varabam ksholifications known as "Ashtabhoga Tejas Samya." bhitarnavam. The boundaries thereof are:-On the north-east, Dakshinonnata damshtragra vishranta bhuvanam a stream at which the joint boundaries of Gautavapuhu, magrama, Banniyaru, and Saliyuru converge. To The body of Vishnu, incarnate in the form of a the south of the above, Ambigolla is the boundary boar, which troubled and agitated the ocean, and of the villages of Gautamagrama and Saliyaru. on the edge of whose lofty right tusk the earth On the west of the above, the boundaries of Saliyaru rested, exista in transcendent glory. and Gautamagraina extend as far as & stream. To The Emperor Janamejaya; the refuge of the whole the south of the above, proceeding from the boununiverse; the master of the earth; the king of dary of Saliyuru and, Gautamagrama, up to a tank kings; the Parames'wars of rulers; the great near a hill called "Yengudda." Towards the south, up to a strearn on the limits of Gautamagrama, and Maharaja; the sovereign of Hastinapura, the flower Saliyaru. On the south-east, the meeting of the of cities; the bestower of widowhood on the wives of the hostile kings of Aroha, and Bhaga boundaries of Gautamnagrama, Kanvapura, and datta ; the sun of the lotus of the Pandava race; Saliyuru, also a ravine called " Vyagranngundi," or most skilled in warfare; whose bow resembled tiger's ravine, between two hills. On the west of the the Kalinga serpent; the unasristed hero; the above, a stream flowing on the boundaries of Gau tamagrama and Kanvapura. On the west, a bush dauntless in battle; the slayer of Asvapatiraya, of " Kyadige trees," at which the limits of GautaDisapata and Gajapatiraya ; the smitor on the head of Narapatirays; the most accomplished eques magrama, Malianduru and Kanvapura terminate. On the west, a hillock called "Kaggalu Maradi," trian ; the terror of the 14 states of Konkana, Rekha Revanta, Samanta, Mrigachamara, &c.; the ever where the boundaries of Malianduru, Gautamabrilliant ; the sono of others' wives ; the bearer of grama and Andhasura converge, near which there the flag with the emblera of the golden boar; the is a saline stream, (Lavana srota.) On the southmost glorious of Rajas; the adorned the descen west, as far as the salt river (Lavana nadi) flowing dant of the great lunar race; the son of the Emperor at the junction of the limits of Gautamagrama, Parikshit ; was reigning at Hastinapura, (diverted) Hosagunda, and Andasura. Towards the north, up by happy historic amusements. to a stream which flows on the confines of GautaOn a certain occasion, during an expedition of magrama and Hosagunda and a hill near Bidaraconquest in the south, at the shrine of Harihares'wara, gunji ; and also Kshirakola, or milky pond. On the aorth a watercourse at which the boundaries of at the confluence of the rivers Tungabhadra and Haridra, in the dark fortnight of the month of Trigarta (Tagarti) Biduragunji and GautamagraChaitra, in the year 111, on new-moonday, which ma meet. From north to north-west the boundary was a Monday, coupled with "Bharani Nak line between Trigarta, and Gautam'agrama is shatra, and Kimstugna karana,"+ (astrological terms marked by a stream called " Ooriy ahole." On the denoting particular constellations, &c.,) in Vutta ! east of the above, a "ketaki' bush, and a white rayana (when the sun is in the tropic of Capri- Matti (tree) between the boundaries of Gautamacorn) and in Sankranti, governed by Vyat patam, grams and Trigarta. Or the east, a mound of redon the occasion of a solar eclipse, when the earth marks the boundaries between Gautamssun was half obscured; when the snake sacri- grama, Trigarta and Biliuru; as also a hill. On the fice was performed, and when the principal rite east Sarakola to the north of a hill at which the of consummation was being conducted; the Empe- boundaries of Biliaru, Gautamagrama and Maraba ror after duly Baluting the Brahmans of various meet; also a bamboo bush. On the east, hillock Gotras; co-adjutors in the sacrifice, who had arrived marking the limits of Gautamagrama and Bannitru. * Chaste + Conf. Colebrooke, Emaye, Vol. IL, p. 384.-ED. 1 One is omitind

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378 THE INDIAN ANTIQUARY. The boundaries from the east to the north-east have thus been completed. II. Samanyoyam dharma seturnrupanam. Kale kule palaniyo bhavadbhihi. Sarvanetan bhavinaha parthivendran. Bhuyo bhuyo yachate Ramachendraha. Ramachandra again and again entreats all future great kings This (grant) which is a bridge of charity common to rulers should from time to time be protected by you. III. Danapalanayor madhye. Danachhreyonu palanam. Danat svarga mavapnoti. Palanadachyutum padam. Between giving and saving (of charities,) it is inore meritorious to save than to give. By giving (the donor) attains svargam, or Indra's paradise, but by saving, everlasting position (bliss) is attained. IV. Madvamsajaha paramahipati vamsajava. Ye bhumipas satata mujvala dharma chittaha. Maddharma meva paripalana macharanti Tatpadapadma yugalam sirasa namami. I salute with my head the lotus-like feet of those rulers, whether descendants of my own race or of other dynasties, who always with a conspicuous love of virtue, uphold and confirm my charity. Note by the Translator. The first sloka is an invocation used by most grantors of inams, because in the third incarnation, Vishnu is supposed to have restored the earth from the grasp of Hiranyaksha, a demon who had usurped, and carried it away. The year is denoted by the letters ka, ta, ka, which are the first letters of two different sets of letters in the alphabet. It is usual to read the figures thus expressed from right to left. In this case, the era is not mentioned. . . The characters in which the grant is embodied are called by the I: amdars the "Nandi Nagaru." But they resemble the modern "Balaband" more than any other. The language is a mixture of Sanskrit and Kanarese, the former disfigured by a great many inaccuracies, whose existence cannot be accounted for except under the supposition, not improbable, that the engraver was ignorant of Sanskrit, and the original composer of the grant did not revise his work. The grant is engrossed on three sheets of copper, the edges of two of which are broken, clasped by a solid ring of the same metal which is stamped with a seal bearing the inscription of a boar. In translating the s'lokas which are written at the commencement and termination of the grant, the grammatical mistakes found in the original have been rectified. V. N. NARASIMMIYENGAR. [DEC. 6, 1872. III. TRANSLATION OF A BALABAND COPPER GRANT IN THE POSSESSION OF THE BHIMANAKATTE MATHA, KAVALEDURGA TALUKA. Prostrations to Ganapati, Remover of Obstacles. I.-Pantu vo jalada shyamaha, Shargna jya ghata karkashaha. Trailokya mantapa stambhaha, Chatvaro hari bahavaha. May the four arms of Hari (Vishnu), which are as dark as the water-laden clouds, which are hardened by the scars caused by the blow of the string of the Shargna bow, and which are as the foundation pillars of the Mantapa of the three worlds, save ye. In the year Plavanga, in the 89th year of the era of Yudhishthira, in the month of Pushya, on newmoonday, on Wednesday, King Janamejaya, the arbiter of the Maharajas, the master of the rajas, the possessor of the valour of heroes, the descendant of the race of Kuru, who is seated on the throne of the city of Kishkindha, the protector of all professions and castes, made this grant for the puje of Sitaram, worshipped by Kaivalyanatha, disciple of Garudavahanatirtha Sripada, of the Munibrinda Matha, in Vrikodara (Bhima) Kshetra, situated in the western town of Sitapura. The boundaries of the Munibrinda Kshetra, in which my great grandfather Yudhishthira remained are, On the East-Western bank of the Tungabhadra, flowing towards the north. On the South.-North of the confluence near Agastya Ashrama. On the West.-East of the Bana Nadi. On the North South of the Khuma Nadi. Munibrindakshetra, situated within these boundaries, is granted by me, with offerings of the Tungabhadra water and money, in the presence of Harihara, on the occasion of an eclipse, into the hands of the yati or sanyasi, with my free consent,. in view to obtaining Vishnu's heaven for my parents, to be enjoyed by you and the line of your disciples, as long as the sun and the moon last, inclusive of the items of hidden wealth, treasuretrove, water, trees, minerals, future acquisitions and improvements, &c. The witnesses of this deed of charity areII.-Aditya chandravanilo nalascha, Dyur bhumirapo hridayam Yamascha. Ahascha ratrischa ubhecha sandye. Dharmascha janati narasya vrittam. A man's conduct and actions are known to the sun, moon, air, fire, firmament, earth, water, heart, Yama, day, night, morning, evening, and duty. III.-Danapalanayor madhye. Dana chchreyonu palanam. Danatsvargamavapnoti. Palanadachchyutam pudam. Between giving and protesting, it is more meritorious to protect. By giving (the donor) attains svarga, but by protecting, immortal station (Heaven) is attained.

