Indian Antiquary Vol 03

Author(s): Jas Burgess
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032495/1

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH IN ARCHAEOLOGY, HISTORY, LITERATURE, LANGUAGES, PHILOSOPHY, RELIGION, FOLKLORE. &c., &c., &c. EDITED BY JAS. BURGESS, M.R.A.S., F.R.G.S., NOMBRE DE LA SOCIETE ASIATIQUE, AUTHOR OP "THE ROCK-TEMPLES OP ELEPHANTA," THE TEMPLES OF SATRUNJAYA," "VIEWS OP ARCHITECTURE AND SCENERY IN GUJARAT AND RAJPUTANa," &c. VOL. III. 1874. Swati Publications Delhi 1984

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Published by Swati Publications, 34, Central Market, Ashok Vihar, Delhi-110052 Ph. 7113395 and Printed by S.K. Mehra at Mehra Offset Press, Delhi.

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CONTENTS. Authors' names arranged alphabetically. PAGE 1 L. Y. ASKHEDKAR, M.A., Miraj : Rima Margareya... ... 2018 ... 365 *** .. 89 Capt. West on Whether the Martha are Kaha triyas or Sudras T. BALL, M.A., Geological Survey of India : Visit to the ANDAMANESE 'HOME,' Port Blair ... 171 JOHN BEAMES, B.C.S., Katak The Genitive Post-positions ... ... ... ... 31 Peor. RAMKRISHNA GOPAL BHANDARKAR M.A., Elphinstone College, Bombay - ALLUSIONS to KRISHNA in Patanjali's Mahabhishys. 14 The VEDA in INDIA ... . . .. 132 The VALABAI CHRONOLOGY Pror. H. BLOCHMANN, M.A., Madrasah, Calcutta: On MUHAMMADAN CHRONOGRAMS ... ... ANECDOTE of Nadir Shah ... ... ... .. The VILGAN INSCRIPTION ... ... .. J. A. BOYLE, M.C.S. : TELUGU BALLAD POETRY... ... ... Notes on Castes in Southern Indis... ... J. G. BUHLER, Ph.D., Educ. Inspector, Gujarat : Letter : on the Bhandar of the Osval Jains at Jesal mer A. O. BURNELL, Ph.D., M.C.S. : PALLAVI INSCRIPTIONs in South India . ... 308 ORIGINAL SETTLEMENT DEED of the Jewish Colony at Cochin ... REY. JOHN CAIN, Damagudem : The Couvade or Hatching ... ... ... ... 151 C. E. G. C. : Note on Kunabis, Kolis, &c. ... ... ... ... 266 G. C. Note on Marriage Customs .. ... Pror. KERU L CHATTRE, Poona : NAKSHATRAS J. GERSON DA CUNYA, M.R.C.S., Bombay! On the SHRINE Or Sri SAPTA KOTTAVARA ... ... WORDS and Places in and about Bombay ... 247, 292 G. W. DAMANT, B.C.S., Rangpur : BENGALI FOLKLORE-Legends from Dinajpur 9, 320, 342 J. D.: A Sadra Custom in Koimbator THE EDITOR : The AJANTA FRESCOES ... ... Dr. LEITNER'S BUDDHISTIC SCULPTURES GOURLS and DARAIS ... ... The AJANTA CAVES ... ... .. 269 DOLMENS at KONUR and AIHOLLI The TEMPLE of AMARNATH ... PROFESSOR J. EGGELING, University Coll., London : The NAGAMANGALA COPPER-PLATE ... ... 151, 302 An INSCRIPTION from BADAMI, A.D. 578 ... 305 J. FERGUSSON, D.C.L., F.R.S., London: On the VALABHI CHRONOLOGY.. ... On INDIAN CARONOLOGY ... PAGE Dr. J. G. GIBBS : Knowledge of Science in Ancient India ... ... 367 H. St. A. GOODRICII, Ganjam : Superstition in Ganjam ... ... .. . F. S. GROWSE, M.A., B.C.S., Mathura :Note on the Margala Inscription ... ... STRICTURES on Prof. Weber's Krishn&janmashtami.. 800 Notes on Prof. Hoernle's Translation of the 27th Canto of Chand ... ... ... ... . 339 Rev. Prof. A. F. RUDOLF HOERNLE, Ph.D., Tubingen TRANSLATION of the 27th Canto of the PRITHTRAJA Rasau of Chand Barddi On Some PROSODICAL PECULIARITIES of CHAND... D. IBBETSON, C.S., Kamal : Letter: Hinda Rites ... ... Rev. C. E. KENNET, Madras - Explanation of the Tamil Method of narning the Days of the Week ... ... . . 90 Notes on the Sects of the VAISHNAVAS in the Madras Presidency ... ... ... ... ... 135 PROF. F. KIELHORN, Ph.D., Dekhan Coll., Pund:The CONCLUDING VERSES of the second or Vakya Kh&nda of BHARTRIHARI'S VAKYAPADIYA ... Rev. F. KITTEL, Merkara :On some DRAVIDIAN WORDS NIJAGUNA' NOTES ON INDIAN MUSIC... .. Rev. F.J. LEEPER, Tranquebar ORIGIN of the name KUMBHAKONAX... CAPT. J. S. F. MACKENZIE, Maisar : The VILLAGE FEAST ... ... The PANCHANGA Or Indian Almanac. The NARSIPUR STONE ... ... ... ... ..19 JOHN MUIR, D.C.L., LL.D., Ph.D., Edinbu gh:Professor KERN'DISSERTATION on the Era of Buddha and the Asoka Inscriptions .. .. 77 Professor LABSEN ON WEBER'S DISSERTATION on the Ramyana, translated from the German ... ... 10 PASSAGES expressing RELIGIOUS and MORAL SEX. TIMENTS, from the Mahibh&rata . MAXIMS rendered freely from the Mahlbharata ... 182 Some Account of the Ancient INDIAN IDEAS re. garding Government, War, &c. contained in the Mahabharata .. ... ... .. 237 MORAL and RELIGIOUS Maxims freely translated from different Indian Writers ... ... ... 241, 335 M. AUGUSTE BARTH on the State of INDIAN SOCIETY in the time of Buddha, and the Character of Buddhism ... ... .. ... ... ... 339 ProZ. MAX MULLER, Oxford : Paradise' and 'Paradesi'-(reply to Query p. 286).. 332 ... 306 ... 316 344

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iv A. K. NAIRNE, Bo. C.S.: 181 MUSALMAN REMAINS in the South Konkan-CHAUL. 100 the FORT of KORLE V. N. NARASIMMIYENGAR, Maisur Commission, Badgalur : LEGEND relating to GREY PUMPKINS... MOUSTACHES... TONSURE of HINDU WIDOWS KANI in MAISUR GAUJA AGRAHARA Copperplates W. RAMSAY, Bo.C.S., Bharuch: NOTES from the North-West Ed. REHATSEK, M.C.E.: An ARABIC TALISMANIC MEDICINE-CUP An ARABIC TALISMANIC CUP ... www Query-The Hindu Nakshatras Babu RAM DAS SEN, Berhampur :Letter: Chand's Mention of Sri Harsha 33 33 BABU BASANTA KUMAR NIVGI, B.A.:Legendary Origin of Patna P. N. PURNAIYA, B.A., Maisur Commission, Bangalur:Letter: The Date of Sri Harsha.... W. F. SINCLAIR, Bo.C.S.: A VERSION of the STORY of the HOOPOE NOTES on CASTES in the DEKHAN-A. Brahmans 19 *** ... E. Wandering castes F. Hill and Forest tribes CONTENTS. PAGE tion of Land in Tanjor Note: A Custom in Sale of Cattle The Divine and the Physical Light (from the Mesnavi of Jellal-aldin Rumi) Moses and the Herdsman (from the same) The ESTABLISHMENT of the Royal City of HERAT and its Dependencies (translated from the appendix to the Rouzat-al-ssafa) ... 117 INSCRIPTION in Margala Pass, translated, &c. 205, 265 The Arab and his Two Bags (from the Mesnavi of Jellal-aldin Rumi) A SABEAN INSCRIPTION On SOME PERSIAN WORDS in Arabic Disguise An INKSTAND with ARABIC INSCRIPTION www Bombay : KALIDASA, SRI HARSHA. and CHAND... G. Musalmans H. Parsis; J. Jews; K. Native Christians, &c. The RAMAYANA older than Patanjali The PARVATIPARINAYA of Bana Note on the Ramayana... On the Boundaries of the MARATHI LANGUAGE Notes H. J. STOKES, M.C.S., Negapatam:-- The CUSTOM of KAREIYID or Periodical Re-distribu 28 54 LEWIS RICE, Director of Public Instruction, Bangalur: BHADRA BAHU and Sravana Belgola The NAGAMANGALA COPPERPLATES A. R.: 135 214 268 R. B. S. Query on PARADES1-(Reply p. 332)... KASINATH TRIMBAK TELANG, M.A., LL.B., 9 147 29 111 12 36 63 90 20 44 B. Sankarjatya, or Mixed castes... 73 C. Military and Cultivating castes. 126 D. Parwaris... 130 184 186 190 207 259 290 323 153 262 206 31 337 250 304 65 90 236 81 124 219 266 DINSHAH ARDESHIR TALEYARKHAN:The AULIAS or SAINTS of the MUHAMMADANS V. N. TIRUMALACHARYAR, Maisur Commission:A STRANGE MODE of Fortune-Telling M. J. WALHOUSE, late M.C.S.:ARCHEOLOGICAL REMINISCENCES 33 ARCHEOLOGICAL NOTES:-1. A Toda 'Dry' Funeral. 93 2. Dravidian, &c. 3. Folklore 160 4. Kashis of Parasurama. 5. Servile Castes. 6. Analogies 191 7. A Toda 'Green' Funeral. 8. Etruscan and Indian. 9. Holed Dolmens 33 22 39 PAGE Major J. W. WATSON, Actg. Polit. Superintendent, Pahlanpur: On the RELATION between the Kingdom of KANAUJ and GUJARAT, with remarks on the ESTABLISHMENT of the RATHOR POWER in MARWAR ... A RUDE STONE MONUMENT in Gujar&t NOTES on the DABHI CLAN of RAJPUTS ANECDOTE of Kio MALDEVA of Jodhpur HISTORICAL SKETCH of the Town of GoaHA.. KANDHAR and SOMANATH PROF. A. WEBER, Berlin: On the KRISHNAJANMASHTAMI (translated) E. VESEY WESTMACOTT, M.A., B.C.S.:Note on Paundra-Vardhana Old Roads and Sites in Bengal.... CAPT. E. W. WEST, Asst. Political Agent, Kolhapur:Are the MARATHas Kshatrias or Sadras ? CAPT. CHARLES WODEHOUSE, Acting Judicial Assistant, Kathiawad:SRAVAKA TEMPLE at BANTHALI 343 Jamal Garhi Asiatic Society of Bengal 55 21, 47 REVIEWS. Fergusson's Tree and Serpent Worship, 2nd ed. M. Garcin de Tassy's Revue Annuelle Wood's Journey to the Source of the River rus, new ed., with Essay by Col. H. Yule, C.B. Thomas's Numismatic and other Antiquarian Illustrations of the Rule of the Sassanians in Persia Bellew's From the Indus to the Tigris Cornish's Report on the Census of the Madras Presidency in 1871... SELECTIONS AND MISCELLANEA. Progress of Oriental Research in 1871-72 The Worship of Satya Narayana Minas and Thags... The Musalmans of India... The Lanjadibba or Mound at Bhattiprol Report on the Exploration of the Buddhist Ruins at 277 41 53 69 96 278 301 62 123 COLONEL H. YULE, C.B., Palermo: The GEOGRAPHY of IBN BATUTA'S INDIAN TRAVELS 114, 209 MEDIEVAL PORTS of WESTERN and SOUTHERN INDIA, &c. named in the Tohfat-al-Majahidin The GEOGRAPHY of IBN BATUTA'S TRAVELS:-The Voyage to China 108 180 212 242 59 20% 233 259 261 331 56 83 85 87 124 142 144, 173, 25-4

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CONTENTS. Bidar PAGE 149 The Koragars, by Ullal Raghavendra RSO ... ... 195 On the Registration of Deeds in Bengal by Qazis ... 199 Castes of the Bombay Presidency ... ... ... 208 Tribes and Languages of the Bombay Presidency, by Rev. John Wilson, D.D., F.R.S. ... ... 221 Sketch of Umri, by C. A. Scanlan, Topographical Survey ... ... ... ... ... ... 2311 PAGE The Perahera Festival in Ceylon The Kizilbashes, Yezidis, and Babis of Kurdistan ... 266 The Life of Baba Nanak, the founder of the Sikh Sect; by R. N. Cust, late B.C.S. ... ... ... 296 Indian Archeology ... ... The Beni-Israel of Bombay, by Rev. J. Wilson, D.D., F.R.S. ... .. .. ... ... 321 Progress of Oriental Research in 1872-73 ... 324 ... 304 ILLUSTRATIONS. 1. The Inside of an Arabic Talismanie Medicine. Cap ... ... .. ... ... to face 12 2. Fresco-painting from Cave XVI. at Ajanta ... 27 3. A Dolmen in the Anuimalai Hills ... (woodcut) 34 4. An Arabic Talismanie Cup ... ... to face 36 5. The Mandwo' at Dh&rasar Taldo, Side View , 54 End View, 55 7. Sketch of LanjAdibba at Bhattiprol ....... 194 8. Plan of Monastic and Sacred Edifices at Jamal Garbi ... .. 9. Sketches from Jamal Garht ... ... 10. Buddhist Sculptures from the Neighbourhood Peshawar ... ... 11. Andamanese Ornament .. 12. The Narsipur Stone 18. A Sabean Inscription ... 14. The Gauja Agrahara Copper-plates, 2 pages ... 268 15. Door of Cave I. at Ajanta... ... ...to face 270 16. Badami Inscription, dated Saka 500 ... ... 305 17. Dolmen of Konur. *** 18. The Mount Cross... ... ... 308 19. Sussanian Pahlavi Attestations to Grants, and Tablet at Kottayam ... ... ... ... 312 20. Plan of the Amarnath Temple ... ... ... 316 21. Amamath Temple (No. 2) Longitudinal Section 316 22. >> (No. 8) Transverse Section. 316 23-96. (Nos. 4-7) Details... ... 316 27-34. (Nos. 8-15) ... ... 318 85. Facsimile of the original Settlement-deed of the Jews in South India, 8 sides, bronzed ... 334 .... ... 148

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH. TELUGU BALLAD POETRY BY J. A. BOYLE, Esq., M.C.S. W H EN the late Mr. Gover compiled his passion of his nature, these are the three prin "Folk-Songs of Southern India," the cipal types of early ballad poetry. And these only dialect of the Dravidian tongues which went types and subjects were repeated and varied unrepresented in his collection was the Telugu. infinitely according to the mood of bard or The omission of that dialect appeared to him, audience. A chief's funeral awoke strains that however, too glaring a defect; and in order to told all his life's story, with its wars and loves supply it he inserted a few verses from the and revels; and at marriage or festal day the poem of Vemana, as a specimen of Telugu verse. singer would strike softer chords, but on the Now the didactic, and in parts polemical, poem same lyre, and weave into his facile verse wellof Vemana can no more be truthfully classed as known names of clan-warriors, and remembered a folk-song than the Lamentations of Jeremiah scenes of love's victories or war's triumphs. or the Satires of Juvenal. Those bold denuncia-1 It is therefore to be hoped that while the tions of the vanity of Brahmanical ritualism, treasures of national poetry are being gleaned of the observance of times and seasons, and from so many languages, the stores of the sweetest of the making clean of cup and platter, were dialect of Southern India may not be overlooked, written long after that rude condition had been and that the popular songs of the Telugu people passed in which, for want of general culture and may be collected. That such exist it is the object the common use of writing, popular literature of the present writer to show; but his fitful gleanis graven on men's hearts alone, and written ings are worthless, except as they may lead other nowhere but on their memories. It may be diffi- and more competent gatherers to the field. cult to define within precise limits and beyond The specimens of popular ballads which are the reach of controversy the exact type of a now offered are undoubtedly the composition of folk-song. It is, however, quite safe to deny that rural bards. They have been gathered by the. character to so complex and elaborate & poem roadside, from rude men that could neither a3 the verses of Vemana. Simplicity of thought read nor write. The ploughman who sang to and subject is one undeniable characteristic his team, and the carter as he sat between his of the firstfruits of national composers. The bullocks, have contributed snatches of song, of War-song that sounded in the ears of rude war- which they often only half-knew the meaning, riors as they marched; the Wine-song that and which they changed and corrupted into pleased them as they revelled ; and the Love their rough and vulgar tongue. The very simsong that expressed the softer and better feel- plicity and boldness of the verses are their ings of man, when moved by the strongest certificate of genuineness, and attest the on

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THE INDIAN ANTIQUARY. [JANUARY, 1874. skilled rudeness of the singer's thought, and the in its directions, and rash in its expectations), uncritical patience of the simple listeners. Papadu proceeds to prepare for the war-path The first ballad is apparently a modern com- by arming himself with a wonderful assortment position, sung by the family minstrel of a of swords and daggers, each of which is Poligar, or petty chieftain in the Ceded Districts. described with full detail. The man, of the Boya caste, from whose mouth This being done, the hero appears in full I wrote it, was a native of Bellary. The name armour, and one verse celebrates the terror that of the hero, Papadu, marks him as a member his noble presence inspired :of the Nayadu or the Kapu caste, but I have Adugo ! Papadu vastan' ante' been unable to identify his family or history. Kundellu kurtsunda padenu; Not only local traditions, but sober records and Ledi-pillalu leva levu, official history, preserve the memories of these Pasi biddalu palu tagavu; turbulent Poligars. Their forts are now crum. Nakkalu simhalu tokkabudunu. blingruins; and their descendants have sunk upon Within its form low crouched the hare; the dead level of struggling farmers; but their Trembled the deer to leave their lair; stories live in the ballads that the family minstrel The tender babes refused the breast; once sang ut the little court, and which now The fox and lion slunk to rest. linger in the memories of a whole country-side. Papadu next goes to the rendezvous to meet The minstrel tells us nothing of the hero's his followers. They meet in a grove of dateparentage except his mother's namo, 'Saramma, palm trees, and there engage in an essential but plunges in medias res at once with a kind preliminary of robber-warfare, to drink up their of war-cry of the hero courage. However undignified this may apVastadi, tanu, sarvayya Papadu ! pear on the part of a hero of such pretensions I come, 'tis I, the mighty Papadu! as Papadu, this touch gives a great deal of local Then comes a description of his leave-taking, colour and reality to the description. No band in which he tells his mother his ambition and of plundering Boyas would start on a dacoiting his aims : expedition without a good drink; and the bard Talli koluvuku vadige vellenu, has raised even this act of his hero above the Talliki dandamuga nilichenu, level of an ordinary drunken debauch by the Yeru katti vyavasyamu, amma wonderful virtues he has attributed to the toddy Yengile muuta yetta lenu. Kottudunu Golkonda pattanam : that was drunk on the occasion :Dilliki mozur navudunu : Papadu tagedi kallu, Mudu gadiyala Bandar kottudunu : Ye tati, ye tati kallu ! Mulakota Kandanura tsuchi; Velu pettite velu tegunu; Bangara kadiyalu pettudunu. Diviti pettite bogguna mandunu; Manakanta bantrotu tana melu, Tagetappudu tiyaga vundenu; Manakulakai mana vaddu, ra ! Taginavanni leva-nivvadu; Sarvayya Papa. Lechinavanni ponivradu. Then to his mother quick he hied, Such toddy as he drank, I ween, And lowly bent him by her side: On earth before was never seen. "Mother! to fix and drive the share, The finger dipped therein became The filthy household-pot to bear, Withered with secret fire; Are not for me. My arm shall fall If kindled by a torch's flame Upon Golkonda's castle wall: Than charcoal it burned higher; I'll scorn the lord of Delhi's might; Who drank it loved that liquor sweet, To me shall Bandar yield this night; But he who drank his fill Before Kurnool I then will stand, Could never stand upon his feet, And with gold jewels deck this hand. Nor standing move at will. Let not my followers miss the prize And so the description of this heroic liquor That fortune holds before their eyes!" runs on through several scores of lines; and we Having thus announced his proposed ex. | should have to pursue our hero for many more pedition (which is perhaps somewhat vague pages before we were rewarded by an incident.

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JANUARY, 1874.] TELUGU BALLAD POETRY. CS Fair maiden with the swelling breast Who on thy bosom shall be bleste In six short months a spouseless boy This wedding gift shall crown with joy. 4 Much allowance must be made for a poet who had to entertain an audience all night long, to play down the setting moon, and whose chant was sure to fail him unless every trifle of detail and description that his theme afforded were spun out to a length that is to us wearisome. The measure is of the simplest, but not with. out a rude melody, that readily lends itself to that intonation, rather than singing, with which Hindu verse is recited. Let us compare with this rural epic some less ambitious pieces; short village lyrics of swains and maidens, the Corydons and Amaryllides of Andhra. The following verses were sung by a young rayat as he drew water from a well with a bucket and a pair of bullocks. Each stanza lasted him one haul, so that each stream of the clear water was greeted with a verse, as it rushed from the bucket through the channels to his garden of rugi below. After listening to him through the cool hours of the morning, I called him as he left his work, and wrote from his mouth the words of his song-he could not write himself : 1. Yegi, yegi yendalaina Yeduru gummi nidalaina Dudavadu mogadaina, Vunda vale konda nadama. 2. Yedurinti yerra Papa Tsutum'anna, kana radu: Papishti tallidandri Bail' ella nivvaru. 3. Yettu gubbalu yerra danni, Kora gubbalu yevvani palu Alu leni baluniki Aru nelala aranam istun'. He who thy bosom's charms might scan Would be a beauty-blinded man: A hero bold of heart must come To sue thee in thy mountain home. Some apology is necessary for the apparent want of connexion in these verses, and in some cases for their ungrammatical form. There is no apology forthcoming. The words were written down with as great an approach to accuracy as possible, and if it is in places hard to find a correct construction for the sentences, the defect must be attributed either to the vulgar corruptions of the original by the singer, or to the absence of the Bentleian faculty in the transcriber. Another song, similar in form and subject, was recited by the same rustic singer : 1. Ratri puta vastari antivi, Rachi gandamu tisi vuntini, Ratriki nivu ra ledu, Rachina gandamu riti tappenu. 2. Kantsu gubbala karu-kodi Manchi nillaku chelimiki vacche', Tsuchukoni Boya bidda Kantsu gubbalu kadala mite.' 3. Vadulu koppu biguvu ravike Vangi nillu chodo' Papa Vagalakari Rangadu vacchi Biguvu ravike pikkatille.' Gubbalunde tiru tsuchi Guddikonte tiru nante' Gunde-gala bantu ayte Gundlapalle kanama-ku-ra. Dinne mida jilledalalo Malladadi mudutsukonte' Modugu manulu morugu ayye' Nukku naku tsupum' amma! 5. "Vanka nunti potunnad' ante' Jinka muti yerra padutsu; " Yegu tsuchi etinadu Monnagadu Mallappa Nayadu. We toil, we toil in burning heat; The bamboo copse gives cool retreat. My husband dear, my love, must stay Among the hills far, far away. Fair Papa in my neighbour's house I cannot see, she's kept too close; Her good-for-nothing parents say "No gadding out for you to-day." 1. "I come," you said, " at evening's shade;" I the sweet powder ready made; You came not at the evening hour, And that sweet powder missed its power.

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THE INDIAN ANTIQUARY. [JANUARY, 1874. The forest-hen with bosom fair " Yes, sister, once your love I sought, Came down to gather water clear : And to the stars I made my vow; The Boya saw, and that bright breast Now, sister, lore avails me nought, With amorous touch the youth caressed. No vows of love the stars hear now. 3. With flowing locks and jacket tight Ay, stand you there on the well's bank steep Came Papa, stooped and water drew; Till heaven send you water deep: At Ranga's touch, the roguish wight, * Where lotus leaves make floating bed, That swelling jacket open flew. There may you lay your haughty head." The next song is a rude and almost childish Among the bushes on the mound, rhyme, of which the whole merit and design is With many a kiss they sported round to be wedded to the notes of a simple tune. In shelter of the leafy grove : This and other songs of the kind are sung at that Show me thy pretty face, my love! children's feast known as the kolati, when a "See from the brook she goes," he cried, ring of children dance round together, holding "The maiden fair with nostrils wide;" sticks in their hands, and each striking in time Then peeped and spied and followed keen, to the measure his stick against that in his Mallappa Nayadu, I ween. neighbour's hand. The effect is to make a rough Another song, similar to the last in form, and instrumental accompaniment, that certainly adds with only a slight change of subject, tells how something of music to the simple song; especially roiected lover upbraids his mistress, and when when the sound is wafted on the air of a su she comes to draw water at his well refuses to night. help her : Chinnadana nalla chinnadana Baviki varadi katti, Ni vuri per 'emi ni per 'emi. Bavi nillu' ella toli; Nizamuga cheppite Kanne padutsu nilluku vachche' Ni venta vastanu nalla Chinnadana. "Kadava munagadu' emi chetunu." Na vuru yela ra, Na peru yela ra? "Kani kani-Kapadani, Gurtuga Gudibanda peru * "Kankulu ivvaka potiv","ante, Penugonda, andamu Palkonda " Vontiga nillu doruku, lammidi !" Akkada vuntanu tsakkani chinnadana. Vollu yella vasantam ayye.' Penugonda, Lepakshi, Peddapalem gattu Tsanugonda, Lalanka, Santa Narasapuram Niv' akka, naku dakken' ante, Cheruvu Dharmavaram Bukkapattanam Sakkalaku mukkukonti' Vurindlu mavi, nalla Chinnadana Niv' akka naku dakka ledu, Adugo ma vuru Tatimakulapalle. Stalamaku ra nulla chinnadana. Sukkalaku mukka ledu. He. Bavi gaddana vunda vale' O maiden, fair maiden, Nillu lotu kana vale' Come tell in my ear Damaraku parupu mida, What village you dwell in, Dani metta kana vale." The name that you bear. And maiden, dear maiden, I pray tell me true, I dug a well, and bridged it sure; For maiden, fair maiden, The bullocks drew the water pure; I would fain follow you. A maiden came to the water's brink, " Alas!" she cried, "my pot won't sink." She. Why ask me my village ? "Wait, maiden, wait; you would not deign Why ask me my name? To give," he cried, " those ears of grain ;* A hussey gets no help from me ;-" O maiden, fair maiden, Her painted form was fair to see. Take heed what I tell : A present of betel or fruit or grain is a common token of accepted love, and its refusal a sign of rejection. 4. He.

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JANUARY, 1874.) TELUGU BALLAD POETRY. He. Gudibanda the name is Vosamma, neti vela vontiga vunda lenu. Of the place where I dwell. Na prayamu mogavani paluka todu Penukonda's high fortress, Ampave, sanda mama! Palkonda the fair; Chikiti intlona chinnadan' unnanu! "Tis there I await you, Na prayamu chinnavanni paluku todu Oh, come to me there. Ampave, sanda mama! Sanugonda, Lepakshi, Vani mollalona vunnadi mohambu Peddapalem the steep, Pidibaku, sanda mama! Bukkarayada's city, Na mollaka kuchamula paina Where the waters lie deep; Mopina tsalamma, sanda mama! Lalanka the lonely, Vani palaka rommuna mida Narasapuram's grove: Pusina Gandamu, Banda mama! All these are my dwellings, Na ariti nallala mida My maiden, my love. Ralina tsalamma, ganda mama! She. Vani sikha-lona vunnavi chikku See yonder's my village, Taitamulu vani kuruyulu maikunda Mid the shady date grove. Na kanuga etla parutunu? Sands mama ! Muddals Rangadu mukkera' ampinadu Let that be our dwelling! Namukkera kada tisi mudd'etla peddudunu? Come thither, my love! Sanda mama! I have ventured on my own authority to The refrain of sanda mama' is probably adgive the dialogue form to this song, for the dressed to the absent lover, but it is untranssimple reason that thus only can I put a latable, and not to me quite intelligible. meaning to the words. It is at best indeed little "Vempalle tiga" is the wild indigo plant, which more than a string of names, but this rather grows thickly over sandy soil. I venture to adds to than lessens the genuine look of the translate the lines thus :song; for they are all places within a circle of The creeper's tendrils clasp the river; 30 miles or so, in the neighbourhood of And shall my love's arms clasp me never Penngonda, the ancient seat of the fallen house Beside the river, mother mine? of Bukkarayadu and the dynasty of Vijaya This day alone I cannot live: nagar, and might therefore be naturally strong A youthful husband, mother, give, together by a village poet. The song is nothing To say he loves me, mother mine! more than a simple rhyme for children, and it In this dark house my youth is spent ; would be foolish to look for an elaborate mean Ah ! were a youth in pity sent ing in it. To say he loves me, mother mine! I will only add one more song to these speci Love's arrows lurk his form within, My budding breasts may surely win mens, but that is, I think, the best and prettiest And bear that burden, mother mine ! of all. Not only are its composition and form "Twere sweet his manly front to deck, more truly lyric than those of most that I have And dash my bead-encircled neck heard, but its subject is as pathetic and touching With sandal sweetness, mother mine. as that of "Mariana in the moated grange." Can I caress his tresses bright, A young maiden condemned to the unlovely Those locks with silver wealth bedight, drudgery of a Hindu household yearns for a Nor mar their beauty, mother mine? lover, whom she pictures to herself, as she has He bound a jewel on my brow, seen him rather in her dreams, than in the flesh. Ah ! could I change that jewel now The last verse, however, shows that the lover For his dear kisses ! mother mine : has an identity and a name of his own; so that This song was repeated to me by the same the warm wishes of the maiden are the sighs of man who gave me the epic about Papadu, and an affection that is only temporarily deprived considering that, with one doubtful exception, of its object : there is not a trace of coarseness throughout this Yetiki Vempalle tiga addam ayye' love-song, it is, I think, a somewhat remarkable Yeti mida kaungili yenni nallaku effusion for a village poet. With this I will leave Anduno P sanda mama ! my poor attempt to illustrate Telugu lyric poetry;

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THE INDIAN ANTIQUARY. (JANUARY, 1874. those who are qualified by a knowledge of the language to criticise the text of these songs will find many errors to pardon; and those who test the translations by a high standard will hold them very cheap. They have, however, already served to lighten the monotony of some lonely hours in my camp life; and if they now induce others to glean the same field, and return with a richer sheaf, they will have completed my purpose. THE VILLAGE FEAST. BY CAPT. J. S. F. MACKENZIE, BANGALORE. Hearing that the annual feast in honour of the broad, and about nine inches deep, the bottom village goddess was to come off in " Akka covered with live embers. What this was for timanhully," one of the many villages which we could not understand, but we soon found out help to form the town of Bangalore, I and a that walking through the fire was one of the friend determined to be present and see what chief incidents in the feast. took place. On the night of Tuesday the 17th The priest, for the man who carried the June, at half past eight, we made for the village, basket was the temple pujari, having walked distant about two hundred yards. The sounds three times round the temple, halted in front of of a tom-tom told us they had already com- the fire-pit. Staring for a short time at the menced the feast. We hastened on, and, anxious shrine seen through the open doorway, he, the to see without being seen, had, on entering the basket still on his head, walked through the village, the light in the lantern blown out; but fire with a shuffling sort of step, which threw this proved of little use, for on turning the the embers in front. Turning round he walked corner we came on a number of policemen, back through the pit; again facing the temple who, recognizing "Sahibs," with their usual be seemed to offer up a short prayer; and then, officiousness insisted on clearing the way, and for the third and last time, passed through the before we could induce them to stay their un- fire, went up the steps of the portico, and disappreciated civilities the villagers all knew that appeared inside the temple. What took place intwo "Sahibs" had come to see the "tamasha." side we conld not see, bat shortly afterwards a Immediately messengers were sent off in all general move was made to the corner house of directions for chairs, and although we repeated. the square--the village "Music Hall." We folly declined to use them, preferring to wander lowed the crowd. After the usual preliminary about among the people, still in the end we tuning up, two fiddles, a vina, and a pair of were fairly bullied into the chairs. By way of cymbals gave forth a pleasing but plaintive air, making our attendance more public, a torch- now and again accompanied by the voices of bearer-a small boy who thoroughly enjoyed the the performers. While the crowd were being duty-was told off to throw as much light upon entertained with music, apanchayet (deputation), us as circular discs of cotton saturated with consisting of five leading men of the village, oil could give. On arriving at the corner of the accompanied by the "toti" (watchman) and street we stopped to allow a procession to pass "kolkar" (male bearer), had gone off to invite the on, which by the flickering light of a torch we Shanabogue, as the village accountant is called, could see coming along the opposite street. This to come and present his offering. A fee of two was the return to her temple of the village rupees is at this time paid by the villagers to goddess, after having been carried round the the Shanabogue. Why, I could not learn. The village. The usual band-two flageolets and a square in front of the temple was almost deserted. tom-tom-led the way. In the middle of the The real "toti," or watchman--for his son reprocession & man, carrying on his head a presented him in the active duties of his office basket ornamented with red flowers having a an old man, was busy tending the fire in the lighted lamp in its centre, was seen carefully pit, feeding it now and again from the bundle walking on the clothes which the village wash- of firewood he had close by. We tried to get erman kept spreading before him. In front some information from him as to what was of the temple and close to the steps of its por- going to take place, but "Wait a bit, wait tico we saw a trench, some four feet long, two la bit: lots of fun : two buffaloes are to be

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JANUARY, 1874.] THE VILLAGE FEAST. killed :" was the only answer we could get out burning. A goat which had been in the street of him. for some time was now brought up before The Shanabogue was a long time coming, but the door. The housewife came out and, having just as our patience was being worn out, the consecrated the animal by sprinkling water sound of music in the distance told us the over it, took up a censer in which frankincense big man had started. Presently lights began was being burnt and placed it under the goat's to flicker along the side streets, and the village nose. The animal seemed partially stupefied, accountant with girded loins, followed by the and drawing itself up arched its neck. A lad female members of his family, each with a votive who was standing by, armed with a large knife, offering in her hand, entered the square. After seized the opportunity, and with one blow walking three times round they went into the severed the head from the body. The head temple and presented their offerings at the shrine was taken up, and in common with those of all of a goddess who delights in the blood of bulls amimals sacrificed on this occasion became the and rams. The Shanabogue, escorted back as he perquisite of the village washerman. The body had come by the band and leading men of the was quickly removed, the blood dried up, and village, disappeared from the scene, glad, I the deputation moved off. fancy, that the duty of worshipping a goddess A goat or sheep is sacrificed in front of every who finds no place in his pantheon would not house before the lamp is removed. All the come round again for another year. women had by this time collected from each The square was now deserted by all except house : one woman at least takes part in the some old men who, huddled up out of the wind, ceremony. After a deal of shouting, gesticulation, stayed in the portico, and a few children who and moving to and fro on the part of the torchremained behind to admire and envy our torch- bearers the women were got into some sort of bearer. From the watchman's renewed attention line, and, headed by the band, marched round to the fire in the pit we were sure something the temple the proper number of times. The was about to take place. By supplying the fuel more musically inclined of the women every judiciously he had reduced the whole to one now and again broke out into song, praising mass of red glowing embers. Meanwhile, along the goddess in whose hononr they had assembled. the side streets we could see the deputation of When the third round had been completed, the ading men passing from house to house in- band moved into the portico, and the women viting the inmates to join the feast. Gradually halted on the right-hand side of the fire-pit. women, each carrying a basket adorned with The potail now brought forward a fine black red and white flowers, having a lamp in its | ram without spot or blemish, and whose concentre, began pouring out of the side streets, dition proved that for days before he had been and, collecting in groups in the verandahs of devoted to Mariama, the village goddess. Some the houses surrounding the square, might be delay was caused by the restlessness of the seen critically examining the artistic taste dis- ram, and difficulty in getting him to keep steady played by one another in the adornment of their while looking over the fire-pit at the goddess respective baskets. I observed some foolish vir- in whose honour he was to be sacrificed. At gins seizing the opportunity to replenish their last he kept steady for a moment, when the lamps. Many a time during the night did the executioner made a blow at his neck. Less forsquare give us picturesque tableaux, but none of tunate than before, he failed in striking off them were so pretty and pleasing as this gather- the head at once. Amidst the groans and ing. The dim glowworm-like light of a hundred hisses of the crowd at his want of skill, "he lamps, as seen through green feathery leaves and after two more blows succeeded in getting the red petals of flowers, gave to the whole scene a head off. The head was made over to the fairy-land-like look. The deputation having village washerwoman in this case, for her made a tour of the villages finished up with a husband being dead his widow performed the house close by the temple. On the door being duties of the office by carrying a torch in front thrown open, these lamps in line, each raised of the goddess and spreading clothes before on earthen pedestals, with offerings of food placed the priest. In addition to the heads of animals on a plantain leaf in front, might be seen sacrificed on this oocasion, she received from

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THE INDIAN ANTIQUARY. [JANUARY, 1874. the villagers collectively three sheep and three off to a stone pillar about twenty yards in front rupees. For this the washerman is supposed of the temple. to supply all the cotton rags used for torches. The Holeya women now advanced towards the While the executioner was trying to prove that fire-pit singing hymns of praise, and, having the failure in taking off the head at one blow marched three times round the pit instead of the was not his fault, old men and young gathered temple, handed their baskets to some men standing round the brink of the pit, both to prevent the on the edge. The men, by a wavy motion of the women from escaping the passage through the hands from left to right and in the direction of fire, and to make fun of those who by a skip and the goddess, consecrated the offering. A handful a hop, or by placing their feet on the sides, tried of flowers was taken out of the basket and to save their soles. The temple being small, only thrown into the pit, which was soon filled. As a dozen women or so could get in at one time. each woman received back her basket she paid This prolonged the ceremony, since the women one pie to the priest, who remained standing had to pass through in batches. After a good on the steps of the portico. The women now deal of screaming, shouting, and hustling, the retired. In the meanwhile some men had been last batch passed the ordeal. busy tying, at about four feet from the ground, No widow is allowed to walk through the across the stone pillar behind which the buffire, and each house must send at least one faloes were ranged, a beam of wood. Everywoman to take part in the ceremony. On thing being ready, the jostling, shouting crowd presenting her offering, each woman gave to of Holeyas suddenly became silent. The potail the priest one pie and then went home. By of the village, in the full blaze of all the torches, this time the fire in the pit was out. From the advanced towards the pillars and consecrated the description one reads of walking through fire, animals by sprinkling water over them. Of the I expected something sensational. Nothing four buffaloes three were presented by the could be more tame than the ceremony we saw Holeyas: the fourth and first sacrificed had been performed ; in which there never was nor ever purchased by the villagers collectively. On the could be the slightest danger to life. Some word being given, ropes were attached to the young girl whose soles were tender might next horns of the buffalo, passed over the beam, and morning find she had a blister, but this would the brute hauled up until his hind legs only be the extent of harm she could receive. rested on the ground, while the head was seThis was the end of act three. The square curely fixed to the beam. A Holeya stepped was again deserted, the crowd having gone off forward and with a large knife managed to sever to see the entry into the village of the Holeyas the head from the body. The head was unfasand the buffaloes. The potail of the village tened, brought forward, and laid on some flowers alone invites the Holeyes, the outcaste race in front of the pit. The right leg was cut off whose quarters are outside the village. Nobelow the knee, skinned, and, all red and gory, punchayet or deputation accompanies him. placed in the mouth. Next a piece of fat was Presently the procession entered the square, and cut out of the chest : this with a lamp and some by the flickering light of the torches we saw rice was placed on the brute's head. The Holeya four buffaloes: two full-grown males and two with folded hands made his obeisance to the godyoung ones. The Holeya women were fewer in dess, and returned to the pillar, when the second number than those who had gone before, but, buffalo was tied up in the same manner as the like them, carried a basket ornamented with first. The executioners, however, either through flowers having a lighted lamp in the centre. nervousness, or the neck of the brute proving In all the baskets a number of white powers too tough, failed to cut off the head in three were to be seen which are specially sacred to blows, the full number considered lucky. He the village goddess. The Holeya women halted made his fourth and succeeding blows amidst while the buffaloes were dragged by a crowd of the groans and hisses of the now excited crowd. men and boys round the temple. In the If the executioner fails to cut off the head in course of the circuit the buffaloes were made three blows, the bystanders have the privilege to jump over the fire-trench. After having of hitting him while he goes on hacking at the completed the third round they were carried neck. On this occasion they used their privi

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JANUARY, 1874.] BENGALI FOLKLORE. lege freely, and thoroughly belaboured the un- left. Afterwards a sheep, presented by the vil. fortunate executioner. The head was taken up lagers, was brought out and killed. The "toti," and placed next the first one, but the ceremony or village watohman, mixed its blood, some of of putting the foot in the mouth and the lamp the entrails, and the rice offered to the goddess on the head was not followed. together. Of this mess he took three mouthfuls, Some dispute now arose as to whether the and putting the rest in a basket walked round young buffaloes should be tied up to the pillar the village, scattering this mixture as he went and then decapitated, or killed while they were along to the four quarters. This is done to prostanding on the ground. As the advocates of pitiate the evil spirits. either course asserted their opinion, you saw the The villagers believe thoroughly, in their brutes now being hauled in front of the pillar, goddess. Never since the village was established now being pulled back. At last the potail settled has cholera broken out in it. The potail told me the knotty point, and the poor brutes, it was that so powerful was this particular goddess decided, should be decapitated while standing. that if a cholera patient was brought to the A fresh hand grasped the axe, or rather large door of her temple and had sufficient strength to knife, and, profiting by the lesson taught the make his offering he was sure to recover. The former executioner, took off the head with one village goddess' annual feast takes place always blow. A deep ah! from the crowd expressed on a Tuesday, and, if possible, in the month approval. It was now nearly twelve, and so we'Cheitra. BENGALI FOLKLORE-LEGENDS FROM DINAJPUR. BY G. H. DAMANT, B.C.S., RANGPUR. him, "Brother, how are you?" he replied, "At The two Bhutr. the foot of this tree there are five pots filled with A king's son and a kotwal's son having gold mohurs over which I keep guard, so I am formed a friendship went to travel in foreign tolerably happy." The other inquired, "Can no countries together. On their way the kotwal's one take the mohurs from you ?" he said, "Yes ; son said to the king's son, "You always do kind if a man were to take the bark and loaves of actions for others, but I only injure them;" the this tree, and a maund of ghee made of dogs' other made no answer, and they continued their milk, and utter the mantra of Brahma, and offer journey for four or five days, till they came to ] & sacrifice the whole night at the foot of the a certain place where they saw a well, and the tree, he could take all my wealth; but no one king's son said, "Friend, I am very thirsty; knows of this, so my mohors are safe." The tie a cloth round my waist and let me down king's son heard all this from inside the well, into the well and I will drink some water, and and was very much pleased at it, and in the you can pull me up again." The kotwal's son morning he called out to a man who was passagreed to do so, but when he had let him down ing along the the road, "Brother, come and help he let the cloth go and went away. me out of this misfortune;" but the man said he The king's son was helpless, but he found was then going on the king's business, so the & plank on which he sat till night, and then two king's son inquired what it was, and he replied, Bhats came ont of two mango-trees and began "My king has a daughter who is possessed by to talk; one of them called out, "Brother, how a Bhut, and nobody can drive him out, so the are you?" At that the other said, "Brother, I king has promised to give his daughter in am very well, for I have taken possession of a marriage to anybody who can expel him, and also king's daughter, and no one can drive me out to give him his kingdom." The king's son except by taking some of the bark and leaves replied, "You pull me out and I will drive away of this tree, and a maund of ghee made from the Bhut." The man then pulled him out and cats' milk, and offering it as a sacrifice at night took him to the king's palace, and he said to to the king's daughter." The other Bhut the king, "I will drive away the Bhut, but you replied, "No one knows of this, so you cannot must first give me a maund of ghee made of possibly be driven out." The other then asked' cata' milk." The king instantly had it brought,

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10 THE INDIAN ANTIQUARY. and the prince fetched some leaves and bark from the tree and offered a sacrifice, and the Bhut could remain there no longer and was driven away, and the king gave the prince his daughter in marriage. After that the prince took a maund of ghee made of dogs' milk and made a sacrifice, and took all the gold mohurs from the other Bhut. The two Bhuts then concluded that their conversation must have been overheard by some one in the well, so they determined for the future that when they sat on the trees and talked they would always examine the well carefully first. After some days the kotwal's son came to the king's son and was very much pleased to hear all that had befallen him, and next day went and sat in the well; but the Bhuts caught him there and pulled him out, and cut him in pieces and killed him. Meanwhile the king's son ruled his kingdom in perfect happiness. The Jackal and the Crocodile. In the middle of a wood there is a pond near which a herd of deer used to live; in the pond was a crocodile, who used to seize one of the deer every day when they came to drink, so that they became afraid to go there. One day a jackal passing by that way saw that they were alarmed, and asked them the cause of their uneasiness; the deer replied, "Brother, our story is very sad, we will say no more about it." The jackal urged them, and at last they told him how the crocodile used to catch and eat one of them every day they went to drink. The jackal replied, "You can find no plan for yourselves, so I will tell you of one: divide yourselves into two parties and go one on each side of the pond, and when the crocodile comes to seize those on one side, those on the other side will be able to drink, and so he will never be able to catch you." So saying the jackal went away. The next time the deer went to the pond to drink they followed the advice of the jackal, and the crocodile being unable to catch them thought to himself that the jackal must have been advis ing them; so he determined to kill him, and said to himself, "Wait a while, you jackal, and see if I cannot manage to come across you somehow or other." Two or three days after that, the jackal was drinking at the pond, and the crocodile saw him directly and seized his foot tightly; but [JANUARY, 1874. the jackal said cunningly, "You have seized a stick which is put here for measuring the height of the water." The crocodile looked at it and thought, "It is like a stick, and it may be a stick;" and so saying he let it go;, and the jackal leaped out of the water and exclaimed, "I have escaped, or else he would have killed and eaten me." The crocodile hearing this, and feeling hungry, came out of the water to catch the jackal, and began to pursue him, but not being able to catch him that day, he returned home thinking how he could kill him; at last he determined that he would go into his house and remain there until he returned home, and then seize him and kill him. Accordingly he went and stopped there. In the evening the jackal returned home and saw that the crocodile had entered his house, and that if he did not take care he would not come out; so he called out, "O house, O house of earth, what have you to say?" The crocodile then made a noise inside, and the jackal concluded that he had entered the house and was coming out. And then he came out and pursued the jackal, but after they had gone a little way the jackal passed between two trees which grew near together, and the crocodile followed and stuck in the middle, and so he died. The King who married a Pali* woman. There was a certain Raja who had a son whom he wished to marry, so he assembled a great many learned pandits and ordered them to consult about it ; they searched the Sastras and then with one accord replied, "Your Majesty, we fear to tell you what we have discovered." The king said, "What fear can there be to tell the truth ?" and they said "Your son will marry a Pali woman." The king was very grieved to hear it, and inquired where she lived; and they all replied, "In the city of Durbachal there is a very large tamarind tree 3300 cubits in length, and she lives beneath it." No sooner did the king's son hear this than he called a groom and ordered him to saddle a horse and bring it at once, and he mounted and rode to the tree, and underneath it he saw a house, and began to wonder whether it was the right house or not. When he drew near, he saw a Pali woman sitting at the door, so he said, "Give me a cup of water to drink," and when she came near to Conf. Ind. Ant. vol. I. p. 336.

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JANUARY, 1874.) BENGALI FOLKLORE. give it he leaped off his horse and drew out a out, "Feed her well and she will give you knife and ripped up her belly, and seeing her plenty of rupees." So they fed her well, but bowels come out he ran away. The girl began not a rupee or even a pice did they get from to cry loudly, and her father came up runningand ber: so they determined to take her back to the asked, "Who has ripped up your belly in this farmer's house and return her. When they way?" She replied, "A man on horseback arrived they told the farmer about the cow, and came and asked me to give him some water, and he said "Very well, have something to eat first." as I was bringing it he dismounted and ripped So they consented and all sat down to eat, and up my belly with a knife." The girl's father the farmer took the stick with which he drove went and fetched a needle and sewed her belly his plough-bullocks in his hand and began to eat, up tight, and in course of time she recovered. ! and when his wife went out to bring more food After some days the king of the country died he struck her with the stick and said, "Be and his elephant was turned loose; he happened changed into a girl and bring in the curry," and to meet the Pali woman, and lifted her up with so it came to pass; and this happened several his trunk and put her on his back, and took times. When the men saw this wonderful thing her to the king's palace, and in a few days the they forgot all about the cow; but the truth of king's son made her acquaintance and married it was that the farmer had a little daughter and her. After the marriage he discovered that she had been sent in with the food. The men she was the Pali woman, but no one would offered the farmer 150 rupees for the stick, and believe him, till one day the king's mother he sold it them, and told them that when their saw the mark on her belly and asked what it wives came to bring their food they must beat was, and she related how it all happened. Then them well, and they would recover their former the king's son said, "The decree of God can youth and beauty. When they were near home never be made of no effect." they all began to quarrel as to which should The Farmer who outwitted the six men. test the stick first; at last one of them took it There was once a farmer's wife who had a home, and when his wife was bringing his food tame paddy-bird, and when the farmer went to struck her so violently with it that she died, but plough, his wife used to fasten a hookah, clean- he told no one abont it; and this happened ing-stick, tobacco, chillum, flint and steel to the to them all, so they all lost their wives. After body of the bird, and it would fly with them to that they went in a body and burnt down the the field when the farmer was working, and farmer's house, and he collected a large quantity he unfastened all the things and smoked his of the ashes and put them in bags and placed hookah. One day six men who were passing them on a bullock's back and went away. On his that way on their road to the cutcherry saw the road he met a number of men driving bullocks bird act in this way and offered the farmer 300 laden with rupees, and asked them where they rupees for it, and he agreed to sell it; and the were going, and said he wished to go with them ; six men took it and tied 300 rupees to its body they said they were going to the house of a and said, "You paddy-bird, take these three certain banker at Rangpur, and he said he was hundred rupees to the cutcherry." But the taking his bullock to the same place. So they bird, instead of going to the cutcherry, went to went on together for some distance, and then the farmer's house, and he took all the money i cooked their food under a tree and went to and made a cow eat a hundred rupees of it. In sleep; but the farmer put two bags of rupees on the meantime the men went to the cutcherry, the back of his bullock, leaving the iwo bags of and, not finding the paddy-bird, returned to the ashes in their place, and then took to flight. farmer's house, where they saw the cow reliev- After that he sent the first of the six men with ing herself of the rupees she had eaten, and for- the bags to take home to his wife, and he put got all about the paddy-bird ; then the farmer some gnm underneath one of the bags so that washed the cowdung and took out the money. some of the rupecs stuck toit, and so he found out Seeing the extraordinary virtue the cow pos- the contents. The six men then went to the sessed, they offered the farmer 5,000 rupees for fariner's house and asked him how he had her, and he agreed, and they took her away. The obtained the money; he said he had got it by farmer came a little way after them and called selling ashes, and that if they wished for money

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12 THE INDIAN ANTIQUARY. [JANUARY, 1874. they had better barn their houses and fill bags They were exceedingly surprised at the sight, with the ashes, and open a shop in the bazaar, and asked him where he had found the horse; he and every one would buy them. So they said he had found it in the river Ghoradhuba, went home and burnt down their houses, but and added, "I was alone and could only catch the only result was that a great number of this small one, as I could not run very fast ; people seized them and kicked them and beat! there are a great many fine horses there, and if them with shoes. They were extremely enraged you were to go you could catch them." When at this, and went to the farmer's house and tied they heard this they asked what they must take him hand and foot and put him into a sack, and with them, and he said they must each bring a threw him into the river "Ghoradhuba," and sack and some strong rope, but when they had then ran away, thinking he would surely dio brought them he said he was going home; this time. But he went floating down-stream however, they persuaded him to stop, and he till he struck against a post. Now a man hap- told them all to go into the sacks, and he then pened to pass by on horseback, and the farmer threw one of them into the river, but took care called out to him, "If you will come and open to avoid the place where the post was. When the mouth of this sack I will cut grass for your the other five heard the bubbing of the water horse without pay." So the man came and they asked what it was, and he said it was only opened the mouth of the sack, and the farmer, the other man catching a horse; directly they stepping out on the clear, said, "If you will heard that, they all intreated him and began to give me your horse I will take him for an air- quarrel, saying "Throw me in first, throw me ing;" the man gave him the horse and went in first:" so he threw them all in, one after the home, but when the farmer had gone a little other, and in this way they all perished, and the way he mounted the horse and rode past the farmer ever after that spent his time in haphorses of the six men so that they could see him. piness. FACSIMILE OF THE INSIDE OF AN ARABIC TALISMANIC MEDICINE CUP. BY E. REHATSEK. great virtue, and enhances its price far above A Talisman (Tacoma, pulb) consists of one or its intrinsic value as a little brass vessel. several magic figures.or writings carved on | The cup (3.2 inches in diameter and l'1 inch metal or stone under certain favourable conjunc- deep) which I am now about to describe is the tions of some planets or horoscopes, said to property of the Bombay Branch of the Royal impart peculiar efficacy to the object thus treated. Asiatic Society, for which I have described it In the present instance this object is a brass cup and seven others, all larger than this one, the inscribed with various magic figures, amulets, largest of them measuring 8.2 inches in diameter sentences from the Qoran, and also certain and 28 in depth. But as some time must elapse "hocus pocus" words in a pretended secret before the Journal of the Society is printed and character, which on a closer examination appears published, I think I may be allowed to insert to consist of very few signs often repeated and the description of one of these cups, namely, the apparently used only "ad terrorem populi," al- smallest, in the Indian Antiquary. though each of these signs may possibly represent The hexagonal star which occurs four times the initial, or even the whole name, of some on this cup, namely, once in the so-called trilinholy personage; since, uocording to the sophe gual amulet to be described immediately) in or "science of letters," almost every letter of the shape of two triangles intersecting each the alphabet may in writings of this kind re- other, and thrice close to it, also forming present the name of some well-known sacred similar hexagonal star but drawn all in one person. Even the arithmetical numbers if con- piece and marking four points near the two verted into letters by means of the "Abujad" | magic circles intersecting, which is well known may be used to express these names and various over the whole world, seems to be of very words. This treatment of a cup imparts to it ancient origin, apparently Eastern, and enjoy

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Facsimile of the inside of an Arabic Talismanic Medicine Cup, by E Rehatsek. nwdh lmrh Hlyl kml lmsH . m` nh ldhlk nwkh kwkh kkh m lqdm y dym sr sr ry sr sry 139 8|||| 16 bwd pwrwnwly ms bm rD Sdm TwTwTwTy y Twm mwrd Drawn by E. Rchatsek ph. 8394 wlslsl s kl m Kabb w || | ||| *

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JANUARY, 1874.] also the honour of being a Masonic symbol. It is called by some Germans the dragon-foot, "Drachenfuss," and goes in India by the name of Swastika, but is among Moslems known as the seal of Solomon, the son of David. The first character of the so-called trilingual amulet, which is worn also on the arm to ward off diseases and all kinds of misfortunes, is the seal of Solomon the prophet. This amulet is also believed to contain the ineffable name of God, but the strangest thing about it is, that, although short, it is stated to contain five verses from the Pentateuch, five from the Qoran, five from the Psalms of David, and five from the Evangel, i. e. New Testament. If the amulet engraved on this cup be compared with its description in books, which is as follows, it will be found to be a perfectly faithful representation:-"The seal of Solomon, three perpendicular strokes, the letter, a ladder with three cross bars; then four perpendicular strokes, the letters in the shape of a blacksmith's bellows with the spout turned downwards; and lastly, the letter upside down with its tail prolonged over the whole upper part of the amulet, leaving a break only over the ladder." To the right of this amulet are the two intersecting magic circles already mentioned, inscribed with characters known perhaps to the maker of the Talisman alone, but more likely having no meaning whatever, and intended only for a "hocus-pocus." The numbers inscribed on the two magic squares between which an incantation (to be explained presently) is inserted, are such that their sum in any direction makes fifteen. Magic squares were unknown in Europe before the fourteenth century, but have afterwards been greatly enlarged, and books have been written on them, which must now be regarded merely as arithmetical play-things. The two magic squares on this cup are as follows: 6 1 8 ARABIC TALISMANIC MEDICINE-CUP. 7 2 5 9 3 4. 4 9 2 3 5 7 8 1 6 A magic square of this kind is in Arabic 13 called Shekel Turabi and its numbers can by means of the Abujad be easily converted into the letters of the alphabet; but on doing so with the squares here shown no sense will appear unless some mystic signification be attributed to the words so formed. Thus the second of the above squares will give the words without any sense, unless we insist on interpreting these artificial words according to the "science of letters" pl in which case a will mean Ahmed (another form of the name Muhammad), Davul, and Hasan, the letter standing for the first, b for the second, and for the third of these. The same process may be applied also to the other numbers. The incantation inscribed between the two magic squares is as follows: sr sr ry sr srkh r twr bwr w nwy tbyn bm rD Sd y Tw Tw Tw Tw kTw mmwrn ylmws b srkhy khfy Tw w lmws kh y w ywds wmn ytwkl `l~ llh fhw Hsbh n llh blG mrh w lSl@ [l`lw@ for] wlslm `l~ sydn mHmd w lh lThryn Translation: Sara sara rai sara saraka tur [or iur, or bur] iur wa nui tabin) [or iabin or batin, &c.] ia ma arsa arsad asad ia [or ta, &c., and so on with all the other words having no points, and no sense] tu tu tu tu katu samurn ailmurs iasrkai kahn tu tu ailmus ka ia na iudas "and who trusts in God, He will be his sufficient support; verily God will cause him to attain his object; (Qoran LXV. 3.)" benediction and salutation to our lord Muhammad and to his pure family. The gibberish of this incantation is believed to consist of Syriac or Hebrew words; and the word Sara, which occurs several times, is considered to refer to Sarah, the wife of Abraham, who obtained a happy childbirth in her old age, and after despair. After the incantation just described comes the following passage, two portions of which are (as will be seen from the translation) verses of the Qoran, and some of the writer's own composition: llh lrHmn lrHmn dh lsm nshqt wdhnt bsm The mystic cross is also called by this name. (See Ind. Ant. vol. II. p. 135.)

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14 THE INDIAN ANTIQUARY. [JANUARY, 1874. lrbh wHqt w dh lrD mdt w lqt m fyh kdhlk tlq~ l`ml [sic] ljyn slh bdhn llh wllh ykhrjkhm khrj fn m` l`sr ysr n m` l`sr lm yh lqwlnj b nwH tnwH klwkh kl ysr nSrf y ` S T ` T s | lmr lrHm ` s q kh The only writing which remains to be noticed is a spiral incantation beginning with the words Sara Sari in the smaller spiral, and of the same kind as that between the two magic squares already transcribed above. It contains no sense. The same is the case with the Arabic characters under the amulet, and with the talismanic ones over the right magic square. The quadruped represented in the centre of the cup is evidently intended for a mad dog with its tongue hanging out, but the tail curling upwards is a sign of health and not of hydrophobia. Here also a scorpion and a serpent (which are alluded to presently in the inscription of the convex side) are pourtrayed, but I have no idea what the two beasts with their curiously intertwined tails are intended to represent. There is nothing more on the concave side. As the convex side of the cup contains only a circular Arabic inscription around its border and nothing else, I consider it useless to give a facsimile of it; but the inscription is as fol. lows: Translation : "In the name of God the merciful, the clement! When the firmament shall be split, and shall obey its Lord, and shall be capable thereof; and when the earth shall be stretched out, and shall cast forth what is therein (LXXXIV. 1-3)," in the same way shall a pregnant woman cast forth the embryo safely by the permission of God; and God will deliver yon with a deliverance. "Verily with a difficulty there will be relief, verily with a difficulty there will be relief (XCIV. 5 and 6.)." Depart, 0 colic! With wailing, thou shalt wail Kalakh Kalakh. Alm. Almr. Alr. H. M. A'. S. Q. K. H. Y. A'. S.T. H. T. S. M. Y. S. N. The letters which terminate this passage are mystic, and have not yet been satisfactorily explained by any one, nor ever will. They are prefixed to certain Surahs of the Qorin which they are also here intended to designate. The engraver has written some of these letters disjointed, and I here transcribe them as they occur in every copy of the Qorain, the numbers of the respective Surahs whereof, thus designated, I also append : (II. and III.) 1 (XIII. JI(X. XI. XII. XIV. XV.) = (XL) pa (XLII.) 5 (L.) verdes (XIX.) ab (XX.) pb (XXVI.) ? (XXXVI.). U (LXVIII.) Attempts are not wanting, purporting to explain the signification of these letters; but as all are based on mere suppositions, and do not agree with each other, it would be useless to insert any. tnf` hdh lTsh lmbrkhh lls`@ lHy@ wl`qrb wl`Z@ w`D@ for] lklb lklb w `sr lwd wqT` lr`f w lmGl wlqwlnj shrb bh lmlsw` w rswlh thlth mrt ybr bdhn llh w l`sr lwd m z`frn w qT` lr`f wlhnGl ynshq blm mnh wllqwnym ynjr` mnh m Hr SHy` mjrb Translation : This blessed cup is useful against the sting of a serpent, a scorpion, and the bite of a mad dog ; for difficult childbirth, haemorrhage, belly-ache, and colic. The person stung, or his messenger, is to drink thrice from it, and he will get well by the permission of God. For difficult child. birth, saffron-water; for stopping haemorrhage and belly-ache,' water; and for colic, hot water is to be sipped from it. This is correct and tried. ALLUSIONS TO KRISHNA IN PATANJALI'S MAHABHASHYA. BY PROFESSOR BHANDARKAR, BOMBAY. A vartika on Pan. III. 1. 26 teaches that which it was derived, and it is to this root that the termination aya, tech. nich, should be the termination aya is to be applied. If there appended to a verbal noun expressive of an is any other noun depending on the verbal event, in the sense of narrating the event. The noun, it should be put in the accusative or other derivative suffix is to be dropped, and the noun appropriate case, and governed by the verb in reduced to the form of the original root from aya. The example given by Patanjali to illus

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JANUARY, 1874.] ALLUSIONS TO KRISHNA IN MAHABHASHYA. 15 trate this is Kansavadhauntchashto Kansan ghatayati; i. e. the expression Kuisam ghatayati means "he narrates the story of Kausa's being killed." Now ghatryati in this instance is, according to the theory of the author of the vartika, got by dropping the suffix of vadlui, reducing it to its criginal form of han (to kill), appending the termination aya and making the changes necessary in the case of han. Another instance given in the Bhashya is Bali. bandhamachvushte-Balim bandluz yati. Now Patanjali asks if this rule is applicable only to the settled names of stories, or to all nouns expressive of an event. His answer is to the latter effect, and thus one may use the expression Rajanam agamiyati in the sense of "he announces the coming of the king." This shows that Kan. savadha and Balibanillu were the settled names of certain current stories. Now in this vartika Katyayana notices a usage in Sanskrit common to it with several other languages, in virtue of which the causal form of a root may be used to denote the narration or announcement of an event expressed by the root. The expressions "He causes Kansa to be killed, Bali to be put under restraint, and the king to come," mean "he narrates Kansa's being killed" and "Bali's being put under restraint," and "announces the coming of the king." But though the forms ghatryati, bandhayiti, and ayamayati are causals of the roots han, bundh, and gam with 4, the author of the cartika does not here call them so, and hence the necessity of the new rule he has made. But Patanjali, and perhaps Katyayana also eventually, looks upon them as causal forms, and decides that the rule is not required, and that the forms can be arrived at by Panini's general sutra about the causals hetumati cha III. 1. 26. But there is some difliculty as to the Present Tense. In such instances as "Having started from Ujjayini, he makos the sun rise (suryam uulga mayati) at Mahishmati (i. e. reaches Mahishmati at sunrise)," the Present Tense is appropriate, since at the time he is in Mahishmati, the sun actually does rise. But its propriety is not so clear in such expressions as "He causes Kansa to be killed," and "He causes Bali to be put under restraint," for it is a long time since Kansa was killed or Bali restrained. Even here, says Patanjali, the Present Tense is appropriate. For the narration or announcement of a story or an event may be made in one of three ways:-1st, by representing the story on the stage; 2ndly, by representing it by means of pictures ; and 3rdly, by narrating it by word of mouth. In the first case the leader or manager of a dramatic corps does actually cause a person who calls himself Kausa to be killed, and a person who calls himself Bali to be put under restraint. Hence the Present Tense is appropriate. In the second case the blows of Kansa and Krishna are actually seen at the time in the pictures as aimed or received by the two combatants. In the third case the narrators give expression to what they know about them (Kaisa and Krishna) from their birth to their death, and thus externally manifest what at the time exists internally. And that the things do exist internally or in the mind is shown in this way. They (the narrators) are of various kinds, some are adherents or devotees of Kansa and some of Vasudeva. Their countenances assume dif. ferent colours ; the faces of some (whose favourite hero is defeated) become dark, the faces of others red. And in such cases all the three tenses are used by people. For example, they say "Go, Kaisa is being killed," "Go, Kansa is to be killed ; " " What is the use of going? Kaisa is killed."* * Katy. TEACIT Tatar: T TF are caufati Tilaait wraf TEHICH tivckaarkm| Pat. AkhyAnAtkRdantANijvakavyastadAcaSTa | to viziSTa metdbhvti| .. itysmintheN| kRluk prakRtipratyApatti prakRtivaca kArakaM bhavatIti bhavadiha vartamAnakAlatA yukA syAdujjayinyA prasthito maahivktvym| kaMsavadhamAcaSTe kaMsaM ghAtayati bAlabandhamAcaSTe baliM matyAM sUryodramanaM saMbhAvayate sUryamudramayatIti ! tatrasthasya hi bandhayati..... kiM punaryAnyetAni saMjJAbhUtAnyAkhyAnAni tebhya | tasyAditya udeti / iha tu kathaM vartamAnakAlatA kaMsaM ghAtayati utpattyA bhavitapamAhosvikriyAkhyAnamAtrAt / kiMdhAtaH / yadi baliM bandhayatIti cirahate ca kase cirabaddhe ca blau| anApi saMjJAbhUtebhya iha na pAmoti rAjAgamanamAcaSTe rAjAnamAgamayatA- yukA kayam / ye tAvadatra zobhikA nAmaitai pratyakSa kaMsaM ghAtayanti ti / atha kriyAkhyAnamAtra na doSo bhavati / yathA na dossstthaastu| pratyakSaM ca baliM bandhayantIti citreSu katham / citravapyudgarNA nipa tattahIdaM vaktavyam / na vA sAmAnyakRtatvAddhetuto hyaviziSTam / na titAzca pahArA dazyante kaMsasya ca kRSNasya ca / anthikeSu kathaM yatra vA vaktavyam / kiM kaargm| saamaanykRdtvaat| sAmAnyenaivAtra | zabdapathanamAtra lakSyate / tepi hi teSAmutpatniprabhRtyAvinAzAdruddhI

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16 THE INDIAN ANTIQUARY. (JANUARY, 1874. This remarkable passage then shows - from the Mahabhashya form regular lines in 1st--that the stories of the death of Kansa the upenulravajra metre, while the third and and the subjugation of Bali were popular and fourth form one-quarter and one-half respeccurrent in Patanjali's time. tively of an anushtubh stanza, from which it 2nd-That Krishna or Vasudeva was men- would appear that these are lines quoted from tioned in the story as having killed Kansa. an existing poem on Krishna. 3rd-That such stories formed the subjects Not only was the story of Krishna and Kausa of dramatic representations, as Puranic stories current and popular in Patanjali's time, but it are still popularly represented on the Hindu appears clearly that the former was worshipped stage. as a god. Panini, in IV. 3. 98, teaches us to ap4th-That the event of Kansa's death at the pend the termination vun, i.e. aka, to Vasudeva hands of Krishna was in Patanjali's time be- and Arjuna to form nouns expressive of the lieved to have occurred at a very remote time. adorer, adherent, or worshipper of those persons. I now proceed to other passages. One of There is another more general rule (IV. 3. 99) the pratyudaharanas or counter-examples of which teaches us to form such derivatives from the rule in Dr. Goldstucker's passage (Bh. names of Kshatriyas. Vasudeva, being the name on Pan. III. 2. 111) is Jughana Kansam kila of a Kshatriya, comes under that rule, and the Vasudevah; "Vasudeva verily killed Kaisa." form made up according to it is the same as that From the context it is clear that this is given as made up in conformity with this role. "Why, an example the occurrence mentioned in which then," Patanjali asks, "are we told in this sutra is popularly known, but which was not, and to apply vun or aka to Vasudeva ?" One reason could not have been, witnessed by the speaker, may be, he says, that the word is put in here in i.e. the story was ancient and popular. order to indicate that in speaking of Vasudeva Again, we are told by the author of the Maha- and Arjuna together the name of Vasudeva bhashya, under a vartika on Pan. II. 3. 36, that should always be used first. Or, he goes on, Krishna was not well disposed or friendly to this word Vasudeva is the name of the Divine his uncle : asadhur matule Krishnah. In the being, and not of a Kshatriya ; i. e. Vasudeva dissertation on Bahuvrihi compounds, Pan. is to be taken here, in his capacity as a god II. 2. 23, the following occurs in the Mahabhi and not in his capacity as a mere Kshatriya ; for shya: Sankarshamdvitiyasya balim Krishnasya in this latter capacity the name comes under vardhatam, "May the power of Krishna, assist the other rule. ed by Sankarshana, increase." From this we I have thus brought together seven passages gather that Sankarshana was his constant com- from a work written in the middle of the second panion and assistant, as might have been century before Christ which show that the stoexpected from their relationship. In the tar- ries about Krishna and his worship as a god are tikas that follow Pan. IV. 2. 104, Patanjali gives not so recent as European scholars wonld make as instances of IV. 3. 64, Alruravargyuh, them. And to these I ask the attention of those lleriravarginal (i. e. a follower of Akrura), who find in Christ a prototype of Krishna, and Vasudevavirgyuh, Vasudevnergiquh (a follower in the Bible the original of the Bhagvadgita, of Vasudeva). Akrura plays a conspicuous and who believe our Puranic literature to be part in the story of Krishna. Under VI. 3. 6 merely a later growth. If the stories of Krishna Patanjali quotes Janardans toutmachaturtha and Bali, and others which I shall notice here. rva ("Janardan with himself as the fourth," after, weru current and popular in the second i. e. with three companions) as an apparent century before Christ, some such works as the exception to the rule. Janardana is another Harivazsa and the Puranas must have existed name of Krishna. This and the second passage yAcakSAgAH sato buddhiviSayAnprakAzayanti | Atazca stH| byA * vAsudevArjunAbhyAM vun| kimartha vAsudevazabdAnvidhIyatenamizrA dRzyante / kecitkaMsabhakA bhavanti kecidvaasudevbhktaa| gotrakSatriyAkhyebhyo bahulaM buJityeva siddham / nadyasti vizeSo vAvarNAnyatvaM khalvapi puSyanti / kecitkAlamukhA bhavanti kecidraka- | sudevazabdAduJo vA buno vaa| ......idaM tahi prayojanaM vaasudevshmukhaaH| kAlyaM khalvapi loke lakSyate / gaccha hanyate kaMsaH | | ndasya pUrvanipAtaM vakSyAmIti | athavA naiSA kSatriyAkhyA saMjJeSA gaccha bAniyate kaMsI ki gatena hataH kasa iti / 177 17:1 then.

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JANUARY, 1874.] PRITHIRAJA RASAU OF CHAND BARDAT. TRANSLATION OF THE 27TH CANTO OF THE PRITHIRAJA RASAU OF CHAND BARDAI. BY THE REV. A. F. RUDOLF HOERNLE, PH. D., TUBINGEN. Revatata Prastava. (Dohd.) Having conquered Devagiri the warrior Chamand Rao returned. Jay! Jay! thus all poets, approaching, spoke the king's praises. Meeting with king Prithiraj, Rao Chamand said: If you have a mind to go to Revatata, then there is a capital herd of elephants in the forest there. (Kavitta.) With the drops of the sweat of his forehead, Sankar (Siva) made the king of elephants; giving him the name Airdpati, he gave him to the king of the gods (Indra) to ride upon; he (the elephant) worrying the host of the Danavas rejoiced the heart of Uma. She, being pleased, created a beautiful female elephant and presented her to him to be with him. His offspring becoming embodied have spread in the forest of. Revatata. Dahima meeting with his liege lord narrated this story. (Arilla.) Four kinds of elephants are seen in the forest-good, bad, wild, and of the common kind. The king (then) asked the poet Chand, How did these vehicles of the gods come on the earth? (Kavitta.) In the neighbourhood of Himalaya there is a tall wild fig-tree one hundred yojanas in circumference; its boughs used to be broken by the elephants, and often, blind with rut, the elephants destroyed the garden of a good sage, Dirghatapari by name. He, seeing this, cursed them, inflamed with rage. Thus, removed from the skies, their bodies became weak, and they were caught (to serve) as vehicles to men. Thus, said Kavichand to the Lord of Sambhari, the elephants of the gods came to live on earth. In the south-eastern country, in the midst of a forest, there is a cavern and a large charming lake with clear water and a host of lotuses. There the herd of the cursed elephants are playing night and day. There also Palakavya, a young man, is living, a prince of sages. These made an exceeding friendship one with the other. Ramapada, the Lord of Sambhari, going to hunt, caught the elephants with snares and brought them to Champapur. (Doha.) On account of the separation from Palakarya, their bodies became very thin. Then the good sage, coming there, made the elephants six times as fat (as before). (Gatha.) Young shoots, pollen, leaves, barks, twigs, flowers, fruit, bulbs, pods, and buds and Name of a celebrated Apsaras, wife of Nilakubara and carried off by Rivana: Rambhf is best known as a beautiful nymph of Indra's paradise; she is sometimes regarded as a form of Lakshmi when she sprang with thirteen other precious things from the froth of the churned ocean; she takes her place in Hindu mythology as a kind of po 17 roots he gave them, and thus made the bodies of the elephants fat again. (Kavitta.) Seeing the Brahmarshi doing penance (tap), Maghavan (Indra) trembled. For the purpose of alluring him, the Lord (Indra), bethinking himself of the beautiful Rambha, despatched her (to him). The ascetic cursed her, and she was born on earth as a female elephant. A certain devotee (jati), Kramabandhi by name, became marked (lakhita) in sleep. Coming to that place and bending her trunk, that shc-clephant took up the seed in a bag and put a portion of it in her lap; and thus, says (the poet) Chand, the good sage Palakavya was born. (Dohd.) For this reason that sage was bound with exceeding affection to the elephants. Thus Chand spoke to the Lord Pitha (Prithiraj), giving him the whole story in detail. (Kavitta.) Listen, O Raja Prithiraj! the forest is beautiful, and the herd of elephants in fine numbers in Revatata. If the prince (vir) have a taste for a carriage of ivory (?), then you may indulge in capital sport by stopping egress on all sides. Singhvatta and the Lord of Dilli, you two kings should go for sport. There is plenty of water and wells, and musk-deer and cattle, and birds, and hills. O Lord Chahuvan, believe one who has seen it; it cannot possibly be described; (it is) a present of the gods. (Dohd.) Having heard from Rao Chamand that. a mishap had befallen the Lord Pang (the king of Kanauj, Jaya Chandra), and that the place (i. e. Revatata) was delightful, Chahuvan arose and went forth. (Kavitta.) When king Prithiraj, the mighty, rose to examine the southern country, all the chiefs and lords of the country approached and touched the feet of Chahuvan. There met him Bhan with his suite (vistari); there met him the lord Khattudalgarhi; there met him the Rao of Nandipur, there met him the lord of Reva himself. In the forest there were plenty of deer, lions, and elephants, and the lord (i.e. Prithiraj) amused himself with hunting them. In the city of Lahor there ruled the Sultan; from thence a letter was received: "Khan Tartar Maraf Khan, having taken the Shah's pan into his hand, has caused all. pular Venus or type of female beauty. See M. Williams' Sansk. Lexicon. +(Contents of the letter.) It was the custom for the king, if some daring act was to be performed, to place his pan before him, and to call upon his chiefs in darbir to take it up, whoever had the courage and devotion to undertake that act.

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18 THE INDIAN ANTIQUARY. (JANUARY, 1874. the drums to beat against the land of Chahu vdn." "(Sataha.) Listen, Lord! having beaten drums and prepared the army of the great warrior Gori, the (Ulal?) Tartar Maruf has arranged it in four divisions (Chaturang) * the Sahab Shah is not bringing only one army; a second one is ready." + (Dohd.) Taking Ahibeli fruit in his hand, the infidel Tartar, in order to confirm his resolution (masuratti), has read against thee a verse of the Koran. (Kundelia.) The valiant (var) Musaf Tartar Khan, eager to gain a hero's death has said): I have broken the fort of Lahor; I shall also capture Dilli in a night and a day; listen to this, Sultan; Pandir is (truly) a feller of corpses; (for) the hosts of Chahuvan shall fall; do not be troubled in your mind; for the king (Prithiraj) has arranged a hunting expedition. The lord of Ghuz- ni then gave the command and all went away after havingt touched the Musdf. (End of the letter.) (Dohd.) Chahuvan arose and marched forth, making stages of six kos distance (mur). To Chandvir Pandir ho gave a letter of authority. To meet the host of Gori Lord he went straight into the Panjab; from both sides, East and West, they joined the Chahuvan and the Sultan. Messengers went to Kanauj; they arrived in that place; & detailed account of Chahuvan they told fully to Kamadhai. "Having come to Revatata, Chahuvan heard about the great Gori, that in great secrecy the Sultan has prepared an army i for his spies (data) havo informed him that the Sambhalt Raja is enjoying fine sport in Rovatata, where in the country around (pddhar) there is to be found plenty of fine animals." (End of mossage to Kanauj). (Kavitta.) All chiefs (Samanta) met together. Naresar thus propounded his advice. "The host of the Shah is tenfold; it is well prepared in four divisions; and his own mind is resolved (sajt ur). Do not blunder in your counsel; consider this good advice; our forces are smaller; consider what the end will be; as quickly as possible you must take leave of life; the Gori has prepared his host with great thought; but in a battle the host of Prithiraj is powerful; don't you make any delay (or contention among your selves)." Hearing the words of Pajjan R&o, Parsang smiled. Deva Rao Vaggari drew back his foot: "As quickly as possible take leave of the body: truly a valiant word he speaks. The sword is drawn and wafting, as the leaves of a tree shake; the Sultan has collected (his forces) and is before our very face; the Lord of Dillt must make up an army; the host of warriors and the resolutions of the Chiefs must now be made an example." Says Rao Pajjan: "I have come out to rid us of the Tartar. I, in the southern country, have put to flight the host of Jadava; I have been en. gaged in war together with Rao Chamand; and with Babhan|l and with the valiant Bargujar. The army of Chahuvan is a host of valiant Warriors : what in comparison) do you count the Gori's host? they are like Bhim and Kaurava. What is a heap of roots compared with the tree" (?) Then says Jait Pavar: "Listen to advice, O Raja Prithirej; it is a war with Gori Shah. O Lord ! let us remember the fate of the fort of Lahor; let the king be pleased to collect together his whole army, and let him send letters to his best dependants (e n ) and relations (ET) and friends; this, Sir, is the advico of us Chiefs; or whatever advice you, Lord, think best, (that be taken); (only) let our goods be safe, and our duty and our glory be as they ought to be; and the light of our lord be bright like that in the heavens." "Wah! wah !" said Ram the Raghuvansa, and indignantly calling out he arose : "Listen, all ye chiefs! the Shah is come; his forces have started; an elephant and a lion and a brave have started. man, wherever he is opposed, there he fights; of seasonable or unseasonable he knows nothing: he is slipped into the mire of shame, we chiefs do not know deliberation; we hold but one daty, that of dying. The Sultan's army has been first collected; shall we now collect P what is the use of it P" (The other Chiefs say P) "O Gajar, you Ganwar ; playing the king is no advice; you dio your self and the lord will be destroyed; what is the use of such a prospect; all servants of Chahuvan flee to their country and enjoy themselves in their forts; then what can our master do alone in the battle? The learned, the soldier, the poet, the musician, the merchant, and the public women are the ornaments around a king, as the black bees round the head of the elephant; when he disperses them by (flapping) his ears, he appears beautiful." (Doha.) "Disgrace falls upon us by going into contention; before us is the war with the Sultan; let us now consider only this advice, namely, to fight and to die. Let us observe. The * Here one line omitted. + Translation doubtful. I As & sign of obeisance and obedience. $ 6.6. with Prithiraj, as council of war. || Omitted - vamana vAsa virAsa? Ti... He is ashamed of the doctrine that "discretion is the better part of valour." Here ends the account of the council of war. There wore two parties in it. One counsellod immediate action; Prithirdj should advance against the enemy with whatever

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JANUARY, 1874.) PRITHIRAJA RASAU OF CHAND BARDA. 19 horses of the lord of Gajni and of Prithiraj. Their round army (a phalanx P). For guns, and balls, and noise sounds on the side of the Chahuvan and the jamburs (for fixing the guns) a collection of of the Sultan." strong elephants under command of Nur Khan Let there bo eloven syllables, made up of parts Hajab and Nor Mahamad was made. Vazir Khan of five and six (in each line); and let the long and Gori and Khan Khan Hajrati Khan prepared the the short ones be placed alike (in them); Kanta- second army, hurrying to and fro; there also stood sobh is the name of this noble metre. | Sajrat Khan. (Kantasobhd.) The horse with his coat of mail (P) The Sultan himself hurried about, and the Sul. moves about prancing, just like Induja (Mars) tan's princely son Khan Paida Mahmad arranged with tightened wing (?). This comparison Kavi the warriors in the early morning: Khan Mangol Chand draws,-prepared like the wind in the car Lalari, who draws twenty daggers, and the fourof the apes (P) When he rises on his hind legs, sworded araft Sabaj () who takes the life of the he appears like a bedstead placed turned up. He enemies with his arrows. Jahangir Khan, the begins to fly from the earth, taking a leap: his lord of the world, Khan Hindabar the sportive, hoofs of gold make a sound, in front is bound a together with Pachhimi Khan Pathan are there necklace of many gold pieces and a chamar re- hurrying about in great hurry. The Pathans are splondent when moved by the air, appearing as if hurrying about, Khan Isman in command of tio eight planets and stars with yellow heads (pag. armoured horsemen, and Keli Khan in command pagari) and the sun were rising on its breast. He of the elephants, making a noise in the whole poses his legs and contorts his body, as a prostituto army of the Shah. There is Khan Khursani Babwalks on seeing her paramour. Over his face the bar and Habash Khan, the chief of the negro strong horse wears a heavy veil; as a respectable chamberlains, who is prouder than the whole woman puts on a veil when she walks out. These world. In front of them are eight strong elephants, few comparisons have been made by me; the before whose rage swordsmen givo way. If any. swiftness (of the horse) neither the wind nor the thing is produced without the five ingredients.t mind can approach to. then a battle may take place without defeat. (Kundaliyd.) The clock in the house struck nine; The Shih arranged the rear-guard thus: (P) the king rising goes to his palace. Half of the night he placed there thirty guardians ( FIT). Alam had passed when a messenger arrived; the mes. Khan, the pride of the world, Khan Ajbakk the seniger arrived, and hastily awoke the king. (His exile, and the little Maruf, the agent (1947), and message.) "The Singh (Gori") has abandoned his Khan Dustam, the Bajrangi. Against the army of hesitation; the Shah is resolved in his mind; with the Hindus the Shah set out to battle with his 8000 strong elephants and 18 lakhs of foot-soldiers Warriors; pressing forward with his army ho the Shah Gori stood at a distance of 7 kos when 9 raised a noise; thus the vanguard (or standard o'clock struck." tra) of the Shah crossed over. The warriors of (Doha.) Chahuvan read the letter. Chand (Pan- Sambhali, the lord of the chiefs, furiously camo dir) having left the house did no more return; for down upon him, one warrior upon the other (thus in the soul of brave men a desire after the en- falling). joyment of multi (i.e. death in battle) springs (Dohd.) In anger were all the chiefs (Samanta): up. Great din in the Hindu hosts now re- with fury was filled Prithiraj. Till then Pandir sounded when they put on their armour. The maintaining his ground kept at bay the battlenoise became tenfold stronger when the kettle-l array of the Shah. drums resounded against the enemy. Despatched (Chand Bhujangi.) Where the chiefs (T) of the by the lord V vas, messenger arrived at Shah's vanguard crossed over, there Pandir that moment; (his message) "having put his fixed his spear and lay in wait; the Sahab Shah army in order, the gallant Gori has crossed the Gori formed his elephants into order of attack; river. Gori, the lord, arranged his army violently they push and are pushed forward in in five divisions, in order to cross the river. close array; both religionists ( 1) draw their The brave Chand Pandir ostentatiously left the curved swords, resembling kors (millions of darbdr. lightnings darting in the clouds; they protect Kavitta.) Khan Miraf Tattar and Khan Khilchi themselves with the border of their shields against were joined together; with chamar and umbrella the spears of their enemies, as the naked ndgaclean (E P ) they were concentrated in a women with the borders of the clouds; the Available forces he had with him just then. The other *auDha from Marathi thaTaNe to act pomponaly, to show party counselled caution and delay; Prithizkj should first oneself off. call all his vassals and allies, and then, having thus col. lected a large army, march against the Shah. The party + i.e. the five elementa-earth, water, fire, air, akAsa. of action prevailed. I Having a tilak, or mark, of a bajra or thunderbolt.

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20 THE INDIAN ANTIQUARY. (JANUARY, 1874. unbelievers (mlechha) roar as, turning about, they come on, as pigeons turning a circuit settle down. The spears split breasts, destroying all shape, as when fishes stick half in a net; when absorbed in the fight, they move, as when geese () fly; they are excited (lit. whetted by the juice of heroisma) by the fight as when they are playing at chavaggan* : spears strike heads, brains are scattered about and crows feast upon it (the particles of brain), which has the appearance of rico (P). The gallant warriors valiantly cry, Slay! the arrows rain down as a shower from the clouds. Five fell on the side of Pandir; Chand (Pandir) himself escaped; then only advanced Gori Shah with his vanguard (or standard). (Kavitta.) The vanguard of the Shah crossed over; Pandir Luthipar was defeated; Chand withdrew himself leaving his five companions on the path. Seeing this event, a messenger approached to Chahuvan: (his message) " Against thee the assurance (TTP) of the Sultan Gori, the lord of men (narind), has increased. The chief, the brave Maruf, pressing forward, has joined his five corps (of forces) together. Five mur (?) leos from Lahor the unbeliever joined battle." " (Dohd.) The warrior, full of anger and of revengo, falling has gone to heaven; then art thou the son of Someavar, when thou hast bound the Sultan." The lord arranged his army in the form of a crescent (chandravyiha), the noble lord Prithiraj; Shah Gori arranged his army without much observation of rules (?). (Kavitta.) Mangal Panchami was given to Prithiraj as the day of battle; he made incantations to Rahu and Ketu to remove evil and produce auspiciousness. Ashta Chalera Yogint and the transit of Bharani are auspicious for war; Guru Panchami and Ravi Panchani are inauspicious for the tohite-markedt horse of the lord. Indu and Budha make war prosperous with the trident and the disc in their hands. An auspicious hour the king selected, and marched forth; the valiant one at the rising of Krur (Mercury or Saturn) (Doha.) Which of the servants of the lord can describe his pain, oh! brothur Kavi Chand P (Kavitta.) Warriors long for the morn, as the male and female goose (chakravdka) long for the sun; warriors long for the morn (as men wish to obtain heaven by the force of the intellect?); warriors long for the morn, as the lonely lover (viyogi) longs for the morn; warriors long for the morn, as the sick man longs for it; they longed in every way for the morn, as the beggar longs for king Karan; Prithiraj longed for the morn, as a faithful widow (sat) longs to embrace the body of her husband. (Chhand Dandmaut.) When the night turned into morning and the moon appeared red and waned ; (then the warriors were full with fury and filled with desire after the play of war)). ANOTHER VERSION OF THE STORY OF THE HOOPOE. BY W.F. SINCLAIR, Bo. C. S. The following version, from a Syro-Arabic source, volunteered their services in that behalf inof the Spanish legend of the Hoopoe (Ind. Ant. stead. Then Solomon cursed the vultures, that August 1873, p. 229) was furnished by an English they should never have any covering to their friend necks; but he thanked the hoopoes, and bade When Solomon was on a certain journey on his them ask for whatever boon they would. The enchanted throne, which moved whithersoever he king of the hoopoes would have asked for somebade it, the rays of the sun scorched the back thing that pleased himself, but his wife overof his neck. He requested certain vultures, bore him, and made him ask for the golden flying near, to shade him with their wings, crests, with the result detailed in the Spanish which they charlishly refused; but the hoopoes story. A game played by mounted horsemen, each armed with a long stick. The players are divided into two par. ties, the object of each being either to carry off the ball from the adverse party, or to force it over a certain boundary line, the "polo." + Ashta Mangal, a horse with white mano, face, tail, breast, and hoofs. Here two lines omitted. .e. Karna, a renowned hero in the Mahabharata, king of Angs, and elder brother of the Pandu princes; he was famous for his liberality. The translation is as literal as possible; for philological purposes such a translation will be the most useful in the first instance. In two or three places I have been quite unable to affix any meaning to the sentence; in a few others the translation is doubtful; I shall be moat thankful for any criticisms or suggestions as to such places by Hindt scholars; the text is at present in course of publication by the Asiatic Society of Bengal.