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Dec. 6, 1872.] SANSKRIT MSS. 379 IV.-Svadattaddvigunam punyam, Paradattanu palanam. Paradattapaharena, Sradattm nishphalam bhavet. The act of saving another's gift is productive of twice as much mcrit as giving one's self. By taking away another's gift, one's own grants become unfruitful of merit. V.-Maddatta putrika dhatri, Pitra datta sahodari. Anya dattatu jananf. Dattam bhumim parityejet. The land granted by me is my daughter; and that granted by my father is my sister. But the one granted by another is like my mother. Therefore land granted (away) should not be relinquished. VI.-Annaistu charditam bhungte, Sahisva charditam natu. Tataha kashtantare nichaha. Svayam dattapaharakaha. The mean person, who revokes his own gifts will, in the time of retribution, eat what was thrown up by others, but not his own. VII.-Svadattam paradattam va, Bramha vrittim harettatha. Shashtivarsha sahasrani. Yishthayam jayate krimihi. Whoever usurpe, or takes away Brahman's land, whether given by himself or by others, will be condemned to the life of a worm in human offal for sixty thousand years. Note. The original copper grant is not in the office, and I have not seen it. The copy is full of inaccuracies, both orthographical and grammatical. They cannot be rectified, lost the nature of the grant be altered. The translation is as near the original meaning as can be rendered under the circunstances. The slokas are given here as accurately as possible, but they have been sadly mutilated in the process of transcription. There is a sentence in the copy as follows: Raivagrani padagograjaha. This being unmeaning, it is omitted in the translation. The Gauja and Kufpagadde grants of Janamejaya are estimated to be dated in 111 of the era of Yudishthira. This grant, if genuine, is 22 years older, but it is a question whether the Matha to which the grant is alleged to have been made, is 80 ancient, seeing that the tenchings of Madhavaacharya are only between 5 and 600 years old. The words made use of in the grant, vis., Tirtha Sripa. dangalu, seem to be still peculiar to the Sanyasis of the Mudhava persuasion. V. N. NARASIMMIYENGAR. 2nd July 1872. Dr. BUHLER'S REPORT ON SANSKRIT MSS. IN GUJARAT. OF Dr. Buhler's Report to the Director of Public Bhandars at Ahmadabad, Wadwan, and the largest Instruction, Bombay, dated 30th August 1872, we collection of all at Patan have, as yet, not been give the following abridgement : touched. Something in this direction will, I hope. During the last year two fascicles of the cata- be done during 1872-73. But I am persuaded that logue of Sanskrit manuscripts from Gujarat, cor- the work cannot be finished before the end of 1874-75. priving a little more than three thousand man'iscripts The number of manuscripts purchased during the of Vedic books, puranas, and poetical works, have year (up to June 30, 1872) amounts to 421. Among been published. The third fascicle, which contains these 150 belong to the Brahmanica) literature, the works on grainmar, glossaries, works on rhetoric, remainder to that of the Jainas. In the former class metre, and law, is ready for issue, and the fourth poetical and philosophical books are most numernumber, which gives the remaining S'Astrns, is in ously represented. Particularly valuable, are the the press. With the publication of the fourth complete old manuscript of Patanjali's MahAbhdfascicle, all the materials collected in 1869, as far shya with Kaiyata's commentary, the Chandik AsRs they refer to Brahmanical literature, will be takam of Banabhatta, the two manuscripts of the exhausted. But, as since 1870 I have received a Apastambagrihyasatra, the Adityapurana, the fraglarge number of new lists, a supplementary fasciclo ment of the Sarasvatipurina, the Jains commentary will have to be prepared, which should also contain on the Meghadata, the coinmentary on the Pushan alphabetical index to the preceding parts. Be- pashtra, &o. Our collection of Jaina books is now sides, the lists of Jaina books remain unpublished; larger than any other public collection, of which I I have, however, made preparations for the publica- have ever board. We have copies of nearly all the tion of a fascicle containing Jaina works, and hope sacred works and commentaries, both old and new, to bring it out early in 1873. on most of them, so that there would be no difficulty A number of fresh lists comprising uncatalogued in editing the more important ones. There are also Brahmanical libraries in Lunawara, Olpar, Baroda, fresh materials for the history of the Jaina religion, &c., have been prepared. Considerable progress of the political history of Gujarat, and above all for has been made in cataloguing the Jaina libraries at the history of the Gujarati language. I have bought Randir, Surat, Limadi and Kharnbay. Several largo large number of Ras and other legendary works.