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JANUARY, 1874.] WEBER ON THE KRISHNAJANMASHTAMI. AN INVESTIGATION INTO THE ORIGIN OF THE FESTIVAL OF KRISHNAJANMASHTAMI. Translated from the German of Prof. A. Weber. * The most difficult point in connection with the festival of the birthday of Krishna, as we have now described it, lies clearly in the description, and particularly in the pictorial representation, of him as a suckling at his mother's breast, and in the homage paid to the mother, represented as lying on a couch in a cow-house, who has borne him, "the lord of the world," in her womb. Such a representation of the god is a strange contrast to the other representations of him-to that of the epos, for example, in which he appears as a warrior hero and is, moreover, the only thing of its kind in Indiat. Again the pictorial representation of the festival differs in various details from the usual legends about Krishna's birth in a way which it is difficult to explain. The inquirer is therefore not surprised if external grounds present themselves in explanation of this unique phenomenon, which give probability to the supposition that we have in this festival something transferred from outside, and retained, in spite of the incongruities it has given rise to, in the form in which it was received. And such grounds are, as a matter of fact, sufficiently numerous. For the various points of contact which, apart altogether from the hitherto unnoticed festival of his birthday, the legends of Krishna have in common with Christian legends, attracted, centuries ago, the notice of Europeans, especially of the missionaries. P. Georgi, who expressly raised this question in his Alphabetum Tibetanum (Rome, 1762), pp. 253-263, hegins by appealing to a P. Cassianus Maceratensis and to De Guignes as agreeing with him in the opinion that Krisnu' is only "a corruption of the name of the Saviour; the deeds correspond wonderfully with the name, though they This is the third section of Prof. Weber's paper on the Krishnajanmashtami, read before the Berlin Akademie der Wissenschaften on the 17th June 1867. In the two preceding sections the Professor gives (1) the sources for the festival and (2) an account of the ritual of the festival. In the fourth and last section he discusses the pictorial representations connected with it. +Rama's birthday is celebrated by the Indians, and the Ramayana gives a detailed account of his birth. In fact the festival of the Ramanavami presents such striking analogies to the Krishnajanmashtami that we may suspect imitation. But nowhere do I find Rama represented as a "suckling at the breast;" once only is he represented as "resting in the lap of his mother" (matur ankagata). Of Buddha's birth the Buddhists give many accounts; nay, there are pictorial representations of the subject (see in Foncaux Lalita Vistara 1, pl. 5, from a bas-relief in the Calcutta Museum); but Buddha does not appear as a suckling: I am unable to say whether the Buddhists keep his birthday. Of the Brahmanical gods legend speaks often of the birth of Skanda and his childhood, and especially of his nurses, the six Krittikas (conf. e. g. Sansk. Kaust. fol. 596: gauriputroyatha Skandah sisutve rak 21 have been impiously and cunningly polluted by most wicked impostors." He supposes that the borrowing took place from the "apocryphal books concerning Jesus Christ," and especially from the Manichaeans; but his proofs are very wild. He derives the names Ayodhya, Yudhishthira, Yadava, from Juda, Gomatt from Gethsemane, Arjuna from John (Joannes), Durvasas from Peter (Petrus). Sir Willian Jones also, though of course holding aloof from such extravagances, goes the length of asserting (As. Res. I. 274) that "the spurious gospels, which abounded in the first ages of Christianity, had been brought to India, and the wildest part of them repeated to the Hindus, who ingrafted them on the old fable of Cesava, the Apollo of Greece." But against this view SS considerations of all kinds presented themselves, and especially, as is evident, of a theological kind, resting on the unwillingness to recognize in the lascivious Krishnacult any reflex of Christian ideas; considerations confirmed by the opinion then prevalent of the high antiquity of the Indian mythology, and so justified for the time. The Carmelite monk P. Paullino a S. Bartolomaeo, in his Systema Brahmanicum (Rome, 1791, pp. 147, 152) was the most vigorous opponent, and his chief argument was that "these events must be referred to a thousand years and more before Christ." It is noteworthy that Kleuker, in his treatise on the history and the antiquities of Asia (Riga, 1797), 4, 70. after giving an account of the polemic directed by P. Paullino against "those who find all sorts of things in the story of Krishna, and especially the false account given in the apocryphal gospels of the history of Jesus," says very shrewdly, "I can easily believe that the story did not take shitah pura | tatha mama'nyayam bilah Shashthike! rakshyatam, namah ). But I know of no representation or worship of him as a suckling. I do not know where De Guignes expressed himself to this effect... SS Polier, Mythologie, I. 445, sought at least in the victory over Kaliya "a travesty of the tradition of the Serpent, the tempter who introduces death into the world, and whose head the Saviour of the human race shall crush." In the second volume of his treatise (Riga, 1795), pp. 233, 234, Kleuker was more undecided, for he says there, with reference to the above passage from Sir W. Jones, which he had translated in his first volume: "P. Georgi, who is fond of referring everything to the history of Manes and the Manichaeans, maintains that Krishna is a corruption of Christ, and that this Indian demigod owes his origin entirely to the apocryphal gospels. This opinion is certainly exaggerated; the former [that of Jones], however, seems to have more on its side. There is a very great similarity between the accounts of the youth of the child Jesus and of that of Krishna. See La Croze, Hist. du Christianisme dans les Indes. [In the edition of this work which appeared at the

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22 THE INDIAN ANTIQUARY. [JANUARY, 1874. its origin from these gospels, but it is quite pos- the purpose of lowering the Christian religion." sible that it has borrowed something from them." He thinks moreover that the Brahmans "were Still the opinion of those who were opposed to any | not the people to voyage in search of foreign relation whatever between the two remained in systems, * or to give the right of citizenship the scendant. Edw. Moor. in his Hindoo Pantheon to foreign religiona." + Yet even he is compelled (London, 1810), adheres,-in accordance with the to admit that they may have adopted at an view from which he started (Pref., p. xi.), that the early date some of the ideas which were, so to mythological legends of the Indians have been the speak, floating in the ancient world," and indeed sources " whence have been derived the fables and he assumes that they condescended to "borrow deities of Greece and Italy and other heathen from the philosophy of Alexandria and to allow people of the West," --to the view of Sir W. Jones themselves to be influenced by Christian dogma." that (p. 200) not only the name of Krishna, Wollheim also discusses the matter essentially but also "the general outline of his story, were from the same theological standpoint (Myth. des long anterior to the birth of our Saviour, and pro- Alten Indien, Berlin, 1856, p. 65): "If we must," bably to the time of Homer." For all that, he says he, "compare Krishna with a known God cannot resist making the observation, with refer- [as if that were the point at issue], let us take ence to the beautiful picture he gives on plate 59, not the founder of our religion, who is too pure "Crishna nursed by Devaki," that this " beautiful and exalted to admit of such & comparison, and highly finished picture may easily remind but rather the Apollo of the Greeks. And of us of the representations by Papists of Mary and special interest in this respect is a letter which the infant Jesus." Al. 7. Humboldt wrote me with reference to my Creuzer, in his Symbolik' (3rd ed., Leipzig, 1837) previous paper on Krishna's birthday, in trang. rejects, although he quotes Kleuker, all Christian mitting a copy of which I would seem to have parallels; but with them he rejects the parallels alluded to a rumour I had heard on good authority with Greek and Roman divinities, and is more in- that W. v. Humboldt had certain theological clined to see traces of the Egyptian myths of Osiris. considerations with reference to the discussion of Guigniaut, in his translation of Creuzer's work this subject. I give this letter in a note. (Paris, 1825; I. 212, 293), refers Moor's picture not In the "priest-ridden kingdom of the leopards" to Krishna but to Buddha. In more recent times itself, as Al. v. Humboldt calls it in this letter, there have been special theological reasons un. some voices have been heard lately which bear favourable to the discussion and decision of this witness to a conception of the question com. question. Writers seem really to fear that some of pletely free from theological considerations. the sanctity of Christianity will be lost if something Talboys Wheeler, in the first volume of his 80borrowed from it is found in the Koishna-cult. called History of India (London, 1867), leaves Thus Parie's polemic in his work 'Koishna et sa it andecided, it is true, in his detailed account Doctrine, Bhagavat Dasam Askand,' which appear. of the legends of Krishna, whether or not in the ed in Paris in the year 1862, is directed especially legend of his birth a borrowing, "as supposed by against those who assume relations of this kind many," has taken place " from the Gospel account between the Krishna-cult and Christianity " for of king Herod," and rejects utterly a similar Hague in 1724 I have not been able to find anything of the never made any discovery in the matter where can Lichkind. To what passage does Kleuker refer? But if we tenstein have picked up this myth? And as for the consider those fables themselves, they seem to be of the 'weighty reason which compelled my brother to keep kind which might have originated in several independent silence, such weakness was not in his character. The heads. We might as well assume that the composers of love-adventures of the young saviour with the shepherdthese histories of childhood of Christ borrowed some of esses are delightful, and were certainly unknown to him. their legends from Indian fable. For in several of the May your paper on the Indian Christ remain unread in the apocryphal writings there are clear traces of Indian doe- priest-ridden 'kingdom of the leopards, where they have trine and fable. But since the story of Krishna is much scented heresies in my Kosmos, mild as it is, and have older than Christianity (Paall. Syst. Br. p. 124), and has also published two editions of it, & castrated and an uncastrated much in common with the story of the Greek Apollo," &c. one. It might do you harm. In my Mexican Antiquities * We know from Greek and Roman sources of various I have shown the mother of the human race in conversation Indians, from Kalanos down, who did exactly what Pavie with the serpent, the sucking God, the various children denies. - of the serpent-woman who are striking each other, and the + This is not the point at issue, and if it were, the crist- bird of the ark. ence of the Parsees and of the Thomas Christians shows "In haate, Tuesday night, Yr. AL. HUMBOLDT." that the Indians have not hesitated to extend the civitas to [Of the quotation made by him at the end of his letter from foreign religions. They were not hostilo even to the Mos. the Vues des Cordilleres, I. 235, 237, 253 only the passage lems at first. in p. 253 concerns us, where in reference to Pl. XV. n. III. 1 It (postmark "12-5," 1852 P) runs w follows: v. VII. it is said that a new-born infant is represented four The similarity between the pictures of Krishna at the times, the hair, which rises like two horns on the top of breast and those of the new-born Christ was certainly the head, indicates that it is a girl. The infant is at the subject on which I have beard my brother occasionally brent, they are cutting its navel cord, and presenting it to speak. He seemed to incribe much to the idyllio cha the goddess, touching ita eyes in benediction." There is no racter of the subject and to chance. He himself certainly conceivable relation here to Krishna.]

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JANUARY, 1874.) WEBER ON THE KRISHNAJANMASHTAMI. 23 supposition with regard to "Krishna's triumph over the great serpent Kaliya" as "borrowed from the triumph of Christ over Satan." But in the case of two other legends he assumes partly "a travestie of Christianity," partly a direct borrowing from the Gospel. And an anonymous reviewer of Wheeler's book in the Athenaeum, No. 7076 (Aug. 10, 1867), pp. 168, 169 speaks much more decidedly. This writer is not content with the similarity between the names Koishna and Christ, Yadu and Juda, and the interpretation of Devaki as "Divine Lady;" but, a la P. Georgi, he connects Yasod and Vasudeva with Joseph, + and Gokula with Goshen. In the comparison of the matter of the legends also, which he takes from the Bhagavata Pur., there is much that is very wonderful. The result he reaches is that "it must be admitted that there are most remarkable coincidences between the history of Krishna and that of Christ. This being the case, and there being proof positive that Christianity was introduced into India at an epoch when there is good reason to suppose the episodes which refer to Krishra were inserted in the Mahd Bharata, the obvious iuference is that the Brahmans took from the Gospel such things as suited them." If these words can be taken to imply agreement with Kleuker's view, one may accept them. But if we are to understand by them that the history of Krishna took its origin from the "Gospel history" (and the author does not seem particularly averse to such a view), we cannot agree to them. * The healing of the woman who had been bowed down for eighteen years and who was made straight by Christ on the sabbath-day, and the incident of the woman who broke an alabaster box of spikenard and poured it upon his head, seem to have been thrown together in the legend of Kubja." The legends about Krishna given at pp. 385-417 of this work, the representation of the efficacy of mere sight of him in taking away sin (by beholding Krishna her sins were forgiven her, p. 386), and the legend of the restora. tion to life of the dead son of Duhsala (p. 414) are not taken from the Maha Bharata, as the composer Bays, but (of my remarks in the Lit. C. Bl. July 4th, 1866, No. 28, D. 757) from the Jaimini Bharata, a work that partakes of the character of the Puranas. This is interesting because it follows that the Persian translation of the Maha Bharata, on which Wheeler's book, according to Rajendra-Lala Mitra's latest investigation in the Proceedings of the Asiatic Society of Bengal, Jan. 1868) reats, made use of the Jaimini Bharata as well as the Mahd Bharata. + His words leave it uncertain if it is not Vasudeva alone which he identifies with Joseph. "His real mother was Devakt, which signifies the Divine Lady, and his reputed mother Yasoda or Yashoda (sic). His father's name was Vleudev. In comparing this word (Vasudeva then) with Yusef, we must remember that Dev in Sanscrit signifies Divine, and the d appears to have been inserted (sic!) from that word. KArahno (Krishnena drishtah schol.) abar shah pAryaso bhavati (asteva su prataram'iti, and ah me indram iti, schol.) Krishno haitad Angiraso brahmandchanalyayai tritiyasa vanam dadarsa. That Devakt is to be taken in this way, and so has etymologically nothing to do with deva, God, Appears certain on grammatical grounds. It is the feminine of devaka (root div), a nartak is of nartaka. Conf. Un. 2-39.(Can the love-game of Krishna with the shepherdesses, which plays For however obscure the older history of the Koishra-cult still is, this much is certain, that it rests on the following bases. First we find Kfishna, son of Devaki, in the Chandogyopanishad, 5, 17,5; (3, 17, 5 in Roer, p. 221, Rajendra Lala Mitra, p. 63) as the eager scholar of Ghora Angirasa (see Colebr. Misc. Ess. II. 197; Ind. Stud. I, 190). Nay, we may perhaps go higher. In the eighth mandala of the Riksamhita there is a gdyatri song to the two Asving (8,74) with a refrain which shows a certain amount of artistic effort, whose poet ca himself, in vv.2 and 3, Krishna. The Anukramani of the rik. attributes nlso to him the two following hymns to the Asvins (8, 75, 76), and three hymns to Indra (10, 42-44); it calls him an Angirasa, and the Sankhay. Brahmana 30, 9 agrees fully with it in reference to 10, 42, 43. I Now in these two last hymns there is very special reference to games with dice (devana), so that the supposition that we have here to do with the son of devaki, female player,' is an admissible one, though of course no great weight can as yet be laid on it. As corresponding to the passage in the Chandogyop. there might have been adduced, so long as we had not an exact text, a passage in the Atmaprabodha-Upan. where Krishna Devakiputra, in Anquetil du Perron's words, appears as "doctus factus et doctos amicos habens" (see Ind. Stud. I, 190; II, 8, 9). But from the original,|| as we have it now, we can see clearly enough the secondary character of the passage and of the whole Upanishad. such a prominent part in the later Krishna-legend, not be connected with this way of taking the word P) Devaka appears in the Rik. is the proper name of a foe conquered by Indra (7, 18, 20); in the M. Bhar., on the other hand, as the name of a king, a Gandharva prince whose daughter Devakt was carried away at her san vara (1.e. svayamvara) by the Yaou hero Sini for his cousin Vasudeva, the son of Siva (7. 6032-86). This legend of V Asudeva's marriage is quite different from the later one. The name Devakt occurs elsewhere ; in B Ana's Harshacharita (v. Hall, Intro. to Vasa. radatta, p. 53) it is said that Devasena of Suhma was poison. ed by Devaki (but may devakt not be an appellative here P) || It is cited in Svapnesrara's schol. to the sandilyas atra 63 (page 36 of Ballantyne's edition, Bibl. Ind., New Series, No. 11) as sruti (Vasudeug.vishaye parabrahmapratyabhind cha fruvate) and is found, according to Ballantyne, in the " Narayanopanishad" (Atharvasirasi, dagake 6, vakya 9) a follows: bralmanyo Devaki putro brahmanyo Ma. dhusudana) sarvabhatasthan ekam narayanam ka. ranaru pam akdranam parabrahmasvarupam iti. Il And two St. Petersburg MSS. of the Nardyanopanishad that appears as part of the Atharvafiras (gee Ind. Stud. II. 53, 545 give them at the end in the following connection: Om namo nArAyanayeti mantropeako Vaikunthabhuvanam gamishyati tad idam pundarikaksham vijnanaghanam, tasmat tach chidabhasamatramom brahmanyo Devakiputro brahmanyo Madhusudana' iti (iti is wanting in one MS.) waryabhat e. n. k. akars (na)m param brah mom etad atharva siro, yo' dhite pratar adhiyano ratrikitam papem nfea yati, seyam adhiyAno divasakritam p. n. ..... Though the construction of the words "br. Dev. br. M." is unfortunately obscure, it-is clear enough that we have here to do with a sectarian text whose business it is to identify the Devak putra with the highest brahman, which here bears the neutral name Nardyanam. (Compare Colebrooke, II, 112.)

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24 THE INDIAN ANTIQUARY. [JANUARY, 1874. The next phase of Krishna Devakiputra after that of the eager scholar in the Chand. Up. is that of the brave hero and warrior of the Vrishni race in which we find him in the Mahd Bhdrata, and on account of which, for example, at the sacrifice of Yudhishthira (2, 1332, 1378, 1384), although himself not a king, he receives before all the assembled kings the gift of honour (argha) due to the worthiest. But in the same epos he appears further as already exalted to semi-divine rank as the wise friend and counsellor of Pandava, of supernatural power and wisdom.* Whatever may have been the causes of this exaltation (and unfortunately they are still beyond our knowledge), this much is certain, that it had already taken place at the time when the Indian sages, who according to an episode of the same epos, made a pilgrimage to the Svetadvipa, the white island,t found there the worship of Christ the son of the divine maiden in full bloom, which must have appeared I to them as a guarantee for the propriety of the semi-divine exaltation of their own Krishna theson of Devaki, $ and had as its natural consequence its consolidation and wider extension. That this is the true state of the case, and that the present Krishna-worship in India rests also essentially on that pilgrimage of Narada and the fruitless journey, as it is represented, of his three predecessors Ekata, Dvita, Trita to the Svetadvipa, undertaken, in obedience to an invisible voice, in order to learn there the monotheistio doctrine of its white inhabitants. the doctrine of the unit of the divine power,--the ekinta, -of which the episode in the twelfth book of the Maha Bhdrata has fortunately preserved the legendary account, can scarcely admit of a doubt, since on the one Compare the passages quoted by Lassen, II, 1108, from an inscription of Kumragupta (whom Lansen supposes to have lived till 270, but Bhau Diji, in the Journal of the B. R.A.S. Soc. No. XXII., p. 115, till 459). "As the conqueror of his foes, Krishna, who is girt with golden beams, honoured Devaki; may be maintain his purpose!" And an inscription we have in Indian and Bactrian writing seems considerably older, belonging perhaps to the first or second century, which contains the name Krishnayasas, and we edited by Bayley with a facsimile in the Journ. As. Soc. Beng. 1854, pp. 57, 59 (conf. 2 der D. M. Ges. 9, 630, 631, where also a facsimile is given). Bayley remarks: "This name, glory of Krishna, would seem to indicate the admission of Krishna into the Hindoo pantheon at the period when the inscription was cat. If, however, this be eventually established, it by no means follows that the name was applied to the same deity as at present, still less that he was worshipped in the game manner. + See on this point Ramatap. Up., pp. 277, 278; the word may also mean the "Island of the white men." I Just as the Greeks sought and found echoes of their mythology everywhere. & Whose name looks as if it meant "the divine." || Endine with his exaltation to Vishnu's place, in which he is frequently glorified in other places of the Maha Bhar. To the legends about Krishna's exploits as an infant I find special allusion only once in the Mahd Bhar. (2, 1436-45); they belong, as do the notices about his sport with the Bhepherdesses, to the latest interpolations into that epos (conf. Wilson's note Vishnu Pur., p. 492). The raising to life of the dead son of Duhsa!A, and other similar stories, are not in the Maha Bhar., but in the Jaimini Bharata. As to the silence of the older Buddhistio texts with regard to the worship of Krishna, vide Burnouf, Introduction, p. 136. That Krishna is named with his brother) Valadeut in Vard. hamihina, but without being brought prominently forward, I mentioned in my Berlin Catalogue of Sansk. Mss. ; tbey appear there is standing on either side of a goddess who bears the curious name Ekanana (vide B. & R.) who is represented now with four arms, now with eight, but in either case holding in one hand a book (! pustakam: the "Book" was in the East in the pre-Muhammadan time & mark of the Jew and Christian), in another & rosary (akshasitra). I do not remember any reference to the identity of Krishna and Vishnu in the Mrichha katt. But in K Alid Asa's works it is complete ; thus in Mahavikdgnimitra, V. 77, an exploit of Krishna's is ascribed to Vishnu (the same thing is done in Bhaubh Ali's Malattmadhava, 123, 6, 104, 6). Vice versa in the Kumdras. 3, 13, an exploit of Vishnu's is transferred to Krishna. In Raghwania 15, 84 K Arishna stands for Vaishnava; conf. ibid. 17, 29 Meghad. 15. In Raghuvansa 6, 49 there is an allusion to Krishna's fight with K Aliya. If we could put KAlid lea at the end of the third century, as I proposed in the preface to my translation of the Malavikdgn. (though I referred to this identification of Krishna with Vishna ws throwing a doubt on that), that would point to the second centary as the time when the Christian influence must have been felt in India. I am now, however, more inclined to Kern's view, who (Pref. to 2nd ed. of Varshamihira's Brih. Samhita, p. 20) puts Kalid Asa in the sixth century, and I favour this opinion because the special regard shown in the Raghuvansa for King Bhoja and his race (though of course they are in the poem transferred to remote antiquity) Heems to me to point to the glorification of a contemporary prince (conf. my paper on the Ramatap. Up. p. 279n.) The ques. tion how far the works that bear Kalid isa's name, at least the six principal ones (the three dramas with the Meghaduta, Raghuvansa, and the Kumarasambhav) really belong to the same author, has not yet been satisfactorily answered, so that the dates we use here for our purpose do pot carry conviction. In Subandhu's Vasavadatta (which Hall ascribes to the beginning of the 7th century) a deed of Krishna's is ascribed to Hari (Vishnu) in p. vi. of the Introduction and he appears there in several places as Kansa's foe, or in the company of Yasodi and the cowherd Nanda (in Hall's ed. pp. 11, 12, 29, 150, 286.) T See Ind. Stud. I, 400; II, 166-9, 398-400: IX, 65; Lassen Ind. Alt. K. II, 1096 ff. Below I give some of the main passages. First in reference to Ekata, Dvita, Trita (who might have reminded us of the three Magi, had not their journey been unsuccessful), we read in Maha Bhar. XII. 12776 #. atha vratasya 'vabhrithe vdg uvdcha' farir in 1176 11 .. ydyam jindsavo bhaktah katham drakshyaths tam vibhumi ks herod adher uttaratah sveta dvipo mahapra. bhah !! 78 11 tatra Narayana para manavi chandravarchasak! ekantabhavopagatas te bhaktali purushottamam 1 7911 te sahasrarchisham devam pravisanti sundtanam anindriya ninthara anispandah sugandhina) 11 80 11 ekantinas te purushah Sveta dve paniudsina! gachadhram tatra munayas tatra" tma noh praka sital 1 81 11 atha srutud vayam sarve vacham tam anarfrinim yathalhydtena mirgena tam desam pratipedire (sic! 3 pers. instead of 1 pers.) 11 82 11 prapya svetam mahadvipam.. vratavasdne cha subhan naran dadrisire (sic, as before) vayam svetan chandrapratikasan sarvalakshanalakshi. tan II 86 11 ... vayam tv enan na pasyamo mohifas tasya ma yaya 1- 11 99 II *** .. wudcha khas tham kim api bhatam tatra sarirakam 11 803 11 ...gachadham munayah sarve yathagatam ito birati na sa sakyns tv adhaktena drashfum devah katham chana 11 806 11

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THE AJANTA FRESCOES. JANUARY, 1874.] hand proof has been furnished us by the edition of the Narada-Pancharatra in the Bibliotheca Indica (by Rev. K. M. Banerjea, Calc. 1865) that in remembrance of that pilgrimage an important part in the Krishna ritual is still devoted to the honour of Narada, of the sea of milk, and of the Svetadvipa; and on the other it has been ascertained from Ballantyne's edition of the Sandilyasutra that the commentator to that work, Svapnesvara, refers for the peculiar doctrine of this work concerning bhakti, the power of faith, to the same legend, and indicates the Svetadvipa as the true home of that doctrine: see p. 30. 56-58 60.+ It is, therefore, on the ground of these facts, not so much the direct influence of the legends of Christian missionaries we are to assume as lying at the foundation of the Krishna-cult proper, or the sectarian honour paid to Krishna as the one god, but independent appropriations which may or may not have been made under the influence of missionary efforts, but which in either case have been made from the side of the Indians them selves in an essentially independent way, and have therefore had a special Indian growth. In a similar way the Taipings in China in the present day have made a religion for themselves, however much they have been carried along by direct Christian influence. The legend by its whole tenor shows us that a 'felt want,' so to speak, which indeed is a characteristic of the Indians, the earnest striving after religious enlightenment, led to the appropriation of the sole saving power of faith in the one god THE AJANTA The mission of Mr. Griffiths to Ajanta, to copy some of the remaining frescoes there, has already been noticed (Vol. II. pp. 152-3). Under harassing difficulties and obstructions he has done his work well; and, having laboured from 10th December 1872 till 17th May last with such assistance as he was allow evam sutapas& chaiva havyakavyais tathaiva cha 1 devo's mabhir na drishtah sa, katham tvam drashtum arhasi 11 810 11 Then with regard to the journey of Narada, we have, (bid. 12860 ff. (and conf. 12663-12708) : Narado 'pi yatha svetam dvipam sa gatavan rishih tat te sarvam pravakshyami srinushvai 'kamana nripall 86011 prapya ve tam mahadvipam Narado bhagavan rishih dadarsa tan eva naran svetans chandrasamaprabhan 1 61 11 pajayamasa sirasa manasa tais cha pajitah didrikshur japyaparamah sarvakrichragatah sthitah 6211 bhatvaik@gramana vipra ardvabahuh samahitah | stotram jagau sa visvaya nirgundya gunatmane 116311 ...evam stutah sa bhagavan guhyais tathyais cha namabhih tam munim darsay am a sa Naradam visvarupadhrik 11 65 11 25 Krishna, and if at the same time the way was smoothed for the reception of other material of a purely legendary character, and especially for the wonderful accounts of the birth of Christ among the shepherds and his childhood among them; if in course of time the sensuous phantasy of the Indians, proceeding along paths of its own, has been led to passionate and licentious descriptions of Krishna's loves among the shepherdessent; if it be really the case that "in consequence of this misunderstanding and misapplication, the story of Christ, the companion of shepherds, has done immense harm to Indian morality," SS still no one will be so perverse as to wish to lay the burden. of that on Christianity-the people of India themselves are in fault. Nor can it be any reproach to Christianity if some isolated and deserted posts of missionary activity have gradually disappeared, as I have suggested in reference to a legend which tells of an incarnation of Siva as 'the white one' (eveta), in which he, according to the Vayu. Pur. (Wilson, see Works, III, 148-9) is to appear at the beginning of the Kaliyuga in order to teach the Brahman (see Ind. Stud. I, 421, II, 398). A clear picture of what Christian missions, in cases where they had continuous support from home, could do even in India, is afforded by the Thomas Christians on the coast of Malabar, who, as is well known, up to the time when the Jesuit persecution broke out against them, had by their pure morality taken a high place within the Indian community.-(To be continued.) FRESCOES. ed, and that much crippled by malarious fever-at a total cost of only Rs. 4,669-14-9, he has succeeded in securing excellent copies of four large wall-paintings covering 122 square feet of canvas, 160 panels of ceiling aggregating perhaps 280 square feet, 16 moulds from the sculptures, and several drawings. ertbhagavan uvacha | Ekatas cha Dvitas chaiva Tritas chaiva maharshayah imam desam anuprapta mama darsanalalasah 1187611 na cha mam te dadrisire na cha drakshyati kaschana! rite hy ekantik aereshthat, tvam chaivaik antik ottamah 1187711.. And has from that made its way into the Rama-ritual; oonf. my paper on the Ramatap. pp. 277, 278, 360. And even sutra 83: sai (sa, i.e. bhaktih) 'kantabhavo gitarthapratyabhi jnanat seems to have direct reference to the legend of the Maha Bhar. The passage in Hala's Saptasatakam contains the oldest mention of this I remember, vv. 86, 115, 117 (where the names are given as Radhika, Yasoda, Vrajavadhu). Next may come the Harivansa and the Jaimini Bharata, which are quoted in Subandhu's Vasavadatta (Hall, p. 94; Indische Streifen, p. 380), and after them the Bhagavata Pur. SI may refer to the action against the sect of the Mahdrajas at Bombay some years ago. See Lit. Central-Blatt. 1865, No. 18, pp. 495, 466.

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26 THE INDIAN ANTIQUARY. (JANUARY, 1874. The following extracts from Mr. Griffiths' inter- of Buddha was publicly exposed on sacred days in esting Report will convey some idea of the char- the capital with gorgeous ceremonies which he acter of the frescoes and the style in which they recounts, and thence carried in procession to the are executed :--The artists who painted them, he mountains without fear; the road to which was says, "were giants in execution. Even on the verti. perfumed and decked with flowers for the occasion; cal sides of the walls some of the lines which were and the festival was concluded by a dramatic drawn with one sweep of the brush struck me as representation of events in the life of Buddha illusbeing very wonderful; but when I saw long delicate trated by scenery and costumes, with figures of curves drawn without faltering with equal preci- elephants and stags so delicately coloured as to be sion upon the horizontal surface of a ceiling, where undistinguishable from nature. The foot of men. the difficulty of execution is increased a thousand- taking part in and witnessing such sights widefold-it appeared to me nothing less than miracu- scribed above will account, in some measure, for lous. One of the students when hoisted up on the the processional scenes which are painted on the scaffolding, tracing his first panel on the ceiling, walls at Ajanta." naturally remarked that some of the work looked The first of Mr. Griffiths' copies is a picture 8 like child's work-little thinking that what ap- feet by 6 feet 3 inches. This painting is composed peared to him, up there, as rough and meaningless of a central figure of colossal size, and portions of had been laid in by a cunning hand, so that when ten others, seven of them being about life-size. In seen at its right distance every touch fell into its it he calls special attention to the drawing of the proper place. heads of two women in the left-hand corner, and "The condition of mind in which these paintings the portion of the woman's face and arms on the at AjantA were originated and executed must have right. "Additional interest," he remarks, "attachbeen very similar to that which produced the earlyes to this picture from the fact that nearly all the Italian paintings of the fourteenth century, as we ornaments which were used to adorn the person find much that is in common. Little attention paid are here in a very good state of preservation, and to the science of art-a general crowding of figures are most admirably drawn-especially the twist into a subject, regard being had more to the truth that is given to the string of pearls on the colossal ful rendering of a story than to a beautiful ronder figure--and those round the neck of the woman in ing of it: not that they discarded beauty, but they the left-hand corner and the chain round the did not make it the primary motive of representa- neck of the figure to the right with an accidental tion. There is a want of aerial perspective-the hitch in it. I would also call attention to the parts are delicately shaded, not forced by light drawing of the long pointed nails of the same figure, and shade, giving the whole a look of flatness--a and also those of the colossal figuro: many of the quality to be desired in mural decoration. bracelets differ little in design from those now "Whoever were the authors of these paintings, worn, and the white wreaths of flowers in the hair they must have constantly mixed with the world. of the women are similarly worn by native women Scenes of every-day life, such as preparing food, at the present day." carrying water, buying and selling processions, The second picture is 61 by 31 feet. "This sub. hunting-scenes, elephant-fights, men and womerject has fourteen figures assembled under what engaged in singing, dancing, and playing on appears to be a wooden canopy. The two seated musical instruments, are most gracefully de- male figures, who are profusely ornamented with picted upon these walls; and they could only jewels and flowers, are apparently engaged in a have been done by men who were constant specta- dispute, while the others, principally women with tors of such scenes, by men of keen observation long curly hair, are eager listeners. Parts of this and retentive memories. The artists certainly picture are admirably executed. In addition to could not have observed one of the ten command- the natural grace and ease with which she is standments which Buddha imposed to abstain from ing, the drawing of the woman holding a casket public festivals. In every example that has come in one hand, and a jewel with a string of pearls under my observation, the action of the hands is hanging from it in the other, is most delicately admirable and unmistakeablo in conveying the and truly rendered. The same applies to the woparticular expression the artist intended. man seated on the ground in the loft-hand corner. "Sir Emerson Tennent in his work on Ceylon The upward gaze and sweet expression of the states that the Chineso traveller Fa Hian, who mouth are beautifully given. The left hand of the lived in the fifth century of the Christian era, de- same woman ... is drawn with great subtlety and scribes tho condition of Anurajapura and the cere tenderness." monies which took place there. "The sacred tooth The third picture is a copy of a portion of the . Soe Mrs. Spiers'i Life in Ancient India (1856), p. 280.

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Page #36
sens. AMO TH FRESCO FROM CAVE XVI AT AJANTA. Indian Antiquary, Vol. 1. p. 27. +

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JANUARY, 1874.] THE AJANTA FRESCOES. 27 painting on the right-hand wall of the antecham- and a trawing has been made of the ceiling, showber to the sanctuary, and measures 7 feet by 4. "In ing what remains of the colouring upon it, and the this piece there are eight figures and portions of positions of the panels copied. three others--all of which are seated or standing "Although a great portion of this ceiling is deupon large lotus flowers with nimbi round the heads. stroyed, yet enough remains to give us the general The action of some of the figures, especially the arrangement of the whole. At first sight it ap. standing ones, bears such a very striking resem. pears very complicated in design, but after a little blance to what is characteristic of the figures in study it will be seen how simply the whole thing Christian art that they might have been taken is arranged. Adhering to the idea of imitating from some mediaval church rather than from the their wooden originals, which idea pervades every caves of Ajanta. The delisate foliage which fills thing they did here, the Buddhists, in decorating in the spaces between the figures will give some this ceiling, merely adopted the principal divisions idea of the power of these old artists as designers, formed by the several timbers in one of their and also of their knowledge of the growth of wooden floors: in fact the plan of this ceiling is plants." nothing more than the plan of a wooden floor taken The fourth picture, measuring 4 feet 11 inches from below,-or, to put it plainer, if another floor by 4 feet 3 inches, is the only one not taken from were added on to the present cave, the timbers Cave I. Mr. Griffiths' plan was to work out one which enter into the construction of that floor, on cave thoroughly before proceeding to another; but looking up at them from below, would be reprehe deviated from it in this instance in order "to sented by the principal lines on this ceiling. secure some record, however imperfect, of this "The space is thus divided into a number of the best piece of painting now remaining at Ajanta. panels which are filled with ornament. This prin. For pathos and sentiment and the unmistakeable ciple of division is carried out in every painted way of telling its story," he says, "this picture, ceiling that is still remaining of the Vihara caves I consider, cannot be surpassed in the history of at Ajanta with one exception only, and that is Cave art. The Florentine could have put better draw. XVI. where the principal arrangement consists of ing, and the Venetian better colour, but neither circles. Having thus divided the ceiling into a could have thrown greater expression into it. The number of panels, with a circle for variety in the dying woman, with drooping head, half-closed central division, we find these panels filled with eyes, and languid limbs, reclines on a bed the like ornament of such variety and beauty--where we of which may be found in any native house of the have naturalism and conventionalism so harmonipresent day. She is tenderly supported by a fe- ously combined ---as to call forth our highest ad. male attendant, whilst another with eager gaze is miration. For ddlicato colouring, variety of delooking into her face and holding the sick woman's sign, flow of line, and filling of space, I think they arm as if in the act of feeling her pulse. The expres- are unequalled. Although every panel has been sion on her face is one of deep anxiety, as she thought out, and not a touch in one carelessly given, goems to realize how soon life will be extinct in yet the whole work bears the impression of having one she loves. Another female behind is in at- been done with the greatest ease and freedom: not tendance with a panka, whilst two men on the left only freedom in execution, but also freedom of are looking on with the expression of profound thought." grief depicted in their faces. Below are seated on all the ornament in the smaller squares is the floor other relations, who appear to have given painted alternately on a black and red ground. up all hope, and to have begun their days of The ground-colour was first laid in, and then the mourning.---for one woman has buried her face in ornament was painted solidly over this in white : her hands and apparently is weeping bitterly." it was further developed by thin transparent co. "Is it unreasonable to infer that the peacock- lours over the white. a Christian symbol of the Resurrection--seen ic In order fally to appreciate the copies of the connection with this death-scene may have the paintings, it is necessary to bear in mind that the same meaning attached to it here, especially as originals were designed and painted to occupy we meet with another symbol in the caves which certain fixed positions, and were seen in a subdued has entered largely into Christian art and which light. Many of the copies of the panels on close must have been borrowed from the East P-I refer inspection appear coarse and unfinished; but seen to the nimbus." at their proper distance (never less than seven feet of the ceiling 131 panels about a foot square from the spectator) apparent coarseness assumes each, and 29 others varying from 18 inches square a delicate gradation." to 4 feet 10 inches by 2 feet, have been copied - 1 The moulds taken, Mr. Griffiths regrets, are not some of them filled with most intricate painting ; so good as they should be,-inasmuch as the two

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THE INDIAN ANTIQUARY. [JANUARY, 1874. men sent him were nos equal to the work. "The "For the purposes of art education, no better joints are coarse, and too great freedom was examples could be placed before an Indian art stutaken in stopping up the undercuttings with clay dent than those to be found in the caves of Ajanta. -thus destroying that sharpness and crispness Here we have art with life in it.-human faces which characterizes much of the ornament here. full of expression, -limbs drawn with grace and The subjects moulded are chiefly in alto-rilievo, action,-flowers which bloom,birds which soar, of buffaloes aud elephants engaged in fight--the -and beasts that spring, or fight, or patiently action in all being most vigorously given. These carry burdens -all are taken from Nature's book old Buddhist artists were perfectly acquainted -growing after her pattern, and in this respect with the elephant-for we find him carved and differing entirely from Muhammadan art, which painted with a knowledge that is truly remark is unreal, unnatural, and therefore incapable of able." development." Among the drawings is one "giving a general "There are no other ancient remains in India *plan of the cave with an elevation of each wall where we find the three sister arts-Architecture, showing how much of the painting still remains, Sculpture, and Painting--so admirably combined how much was copied by Major Gill, and saved as we do at Ajanta. This surely should be a from the fire, -and how much was copied by me sufficient plea for their betur preservation. To during the past season. I should not have known leave them in their present unprotected, uncaredof the existence of the former if it had not been for condition would be a disgrace to any govern. for a friend in Bombay who possesed photographs ment." of them which he kindly lent me." From this 1 It is to be hoped these interesting illustrations of drawing it appears that much remains still unco- Indian art will be utilized by publication, and that pied in Cave I. others will be added to them whilst any may still On the influence of these relies of ancient In- be secured. In a few years scarcely a vestige will dian art on the students, Mr. Griffiths remarks- be left. LEGEND RELATING TO GREY PUMPKINS. BY V. N. NARASIMMIYENGAR, BENGALUR. It is perhaps known to few that the Vakkli- tent upon their own domestic affairs, and Bharata garu or cultivators of the Maisor province, and could not get anybody to form his retinue. He doubtless of the neighbouring distriots, have a very was thus obliged to visit his dominions unatstrong traditional dislike to the cultivation and tended, save by a single minister, named Su. eating of the grey ashy kind of pumpkins, which manta, whose fidelity nothing could overcome. are known in Canarese as Badigumbalakayi, and in In this pass, Bharata was advised by an aged Hindustani as Patha. As far as I have been able Vakkalaga to tie to his waist a bell, the ring. to ascertain, there is no record in the Puranas of ing of which was the signal of his approach. On the legend which is given in explanation of the Rama's return and restoration, he one day exacustom. It differs in various parts in details, but mined the treasury, and felt very blank at find. I have no doubt that the principal features of the ing it empty. Bharata was ready to explain the story as given here are current generally amongst cause. Rama hereupon hit upon an expedient for the sadras. replenishing his treasury. He sent for a grey "In the days of the Emperor Rama', when he pumpkin (Budigumbalakdyi), took out the scods, was exiled by his father to the wilds of Dandaka, and keeping one for himself, had the remainder Bharata was appointed Regent. The rayats boiled in milk. He then sent for all the rayats of waxed rich, and tried every dodge to cozen the his empire, gave each of them a seed, and told king and defraud him of his revenues. If re. them that as rent each rayat should pay a pumpquired to give to Government the upper crop as kin. He also got his own seed planted in the palace rent, they cultivated roots, ground-nut, saffron, garden. The rayats were elated at the easy terms &c, and brought only the stalks and straw to the they had got from Rama, and planted their seeds, Treasury; and when in the following year the but not one of them grew up. Rama's seed was State officers wanted the lower crop, they sowed of course fertile. At the time of the khiets, the Daddy, ragi, wheat, &c., and the tax-gatherer was rayats pleaded that their seeds were useless, and obliged to be content only with the straw. The on Rama showing them his own pumpkins, they result of this state of things was emptiness of the offered to pay, instead, gold of the weight of one of exchequer, and the ungovernable insolence of the Rama's fruits. The king at once agreed, but the rayats. All the officers of Government were in weighing proved most disastrous to the Vakkali

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JANUARY, 1874.] MISCELLANEA AND CORRESPONDENCE. 29 garu. Not until the rayat placed his wife's tali or mdngalya in the scales did the beam kick, and in this manner all the gold in the realm found its way to the public treasury. Rama relented afterwards, and asked the rayats to bring their children. They were, however, very suspicious, and took to his presence the children of Koramaru, Dom baru, Kora charu, &c., instead. Rama at once divined the truth, and pronounced the following curse (dpa) : biidi mkkllu belleyli, Bidi Makkalu bele yali. koonne mkkllu koolliyli, Kore makkalu Koliyali. Let the children of the streets grow. Let the children of the rooms rot. Some time after, Rama wanted the rayats to bring the seeds of the various kinds of corn, promising to make them grow spontaneously. The rayats, remembering Rama's former artifices, brought in lieu the seed of grass. He, however, detected the trick, and bade the grass grow without cultivation, and the cereals to flourish only when cultivated. Rama's order, passed so long ago, is still current in the order of nature, and the 'Vakkaligaru do not cultivate the grey pumpkin, or taste it, even to this day, as it was the means of their ruin." The foregoing is a correct version of the tradition which prevails amongst the cultivators of this part of India. No portion of it is Brahmanical. It may be taken for what it is worth, but some strange ideas are started by it. The most important of them are:-(1) Rama's character is made to appear here the reverse of that ascribed to him by the Brahmans; (2) the division of crops (batdyi) was the true ancient system of land revenue in India ; (3) the former general idea that the common woal was incompatible with the affluence of the rayats. The Badigumbalakdyi is not contemptible eating, and as a vegetable all other classes, includ. ing Tigalaru gardeners, like it. It possesses also undoubted medicinal virtues. MISCELLANEA AND CORRESPONDENCE. THE DATE OF SRE HARSHA. 3. Gardorvishaktlaprasasti. It seems proper, in conducting our investiga 4. Arnavavarnana. tions into this subject, first of all to collect all the 5. Chhandaprasasti. information which the author of the Naishadhiya 6. Sivasaktisiddhi or Sivasaktisadhana, and has given of himself. His autobiographical ac- 7. Sahasanka Charita. counts, so far as they relate to his parentage, are, If, as in the case of his Naishadhiya, he has, in of course, of no avail for our present purpose, each of his other works, given some accounts of because they are so very scanty. But it is not himself, these, however trifling they may be when impossible to turn to some account the other independently considered, mny, if taken together, notices of himself which he has made in several afford strong circumstantial evidence for arriving places in his Naishadhiya, though at very long in- at the object of our rescarches with tolerable actervals. In addition to what has been already curacy. All of these, without any exception, have mentioned in the previous articles on the subject, been inaccessible to us, and it is left to those who as to his being honoured with a couple of betel are fortunate in this respect to satisfy themselves leaves at the court of the King of Kanyakubja,* and enlighten us. For the present, it is only inwe learn from these notices that he was treated tended to offer a remark or two which suggest with a similar mark of distinction in Kashmir, themselves from the fact of Sri Harsha being the his work being highly admired as perfect, after author of Sahasanka Charita, and which seem to close scrutiny by the savans of that country. bear upon the subject. We are further enlightened as to the extent of his We must premise, however, that while Dr. authorship. We are told that besides his Naisha- Buhler fixes the latter half of the 12th centuryll dha Charita he wrote the following workst:- as the age when the poet flourished, basing 1. Vijayaprasasti. his conclusion on Rajasekhara's Prabhandhakosa, 2. Khandanakhandana. Kasinath Trimbak Telang cleverly contends that, * See p. 30, Ind. Ant., Vol. I.; also p. 241, Vol. II. See Canto XV1., verse 131 ; Uttara Naishadhiya, with Narayana's commentary, Calcutta edn. I Vide Canto V., stanza 138, Telugu edn., Madras; Canto VI., stanza 113, ibid. ; Canto VII., stanza 108: Cantos VII. -X. inclusive are not printed. References made are to MS. copies on palmyra leaves in my possession. Canto IX., stanza 133, ibid. Canto XVII., stanza 222, Calcutta. Canto XVIII., stanza 155, ibid. Canto XXII., stanza 151, ibid. $ According to Ram Das Sen, it is Gaurorvishakulaprakasti (Inul. Ant., vol. II., p. 241). But this is given here as found in a Telugu MS. with me with Mallinath's commentary. It is quite possible, however, that these two may be entirely disticct works. Ind. Ant., vol. I., p. 30.

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30 THE INDIAN ANTIQUARY. [JANUARY, 1874. for reasons adduced, it must be at least about two centuries earlier than the period to which Harshaprabhandha assigns the subject of ite narrative." The couplet of Sri Harsha, in which he indicates his authorship of Sahasanka Charita (No. 7 in the above list) runs thus : dvAviMzo navasAhasAMkacarite caMpUkRto'yaM mahA kAvye tasya kRtI nalIyacarite sa! nisaoNnjvalaH Pandit Narayana, the annotator, comments on "FTTHIESTA " as follows: navo yaH sAhasAkonAma rAjA tasya carite viSaye caMpU gadyapadyamayI kAM karotIti kRt tasya vini mitaH vaso'pi graMtho yena kRta iti sUcyate thus making Navc to qualify TTGTT, and not to Charite, as might, in the first instance, be imagined. If this King Sahasanka was new when Sri Harsha wrote his (S&hasanka's) history, it will only be fair to presume that Sri Harsha was, if not contemporary, at least one who lived immediately or shortly after the reign of Sahasanka, and that his rule was either personally witnessed or was fresh in the poet's memory when the Charitra was composed. The question then turns to some extent on the age of this SAhasanka. In finding this out we are assisted by Maheswara, the lexicographer. In the preface to his Visva Prakasa Nighantu, where he, fortunately for the chrono logy of other KosakAras, expatiates at some length on his personal history. Maheswara informs us that he is descended from Sri Krishna, physician to Sahasanka, sovereign of Gadhipur,t and has elsewhere given Saka 1033, or A.D. 1111 (one thousand one hundred and eleven) as the date of his compilation. In a subsequent stanza he makes us believe that he is the grandson of Sri Krishna. $ If Maheswara was an author 80 early as in the first decade of the 12th century, it cannot be an unwarrantable presumption that he flourished in the latter part of the 11th century. Again, we know his grandfather was a contemporary of Sahasanka. Now coupling the two facts together, we may, we think, fix the era of Sahasanka's rule in the early part of the eleventh century, if not in the latter extremity of che tenth. If, then, it be granted that the Saha sanks of Mahswara and Sri Harsha are identical (and this may be presumed in the absence of proof to the contrary), the Naishadhakara could only be living subsequent to the tenth century, or during the last several years of it. The only alteration that will need to be made in determining the poet's date, then, is obviously, therefore, dependent upon how we are disposed to construe the word Nava. If he is made a contemporary of Sahasanka, the question is already answered. Or if it is thought not safe to presume so much, we will add, say the period of one generation, or forty years, or half a century at the utmost (though thirty-three is generally considered as about the proper average). || Even this concession will but bring us to the middle of the eleventh century. According to Prof. Wilson, Gadhipir is "a' name from which the modern Ghazipur might be supposed to be derived, but which is enumerated by the vocabularies as a synonym of Kanyakubja or Kananj. Sahasanka also is a name of Vikramaditya;" but he remarks that "neither time nor place allow of the persons being identified in this instance, and some historical notices of the former might possibly be derived from another composition in which Maheswara informs us he had written the history of this primce or Sahasanka Charita.. The period in which the Visva was compiled was one very likely to have been a season of literary patronage at Kanauj, as the Masalman princes of the house of Ghizni and Ghor were for some time, both before and afterwards, fully occupied with those dissensions which gave the Indian sceptre to the latter, and consequently left the Hindu princes in the undisturbed enjoyment of their patrimonial sway, and the tranquil exercise of their privileges." But, without digressing further, it must be stated that the above passage from Prof. Wilson has thrown a difficulty in our willingness to give unhesitating credit to the fact of Jayanta Chandra's sovereignty at Kanyakubja, and to his patronage of Sri Harsha (vide Ind. Ant., vol. II., p. 241). 1 A caution must be given here that the above remarks must be taken with great reserve, because "nava sahasanka charite, &c. is only one of the two readings which seem to have been current * Ind. Ant., vol. II., p. 74. 1. See Visva Kosa, verses 4 and 5. 1 See preface to Professor H. H. Wilson's Sanscrit Diotionary, p. 28. See stanzas 9 and 10, Visva Kosa. || See DeQuincey's Essay on Style. TAs a mere etymological speculation, Prof. Wilson suggests the possibility of Sahasanka being a title of Srt Chandradeva, who, according to an inscription published by Mr. Colebrooke (As. Res., vol. IX., 461) founded the ruling dynasty of Kanauj about the end of the eleventh century, which "realm he acquired by his own strength." On the examination of the passages in italics, he fancies it might be found connected with the name given by MAhes. wara to S&hasinka, compounded as that is of Sahasa, strength, and anka, mark or distinction. This seems questionable in the extreme. In the MS. copy in my possession transcribed in a comparatively recent date this stanza reads Te a , and with a very feasible transposition of letters, viz. f into ft (rachi into chari) the meaning given by Pro. W. is obtain ed. Perhaps by collation of reliable MSS. the truth may be extracted.

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JANUARY, 1874.] the other being nripa instead of nava. But the former (nava) is the one adopted by Narayana, who only makes mention of this latter in the body of the commentary. From this circumstance we may infer that the latter was one to which much credit was not attached by Pandits, and was considered by them as being untrustworthy and surreptitious. MISCELLANEA AND CORRESPONDENCE. P. N. PORNAIYA, B.A., Attache, Mysore Commission, Bangalore. CHAND'S MENTION OF SRI HARSHA AND KALIDASA AGAIN. I cited my authorities in the number of the Indian Antiquary for August 1873 to show that the Naishadha is not, as Mr. Growse supposes, a poem of considerable antiquity. In the October number of your journal Mr. Growse comes forward and simply dismisses my arguments as premature and dogmatic. Why, is more than I can make out. I still hold to my opinion as firmly as ever. I do not, however, hereby mean to assert positively that I am in the right. Far from it. I may be wrong. But Mr. Growse has not shown where and how I am wrong. Instead of dismissing my paper as premature and dogmatic, if he had kindly taken the trouble to shew the unsoundness of my arguments, he would have secured my thanks, and at the same time done much good to the subject itself. I have thought again on the matter, and I still think that Chand's mention of the poets in his exordium was not all in chronological order. Bearing in my mind the arguments adduced in my former article, I am still more inclined to the opinion by further circumstances. Sri Harsha was a contemporary of Chand. The former flourished in the court of Jaya Chandra of Kanauj, and the latter in that of Prithiraj; and both the kings were cousins and contemporaneous. Raja Sekhara is my authority on this point. I deem his version to be worthy of credit, inasmuch as his account quite chimes in with the finishing lines with which Sri Harsha concludes each of his works. Chand may have mentioned the names of Sesh-Nag, Vishnu, Vyasa, Suka-Deva, in chronological order; but it does not seem that the names of Sri Harsha and Kalidasa have been so placed. On the contrary, they appear to have been treated in order of merit, Sri Harsha having the preference. For Kalidasa is known to the present generation only as a poet of high order. His thoughts are simple, chaste, and his images are quite natural and suggested by the subjects he 31 describes. There is not a single passage in his works in which the reader has any trouble to make out the true sentiment of the poet. But the moderns have gone quite the contrary way. To them the darker the obscurity the greater the excellence. This is certainly a vitiated tendency of the modern unpoetic age. Sri Harsha was not only a great poet, but also a profound philosopher. But his language is not so very easy to comprehend. A single passage of his has, or at least can be construed to have, several distinct concealed meanings, which, as might naturally be supposed, strike only a profound scholar who has a vast command over the language. The Naishadha Charita of Sri Harsha is known among the modern critics as a poem of considerable merit. It is superior even to Kalidasa's, Magha's, or Bharavi's works ;* and it is not unlikely that as a modern, carried away by his feelings, Chand may have given preference to Sri Harsha and placed his name before that of Kalidasa. It is also probable that he did this to honour the contemporary author Sri Harsha, who flourished in the court of the cousin of his patron Prithiraj, and who for the time being was the admired and adored of the whole country. There is a controversy going on as to the true meaning of the passage jinai setavaMdhyau tibhojana pravandhaM. Permit me to add my interpretation of the passage. I take Setu-Bandhya and Bhoja Prabandha to be the names of two distinct works. Chand was mistaken in ascribing Bhoja Prabhandha to Kalidasa, and was probably led into the error by a few beautiful slokas which the real author, Ballala, puts in the mouth of Kalidasa when treating of him in the legend. As for Setu-Bardha, it probably refers to Setu-Kavya, a work which Kalidasa wrote in conmemoration of the Nau Setu, or Bridge of Boats, erected by Pravara Sena over the Vetasta. Bana wrote a passage in praise of this didactive poem in the Harsha Charita : kIrtiH pravarasenasya prayAtA kumudojjvalA | sAgarasya paraM pAraM kapiseneva setunA // nirgatAsu navA kasya kAlidAsasya sUktiSu / prItirmadhurasArdrAsu maMjarISviva jAyate // RAM DAS SEN. To the Editor of the "Indian Antiquary." SIR, Though taking necessarily a deep interest in the discussion now going on in your columfis between Drs. Hoernle and Pischel on the origin of the genitive form in the Modern Aryan languages, * upamA kAlidAsasya bhAraverarthagauravam / naiSadhe padalAlityaM mAghe santi trayo guNAH // udite naiSadhe kAvye va mAghaH kva ca bhAraviH /

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32 THE INDIAN ANTIQUARY. I have refrained from mixing in the fray, partly because silence seemed more becoming when two such authorities were speaking, and partly because in the forthcoming second volume of my Comparative Grammar I propose to give my views in detail, and do not wish to lessen the interest of my work by giving it out in driblets beforehand. I wish, however, to say one or two words which may perhaps not be unacceptable to the high contending parties. I think Dr. Hoernle will agree to give up his derivation of the Gujarati genitive from the very dubious form kunno when I remind him that in old Gujarati the no, nt, &c. of modern times appears in its fuller form, tano, tani, and this leads us, in my opinion, to the adjectival termination of Sanskr. , as in nutana, purdtana, sandtana. The purely adjectival character of the modern genitive is fully admitted, and we should naturally expect that one or other of the recognized adjectival endings of Sanskrit would be called into operation to meet the necessities of the case. No one can deny, moreover, that Gujarati is merely a development of that early form of Hindi which was spoken by the Chalukya Rajputs, and by them brought into Gujarat. We must, therefore, not seek for an independent origin for Gujarati forms, but must trace them through Chand and the Sauraseni; or rather through that form of Apabhransa or spoken Prakrit of which Sauraseni is the literary correspondent. It may also be added that old Gujarati knows the genitive form in kero, so that if no be from kunno we have the anomaly of derivatives from two forms of krita in use side by side. It may not be of much use to the argument, but I cannot refrain from stating nevertheless that I cannot go so far as Dr. Hoernle, and the connection of these forms with krita seems to me to get more and more impossible the more we study the subject. If the principle be admitted that the modern genitive forms are old Sanskr. adjectivals, Marathi cha, &c. finds a natural explanation in the Sanskr. 4, as in ihatya, tatratya, &c., in all of which cases the affix has the sense of production.' It is no answer to these derivations to object that tya and tana are of partial application, because affixes of wide use in the spoken languages may well have been restricted to special cases in the literary style; and, on the other hand, affixes which properly are applicable only to one or two words often in the mouths of the vulgar become extended to all words in the language; as in our own English, where the s of the plural of nouns and the ed of the preterite of verbs have now been extended to words to which they do not of right belong. Cuttack, Dec. 14th, 1873. JOHN BEAMES. [JANUARY, 1874. A SUDRA CUSTOM IN KOIMBATOR. The practice of a woman having a plurality of husbands among the Todas of the Nilghiris, and the Nairs of the Malabar coast, is well known. The latter assign certain Puranic reasons for tolerating this custom, which, besides being barbarous, prevents the son from inheriting his father's property. Hence Maroomackathayumnephew inheriting is the established custom in the Kerula country. The lowest vassal with the goad, and the highest Raja with his sceptre, are both governed by this law of inheritance, said to have been given them by Parasu Rama. The following custom, which is prevalent among certain classes of Sudras, particularly the Vellalahs, in Koimbator, seems to have no such foundation, Vedic or Puranic, but must be attributed to mere ignorance and immorality. A father marries a grown-up girl, 18 or 20 years old, to his son, a boy of seven or eight, after which he publicly lives with this daughter-in-law until the youth attains his majority, when his wife is made over to him, generally with half a dozen children. These children are taught to address him as their father. In several cases this woman becomes the common wife of the father and the son.. She pays every respect due to her wedded husband and takes great care of him from the time of her marriage. The son, in his turn, hastens to celebrate the marriage of his acquired son, say about six years old, with the usual pomps, ceremonies, and tumasha, and keeps the bride himself as his father had done. She will of course be not less than 16 years old. His lawful wife is now left under the guardianship of his father. When the course of time renders it necessary, he makes his son's wife over to him with a pretty good number of buckkitch, not forgetting at the same time to initiate the eldest boy among them in the great traditionary rule. So on the practice is perpetuated from father to son, for generations. You will thus often find a man twenty years old having a son twelve years old. You will also notice instances of one who has just attained manhood, and about to marry, having a daughter who has already attained her womanhood, the two marriages being celebrated in the same Moohurtum almost. One of the principal objects of infant marriages was to effect such disagreeable unions, to enable the parents and relations to fulfil their longcherished wishes and monetary transactions; for children will not object, but rejoice, to be married even to a mummy. J. D.

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FEBRUARY, 1874) ARCHAEOLOGICAL REMINISCENCES. ARCHAEOLOGICAL REMINISCENCES. BY M. J. WALHOUSE, LATE M.C.S. THE loftiest elevations south of the Himalaya of these mountains may be seen in Dr. H. 1 occur far down in the Peninsula, where, Cleghorn's volume The Forests and Garden of rather remarkably, the three highest and most Southern India. Being swept by the full force important ranges, the Nilgiri, the Palani, of the south-west monsoon, they are wholly and Shivarai Hills all lie within sight of one uninhabited and, as above intimated, destitute another: the former bounding the great plain of of any primitive remains. Coimbator on the north; the Palani, just with- But the last remarks do not hold true of the in the Madura boundary, on the south; and the lower slopes of these mountains; for very high lesser range of all, the Shivarai, rising eastward up, about 4,000 feet, on the approach to the Anaiin the district of Salem. It is worth noting malai plateau, a large-holed kistvaen exists in respecting them archaeologically, that while the the jungle, and is delineated at page 292 of Dr. Nilgiris possess a very remarkable group Cleghorn's work just referred to. Considerably of pre-historic remains peculiar to themselves, under this point, on the lower slope above the and the Shivarai range has numbers of the Coimbator country, there are three or four vilunderground chambered tombs or kistvaens, lages (locally called paddies) of the half-savage such as occur abundantly over all the southern jungle tribes, who dwell securely in the most districts and have been described by Col. Mead- feverish hill and forest tracts, in which neither ows Taylor as abounding in certain regions of Europeans nor natives of the plains live. Bombay, the Palani range, together with These tribes, till some years ago, were virtually the mighty spine whence it branches, the High slaves of the villagers of the open country, who Anaimalai or Akka Mountain, possesses, were hard taskmasters, exacting labourand forest 80 far as I am aware, no pre-historic relics produce at will; but now they are made free, whatsoever. The Nilgiri Hills are so much and understand they are free, to dispose of their better known than the Palani, that it may be honey, wax, rattans, bark, &c., as they will. Thrir as well to say that the latter are nearly as name-Malai & rasar-'hill kings,' corrupted extensive, and, though containing no summit by Europeans into "Mulsers," points to the quite equalling Doddabetta, as high in general distant times when they occupied the plains level, and exhibiting the same style of scenery whence the present Hindu race has driven them, and vegetation, as the Nilgiris; the climate, if and also hints the superstitious dread that anything, is somewhat superior. Several thriv- tinges the contempt with which their masters ing and populous villages are scattered over the regard them. Though very distinct from the Palani, but there is no unique and striking Hindus of the plains, they present no very conrace like the Todas, all the inhabitants being stant distinguishing style or cast of frame or people from the plains. It were vain to spe- visage. Often skinny and excessively meagre, culate why this splendid range, with a delight- they are sometimes tall and muscular, lips alful and equable climate, should have attracted ways thick and coarse, noses broad and flat, not none of the primitive peoples which have left much hair on the face, and-most distinctivo their vestiges on the more stormy Nilgiri and unfailing peculiarity-hair thick, bushy, and and Shivarai. The High Ana imalai is fuggy, but not woolly ; supporting, in this, Proa colossal mountain mass trending north and fessor Huxley's theory of a common origin south, whilst the Palani range runs out from between them and the Australian blacks, whom eastward. A peak in its southern extension they further resemble in their marvellous beyond the Travankor border has lately been as- powers of following a trail. Their skins are of certained to dethrone the Nilgiri Doddabetta a sooty black, and light-coloured eyes, not from its hitherto conceded supremacy, having unfrequent amongst lower castes on the plains, been found to be more than 100 feet higher; are never seen amongst them. I once observed this peak (named Anaimudi= Elephant a deformed hand amongst them, and one invillage) is therefore the loftiest Indian point south stance of legs shockingly twisted, which did not of the Himalaya; drawings of the scenery appear to have been the result of accident.

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34 THE INDIAN ANTIQUARY. Many years ago I visited two or three of their villages on the lower slopes of the Ana i malai range within the taluk of Udumalkotta, belonging to the district of Coimbator. Entering an inward curve of an outlying lesser ridge, a rough stony path led up to an undulating platform that stretched upward to the towering slopes of the great range. A long walk over this brought me to the first of the Malaia rasar villages, named P undi, between 2,000 and 3,000 feet above the sea. It was an ugly collection of huts in an ugly and very feverishlooking spot-a deep hollow whence nothing could be seen, filled with scrub jungle. I resolved, however, to venture sleeping there that night on a rising ground above, and next morning started eastward along the flanks of the mountain to another village. After proceeding four or five miles over wooded platforms seamed with ravines, I crossed a high ridge, the top of which was open, rough, and rocky, and on a flat surface stood two large kistvaens close together, presenting some unusual peculiarities. The largest was much dilapidated, of oblong form, lying east and west; the centre consisted of a cist of huge rough slabs covered by an immense overlapping capstone, resembling so far the cists so common on the plains both in Madras and Bombay; but whereas the latter, when not laid bare by time and weather, are always covered by heaps of loose stones, this was enclosed for half its height by a low wall of squared stones, built together, and touching the sides of the kistvaen: the wall was perfect on the north side, but more or less crumbled on the other sides. Not far from it was another kistvaen or cairn covered with loose heaped stones and evidently undisturbed; and near it three or four smaller open-sided kistvaens or cromlechs, very ruinous: ferns were growing in them. I should much like to have opened and explored both the walled-in and the heaped-over kistvaens, but had neither time nor means of moving the stones and slabs. I was never [FEBRUARY, 1874. able to visit the spot again; they will, however, wait for any archeologist who, properly provided, will essay the mountain path between Pundi and Kurumalai villages. The peculiarity, unique so far as I know, of the first described kistvaen, lay in the enclosing wall of square stones, nowise resembling or suggesting a circle of stones. The nearest approach is the extraordinary and characteristic tombs on the Nilgiris, consisting of circular walls of rough stones (vide Fergusson, Rude Stone Monuments, page 473), analogous to which are some North African forms (ibid. page 398), but these are circular, and never enclose a dolmen or kistvaen; moreover, the P undi example, being built upon a surface of rock, must always have been freestanding, but kistvaens on the plains were, originally at least, always subterranean. The Malaiarasars said that similar tombs occurred in groups of two or three in several places in the jungle: an explorer may probably meet with interesting finds there. Their existence may seem strange in these difficult fever-haunted mountain tracts, when their builders possessed the wide fertile plains beneath which are so thickly sprinkled with their tombs, unless it be supposed they were the last raised after the primitive race had been driven to the hilly fastnesses by alien invaders. Descending from the ridge and proceeding onward for three or four miles, I came to another built and situated than Pundi. Many women village called Kurumalai, larger and better and children were scattered about it who had never seen a European before, and fled headlong into the bushes, from which they presently stole peeping, like wild deer. A fine stream from the high ranges above passed by the vil lage and watered a small patch of rice cultivation in which stood another large kistvaen with side-slabs and capstone perfect. Passing on and following the stream, I came to the brink of an immense basin into which the water fell in a succession of rapids, and I also descended by a most precipitous path. Arrived at the bottom and crossing a low ridge, I came suddenly to the top of a very deep and abrupt lower valley which ran from the plains into the hills, like a bay, closed at the end and on each side by high steep rocky walls, feathered with trees. A valley of this sort is called in Tamil "combe"; whether there is any connection with the Eng

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FEBRUARY, 1874.] ARCHAEOLOGICAL REMINISCENCES. 35 lish terminations coinbe, coomb, signifying a val- | gods or one. The group certainly bears some ley (Elfracombe, Edgcombe, &c.) and the Welsh resemblance to the ordinary representation of cwm, philologists may consider. In this valley Buddha seated between two attendants, were it stood Trimurti Kovil, i.e. temple, which I possible to suppose it having been appropriated was anxious to examine, temples to the Trimurti wholesale by the Brahmans; and I know of being far from common : but here the Trimurti another boulder on a wide desolate plain a few itself was the temple and a remarkable object. miles from Trichinapalli bearing an entablature Where the Kurumala i stream found its way on which a seated Buddha with attendants is to the bottom of the valley, stood several large | clearly cut, but this has no worship or obserrocks and boulders, in front of which arose one vances whatsoever paid it. There can be no wilder huge broad obeliskal boulder about 40 feet high, and more picturesque spot than the narrow valley and upon its side, at two-thirds of its height, in which the Trimurti stands. Above the rocky there was indistinctly engraved the outline of walls that hem it closely in, the gigantic spires a personage sitting with hands and feet folded and peaks of granite that crown the High in front, and wearing a tall mitre; on each side | Anamalai shoot up grandly into the sky, of it was another figure, very indistinct and and the spot is the water-shed of the whole Pesmaller than the central; but the whole group ninsula, for the stream that issues from the valley, was not in a perpendicular, but a horizontal after feeding several large tanks on the plain, position, with heads to the east; the ontlines joins the Palghat river that flows through were all much worn and seemed very old, and Malabar to the western sea at Ponani, being so high up, could only with difficulty be whilst the river next succeeding it, 10 miles to discerned. Beneath, at the bottom of the boulder, the east, is an affluent of the Ka veri, which there was a step, and over it an emblem I could runs to the Bay of Bengal. not make out, engraved on the rock, and copi- I may add that Trimurti Kovil, and ously smeared with oil. A canopy covered with the Kurumalai and the Pandi villages flowers, gilt, and filagree was raised over the are laid down on sheet 62 of the Great Trigonostep and emblem. None but a Brahman might metrical Survey Map of India ;* but the villages approach it closely. A ceremony is held there are shifting, and when I visited them were every Sunday, and the rocky ground in front is situated much further back amongst the hills covered with the graven prints and outlines than the map would make them. of feet. Hard by there is a large stone chattram 9, Randolph Crescent, Maida Vale, supported on eight rows of pillars, built by a November, 1873. Paligar in old days; the stream bathes the bot- P.S.-I take this opportunity to remark, with tom of one side of the Trimurti Rock, and a reference to the five- and four-celled open-sided rivulet was led from it by a brick channel under sculptured kistvaens mentioned in my "Memothe first step of the chattram, in front of which randa on Nilgiri Antiquities," vol. II, p. 275, of stood a handsome stone pillar, ornamented with the Indiin Antiquary, that Major W. Ross King, tasteful devices, and surrounding it in a circle in a paper on "The Aboriginal Tribus of the were eight stone images with their faces turned Nilgiri Hills," printed in No. 1 of the Journal of inwards; some fine champaca and other flowering Anthropology, mentions (at page 43) having found trees stood near, and on their branches were a beautiful and perfect two-celled kistvaen in very hung many dozens of native shoes or sandals, dense jungle at the head of the Kotagiri Pass. some old and weather-worn, some quite new, "It consisted of several large vertical slabs, formand some of Brobdingnagian dimensions, evi- ing three sides of an oblong square, and having dently made for the occasion; many, too, with others laid horizontally on the top as a roof. It latchets elaborately worked and ornamented : was divided by a central slab into two cells; the these had been presented by pilgrims to the whole interior, that is to say, the inner face of each spot. The people had very vague ideas respect- slab being covered over with carving." Here we ing the figures engraved on the boulder, and have a two-celled sculptured kistvaen. Several seemed uncertain whether they denoted three single-celled are known, and I have mentioned Trimurti Kovil in N. Lat. 10deg 28', E. Long. 77deg 13; Kurumalai in Lat. 10deg 26, E. Long. 77deg 11'; and Pund. in Lat. 10deg 27, E. Long. 77* 9.-ED.

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36 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. four- and five-celled examples. Three-celled ex- amples to complete the series may be presumed to exist, and may perhaps be heard of in Mr. Breeks's book. Cells more numerous than five can hardly be looked for. Major Ross King thinks these carved stones belong to the Kotas, "seeing that they are the only hillpeople acquainted with the use of tools;" but in this view I am, for many reasons, unable to concur. , y `ly y `ly | kl hm w Gm stljy , btwlytk for] mZhr l`jyb [nd `ly y `ly , n `l~ tjdh `wn lk fy lnwyb . 1. AN ARABIC TALISMANIC CUP, USED CHIEFLY IN CASES OF PARTURITION. BY E. REHATSEK, M.C.E. This cup, apparently of brass, but said to this has four compartments with the following consist of a mixture of all metals, is a talis- four inscriptions - manic vessel from which pure water is to be sipped by a person in sickness or even in the agony of death; but the chief use it is put to, is to procure a happy delivery in childbirth. The cup is also at present, although not as "Every care and grief will disperse ; under much as formerly, in great demand, and is said thy patronage, O A'ly, 0 A'ly, O A'ly; invoke to be used not only by Hindu, Muslim, and A'ly the manifester of wonders; thou wilt find Parsi, but also by European women in Bombay, him an aid to thee in calamities." and to be a very effective talisman, inasmach There are twelve circles which intersect each as all the confinements where it has been used other in such a manner as to form twelve are stated to have been happy ones. The present almond-shaped segments, and also twelve inowner of this cap, Mr. Bahmanji Jehangir termediate compartments. The segments are Lamna, who kindly allowed me to make drawn to be read first, and the intermediate compartings of it, and at whose nouse in Girgam, ments afterwards; the former consist of a porBombay, it may be seen, informs me that his tion of the Surah Ya sin which it is customary grandfather, Mr. Dadabhai Jijibhai Lamna, who to read to persons in the agony of death, as traded to the Persian Gulf, brought it thence follows: as part-payment of a large sum of money due to him by a Persian merchant who had become 10- UU insolvent, and among whose assets this cup had been valaed at a fabulous price on account of its miraculous efficacy, and that ever since then, some fifty years ago, it had remained in the Lamua family. As the interior is extremely crowded with writing, I have given no facsimile of it here, but only of the exterior one, which is in some respects the most interesting since it contains a beantiful circular inscription in large characters, and a very curious representation of the twelve "In the name of God the merciful, the clesigns of the Zodiac, each of which is enclosed in ment! Ya sin! + And by the wise Qoran! a separate medal. I here give, however, the de Verily thou art one of the messengers on the scription of the concave side: straight way! This is a revelation from the The smallest circle contains the words she mighty, the merciful (God); that thou mayest u duro four times and is the invocation :- warn a people whose fathers were not warned, " A'ly! O Muhammad !" The circle adjoining and they are careless. Sentence has justly been * This word is derived from it being an article of as well m of others prefixed to various Sunshs of the Qorin, is mysterious and has not been satisfactorily ex. the Shiah Faith that "Ally is the vely of God," i.e. chief plained by any one.-On the cup the vocalisation is entirely director of EslAm on the part of Allah. omitted, but I give all the marks for every word taken The meaning of the two letters Ya Sin in this place, from the Qoran. lygym insolvent, and among whose assets thin cup ba bsm llh lrHmn lrHym-yS wlqrn lHkym | SrT mtqym tnzyn k byn lmrslyn `l~ e eu mo ba o rato me ty or willes ut

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Conver Side of an Arabic Talismanic Cup. " 91119lh (41) hm wzwr[2216rw El njmd jdw w dr `ml b m mhr 22387 - khwm 31 -1 `dd n dh Ceseca w | ly114A IV // 6 chwr || IIR lN\llh Hrm wr sh dh S rn m` mm 13 Ab lm 16 2116 ) 1III - IT! VI grm r ATP wld dl ' - d pr w t w w 11111111111V Swr lmy ASTM khh mh y h l 11-07 i - 11 - 1AIL nd w hm 11 + 111 V10 // b 20t - 1TV\11\ 117 llh l llh lh !/kh 1181, w y!!!! 2) Drawn by E. Rehatsek

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FEBRUARY, 1874.] pronounced against the and they do not believe. 1918 2 re U 10/1 n lmrslwn [words omitted on the cup w m `lyn `nqhm Gl l fh~ l~ ldhqn fhm mtmmwn n N n l~ [l for] lblG lmbyn qlw n tTyrn bkm wj`ln mn byn 'ydyhm sd wmn khlfhm sd .. y fGshynhm fhm l ybSrwn wsw `lyhm | ndhrthm athr hm 2. ~ . / "yokes on their necks up to their chins, so that their heads are forced up; and we have placed a bar before and a bar behind them, so that they are covered and cannot see. It is the same to them whether thou warn them or not, they do not believe. But warn thou those who follow the admonition and fear 3. AN ARABIC TALISMANIC CUP. greater part of them, We have placed / 01 E/U GE s lrHmn blGyb nbshr@ bmGfr@ w'jr krym ! -- 1 01 U 1 1 = /VE 111 0 7 02T UP! UP /U/UE! --- // 2 n - w nHn nHyy lmwt~ w nktb m qdmw / . n mn b mn third, and they said : Verily we are sent unto m lm tndhrhm lywmnwn nm tndhr mn tb` ldhkr /UE 1/33 1901 1 1 14 * & 2/01 j lh lmrslwn dh mthl SHb lqry@ dh 0 / 2/1 0/0 1 103 =!! b - sn r sln lyhm thnyn fkdhbw hm "the Merciful in secret. Accordingly announce to him the glad tidings of pardon, and a noble reward. Verily we resuscitate the dead, and write down whatever they have done and the memorials they have left; we have enumerated everything in a plain register. Propound to them the example of the inhabitants of the town [of Antioch] when the messengers [of Jesus] came to it; when we sent two to them, and they accused them of falsehood. n b w n ntm l tkdhbwn qlw rbn y`lm n lykm 1011 1 1 101 UE 0/ 10=//= mn 'qS~ lmdyn@ rjl ys`~ ql y rj wkl shy 'HSyn fy l`m mbyn wDrb lhm nmy b ly b sb / b qwm tb`w lmrslyn tb`w mn l yslkm `lyh "Wherefore we 1 1 1 10-1110 - 1 you. But they replied :-Ye are but men like ourselves, and the Merciful has sent down nothing; ye only lie. They rejoined :-[Our Lord knoweth that we are sent to you,] and our duty is only plain speaking. They [of Antioch] said:-We apprehend only evil from you, and if you do not cease we shall stone you. 701 - - - * m mn mdhb 'lym qlw Ty'rkm m`km wlymsnkm mn `dhb lym 1 2/0 5. 37 0/5/70/1 7/0/0/0/ strengthened them with a wN khy ly dhkrtm ykh bl for ] lm qwm mrqwn / 17/09/ lkn lm tnthw lnrjm lkm - 15-1 U U U not in our copies `lyh jr whm mhtdwn "And a grievous punishment will touch you from our part. They replied: Your evil suspicion will abide with your own selves; although you have been admonished, you are nevertheless a transgressing people. Then came from the extreme part of the city a man running and said:-O people! Follow the messengers [i.e. apostles]. Follow him who asketh no reward! And these are guided! 6. y l lh ldhy tTrny w lyh trj`wn / sh . fqlw n lykm mrslwn qlw mn dwnh alh@ n yrdn lrHmn bDr | f`zzn bthlth fqlw tkhdh wm 44 n = // // // // - - - - - 5 fy l tfy mn~ shf`thm shy wl ynqdhwn l~ dh m ltm l bshr mthln w m 'nzl lrHmn mn shy

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38 THE INDIAN ANTIQUARY. [FEBRUARY, 1874 / m "generations ? Verily they shall not return bd mn n y .unto them, but all shall be present before us | lfy Dll mbyn ny 'mnt brbkm fsm`wn qyl /// // // // // mn 2 y lyt qwmy y`lmwn dead earth; we fertilize it and produce from it | dkhl ljn@ ql One sign (of the resurrection) unto them is the grain, some of which they eat; we place therein palm-groves and vineyards, causing springs to gush forth in the same, that they may eat of the fruits thereof, and of what " What is the matter with me that I should not worship Him who created me? And unto Him you must return! Shall I take deities besides Him? If the Merciful afflicts me with calamity, their intercession will be of no avail, nor can they deliver me; in that case I should be in manifest aberration! Verily I believe in your Lord; listen therefore to me.-It was said :Enter paradise! He said :--Oh, would that my people knew - m m b m m m y m y b m m // / / / / //// sbHn ldhy fl yshkrwn 'ydyhm `mlth khlq l'zwj lh m tnbt l'rD wmn 'nfshm wmm l y`lmwn w 'y@ thm ly ns mnh ltmr fdh hm mZlmwn wlsh try lmr bh bm Gfrly rby wj`lny mn lmkrmyn wm nzln `l~ qwmh mn b`dy mn jnd mn lsm wm l wHd@ fdhhm my their hands have , wrought. will they not mnzlyn n knt khm wn y Hsr@ `l~ l`bd m y'tyhm mn rswl b , n // dhlk tqd yr l`z khy n 1 y myN b / y y b b / / b y , l knw bh ysthzwn lm yrw km hlkn qblhm mn therefore be grateful ? Praise be unto Him who created all the varieties of plants which the earth produceth, as well as of mankind, and of what they are not aware. And a sign unto them is the night, wherefrom we withdraw the light, and lo! they are in darkness! And the sun hasteth to his station. This is the decree of the Migh 10, mnzl qdrny qmr yz l`lym "how much my Lord has pardoned me, and how He has placed me among those who are honoured! And we have not sent down upon his people, after him [i.e. after his murder], an army from heaven; we sent down nothing ! But there was only one yell, and lo! they became dead !-Oh, the wretched condition of men ! No messenger came to them but they derided him! Have they not perceived how many we destroyed of former 8. m y m lh 'n tdrkh ynbGy fy lshms kh l`rjwn lqdym dy //// yn lqmr wl lnyl s bq lnhr wkl fy flk ysb`wn b hm mn hm bh b mn m h w 'y@ lhm n Hmln . dhrythm fy lqlkh t m / b // b / y chh nwm lqrwn nhm lyhm l yrj`wn w n kl lm bbrm bchy / / / / my / // / lmyt@ jmy` ldyn mHDrwn w ay@ lhm l'rD // /n/ / // / / / / / / / // / nyynh wkhrjn mnh Hb fmnh y khlwn wj`ln "ty, the Wise. And for the moon we decreed mansions, until it returneth like a withered old palm-branch. The sun must not overtake the moon, nor the night outstrip the day, but all m,1ve in their separate spheres. And it is a sign unto them that we carried their offspring in the ark . 11. / / / / / / / / bn fyh jdht mn nkhyl w '`nb wfjrn fyh mn mshHwn w khlqn lhm mn mthlh m yrkbwn w n nsh | l`ywn ly lw, mn thmrh wm

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FEBRUARY, 1874.) AN ARABIC TALISMANIC CUP. 39 wlsmwt l`ly lrHmn `l~ | tfrqhm fd mry nhm w hm ytqdwn w rHm@ khlq l'rD mn , mt` l~ Hyn w dh qyl lhm tqr l`rsh stw~ lh m fy lsmwt wm fy l'rD b b b / mn / // my b bp // /n/ / m byn ydykm w m khlfkm l`lkm trHmwn w / / w n ljhr d lthr~ Gw / / / / y / / wm bynhm w m tHt b / - st / /y/ / fnh y`lm lsr w khfy "filled; and we created for them similar conveyances. Had we so willed it, we might have drowned them, without any one to aid them; nor are they delivered except by mercy from ns, and to enjoy life for a season. And when it is said unto them: Fear for your present and your past transgressions], that perchance you may obtain mercy, and - 12, "He created the earth and the lofty heavens. The Merciful sitteth on his throne! His is whatsoever is in heaven and on earth, and whatsoever is between the two, and whatsoever is beneath the earth. Though you may speak loud, He knoweth that which is secret, and what is more hidden." The next piece begins with the words knw `nh | m t'tyhm mn ay@ mn ayt whm ,, llh l lh l hw lh l sm lHsny God! There b my tnfqw mm rzqkm llh m`rDyn wdh ql ldhyn kfrw ldhyn amnw 'T`m mn bw ysh dy [nited mbyn llh lh n 'ntm y fy is no deity except Him! He has beautiful names!" The middle portions of these compartments are so extremely narrow that all the words are broken into pieces, and the whole writing appears to be intended merely to fill out the vacant spaces. This is certainly the case with the pretended talismanic writing, which contains scarcely any letters of the alphabet, and merely the arithmetical numbers 2, 3, 1, A, repeated many times; and in this way the remaining six segments are filled up. A few of these symbols are also placed beneath each circle and between the small triangular spaces above; in each of which is also inscribed the word bra guarding, memorizing, &c., or ) HfZh keeper, guardian, also one HfZ pl. of "(they tarn aside), thou bringest not to them a sign of the signs of their Lord but they turn away from the same. And when it is said unto them :-Give alms of that which God hath bestowed on you, the unbelievers say unto those who have believed :-Shall we feed him whom Gud can feed if He pleaseth? Verily ye are in no other than in an [evident] error." Here the twelve almond-shaped segments terminate, and it is curious how the above fortyseven verses of the Surah Yasin have been crammed into them. Six segments between those just given are also filled with writing in Buoh a manner as to constitute together with them six complete circles. These compartments are not filled with verses taken entirely from the Qoran, but mostly contain phrases on the meroy, power, and beneficence of God. Of these passages, the one which contains the greatest portion of Qorinio sentences is that between the segments 12 and 1; it begins after a little preamble of the writer's own composition with part of XX. 3, and fills the space, ending with the sixth verse as follows : who knows the Qoran by heart) guardian angels. After this nothing more occurs on the concave side of the cup except nine verses of the fortyeighth Surah, crammed very closely in a circular inscription all round the border as follows: q tty bsm llh lrHmn lrHym - mbyn@ yGfr t llh m tqdm mn dhnbk wm t'tmr wytm tnh mly wyhdy mrT@ mtyh wynSr w ldhy nzl lbyy'@ fy llh nqr `zyz | mn nzl lskyn@ `zyz hw ldhy m hm ( 0) qlwb omitted] lmwmnyn lyn ddw lyzddw

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40 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. ymn m` ymnhm wllh jnwd lsmwt wl'rD wkn llh `lym Hkym@ lydkhl lmw'mnyn wlmwmnt jnt tjry mn tyh l'nhr khldyn fyh w ykfr `n sythm w kn dhlk `nd llh nwz `Zym@ w`dhb lmnfqyn wlmHfZt wlmshrkyn wlshrkt nlyn bnh f~ lsry `lyhm dy'r@ lsw w qDb th mootheefadi ba'idhee llh ge ma qath ma d llh jnwd lt w lrDy w kn lh myz@ mbshr@ w ndhyr@ w mtw Hkym@ n rsl~ shhd@ bllh wrswlh Comited w t`zrd w tqrr w tbHr@ ltq~ w Hsn lq~ w l`skry lkhlf l`lm theo as a witness and preacher of glad tidings, and a warner that they may believe in God [and his apostle*], and may assist him, and revere him, and praise him morning and evening." The outside of the cupt is ornamented on the bottom with three meaningless magio squares containing a few arithmetical numbers and letters of the alphabet. The circle on the border is also a senseless repetition of so-called talismanic symbols consisting of a number of letters, to impose on ignorant persons, just like the pretended writing between the twelve signs of the zodiac, which are interesting. The only writing consists in the enumeration of the Emams, as follows : llhm Sl `l~ mHmd lmSTf~ w `ly lmrtDy w Hsn lrD w Hsyn lshhyd bkrbl w mly zyn l`bdyn w mHmd lbqr w j`fr l`dq w mwsy mwsy lrD w mHmd bn `l~ lkZm w `ly bn lmm mHmd lmhdy bkr@ w 'Syl@ "In the name of God, the merciful, the clement! Verily we have granted thee a manifest victory, that God may forgive thee thy past and thy future sing, and may complete His favour on thee and direct thee on the right way, and that God may assist thee with a glorious assistance. It is He who hath sent down tranquillity into the hearts of Believers, to increase their Fah--and God's are the hosts of heaven and of earth, and God is knowing and wise--that He may lead the male and female Believers into gardens, beneath which rivers flow, to dwell therein for ever, and may expiate their evil deeds from them--and this will be great felicity with God; and that he may punish the male and female hypocrites, with the male and female polytheists, who conopive an evil idea of God. They shall experience a turn of ill fortune; and God shall be angry with them, and shall curse them, and hath prepared hell for them, and an ill journey will it be! God's are the hosts of heaven and of earth; and God is Mighty! Wise! Verily we have sent O God! bless Muhammad the chosen, A'ly the approved and Hasan al-reza, and Husayn the martyr of Karbella, and A'ly Zain-al'akbedyn, and Muhammad al-baker and J'afer alsadek, and Musa al-Kazem and Ally Ben Musa al-reza and Muhammad Ben Ally al-taky and Hasan al-naky and Al-'askary the pious descendant [and] Emam Muhammad the Mohdy." Here the twelve Emams, the first of whom is A'ly, and the last the Mohdy, upon whom the writer invokes the blessing of God, are all enumerated, but not according to the universal belief towards the end of the list; as some of them havo not yet made their appearance in this world, and the last is to be the harbinger of the destruction thereof. This belief in the twelve Emams, i.e. the Agna-asha Emamite reli gion, is now dominant in Persia, and has been 80 since the reign of Shah Abbas the Great. Ao cording to this religion the twelve Emams are saints of the first degree after the prophets of the first order, and especially after Muhammad; m`Swm they are all protected, innocent, and incapable of committing sin. This sect of Shiahs is also prevalent throughout India. . Omitted on the cup. + See accompanying plate.

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FEBRUARY, 1874.] RELATION BETWEEN KANAUJ AND GUJARAT. ON THE RELATION BETWEEN THE KINGDOM OF KANAUJ AND GUJARAT, WITH REMARKS ON THE ESTABLISHMENT OF THE RATHOR POWER IN MARWAR. BY MAJOR J. W. WATSON, ACTING POLITICAL SUPERINTENDENT, PAHLANPUR. Colonel Tod thus describes the limits of the Kalia npura. 4. Khasru. 5. Bhatag nu. ancient kingdom of Kinan: 6. Kadol. 7. Chibdia sru. 8. Radka. "The power of Kananj extended north to the 9. Kawot. 10. Itoidi. Il. Dhol 12. Kumfoot of the Snowy Mountains; eastward to bhark a. 13. Jejhru. 14. Thikrin. 15. Kasi (Benares); and across the Chambal to the Matar or Rampura. 16. Chorilu or lands of the Chandail (now Bundelkhand); on | Lalpura. Of these sixteen villages, Khathe south its possessions came in contact with sru, Radka, Ka wot, Itoidi, Dhol, Mewar." Jejhru, and Thikriu are now waste, but The early Arabian geographers, however, all Eta is still held by the descendants of the make the frontier of Ka nauj conterminous original grantee, Shedevrakhi. The Bhitas with Sindh, and Al Masudi styles the Ka- also still hold land in Bha tasnu. If we ai monarch one of the kings of Sindh. The accept Samvat 936 as correct--and there seems Persian historians of Gujarat describe the no reason to doubt it-this grant was conferred Kanauj sovereigns as lords paramount of direct by the crown of Kananj as late as the Gujarat, and relate that they levied tribute reign of Sri Bhuyad of the Chawada line of from that province. Wanraj Chawadi is re- the Patan kings, and this would apparently go presented by them as a leader of banditti who far to establish the fact that so late even as the intercepted the Kanauj tribute. The eloquent 10th century of the Samvat era the crown author of the Ras Mala, + following the Ratan of Kananj exercised considerable influence in Mala, etc., regards Kalyan as the seat of the Gujarat. That this should be so, does not aplords paramount of Gujarat, and represents pear to me extraordinary. However local histhat it was the Kalyan tribute which Wanraj torians may magnify the power of the Chiwada intercepted. As Kalyan was a Solankhi kings, the dynasty was only established in Sam. principality, it would follow, if this account be 802, so that in 134 years only we need not be received as correct, that the Solankhis, rather surprised at finding the power of the Patan than the Kanaujia Rathors, were the feudal sovereigns, and the extent of their dominions, suzerains of Gujarat. With the exception per- very much less than what we find them to have haps of the Waghelas (and this is very doubtful), attained under Kumar Pal in the 13th centary. there is not a single holding, that I am aware After the collapse of the kingdom of Kananj in of, in Gujarat, held by Sosnkhis anterior to the A.D. 1193, and the death of the last monarch, 10th century of the Samvat era, bestowed by Jeychand, Tod sayst that his nephew Shiyoji kings of Kalyan; whereas I can point out, at all established himself in Marwar. In another events one holding in Gujarat, bestowed in the place he styles Shiyoji the son of the last first half of the 10th century, direct from the monarch of Kananj, and again in another place throne of Kinauj. The holding in question is Shiyoji is described as the grandson of the last Et& under Tharad, which was bestowed in monarch of Kananj. Colonel Tod had access to Sasan on the ancestors of the present holders, records of undoubted authority; where therefore Chibdia Brahmans, by Sripat Rathor on his he is contradictory, I may perhaps be excused ascending the throne of Kananj in Samvat 936, if I relate the legends that have come to my Magsar Sudh 5th, Thursday. On this occasion knowledge as to the establishment of the Rathor Sripat Rathor feasted the eighty-four tribes of power. Forbes, I may here mention, is equally Brahmans, and bestowed sixteen villages in vagues regarding the date of Shiyoji. FollowSasan on the sixteen branches of the Chibdia ing the Dryashray, etc., he makes him contempoBrahmans. All these sixteen villages so bestowed raneous with Mulraj Solankhi; whereas in in Sasan are situated in N. Gujarat. They are as another places he styles Shiyoji the reputed son follows:-1. Et a. 2. Tetarwa. 3. R & walior of Jeychand. Now as Mulraj reigned from Sari. * See Tod's Rajasthan, vol. II. p. 2. + See vol. I. p. 81. See vol. II. p. 10. SS Ras Mala, vol. I. p. 60. || Ras Mara, vol. I. p. 805.

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42 THE INDIAN ANTIQUARY. 998 to Sam. 1053, whereas the death of Jeychand was about A.D. 1193 or Sam. 1249, these two accounts are manifestly contradictory. Neither Tod nor Forbes (unless the bardic verses quoted in the Ras Mala, p. 60, vol. I., be considered to point out the name) gives the name of Shiyoji's father; and though Tod alludes to the acquisition of Pali, my account differs somewhat from his, and is as follows: In Samvat 1249, Muhammad Ghori defeated Sri Jeychand of Kanauj. Jeychand himself, while attempting to escape, was drowned in the Ganges. This battle is commemorated by the bards in the following stanzas, the last three lines of which are somewhat obscure :maLyA hIM dovaLA maLA hemara gemara dobha gaDha gorI mahamada pAdazA becaMda bhaDIyA gaMgAreTa kaTakA lazakara kamadhaja taNA kaTake kanobo rAjA zIza to Ize saMgarIyo tana tana TuMTa gaI tvacA pAdazAha epaLa bhovare yesa budhamAnI maraNa upADa zIsa apachara he panI ma lAye rAva raNa. Hindus (and Muhammadans) met on either side; horses and elephants were opposed to each other like ramparts. The Ghori Padshah Muhammad and Jeychand fought with each other on the banks of the Ganges. The army of the Kamdhaj and King of Kanauj was broken in pieces. The head was taken possession of by Siva, and the skin of the body was lacerated.* At that moment said the Padshah, "After so great a battle has the king fallen." "The Apsaras have carried away the head, how then should the Rao be found lying on the battle-field ?" After this defeat the Ranis of Jeychand became satis, but his son and his followers found shelter in the Badri Narayan mountains, where they lived the life of outlaws. Jeychand's son (whose name is not mentioned in this tradition) had a son named Salkhoji, a warlike youth ever foremost in forays and predatory incursions into the territory of the Ya van. This Salkhoji and his Rani, finding they could not establish themselves in the vicinity of their ancient seat, determined to perform a pilgrimage to Dwarka, in hopes that the deity might be [FEBRUARY, 1874. propitious and grant them a holding in distant Marwar, then held by the Parihar, Gohel, Parmar, Dabhi, and other Rajput clans in common with Bhils, Mers, Minas, and others. On their way to D war k a they halted for a few days at the village of Sanli, then subordinate to Khergadh, the seat of the Dabhis and Gohels, between whom it was equally divided. Khergadh was situated on the Luni river, on the west of the Bhatipa or Bhati country, and close to the Sindh and Gujarat frontier. Salkhoji and his Rani and servants alighted and passed the night near Sanli. Now it so happened that there was a man-eating tiger who infested the adjacent jungle, and from his ravages the population of Sanli had suffered severely, so much so that the Gohels and Dabhis made a proclamation that whosoever would slay the tiger should receive the village of Sanli in inam. The villagers warned Salkhoji that, unless he came within the village enclosure, some of his party would at night infallibly fall a prey to the tiger: Salkhoji, however, did not heed their warnings, but, staying awake all night, slew the tiger. In the morning he was about to continue his march, but the villagers would not suffer him to proceed until they had sent news to the Darbar of the death of the tiger. They then informed him of the proclamation, and told him that they had sent the news to Khergadh. The Chiefs of Khergadh came and formally granted to him the village of Sanli. Salkhoji, having arranged matters at Sanli, proceeded on his pilgrimage to Dwarka. His Rani, who was with child, as her days drew near, returned from Dwarka to Sanli and there gave birth to a son named Shiyoji. When Shiyoji was about four months old, Salkhoji, with his Bani and family, returned to the Badri Nara yan mountains and continued his predatory incursions. In Salkhoji's time Pali was governed by a Bhil chief; this chief's son, named Jawa, while walking through the city of P ali beheld and became enamoured of a beautiful Brahmani girl and determined to marry her. The Raja, hearing of this, endeavoured to dissuade his son, who, however, would not forego his purpose: the Raja therefore sent for the Brahman and told him of his son's wish. The Brahman was much vexed, but, seeing that it The head here may mean Jeychand, and the skin of the body the army.