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380 THE INDIAN ANTIQUARY. [DEC. 6, 1872. simply, in order to obtain specimens of the ancient Gujarati. The oldest pieces in that language are some vernes preserved in Ratnasekhara's Prabandhakosha written A.D. 1347, one of which is ascribed to a Chiran, belonging to R&javiradhavala's camp, A.D. 1235. As I hope to give in my catalogue of Jaina manuscripts an account of the most interesting works bought, I omit here the enumeration of important acquisitions. My operations since July have had even more important results than those of last year, I have already acquired several manuscripts, which are fully 600 years old, and have full confidence, that I shall obtain others which exceed that age by 200 years. The more I become acquainted with Gujarat, the more offers of old and valuable books I get, and I trust that Government will see fit to allow the grant for Sanskrit manuscripts also for next year. CORRESPONDENCE. HULLE MUKKALU. of anything of this sort among the caste. An outIT came officially before me that the goldsmiths caste might create a new caste, but I never thought of a certain village laid claim to the property of they could be grafted on to another. some men of the "Hulle Mukkalu" (old sons) caste Ilassan, '1872. who had died intestate. That one caste should claim J. S. F. MACKENZIE. the property of another caste on the grounds that they had performed the burial-service, &c. seemed so COROMANDEL COAST. strange that I made enquiries. It appears that tho It is now I believe pretty generally accepted that "Hulle Mukkalu" is a caste grafted on to the gold- the first word in the phrase Coromandel Coast' is siniths. The term " Hulle Maga," an old son, is derived from the name of a village between Madras now a term of reproach anong the Canarese. Tho and Pulicat called Coromandel, but how it came to following story of the rise of this caste I have liad confirmed by different meinbers of the goldsmith be applied to so long a line of sca-board is another matter. The words Kori manal,' known to the caste - " About 500 years ago in the kingdom of Gol merest tyro in Tamil, means 'black sand,' and at this konda lived a soucar of the Komti merchant caste very village there is found the glittering black sand who held some high Government appointment but used so much by native clerks instead of blotting had embezzled large sums of money entrusted to paper. My theory is that one of the early explorers him. This having come to light the king ordered landed at this spot and, being ignorant of the lanthe soucar to be impaled unless he inade good the guage, went about what appears to me a very money. None of his caste people would assist him. natural way of solving the difficulty by taking up a In the same village lived the widow of a goldsmith. handful of this black sand and pointing to it. Tho She had gone to the well to get some water, and on answer he would receive would be .Kori manal, her way back she met the soucar being led out to which he would take to be the name of the country execution. She asked and was told all the circumstances of the case. The amount embezzled was instead of simply the sand grains in his palm. about two lakhs of rupees which she offered to pay The mistake has, I conceive, been propagatod, and on provided the soucar would bind himself and his this supposition we have, what appears to ine, a very descendants to become the song of her castu. On simple solution of the question. being formally resigned by his own caste, the Boucar J. B. J. received a copper grant which created him the "old Palconda, Vizagapatam, March, 17th 1872. son" of the goldsmith caste. This caste is now said to be of 1,000 fanilies: they live by begging HA'SYA'RNAVA. and from the realization of the following fees SIR,In the Indian Antiquary p. 340, I find an which the Panchalas pay them - article on Kalidase by Pandit Sashageri S'astri, (1) The pagoda for every goldsmith's workshop. B.A., who cites Hasyarnava, among the works (2) One fanam - 4 an. 8 pie for every black of Kalidasa. It is a comparatively modern work smith's shop. of & Bengal Pandit, Jagadisoara Tarkalankara (3) One fadam for every marriago ceremony. Prof. Wilson gives a short account of this work, Admissions to the caste which is performed by in his Theatre of the Hindus, Vol. II., where granting the neophyte a copy of the grant toge- he says, "It is the work of a Pandit named Jagather with a peculiarly shaped knife are still made. 'die'a, and was represented at the vernal festival." The convert's children become " Hulle Mukkalu." Hasyaraava is a prahasana' or farce in two acts. It appears that a similar caste is to be found There is a modern commentary on it by Mahendra both among the Komtis and the Chuklars, I have Nath, son of Taraka Nath Tarakavagisha. not however yet had an opportunity of learning RAN DAS SEN. anything about them. I have never read or heard | Berhampur, Bengal, 11th Nov. 1872.

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INDEX. 307 ......... P 75 142 322 256 22 77 ........ 22 ......... 296 39 Abdul Hai ... 77 Abhinayagupta Abhira 230 Abkhass ....... 258 Aborigines of the Dekhan. Ahors Acaf Klan ... Adil Shah 78 Ad ....... 223 Aden Inscription ............ 254 Admetos .......... 176 Agamemnon 173 . Agustiyar.. Age of Indian Caves and Temples .................. 257 Agnimedala.................. 185 A hir ........................... 204 Ahmadabad .................. 254 Ahobala ..................... G Ai Mata ..................... Ain-i-Akbari ............... 77 Ajanta Frescoes ............ 354 Ajatasatru .................. 74 Ajmer ............. 271, 274, 277 Akbar .....................68, 77 Akbarnamah ............... 164 Alankarn Sastra ............ 143 Albiruni ..................... 351 Ali Akbar ................. 166 Alkestis ..................... 170 Alphabet-oldest S. Indian 229 Amb..mnath ............... 24, 253 Amir ....................... 77 Amman ..................... 194 Imogha Varsha ...... 208, 209 Amravati ...37, 151, 154, 185, 346, 372, 374 Amrita........... Amusements of the Dards, 7 Anal .....................270, 280 Ananas........ 161 Anang Bhim Deb ........ 75 Anangapala............ 279-281 Aparta ........................ 234 Aniwala Brahmans......... 142 A larkon......... 99 Andhaka ................ Andropogon muricatus ... 239 Angas ...... 181 Antuities .................. 24 Aornos....................... Apsaras pastamba Sutra of the Black Yajur Veda ...... 5 Apastambhagrihyasutra... 379 A quinas, S. Th. ............. 224 Arachotis..................22, 163 Archaeological Survey ...... Archaeology in the Bombay Presidency ............... 253 Archaeology of the Krishna District...149, 182, 346, Arkbodas.............. Arsh Bilqis......... . .. Asam tribes................. 