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RELATION BETWEEN KANAUJ AND GUJARAT. FEBRUARY, 1874.] would not be politic for him to oppose his chief, simulated assent, while inwardly resolving to adopt every artifice to avoid so distasteful a match, and determining to kill his wife and daughter and himself as a last resource rather than submit to such an indignity. He therefore, on pretence of making a pilgrimage, started from P ali and went to Delhi, and besought the Viceroy of the Ghori Padshah to help him. He discovered, however, to his disappointment, that the Viceroy and the Pali Raja were on good terms, and that therefore he could not expect help from thence. He was therefore about to return without effecting his object, when he heard that Salkhoji Rathor had struck a city and levied a fine: he therefore inquired who the Rathor was, and when he ascertained that it was Salkhoji the Kunwar of Kanauj, and that he was in command of a well-equipped band, he went to the Badri Narayan mountains and told all his story to Salkhoji, promising him, in return for his aid, to seat him on the gadi of Pali. Salkhoji gladly assented: he told the Brahman to fix the day for the marriage, and to make a large undermined enclosure and to fill the mines with gunpowder, promising him that he and his band would come and aid him on the day of the marriage, and not suffer his daughter to marry the Bhil. The Brahman now returned to Pali, and fixed a day for the marriage, and also prepared a separate place for Salkhoji and his men, saying that he was expecting his relatives from Hindustan. All the Brahmans now consulted together, and resolved that it would not be well to let the neighbouring Bhil chieftains escape, but that the best course would be to involve them all in one common rain. They therefore all went to the Raja of Pali and said: "Your son is about to mary this Brahman's daughter; we also will give our daughters in marriage to the twenty-three other Bhil chieftains of the neighbourhood." The Raja was pleased at this, and invited the neighbouring chieftains. When the day for the marriages drew near, all the Bhil chieftains, together with the Pali Raja and his son, assembled in the newly made undermined enclosure at Pali. Salkhoji Rathor and his son Shiyoji, with their men, arrived also, and alighted in the enclosure specially made for them. The Brahmans then commenced the marriage ceremonies, and plied the 48 Bhil chieftains and their followers with liquor, and when all were careless from the effects of drink they sprang the mine, while Salkhoji and his Rathors attacked any of their followers who were outside. The stratagem proved entirely successful, and not a man of the Bhils escaped. In this way was the Rathor sway first established in Western Marwar. Salkhoji now established himself at Pali. At this time, as mentioned above, Khergadh was the seat of government of the Dabhis and Gohels. The Dabhis were desirous to obtain the sole possession of the kingdom, and with this idea made overtures to Salkhoji and proposed that they should give a feast to the Gohels, and that then Salkhoji and his band should fall on the Gohels and kill them. Salkhoji agreed, and the Dabhis proposed to the Gohels to settle certain mutual differences by amicable agreement, and suggested that the tribes should feast together and drink kasumba in token of reconciliation. The Gohels agreeing, a day was fixed, and it was arranged that the Gohels should sit on the right of the table, and the Dabhis on the left. Salkhoji was informed of this, and instructed to kill those only who sat on the right hand. When, however, the tribes met and had eaten and drunken, Salkhoji considered that it would be better for him to enjoy a thornless raj, and, entering at the head of his Rathors, attacked both sides indiscriminately. Both Gohels and Dabhis made as brave a defence as was possible, but, taken as they were at a disadvantage, were unable to withstand the impetuous onslaught of the Rathors. The Patwi Kunwar of the Gohels, Sejakji, fell covered with wounds, but was miraculously carried off by an eagle and set down in Jhalawar, where his wounds were dressed and he recovered: shortly afterwards he obtained the favour of the Chudasama Ra of Junagadh (then called Jirangadh) and obtained a grant of some villages. One of the Dabhi chiefs, who contrived to escape from the massacre, established himself at Bhinmal, afterwards a possession of the Songarhas of Jhalor. After the death of Salkhoji, Shiyoji succeeded him. Shiyoji enlarged the possessions of the Rathors, but his most famous exploit was his encounter with the celebrated Lakha Phulani whom he slew at Atkot (now called Adkot), in Kathiavad. Shiyoji is said to have fought

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44 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. with Lakha on account of an old feud, and Viramji : Dalo and Viramji and the Johyas after also at the instigation of the king of Patan. this went to Johyavati, in the south of the In reward to Shiyoji for this service, the Panjab, to the north of J esalmer and Vikasovereign of Patan bestowed lands in Gujarat ner. While there, Dalo slew Viramji in a quaron him : these lands are still enjoyed by his rel. The wife of Viramji, who was pregnant, descendants, and are situated in the Radhan- fled, wishing to return to Khergadh, but ere pur Taluka. It is said that when the tide of she could reach that city the pains of labour battle turned in favour of Shiyoji, Lakha came upon her. She therefore alighted at the thus addressed the goddess of whom he was village of Kala u , under Thal, and put up at a devoted worshipper : the house of a Charan named Kachar, where Damaru DAka navajiyAM nahIM nezAne gaja she gave birth to a son who was named Chond. lAkho puche isarI tuM kema ubhI laja, This Chonda, when he grew up, became a most distinguished warrior, and, collecting Rajputs, The damru and dak * have not sounded, nor made numerons incursions into the territories have the banners fluttered. of the Indas. The Inda chief of Mandowar Lakhi asks the goddess, .Why dost thou gave a daughter to Rao Chonda. Chonda went to stand ashamed ? be married; at the head of 20,000 horse, and, after The goddess, who knew that Lakha's hour the celebration of the marriage, forcibly retained had come, replied: possession of Mandowar, expelling the Indas, je dana lakhIyA akSare so dana malIyA aja to whom, however, he allotted twelve villages in zIyA AgaLa zIva khaDo tA me ubhI laja, the vicinity of Mando war as maintenance. It was when Chonda was ruling at Man. The day which was foretold has this day do war that the old Charan of K a l a u visited arrived: Man do war and asked for admittance to the As Siva stands before t Shiya, therefore I Rao, And on being refused stood under the balstand ashamod. cony in which Rao Chonda was seated and imThe descendants of Shiyoji intermarried with provised the following lines :the Inda branch of the Parihar clan, but this cuMDA nAve cIta kAcara kAlAu taNA did not restrain them from enlarging their domains at the expense of the latter. Nine genera bhaDa beTho bhe bhIMta maMdovarare mAlIye // 1 // tions after Shiyoji, Viramdev and Malinath, the "O Chonda, do you not remember Kachar of sons of Salkhoji II., made numerous conquests. Ka lau, now that thou art securely seated in the Malinath was a worshipper of the Supreme lofty balcony of Mandowar." Lord, and did not meddle in matters of govern- Colonel Tod I quotes these verses, I venture ment, and the administration was conducted by to think, incorrectly, as Chonda nahin are chit Viramji in concert with Malinath's son Jagmalji. does not scan. It also would appear by my At this time the Johyas rebelled against the version that Kachar was the name of the Charan Padshah and came and sought sanctuary at of Kalan, and this is perhaps a more proKhergadh. Dalo, the Johya Chief, owned a bable rendering of the original. I do not mare of immortal breed: Jagmalji asked Dalo pretend that Shiyoji was positively the fourth for the mare, and on Dalo refusing to part with generation after Jeychand, but merely quote the her, Jagmalji prepared to attack the Johyas, legend for what it is worth. I can, however, and bad a skirmish with them, killing several attest the fact that Shiyoji's descendants still enof them. Dalo then took refuge with Viramji. Ijoy lands in Gujarat situated in Radhanpur Enmity now sprang up between Jagmalji and territory. NOTES ON CASTES IN THE DEKHAN. BY W. F. SINCLAIR, Bo. C.S. The following notes relate to castes observed authoritative, but are simply my contribution by me in the Puna and Solapur Districts. to the general stock of knowledge on the subThey do not profess to be either exhaustive orject. Most of the information presented, has * Musical instruments. Shiya is short for Shigoji. 1 Tod's Rajasthan, vol. II. p. 13.

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FEBRUARY, 1874.) NOTES ON CASTES IN THE DEKHAN. 45 been acquired in personal contact with the people themselves, and hardly any from Shastris or books. The following divisions are adopted for convenience: A. Brahmans. B. Shankarjatya, or races said by the Brah mans to be mixed, chiefly commercial. C. Military and Cultivating races. D. Parwaris, or dwellers without the village walls-commonly called Hindu out castes. E. Wandering castes. F. Hill or Forest castes. G. Musalmans. H. Parsis. J. Jews. K. Native Christians. A.-Brahmans. . l. The Chitpawan or Konkanasth Brahmans account for their origin by the following legend :- After Parasurama had reclaimed the Konkan from the sea, in order to populate it he restored to life a certain corpse that he saw floating in the subsiding waves; and from this reanimated ancestor are descended the Chitpawang, or race of the corpse. They are physically and mentally very high in the scale of Hindu humanity; often tall and well-formed, light in colour, and sometimes grey-eyed ; their appearance has given rise to many theo. ries of " Western blood," "arrival by sea," and the like, founded on mere conjecture. Their women are considered beautiful among natives, and some families are accused of making the marriage of their daughters a source of revenue. They are, as a body, remarkable for ability and industry in public affairs, and have, ever since the foundation of the Maratha empire, enjoyed a great share of the govern. ment of the country. When the power of their caste-fellows the Peshwas became supreme, this share grew to be nearly a monopoly; and to this day they hold, I should think, three-fifths of all non-hereditary appointments under Government, for which educated natives are eligible. Most readers of the Antiquary will be aware that the infamous Nana Saheb of Bithur was a Konkanasth Brahman, born near the foot of the Bor Ghat. They study the Som Veda, White Yajur Veda, and Rig Veda. The Kir. wants are said to derive their name from the occupation (which they do not now follow) of killing insects (kide) upon the leaves of the Betel vine (Chavica Betel). They read the Rig Veda, ent and intermarry with Chitpawans. 2. The Desasth Brahmans are those belong. ing to the open table-land above the Ghats, called in Marathi conversation Desa. They are of three main divisions :-Rigvedi, or Desasth proper; Yajurvedi; and Karhade. The Rigvedi and Karh Ade in many points resemble the Konkanasths, but are generally smaller of body, darker, and sharper of feature. They are as intelligent and industrious, and resent the claim of the Konkanasths to priority of rank, which indeed appears to be chiefly based upon the political power of the latter. They are numerous in the establishments of Government, and hold most of the Kulkarni watans or hereditary village-accountantships. They claim descent from the Rishis, or patriarchal saints. 3. The Yajurvedis do not often take service with Government. They are chiefly engaged in trade, and are apt to be looked down upon by thu castes above named, but do not admit in. feriority. They are in my observation) darker, the nose much less apt to be aquiline, and the whole physiognomy inferior to that of the handsome Konkanasths and acute-looking Rigvedis and Karhades. 4. The Devrukh Brahmans are chiefly agricultural. Their grand habitat is in the Southern Konkan, and I have only seen one or two in the Puna districts, where the other Brahmans professed to despise them. 5. There are in the Dekhan a good many Telangi Brahmans from the Karnatak, chiefly engaged in trade. They most resemble the Yajurvedis. 6. There are also many Kanojya Brahmans from Hindustan. These are chiefly sipahis in native infantry regiments and the police, or else subordinate employes upon the railway. These Hindustani Brahmans appear to have no scruples about accepting such inferior service as those of the West and South would consider disgraceful; and Brahman officials like to have them as subordinates; because they can perform for them some services which must be rendered by a Brahman. They are also favourites with recruiting officers, from their good looks and superiority in education and intelligence to those of inferior caste. Their custom of seeking

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46 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. employment in the Dekhan is very old. Kalu- ture, the practice of the law, and the more Angsha, the favourite of Raja Sambhaji, was of this licized branches of the public service. At the caste; and so was Ghasi Ram, the Kotval of same time they stoutly assert their equality Pana, lynched by Manaji Phakray and the with the other Brahmans, and actually assume mob of that city in the time of Nana Fadnavis. all the privileges considered sacred to the priest 7. The Hindustani Saraswat Brahmans are ly order. from a Maratha point of view indistinguishable 11. The son of a Brahman by a concubine of from the Kanojyas; but are, I believe, inferior to inferior caste is called in Marathi Vidur or Brahthe latter among themselves. I should here manzai (Sansk. Ambushta); this class do not remark that there is in North Kanara a race now, as enjoined by Manu, of necessity follow called Saraswat Brahmans who appear to be the medical profession. They are generally more like the Telangis. I am told that a great engaged in trade, and take a respectable posimany of them are clerks in Government employ |tion among the commercial classes. Amongst there, which the Hindustani Saraswats never all the Brahmans of Western India the profesare; and, as far as my observation goes, all re- sion of a priest is little honoured. The spirimarks made about the Kanojyas apply to them tual counsellors of certain great men have been too. Both Kanojyas and Hindustani Saraswats held in high consideration, but those who gain make a pretence of keeping their women, who are their living as celebrants of worship are seldom sometimes very beautiful, "parda nashin," or much thought of. The Western and Southern veiled; while the Western Brahmans allow them Brahman's, as already mentioned, will not "take the fullest liberty. Education is very rare among the belt" as soldiers or peons ; or, if they occathe females of any race in Western India. The sionally accept of such employment, it is upon exceptions will be noticed as they occur. These the understanding of speedy promotion. The Hindustani Brahmans are apt to be a bad lot. Hindustanis, on the other hand, will serve Many of them, no doubt, are refugees, and they even as ballastmen; and I have known them to are, as a body, more often implicated in crime be smiths. They are all glad of service as than any of the other educated races. I have writers and native officers; and I believe the known them to be Thags, and no race in the exclusion of the Yajurvedi Desasths from the native army had a greater share in the treason public service to be more due to the jealousy of 1857. of the other castes than to their own "nolo 8. There are in Puna one or two families of episcopari." I know one Desasth of good Brahmans calling themselves Gaudas, who told family, who is a horsebreaker at Poona, and me that they came from Kashmir a few genera- a very good one, the occupation having detions back. They are mostly in Government scended to him from a father and grandfather employ, very respectable and intelligent, and do who had served in the Marathe armies. None not confine their women. of them object to the use of arms in battle. The 9. There are also a few Nagar Brahmans last Peshwa is said to have been the best spearfrom Gujarat, engaged in trade. This caste, man in the Gangthadi (valley of the Gangi or which I believe to be of great consideration and Godaveri, near Nasik). I have seen a Desasth power in its own country, is here unimportant, kill a snake, and this not in self-defence; and and I am acquainted with no details about them. I know another who has shot a tiger or two. 10. All these castes look down upon the It has always, however, been deemed impious Shenvi Brahmans of the Konkan, a peculiar in Maharishtra to kill a Brahman by open caste who differ from the rest in eating fish. violence ;" wherefore the Peshwa's government They are denied to be Brahmans at all, to pos- used to make away with Brahman prisoners, sess the six privileges of expounding the Veda, chiefly by putting too much salt in their bread, &c., and are regarded with extreme jealousy and a procedure which relieved them of their dislike. It is perhaps for this reason that the enemies, and which appears to have been conShenvis, as a body, have shown & considerable sidered no breach of the sanctity of the victims' tendency towards European science and litera- caste.

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FEBRUARY, 1874.] WEBER ON THE KRISHNAJANMASHTAMI AN INVESTIGATION INTO THE ORIGIN OF THE FESTIVAL OF KRISHNAJANMASHTAMI Translated from the German of Prof. A. Weber. (Continued from page 25.) The question now presents itself, as to what Christian land we are to think of as the Svetadvipa of the legend. As the journey is by sea, we must take the nearest, Alexandria. Lassen (II, 1100) prefers Parthia, "because the tradition that the apostle Thomas preached the Gospel in that land is an old one;" but I am unable to see how that can turn the scale one way or the other. The connection with Alexandria by sea is relatively the easiest, and we have documents of all sorts in sufficient number to prove that there was a brisk traffic by that route. Direct proof for this supposition there is none. We can therefore only posit it as a probability. The case is somewhat better when we proceed to ask to what date the pilgrimage to the Svetdvipa is to be assigned. We can answer with confidence that it must of course have been at some adate previous to Muhammad; i. e., as far as Alexandria is concerned, before the year 640, in which it was taken by the Moslems. But can we define the time more closely? Here it would be of great consequence if we could find reason to suppose that the festival of Krishna's birthday, which is the starting-point of our investigations, and the pictorial representation of him as a suckling at the mother's breast, which forms an integral part of that festival, came to India as early as the journey of Narada. For the picture could have been taken over only at a time when "the Madonr'a and Child" had already on their side won a firm and sure place in Christian ritual. But the legend of the Mahd Bharatat contains, as might have been expected from its character, nothing of the kind, and we cannot therefore avail ourselves Conf. the previous note on the identity in Kalidesa's time of Vishnu and Krishna. In the account of the ten avataras of Vishnu which follows immediately after, Satvata (Krishn) is spoken of only as a warlike hero who came into the world to conquer numerous demons and assist the Pandavas. It is true that Kansa is at the head of these demons (the account begins M. Bh. XII. 12953: dvaparasya kaleschaira samdhau paryavasanike | pradurbhavah Kansahetor Mathurayam bhavishyati), but no details are given of the way in which he "appeared." II give the chief passages from Piper. "This omission of Mary (from a representation on Roman sarcophagi of the infant Christ) serves to prove how far from prominent the honour paid to her was at that time, that is, in the fourth century. And we know from other sources that the epoch of the Nestorian controversies which circled round the name Mother of God' (Beorokos) was the decisive one for the Maria-cult. The first Maria churches in Christendom were built at Rome and Constantinople immediately after the condemnation of Nestorius (who was not willing to use that name without a reservation) and the recognition of the title by the general council of Ephesus in the year 431. 47 of such an argument in fixing the probable time of Narada's journey. But we may make use of such a chronological argument when we consider the birthday festival itself, and the way in which Krishna is represented in it. Here, however, we are on the strange ground of Christian archaology, and must try first to learn our way a little. According to the view hitherto almost universally accepted, the "Madonna with the Child" is a subject little known to the early Christian centuries. According to Piper's representation, for example, the adoration of the Virgin was even in the fourth century far from prominent, and we are to date its decisive introduction from the Nestorian disputes in the fifth century. The S. Maria Maggiore church, built by order of Sixtus III. (432), after the council of Ephesus in honour of Maria GeoTOKOS (Mother of God), which still exists, and is adorned with mosaics of the same date representing "the beginning of the life of the Lord," from the Annunciation to the scene in the Temple, has no representation of the birth itself. And in fact the birthday of Jesus began to be celebrated after the fourth century. Haas, in the Mittheilungen der K. K. Central Commission zur Erh. der Baudenkmaler (1,859 pp. 208, 209), bears similar testimony. So does Mrs. Jameson in her praiseworthy book Legends of the Madonna as represented in the Fine Arts (2nd ed. London, 1857). And Mrs. Jameson discusses the very representations with which we are concerned here, those in which the Madonna is suckling the Child, and refers them directly to the Nestorian controversy. For Nestorius, the Patriarch of Constantinople, asserted that the Virgin Mary The church at Rome still stands. It is the Church S. Maria Maggiore, and is adorned with mosaics of that date, the oldest church pictures extant, in which the first part of the life of the Lord is represented, from the Annunciation to the scene in the Temple. The birth is not among these scenes, and in the adoration of the wise men the infant Christ. And is sitting, not in the lap of the holy Virgin, but alone on a throne; which is a departure from the traditional representation of the oldest Christian art, as we find it on sarcophagi and in the pictures on the walls of the catacombs. And the representation of the birth of Christ in general is rare at this date; it is found, among the many Roman sarcophagi, as we have shown above, only on two, and on the two sarcophagi from Milan and on one at Arles. This is of doctrinal importance, not so much as regards Mary, but on account of the conception of the person of Christ himself and of the whole work of redemption, and this prominence of the end of his life as contrasted with the beginning corresponds exactly to a similar phenomenon in the sacred calendar, where it is still more surprising. The celebration of the death and resurrection of Christ weekly every Friday and Sunday, and yearly at Easter, dates from the second century, while the birth of the Lord was first celebrated in the fourth."

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48 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. was the mother of Christ's human nature only, not of his divine nature; while Cyril of Alex. andria, and the synods of Alexandria (430) and of Ephesus (431), maintained that she must be considered the Mother of God, Beotokos, deipara, against the heretical doubts of the Nestorians, who exclaimed in the latter council (p. 63), "Can we call him God who is only two or three months old, or suppose the Logos to have been suckled and to increase in wisdom?" The representation of the "Virgin in the act of suckling her Child" appeared, according to Mrs. Jameson, the most fitting symbol of the holy Mother of God, and the picture of the Madonna with the Child became the symbol " which distinguished the Catholic Chris. tian from the Nestorian dissenter" (p. 60). So much was this the case that "every one who wished to prove his hatred of the arch-heretic exbibited the image of the maternal virgin holding in her arnus the Infant Godhead, either in his house as a picture, embroidered on his garments, or on his furniture, on his personal ornaments-in short, wherever it could be introduced." The oldest representations which Mrs. Jameson can adduce in proof of this are mosaics from the eighth century, as she asserts, and these only in the West, the raid of that time (726-840) against pictures having destroyed the pictures of the old Greek churches. We must notice, however, in connection with this point, that the very work which Mrs. Jameson adduces as the oldest representa tion of the " Madonna Lactans" (the Madonna suckling), the mosaics, namely, on the facade of the portico of S. Maria in Trastevere,t are ascribed by Kugler, in his Handbuch der Malerei (2nd ed. by Burckhardt, Berl. 1847) I, 271, to the years 1139-53, so that it belongs not to the 8th, but to the 12th century, and that all her other examples date from the best period of the Renaissance ! And the facts of the case are against the special weight which Mrs. Jameson lays on the idea that the representation in question of the Madonna must be looked on as the visible form of a theological dogma," as a protest against Nestorianism. For it would be more reasonable to suppose that a purely human representation of this kind would be used as a symbol by those who were of opinion that the Virgin Mary was the Mother of Christ considered as a man, but not the Mother of Christ considered as God." And in fact Mrs. Jameson herself gives as the reason why the older, .purely human, representation of the birth of Christ ceased after the 14th century, that "it gave great offence." The greatest theologians insisted that the birth of Christ was as pure and miraculous as his conception, and it was considered little less than here. tioal to pourtray Mary reclining on a couch as one exhausted by the pangs of childbirth, or to exhibit assistants washing the heavenly Infant. [Compare what Piper says as to the way in which the human element is kept in the background in the oldest representations of Christ, p. 49.) Nor did the Nestorians absolutely deny to the Virgin the name Deorokos; they only used it with reservo, for fear of abuse : conf. La Crozo, Hist. du Christianisme dans les Indos, p. 36(the Hague, 1724). Cosmas Indicopleuster, although a Nestorian, as La Croze (pp. 97.36) admits, expressly gives her this title (p. 260, ed. Montfaucon in the Nova Coll. Patrum, tom. 2). And in the Gospel of the Childhood of Christ, which H. Sike (Utrecht, 1697) edited in Arabic and Latin, and which, according to La Croze (p. 31), is the work of a Nestorian, the infant Christ is, in the 3rd chapter (vide Fabricius, Codes Apocryphus Novi Testamenti; Hamburg, 1719, p. 170), expressly represented as drinking at Mary's breast, infana fascio involutus divoe matris sme tubera sugebat, in We find," says she (p. 61)," the primeval Byxantine type, is seated on a throne, wearing a rich crown, a queen of or at least the exact reproduction of it, in the most ancient heaven. The infant Christ stands upon her knee: she has Western churches, and preserved to us in the mosaics of one hand on her bosom, and sustaina him with the other : Rome, Ravenna, and Capua. These remains are nearly all (1) On the facade of the portico of the S. Maria in of the same date, much later than the single figures of Trastevere at Rome the Virgin is enthroned and crowned Christ as Redeemer, and belonging, unfortunately, to al and civing her breast to the child. This mosaic is of later lower period and style of art. The true significance of the date than that in the apsis, but it is one of the oldest representation is not, however, left doubtful; for all the examples of a representation which was evidently directed earliest traditions and inscriptions are in this (p. 62) agreed, against the heretical doubts of the Nestorians. The Virgin that such effigies were intended as a confession of faith, an in the act of suckling her child is a motive often since acknowledgment of the dignity of the Virgin Mary as the repeated, when the original significance was forgotten." "Sancta Dei Genitrix," as a visible refutation of the "infamons, iniquitous, and sacrilegious doctrines of Nesto + Vide Bunsen, d. Basiliken des Christl. Rom., Munchen, rius the Heresiarch." 1842, pl. xliv. The oldest representations of the kind are. - In the library at St. Galle (No. 53) there is an Evan. geliarium ascribed to the Abbe Tutilo (+ 912) with ivory (1) The mosaic of the Cathedral of Capua ; .... the boards, the upper of which shows Christ on a throne sur Virgin ia seated on a rich throne, Christ, seated on her rounded by cherubim and the Evangelist, below which on knee and clothed, holds a cross in his left hand; the right the one side there is a mother in a half-recumbent position is raised in benediction. hushing her child. Conf. the copies in E. Forster's (3) The next in date which remains visible is the group Denkmalen deutscher Baukunst Bildnerei, etc. 1, 7, in the in the apsis of S. Maria della Navicella (Rome), executed me writer's Gesch, der deutschen Kunst (1800) I, 34, and about 820 ... Maria on a throne .. the infant Cbrist in Otte's Handbuch der christlichen Kunstarchaologie 18 seated in her lap and raises his hand to bless the wor. (Leipzig, 1867). p. 658 (132). This, however, 18 not the shippers : Madonna Lactans, but, according to E. Forster, "Tellus (3) p. 63) In the Santa Maria Nora (Rome) the Virgin with the horn of plenty and a child at her breast."

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FEBRUARY, 1874.) WEBER ON THE KRISHNAJANMASHTAMI. proosepi repositus. Another consideration against Mrs. Jameson's view is that this representation of the Madonna coith the Child is in fact found in India, and something like it in China; while we know that the entrance of Christian ideas into India and Chinn, 80 far as it is to be referred to the older missionaries of the Middle Ages, was brought about by the Nestorians. Of course we must remark here, on the other hand, that the influence of their opponents must not be underestimated. In the list of the dependencies of the Constantinopolitan diocese, for which we are indebted to Nilos Doxopatrios in the 12th century, we find that formerly the Patriarch of Antioch had under his charge the whole of Asia, including India, "wbere even now he nominates the Catholicus of Romogyri." And in the case of India at least we must look on Alexandria as the chief source of Christian influence, whether directly by Christian messengers, or indirectly by Indians who had come there to trade, or from some spiritual want; and it is in Alexandria, according to Mrs. Jameson's view, that we are to look for the peculiar locale of the group of the Madonna and sucking Child. For, in her opinion, it is to be referred to an Egyptian model," the Egyptian type of Isis nursing Horus" (Intr. p. xxii.), with which Cyril, "who was so influential in fixing the orthodox books," must have been acquainted, since he had passed the greater part of his life in Egypt." That the Madonna-cult has some connection with the worship of Isis, which took such a high place in the Roman time, has often been suspected, and the consideration just mentioned may be taken as a new motive in the calculation. Nor is this idea of Mrs. Jameson's new. Twenty years before it was put forth and defended by Raoul Rochette in his very interesting paper "Discours sur l'Art du Christianisme" (Paris, 1834), pp. 33, 39. Unfortunately he gives no example of a Byzantine group of the Madonna Lactans" of whose dato we can be certain, and my want of acquaintance with this field makes it impossible for me to supply this defect. We can scarcely suppose that a man like Raoul Rochette would have advanced such a supposition without a substratum of fact. The defect is, however, the more to be regretted, because, as we shall see in the sequel, one of our Indian pictures which represents "Krishna drink. ing from his mother's breast" bears a remarkable resemblanco to the Egyptian picture of " Isis nursing Horus." The existence of Byzantino media would be of service in explaining what must be obscure in the absence of such media. A hope which I cherished with reference to this point has unfortunately been disappointed. Remember. * The Gothaartcabinet in the decal castle of Friedenstein hne in ita Chinese division three small statuettes cut out of soap-stone, which are called in the catalogue (Nos. 835, 809, 906) " Tien han mother of heaven) of Shingmu (holy mother)," and represent a female figure who bears a child in her lap and stands ou a lotus. The notice in the catalogue is taken from a popular work on China, in which it is stated that among the numerous idols in tbe Buddhistie and other temples is one which cannot fail to interest a Christian, and his curiosity will be heightened by the account the bonze gives of this object of his worship. It is a feveale figure which generally bears an infant in her arms, and is called Tien haa (mother of heaven) or Shingmu (heavenly mother). The greatest care is taken to preserve this image: it is generally found, with a green veil over it, in a niche behind the altar, and a halo round her hemel." Ac. cording to Gatzlaff in J. S. Davis's China (translated by Bazin, Paris, 1837) II, 49 ff., we must assume a Nestorian origin for this Tien bau and Shingmu, while others are inclined to date them from the time of the Portuguese. There is the same controversy about the monument of Binganfa, which pnrports to date from the year 781, and has been often described : compare Salisbury in the Journal Am. As. Soc. III, 401 fr. 1852. However the controvery about the authenticity of Singanfu may be decided. it is impossible to deny the existence of early Christian Nestorian missionaries in China: conf. La Croze, p. 48; Salis. bury. 7. That the Chinese themselves see the analogy be. tween their queen of heaven and the Virgin is evident from the Chinese description of the earth, of which Gutalaff gives an scout in the z. der D. M. G. VI, 577. where it is muid of the Catholica (Ms contrasted with the teaching of Lather) that "the latter pray most to the mother of Jesus, MA, who is the queen of heaven." Gutzlaff adds the remork that "the Chinese have also a goddess called Ms, or Matsupa, to whom they pray." We may contpare also the worship of the goddess Kouan-yin, to whom, according to the Marquis de Courcy, L'Empire du Milieu (Paris, 1867), p. 262, numerous altars are dedicated in China, and who is the divine symbol of justice, compassion, and om. nipotent intercession, and is sometimes represented with little child in her Arms, bestowing blessings ou an. fruitful women. She is, remarks the author, not to be confounded with the "Qaeen of heaven, Tienbeon, to whom the shipmen and passengers offer their prayers, and whose image is placed on board all Chinese vessels. Conf. with regard to Kouan-yin and her partly Buddhistic-Indian origin, Beal's interesting article in the Jour. R. As. S., New Series, II, 403 ff., especially p. 424, where she is called "the great Manes," which Beal "has no doubt refers to the Persian Manes, the founder of the Manichon weet." That the borrowing of the representation in question, if it is to be looked on a borrowed, as appears probable to me, goes back to the first period of the Middle Ages, is confirmed by the fact that it has become incorporated with the reli. gious system of the Chinese, while the relics of missions of more recent times have quite another character: conf.: e. g., what is said about the Srieso in Birma in the Z. der D. M. G. V. 263: "they honour as the highest beings Juva and his son, andthe mother of the latter." Dr. Bastian calls my attention to the fact that a group of a goddess with a child at ber breast is found also in Japan : she is called there Kisiboxin, or Schin-mu t'ien, "goddess, mother of the Daityas :" see Siebold, Nippon, tom. V, VI, p. 93 (and the Atlas, tom. V, tab. XXIV, fig. 445 and 294) : accord. ing to the Japanese legend she was converted by Buddha. and in her joy at finding again the youngest of her thousand sons vowed to protect Buddhism, to give ehildren to the childless, and to guard women in delivery." Clearly place called Ramagiri is meer here: but whether it be the Bamagiri of the Meghaduta (,1) is another question. I am indebted for the communication of this page from Stephanus Le Moyne, tom. I, 3. var. sacr. p. 219, to our honoured colleague Parthey: see his paper Hieroclis Syneodemus, etc. Berlin, 181, p. 271; and compare also Fabricius, Bibl.-graeca, Hamburg, 1708, vol. III, p. 85. Compare also pp. 58, 59: "It is as easily conceivable that the time-consecrated Egyptian myth of Isis and Horus may have suggested the original type, the outward forin, and the arrangement of the material group, as that the classical Greek types of the Orpheus and Apollo should hare furnished the early symbols of the Redeemer ss the good Shepherd."

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50 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. ing the tenacity with which the Gaeco-Russic Church has in so many points clung to Old Byzantine types, I asked my honoured friend Schief- ner in St. Petersburg for information with regard to some Graeco-Russic representations of the "Madonna Lactans." By his kindness I received general information on this point from the Kais. russ. Staatsrath Wladimir von Stasow, to whom I offer my heartiest thanks. The purpurt of it is that such representations of the Madonna with bared breast are in Russian art, as well as in the Old Byzantine, on which exclusively the former is based, extremely rare, and almost always of very late date, -the 17th or 18th century,--and due to Western influence. To the kindness of Herr von Stasow also I am indebted for a copy of a picture of the kind from the cloister Karyais on Mount Athos, painted on a wooden tablet executed by Herr Prochorow, member of the Archeological Society in St. Petersburg, after a copy taken on the spot with the help of photography by one whose early death we have to deplore-Sewastjanow, well known as tho photographer of the Athos MS. of Ptolemaeus. Herr Prochorow remarks that this picture bears traces of a Western Catholic influence, in opposition to the Madonnas of the Rnssian Church, which fixes it for the second half of the 16th century in Russian pictures, namely, the Madonna does not bear on her head a crown supported by angels: and the sequence of the letters o (he that is) in the nimbus round the head of Christ is different in Russian pictures, being in them name-son of his should visit the cloister, to whom they should give the picture to protect him on his journey. This he takes from a letter of the Servian archbishop, the original of which is apparently still preserved at Karyais, of which Wesmin had only read a copy. Domenique Papety (Revue des Demu Mondes, 1847, XVIII, 769-89) compares the holy pictures of Mount Athos only with the oldest Italian mosaics, as old as those of S. Maria in Trastevere, that is, he considers them as Old By zantine (he is not, of course, speaking expressly of our picture). In whatever way the question of the antiquity of this picture may be decided (and Hotho and Waagen, who have kindly communicated their views to me, agree with Von Stasow and Prochorow that it cannot be earlier than the 19th century, adding that it is apparently much later), there is in the picture itself nothing marked enough to prove Raoul Rochette's (and Mrs. Jameson's) derivation of the "Byzantine type" of the Madonna Lactans from the Egyptian group "Isis nursing Horus." The arrangement in the two subjects is completely different. We must aid that Raoul Rochette is of opinion (p. 34) that the picture of "the Virgin with the Child" was proposed by the Council held at Ephesus against the Nestorian heresy "for the adoration of the faithful under a specific form," but he denies that the representation originated with the council, since more than one of the Christian sarcophagi of the Vatican are of an earlier date, though he adds that our group is extremely rare in the pictures of the Catacombs. Strangely enough, there have recently been found among these some representations of the Madonna with the Child, and especially of the Madonna Lactang, which claim a date much earlier than any controversy between Nestorius and Cyril. In the Imagines Selectae Deiparce Virginis from the Catacomb pictures published by De Rossi, there is, among several groups where the Madonna holds the Child in her lap, a fresco in which where it is feeling for her breast, which, however, is covered. This comes from the Cemetero di Priscilla, and is ascribed by De Rossi, vide 14-19 of the French text that accompanies the tables (Images de la T. S. Vierge Choisies dans les Catacombes de Rome), and his remarks in the Bulletino di Archeologia Cristiana, 1865, pp. 25ff. (there is an engraving of the group on p. 27), for manifold reasons, "tolti dalla stile, dall' arte, dalla storia, dalla topografia, dalla epigrafia del | luogo," to the first decade of the second century. Nay, he thinks it may be contemporary with the hand. This too remained in the cloister Mar Saba from the 8th to the 13th century.) A copy of this kind may be seen in Beard's Historical and Artistic Illustrations of the Trinity (London, 1846), to which it is the frontispiece, with the title "Mary with three hands holding the infant Jesus, with a nimbus of three raye-types of the Trinity.".. while here it is o >>). The Athos tradition, it is true, as Schiefner kindly tells me, puts the picture as early as the 6th century (Schewyrew, p. 3). In a Russian work, The Life of the Most Holy Madonna (St. Petersb. 1860; 270), we are told that it canne from the cloister Mar Saba at Jerusalem, whence it is said to have been brought by the Servian Archbishop Saba to Karyais, the chief town on Athos. Further details with regard' to it are given by Simon Wesmin, who died as a monk on Mount Athos in 1843, in the new edition (St. Petersb. 1865) of his collected writings published under the title" Collection of the Writings and Letters of Swjatogorez to his Friends about the holy Mount Athos, Palestine, and the Russian holy placer" (IL. 138). According to him the picture existed in the lifetime of the holy Saba himself (in the fourth year of the reign of Justinian) in his cloister, and he prophesied that one day a And along with it a three-handed figure of the Madonna. (St. John of Damasius, who had taken the sacred images under his protection against the Emperor Leo, was reft of his hand by the Emperor's order; it was cut off, but grew again at night after he had prayed to the mother of God. Out of gratitude John gave the image silver

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FEBRUARY, 1874.] WEBER ON THE KRISHNAJANMASHTAMI. 51 action of Flavius Augustus in the first century, and so contemporaneous, or nearly so, with some of the Apostles. And Rossi's opponent P. Garucci, who attacks him vigorously on account of the figure which De Rossi supposes to be Joseph or the prophet Isaiah, but which Garucci takes to be Balaam, "il profeta della stella," raises no opposition to this date. The Abbe Martigny also, in his Dictionnaire des Antiquites Chretiennes (Paris, 1865), p. 659, agrees with them. Abbe Archangelo Scognamiglio, who edited the picture with another at the same time as De Rossi (Notices sur Deu. Catacombes ; Paris, 1863) starts with the same as. sumption. Lastly, our own Hase, to whom we are so much indebted, though in the eighth edition of his Kirchen geschichte (1858) he was still of opinion that "the Mother with the Child " was not painted until after the Nestorian controversy, has now modified, at least, this view, on the ground of De Rossi's statement, in so far as to say that the pictures published by De Rossi "seem to belong to the time before the synod at Ephesus." * Now in this picture from the Catacombs there is no leaning whatever to the Egyptian type of "Isis nursing Horus." It is of independent classical beauty, and carries no proof with it of the cor. rectness of Raoul Rochette's view with regard to the Byzantine pictures of which he speaks. It follows, however, from this discovery of De Rossi's, that representations of the infant Christ at the breast of the divine maiden existed in the second century. And if I, on my side, can point to a second picture of the kind whose date--the 12th century-is certain, in the church of S. Maria di Trastevere, then though the space between remains unrepresented, yet the possibility that such a representation may have found its way to India as early as the first century is established. This does not, of course, give us the date at which the borrowing actually took place, but a terminus a quo, a point before which it could not have taken place. Now this is only one part of the question we are dealing with, which has to do with a much wider circle of representations. The pictures of the fes- tival of Ktishna's birthday show in their other details special analogiest to Christian subjects, and especially to the festival of the birth of Christ. They imply unmistakably its yearly celebration as a recognized part of the Christian ritual. This gives us a second and surer terminus a quo. According to recent investigations into the festival of Christmas, vide Piper in his Evangelischen Kalendar for 1856 (pp. 41-46), it is established that it had no firm footing in the first three centuries of the Christian era. I It came into prominence for the first time with the victorious position of the Church in the fourth century;" and the oldest document which speaks of Christmas as at its present date, the 25th December, is a Romish calendar of festivals in a chronological work. Bishop Julius (1352) is supposed, according to a very untrustworthy tradition, to have introduced it; it was at least celebrated in the time of his successor Tiberius (352-366). "The festival then came from the West to the East. From a sermon of Chrysostom's preached in Antioch in the year 386, we see that it had begun to be celebrated there within the last ten years, though it was then, not without some objections being raised, almost universal.. In Alexandria there was, it is true, a celebration of the birth of Christ, but it was held at the same time as that of his baptism, on the 6th of January; the independent and exclusively Christmas festival on the 25th of December took its place shortly before the year 431." (Piper, as before, p. 82.) When we consider that the namakaranam, the giving a name, forms an integral part also of the celebrating of Krishna's birthday, we are strongly induced to pat' the borrowing at the time during which the custom peculiar to Egypt obtained "of celebrating on the 6th of January the birth and baptism of Christ," that is (vide Piper, p. 44), the time from the second half of the fourth century till the year 431, when the celebration of the birth alone on the 25th December took its place. Or if this period, which suits admirably the dates that follow from the position of Krishna in Indian literature, seems too short, we may extend it to * See Handbuch der protestantischen Polemik, 2 of the black half of srdvana (July-August) or, according Aufl. 1865, p. 318: "Some of the pictures of the Madonna to the Vardha-Purana, the twelfth of the white half of found in the Roman Catacombs seem to belong to the time ashodha (June-July). before the synod of Ephesus." According to Clemens Alexandrinas (beginning of the third + May not, e. g., the star which led the three Magi be century), there was in his time (see Piper, p. 43) a great connected with the great importance attached at the festival variety of opinion as to the birthday of Christ. He himof the Krishnajanmishtami to the conjunction with Rohini? self puts it at the 19th of November, others took the 20th I Origen in the third century, and Arnobius in the of May, others the 19th or 20th of April. One party debeginning of the fourth, wage war against all birthday cided in favour of the 28th of March (Piper, p. 53), another celebrations; the latter especially against the pagan custom in that of the 5th of January, while the 6th of January of celebrating the birthdays of their gods. They could was chosen by Ephraim the Syrian and the Egyptians of the scarcely have done this if it had already become the custom second half of the fourth century. The 25th of December to celebrate the birth of Christ (Piper, pp. 52, 55). was fixed long afterwards from Rome as the dies natalis 6 I cannot of course hazard any hypothesis as to what invicti, scil. solis (the birthday of the unconquered sun) may have induced the Indians to fix as the date of the because the Conception had been resigned to the spring festival, instead of the 6th of January (nenrly corresponding equinox. the 25th of March, as the day on which the world to the last onarter of pausha), the last quarter the eighth lwas made: Bee Piper, pp. 45, 46, 55.

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52 THE INDIAN ANTIQUARY. (FEBRUARY, 1874. the year 640, with which the conclusions we have drawn from the age of the Indian texts which describe the festival of Krishra's birthday agree very well. In the train of this festival we must suppose that the other legendary matters came to India which are found in the accounts of the Harivania and of the Jaimini Bharata, in some interpolated passages of the Mahd Bharata, in the Puranas, especially the Bhagavata Purana and its offshoots, which describe and embellish the birth and childhood of Ktishna with notices which remind us irresistibly of Christian legends. Take, for instance, the statement of the Vishnu Purana (Wilson, p. 506) that Nanda, the fosterfather of Krishra, at the time of the latter's birth, went with his pregnant we Yaboda. to Mathura "to pay his taxes" (conf. Luke u. 4, 5), or the pictorial representation of the birth of Krishna in the cow-stall or shepherd's hut, that corresponds to the manger, and of the shepherds, shepherdesses, the ox and the ass that stand round the woman as she sleeps peacefully on her couch without fear of danger. Then the stories of the persecutions of Kansa, of the "magsacre of the innocents," of the passage across the river (Christophoros), of the wonderful deeds of the child, of the healing virtue of the water in which he was washedt &c. &c. Whether the accounts given in the Jaimini Bharata of the raising to life by Krishna of the dead son of Duhsala, of the cure of Kubja, of her pouring a vessel of ointment over him, of the power of his look to take away sin, and other subjects of the kind, came to India in the same connection with the birthday festival may remain an open question. Their Christian origin is, however, as certain as the assumption that (Ind. Stud. I. 423) the later, exclusively monotheistic direction of the Indian sects, which honour a distinct personal God, pray for his grace and believe in him (bhakti and braddhd), has been influenced by the acquaintance the Indians had with the corresponding doctrines of Christianity; or in Wilson's words (Mrs. Speir's Life in Ancient India, p. 434; compare my paper on the Ramalap. Up. pp. 277, 360) " that the remo. delling of the ancient Hindu systems into popular forms, and in particular the vital importance of faith, were directly influenced by the diffusion of the Christian religion." Now if the Christian Church furnished legendary matter for the Krishra-cult in particular, and for the development of Indian sects in general, it was only making & return for the numerous subjects and motives which, as we know, were taken from India in the early centuries, and found a place in the pictures and ritual of the Christian sects, especially of the Gnostics and Manichaeans, but also of the orthodox Church. Buddhism more than all the others showed fruitful missionary activity in this respect : conf. on this what I have said in the Ind. Skizz. p. 92, Ind. Stud. III, 119. In the latter of these passages I have acceded to Hardy's view (Eastern Monachis, p. 416) of the Indian origin of the nimbus. But L. Stephani's paper on the Nimbus and Orown of Rays in the Works of oud Art has made that doubtful again, and the reverse is perhaps the truth. On the other hand, a philological conjecture, which I may give here, has occurred to me in support of the Indian origin of the rosary, which I am inclined, with Koppen(die Rel. des Buddha, II, 319), to derive from Siva's garland of skulls (conf. Lit. Oent.-Blatt. 1859, No. 41, p. 650). The name rosary was perbaps a mistranslation of the Indian word japamald by some one who took it as japdmdud and connected it with japd, a rose. The formation of the rosary from rose-leaves took its origin in the name, was not the reason of the name. * In these foster-parents to whom Krishna the young prince of an old warrior race is entrusted, as in the transsetion itself, the legend may have preserved traces of the later origin of the conception and worship of Krishr's as an effeminate shepherd, which is such a marked contrast to his older position as a warlike hero and semi-divinity. Conf. the Arabian Gospel of the Childhood of Christ, cap. 17 . Fabricius, p. 180ff. The water in which the Mahlrjus in Bombay wash is represented as possessing healing power. I In the Gospel of the Childhood of Christ edited in Ars bie and Latin by H. Sike (Utrecht, 1697) there is (cap. 40-51) an amplification of the legend of the appearance of the young Jesus in the temple which reminds tus of the examination in all branches of learning which Buddha had to undergo. (See Lalitavistara, cap. X.). Baddha is said to have been attended by an appearance of glory extending six cubita over his head. Beo Kopen, die Religion des Buddha, I, 509; Burnogf, Lotus, p. 617 (the 38th anayanjana), 620. The Jainas observe nothing of the kind of their founder MahAvira, see my paper on the Bhagouati, 2. 806, 811, for the comparison of his head to a perusol cannot be taken in that way, and the glory of his face furpassing that of the full moon" does not neces. sarily imply s nimbus. It was not, according to De Rossi (Images, P. 20), till the second half of the fourth centary that the figure of Christ had the nimbus round the head. Conf. also Didron, Iconographie, p. 90 ff.. Besides akshamaia, akshastirl, ja pam014 (conf. Jafadhara in sk. under akshasutrd), the rosary is also called rudr 4 kshamal, and is indispensable at the Siva. puja : Yatha Lingopurone. vind bha smatripundrena vina rudraksha malayal karoti ja pahomddi tat sarram nishphalam bhavet.ll It was also, but not in the earliest times in which small staves were employed for a similar purpose, see Hang on the Aitar. Br. pp. 238, 239; Pet. W. V. under kta), nsed to guard against omissions in the Vedicstotrasand fastrastide Bebol. to Katy. 95. 4. 23. The oldest mention of it in the text in. cloded under the Veda I remember is in Ath. Par. 43. 4, 11: gdyatrdakshamalayam sdyampratah latim j pet,"morning and evening one should pray a hundred gayatris on the akshamaid.-What is said in sk. of the one to fourteen muhha, i.e. aya, of the akshasutra, agrees exactly with our rosary, which generally has a larger bead after every ten small ones. Dr japdmald may have had at that time a form japamaid, in accordance with the shortening of the feminine 4 or at the end of the first part of a compound, which is found in the Magadhi of the Jainus (nee my paper of the Bhogoratt, 1, 407) and in the Prakrit of Hala, in which care the two words would be identical.

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FEBRUARY, 1874.] A RUDE STONE MONUMENT IN GUJARAT. 53 ORIGIN OF THE NAME KUMBHAKONAM. BY THE REV. F. J. LEEPER, TRANQUEBAR. It is thus related in the Sthala Purana : "When place to place arrived at length at the spot where the Deluge commenced, men, mountains, birds, the jar was. For a distance of three kos all round, &c. were covered over by water; the stars, sun he found it illuminated, and, being astonished, he and moon were invisible; but on the great Mount let fly an arrow at the jar, but it glanced off"; this Meru there was a strong wind, and the jar con- he did seven times but with no result: he then taining the elements of creation having the placed five thousand hunters at three of the earDarba grass underneath it, and, being hung in a dinal points, while he stayed at the fourth, and hoop (as articles usually are suspended from the sent a messenger, Eka Bana, but without sucrafters of native houses), began to move, and cess. Siva (the hunter), now becoming enraged, floated to the southern side of Mount Meru, and tells the messenger: 'Remain here; see, I will go the grass underneath dropped to the earth. This and break the jar in pieces with an arrow and grass became invisible, and the place it lay on will return. If I do not, I am no hunter. He was considered more holy than any other. Where now took an arrow, so as to frighten the earth, to it fell, a linga grew, and a vanney-tree full of make the sea to roar, and all the world to be in leaves and buds. And the seven virgins wor. darkness, and he broke the jar with it. And the shipped the linga originating from the Dharba amrita (ambrosia) in the jar saturated the earth grass ; so also did the Devatas. to the distance of a yojana. Seeing this, he, with "The distance from the spot where the grass his court, made a linga of the saturated clay and fell, to that where the jar stopped floating, was a sand. Then a shower of flowers fell from heaven kos (two Indian miles). When the jar arrived at and the Devatas danced and played. In the that place, a shower of flowers rained down, and a month of February the hunter Siva established bodiless voice from heaven said 'Health, holiness, the linga and washed it with milk, and having goodness, preeminence, joy ! and a second time a made Arjuna with flowers, leaves of the vilvashower of flowers fell, and Brahma told the Muni tree, sandal, and an oblation of incense, he worNarada that he was so much pleased that the shipped it. And he also adored Mangala Ambeihairs of his body rose on end. The jar con- kei, having prepared a place for her close to this taining the seed of creation obtained the name of linga, and he became, with his court, absorbed Sata Kumbha, holy jar. To the south-east of in the linga. From that time the linga was called this jar grew a tree of white colour, and its fruits Kumbh Eswara, and the Devi, Mangala Amlingas, and seeing them Brahma perfumed Arjuna beikei, and from the linga exuded amrita (amwith the leaves of the vilva-tree and camphor. brosia) which formed a tirtha. And as from the And as the strands of the rope with which the kumbha or jar amrita issued and spread over jar was tied or suspended grew up in this place a the earth in a wandering, crooked, or tortuous vilva forest, and as the shadow of the vilva forest manner-konam-the place obtained the name fell on the lingas or fruit of the tree, it was called Kumbha-Konam-Combaconum." the Lord of Creation of Patala. The origin of the Maha Maga festival is ac"When the water of the Deluge had decreased, counted for also in the Sthala Purana. The legend Siva, disgused as a hunter, with his court, leaving given at page 151 of the Antiquary Vol. II. has no Kailasa, came to earth, and having travelled from foundation in the local Purara. A RUDE STONE MONUMENT IN GUJARAT. BY MAJOR JOHN W. WATSON, ACTING POLITICAL SUPERINTENDENT, PALANPUR. Recently while visiting the Pahlanpur Abu bouring Kolis the Mandwo. As far as I am aware, road via Bhattana I discovered that the road it is the only megalithic structure known in passes through the Dharasar Tank, and took ad. Gujarat. The pillars of the porch are about four vantage of the occasion to visit the ruined site of feet high, and the great capstone is some ten feet Dharapura. Dharapura was evidently a mere ham- long by six feet broad, and the capstone of the inner let with a rampart or wall of loose stones sur- chamber is somewhat less. The accompanying rounding the village. I could find no traces of sketches will give a rough idea of it. Inside the carving, nothing in fact but loose uncut stones. inner chamber is an upright stone like a Palio, but The village well is built of brick. In examining without any figure or any inscription, and with the the Dharasar Tank, however, I discovered a very upper part cut out, leaving a raised rim about three singular megalithic structure called by the neigh- inches broad. This Palio or stone is bricked in

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54 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. at the base. The structure would, I suppose, come under the denomination of Kistvaen, both on account of the inner chamber and from the presence of the Palio or monumental stone. It is, I conceive, somewhat older than Dharapura, as the Kolis of these parts are not given to constructing megalithic chambers of any sort. The existence of a Palio inside, although without any inscription or figure, shows that it cannot be very ancient, as I am not aware of any PAlio older than the 10th century of the Vikramaditya era. Indeed the striking feature of Palios is their extremely modern dates. The great majority are of the 18th and 19th centuries Samvat; but the 15th, 16th, and 17th centuries, though rare, are not very, uncommon. The oldest PAlio that I know bears the date Sam- vat 900, and records the apportioning of certain lands as gaochar or common of pasture. It is difficult to say what was the object of hollowing out the upper portion of the stone, or to account for the entire absence of either figure or inscription, but I remember seeing a Palio hollowed out in a similar manner, and equally devoid of either figure orinscription, at Bhilrigadh, the ancient seat of the Bhilria Waghelas. On the whole I should be inclined to assign the ninth or tenth century of the Samvat era as the probable date of this structure. Should there be other megalithic structures in Gujarat, it may hereafter be possible to offer a conjecture as to the race who built it; and if there be no other, the existence of this megalithic chamber is the more extraordinary. Camp Waghel, December 28th, 1873. MOUSTACHES. BY V. N. NARASIMMIYENGAR, BANGALOR. Those who are in any way acquainted with the physiognomy has been rendered familiar to us by South of India cannot have failed to be struck by | the fifth-rate daubs of our mural and picture the scarcity of moustaches among the Brahmans painters, were remarkable, like tho modern Sikhs, of the Dravidian race. Whilst all Hindus living for their hatred of the razor. north of the Tungabhadra implicitly believe that All the other sects and sub-divisions of Hindus, it is unmanly to shave off the hair on their upper who are governed by the same Sastras, consider lips, the Dravidians feel no scruple in doing so. it a matter of perfect indifference in a religious Dravidians of tho Smarta sect, who hold any point of view. But among the Srivaishnavas it official or commercial status, have generally is sacrilege not to shave the moustache. Omnipo. adopted the custom of the Desasthas in this tent custom is chiefly pleaded in support of this respect, and are distinguished by the name of singularity, but when closely pressed for a more Laukikas. The Vaidikas (religious) most rigidly rational justification these people adduce the folobserve the custom of their ancestors. lowing texts as prohibitory of the wearing of Among no community is the aversion to the moustaches by Brahmans: moustache more pronounced and emphatio than I. Klipta kesa nakh smasrur among the followers of Ramanujach&rya, known as Dantas suklambaras suchih.-Manu. Srivaishnavas. It is stated that up to about fifty II. Suklambaradharo nicha years ago official men of this class used to pride Kesa smasru nakhah suchih.-Ib. themselves on the luxuriant growth of hair on their III. Yastu dharayate smasru upper lips, but a local celebrity of Maisar laid an Kalikklasrito dvijah, embargo on the practice about 1830-31, and at the Unmattas Sabahishkaryo. present time both the Vaidikas and Laukikas of Daive Pitrye cha Karmani.-Yallajiye, Kathis sect have clean-shaven visages. lika Purana. It is difficult to account for this very unique IV. Masi masi grabasthanam, practice. There is nothing in the writings of the great Ramanujacharya, or of his followers, some of Sikhabhru koshtha varjam whom have been deified, to show that one's re Syat. ligion is affected in any way by growing mous Grahasthanam tu sarvatah.--Padma Samtaches. The Alvars, or Dravidian sages, whose hitayam. preachings have somewhat replaced the Vedas In the first of these texts, it is clearly laid down and Puranas, so far as this sect is concerned, that the whole of one's hair on the head, nails, and were mostly men of no caste, and systematically moustaches should be shaved off. The Brahmang cultivated them; whilst the Rishis, whose hirsute contend, however, that the lock should be excepted, Its standing above ground and with the open table-stone at the front, would rather bring it under the denomination of Dolmen ; but the whole is evidently the rude embryo of a Hindu temple with the open Mandapa in front, and the garbha or shrine behind.-Ed.

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. SS 12 Sant SU WA yu NA . . THE "MANDWO" AT DHARASAR TALA O. - SIDE VIEW

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1948 HVAC SEX su - . . . THE "MANOWO - END VIEW.

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FEBRUARY, 1874.] THE AULIAS' OR SAINTS OF THE MUHAMMADANS. II. Yat Smasrunah as per exclusion elsewhere denoted. In the second extract, the word ' nicha' is translated in the glosses as meaning shortened (hrasvi kritam), and such an interpretation is quite reasonable. But the Ramanujas do not accept this meaning, and say it means 'shaved.' The third text is considered by most learned Pandits to be apocryphal. According to the fourth ordinance, we ought to exclude only the lock, the eyebrows, and the two fore-arms. If so, the eyelashes should be shaved off-a reductio ad absurdum at which the Srivaishnavas themselves would be horrified. There are some other verses, which however are not quoted, not being of the class of "Vidhis," and the utmost that can be said for them is that they refer to particular occasions, such as funeral ceremonies, sacrifices, &c. Our prolific Sastras are not altogether devoid of authority for wearing the hairy ornament. As for instance : I. Smagrun dharayituh pumsah Dirga bhavati Santalih.-Bharata. During my travels in the South of India I remarked that the general condition and feelings of the Muhammadans are almost the same all throughout this vast peninsula. In all the Muhammadan centres that I visited I scarcely ever failed to find a darghah or mausoleum revered by the Moslem inhabitants, about which the most ridiculous stories, beliefs, and superstitions, handed down through several generations, are current among them. The instances I here give may both amnse the reader and illustrate the nature of the religious and moral condition of the country, which, even after the lapse of generations, still remain unaffected by Western civilization. THE AULIAS' OR SAINTS OF THE MUHAMMADANS. BY DINSHAH ARDESHIR TALEYARKHAN, RAJKOT. Just at the extremity of one of the most crowded thoroughfares of Pent, or the native town of the charming station of Bangalor, is one of the relics above alluded to, guarded by a lot of faqirs. Herein, they say, lies buried an "Aulia" (a saint or a simpleton) who was possessed of miraculous powers. Sometimes he used to play with children and sometimes with dogs. He got rice from one house, dal from another, curry from a third, and he sat down to eat this in the company of dogs, which ate from the same dish. After this he would sleep and roll on the bare ground, and his neck, his hands, his feet then separated one by one from his body. When any one asked him why he was reduced to this frightful condition, he would at. once stand up all right and answer that nothing was the matter. He would carry off any number 55 Tat purushanagum rupam.-Santi Parvani. Yajur-veda. Samhitayam Kanda V. Anuvika I. The word rupam in the second text above is defined by vidyaranya as Lakshanam,' or "an indispensable attribute," of manhood. It is a pitiable sight to see these modern Pharisees so very intolerant in a harmless matter which no sophistry can invest with moral importance, whilst in their very midst, immorality and sin run riot unchecked. Even educated Srivaishnavas, who make much of their learning and liberal opinions, pay allegiance to the blind superstition of their community, and insult their own reason by pleading expediency. This is the most deplorable feature of the matter. But these people can no more stem back the tide of Reform and Progress than they can resist the eventual collapse of idolatry and caste. of wine bottles from a tavern, but none dared to question him; and he would drink them off like water. If any one expressed astonishment that he should imbibe so much of the forbidden fluid, he would challenge them to prove whether he drank anything except milk; and when the people brought him bottles of wine, and he poured it into his throat, it did not appear to be wine at all, but milk: so they were convinced. Beside this tomb is another, that of the Aulia Kamul Kosh Qadry by name. He lived, they say, for full 250 years. On his interment, his followers, who worshipped him for the various miracles he had performed, addressed the ground thus:"We consign this corpse to you for forty days; until that time preserve it as it now is; after that time we shall take it back from thee." When they went to open the grave after forty days (this occurred at Nagpur, whither the saint is said to have gone from Bangalor and died) an Ingrez Amaldar of the place prohibited the act, holding it opposed to sanitary regulations. His followers tried to persuade the official to cancel his "unholy" order, but in vain. The same night his wife, who was pregnant, all of a sudden felt very ill, and no efforts could subdue her illness. But the saint appeared in a dream to the saheb, and informed him that if he allowed his devotees to do what they wished, relief would be felt by his lady. The command was obeyed, and the lady all at once recovered. The saheb was so rejoiced

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56 THE INDLAN ANTIQUARY.. [FEBRUARY, 1874. that he allowed the disinterment of the corpse, and had it removed to Bangalor in a palanquin at his own expense. Such pitiful credulity forms at present the only scanty source of livelihood to a large mass of the Muhammadan population in India. As another instance I may refer to the tomb of Khakhishah Pehlwan in the town of Maisur. It is built on the Kalyani maidan, opposite the castle, and is somewhat remarkable for its ornamental carving, as are many of the Muhammadan religious structures in and about this town. Every Musalman passing by considers it his duty to fall prostrate before this tomb and state his wishes, which are supposed to be granted by Khakhishah. Except a few pious lines from the Qoran, there is no inscription to help one to the history of this "saint." But a faqir generally stands in a crowded thoroughfare, not far from the monument, with incense sticks burning in his right hand, demanding alms from the passers-by. And he tells you Khakhishah was a Pir to whom no.ex. ploit was impossible. Once apon a time the city was the abode of wild beasts and was in the possession of a demon named Chamardi, by which name the hill is known at the foot of which the city of Maisur is built; because this demon, after being humiliated by Khakhishah, is said to have gone to the top of the hill, where he has been wor. shipped ever since by thousands of people, and is the means of maintaining more than a hundred Brahmans. Khakhishah forced his way into this place; he discovered the demon, cut off his nose, then converted him into a stone idol and made the desert a thickly populated city. If he were to get over a wall and order it to move, it would do so till he told it to stop. By simply uttering the words "La Huk," he crossed a wide and deep trench such as the Parnyah's Khunduk. Every one got from him whatever was asked. When he opened his mouth, & stream of gold mohars flowed therefrom. When he wished, he would have bazars plundered by the poor for their benefit, and so forth. PROGRESS OF ORIENTAL RESEARCH IN 1871-72. [From the Report of the Royal Asiatic Society, 1873.] No other department of Eastern research has, tic information on these important documents, perhaps, engaged so much the attention of English this Society may justly claim to have added some Orientalists during the last fifty years as the wide very valuable materials, and to have largely conand fertile field of Indian Archaeology and it is tributed to their thorough investigation. The to their inquiries that much is due of what is now decipherment of Mr. Masson's impression of the known of the history of that people whose literature Kapur di Giri rock inscription by Mr. E. Norris, is go signally devoid of historical and geographical then Secretary to the Society, whose recent loss facts. For investigations of this kind the Asiatic we deeply lament, proved & most important acSociety of Calcutta and the Indian branches of this cession to the knowledge of the palaeography and institution have naturally enjoyed far greater faci- ancient history of India, and contributed materially lities in acquiring the requisite materials and local to the fuller interpretation of the two copies of information than could have been possible in this, Aboka's Edicts known by Prinsep, those of Dhauli or still less in any other European country. The and Girnar. It was chiefly the assistance of this brilliant discoveries of James Prinsep, the decipher- document which afterwards enabled Prof. Wilson ment of the Aryan Pali legends of the Bactrian to furnish a more correct translation of these coins, and still more of the Edicts of Asoka, Edicts, and to explain much that had remained which introduced a new era of Indian archaeology, obscure and doubtfal after the publication of the form, perhaps, the brightest epoch in the annals other two copies. Further, it has been through of the Bengal Asiatic Society. At & subsequent the Kapar di Giri inscription, together with some period the Bombay branch of our Society also other documents in the Bactrian Pali character, rendered very material assistance in the elucida. Bo satisfactorily treated by Prof. J. Dowson (Jour. lion of the ancient Buddhist inscriptions, especially R. As. Soc. Vol. XX.,-Vol. IV. N. S.) that a more that of Girnar, by the contributions of Captain correct reading of the legends of Bactrian coins (now General Sir G.) Le Grand Jacob, Mr. J. has become possible. Among other documents Bird, Rev. J. Stevenson, Dr. Westergaard, and the investigation of which bas materially added to others. Though the publications of those Societies the knowledge of the history of India, the foremust chiofly be consolted for complete and authen- most rank, in point of time as well as of copiousness " Parnyah's Khanduk" is, to the best of my memory, situated outside the Maisur castle, and was dug by order of Paravah, the Prime Minister to s former Maherkja of Maisur. for the benefit of the townspeople, who then suffered much from want of water. It is a very large half-done work, but is now the receptacle of porious matters, at least it was so when I saw it in 1868.

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FEBRUARY, 1874.) . PROGRESS OF ORIENTAL RESEARCH. 57 and variety of new information, has to be assigned madan invasion was, up to a recent period, onto Sir Walter Elliot's admirable essay on the veloped in an impenetrable mist, with but here and dynasties of the Dekhan, continued in the fourth there a faint glimpse of light afforded by inscripvolume of our Journal, being the result of a care- tions and the somewhat doubtful authority of the ful examination of a very considerable number of Puranas and other Hindu writings. The detailed grants on stone and copper plates, of which either accounts given by some Chinese Buddhists of their the originals or copies had been obtained by him. pilgrimages to India between the fifth and seventh This highly useful summary was in later years centuries of our era, especially that of Fa Hian, supplemented by the same scholar, chiefly with brought to light by Remusat, Klaproth, and the assistance of Southern Indian coins, in the Landresse, and the still more important travels of Journal of the Literary Society of Madras. A Hiwen Thsang, translated with such laudable number of original copperplate grants, which were perseverance by our late lamented foreigu assopublished in the early volumes of this Society's ciate M. Stanislas Julien-have fortunately disJournal, with translations by Mr. Wathen, have sipated much of this obscurity. The materials likewise added some information on the history of furnished by these scholars have been investigated several of these dynasties. Two of these, the with much success by M. de St. Martin, Professor Chalukya and Chera dynasties, form the subjects Lassen, and General Cunningham. At the time of two papers by Prof. Dowson; whilst Mr. J. of publication of the French translation, the late Ferguson, in a recent volume of the Journal, Professor Wilson contributed to the Journal of has once more examined all existing materials, in this Society two papers on theso travels, which order to arrive at a more satisfactory settlement contain some valuable remarks; whilst Colonel of the mediaval chronology of India. A former H. Yule and Mr. J. Fergusson have, more recently volume contains this author's well-known memoir again, subjected portions of those materials to a on the Rock-cut Temples of India, in which the critical examination, and have proposed a number differences of style were first pointed out and made of new identifications of the localities visited by use of for approximately fixing the dates of the the Buddhist pilgrims. The Council are not curve-temples known at that time. To the rude without hope that some satisfactory progress may stone monuments of India, on which so much at last be made in the official exploration of the light has of late been thrown by the researches of ancient Architectural and other remains in India. Mr. J. Fergusson, Col. Meadows Taylor, and other The intercourse of India with ancient Grence inquirers, the attention of the Society was drawn and Rome during the early centuries of our era at a recent meeting by Mr. J. J. Walhouse, who has been made the subject of inquiry by Mr. 0. read an interesting account of the numerous re- de B. Priaulx; the results of his studies on these mains of that kind in the Koimbatur district. points are contained in several papers, published The results of Mr. E. Thomas's extensive Ar- in the Journal, on the travels of Apollonius of chaeological, chiefly numismatic, researches, extend, Tyana, and on the Indian Embassies to Rome in papers published in the Society's Journal, over between the reigns of Augustus and Justinian the last twenty-five years. These essays, as is | As far back as the year 1844 the Council, having acknowledged on all hands, contain most valuable its attention drawn to the neglected state of material on almost every period of the history of ancient Hindu monuments, many of which were India: the portion, however, most fully and satis- in the course of actual destruction and obliteration, factorily illustrated by them is the chronology of not only by the wear, of time, but also by the the Muhammadan dynasties. Mr. Thomas has careless treatment of individuals, took an opporfurther rendered good service by placing together, tunity of addressing to the Hon. Court of Directors and commenting upon, all the known Sassanian an earnest request that some competent person documents, including the famous Hajiabad inscrip- might be engaged, under their orders, to prepare tion of Sapor I., & subject on which Dr. E. W. accurate drawings and descriptions, and thus West has likewise published in our Journal the preserve to science the memory of those carious results of his own studies and those of Professor remains. This representation was most favourM. Haug, of Munich. ably entertained by the Hon. Court, and three On one of the later periods of the literature of years after, in accordance with suggestions from the Parsis, their Persian writings, some informa- Lord Hardinge, a liberal sanction was given to an tion has been given in a paper by Dr. E. Sachar arrangement for examining, delineating, and recontaining accounts of some hitherto unknown, cording the most important of the antiquities of or but partialiy known, works. India ; but, from some reason or other, very little The geographical and historical condition of seems to have resulted from those official transIndia from the time of Ptolemy to the Muham. actions.

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58 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. It was not until 1861 that a memorandum, Indian antiquities must remain one-sided and addressed to Lord Canning by General (then fragmentary, as hitherto. With regard to the Colonel) A. Cunningham, drew once more the last-named Presidency, the Council cannot but attention of the Government to this important regret that the Government of India did not subject, when, in accordance with an admirablo comply with the earnest request of General minute of the Governor-General, the systematic Cunningham, conveyed in his official letter of investigation of the Archaological remains of February 7th, 1871, that Mr. Burgess should be Northern India was resolved upon, and the work appointed Archaeological Surveyor of the Bombay entrusted to General Cunningham. The four Presidency. Had the services of that accomplished years succeeding his appointment were spent by antiquarian been engaged, not only would most that officer in carrying out the programme laid | important information have been obtained, but, as down in his memorandum, viz. the survey of all General Curiningham points out, a fit person might the principal interesting places of Northern India; have been secured to succeed him hereafter as and a report on the operations of each season was Director of the Archaeological Survey of India. submitted to Government and printed for official | The Council are glad to learn from the recent circulation. In 1870 & still wider measure, the publications of the Asiatic Society of Bengal that L'eneral Archaeological Survey of India, was General Cunningham has transferred to that determined upon by the Indian Government; Society a large number of miscellaneous inscripand General Cunningham was again called upon tions collected by him during his recent tours, to take charge of this important undertaking, and they hope that the partial explorations lately and returned to India for that purpose in the made by Mr. Broadley in the classic district of autumn of 1870. As yet the only result has been Behar will be further prosecuted by means of the the republication, with plans and other illustrations, larger resources at the General's command. of the General's previous reports; and this, the Mr. Burgess continues to conduct the Indian Council are aware, has occasioned disappointment Antiquary.withundiminished success. That period to many who had looked to the reinstalment of ical has now reached its 16th number, and conthis distinguished archaeologist as promising the tains a series of valuable papers on subjects prompt exploration of new fields and the collection connected with the antiquities and literature of of fresh materials for comparison and study. It India. During the past month the Government of is now understood that the General is preparing Dutch India has presented to the Council, through for the press & report comprising his explora- the Batavian Society of Arts and Sciences, a collec. tions of various places in the Gangetic Valley tion of upwards of 300 excellent photographs repreduring the cold season of 1871-2. This report, senting part of the antiquities of Java. In 1862 the which is to form the third volume of the series, late Rev. J. F. G. Brumund was, at the suggeswill contain forty-seven plates; whilst a fourth tion of the Batavian Society, appointed by the volume will consist of two reports on Agra and Dutch Government to survey, and furnish a deDelhi, with seventeen plates, by General Cunning- tailed account of the Hindu remains in Java. This ham's Assistants, Messrs. Beglar and Carlleyle. important undertaking was unfortunately cut short The publication of these volumes having been in the following year by the untimely death of provisionally sanctioned in February last, they the reverend gentleman. He left, however, a may apparently be expected in this country before highly interesting account of several of the most the end of the year; and it is hoped they will add important monuments, which was afterwards pubconsiderably to our knowledge of the antiquities lished in vol. xxxiii. of the Verhandelingen van het of these countries. Bataviaasch Genootschap (1868). Shortly after, The Council, however, observe with regret that Heer van Kinsbergen was entrusted with the task the operations of the Survey have hitherto been con- of reproducing by accurate photographs the most fined to the single party directed by General Oun. interesting and characteristic of these monuments, ningham himself, and occupied only in exploring in detail and from a scientific point of view. The the valley of the Ganges, one of the best-known and collection, of which a copy has now reached Eng. most frequented provinces of India. Nothing has land, is the first instalment of a series which apparently been done to investigate the antiquities when finished will furnish an excellent and pretty of the recently acquired Central Provinces, and the completo view of the pre-Muhammadan remains still more terrae incognitae of the Nizam's territories; in Java. The same gentleman is at present and, so far as can be ascertained, no steps have been engaged in reproducing the splendid and extentaken to survey either the Madras or Bombay sive remains in the residency of Radu, generally Presidencies, without which the knowledge of known under the name of Boro-Budur, after which * See p. 62.

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FEBRUARY, 1874.] his camera will be brought to bear on monuments of still earlier periods in that part of Java. Thanks to the enlightened policy of the Government of Dutch India, and the praiseworthy and successful labours of the Batavian Genootschap, the student of Eastern Art will thus in a few years be able to avail himself of what will have to be considered as the first comprehensive view of the antiquities of an Eastern country. Even in its imperfect state, this collection is sufficient to make it evident that the antiquities of Java are much more extensive and interesting than was suspected by Raffles and Crawfurd, and it is probable that they will hereafter admit of arrangement in a consecutive series with at least relative dates. If ever anything equally systematic should be obtained from India, it may be possible not only to distinguish at what time the various migrations from India to Java and Cambodia took place, but also to ascertain from what place they embarked. In Ceylon a series of some 200 photographs of the Antiquities of Anuradhapura and Tolamarua REVIEW. 59 was taken by the late Mr. Lawton; and it is understood that the present enlightened Governor, Mr. Gregory, of that island, intends to continue the series, and to complete it by adding plans and other illustrations. When this is done, it may rival the Dutch series in completeness and interest. At present only one set of these photographs is known to have reached this country, and to be in the Colonial Office. But as they are without texts and subsidiary illustrations, they can hardly be said to be available to students for the elucidation of the antiquarian history of the island. The Council are not aware of any new photographs having been taken in India since the date of the last report, which have any bearing either on the antiquities or the architecture of India. Dr. Hunter has added a few to his Mahawalpur series, alluded to in a previous report; and Messrs. Shepherd and Bourne have sent a photographer through Rajputana in company with Mr. Burgess; but neither in Bengal nor Bombay has anything new been attempted. REVIEW. Commissioner of Gantur, in 1840, he excavated a portion of the monuments which had not before been touched, and sent down to Madras a large collection of the sculptures, which were first deposited in the old College there, whence they were carried to the Central Museum on its establishment, and ranged in and around the hall on the left hand of the entrance. They were sent to England in 1856, and some of the slabs placed outside the Museum at Fife House, under a veranda roof which protected them from the direct action of the weather, where, however, they were so corroded by the atmosphere, as, in a great measure, to obliterate the delicate carving: the rest were stowed away in the.coach-house, under such rubbish as an old tent, three or four bales of seed-cotton, and a skeleton model of an Indian temple. There they remained till accidentally heard of by Mr. Fergusson in January 1867. The study of these sculptures led the author to write a paper on this Tope in the Journal of the Royal Asiatic Society for 1867. Subsequently he appealed to the Secretary of State for India in Council for the necessary aid to publish photographs of these marbles through the section of the India Museum devoted to the reproduction of works of artistic value. TREE AND SERPENT WORSHIP: or Illustrations of Mythology and Art in India in the First and Fourth Centuries after Christ, from the Sculptures of the Buddhist Topes at Sanchi and Amravati. Prepared under the authority of the Secretary of State for India in Council. Second edition. Revised, corrected, and in great part rewritten. By James Fergusson, Esq., D.C.L., F.R.S., M.R.A.S., &c. London: India Museum, 1873. The history of this work and the materials of it is a somewhat curious one: In 1797 the attention of Colonel Mackenzie was attracted by the remains of the Amravati tope on the Krishna in Gantur, then recently dug into for building materials by the petty Raja of Chintapilli, and he communicated an account of them to the Asiatic Society of Bengal. In 1816 he revisited them, and during the two following years his assistants made plans of the building and maps of the surrounding country, together with eighty very carefully-finished drawings of the sculptures. These are "unsurpassed for accuracy and beauty of finish by any drawings of their class that were ever executed in India. Three copies were made of all these drawings. One was sent to the Asiatic Society of Calcutta, another was deposited in Madras, and the third sent home to the Court of Directors, in whose library it still remains." "At the same time, Colonel Mackenzie sent several specimens of the sculptures to the three museums just mentioned, and they have remained their principal ornaments to this day." The Sanchi or Bhilsa Topes were discovered by General Taylor of the Bengal Cavalry when encamped near them during the campaign of 1818. Again, when Mr. (now Sir Walter) Elliot was The great Tope was still nearly perfect when CapAsiatic Researches, Vol. IX. pp. 272 seqq.

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60 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. tain Fell visited it in 1819; but shortly afterwards "some bungling amateurs dug into the monument, and so completely ruined it, that the form of its superstructure can now only with difficulty be made out." The whole of the Topes at Bhilsa were afterwards opened and examined by General A. Cunningham and Lieutenant-Colonel Maisey, and the results published in Cunningham's Bhilsa Topcs. A beautiful series of drawings, made by Lieut.-Col. Maisey in 1854, were in the Library of the India Office, and attracted Mr. Fergusson's attention while engaged on the Amravati Tope. A set of photographs of the same monument was at the same time received from Lieutenant Waterhouse, R.A., and, there being now ample means at his disposal for illustrating the Sanchi Tope also, a second application was made to the India Council and met in a liberal spirit. The result is now the production of perhaps the only work of the kind yet published under Government auspices really reflecting credit upon its patronage. Nor, notwithstanding deficiencies which he himself candidly confesses, has the author or his readers cause to regret his having undertaken the work : for, to use his own words--"No professional author could have devoted the years requisite to its performance without remuneration, and that the nature of the work does not admit of,--and no amateur that I am acquainted with, bas, with the requisite leisure, that devoted love of the subject which would induce him to enter on so thankless an undertaking, and to sub- mit to all the annoyances which its performance is certain to entail on him. I consider the attempt, however, well worthy the sacrifice of any amount of time and feeling which it may give rise to, for the more I study them, the more convinced I am that the plates of this work-I speak of the plates and the plates only, wholly irrespec- tive of the text-are the most valuable contributions that have been made to our knowledge of Buddhist history and art, since James Prinsep's wonderful decipherment and translation of the Asoka inscriptions." And, as he again remarks, "The plates of this work present us with a picture of religion, manners, and arts of India at a remote and hitherto dark period of her history such A has not been found elsewhere, and, as such, I cannot but think it well worthy of the attention of all those interested in the welfare or antiquities of that great and most poetic region of the globe." As stated on the title-page, this second edition is not a mere corrected reprint of the work as it appeared in 1868: it is to a large extent a new work. In sending forth the first edition, the author remarked in the preface, "If this work is really of the importance and interest which from its illustrations I believe it really is, the very limited number of copies to which this edition extends will soon be exhausted, and the work must appear again either in a similar or a more popular form. Whether, in that event, it will also be more complete or perfect, depends more on others than on myself. If those who are more competent, or who have special opportunities of gaining knowledge, will aid either by criticisms or communications to the public press, or by imparting information to me privately, a great deal may easily be done. I urge this the more earnestly, because it seems to be only by such co-operation, either in such a book as this, or under some more competent leadership, that we shall be able to follow the worship of the Tree or the Serpent through all their ramifications, or to trace them back to their source." The criticisms of the press, how. ever, presented no suggestion for the improvement of the work, nor supplied any addition to our knowledge of the subject. But the attention thus directed to it led to its discussion in the Journals of the Asiatic Societies, and notices in Indian publications, * which, with the drawings and casts brought home from the Sanchi topes and the photographs of the Katak and other caves, have added considerably to the information at the author's command, and enabled him greatly to improve the work. "The description of the two Topes themselves, and of their sculptures, have been, to a great extent, re-written, and a sufficient number of the subjects have been identified to make the history and purpose of the whole soffi. ciently intelligible. The small balance that remains. can easily be explained by any one resident among Buddhists, who will no doubt be able to recognize the legends." The Introductory Essay is divided into two parts -The first treating cursorily, but with considerable learning, of Tree and Serpent worship in the West-Europe, Syria, Africa, and America; the second, of the same cultus in Eastern AsiaPersia to China, and Oceania, of the rise of Buddhism and of the Hindu religions. With this part of the work are interwoven the author's ethnological Beng. vol. XXXIX. pp. 199 seqq.; Nagananda, or the Joy of the Snake World, translated by P. Boyd, 1872; Old Deccan Days, by Miss Frere; The Sacred City of the Hindus, by Rev. M. Sherring; Annals of Rural Bengal, by W. W. Hunter, B. C. S; Cornhill Magazine for Nov. 1872, p. 598; Ruins of Nalanda Monastery, by A. M. Broadley; Indian Antiquary, vol. I. pp. 153, 335. Jour. R. As. Soc. N. S. vol. III. pp. 132 898. * Beal Some Remarks on the great Tope at Sanchi, in Jour. R. Asiat. Soc. N. S. vol. V. pp. 164-181, and 'The Legend of Dipafikara Buddha' in vol. VI. pp. 377 seqq.; V. N. Mandlik Serpent Worship in Western India, in Jour. Bom. B. R. As. Soc. vol. IX. pp. 169 seqq. Prats. pachandra Ghosha-The Vastu Yiga and its bearings on Trze and Serpent Worship in India,' in Jour. As. Soc.

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FEBRUARY 1874.] REVIEW. theories respecting the races with whom originated, and who were specially addicted to, these forms of worship,-theories which, however ingenious, it is not necessary to endorse, in order to appreciate the true value of the work as a contribution to the history of Indian Art. The description of the Topes is prefaced by a brief outline of the general characteristics of Buddhist architecture, which, as might be expected from the author's reputation, is a well-written, interesting, and instructive chapter. For the age of the Sanchi Topes we have no definite information, but there are indications that help us to approximate dates: thus on the southern gateway of the Great Tope is an inscription read as "the gift of Ananda the son of Vasishtha, in the reign of Sri Satakarni," which may be taken to indicate that it was being carved during the lifetime of Christ. This is supported by the style of the carving, and the other gates follow in the ordernorth, east, and west-of which the last was probably completed about the end of the first century. The Tope itself is older, and may even belong to the age of Asoka. About half of the bas-reliefs on the gateways at Sanchi represent reiigious acts, such as worshipping the Dabgoba, Trees, the Wheel, or other emblems. There are also a few scenes that can be identified with more or less certainty as representing events described in the legendary life of Buddha. Of these the scenes depicted on the lower beam of the Northern Gateway, have been identified by Mr. Beal with the Wessantara Jataka, and those of the right-hand pillars of the Eastern Gateway, with the conversion of the Kasyapas and subsequent events. This last also appears on the great Boro Budur. temple in Java. Some others have also been identified with more or less certainty, and the rest will probably be explained "when scholars familiar with the ordinary representations of such subjects in the East at the present day, turn seriously to their investigation." A considerable number of other bas-reliefs are "representations of scenes in domestic life, regarding which it will probably be impossible ever to feel sure that we know who the actors in them are." But "eating, and drinking, and making love are occupations so common among mankind, that it matters little who the parties are who are so engaged in the Sanchi sculptures. But, besides all these, there are several important bas-reliefs representing historical events, which it would be very interesting to identify, if it were practicable." 61 The following remarks on the merits of the sculpture, are both just and interesting:-"Neither at Sanchi nor at Amravati are there any of those many-armed or many-headed divinities who form the staple of the modern Hindu Pantheon. There are none of those monstrous combinations of men with heads of elephants, or lions, or boars. All the men and women represented, are human beings, acting as men and women have acted in all times, and the success or failure of the representation, may consequently be judged of by the same rules as are applicable to sculptures in any other place or country. Notwithstanding this, the mode of treatment is so original and so local, that it is difficult to assign it any exact position in comparison with the arts of the Western world. It certainly, as a sculptural art, is superior to that of Egypt, but as far inferior to the art as practised in Greece. The sculptures at Amravati are perhaps as near in scale of excellence to the contemporary art of the Roman empire under Constantine as to any other that could be named; or, rather, they should be compared with the sculptures of the early Italian Renaissance, as it culminated in the hands of Ghiberti, and before the true limits between the provinces of sculpture and painting were properly understood. "The case is somewhat different as regards the sculptures at Sanchi. These are ruder but more vigorous. If they want the elegance of design at Amravati, they make up for it by a distinctness and raciness of expression which is wanting in these more refined compositions. The truth seems to be that the Sanchi sculptures, like everything else there, betray the influence of the freedom derived from wood-carving, which, there can be little doubt, immediately preceded these examples, and formed the school in which they were produced." This study of these sculptures leads us to point to the Greek kingdom of Baktria as the fountainhead from which the art of sculpture in India was introduced. "We can thence follow it through the time when, from being a rude and imitative art, it rose to its highest degree of refinement in the fourth or fifth century of our era, at which time it had also become essentially localized. From that point our history is easy, though somewhat discouraging, from its downward tendency towards the present state of art in India." The Amravati Tope Mr. Fergusson identifies with the Avarasila Sangharama of Hiwen Thsang,* and also the Temple of the Diamon 1 Sands mentioned in the Tooth-Relic traditions, the Danakacheka of the Chinese pilgrim being the modern Bejwada, and the evidence he adduces as to its age, taken all together, seems to indicate the erection of the great rail in the fourth century. The Sanchi Tope is illustrated by 45 plates, 12 Vie de Hiouen Thsang, p. 188; and Si-yu-ki, vol. II. pp. 110 seqq.; and see Ind. Antiq. vol. I. p. 153.

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62 THE INDIAN ANTIQUARY. of them photographs; and that of Amravati by 54 plates, 37 of them photographic. The work is by no means so exhaustively full and detailed in illustration as the great work just completed by the Dutch Government of the Buddhist Temple at Boro Budur, but the drawings, if much less, are more truthful in minute details. When we have, if it is now possible to obtain them, equally good representations of the frescoes and sculptures from the Western Cave-Temples,+ we shall have the materials for throwing a flood of [FEBRUARY, 1874. light not only on these sculptures, but also on the history, both of Buddhism and of Indian Art. To this edition is added an Appendix on the Udayagiri or Khandagiri caves in Katak, illustrated by a photograph of five casts of sculpture from them, of which, but for its insertion here, we might have longer remained in ignorance. Another paper contains a reconstruction of the gate of Herod's temple, which the author believes was a propylon somewhat in the style of the Sanchi gateways. MISCELLANEA AND NOTE ON PAUNDRA-VARDDHANA. Questions in ancient Indian geography may sometimes be settled by reference to village registers, but oftener a name survives in territorial divisions, made for fiscal or other purposes, long after the important place, which gave its name, has ceased to exist even as a little village. This is especially the case with the sarkars and mahals of Akbar's settlement: Tajpur, an important military post under the Muhammadans, and continued as such for the first generation of British rule, would now be sought for in vain on the frontier of Purneah and Dinajpur, though the Pargana and the sarkar of Tajpur still retain the name. In this manner I conceive that the position of the kingdom of Panndra-Varddhana, visited by the Chinese pilgrim Hiwen Thsang in the seventh century of the Christian era, may be ascertained by an examination of the name of the sarkars and zamindaris in the neighbourhood in which that traveller places the kingdom. Mr. Fergusson, in his paper on Hiwe Thsang, shows that the pilgrim, coming from the west, crossed the Ganges somewhere near Rajmahal, and continuing his journey towards the east found himself in the kingdom of Paundra-Varddhana. In the present day the same route would traverse the districts of Maldah, Dinajpur, and Bogra, and, further on Rangpur. Compare the name Paundra with that of Panjara, the n representing the nasal sound, and the first syllable is in pronunciation identical. To a foreigner the sound of j might easily be mistaken for that of d, and so Panjara becomes Paundra. Panjara is at this day the correct manner of writing the name which Gladwin, in his translation of the "Ayeen Akberi," spells Pinjerah, and Akbar's sarkar of Pinjerah formed the nucleus of the great Dinajpur estates, of which I gave an account in the Calcutta Review SS (Oct. 1872), and of the British district of the same name *Vide ante, p. 58. + Vide ante, p. 25. Jour. R. Asiat. Soc. N. S. vol. VI. (Nov. 1872) p: 237. CORRESPONDENCE. Roughly speaking, the sarkar is divided on the N. E. from Rangpur by the river Korotcya, on the west from Sarkar Tajpur by a line running through the western thanas of Dinajpur, on the south excludes the Sarkars Barbokabad and Jonotabad, which occupy the southern part of Dinajpur, and on the south-east Sarkar Panjara extends into the district of Bogra. In the article before referred to, I explained at length my reasons for believing that Akbar's officers crcated the Sarkar of Panjara out of an estate already existing, of the same name, and I think it probable that this state may have been a representative remnant of the ancient kingdom which Hiwen Thsang calls Paundra. The Pargara of Parjara forms a central portion of the sarkar of the same name. A discovery of the name of Varddhana in the same neighbourhood would corroborate my position identifying Paundra with Panjara. The Sanscrit in Bengali becomes b, the short vowel is pronounced o, and the final vowel is not pronounced; so Varddhana becomes Borddhon. For this we have not far to seek. Adjoining the sarkar of Panjara on the south-east were the estates of a zamindar who, as Dr. Buchanan in his. account of Dinajpur has recorded, died childless some time in the sevententh century, when part of his estates became the property of the Raja, or Zamindar, of Dinajpur. The remaining portion was, during the earlier years of British rule, as I find from papers in the Dinajpur collectorate, known as the zamindari of Idrakpur, or Edrakpur. The original estate is called the zamindari, sometimes, of Khyetlal, sometimes of Borddhon-kuti, and here is the name I am looking for. At Borddhon-kuti was to a late period the residence of the zamindars known as the Borddhon-kuti family. Finding in this way an estate called Panjara SS Calc. Rev. vol. LV. pp. 205-224. Apud Montgomery Martin-Eastern India, vol. II. pp. 622-685.

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FEBRUARY, 1874.] and an estate called Borddhon in juxtaposition, I cannot but feel that we have come near to a kingdom of Paundra-Varddhana. MISCELLANEA AND CORRESPONDENCE. I must confess that Mr. Fergusson, to whom I mentioned my conjecture, was not satisfied with it, as not corresponding with sufficient accuracy to the measurements of Hiwen Tsang. We have, however, no accurate knowledge how far the kingdom of Paundra-Varddhana may have extended, and I think the Chinese pilgrim may have entered the dominions of the king without being near those central portions which still retain the name. An alternative suggestion might be the discovery of the name of Paundra in that of Ponrowa (Beng.) which Ghayas-ud-din and seveal of the earlier Muhammadan kings of Bengal made their capital, calling it Firozpur or Firezabad. It still exists, containing the shrines of two Muhammadan holy men, a few miles to the north of Maldah, and in the region where we are certainly to look for the kingdom of PaundraVarddhana. Writing at sea, without means of referring to a map, I think a straight line drawn from Rajmahal to Gauhatti would pass very near Borddhon-kuti, which may have been the capital visited by Hiwen Thsang. I do not remember the direction in which the monkeys in the Ramayana were sent, to whom the Paundra were mentioned as one of the tribes among whom they were to search for the lost Sita, but I think the name should be remembered in connection with the kingdom of Paundra. Mr. Fergusson* places the kingdom of PaundraVarddhana between the Kusi on the west, the Brahmaputra on the east, and Ganges on the south. These limits would include the whole of Dinajpur, Maldah, and Bogra, part of Purneah, and part of Rajshahye, and the identification of names which I have suggested brings the tracts indicated within those districts. I make the suggestion for what it is worth, courting criticism, and glad if I can attract the attention of any one capable of solving the question more satisfactorily than I can. To the remarks made above on the name of Poundra, I must add that I think it much more likely that the name of a kingdom should survive in that of a large tract, like that of the Sarkar of Panjara, than in that of a single town like Ponduwa or Ponruwa, which does not appear to have ever given a name to the adjacent country. E. VESEY WESTMACOTT, Bengal Civil Service. January 9th, 1874. HINDU RITES. To the Editor of the "Indian Antiquary." SIR,-In the Indian Antiquary, vol. II. page 53, a Madras custom is described which consists in the village school-children going round from house to house at the Daserd festival, singing songs, beating together painted sticks, and asking for presents, which form a perquisite of the schoolmasters. It is curious that an exactly similar custom prevails in the town of Karnal (), but the day is Ganesh Chauth (4th Sudi Bhadur), called also Chauk chakrt. The songs sung by the children are all chaupats. Would it not be useful to describe minutely, as occasion offered, some one of the ordinary Hindu ceremonies as practised in a particular place, and to invite communications regarding the localities where it is, or is not, observed, and any local varieties in ritual that may exist? It would be convenient if each monthly part of the Antiquary were to contain such a description of the ceremonies peculiar to the month next but one to that of publication, as readers could then easily compare the account given with the actual celebration in their districts. It appears to me that we should, in this way, arrive at a comparative view of Hindu ritual, as practised in various parts of India, which would be of no inconsiderable value. THE DIVINE AND THE PHYSICAL LIGHT. From the Mesnavi of Jellal-allyn Rumi2nd Duftur. Translated by E. Rehatsek, M.C.E. nwr Hq br nwr Hs rkb shwd nkhy jn swy Hq rGb shwd sb by rkhb chh dnd rsm w rh shhrh bdnd t byd shh swy Hty rw khh nwrsh rkhb st 63 DENZIL IBBETSON, Assist. Settlement Officer, Karnal dsh r an nwr nykhw SHb st nwr Hq tzyn bwd nwr Hs r bwd `hdy nwr `l~ nwr yn swy try mykhshd nwr Hsy nwr Hshsh swy mybrd Je p. 255 of the paper above referred to.

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64 THE INDIAN ANTIQUARY. [FEBRUARY, 1874. khw r r nqT Sdyq zndyq yn khnd knd myswzd khfr zd myN md s`ty s`ty znkhh mHswst dwntr `lmy st nwr Hq dry w Hs chwn shbnmy st pyd nyst yn rkb br w lykh ngw gftr w b thr jz nwr Hsy khw GlyZ st w khrn dydgn dr swd hst pnhn nmy byny zchshm chwnkhh nwr Hs zchshm chw bbyny nwr an w ny ynjhn chwn khs bdst bd Gyb `jzy pyshh khrft z drd Gyb br khsh mybrd bb`rsh khh tr khpysh mykhnd khshkhsh khh dst pnhn w qlm byn khT gzr sb dr jwln w n pyd swr pst mykhnd khhsh blndsh khh shkhst mykhnd kh hy blndsh khh psr mybrd , khy ymynsh khr khsh khnd khlstnsh khh kmn w n pyd prn byn tyr jn jn pnhn jnbh pyd w nyr r mshkhn khh yn tyr shy st nyst prtby z shst aghy st Hq kft rmyt dh m rmyt sbq drd khr br Hq khr khshm khwd bshkhn tw mshkhn tyr r khsht khwn nmyd shyr r chshm shh br bwmh dw br nyr w pysh tw tr tyr khwn alwdh z khwn anchh pyd `jz w pst w zbwn w anchh n pyd chnn tnd w Hrwn grst m shkhrym ynchnyn dmy khjst chrny chrkhnym khwy khw khyT yn w myd wzd mydrd The light of God illumes the light of sense, And then the soul aspires to meet its God; A steed without a rider knows no way, It wants a king to know the royal road. Behold the sense which governed is by light, A fine companion is this light to sense. God's light adorns the sensual light, This is the meaning of Light on light. Light physical drags down to earth beneath, But light divine exalts to heavenly bliss. All things of senses in a base world are, God's light an ocean is, but sense a drop of dew, Although this motor cannot be perceived, Unless in virtuous effects and in speech. The sensual light is ponderous, inert, Concealed within the eye's recess. As you the sensual eye-light cannot see, How find you light which is not of the eye? This world is swayed like chaff by the unseen wind, Obeying helplessly the grace of God, Which now conveys this chaff to sea and now to land; Sometimes it moistened is and sometimes dry: The hand unseen is; but see the writing pen! The horse gallops, no rider does appear, In mountains now it roams, and now in vales, It now exalted is and now abased, It now drives to the right and now to left, Is now in rose-groves, now in thorny paths. Behold, the arrow flies without a bow! Life can be seen, but where is Life of life? Break not the shaft, it is a royal one, Although its nullity the mover knows; God said : thou hast not cast it, but I cast.t The acts of God precede all other acts, You must your anger break and not the shaft, Your wrathful eye turns milk to blood. O kiss the arrow, bear it to the king. That shaft defiled, and moist with blood of yours. The seen is weak, and mean and base, But quick and strong the invisible is. We are the game, but who is master of the net We are the ball, but cannot see the bat. Where is the artist who now tears, now sews ? The naphtha-thrower who now quenches and now burns, Who now an infidel will make Siddiq, And now a saintly hermit of Zandiq P8 * Qoran, xxiv. 85. Ibid. viii, 17. 1 Siddiq, epithet of the Khalil Abu Bekr, here taken to represent piety. Zandiq here means a heretic, but literally one who follows the Zand books, 4.e. a Zoroastrian.