255 ASIATIC SOCIETIES : Bengal ...155, 222, 254, 317 Bombay ... 60, 156, 320, 350 Ceylon ..................... 58 Asiatique (Journal)...158, 223 A sirgarh ...............204, 279 Asoka ........................ 230 Assafaetida .................. 239 Astor.....................7 ffg. 90 Asuras .....................47, 72 Asvabudhya ............... 56 Asvapati ..........123, 176, 253 Atharvaveda MSS.......... Attangaluvansa ............ 124 Atthasila ......... Attisudi ................. 199 Aurangabad.............. 263 Aurangzib ................. 78 Auveiyar .... Avatamsaka Sutra ......... Azo ....... Baber 320 Badaga song .............. 29 Badlaneguppe .........363, 365 Baghesvar, legend of ...... Laylanah ...... 263 Dahika............ 22 Bahuli-ban ...... 134 Balu odari .................. Baibhar Mt. .........90, 70, 74 Bailur ........... .......... 43 Balaramayana .........249, 251 Balasor (Balesvar) ...... 33, 75 Balbhadra kund ..... Balrampur legend ......... 143 Balti ........ Baluk Rao .................. Bampndda ................. Dana...127, 128, 148, 299, 350 Banabhatta's Chandikaba taka........................ 111 Banahar ..................... 75 Banavasi ...............157, 158 Banchas ........... 75 Banganga ................. 70, 71 Bankati .. Ban paras ...... 256 Bangda.. Barai. Baranas 311 Bardwan Records ......... 64 Bargaon 19 Bari Thakurani ............ 340 Barlaam ......... 27 Barodra ..................... 192 Barsana ............66, 311, 312 Barygaza..................... 178 Basu Rajah .................. 264 Bathan ...................67, 69 Beusi .....................46, 51 Beal's Fah Hian ............ 43 >> Catens of Buddhist Scriptures ...... 26 Bears, stories of .........89, 90 Bechewala .................. 92 .............. 162 Bejwada ...151, 152, 186, 874 Belala Kings ............40, 44 Belban ........ ......... 195 Belgam ..................94, 852 Bellamkonda ............... 185 Bengali Folklore ......115, 170, 218, 285, 844 Beschi ........................ Beverages of the Dards ... Bhadra-ban ............. 67 Bhandir-ban ............. 195 Bhanganw ................ . Bhar Kings of E. Oudh ... Bharadvaja Sutra Bharatpur 66 Bhariau ..................... 159 Bhartrihari ................. 314 Bhatarks .... Bhatela Brahmans ......... 142 Bhattipralu .................. 374 Bhaunagar, legend of Serpent Worship .................. Bhavabhati. 124, 143, 247, 249 Bhawan Misr ........... Bhawani Khora ............ 296 Bhills .....................64, 281 Bhilsa ........................ 27 Bhima ........................ 71 Bhimanakatte Matha forged copper-plate .........375, 378 Bhima Deva Chalukya...... 275 Bhogavati ................... 83 27 **......... 223 197 38 . ......... 68 39 .... 12 143 276 22 ......... ........ 274

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382 INDEX. 294 ......... .. 71 95 **. ... 6 2 ........ 294 274 Bhoja 316, 340, 343, 345, 351 Bhramari ... Bhu Devi.... 373 Bhukho pisayo..... 66 Bhumkas........... 55 Bhutas of Malnad. 282 Bhuta Worship ..... 873 Bhuvanesvara ...... 87 Bihar ......... Bijapur 254 Birbhum records Birth ceremonies among the Dards ... Biruni ....................... 137 Bisal Rai 269, 271-274, 277 Bisal-ka-talo 275 Bisalnagar ............... 277 Bisalpur .......... Bodhisattia ............. 149 Boro Budor ................ 820 Botanical Query ........... 180 Braj..................65-69, 187 1. Braj Bhasha he ............. 103 Brahma kund............. 71, 72 Bramha 283 Bridge ...... 81 Brihadratha....... 301 Brihatkathan .................. 315 Brindaban............ 66, 67, 134 Browne (Col )...... 30 Bula Balang......... Buddha ......... 45, 46, 73, 127 181, 189 Buddhist Gathas............ 103 Scriptures ...... remains, 96, 180, 151, 254, 847, 874 Buddhagho80 . ... 120 Bujoni ........................ 91 Burmah Celts .............. 828 Butea frondosa 276 Chilas ......... Chandika Devi 112 Dards ..................7, 84, 187 Chandikasataka of Bana- Darsanarya .................. 6 bhatta ... Darsapurnamisa ............ 6 Chaond ... Dasaratlia ..................39, 48 Charanas ........ >> Jataka ............ 253 Chastana ............ Dasas ......... .. ....... 28 Chaturanga... Dastan Sheikh Shibli...... 266 Chaturbhaja 361 Dasyns ...36, 39, 40, 150, 289 Chaudi........ 283 Daudnagar .78, 79 Chaugan bazi ... Daud Quraishi ............77, 78 Chaumuha ...............68, 69 Debar Lake..... Chaundappa............... De Laet (J.) 68 Chera dynasty ............... 860 Demonax.. 174 Che-ti ....................72, 74 De Tassy (G) Chess ... .......... 196 Deulgaon ........75, 76 Chhata ............... 66, 68, 70 Deunirin Chhatia 254 Devayhit ...............108, 109 Chhuri-marz ....... 162 Devimahatmya ............ 111 Chiksura ..... 112 Dhangars ........... 322 Chilambi .... 199 Dharanekotn............151, 185 Dharasena ... 14, 15, 17, 21, 45, China Ganjam. 186 60, 61 Chiniot ........ 263 Dharmaditya ............15, 17 Chintapalli ... 185 Dharmanatha ............... 73 Chirkuni 169 Dharmasala .................. 255 Chitpavanas...... 163 Dharmasutra Chitrakuta 121 Dharwad Inscriptions ...... 158 Chola Raja ............. 49 Dhruvasena ................15, 17 Chukmas .... 225 Dhulqarnyn................. 370 Churang Raja ................ 169 Dhunadi ................... 21 Clement of Alexandria ... 37 Dhundha ......... 269, 270, 278 Cochin Jews ............195, 229 Dhur Samudra Coins ......2, 32 Dhurttasvamin Colebrooke (H. T. ...103, 224 Dhurwa **...... 349 Copper axes.................. 32 Dhuryam. .... 349 Copper-plates, translated, 14, 45,1 Dinajpur inscription...127, 195 81, 855, 363, 375 Din Krishna Das... 76, 80, 216, Coromandel Coast ......... 380 293 Cosmas..... Dio Chrysostom....... 176, 177 Cowell (Prof. E. B.) ...... 195 Dipavali Dinna ...... 151, 347 Cunningham (Gen. A.) ... 72 Dipdan ........................ 232 Dabka Doab........... Dachapalli 154 Dondra inscription ......59, 329 Dagana. 329 Dori-walas .................. 162 Daji (Dr. Bhau).........60, 158, Dowson's Hindustani Gram 245, 257, 296, 297 mar ........... ........... 195 Dohganw ...... Draupadi ..................... 175 Dakbili 77 Dravida .......... 810 Dal ........... 265 Dravidian element in SanDalai Burhi ............. skrit........................ 235 Dalim and the Apsarases., 219 Duaspah ............... .... Dalmau ..................... 263 Dukula......... 38 D'Alwis's Attangulavansa 87 Durga puja .................. 145 Dambula cave............... 139 Duriam ................... Dan Ghat..................................... 234 Durvasa ..................... 33 Danaji .......... 71 Dwiraka ..................... 53 Dances of the Dards Dandi-walas ............... 162 Editor's Notes, 17, 43, 44, 46, 47, Dandin.......... 177 49, 54, 70, 129, 136, 137, Danti Durgit ............... 209 189, 143, 149, 151, 157, 195, Dara Shikoh ............... 78 208, 213, 214, 229, 264, 266 . ..... ... 6 31 ...... 821 well (Prof. E D iu ................. ... 10 ***........ 05 ****** ............ 162 .. .......... O y .............. 6 7 ..... Cambridge - Oriental studies, 31, 193 Canarese Inscription ...... 141 Cave of the Golden Rock 189 Caves about Mauje Patna 295 Caves 24, 25, 30, 60, 72, 74,106, 149,150, 152, 155,160, 348,354 Celts of Toungoo ............ 326 Ceylon .......... 180 >> Antiquities ......... 25 Chach Namah Chaitanya .... 826 Chaityaka Chakravyuh... 276 Chalukya.. 141 Champuramayana ......... 316 Chand Bardai .........2, 5, 163, 279, 317, 322 Chandan ..................51, 52 Chandels ............. 266, 275 77 852 70 100