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MARCH, 1874.] THE CUSTOM OF KAREIYID. 65 THE CUSTOM OF "KAREIYID" OR PERIODICAL REDISTRIBUTION OF LAND IN TANJORE. BY H. STOKES, C.S., NEGAPATAM. TN 1807 a Committee appointed to report on But, as under this system there is little en1 the project of making a permanent settle couragement to individual industry, and as ment in Tanjore found that there were three therefore the cultivation is slovenly and the classes of villages in the district, which were 1 yield poor, there inevitably arises the necessity named according to the tenure on which they for the next step in agricultural improvement, were held. These were : namely, that of allotting to each shareholder in 1. Samudayam, of which there were 1,774 the village a certain portion of land to cultivate. 2. Palabhogam, of which there were 2,202 A village in which this arrangement has taken 3. Ekab hogam, of which there were 1,807 place is called in Tamil a "Pasun - Karei," or "Kareigia" village. The word pasun Total villages 5,783 is an old Tamil word cognate with the Kanarese We are not now concerned with the two latter, verb pasu, 'to divide ;' and both names mean which are villages the lands of which are | "Field-division." At first the allotment was possessed by several or by one holder ; but need probably made anew each year; at least such only speak of the Samud a ya m holdings. would be the natural commencement of the This class, which I conceive to be the most pri- change, and we find that such was actually the mitive, must be subdivided into two, namely, case in some of the richest villages in what those villages in which the produce of the land used to be called the Jaghir, and is now the was divided, and those in which the land itself Chingalpat district around Madras ; but in was temporarily apportioned. The word Samu- Tanjore I am unaware of any instances being dayam is Sanskrit, and means "common." known where the changes were so frequent. The The villages, to which this term specially periods usual in this district vary from eight to applies, are those in which the members of the thirty years, according to the pleasure of the community, or Miras dars as they are now Miras dars. styled, cultivate the lands in common, and The manner in which the redistribution of divide the produce, according to each man's lands takes place will best be described by an panga or share. That is, there are no example. In a village, say, of twenty velis (1 separate allotments of land to individuals, and veli=66 acres), a certain unit is fixed on, which the property was a right to a certain share or is called a pangu or share,' and is in some & number of shares in the produce. In such villages 1 veli, and in others varies from it to vil.ages each holder possessed his proportion of 3 velis. The village is divided, according to its the common stock, and contributed his share extent, into from four to ten "Kareis" or of the labour. The only separate land he could blocks, to each of which so many shares are hold was the garden or back-yard attached to allotted. Thus in a village of 20 velis, there his house, and situated within the limits might be 15 shares apportioned to 4 blocks of of the village-site. There are hardly any vil- land among 12 shareholders, each block containlages now remaining in which this tenure still ing the land of three shareholders. exists, and it will doubtless soon die ont. In the month of June, July, or August, before There are, however, lands in many villages, the seed is sown, the operation of division, or generally waste or inferior fields, of which the "Kareiyid," commences. First of all, the whole cultivation is precarious, which are called "Sa- area of the village is measured, and a measuremudayam," and held and tilled in common ment account prepared. Then for each karei by the landholders: they are such lands as it (block) a head-man is chosen from among the was expedient to hold in common, or such as landholders, who is known as the Karei were not worth dividing, and in them the Karan,t or Kareis va mi, the manager or Ancient tenure, which was probably at one time. master of the karei. He is generally one of universal, is found to survive. the largest shareholders in the village; though * Papers on Mirasi right, edited by W. Hudieston, p. 67. latter name being obviously from the Hindu "Shet," Sars. + Also called Kareisvan or Shetti karan; the

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66 THE INDIAN ANTIQUARY. [MARCH, 1874. nowadays if he cannot read and write, the larger ship is over, the drawing of the lots takes holder is passed over in favour of the smaller place. After the lottery, the slips of kadjan are who can. He is appointed by the common deposited with the karei karans; and the consent of the sharers who are allotted to the agreement executed by the shareholders, and the karei of which he is to be the head, and retains measurement account, are entrusted to the vilhis position until the next division takes place. lage priest, or schoolmaster, or astrologer, who If he die before that time, or sell his property, is supposed to be a common friend to all parties. his office does not pass by inheritance nor to the To make matters more secure, each tirasdar purchaser. No new appointment is made; and (shareholder) can have a copy of these docuthe name of the original karei karan is ments for himself. attached to the karei throughout the time 1 Within a week or so of this ceremony, which during which the distribution of the land is to is properly the kareiyid, each karei remain in force. When he has been chosen, and karan divides the lands of the block which when certain shareholders have been allotted to has fallen to him among the miras da rs who each karei, an agreement is executed by them have agreed to abide by him. This division is to abide by the karei karan and the allot- made either by the same process of casting lots, ment, and binding themselves to execute the or by common consent. It need not be connecessary repairs and improvements, and to ducted in any particular place, nor is it attendcarry out certain other usual arrangements. ed with any ceremony. Each miras dar Then the lands of the village are divided, receives, and keeps by him, a slip of kadjan on without reference to previous enjoyment, into which his lands are entered. so many shares, 15 in the case we have taken; In order to place more clearly before readers, these again are embodied in 4 kareis. who care to examine the subject closely, the Then & slip of kadjan (palm-leaf), called details of the working of this kareigid ten"kareyolei," is prepared for each of the four | ure, I shall here introduce a translation of a kareis, and on it are written the names and kareigid agreement. This document is one extent of the fields composing the karei. of those above mentioned, which are executed Four other smaller slips are inscribed with the by the miras dars before the lots are drawn. names of the ka rei karans, each bearing "This is the agreement which we De vayyan one name; and then all the eight slips are "and others the undersigned, mirdsdars thrown down together on the ground. A child " of the village of Nannilam, have made of four or five years old, who cannot read, is "with one consent on the 22nd of Ani in the sent to pick out a large and a small slip, and "year R a kt a kshi [4th July 1864). this decides the karei and the karei "All the mirasdars of the pangus karan. (shares), nine in number, of the above village, The lots are drawn in some public place, bave enjoyed the nanjei (wet) lands, etc., in either before the temple, or at the math, the village by dividing them according to or at the village choultry. An auspicious day, kareiyid, without a chandrarkam. + chosen according to the position of the star of They have agreed with Government some years the village, (which is determined by the first ago for 'amani' management, some years on letter of its name) is appointed for the allot- the estimate system, and some years for grain ment; and the proceedings are to some extent or money rents. From the Prabhava (year) of a religious character. If the drawing takes before last to fshvara (11 years) a kareigid place at a temple, it is done in the presence of of nine kareis (was in force). From Vik. the deity; or if elsewhere, a new figure of the rama to Saundari (8 years) there was a favourite village god Pilleiyar is made with kareigid of six ka reis; and from Vi. saffron powder; as many cocoanuts are broken ro dhi to Vila mbi (9 years) a kareiyid before it as there are anirasdars in the vil- of nine kareis. But whereas during this lage, and after betel has been presented, and wor- space of making kareiyids for short periods This word, so well known here, may require explanation + When redistributory is abandoned for permanent tenure, elsewhere. It means a possessor of "mirls,or holder of the village is called "Achandrarkam," or "as long as sun land in the village with all the rights attached to owner. and moon endure," perpetual. The compound is d-chandraship. arka.

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MARCA, 1874.] THE CUSTOM OF KAREIYID. 67 they did not prosper, thinking that if a ka mirasd ars who have signed this have reigid were made for a long period they united, and, with a view to the proper execution might attain prosperity, they made one of six of the customary repairs above specified in order karois for twenty-five years, from Vikari that prosperity may be attained, have measured to the 30th of Chittrei in the year Raktak and classified the low- and high-level and other shi. But there was great loss, as, by reason of lands; and excluding the low-888essed service the lands being (split up) into various little lands, which are held by right of purchase, and holdings, the customary repairs by the villagers, the lands shown in the account as set apart for and the construction of banks were neglected), temples, Brahmans, artisans, and others, as and the dams and boundaries were not repaired; entered in the former agreement, and enjoyed the channels and sub-channels were not pro- by the several persons and institutions from the perly cleared ; and no matter how much manure time of their ancestors, have classified such of or leaves were put on the nanjei (wet) fields the remaining lands as are Nanjei (wet), it did no good to the crop. The mira sd ars and have allotted the shares (pangus) in four were for the most part badly off, and suffered kareis. And the following is the account hardship and distress. So, having considered the of the division: necessity of obtaining ordinary prosperity with 1. Sundarappay yan's "karei." out the recurrence of such (misfortunes), and Name. Shares in eightha. of the Government revenue being paid without the above Sundarappayyan ...... 64 the least trouble or deficiency; and whereas Venkatachalayyan...... now in this present year the time has come for Subharayyan............ making kareigia, we have essayed to make Gopal Krishnayyan ... a kareiyid for a long period, and in ac Suppa Katti-Ayyan ... cordance with the division now prevailing. Krishnayyan ............ Towards that end we have made a petition in Amman Subhayyan ... the Talak that the necessary assistance may Chinnammal ............ be granted, and all the miras dars have Ramasami Ayyan ... * voluntarily assembled in the presence of the Venkatachala Chetti... 23 Tasildar, and have asked him. Besides the undersigned, who form) the majority of the Total... 16 eighths. mirasd ars, Kanagasabhei Chetti, 2. Aneiyappayyan's "karei." Appu Chetti, Ram. Sami Chetti, and Total (ten sharers) 16 eighths Vengappay yan who has obtained land (and so of the other two kareis, in which from the miras darChinngKishnayyan there were respectively eight and five sharers). on tenancy, these four persons, only owning ifth Total for all four kareis 64 eighths of a pangu (share), refuse to act in concert with of a share or pangu. all in the village. With the intention of causing "Out of the common land the above four embarrassment and strife, just as they please, kareis have been divided and distributed. the above four persons, in a dissentient spirit, "Suri Da vay yan's younger brother have declared that, contrary to custom on Shivaramayyan has half an eighth-share voluntary agreement [i. e. as opposed to decision (pangu). Altogether there are 65} eighths. by lot], an allotment must be made to them four In this way, following the pangu (share) alone of good land, without reference to its method, the division has been effected. And so various qualities, in one part of the village), or for the four kareis, when lots have been of various detached portions to be measured off thrown, according to the kareiy olei which for them from the several fields. In default of falls to them, the sharers shall enjoy the nan. this they will not agree to make kareiyid, jei (wet) lands of their respective kareis, on and will keep the same lands as they have held & just and proper distribution, for twenty-five hitherto. And whereas permission has been years, commencing from this year. given for all the miras dars who are willing "Moreover, as it is necessary to provide for to unite and make & kareiyid, all the the repairs and restoration of the temples in A slip of kadjan on which the specification of the lande is written.

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68 THE INDIAN ANTIQUARY. [MARCH, 1874. the above village which have fallen into dis- "The (land called) Kilveli, the K a vali repair, for that purpose 15 mds 31 gulis in channel bank water-spread lands, the Pudu. the wet land called Shembada yan on the cheri- veli dry lands, the dry lands entered east, 12 mds 40 gulis in the Devad & nam in the other tperpetual distribution account. are wet land, 9 mas 80 gulis in the Angalam- to be measured, and their inequalities adjusted. man Kovilpattam-these lands (1 veli 17 He who has less is to take of that which is given mas 51 gulis) * in common shall be rented out up by him who has more than his fair share). for seven years, and after deduction of the ten- "The Kilveli river-bank, the river-bed lands, ant's share each year the remainder shall be the dry lands, and others, are to be measured as applied as follows: entered in the former agreement, and redivided Two years' income to the temple of Ramasvami. in the month Tei of the present year in comDo. do. ...Krishnasvami. pact blocks. The Adi crops which now stand One .......................... ........... Ishvaran. in the aforesaid lands are to be rented, and the Do......................... ............Ayyanar. rent divided among the miras da rs according Do. ......... ..........Pilleigar. to share. The tree-tax which may be assessed "In such manner must the income of the on trees growing in dry, river-bed, and waste several years be employed in the service of the lands as yet anassessed, shall be paid rateably said temples. The Government revenue on according to share. these lands is to be paid rateably on the 645 "In accordance with what is proper for cultieighth-ghares. Hereafter from the year Pre- vating tonants and others, the Paria h street, iot pati the common land, set apart for the the Chucklers' street, and the house-sites service of the aforesaid temples, shall be enjoyed on the far side of the Puttar (a river). shall in a just and proper division for the rest of the be measured according to the former perpetual present kareivid by the soveral sharers to whom division, and inequalities (which have arison) adit may fall in the present distribution. The justed. He who has too much shall give up to income obtained from the above-mentioned lande him who has too little in the Kilveli lands, set apart for the restoration of the aforesaid and in the dry lands on either side of the Ka. temples shall not be spent in any other way. va li channel. As 180 gulis of land, belonging to the eighth- "The common boundary banks which are es share of the aforesaid Krishnappa Nayak, tablished for the wet fields, both banke of the are in the possession of Kanaga sa bhei Ka vali channel, the channel for supplying Chetti, an equivalent deduction will be made the tank, the common banks in all the other from Krishnappa Nayak's share, and he lands, and the irrigation and drainage channels may sue Kanagas a bhei Chetti and get shall be cleared, strengthened, and maintained the land. The other sharers have no interest at the common cost. in it. "And whereas now, in the manner aforesaid, "The panjei (dry) lands were formerly the lands have been divided, their Government divided permanently (dchandrarkam) and the assessment is to be paid according to share. mirasd a rs of the aforesaid 641 eighth-shares The Government assessment on waste dry land, have made wet cultivation in some of those and on waste fit for wet cultivation, which is lands; those who have so done shall continue to now assessed on individual miras da rs, shall enjoy those lands and pay the wet-land assess- be paid according to the above shares. ment on them. Of the remaining dry lands, "For the lands now distributed, the entry in that on the outside of the river-bank, and that the Government aocounts shall be made accordinside and outside the bank of the Ka vali ing to enjoyment. channel, shall be measured, and inequalities are "The lands allowed to tradesmen and artisans to be adjusted in the division of the outside lands shall be divided and enjoyed according to the only; and the land is to be enjoyed according above shares, and the Government assessment to the former kareiy olei. on them paid in the same way. * 1 vu 1 md = 1 guli = -8 scree; 33 do 0083 do. + Ac handzarkam Kareigdi ei of the dry lands formerly divided

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MARCA, 1874.) NOTES ON THE DABHI CLAN OF RAJPUTS. 69 "And for all the lands as aforesaid the irriga- tion and drainage shall be maintained according to castom. "If a scarcity of water occars, an agreement must be drawn np (specifying the turn of each cultivator for taking water from the channel, and the length of time he may so take it), and the irrigation shall be conducted accordingly. A double dam shall be made east of the Kidara Kondan sub-channel, and the water led on to the wasted Kada mban field. "A sub-channel shall be cut from the Malei. mangalam channel, and the water led on to the aforesaid field. In all other places the irrigation shall be carried on according to agreement. An aqueduct shall be put over the KA v Ali channel, and the water led on to the temple lands. "None of the aforesaid lands can be sold out- right by any sharer; and even if so sold the sale shall be null and void. In all other affairs which have to be carried on in the village, the practice laid down in former agreements is to be followed. To this effect have we all with one consent agreed." I have thought it best, at the risk of being tedious, to give this curious document in full, As it illustrates so completely the system of redistribution. It points, too, to the causes which lead gradually to the abandonment of the system. These are the neglect of banks, channels, and other repairs and improvements owing to the short and uncertain tenure each cultivator has of his land; and the intrusion of outsiders into the community. It will be observed from the names that three of the landholders who refused to consent to the proposed redistri. bution were Chettis, that is, tradesmen; and they may be presumed to have acquired their portions of the village from persons to whom they had advanced money. These outsiders would have no respect for the customs of the village, and little sympathy with the community into which they had thrust themselves. Hence doubtless the provision in the end of the agreement, forbidding all sales of land. NOTES ON THE DABHI CLAN OF RAJPUTS. BY MAJOR J. W. WATSON, ACTING POLITICAL SUPERINTENDENT, PAHLANPUR. So very little is known about the ancient | Rakhi, who is numbered among the Penates clan of the D Abhis that perhaps even the fol- of the tribe, and from whom they derive their lowing incomplete notice of them may not be name. The legend relates that when Sita was unacceptable to your readers. The ancient deserted by Rama she gave birth to Lava in elan of the D Abhis has been mentioned by the forest, and that one day siti went to hat both the Rajput annalists, Colonel Tod and leaving Lava in charge of Durvasa Rakhi, Mr. Forbes, but neither of these accomplished The Rishi, however, was soon wrapt in meditaanthors is able to give them more than a cur- tion, and became unconscious of what befell his sory notice. Colonel Tod indeed (Rajasthan, charge. Sita, on her part, having seen a bad vol. I. p. 105) says that little is known of this omen, returned and took Lava with her, and tribe except that it was once celebrated in did not return to the Rishi for some little time. Saurashtra. But the D & bhis were celebrated The Rishi in the mead time, awaking from his throughout Gujarat. It is said that in remote trance, missed Lava, and dreading the retimes they ruled at Gajni (Cambay) and Edar, proaches of Sita made another son for her out of as well as at Bhiladigadh, and also at Da bh (possibly Darbha grass), and presented Khedagadh on the Luni. Although there him to her on her return. him to her on her ret The creation of the is now no longer any great principality held by DA bhi is celebrated in the following verses :this tribe, their name still survives among the thirty-six races. The gotrd of the race was, as Ata. far as I have been able to ascertain, as follows: azo rAma avatAra jodha dazaratha ghara jAyo Yajur Veda, D & bh-Rakhi, Bharadwaj Gotra : Kalka Devi, KA: Hari Devi, Khemaj saMbhuro vraja satI patrI janaka ghara pAi Devi. The tribe derive their origin from (ke)jAma hui varajoga Apa khaTa duNA upara Bramha, from whom sprung Vishvamitra, from whom Durvasa Rakhi, from whom Da bhl T 375IVOT TH TOTT TT U HET

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70 THE INDIAN ANTIQUARY. [MARCH, 1874. janake jagana racIyo kharo Adana kaLa kSatrI Having entrusted her son to the Rishi, Sati Sita went to bathe; zrIrAma dazaratha satana jana paraNAvI jAnakI putrI But seeing a female monkey she turned back 1111 and took Lava with much affection. vaLI satI vanavAsa deva zrIrAme dIdho When the Rishi opened his eyes, the child no where appeared. zItAjI cAlIyAM kanakhala vAso kIdho (He thought) he must have been slain by some purA mAsaja peTa e kuMvara lava Ayo / cat, lion, jackal, or hare. On this, deeply meditating, he made an image azo kuMvara avatAra jazo tatha punama jAyo of Dabh :* suMpe kuMvara rakhIyAM satI sItA dhuvaNane cAlIyAM Having thought of the Yajur Veda he gave him the name of Dabh Rakhi. vanaMcarI dekha pAchAM vaLAM heta kare lava liiyaaN||2|| When she (Sita) returned, she saw, as it were, pala kholI rUkhI deva tahAM bALaka nahIM dIze another infant. mAryo koI maMjhAra sIMha zIyALa ke zaze (Said the Rishi) What need for words? take ___them both as thy own, O Shakti! (ke) dhare rakhI hara dhyAna DAbha putaLo banAyo In the month of Jeyt, in the dark half, when vacAre jajara veda DAma rakha nAma derAyo half of the Krit Yuga had clapsed, On the pure day of Somavar, sacred to Siva, otha vahe AvIyAM bALa jama dIse bIjo Durvasi Rakhi created from Da bh a mighty vAta kuNa teDa be zagatI tero // 3 // warrior. The 84 Rishis were assembled and the man mAsa jeTha pakha zAma kRta jagataNo adhatAma Dabhi was created, soma sadhavAra zavajje daravAsA rUkha DAbha At the place of the Gangevagar mountain, a heka bhaDa jodha UpAyo corAsI rakha Aye nara ____ lord of a new sort: (Thur) was this great warrior created in the DAbhIne pAyo / / gaMgevagara DuMgara gaNA heka year 1584 (of that yuga). pata jujavo // ___After Dabh Rakhi, in the 20th generasamasara paMdara corAsIe mahA jodha pedAsa huo| tion, comes Amarsen, of whom it is said that quitting Parshomgadh he conquered PraSuch was the incarnation of Rama, who was mangadh, expelling the Chohans from thence. born at the house of the warrior Dasaratha. Twelve generations from Amarsen is Surpal. Of the seed of Sambhu, a future) sati was Surpal is said to have quitted Pramangadh found in the house of Janak: and conquered Kashmir, driving out the Tuars. When the damsel became fit for a husband and Sixteen generations after Surpil, Jodha, leavattained the age of twice six years, ing Kashmir, conquered the famous fortress The Lord of Ajodhya, Rama, who was served by of Tambol, then a possession of the ancient the lords of the cities of the nine continente. clan of Padhiar. Jodh a was succeeded in Janak then instituted a jugam, and. he, of the the 10th generation by Akhiraj, who, leaving first and true family of Kshatris, Tambol, seized on the Fort Chitranga* or Sri Rama, son of Dasaratha, married the | Satranj, destroying the Jadavs. A Duhu exists daughter Janki: regarding this exploit, as follows: Der Sri Rama then banished the (future) sati to the wilderness. duho. Sitaji went forth and took up her habitation akhe taMbolare UThIe cAtaraMgo gaDha le sAo in the forest. When her full time had expired, then Kunwar duANa khede DAbhI jAdava kADhA joi // 1 // Lava was born : Akha, leaving Tambol, took possession of Fort The avatar of this Kunwar was as that of Chatranga. the 15th day of the light half of the month. The D Abhi having sought out and defeated * Probably the Darbha, or sacrificial graas. * Probably Chitor or Satrunjye. Another version of the Duha las Satranja instead of Chatranga.

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MARCH, 1874.) NOTES ON THE DABHI CLAN OF RAJPUTS. 71 his enemies, the Jadavs, expelled them (from had two beautiful daughters. A Rathor Rajput thence). with Asal's son married the elder daughter, Seven generations after Akhiraj, Debba and going to Mondeta acquired several villages, succeeded him in the chiefdom, and this chief, became the lord of a petty chiefdom and was in the Samvat year 1372, left Chatranga and called Thikari. Asal Dabhi's son marconquered Kheda gadh, driving out the ried the younger daughter, but being ashamed Kora...bhas. The following Duhe is said con- of his conduct, and dreading to meet his castecerning this conquest : fellows, instead of returning to Edar he went DebhA dasa vATe kIdhA naravana koraMbhA to the Choteyli Hill, near Abu, and there per formed severe penances before the shrine of the kheDa gaDha khATe beTho pATa be otre||1|| Bhateori Mata. The Mata, being pleased with Debh, you have dispersed in all directions his austerity, looked favourably on him, and the crowd of Korambhas, directed him to go to the Sirohi Raja, who And having conquered Khedagadh you have would give him some territory. He accordseated yourself on the throne in the year 72. ingly went, and the Sirohi Raja granted him The Da bhis retained Khedagadh until the Roh Sarotri Chorisi. As he had been sucexpelled by the Rathors, 41 generations after cessful in obtaining this estate through the Debha, in the time of Sh&1 Da bhi, who, favour of the Bhatesri Mother, he assumed the escaping the massacre, established himself at name of Bhatesria, which is borne by his Bhinmal. Eight generations, however, before descendants to this day. The Bhatesrills Shal Da bhi, during the chiefdom of Duda, still own lands in Roh Dabela Sarotri, etc. I the D Abhis conquered Bhiladigad h from am not acquainted with the name of Asal the Kachavahus, and made Bhiladi gadh Da bhi's son, but it was probably A val their capital, while still retaining Kheda- DAbhi, after whom the village of Aval was gadh, a share in which, however, at this time named. This Aval was & noted freebooter, belonged to the Gohel clan. I am unable to say and the following couplet is said of him, alludwhether this share was acquired by the Gohelsing to his raids :from the Da bhis, or whether the D & b his AvaLa ghoDA dubaLA kema : nadI nIlo ghAsa conquered Khedagadh in concert with the ulaTe bAMdhyA java care : pANI pIye banAsa Gohels, but perhaps the former supposition is the more probable. Five generations after A val, why are (thy) horses lean? Duda, and three generations anterior to The grass in the river grows green: Shal Da bhi, Somesvar Da bhi, the They eat barley in their mangers, then Chief, granted the village Sotamla to a And drink the water of the Banks. bard named Mehraj in sdsin, and his descend- The following poetry is said of the Da bhis ants enjoy laud in Sotamla to this day. Shal and their principal seats of government :D Abhi had a son named Salkhansi, who taita. was succeeded by his son Aderam. A deram prathama ghaDha pramANa rAja duNo rakhe hada son named Asal D Abhi. A sal D Abhi, it is suid in consequence of a domestic quarrel, kAzamera ghaDha koTa soLa peDhI ghara sakhkhe left Bhinmal and took service at Edar, where trIjo ghaDha taMbola rAja peDhI dasa rahIo the Chief of that principality made him one of cotho ghaDha zetaraMja sAta peDhI ghara sahIo his Sirdars and gave him the command over RohomeT DADhimade Bhiladi | khAga taNo bala kheDa luNo suta arajaNa lIdho gadh the seat of his rule, and firmly estab- dat as gifta ratat ITSTA UT lished himself there, bringing under his rule five bhaDAM khAga bala bhIlaDI lAkhaNa suta dude lIyo hundred villages. His son, who had remained at Edar, went towards Asival with 10,000 horse artisti tra GT ETT ETT T T to collect tribute, and arrived at Kalikot, near The first seat was Praming ad h;t doubly Asaval, where Kali Bhill re gned. This Bhill extending their rule, * Kachavaha Bhills. + This may mean that they retained Parshoingadh, from which it is statod above that they originally sprung.

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72 THE INDIAN ANTIQUARY. [MARCH, 1874. The fortress of Kashmeragadh remained securely in their possession for 16 generations. The third seat was Tambolagadh, where their rule lasted for ten generations. Their fourth fortress was Setranj, which they retained in their possession for seven generations. At the sword's point Arjan the son of Lano conquered Khed. At Khed, the chief of fortresses, they ruled for thirty-five generations. Du do the son of Lakhan conquered Bhiladi by the prowess of his warriors with the sword. Thus the Dabhi Raos, in the intoxication of wealth, having conquered the best of fort. resses, reigned there. The above kavit is somewhat difficult, and this translation may very probably be incorreot. There is also the following duho on the con. guest of Bhilad i and the granting of Sotamla in sasan : kacavAhA kADhe bhela dude laI bhelaDI HIC tot as 90 THT 118 11 dAna lakha dudo dae meharAjane sotAmalu samate somezara samApeyo // 2 // Having driven out the Kachavahi Bhills, Dud a captured Bhiladi, And remained immortal on the throne for eighty and a half years. Duda was wont to bestow a lakh in alms While Somesvar, with charitable intentions, bestowed Sotamla on Meharaj. Bhiladigadh, the last seat of the DA bhis, is said to have been named after a beautiful Bhill maiden-in fact, the literal translation of the word is "Fort of the Bhill Maiden," di being the feminine termination. The legend is of Jain origin, and is to the effect that the far-famed RAJA Srenik of Rajnagadi, in the country of Magadh, fleeing from his country, came to Benap (now under Wao, in Northern Gujarat) and there married the daughter of Dhanvasa Shet of Benap, and resided there. After a time the dissensions on account of which he had quitted his kingdom were, ap- peased, and he set forth on his return to Rajna- gadi, leaving his wife, now with child,' at her father's house at Benap. On his way thither, be alighted at a small Bhill hamlet close to the ruined site of Trimbe vati-nagri. Srenik RAj was exceedingly handsome, and the Bhills, seeing this, determined to marry him to a beautiful maiden of their tribe. They therefore solicited him to marry her, but he refused : on which the Bhills determined to compel him to esponse her. Srenik, hearing of this, contrived to escape, and fled to his own country; but in his flight he dropped one of his shoes on the plain of Trambavati. The Bhill maiden kept the shoe of him who was to have been her husband, and, refusing to marry with any other, reverenced the shoe as a relio of her husband. Meantime she wife of Raj A Srenik, who had remained at Benap, brought forth a son who was named Abhe Kunwar. When he attained the age of about 17 years be went to Rajnagadi, where Raja Srenik had published the following proclamation, viz. that a ring would be thrown into a well and that he would make that man his minister who, sitting on the edge of the well, should extract the ring. Abbe Kunwar agreed to do this, and Raja Srenik threw & ring into the well. Abhc Kunwar now directed the Raj A to cause the well to be emptied of its water, and this was accordingly done, and the ring appeared at the bottom of the well. Abhe Kunwar then threw on to the ring a quantity of wet cowdung, and afterwards dropped a quantity of hot ashes near it, until it was dry; he then directed the Raja to fill up the well to the brim: this was done, when the cowdung, being dry, floated on the surface with the ring adhering to it. Abhe Kunwar then took out the cowdung, and extracting the ring gave it to the Raja. Seeing Abhe Kunwar's wisdom, the RajA made him his minister. Abhe Kunwar now told the Raja that he was his son, and that his mother and the Bhill maiden (Bhiladi) were awaiting his return. Hearing this, the king set out for Trambavati, and on arriving there he heard that the Bhiladi had died two or three days before his arrival. He was now filled with admiration at her constancy, and determined to perpetuate her fame, and with this idea he built a temple in the plain of Trichavati and installed Parasnath. This image is worshipped to this day by the name of the Bhiladia * This is in some versions written Chatranga.

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MARCH, 1874.] NOTES ON CASTES IN THE DEKHAN. 73 Parasnath. The R&ja also founded a new city on the ruins of Trambavati, and named it Bhiladigadh, after the Bhill damsel. This city was founded in Samvat 470 of Vikram's era. After thus founding Bhiladigadh, the king went to Benap, and taking with him the mother of Abhe Kunwar he returned to Rajnagadi. Bhiladigad hunder its Da bhi and Waghela lords was a city of considerable splendour, and was built of white marble. At the present day but little remains, as the marble has been carted away to Pahlanpur and neighbouring cities; but a large marble well or two, and a few marble pillars, still remrin. The temple of the Bhiladia Parasnith is of some little local repute, but the style is rude. Here, as at Pattan, the old marble ruins are dug up and sold in the neighbouring towns and villages. Thus, of Bhiladigadh, once so famous, now little but the name survives. NOTES ON CASTES IN THE DEKHAN. BY W. F. SINCLAIR, Bo. C.S. (Continued frona page 46.) B.-Sankarjatya, or mixed castes. Under this name the Brahmans include a | India, have shown much spirit in the adoption great number of races, mostly commercial, who of European ideas, and as public servants rank come, they say, between them and the cultiva- high for good sense and application, tors (the latter being considered pure Sudras), 2. The Sonars, or goldsmiths, have two and spring from various forms of miscegenation. or three sub-divisions : A good many, however, of the castes in ques- (a.) The Konka nasth Rathakara tion consider themselves to be of pure Ksha- Sonars, very powerful in Bombay, claim triya, or even in the case of the Sonars) of openly to be of pure Brahman race! and actually Brahman race. exercise the duties of the priestly caste among 1. The highest, in my opinion, are the Pra themselves. A good many of these are general bhus (Purvoes). These are divided into two merchants and bankers. castes, Kayasth and Patane Prabhus. The (1.) The Auranga bide Sonirs, nuformer are not to be confounded with the KA- merous in some parts of the Puna collectorate, do yasth or writer caste of Hindustan, though in not claim so higa a rank, at least in public; but many respects similar to them. They are chief- some of the village hereditary accountantships ly engaged in trade as clerks, sometimes in usually monopolized by the Brahmans are held the public service---seldom as capitalists upon by them, especially in the old Pabal Taraf, lying their own account. In the Dekhan they hold a upon the Ghod River. There are other castes few village and district hereditary accountant of Sonars of which I have no personal knowships (Kulkarni and Deshpande watans), and ledge worth noting here. the names of several figure in the early history 3. There are a great many castes of Vinis* of the Maratha empire as faithful servants and (Banias or Banians), who are properly grocers brave soldiers. They claim descent from a and grain dealers, but who engage also in nsury Rajput race which they say was formerly in and general trade. The most numerous are power at Kalyan in the Konkan, and they eat those from Gujarat, with the details of whose flesh accordingly. They are usually of good history I am little acquainted, but I know that stature for Hindus, have intelligent but not they count 84 castes among themselves, thu handsome faces, and affect the Brahman costume, best known of which in the Dekhan are the with sometimes a slight difference in the turban, Kapol, Salad, and Srimali. They object which is smaller, more tightly wound, and much to the destruction of animal life, and are the cocked rather jauntily. They educate their chief supporters of the Panjarapo! and similar women more than any other Hindus of Western institutions. They are in these districts en "The trading community par excellence; the higher to be of high caste, i. e. superior to the Kunabi: they are class of 'Wants are from Marwar and Gujarat, whence merchants, traders, money-dealery, and murers, and are they have spread, and become permanently settled in the very keen in business, often holding the lower orders of Dekban and Konkan; still retaining bume intercourse with borrowers in durance vile."-Trans. Med. & Phys. Socy. of their original country: many profess the Jain religion, Bombay, No. XI. p. 245. others are worshippers of Vishnu, and both divisions assume

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74 THE INDIAN ANTIQUARY. [MARCH, 1874. tirely engaged in commerce. To my mind, they are physically much inferior to the races of Maharashtra ; the men usually gross in face and figure, and the women featureless and clumsy, especially when seen beside the Caryatides of the Dekhan. 4. The Bhatiyas are also a Gujarati race, chiefly engaged in the cloth and cotton trade, They resemble the Gujarat Vanis in their reverence for animal life, and belong chiefly to the Vallabhacharya sect. 5. The Khattris are a caste from Gujarat and Rajputana, generally distinguished by the title Sah in their names. They claim Rajput descent, eat flesh, and deal in cotton and cloth, and in Puna especially in gold and silver lace. 6. There are a few Sinde Vaishnavas, well known to Europeans as dealing in Kashmir cloth, Delhi and Sindh embroidery, and other fancy articles. 7. There is a caste belonging to the Dekhan which retains the old term of Vaisya. They engage in general trade, but are not numerous or well known. They are, I believe, eaters of and have a separate (and more recent) history, literature, and architecture. I never saw or heard of a native Buddhist in Western India. The Jains are Sravakas or layinen, and Bhojaks or of priestly race, the latter being descended from certain Brahmans who adopted the Jain faith pet ke vaste, and so got the name "Bhojaks" or " caters." The office of priest in some temples is reserved to the Osval tribe, which derives its name from the town of Osi in Rajputani, and is also the most numerous and active in trade here. The Marvadi merchants deal in grain, groceries, cloth, precious metals, and cash, seldom in hardware or Europe goods. They have deservedly the reputation of being unscrupulous usurers in their dealings with external clients; but they are particularly exact in fulfilling their contracts with other business-men, though it bring them to ruin. 9. The caste of Agarwalas is the subject of some confusion. The races of Maharashtra consider them "all same as Marvadi," i.e. Jain, and Dr. Hewlett, upon what authority I do not know, gives them in his list of Jain tribes. Mr. Javerilal Umiashankar, u good authority, places them among the 84 castes of Gujarat Vanis; and Mr. Sherring gives them a separate place, with a description which shows a descent similar to that claimed by Khattris and Prabhus. My own knowledge of them is very slight, but leads me to agree with the lastnamed writer. They are general merchantsnot numerous, but nearly always rich and repectable. 10. Of the Simpis, & or Tailors, I know two divisions, the Asal or Dekhan Simpis, and Namdo v Simpis, and there are probably more. They somewhat resemble the Deshasth Bralimans in general appearance, but their features are coarser, and their expression less intelligent. In the wild Native States of the Dangs, and in the Mawas States north of the Tapti, the Karbharis or managers are chiefly Sinpis, generally unable to read or write, and only one degree more intelligent (though many less honest) than the half-savage Bhill flesh. 8. The Marvadi merchants form a very notablo element in the business affairs of this Presidency, and may be divided as follows: (a.) Marva di Brahmans, comparatively few in number, and more inclined to live by religious beggary than by commerce, though some are thriving merchants. (6.) Marvadi Vaishnavas, an exclusively mercantile race; also not very numerous. (c.) Marvadi Jains, very numerous. These are to be distinguished from tho Jains of the Dekhan and Karnataka, who differ from them in many points of race and religious obscrvance, and who will be noticed as cultivators. Dr. Hewlett, in his paper accompanying the Bombay Census Report, has classed the Jains as a sect of Buddhists, a mistake unaccountable to me, the more so as he quotes Mountstuart Elphinstone, who certainly thought nothing of the kind. The Jains resemble the Buddhistst only in the same general way that Muhammadans do Jews, * "A caste of v. "kers in silk, which they clean, dve, and weave; of middle rank, numerous in Southern India, found also in Gujarat and in the Konkan, where they lave long been settled (at Cheol, &c.). They are reported as of as fair complexion as the Brahmans, and much addicted to polygamy."-Trans. Med. & Phys. Socy. ut supra, p. 219. + On this vide ante, vol. II. pp. 15,16,194,197-200, 259-265. * The Oval Banias present the Bhojakas with a horse and chauri on marriage occasions, and with a present of money (tyaga) when caste dinners occur.-ED. "A caste of inferior status, tolerably numerous; some are Markthas, whers Telangis: their proper occupation is to sew clothes and dye cloth, preparing the colours, whether permanent or otherwise. One division of the caste sells cloth. and all occasionally engage in other trades."-Trans. Bled. Phys. Socy. It supra, p. 940.

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MARCH, 1874.) NOTES ON CASTES IN THE DEKHAN. chieftains whose affairs thoy mismanage. Their offices are sometimes hereditary. In general, however, the Simpis stick to their goose, or at least to the cloth trade, which they consider rather more honourable than actual operativo tailoriag. 11. In Puna there are a set of Gosa vis called Dangli, who are well-to-do traders, and some of them in particular have speculated with much success in building-sites. Married ones are called Gharba ri. All the castes above enumerated, when they get on well in the world, adopt the Brahman turban and slippers, even the immigrant Gujaratis and Marvadis. Those which follow usually adhere to the Maratha turban and forked slipper, though there are exceptions. Some of them are considered inferior in rank to cultivators, and are named here only for convenience with relation to their trades, which I consider more important than the precedence, always disputed, and usually impossible to enforce. 12. There are two or three classes of Sutars,* or carpenters. The Badhes or Sutars of Maharashtra are the most respectable and numerous. They are industrious and saving, and generally pretty well off, skilful in the use of their own simple tools, and easily trained to handle those of the West. The regular tools of a Sutar are the vakas or chisel-edged adze, the morticing chisel, and drill revolving by means of a barrel and bow. The second is usually imported from England, but the adze and drill are of native make. They use the saw comparatively little, and the back of the adze serves as a hammer. There is hardly anything, from the making of a cart to the rich carving of a house front, which the Sutar will not do with this insignificant apparatus. 13. There is a caste of immigrant Marvadi Satars, Vaishnavas by sect, less numerous, skilful, and respectable than the Badhes. 14. The Sikalg hars are turners and sharpeners of weapons; their lathes and whetstones are turned with a strap passing round the axle, and pulled to and fro by the alternate motion of the arms. They also lay on lacquer-work with the lathe. 15. There is a wandering caste of Sikal* "They are either Marshals or Gujaratis; or Parades from Hindustan : there are few villages of size without a Suter, who has a recognized place in the Balloti establishment, and makes ploughs, &c. for the Kunabis ghars, with which those of towns hold no communion. 16. There are four castes of L o hars, or smiths. Those of Maharashtra are, as in the | case of the carpenters, superior in every respect. They use native tools not unlike those of Europe, except that the bellows, which are made of a goat-skin like a water-bag, have no stiff. sides, and are compressed horizontally. The European bellows, however, are being very generally adopted. They take readily to European teaching, after which they can do anything that can be done with fire and iron. Some spears which I took home in 1873 were pronounced, by the firm of Wilkinson and Son, equal in all respects to the best English cutlery, and in one matter the shape of the point) superior; while it is impossible to produce them in England but at three times the price. They were made at Ahmadnagar, Aurangabad, Nagpur, and Salem. 17. The Hindustani Loharst are not often found at work in these districts. They are often sipa his in N. I. regiments. 18. The Panch als are a wandering caste of smiths, living in grass-mat huts, and using as their chief fuel the roots of thorn bushes, which they batter out of the ground in a curious way with repeated strokes of the back of a very heavy short-handled axe peculiar to them. selves. They are less common in the Dekhan than in Khandesh 19. The Gisi dis were a similar tribe, and of very bad reputation for their thieving propensities. They are now mostly settled in vil. lages, and I know nothing worse of them than that their forges seem to breed a great thirst for country spirits. Both these castes are inferior in respectability and skill to pakka Lohars. 20. The Kasars are of two divisions Tambad Kisar and Bangad Kasar. The first are coppersmiths, and many are employed in the railway workshops as fitters. They are very clever at working in copper and brass, especially in the sheet, and in kanse (bell-metal). The Bangad Kas a rs make glass bangles. Brass castings are made by men called Olivas, who are of various castes, generally Marathas. There are some Hindustani Brahmans employed or rayats." --Trans. Mel. and Phys. Socy. ut supra, + "Those from Hindustan are termed Bundele."--Trans. Med. & Phys. Socy. ut supra, p. 396. p. 211.

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76 THE INDIAN ANTIQUARY. [MARCH, 1874. as smiths in the G. I. P. Railway Company's workshops. 21. There are two divisions of Telis, or oilmen: the Maratha Telis (not to be confounded with pure Marathas); and Jeshvar Telis. Of the latter I know little. The former live by expressing and selling vegetable oils, and will have nothing to do with animal or mineral oils. In the north of the Funa district they often live by keeping pack-bullocks and carrying goods up and down the Ghats. Their press is a sort of wooden pestle weighted with stones, which revolves in a huge stone mortar by the power of one bullock or buffalo. 22. There are Hindustani and Maharashtra Nah a visur barbers, the latter said to be divided into three; besides which, as no Nahivi will shave a Parwari, these have bar- bers of their own caste. They are absurdly like their European brothers in trade, in their garrulous gossiping ways; and the connection of barbering and surgery, so familiar to ancient Europe, exists in the Dekhan, more particularly when a woman cannot be delivered ;-the Nahavi is summoned, and with his shears he cuts the child to pieces in, I am told, a wonderfully skilful manner, all things considered. One curious duty of the village barber is to run before travellers of rank at night with a torch. In Taluka Sowda, Zilla Khandesh, there are several villages of which the Patils and most of the cultivators are Nahavis. Some Nahavis hold it infra dig. to shave beasts, and others do not. This, so far as I can find, is a matter less of caste than of taste. 23. Of Weavers there are the Koshtis and Salis:t the former are the higher caste, and make finer stuffs. 24. The Jinagars are saddlers, some are whitesmiths; but they all eat and intermarry together, and are apt to be great rogues. They are said to have come originally from Dekhan Haidaraibad. 25. The Kumbh ars are potters. There are said to be four divisions of them; viz. one of Hindustanis, and three of Dekhanis, who are (a.) Tile- and brick-makers, (6) Pot-makers, (c) Image-makers, but I am not aware of the distinc tion between these. They make no fine china : the highest form of their art is to put a rough black or yellow glaze upon pots, and they have little idea of variety in form, though what patterns they do use are not wanting in utility and grace. In the Bhimthadi Taluka of Pana they sometimes make temples, or rather shrines, of one piece about five feet high, which are considered objects of high art, and great additions to the beauty of the field or garden whose tutelary deity they protect. Other castes sometimes make their own bricks, but never their tiles or pots. 26. The Kachis are an immigrant race from Bundelkhand, employed in the manufacture of flower-garlands for festivals and for the service of the gods. Notwithstanding their idyllic occupation, they are a bad lot, and when subordinate magistrate of the city of Puni, I had more cases of assault, abusive language, and adultery from among the Kachis than from any other caste, relatively to their number. They are not often found in small villages. 27. The Hala wais are confectioners. There are Hindustani and Dekhani Halawais. Hindustani Brahmans sometimes exercise this trade at railway stations and in public places, having this advantage that almost any one can take food from their hands. 28. The Bhadab hunjyas are a caste from Hindustan who parch grain, and also prepare the black sand used in our offices for drying manuscript. 29. Hioda Bhistis, or water-bearers, are usually of the caste of Kolis, which has four divisions, viz. :(n.) Hillor Konkani Kolis, who will be treated of under the head of wild tribes; (6.) Coast or fishing Kolis, who are not known in the Dekhan; (c.) Khandesh Kolis (subdivided again, but not known in the Dekhan); (a.) and the caste now under consideration It is considered low among Marathas to draw one's own water-that should be done by the Koli; and accordingly he and his buffalo, laden with a pair of huge dripping water-skins, are very important characters in every Dekban village. He is one of the Bari Baluted ar, *"The lower section shave the bair from all parts of the body, and apply the turbadi (cupping-horn) and leeches; in the Karnataka others cut off the hair of camels and buf. faloes, and some act as mursals."-Trans. Med. f. Phys. Socy. ut supra, p. 233. + "They are weavers of white or undyed cloth: they are not allowed to eat animal food or drink spirituous liquors."-Trans. Med. Phys. Socy. ut supra, p. 239.