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INDEX. 383 ............. . logy ...... in ...... 90 ........ 333 ....... 25 71 72 92 76 291 ........... 241 .......... Editor's Notes, coniinued. Ghatak 8381 Hemidri ...... 351 269, 271, 273, 275, 276, 277, Ghazanafar .... 187 Hill tribes .......... .62 280, 281, 296, 302, 321, 347, Ghias Beg ............. 262 Himalayan custom .......... 194 848, 361, 366, 370, 372, 377 Ghilgit ...............80, 87, 187 Hindi-its place in PhiloElephant-derivation of... 228 Ghulam 'Ali Azad ...... 76 ........., Elephanta Caves............ 854 Gijjhakuta ........... 70 Hindi-non-Aryan element Elliot (Sir W.) Archaeology of Ginger.. ......... 821, 852 103 the Krishna District, 151, 346 Gipsies..... ......... * Hindusthani Musafari'... Elora 43 Giriraj .... ..... ... ........ 66 Hiranynkes'i .............. Emad Girnar Hiranyakashipa.....50, 51, 212 Eminent Characters in Sanskrit Giriyak ...............19, 69, 70 Hislop (Rev. S.)............ 129 Literature............314, 340 Goa ..................... 158, 320 Higua, Nowada ............ Gobardhan... 67, 133, 135, 230 Hiwen Thsang. 43, 65, 71, Fables, Dardu ............... Gobind Deva Temple ...... 232 Fah-Hian ...43, 69, 70, 72, 74 Godavari Ho monuments ............ Fairies ..................... 85, 86 Gog ............... 370 Hockey........... Fattihabad ................... 33 Gokarna .............. 278 Hodesum ......... Fauche (H.) ................. 173 Gokui............... 66, 67, 185 Hoisela Isvara. Fausboll's Dasaratha Ja- Goldstucker (Prof.) ...... 132, Holidays of the Dards... 13 taka ............... 800--302 House ....... 169 Fergusson (J.) 36, 39-41, 92, Gomutra .................... 321 Hudm dyao............ 340, 871 151, 291, 846 Gonarda ..................... 240 Hulle Mukkalu....... 880 Ferishtah...................... 189 Gonds ...54, 128, 159, 240, 348 Huru Mutons ...... 255 Firuz Shah Zafar ......... 31 Gotama ............ Hussin ................ Folksongs of Southern India, Gots ............... ...... 56, 169 by C. Gover............ 28 Gover's Folksongs' ...... 2, 28 Ikaros ............. Folklore-Bengali ...115, 170, Govinda Raja......... 208, 209 Iltitmish ......***** 259 218, 285, 344 Gravitation .................. Images ............. 194 of Oudh............ 143 Grihyatantra ............... 6 Inapha .............. 224 of Orissa ... 168, 211 Griffith's Ramayana' ... 89 India Vera' ............... 03 Francklin's Inquiry ......49, 51 Gudivada ............... 152, 874 Indrajit 122 Frangalu dinne ............ 187 Guduk ... 158 Iokol 372 Friends (The Four) ...... 285 Gunadhya 303, 307 Inscriptions 2, 14, 47, 54, 59, 64, Fryer's Travels ...... 164, 218 Gunpowder ...... 164 74,81, 141, 195, 205, 219, 223, Funerals-Dardu .......... Guravas.. 227, 829, 381, 355, 360, 375 Gurjala 185 Isigili .......... 70 Gadhada 338 Gurkha 204 Iwalli ............. 158 Gahilot ............... 275, 276 Gurudevaswamin ........... Gamini Tissa ........... 140 Gurz-mars Jabali 253 Gandh amana ............. 241 Guttikonda Cave........ Jade Rana ......... Gandhara.................. 22 Jagannath ......... 36, 75, 322 Gandharv-ban ............... 1361 Habitations among the Jagir .......... Ganesa Caves ............... 24 Dards ................ .. 188 Jahan Lodi ............... 78 Gangabansis ............... Haja......... 339 Jakanacharya ............... Ganga-Jamuna-kund ...... Hajarat el Waqa'a ........ 223 Jaiminiya-Nyaya-Malg 192 Gangaputras 287 Hakim 'Alim uddin...... 262 Gangeswar Deb.. Hakumat Ra 72 Jalalpur .................... Ganjam inscription 219, 221, 348 Halabid Temple ........... 40 Jalesvar .....................33, 65 Garangs ..................... Halsi .......... 157 Jalpeswarnath ............... 837 Garh padda .................. 76 Hamid Khan .............. 78 Janaka........................ 175 Garuda ............... 148, 212 Hansganj ..................... 233 Janamejnya...... 350, 376-878 Gatas-Peris 55 Hanumant ................ 175 Jarasandha.......... 69, 72, 937 Gaujo forged copper-plate, 375, Haraqaiti ............... 22, 163 Jats ........................... 312 377 Harchoka Rock Temple ... 30 Java............ ............. 249 Gauli Raj ...... 204, 258, 321 Hargin......... 90 Jayachand .................. 281 Gaumuti ..... .............. 53 Harivansa ............ 137, 234 Jayachandi-ban............ 34, 35 Gaur ........................30, 78 Harshacharita ............... 246 Jayakesi .............. 156, 320 Gaura ............ 270 Hasvirnava ............ 380 Jayasinha ................... 77, 95 Gausian Verbs............... 356 Hautraka Sutra .......... 6 Jaya Sri Mata Bodin WaGaya ....................... 69 Hayasala dynasty ......... 360 hanse ................... 196 Gazetteers, Provincial...... Heber (Bishop) ..............333 .333 Jews............. .............. 195 Ghantasalapalam............ Helen 173 Jewish Copper-plates ...... 229 ... . ....... .......... : .... wouluu : ... 8, : 18 157 .......... 214 75 71 ............... Jait ........ 67 75 68 160 ....... .

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384 Jodev Caves.......... Jordanus Josaphat Jowara ********* Kadaroli inscription Kadamba dynasty Kagendra........ Kait Isvara Kajuna......... Kakhima Kalanjar Kalapahar Kalesvaram ...... *****.... ********* *********** ************ 27 63, 64 265 ............... 47-49 24 .................................................... Kaleyana Utsavaru......... 155 Kalidasa 87, 158, 245, 340, 350 Kalyana Kalyanpur Kamar 321 71 66 **************** 58, 197, 199 Kamban ...... Kamboja... 127, 128, 158 Kamdar Khan Mui.... Kamdhaj Kamdhenu 72 280 54 29 65 48 Kanarese Song Kanauj....... Kanchipur Kandi-embassy to the ******** ********. Court of 60 ****************** 161 Kanghi....... Kangra......... 189, 264 Kanhpurias Kanishka.... Kanji kaveri 265 240 75 83, 84 Kanna Samanta. Kansbans........ Kanthi... Kapardisvamin 75 294 ****************** **************** ************ *********... ***********............................. *************** ****************** **********............................ *************** ******... *********... Karda plate........ Karens...... Karhela *********... ************ 6 207 827 66 Karkus...54-56, 128, 159, 848 Karlen Cave........25, 60, 348 Karoya......... 838 25 ...... Kashmir antiquities Kashmiri-a specimen of... 266 Kasi tirtha... Kesika Ram Kasyapa 72 6 74 Kathasaritsagara..58, 302, 304, 815, 841 822 190 ......................................... *******... 24 326 ................................... *********** 141 156 337 41 258 162 ********* Katkadis Katoch Rajputs Katyayana Sutra 6 Kausika Sutra............... 162 Kavirayar ********** ********.... 197 Kerbela.......165, 166 Khadiraban.................. 184 Kham 55 259, 261 Khan .................. Khandagiri Caves Kharagraha.....15, 17 ......... 155 ************** Kharepatan plate Khasias Khattris INDEX. ****************** ******************** **************** **********..... ********* Kirat Kirke Kirpal Kirtans from the earliest Bengali poets Kistvaen............... 150, 151 323 Ko Koch Koch Hajo 91 336 222 Koch words Kokila-ban Kolehan .... 371 .66, 69 291 Kolis 157 872 184 182 Kolle Kallu'..... Kondapilli Kondavid..... Kongadesa Rajakul......... 360 Kongani Mahadhi... 362, 366 Kosi ...66, 68, 69 265 Kotlah.... Krishna, 75, 133, 182, 217, 240 Krishna river 157 Krishna district, Archaeology 149, 182, 346, 372 Krishna Raja Deva... 208, 209 Kshatrapas 61 Kshemendra's Vrihatkatha 302 Kshudrakas. 23 Kukas 161 Kukis........ 62, 63, 225 Kumarila Bhatta's Tantra varttika-a passage from 309 Kumud-ban 134 **************** Kuppagadda forged copperplate Kurg Songs....... Kusa Kusagarapura Kusa Jataka Kutalancha ... ******.............. *****.... *********** ************ ... Linga Loosai' ****************** ********** 207 93, 94 289 66 ********* *************** *****.... ******.*..... ******... ************ *************** *********** Lady and the Dove-a Bengali Song Lahor.... 367 262, 264 862 69 58 153 252 811, 813 83 248 Legend of Lake Taroba... 190 Lakshmi Lala Babu Lancha...... Lanja dibbalu Lanka Larlijf. Latas Lava Lepchas 160 Liberality and Virtue' ********... *******... **************** *********....................... *************** ********************** 173 274 ************...... 375 27 248 71 58 125 172 872 854 ********************* 62 ............................................. Luhupas Lunawada Atharvavedis... 180 Maasir ul Umara.........76, 78 Machukandudu 150 275 133 50 .47ffg. Madras............................................... 23 Madura ********* ..28, 44 Magadha-identification of places in....18, 69, 106 157 Mahabalesvara......... Mahabharata ...47, 49, 70, 71, 240, 350 26 Mahaprajna Paramita...... 82 Mahasubda ... Mahavira Charita ...144, 145 192 Mahi Kanta.......... 95 Mahipala Deva Mahishasura 111 Mahmud. Beg 213 Mainpuri Maisur forged copperplates 375 Maitri Diwya Raja 331 Makhdum Sharif-ud-din... 69 Makhdum kund 107 Malaprabha.. 141 Malavyas.... Maldivan Alphabet....... 32 65 23 23 282, 375 115 Mallii Malnad Manatunga Mancabdars Manchuria Mandala... 77 328 81 ..... .46, 51 53 33 Mandara Hill Mahatmya Manga Raja's Abhidana... 345 Mangalagiri... 155 Manikchand Seth 73 Mantra........ 169 ..37, 40 206 Mara Rock Temple........ 81 Maramat Manu Manya ********.. 320 287 Maratha Brahmans..... Marco Polo Mari..... Mariam Makani uzzamani Markandiya Parana Markhor...... Marriages of the Dards. Mastan Brahmans Masulipatam Mat Mad...... Madhuban Madhukaitaba Madhusudana ************ *****....... ****************** ******.. ....................... *********... .................................. ************ ************... ........................ ************ ********... ************ ************ ********* ****************** ********** *******..... ******... ...... 191 284 260 260 53 91 11 *************** 195 186 66 Mathura-sketches of, 65, 78, 133, 230, 311 245 .264, 265 Maulmein Caves 160 Mayura..... 111, 113, 114, 299 Mayurbhanj Matrigupta Mau ************ 33 ********.......

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INDEX. 385 ........ M ses of : 22 148 256 ............. 82 Piskyo ......................... 66 Pitpimedha .......... ***** Polo .......................7, 87 Porcupine .................. 90 Prabhas .................*** Prabodha Chandrodays ... 132 Prachetasa .............** Pratap Singh ......... 68, 78, 95 Pravarakanda ... ************ 245 Pravaragena.................. 245 Prithiraja Rasau ...3, 269, 281, 854 Proverbs, Dardu ............ 91 Pulakesi ........................ 158 Pullakota.................... 182 Puranas .............**.*** Purandar .................***** Puraniya ..................... Purushottam Deb ...... 75, 855 Pushkar ...272, 273, 277, 280 Pushpadanta ............... 803 Pushpamitra............900, 850 Puttira Giriyar .........97, 102 259 Pollo 835 67 78 336 ...... 886 1601 ULICI&bula ............ 88 ........ .... 194 Medinikara ............ Oriental studies at CamMenandros 802 bridge ..................81, 193 Menhirs 291 Orissa Jungle Forts......33, 74 Merchant and Demon'... 845 Mode of dating in... 64 Merkara Copper-plates ... 800 Indigenous LiteraMesha ...... 356 ture ............... 79 Mewar mines ... 63 , Folklore .........168, 211 95 Ortospan Midnapur..... 88 Oudh folklore ................ Morrang ..... Oxydrace ............ 23 Moti Talay .................. 40 Mugani ...... 76 Pachumbs ................. Mughul Court-Grandees, 76, Padishah 259 Padmanabha 864 Mudurei ..................... 200 Paduka Migasammata ............... 88 Pai-ban .......... Muhammadan Coins ...... 195 Palamaun............ 78 Muhammad Tahir Khura- Palasa ..................... 276 Beni .......... 263 Pali 103 Muharram, account of...... 165 Palis of Dinajpur .......... Muma Kunbis 336 Palitand ..................25, 96 Mumtaz Mahall 77 Palnati Viralu.. **......... 373 Manja ................81, 83, Panchamrita 339 Muraskolas ..... 349 Panchanathi............226, 227 Murmis Panchasila Mutons ..................255, 256 Pandawo ............ 70 Panini and the Geography of Nadesa Afghanistan ............ 21 Naga ................. 67, 872, 374 Parakrama Bahu... ....... 880 Nagas.....................62, 255 Parasika ..................... 811 Nagananda' by P. Boyd, 147 Parasuram ................. 88 Nagara Metropolis......... 2241 Paribhashasitra ............ Nagarjuna .................... Parika ......................... 38 Nagaru ...................... 282 158 Nahapana ........... 611 Parsi sacred fireat Udwada 213 Nalanda ...............19, 78, 94 Parsoli............. Nalvali ..................... Parsusthana.................. 22 Nanak ........ 290 Parvnts ............ . .... 23 Nanarthas'abdaratna ...... 841 Pasupatas ................. 224 Nanda Pataliputra .................. 801 Nandgaow ... Patanjali-on the date of, Nandigama ......151, 186, 873 299 879 Nandini ... Pathan Kot................... 264 Nanga Parbat ............ 85, 86 Patia ........................ Nerada... 50 78 Narayan Swami ........... 881 Pattanatu Pillai...... Nasik .. 350 Pattan ...................... Nasiruddin 265 Pattanam..................... NAthdwara 281 Pauly (M. de) ............... 87 Nausari 213 Peppe (T. F) ............... 79 Nawab .. Persian Map of the World. 869 Nibelungenlied Phillips's Story of Gautama Nicobar language ......... 254 Buddha' .................. 189 Nigambodh ............278, 279 Philosophia Indica expositio' Nirgranthas................. 310 224 Nishtur .... *********** 66 Phuljhari.......... Nah-jhil ......... Phulta or Philhatta ...... 88 Nurpur Rajas ............... 264 Nyayakusumanjali-on the date Piliyuk .................... 88 of. ..........297, 868 Pillayar ................... 194 194 Pipal Cave .................. 72 Ophir ............ 280 Piranu .......................... 838 887 Paritta........**** .......... 6 .............. 186 . . . ...... 306 46 55 Qacidahs of Naziri .......... 162 Quraishi ..................... 77 Radhe .................... 66, 67 Radhakant ................-290 Rafi' Khan .................. 263 Raibanyan ...................33, 75 Rainbhum .................. 71 Rajasekhara ......30, 249, 251 Rajasuya .......... Raja Tarangini ............ 239 Rajavali ..................... 72 Rajgir ................19, 69-72 Rajputs ..................... 288 Rakshasa.........121, 122, 163, 170, 277 Rama...120 fig., 142, 145, 168, 211 Ramachandra ............... 124 Rama Singh, ............... 161 Ramanujya Acharya ...... 41 Ramayana ...39, 120, 172, 239 Ramesvara .................. 196 Ramopakhyana.........240, 242 Rasakallola ......80, 215, 292 Rasdharis..................... 69 Ratnagir Mt. ................. 70 Ratnagiri..................... 108 Ravenshaw's History of Gaur ............ Reddis ........................ Reinhard (W.)............... 31 Rikhabnath's shrine Rikboda ........... 22 Rishigiri ............. 70 Rishyaspiniga ............ 244 Rodiya............ 258 Rogue's history ............ 844 Patae ...... . ...... ***... 65 66 Pidari .........*** ........ 194 ***

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386 Rub'aiyat of Omar Khayyam, Rudradatta Rudramula 162 6 78 68 Rup Ram Katara ***********. Sabraca 23 Sacrifice-tract on......... 351 65 78 22 *********... ..299, 802 ..872, 373 87 .....16, 21 303, 304 205 63 .37, 38 270 192 78 82 25 150 ..27, 36 194 Saketa Sakti..... S'adabad Sa'dullah. Sakala..................... ******************** ************ Sakuntala Salaturiya. Salivahana Salotgi Inscription Salumbra...... Sama Jataka Sambhari Devi Samlaji..... Samogar Samvat of Kalyana..... Sana Caves ******** ......................... Sanagallu Cave Sanchi ************ Sandikesara........ Sangala San Gain gan Sanjan slokas Sankala Sankaladi... Sankaracharya. Sanket... 351 67 Sankha .49, 52 65 Sankisa Sannyasis........ Sansaravarta Sanskrit numerals Sanskrit oxytone nominal bases, 37 315 60 ......... 137 Sanskrit MSS............23, 162 Sanskrit printing 193 Santan. khund... 134 Santinatha 78 76 *****.... ********* *******...... ************ *****..... ********* ********* ********** ************* ********** ********* ****** 194 Santipur Sarabhoja Raja Sarang Deva............271 277 Sarasvati Bhandaram ..22, 70, 74 24 19 355 72 *********.. ************** Sariputra Susan Sat dwara 35 71 Sat Gambhira Attalika Sathadraji Satmala Hills .........295, 297 Satrunjaya Mahatmya...... 246 Sattapanni Cave............ Satyaarayakula..... ............. 141 Saubhreyas ............... 23 74 Sauraseni Prakrit Savari.... 103 182 22 76 *******.. 213 ************ ************ 23 23 INDEX. Scanlan's Notes on the Bharias, 159 150 ***************....... Stonehenge ...............93, 94 Sudraka....... 28, 244 Scythic sepulture Sukandaka 126 Selons....................................................... 30 Suliman Gurzani........ 75 Sembar tree.................. 143 Sultan..... ............................................ 259 Semnai..... 37 Sulva Sutra.................. 6 Semylla Sumeru.... 820 Serpent Worship ......6, 372 Sessai Shahpur Shaikzadahs..... Sherring's Hindu Tribes and Castes'. Shikari.. 47 Sun worship.......... Sundararaja.. Sup sUpa ..... 849 G 135 264 77 .............. 339 287 85 Supara ***............................. 826 Suraj Mall .................................... 264 Suvarnarekha ...33, 75, 76 Suvastu Swally...... 22 .................................................... 826 Shins..... Shir Shah Shiribadat Sidoli Siharas and Sri Harsha... 352 Sihaspah ......10 ffg. ..21, 68 88 55 Sikhs 77 190 160 Sikhim, native tribes Sikshapatra...... 331, 335 Siladitya .14, 17, 45, 61 Sinda Sindhula Singhbhum, stone monuments 88 816 ********* ********************* ******... **************** *********... ***********.. ********* *******.. *************** Sinhalese Scriptures Proverbs Sinhasana............. ********. 73 Sita ..............37, 122 ffg. Sitamuri Siva Bhonsla Sivaganga Sivavakkiyar ......97, 99, 197 Skeen, W.. 72 78 151 ****************** 163 6 872 Smriti Chandrika Snake Worship Soma sacrifices..... Somadeva.......... .302-309 Samanatha Somesa....... Somesvaradeva ************* *************** .............. *******.. *****....... 25 280 141 70 80 ************ Sonar M................................................ Sonargaon Sonargir......71, 109, 110 Sonbhandar Cave... 72, 74, 106 Songs, Dardu Sonpat Sopeithes ....123, 176, 181 Srauta Sravana Saturdays in S.India 334 Sri Harsha...30, 148, 298, 352, 12 82 6 353 185 ********... ********** ************ ************* 291 31 59 107 111 Sri Kund Sringgi-rikhi-kund Srivanabhatta Srirangam...............131, 322 Stokes (W.)............... 24 Stone Monuments in Singhbhum 291 ******... *************** ************ ************ Tabinan.... Tadbhavas...... Taj Takkalika.. Takshakas Takshiladi ************** ************..... Talban Talkad...... 77 104, 138, 239 77 88 150 23 25 6 134 360, 365 Tamil popular poetry.. 97, 197 Tanjor 194, 226 Tap, tapas .......... .145, 228 Tarala...... Taroba lake legend......... 190 Tasmi-walas....... Tataka Tatsamas... 104, 239, 294 ********** 341 162 294 Tatuvan 100 Taylor (Rev. W.) 28 Telinga Mukund Deb...... 75 Tembavani ********* ........ Talaja Caves Talavrintanivasin ******... ************** 197 Tennant (Sir J. E.). ....... 189 Thanna.... 821 Theobold (W.)...326, 327 Thoda Tidgundi Copper-plate Tiloki 275 81 265 225 192, 343 Tipera Kukis Tirupati Tirusuli.... 227 Tiruvalluvar.. 200 Titira 361 Tobacco 164 Tope..... 7 Toungoo Celts....... 326 Tree Worship. 335 Trench's Hulsean Lect.. 137 Tribeni Ghat 75 Tribbuvana Malla..81-83, 158 Tripetti Temple 192 Tripitaka 27 226 4 275 212 Trivyar festival Troubadours........ Tuar..... Tungabhadra legend *********** *********... ************* *********...* www ************** ********* *************** ********* ******... ..... ... *****................. *********** ******...... **************** ********..............

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INDEX. 387 .......... COCON 21 ...... Tuyul........................77, 78 Ubhayamukhidana .......... 142 Udayagiri Caves ............ 24 Udayagir Mt...... 70, 71, 109 Udayanacharya ..... 297, 299 Udaypur ...................... 03 Udwada, Sacred fire of the Par sis at........................ 213 Ugrabhairava .............. 49 Ujjayini ..................... 21 Unai Hotsprings............ . 142 Undavalli Caves ...... 152, 153, Wadars .............. 322 Wahabis Walagam Bahu Walleh.. Wassiliev (M.) ............ Wathen's Copper-plates ... Webharo .. Wedding of Demons ....... Wepulo .......... 70 Wheeler(J. T.)...121, 178 Whitney (Prof.) ............. Wika 349 Williams (M.) ............... 173 Witches 70 84 83 199 263 26 ..... . Vanjaras 322 Varaha ........... 70 Varaha Mihira Varanadi ........ Vararuchi..................... 314 Valmiki ........ 146 Varnu ......... Vasereddi ........... 151, 186 Vasishtha ......... 37, 40, 146 Vay da ............. Vazirabad ............... Vegi........... 348 . .... Venba....... Verbindungsworter Vessantara .............. Vibasha Sutra....... Vigne (M.) .................. Vikra naditya..... 82, 314, 315 Era of Kalyana 81, 83 Vinukonda ............ 154, 185 Vipult gir.... 19, 70, 106, 110 Viramamuni................... 197 Viruttam .................... 198 Vistara......................... 195 Visvamitra ................... 178 Vsihatkatha of Kshemendra 302 Vrishabha .................. 70 155 ........ 168 67 Upakosan ..................... 305 Upendra Bhanj............ 76, 80 Uri-mars ..................... 162 Uttara Rama Charita. 143, 144 Vigne Aditya. 86 Kalya Yacha .......... Yadava dynasty ............ 156 Yajnatantrasudhanidhi..... 351 Yajur Veda .................. 163 Yakkini ....... 173 Yatramulle Uunanse....... 162 Yaudheyas ....... Yemen inscriptions......... 223 | Yogini ........................ 272 Yoginipur .................. Zodiac........ ......... 179 Vachispati Miera...... 298, 299 Vaihara ........................ TO Vajapeya ..................... Valabhi Copper-plates...14, 45, Valabhipur ................. 130 Vanaprastha ................37, 39 Vana Raja .................. 214 23 60, 831 279

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388 39 19 Page 36, line 88, for '' read 'arrer.' 23 'eleventh' read 'twelfth.' 13 54 6 a 6 a 12 14 6 a "1 6b " 7 a " 18 heading read 'The Dards.' 14 a lines 20, 21 for Bhataraka read' Bhataraka.' "a 43 for Smritis read Smritis." 15 a 22 19 15 a "31",, 15 a note* 15 a 15 a 15 33 19 89 11 "" $ Paribhushandtra read Paribhas hasutra. Pravarkhanda Pravarakhanda. 'Durvasvamin' 'Dhurttasvamin. 'As. Soc. Jour.' 415 "Anc. Sans. Liter.' 2 from bot. for 'desribe' read 'describe.' U 35 13 n ERRATA AND CORRIGENDA. Maheshvara read Mahes'vara. Kali' read Kali.' 'Krita' 'Krita.' 'Kali' 'Kali.' "7 35 'Khara grahas enemies are personified as Lkshmi, who is a attracted by their valour' read 'Kharagraha's enemies are personified as Lakshmi who is attracted by his valour.' 15 o note + for 'prakriti,' read prakriti,' and insert a comma after anubandha." "" 15 b note for 'Semdh' read' Sandhi.' adesa ades'a. 25 99 SS place a comma after Samskara." 17 a line 6, for bhaa read bhata. ERRATA AND CORRIGENDA. 11 "2 16 a line 20 dele' graceful.' 16 b, 22, 'at.' 4 n23 for Patinaka the &c.' read' Patanaka. In this manner the field of Vapi of the extent of 120 paces is granted, along with its appurtenances and whatever is on it, together with the revenue in grain or gold, subject to any changes in its condition, and with whatever may grow on it spontaneously, except, &c.' Note tt add-equal to a padavarta ?' 17 b note for p. 230' read 'p. 245.' 18 a "'p. 245' 11 # I read t. 93 11 33 18 b line 6, dele . 22 a 22 b 23 a 28, dele), line 24 dele (. 39 31 a "82 for Khilatfat' read Khilafat 326 10 from bot. for 'com-plete' read' complete.' 54 6 37 for Kirku read Ka-ku,' and so p. 556 "'p. 230," and dele t. 11. 8, 24, 56. 19 586 68 b 28. ' rude' 74 a 'Jaulai' month'. 21 for tribe' read 'bribe.' 'nude.' 'Joulai.' 33 33 "1 39 41 92 b 22 4 'mouth.' 161 a 24 " 'kaughi', 'kanghi.' 178 b note "1 "3 39 36, for Rik-' read' Rik-' 40, "Mahab-' read 'Mahabh-' 1. 3, for northern' read 'southern.' 224 b line 28 for Aquina read Aquinas. 18 'month' 'mouth.' 240 b 242 a 39 "3 33 19 Mahabarata read Mahabharata. 19 26 insert a comma after '412-8).' 33 39 244 a note + for 'se' read 'see;' and for 'Mahabhashya, Mahabhashya! 244 b line 86, after 'evidence' read of the, &c.' 247 b note for 'known' read 'know.' 248 a afterp.' read '242' and for Mhabh' read Mahabh.' 19 " 11 249 a line 17 for Uttarkhanda' read 'Uttarakhanda.' 'Sake' 249 a note t 'S'ake.' 250 o line 1 'Ramayana' 'Ramayana.' 251 a "10" 'Rmakutu-' 'Ramakutu-' 252 a Ramchandradaya read Ramachandrodaya, 19 29 5 'Bhutas' read 'Bhutas.' "1 8 after 'tells us' add 'commeating on the Vartikas.' 19 39 282 801 an 337 b 338 a 301 a, 8 after 'two' add' or all.' 301 a note for Patanjali fa cala * wr rAjAdyartham | Patanjali deza 804 a line 33 for Kahe mindra' read Kshemendra.' 33 805 6 8 307 a 26 308 a note* Parvati 'Na-' 'masy|| 'Panchtantra' 809 b line 22 809 b 28 'stories' 326 a " 33 39 33 rtham |' read Katyana - jitparyAyavacanasyaiva - "1 33 31 "1 33 44 and 327 bl. 5 for bold." 827 b 12 for 6 read 0-6. 828 b last line but one for Judeus' read Judaeus.' 336 a line 4 from bot.,, Parniya' 'Puraniya.' 836 b 6 and 837 al 9 from bot. for 'Palis' read 33 31 31 Parvati. 'Na-.' 'mayal.' 'Panchatantra.' "story.' Theobald' read 'Theo 'Palis.' 24 for 'Pallais' read 'Palis.' 20 'zikai' read 'sikai . ' 338 a 8 from bot., for 'Ghatah' read Ghatak.' 23 838 a last line but one, for 'kamiya (31)' read kanya (kA).' 839 a lines 16 and 17 from bot. for 'gharjiya (arr)' read 'gharjiya (f).' 339 b, last line, for '' read '.' 340 a line 16 for barni' read 'bari.' 367 b 31 21, 22, read." it turne all medial single surds. into sonants. 2. The later Prakrit elides all medial single consonants. 3. Gaurian" &c.

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contd. from front fiap Started in 1872 Indian Antiquary completed more than the traditional sixty-year cycle of the Indian calender in fact sixty-two issues were brought out when unfortunately it had to be discontinued. Burgess carried the burden of editing Indian Antiquary for the first thirteen volumes till 1884. From 1885 onwards it was edited jointly and severally by J.F. Fleet and R.C. Temple, Bhandarkar and Krishanaswami Aiyangar, S.M. Edwards, Bhandarkar Ainger etc. Finally towards the end, after Temple the responsibility felt on E.A.W. Oldham, Bhandarkar and Aiynagar till its end. It is now more than a century since the first volume was published and more than half a century since its last issue. Yet the articles and notices, these several volumes of Indian Antiquary carry are ever fresh and are of utmost importance to any researcher in Indology, History, Epigraphy, and Archaeology as an invaluable work of reference. It is also a sad state that most of the Indian libraries do not possess a complete set and even where they are available, the volumes have become fragile and brittle and cannot be used without causing irrepairable demage. It was to alleviate the distressed indologists and to aid them that the present venture has been taken to reprint all the volumes of Indian Antiquary in a phased manner. Rs. 400 (Each Vol.)

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