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MARCI, 1874.] ERA OF BUDDHA AND ASOKA INSCRIPTIONS or twelve principal hereditary village officers, Parits, who are less particular; und Hinwho are as much reipublicos columnae in Ma- dustani immigrants. harashtra as the duodecim homines jurati are They usually do nothing but wash; but on said to be in England; and though I have the Girna river in Khandesh, in the Nasirabad had complaints from every other class of village and Erandol Talukas, there are several villages officers about the non-payment of their dues in inhabited by cultivating Parits, including the kind and service, I never heard of the Koli Patils. The Ga valis, or cowherds, are not a Bhisti going without his. They are often fisher- separate caste in the Dekhan; the occupation is men, and ferrymen, as well as bhistis, and they followed by men of several castes, especially by sometimes show a good deal of enterprise in Marathas, generally of the surname of Gaikasetting up ferries, and much courage and skill in vad, and of such is the royal family of Baroda. managing them. They are fine, well-built men, 32. The Lonarist are dealers in salt. and are good swimmers and divers. They have 1 33. The Gura vast are a caste who enjoy also a sort of hereditary taste for the cultiva- the monopoly of the trade of menial servants tion of melons and cucumbers in dried-up river- (pujaris) in temples of Siva in any of his forms. beds. Fishing Kolis are called Koli Bhuis. They have a right to the food offered to the 30. The Kahar Bhuis are fishermen, god, which is called naivedya. They are culcultivators of melons, and bearers of palanquins. tivators and Patils in at least one village of the They are inferior to the Kolis in appearance, Khed Taluka of Puna. character, and social status. They are not 34. The Buruds are makers of baskets, village otticers, but the rivers are divided cages, mate, &c. among their tribes and families by custom and 35. The Rangari s are dyers. In Khancourtesy, and, although their rights are unpro- desh this name is applied to tanners. tected by any law, they very seldom poach 36. The tanners of the Dekhan are called upon each other's ranges, or infringe the rules | Dhors. adopted by the caste from time to time as to 37. The leather-cutters and shoemakers are size and species of nets, or the like. Hinda- called Chambh & rs. Both are held very low stani Kahars I have found as mercenary swords- castes, and where they were permitted under men in the retinues of native chiefs resident native rule to live within the town wall it was in Puna, especially in that of the Raja of a matter of grace and sufferance. Jowar. They chiefly use the casting-net, but 38. The Gond halis are singers and musihave & way of tying many nets together so as to form a sort of seine, or draw-net, and they 39. The Ghadasis are also musicians, and have small light traminels called phanse (i. e. their social status is a matter of dispute. They nooses), on account of their action, and basket- assert themselves to be pakka Sadras, and have traps; but they very seldom use poison. an opinion of a Shastri to that effect; but all 31. The Parits, or washermen, whom we the other castes say that they are descended from call by the Hindustani name of Dhobis, have the adultery of Hindu women with Musalmans. three divisions : Une h-Parits, who will only 40. The Lakeris make bangles and other wash the clothes of men of good caste; Nich things of lac, and they varnish wood. PROF. H. KERN'S DISSERTATION ON THE ERA OF BUDDHA AND THE ASOKA INSCRIPTIONS. || BY J. MUIR, D.C.L., LL.D., PH.D., EDINBURGH. The writer begins by remarking that the dhists as that of the Nirvana or death of Budyear 543 B.c., adopted by the Southern Bud. dha, has, ever since Turnour argued in favour * Ind. Ant. vol. II. p. 164 $ "They make water-backets for cattle, wells, and hand. + " They are lime-burners in the Dekhan: rank low; carriage : they also dye leather."-Trans. Med. 8 Phys. they prepare and sell chunam and charcoal; others pre- Socy. ut supra, p. 207. pare salt (mith lonArt), and in Southern India are known as Over de Taartelling der Zuidelijke Buddhisten en de "Upar" caste.-Trans. Med. & Phys.Socy, ut supra, p. 226. Gedenlestukken van Acoks den Buddhist, door H. Kern. 1 They are blowers of the horn in processions, &c., and Uitgegeven door de Koninklijke Academie van Wetenreceive food from visitors."--Trans. Med. & Phys. Socy. schappen te Amsterdam. C. G. Van der Post, Amsterdam, ut supra, p. 212. 1878, pp. 120, 4to.

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78 THE INDIAN ANTIQUARY. [MARCH, 1874. of its correctness, in the Introduction to his Dharma- A soka. Here we have (1) the edition and translation of the Mahavanso | improbability of two successive councils being (Ceylon, 1837), been pretty generally accepted held by kings of the same name; (2) neither by scholars as the real date of that event. And the Buddhistic nor the non-Buddhistic books yet the first maintainers of this view, as Turn- of the North know anything of two Asokas; our and Lassen, admit that in this calcnlation (3) the name Kala- Asoka, the chronolothere is an error of 60 years in reference to Kinggical Asoka, is suspicious; (4) the Mahavanso Chandragupta, the Sandrakoptos of the is at variance with itself, for in chapter V. 218 Greeks, whose date we know with certainty years are said to have elapsed between the from classical sources. How any value conld Nirvana and the inauguration of Asoka, which be attached to a calculation which is thus shown took place four years after his accession; whilst to be erroneous as regards the end of the 4th at the end of the same chapter we are told that century B.c. would be inexplicable, were it not the third council took place in the 17th year that the dates adopted by the other Buddhists of Asoka's reign. The third council would (the Tibetans, Chinese, and Japanese) were less thus, according to the Mahavanso, have been probable. The Cingalese chronology stands held in the 235th year after the Nirvana, favourably contrasted with their more extra- though on p. 22 of the same work it is said to vagant estimates. But, as Dr. Kern remarks, have occurred 218 years after that event, which there is a great difference between relative is, indeed, the ordinary assumption. or comparative value and absolute credibility. The Northern Buddhists know only of two And even this comparative value of the Cin- councils down to Asoka's time, one immediately galese chronology must undergo some deduc- after Buddha's death, and the second 110 years tion, as, though the later Buddhists of the later, ander A soka. A third council is placed North place Buddha far too early, yet their by them under Kanishka, more than 400 older books contain other data, consisting of a years after the Nirvana. In this chronology Dr. determination of the time of the first two coun- Kern finds nothing improbable or suspicious : cils and of Asoka's reign. And the question on the contrary, the correct determination of is, whether, with the help of these data, the age the distance in time between Aboka and Kanishof Buddha may not be fixed with more proba- ka forms a strong argument in favour of the bility than it can be by following the Cingalese credibility of this particular Northern tradition. books. This problem can only be completely In order to justify its rejection, an extraorsolved when the entire literature of the Northern dinary degree of credibility must be assigned Buddhists shall have become accessible to us in to the Cingalese books, to which they cannot the original languages. justly lay claim. For in addition to the speciProf. Kern thinks that in so far as the books men already given, as Dr. Kern goes on to say, of the Northern and Southern Buddhists are almost every page of the Mahdvrneo offers yet known to us, the latter are in many respects evidence that it is not a pure sourop of inforundoubtedly the more trustworthy. But, as we mation for the earlier history of Buddhism. have already seen, by the miscalculation of 60 He then proceeds to adduce various instances years, they are not to be implicitly depended of this untrustworthiness, in the shape of exagupon. Anything, therefore, that they contain gerated numbers, miscalculation, contradictory, which is improbable in itself and is not con- improbable, and absurd statements, and confirmed from other quarters, may reasonably be cludes that a work of which the chronology regarded as open to doubt. One of these doubt abounds with inconsistencies, and which conful points is the account which they give of the tains a loosely connected narrative mixed up three Councils, one of which is unknown to the with all sorts of absurdities, must be undeseryNorthern Buddhists. According to the Cin- ing of reliance. The chronology of the Southgalese, the first council was held immediately ern Buddhists, where we can control it, is after the Master's (Buddha's) death; the second unsatisfactory. To assume that it is correct, exactly 100 years later, under a king called where we have no means of controlling it, can Kala- Asoka; and the third 118, or 135, only be the result of extraordinary prejudice. years after the second, under King A soka or! After introducing some remarks on the Pali

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MARCH, 1874.] ERA OF BUDDHA AND ASOKA INSCRIPTION. 79 language to which I shall return), and other matters (pp. 12 ff.,). Dr. Kern returns (in p. 25) to the question of the Cingalese chronology, and combats Mr. Turnour's arguments in favour of the correctness of the date assumed by the Southern Buddhists as that of their great teacher's death. He urges-in reply to Turnour's assertion that "there is a chain of uninterrupted evidence in the historical annals of Ceylon from B.c. 161 to the present day, all tending to the confirmation of the date assigned" to the Nirvana-that even if a book written 460-470 A.D. could be good evidence of what occurred in the interval between 161 B.C. and 460 A.D., as Turnour assumes, it could afford no proof regarding events which occurred before 161 B.C., and then proceeds to remark that Mr. Turnour's reasoning in favour of the date 543, if he understands it rightly, appears to resolve itself into this: the chronology of the Cingalese, in almost all the points where we are able to control it, is faulty and falsified; but we cannot show that the date assigned to the Nirvana is false : therefore it is true. Dr. Kern himself prefers to reason otherwise, and say that our inability to disprove this date is a result of the want under which we labour, of contemporary dates; that the date of the Nirvana is inseparably connected with those which follow, and must stand or fall therewith. And further that the upholders of the date 543 must at the same time show, or make it probable, that the Nirvana is not to be placed 218 years before Asoka, but 260 years or more. As we cannot, Dr. Kern proceeds, accept any date on the ground of tradition alone, we must choose between the divergent suppositions, and must hold that to be the most probable which is least in conflict with facts and dates that are historically ascertained. It must, at the same time, be admitted that the most probable date may some time or other be disproved by thediscovery of sources of information at present inaccessible. Prof. Kern proceeds as follows to determine the date of the Nirvana which, in the present state of our knowledge, appears to him to be the most probable. He places the beginning of Chandragupta's reign in 322 B.c. He reigned If Asoka began to reign in 270 B.C. and the Nirvana took place only 100 years before that, we only obtain 370 88 the date of the latter. This miscalculation, as I learn from & communication of Prof. Kern himself, must have arisen from his having had in his thoughts the number 110, which according to the Northern Buddhists represented the 24 years, and his son 28, making together 52 years. Thus Asoka, who came next, became Emperor in 270 B.C. From the names of the Grecian kings who are mentioned in Asoka's inscriptions, and from the dates when they ruled, as well as from the date assigned for Asoka's conversion to Buddhism, it is to be concluded that these inscriptions must date from 258 B.c., or not long after. And as it is independently established that Asoka began to reign in 270 B.C., we may, from the concurrence of the two calculations, safely infer that Chandragupta's reign commenced in 322 B.C., and his grandson Asoka's in 270 B.C., and that Lassen's calculation or conjecture is wrong. According to the Vayu Purana Asoka reigned 36 years, and 37 according to the Mahavngo. His death is consequently to be placed in 234 or 233 B.C. If we assume, with the Asoka-avadana (see Burnouf's Introduction, &c. p. 370) that Buddha's Nirvana took place 100 years before Asoka's accession, we obtain 380 B.C. as the date of the former event. This date, Dr. Kern remarks, approaches so near to the year in which the Jina Vardhamana, or Mahi vira, is said to have died, that it is difficult to think that the coincidence can be accidental. The Buddhists and Jains seem originally to have formed one sect. Notwithstanding the notable difference between the legends of Jina Bakya mu ni and Jina Mahi vira, there are also, as others have pointed out, striking points of resemblance. The Jina Mahavira is said to have died in 388 B.C. As, further, it appears, for the reasons stated above, that the assumption of the Southern Buddhists regarding a council of which the Northern Buddhists know nothing, and which is stated to have been held by the chronological Asoka, rests on a mistake, or on invention, we must deduct 100 years, on account of the period between the Nirvana and this supposed additional council, from the 218 years, which are said by the Cingalese to have elapsed between the Nirvana and Asoka. According, therefore, to the oldest, uncorrupted Cingalese tradition, the Nirvana must have taken place only 118 (not 218) years before Asoka's period between the Nirvana and the second council in the reign of Asoka. The error, however, he remarks, does not affect his conclusion, as he has not assumed, nor does he suppose the Southern Buddhists meant, that the rough number 100 denoted the exact number of years between the Nirvana and Asoka.-J. M.]

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80 THE INDIAN ANTIQUARY. [MARCH, 1874. accession and coronation. Adding this 118 to Inscriptions of Asoka, which show that Pali the 270 B.C. (the year of Asoka's accession) differs from Magadhi more than it does from we obtain 388, exactly the same date as is the other Prakrits. Magadhi, the dialect of assigned to the Nirvana of Maha vira. the province of Magadh a, of which Patali. Professor Kern does not think that the dis- putra was the capital, was employed by Asoka crepancies between the chronological traditions | in various inscriptions found in the east and cenof the different Buddhist schools of the North tre of India. In the northern and north-western at all affect the justice of his conclusion, as ho parts of the country he made use, for the same attaches no credit to those traditions in general purpose, of the dialects there prevailing. The but only to such of them as present the ap- Pali has none of the linguistic peculiarities of pearance of credibility. Nor is the unanimity real Magadhi, as found in the inscriptions, of the Southern Buddhists any proof of the but, on the contrary, approaches nearest to the correctness of their chronology, as, if it were, Sauraseni of the dramas, although it has forms we should, on the same ground, have to admit belonging to all sorts of dialects, excepting only the Chinese and Japanese date, which differs such as characterize the Magadhi. The Pali, from the Cingalese. But he thinks that in in Dr. Kern's opinion, is shown by its phonetic Ceylon there must originally have been diver- system to be of later date than the language of gent traditions, which were afterwards harmo. any of the Inscriptions, and has a striking renized, as well as this could be managed. We semblance to the corrupt Sanskrit found in the conjecture that the earlier existence of these books of the Northern Buddhists, the principal divergencies may even yet be recognized. elements in both being drawn from an actually According to one tradition, he thinks Asoka's existing language, in the one case the Sanskrit, reign was considered to have begun 100 years, and in the other some one of the Prakrits and according to a second 118 years, after the (excepting Magadhi). But neither the corrupt Nirvana. Instead of choosing between the two, Sanskrit nor the Pali were living tongues for the Cingalese writers have adopted both. But those who employed them, but artificial lanthe same Asoka could not have begun to reign guages which were no longer under the wholeboth 100 and 118 years after Buddha's death. some control of the current forms of speech. There must therefore, they concluded, have been This alone explains how both contain so many two Asokas, one who came to the throne 100 absurd and incongruous words and forms, disyears after the Nirvam, and a second who playing mistakes of a kind which only scholars became king 118 years after the first. could commit, but which never ocour even in I now return to Dr. Kern's remarks on the the most barbarous popular dialect. Some Pali (pp. 12 ff.). It appears, he says, from various examples of these blunders of the Pali gram. sources, that the Buddhists laboured to make marians are then given, such as vimansd from out their religious doctrine to be older than it mimansa, appabadhata instead of apabadhata, really was. A result of this disposition was that atrajo instead of attajo from atmaja. Prof. Kern they were led to represent their sacred lan- considers that, with the imperfect data which guage, the so-called Pali, as identical with the we possess, it would be rash to try to decide Magadhi, and as the source of all languages. from what popular dialect, if there were not In the grammar ascribed to Kachchiyana a more than one from which it has been drawn, verse occurs stating that the Pali is the Magadbi the principal eluments of the Pali were derived. spoken by men, &o. at the commencement of the One thing, however, is clear, viz. that Pali is creation. (See, however, my Sanskrit Texts, not Ma gadhi, and that it is decidedly later than ii. 54, note 991, where it is stated, on the autho- any dialect of the third century before our era. rity of Mr. Childers, that the verse in ques. In tracing the origin of the Pa li we encounter tion is not found in Kachchayana). This the same difficulties as we meet with in our enclaim put forward on behalf of the Pali, quiries into the original dialect of the Gathas in to be the oldest of all languages, Dr. Kern sets the books of the Northern Buddhists, such as the aside as absurd. (See Sanskrit Texts, ii. 65 Lalit: Vistani and Saddharme Pundarika. From ff.) He also denies that the Pali is the same as beneath the varnish of Sanskrit with which these the Magadhi. This he says, is proved by the Gathas are overlaid, the original Prakrit shines

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MARCH, 1874.] KALIDASA, SRI HARSHA, AND CHAND. 81 clearly through, though it is only as an excep- 1 Prof. Kern concludes his Dissertation with the tion that we can make out which of the Prakrits following paragraphs :--"The Edicts included it is. The prose parts of the works in question, in this Dissertation give an idea of what written in a corrupt Sanskrit, are, as Prof. the king did for his subjects in his wide Kern considers, nothing but paraphrases of the dominions, which extended from Behar to metrical Gathas, and of later date than they. Gand hare, from the Himalaya to the This subject is further treated and illustrated coast of Coromandel and Pandya. They are in an appendix (pp. 108 ff.). not unimportant for the criticism of the BudThe rest of the Dissertation (pp. 31-107), dhistic traditions ; but the number of the data forming its larger portion, is devoted to a series which they present regarding the condition of of critical and grammatical remarks on the text the Buddhist doctrine, and its adherents, is er. of the rock or pillar Inscriptions or Edicts of tremely small. The king in his eleventh year went Aboka, to an endeavour to present them in over to Buddhism. He was a zealous Buddhist ; a correcter text, to revised translations into he busied himself with the spiritual interests and Sanskrit and Dutch) of their contents, and to a even with the catechism of his co-religionists; at statement of the facts and conclusions which the proper time and place he makes mention in may be derived or deduced from these contents. a delicate and becoming manner of the doctrine Our acquaintance with the purport of these which he had embraced. But in his measures inscriptions is still, Dr. Kern observes, extremely as a ruler nothing of a Buddhistic spirit is to imperfect, owing to different circumstances, but be traced : from the commencement of his reign he especially to the wretched state in which we was agood prince. His ordinances regarding the possess the texts, arising first from the careless- sparing of animal life are more in unison with ness of the masons who hewed the inscriptions, those of the heretical Jains than with those and in a less degree from the incorrectness of of the Buddhists. Thus although the Edicts the transcripts with which we have been fur- of Asoka the Humane are only in part of nished. This unfortunate state of things has direct importance for the history of Buddhism, prevented Dr. Kern from attempting in the the labour spent on perusing them is not lost, mean time to supply a restored text of the because the traits of the Asoka, with whom whole of the Inscriptions. Those which are we become acquainted from his own words, for the most part, or in regard to the main effectually counterbalance the caricature which, points, intelligible, and with which in corse- in the works of the Buddhists and others, is quence he has been able to deal, amount to presented to us as the figure of the noble king." more than the half. The points which are here summarized are I am glad to learn that there is a prospect more fully treated in the preceding pages. of our being by-and-bye put in possession of The entire dissertation affords fresh proofs of more accurate transcripts of these Inscriptions. the learning, ingenuity, and ability of Prof. Kern. KALIDASA, SRI HARSHA, AND CHAND. BY KASHINATH TRIMBAK TELANG, M.A., LL.B., ADVOCATE HIGH COURT, BOMBAY. I think that the discussion which has been of the second canto of Kalidasa's kugoing on for some time as to the chronological marasambhava, whence Sri Harsha would positions of Kalid a sa and Sri Harsha may seem to have cited them. We are therefore be finally set at rest by a passage which occurs safe, I think, in placing KAlid a sa chronologi wards the close of the Khandanakhandakhadya cally before Sri Harsha; and hence Chand, of the latter. Speaking of certain arguments, he if his words are interpreted as Mr. Growse intersays ilgara | 21967 fara 896- prets them, may be taken to have fallen into nyAmabhiSikAstatona prabandhena nirasyante viSavRkSopi saMvarddhaya svayaM error-a conclusion which, it must be added, Mr. Tarafafall. * Now these last words are well Growse himself suggests. But this conclusion known as forming the second line of stanza 55 renders it likely, I think, that Babu Ram Das * p. 198.

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82 THE INDIAN ANTIQUARY. Sen's suggestion-that Chand did not intend to follow a strict chronological order in the enumeration is correct. Similarly, I cannot agree with Mr. Growse's statements about the dates of Kalidasa and Dandin. Prof. Weber has not yet made up his mind about the date of the former. A writer in the October number of the Calcutta Review places Kalidasa at about 100 A.c. And in my essay on the Ramayana I have endeavoured, with whatever success, to show that Kalida sa must be assigned to an earlier period than that which, according to Mr. Growse, is unanimously fixed by modern scholars. As to Dandin it is sufficient to refer to Professor Weber SS and Dr. Buhler, who place him in or about the sixth century, and not the tenth, which Mr. Growse thinks is the earliest date to which he has been referred. And if we accept this date, it may be that the chronological order is violated as between Dandin and Sri Harsha also. For, apart from the identification of our Sri Harsha with the Sri Harsha who was invited to the Court of Adisura or Adievara, we find the Khandana. referring to a writer named Bhatta, from whom it quotes the words yatro bhayoH samo doSaH // * I have not the means for verifying this quotation; but if, as is possible, the Bhatta referred to is Bhatta Kumarila, who is generally assigned to the 6th or 7th century of the Christian era, + Sri Harsha must be later in date than Dandin also. Although, however, I have the misfortune to differ thus far from Mr. Growse, I agree with him that the most natural conclusion to be drawn from the passage from the Prithiraja Rasan is that in Chand's opinion Sri Harsha was a writer of considerable antiquity. True it is that the passage is susceptible of explanation upon the theory suggested by Babu Ram Das Sen, But, on the other hand, it fits in very well, perhaps better, with the theory of Sri Harsha's age which I have propounded. And furthermore, if we look at the passage itself apart from either theory, it appears to me undeniable that the conclusion. which one would draw from it naturally would go to support my suggestion rather than the See Ind. Ant. vol. I. p. 245, and vol. III. p. 24. + See the Critical Notices ad finem. See p. 36 of my tractate. SS Ind. Ant. vol. I. p. 246. [MARCH, 1874. opposing one. And in this view, I apprehend, it was put forward by Mr. Growse. Now against this, Babu Ram Das only argues upon other data that Sri Harsha and Chand were contemporaries. The inference which Mr. Growse has sought to draw from the passage itself is not shown by him to be illegitimate: for, even though the order given by Chand is not the chronologically correct order, I still contend, as I have said above, that the inference of Sri Harsha's having preceded Chand by a good many years may fairly be drawn. The only argument, then, of Babu Ram Das against the inference is that contained in these words: "The king of Kanauj here was evidently Jayachandra. . . . This Jayachandra and Prithiraja were cousins." It appears to me that Mr. Growse has answered this argument. How is it evident' that Jayachandra was the king under whom Sri Harsha flourished? Babu Ram Das thinks it enough to say that Rajasekhara says so. But that, I submit, is a petitio principii. The very question at issue is the credibility of Rajasekhara. If Rajasekhara is right, cadit quaestio, and Sri Harsha did flourish in the twelfth century. But the whole scope of my argument was to show that Rajasekhara cannot be implicitly trusted, and Mr. Growse's note adds strength to that argument. Surely it cannot be a reply to this to reiterate Rajasekhara's statement on his sole authority and call it evident." whereas Rajasekhara, according to Dr. Buhler, t By the way, it is somewhat remarkable that represents the Pandits of Kashmir as treating Sri Harsha very unfairly, Sri Harsha speaks of his work as feet frai Faraf: S One word with regard to the paper of Mr. Purnaiya, Ind. Ant. vol. III. pp. 29, 30. His list of works composed by Sri Harsha omits one, entitled Sthairyavicharana, which is mentioned at the close of Canto IV. of the Naishadhiya, and which is also noted by Dr. FitzEdward Hall in his Preface to the Vaszvudatta. Mr. Purnaiya does not seem to have had that Preface before him. The question about Saha Ind. Ant. vol. I. p. 304. Pp. 136. See for one authority Ind. Ant. vol. I. p. 309. + See pp. 3, 4 of his paper as separately published. This passage is referred to by Mr. Purnaiya in his paper.

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MARCH, 1874.] THE WORSHIP OF SATYA-NARAYAN. 83 sanka's age is touched upon there, and some works are referred to on the point. Babu Rajendralal's paper in the Journal of the Asiatic Society of Bengal,t which unluckily I have not at hand to refer to, also, if I am not mistaken, discusses that question. THE WORSHIP OF SATYA-NARAYAN. It is a common practice among the natives, when self. He is therefore at liberty to exhibit the they are anxious to obtain any boon or to avoid deity under any form he pleases, and subject to difficulty and danger, to perform the worship of all those ignoble passions with which his own Satya Narayan, or the true Narayan, one of the mind is filled. The deity he thus exhibits is a names given to Vishnu. It is customary to vow prototype of himself with the addition of boundworship to him under this name on the commence- less power; and from this impure source are his ment of any undertaking, which is generally paid fellow-countrymen, as far as they read and believe on its successful termination. For this there is (and they do believe with inconceivable tenacity), no authority in the Sastras: nor is the divinity to form an idea of the majesty, power, goodness, who is thus supposed to avert misfortune and to and condescension of God. To the poor and ignoconfer favour specifically mentioned. His attributes rant, those deities, however low they may be in and his credit have grown up spontaneously from the calendar to Brahma, from whom they expect the credulity of the people, but the belief in his immediate relief, to whom they resort on all nees power is perhaps more widely extended, and more sions, whose anger they dread, whose power they deeply infixed into the mind, than that of the other attempt to propitiate, are all in all. These are gods who have so long claimed adoration. The their only real gods; on these they trust, and they learned affect to despise him, but with this small have no particular thought about the other deities exception he appears to be the current deity of whom the learned have created. Each province Bengal. If a farmer loses his cow, he vows a few has a distinct work of this nature, in which the gundas of cowries to Satya Narayan: if a rich man principles are the same, though the story varies. institutes a cause in court, a vow is made to this The number of works composed under this title deity, and if he be victorious, he performs the we have not been able to ascertain; but, since vow before the whole village. The mode of wor- after a limited search we have found more than ship practised on these occasions is exceedingly eight, there is every reason to believe that they are simple. A quantity of food is collected and offered exceedingly numerous. We here present the reader up to Satya Narayan; a little book is read contain- with the outline of one of these works. ing instances of his having fulfilled the wishes of A poor mendicant Brahman lived at Kashihis worshippers, and of his having revenged him- para, who was in the habit of meditating on self on them for some trifling neglect in the cere- Satya-Ndrdyan. On his way, he one day meets monials of worship, or for having forgotten him in this divinity, though himself unable to recognize time of prosperity; at the close of each chapter him as the lord of the three worlds. Being the assembly clap hands and cry out "Hari bol;" accosted by the form which the god had assumed, and on the conclusion of this recitation each one he replied that he was a poor Brahman who lived partakes of the food which has thus been conse- by bogging-had meditated at Satya-Narayan crated, and, with a firm reliance on the merits of for years, "who," says he," though the supthis deity, prefers in his own mind whatever wish porter of the distressed, makes not himself visible may be uppermost, and returns home. On this to me, nor relieves my distress." This awakens occasion, it is the practice never to collect any the compassion of the god, who assumes his quantity of food, or to offer any sum of money, divine form of four hands and says, "I am complete, but always with the fraction of a quarter ; Satya-Narayan: knowing thee to be faithful I as a ser and a quarter of rice, or three, four, or have revealed myself. I will banish thy poverty five sers and a quarter, a rupee and a quarter, or and crown thee with magnificence if thou wilt any larger sum with the addition of a quarter. worship me with a true heart." The Brahman The books thus read are written in measured overjoyed, makes his obeisance to the ground and numbers in the Bengali language. The compo- exclaims, "My night of affliction is turned into sition is the work of some village bard, and the auspicious day. But how shall I, who am poor matter is drawn from his own fertile imagination. and destitute, worship thee P" The god, smiling, The instances he adduces of the power of the godsaid, "Think not that much wealth is required to are not founded on fact, but are invented by him- propitiate me; one ber and a quarter of atta p. 18. + Referred to in my paper in Ind. Ant. vol. II. p. 74. Flour made of rice.

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84 THE INDIAN ANTIQUARY. [MARCH, 1874. ser and a quarter of milk, and as much sour the banks of a river. While engaged in the ceremilk, honey,ghi, and sugar as thou canst obtain- mony a merchant lands from his boats laden with with these articles, worship me: after collecting goods, and inquiring the object of the assembly is thy friends and relattves, meditate on me in faith | informed that it is to worship Satya-Narayan, and offer up the articles mentioned. Having whose attributes are beyond utterance, who gives circumambulated the collection of offerings, medi- children to the barren, wealth to the indigent, and tate on me again with undisturbed mind, and sight to the blind, when worshipped with a view thou wilt obtain all thy desires. Let the assembly to the attainment of these objects. The merchant, repeatedly bow their heads, and partake of the joining the sacrifice, exclaims, "Hear what I sacrificial articles, contemplating me in the various desire. There is no son or daughter in my house: ways their necessities demand : those who wor I fear I shall die childless-who then will perform ship me with sincerity shall obtain the accom- my funeral rites P I therefore beseech of Satyaplishment of all their wishes." Saying this, he Narayan a son or a daughter. If I obtain either I becomes invisible. The Brahman, overjoyed with will acknowledge his divinity. I will then worship the interview, hastened to the town to beg, and him with splendour, and erect a magnificent monuto his great astonishment obtained extraordinary ment to his honour." The merchant departs home, donations on the road, and returned to his house and continues for a long time anxiously waiting laden with the articles for sacrifice. He informs the desired boon. At length his wife presents his wife of the joyful turn in his affairs, who col- him with a daughter, her hand resembling the lects her friends and relations together. In the moon, her waist equal in beauty to that of the evening the Brahman performs the sacrifice accord- lion, and of such an exquisite form as to attract ing to the directions of Narayan, and soon after the admiration of the three worlds. Infancy rises to wealth and honour. passes, and she arrives at the age for marriage. In The report of this puja and its consequences the beautiful village of Kanchonpura a most was rapidly circulated. Hearing of the story, desirable bridegroom is found; but the marriage some woodmen Assembled, and baving cut wood, ceremony is performed without any offering to went to sell it that they might perform the sacri- Satya Narayan, who is instantly offended. The fice. One of them, overcome with thirst on the father admits his son-in-law into partnership, road, lays down his burden and proceeding to the departs with a rich freight, and opens a warehouse house of the fortunate Brahman inquires his oc- in the capital of the kingdom. Batya-Nar yan, in cupation, the object of his worship, and the means the display of his vengeance, sends robbers to the through which he had acquired wealth. The place, who steal the plate of the chief man. The Brahman informs him that he is indebted to kotval perambulates the streets in search of the Satya-Narayan for his elevation, and that his thieves, and not finding them sits down'in despair, mind is constantly fixed on his benefactor. The trembling for the safety of his hand. In this woodman makes his obeisance, and repairing to juncture Satya-Narayan speaks from the air, and his companions informs them of his interview, informs him that the two merchants had stolen and that through the favour of Satya Narayan the the plate. The merchant and his son-in-law are mendicant Brahman was become lord of Kashi- bound and carried before the king, who seizes all pura. They unanimously agree to sell their their merchandize and sentences them to twelve wood, and with the produce perform a sacrifice to years' confinement. Thus to instruct mankind the bestower of wealth. Having sold their wood, does Narayan amuse himself with mortal concerns. they collect the offerings, and on their arrival at The mother and the daughter at home look out home inform their wives of the events of the day, anxiously for them; and are obliged gradnally to and assemble their friends, who, on hearing the sell all their jewels, household furniture, &c. story, fall down in adoration to the wealth-giving They make inquiries of every traveller, but gain divinity. The ceremony proceeds, and each one, no intelligence. They thas pass twelve years of inwardly revolving the object of his wishes, with their existence, after which they are constrained a reliance on Satya Narayan, partakes of the food. 1 to enter into the service of a Brahman, whom the The third chapter closes with saying that the daughter one day sees performing the worship of woodmen became rich, erected splendid houses, Satya-Narayan. She joins in the ceremony, eats and rode about on horses and elephants, and the sacrificial articles with profound obeisance, and that the whole was the reward of their devotion. puts up a prayer for the return of her husband Another story illustrative of the efficacy of and father, promising to devote her life to the worshipping Satya Narayan, and the misery of service of Nariyan if he be propitious. The offonding him, is as follows :-Ur-do-muk, the mother chides her on her return for the delay, son of a king, performs a sacrifice to Narayan on when the daughter relates the occasion of it, and

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MARCH, 1874.) MISCELLANEA AND CORRESPONDENCE. says that in this last age of the world Narayan departs homeward, beseeching Satya Narayan to becomes incarnate and fulfits the desires of his assist him in his journey through life. followers. The mother on this determines to per- On the news of their arrival at the ghat, the form a pujd, and, after begging round the town, danghter, overjoyed, throws down the sacrificial sits down to it in the evening. While they are food in her hasto to meet her husband. Satya. thus engnged, Satya-Narayan, in the form of a Narayap is ngain enraged, and sinks the boat Brahman, appears in a dream to the Raja who which contains her husband. The father is over. held the husband and father in confinement, and, whelmed with distress, and taking his daughter says, "Awake, O king! I am Naraya). If thou in his arms, bewails their affliction. The daughter desirest the salvation of thy soul and thy kingdom, appears inconsolable and determines to forsake release the two men whom thou last confined for life on the funeral pile. The parents attempt to twelve years." Awaking in the morning, tho comfort her, and assure her that Narayan will king sends for them, inquires their names and again be propitious. Narayan upon this speaks occupation, orders them to be instantly released, from the air, "Your son-in-law has perished and invites them to an entertainment. In return. through the fault of your daughter; she threw for his injustice, he order their bonts to bo laden away my offerings, and I have slain her husband." from his treasury, and, begging their forgiveness The father falls on the ground and intrcats forfor his inadvertence, dismisses them in peace. girerese. Narayan replies, "Let your daughter With sounds of joy the merchants leave the city return home and cat up the food she has lost. Till on their return home. Satya Naraya2 appears to this be done her husband comes not to life." The them in the form of a sanngisi, and inquires with daughter obcy's his command; the boat rises from what their ressel is lader. They reply, "With the water, and the youth is restored to his family. leaves." The deity, offended at this dissimulation, The father expends a lakh of rupees in a splendid replics," So let it be then." On this, all the gold is sacrifice to the disposer of affliction and prosperity. instantly turnel into leaves, the boats become light, and erects a golden pennon. The book concludes and the merchant is thunder-struck. The son-in- with the praises of Narayar, and with a relaw advises him to seek out the sannydst. On find commendation to all to avoid displeasing him, and ing him, they fall to the ground and inquire of him to repose the highest confidence in his favour. " What god art thou? What incarnation P Wherc- ! From this specimen it is casy to observe that fore hast thou blasted our hopes?" Horsks in these legendary tales, absurd and monstrous as reply why they thus accost him, and denies having they are, differ wholly from tales fabricated in dono anything. The merchant says, " Thou hast Europe, in that they have an immediato object turned my gold to leaves." Satya-Narayan in view, that of exalting some kind of gainful smiling, replies, "Didst thou not, at the first worship, and of infusing terror into the minds of sacrifice, prefer to me a request for a family, and those who, from any motive whatever, may be promise me a golden standard ? Hast thou ful- unwilling to fall in therewith. And when we filled thy promise ?" This recals the circumstance consider that the gross ignorance of the people to his recollection; he puts his cloth round his neck renders nothing in these tales monstrous or increand intreats forgiveness, promising to sacrifice aible in their view, it is easy to conceive what a to the amount of a lakh of rupecs. Pleased with hold thego must have on the weak and superhis submission, the god repairs to the boat, nnd, stitious mind, and what a source of gain thesc with his mendicant jug sprinkling the lading,trans. become on the one hand, and of terror and misery tutes the cargo of leaves to gold. Tho merchant on the other.-Calcutta Journal, Dec. 24th, 1820. MISCELLANEA AND CORRESPONDENCE. MIXAS AND THAGS. members of their association who are pursued or The Minds of Rajputand and Gurgaon are essen- captured for offences against the law, and to en tially a criminal race, and number altogether about denvour, by such sympathy and by n tender care ot' 8.000, irrespective of the Minds of Kherarand Mehr- their families, to dissuade them from giving any in. war. They chiefly reside in those districts of the formation against their accomplices. This fellowPattiala, Nabhn, and Jhind States, which formed fooling, and the absence of all zealous cooperation the confiscated territory of the late Nawab of Jhajar, with the efforts of the Thagi and Dakaiti Departand round about Shajehanpur, in the British District ment on the part of the native officials where of Dehli. They are both intelligent and enterprising, these criminals congregate, make the pursuit and and there is a feeling of clanship which leads them arrest of Mina Dakaits, and their associates of other persistently to sympathize with, and support the tribes, not only most difficult, requiring the great.

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86 THE INDIAN ANTIQUARY. est tact and perseverance, but the duty is attended with considerable risk to those engaged in it. Colonel Hervey says that the Minas of Upper Rajputana are Hindus of the straitest sect, and not only do Hindus of every denomination, high and low, drink from their hands, but all Thakurs, Jats, and Ahirs will even partake of food which has been prepared by them. Brahmays and Baniyas alone refrain from eating of their food, or drinking from their vessels. They will, however, drink water which has been drawn by a Mina, but not put it into any drinking utensil. They never, under any consideration, intermarry even in their mother's got (circle of affinity) except after a remove of four generations. The installation of the Maharaja of Jaypur on the throne is not considered complete, unless the ceremony of fixing the tilaka, or mark of sovereignty upon the forehead, is performed by the headmen of the two gots or subdivisions of the chief tribes. The entrance. to the Maharaja's zenana is even guarded by Minas, and they are also the constituted chaukid rs of the State. They do not, however, mix with the Pariyar Minas, inhabiting Kherwara, and who eat the flesh of young buffaloes. These people are generally employed as sansis or common watchmen, and are looked upon as the police of the district; but the term applies to them only, and not to the higher occupation, as guards, of the Chaukidar Minas. They are an unruly race, and committed so many excesses during the mutiny, and the period immediately succeeding, that it was considered necessary to place the tract of country in which they principally resided under a special officer styled the "Superintendent of the Mina Districts." Special operations were conducted against them, under that officer's supervision, with the aid of troops supplied by the Darbars of Mewar, Bundi, and Jaypur, and by the ruler of the petty state of Sawar, in Ajmir, whose villages in Kherwara were inhabited by the tribe. The result was that they were summarily quelled, and they have since settled down to the peaceful cultivation of their lands, and many of them now enlist in the Mina Regiment, the Infantry portion of the Deoli Irregular Force, in which they are said to turn out smart soldiers. The Pariyar Minas are, however, also addicted to robbery, although not to the extent the crime is committed by the Chaukidar Minas. While the Pariyar or Kherar Mina is ignorant and superstitious, the Chaukidar Mina is intelligent, and will only be deterred from his boldly designed enterprise of raid. and robbery by the occurrence of some appalling omen. It is a well-known fact that Shahjehanpur is inhabited almost exclusively by Mina plunderers, whose houses are built of substantial masonry, with upper stories,underground passages, and fine wells. [MARCH, 1874. They maintain fleet camels,some of which may be found secreted in their premises in readiness for an expedition, or but now arrived from some unknown raid, -cows, buffaloes, and goats are among their possessions; they live amid abundance and they want for nothing; their festivals of marriage, and other ceremonies, whether of joy or solemnity, are attended with lavish expenditure. Flesh is their food, and liquor their potation,-trinkets of gold and silver, and fine dresses udorn, on pleasure days, the persons of their females. Gold and coral necklaces, carrings, and good turbans are the display of the men,-bracelets and frontlets studded with various coins, ornaments, and parti-coloured garments the apparel of their children. Music and every requirement without stint form the accompaniments of their feasts, revelling and quarrel mark their termination. Plenty they have, plenty they spend, and plenty they bestow: there is no end to their charity. Ordinary people give alms to those who petition for it at their doors, but the charity of the Minas of Shalijehanpur is Sadddbart-it is perpetual-and invites all comers to partake of it. Corn and provisions are liberally distributed to those who seek for them,-a village grain-dealer is their purveyor by appointment, his dukan or shop is the granary from which all may be freely obtained, and a sudhu (holy man) is their almoner. And with all this profusion and munificence the men have no ostensible occupation, no means from which to meet so much extravagance. The place has an ap pearance of neglect and desertion from the continued and sometimes prolonged absence of the men; a few men only are to be seen as if idly sauntering about, some women drawing at the wells, or children seemingly at play at dispersed spots. But a curious observer may detect that a close intelligence is withal the part of them all-that the eye is restless and watchful, the child is signalling something, the woman's song is the voice of warning whether by word or intonation, and that the man's hangdog look cloaks quick furtive glances which connect him with persons who are peering through the high thorn fences of the cattleyards which project from each dwelling, or with others who flit from window to window or terrace of their labyrinthine and subterrancan abodes, and if a muster should be called, it will be found that the rolls are glaringly blank, and that French leave has been abundantly taken! What does all this mean, and from whence do these men really obtain their livelihood, and with so much to spare P Whenever a Mina is arrested, subscriptions are readily raised for his release, acquittal, or the annulment of the sentence which may have been passed upon him; and so certain is this course in the Rajwara or Native States that a Mina or any

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MISCELLANEA AND CORRESPONDENCE. MARCH, 1874.] wealthy criminal may generally obtain "not only the reversal of the sentence by which he was justly condemned, but may also inflict whatever punishment he pleases on the accuser, the witnesses, and the judge." Thags, as a rule, are more addicted to murder than robbery, and they are especially prone to Meghapanna Thagi-the crime of strangling or poisoning parents for the sake of their children, who are sold in distant places, or to persons of the wandering classes, likely to carry them away to far-off countries. Boys are generally sold for a trifling sum, Brinjaras often purchasing them at the rate of five rupees, or so, each. Female children are more profitably disposed of, and are eagerly sought for by Nath Gypsics. The crime is secretly practised, and if the corpses of the victims should occasionally be seen, little notice of such things is taken in the countries infested by these monsters, who, if they continue the inhuman practice at all, take care to confine it to native territory. Meghapanna Thagi is also followed by a race called Naiks, a low caste of men inhabiting Jaypur, Marwar, Mewar,and Malwa. They travel about as religious mendicants of the Hindu classes, but more generally as Bairagis of the Sar-Bhangi sect, who eat at every one's hand, and this disguise has fastened itself upon some of them to such an extent, that they are still generally called Bairagis even in their own villages, although in caste they are simply Naiks. In expeditions of Thagi, they formerly went out in small isolated parties, meeting in large numbers when occasion required; but they were all cognizant of the criminal acts of each other, and therefore formed an extensive secret brotherhood, but to what extent they now commit the crime, it is difficult to tell.-Friend of India, September 5th, 1872. THE MUSALMANS OF INDIA. At the time of the Muhammadan invasion, the Hindus were far more civilized than any other Asiatic people with whom the Arabs had come into contact, and to the present hour they are more keen and subtle in intellect, preserve more of their ancient traditions and practices, adapt themselves more readily to circumstances, and have made more substantial advances than those who ruled over them, more or less completely, for eleven centuries. It would be a mistake to suppose that the extension of Muhammadanism in India was entirely the result of violence. Whole sects of Hindusare said to have voluntarily adopted the new religion, and the intermarriages of the conquerors and the conquered, whether forcible or voluntary, have so confused their characteristics that it is very difficult to trace the origin of the Musalmans of many parts of India, or to distinguish them from the 87 older inhabitants of the same countries by their mere physical characters. As a rule, they are more robust and muscular, from their more varied and nutritive dietaries, and from the greater amount of physical exertion which they undergo. They are more brusque and independent in manner, and are said to be less social and hospitable. They are, however, easily distinguished by their dress, by the absence of all marks and symbols of caste, by their modes of salutation and address, and by a thousand minute shades of difference. which those who have lived long among them easily distinguish, but which it would be difficult to describe. The Musalmans, when they appeared in India, were inferior to the Hindus except as warriors, and even in this respect the early records show that they were frequently defeated, and when victorious purchased their victories dearly. Yet they acquired an influence over them by slow degrees during the last six centuries of their rule, which has even to the present day modified the manners and customs of all classes subject to their rule. They themselves have again been influenced by the natives of India so much as to change some of their ceremonial observances, and in some matters their manners and customs, to an extent which has caused Musalmans from other countries, and some of the reformers amongst themselves, to doubt if they are genuine Musalmans. Dudu Miyah, the head of the sect of Feragis in Eastern Bengal, was a most remarkable man, much misunderstood and grievously mismanaged by the civil authorities. He himself estimated his followers at seven millions, and I dare say he was not far wrong in his calculations. His fether was killed in an agrarian riot in 1831. Dudu Miyah was in constant trouble, in consequence of his followers resisting their Hindu landlords and resorting to acts of violence which brought them into the courts and prisons. Their apparent turbulence was attributed to religions bigotry and intolerance; but this was a mistake, and if, instead of treating the leader of these men as a mischievous fanatic, the authorities had gained his confidence by a little of the kindness and consideration which is never misplaced in such cases, they might have been enlisted in the cause of order, and the Wahabis would have found few proselytes among them. The judicial records show that there is comparatively little crime among them. In prison they are always clean, orderly, and wellbehaved, and I am strongly of opinion that they were what their leader represented them to be, Musalman puritans, anxious to purge their religion from many Hindu and other practices, which had crept into, and in their belief, corrupted it, and ready to resist all attempts to interfere in

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88 THE INDIAN ANTIQUARY. [MARCH, 1874. this matter with them. At the same time he emphatically disavowed all intention of being hos- tile to the Government so long as he and his people were permitted the religious freedom to which they laid claim, and were not subjected to uny injustice and oppression. During the Mutiny, he was seized, brought down to Caleutta and imprisoned in the Alipore Jail, where I saw much of him. The constant persecution of his people by their Hindu landlords was, he maintained, the chief and almost only cause of the constant affrays in which they were engaged, and in many instances of which, life was lost and destruction of property ensued. They were due to attempts to extract from them illegitimate cesses for pur- poses which they abhorred. The marriaga of son or daughter, the expenses of a Hindu festival, the endowment of a shrine, the cost of a pilgrimage, and every possible occasion on which the land. holder had to lavish wealth on purposes connected with himself and his religion, was made a pretext for scrowing the Feragi tenantry. It would be a long story to tell how the Permanent Settlement of 1793-a measure which has operated prejudicially in many ways on the richest provinces of the Indian Empire--combined with their rocklessly extravagant habits and utterly careless regulation of their own affairs, gradually ruined the Musalman landholders and local magnates, and transferred their territorial possessions to the Hindus, who now own them so that in Eastern Bengal, while the cultivators of the soil are almost universally Muhammadans and Feragis, the land. holders and men filling most of the offices about the courts are as generally Hindus. The con sequences of Musalman pride or ignorance, and intolerance, being subjected to Hindu rapacity, intelligence, and finesso, can readily le imagined by all who have lived among them; and this I hold to be the solution of most that has caused the Feragis to be regarded with distrust and sus. picion. It is no libel on the integrity and anxious desire to do justice of our courts in those provinces to express a belief that gross injustice is a frequent, although perfectly unintended, result of their decisions, and that the poor ignorant, oppressed, misguided, and violent Musalman often goes to the wall when very extenuating circumstances, if not absolute justification from his point of view, exists to explain and mitigate the apparent lawlessness and turpitude of his acts. The conflict of evidence is so extreme, the assertions of both sides are so positive, and the cleverness of the Hindu is so infinitely beyond the ignorance of the Musalman, as to render the administration of justice to the last degree difficult to those who are compelled to apply European standards to measure Oriental actions. That the Feragis were not hostile to the British Government in the manner and to the extent preached and practised by the Wahabis, was shown by their passiveness during the Mutiny. So far as I know, not a man among them joined the rebellious sepoys or gave any trouble to the authorities when so great an opportunity presented itself, had they been really ill-disposed; for there was not a single European soldier in the Eastern Provinces for many months. This was, in my belief, in 10 way due to the imprisonment of their leader, as he himself informed me, and I had and have no reason to doubt his bonesty in this or in any other of the statements which he made to me. The occasion which gave rise to his patting me in possession of the tenets of his Bect was indicative of his straightforwardness. The Feragi prisoners in one of the Eastern jails refused to wear the prison costume at the time al lowed, on the ground that they could neither pray nor eat in a garment with a seam in it, alleging that it was opposed to one of the precepts of their religion. I at once asked their leader if this was the case, as the order would not have been enforced had it infringed any article of faith. He assured me that it was not, that it was distinctly a Hindu practice, advocated in ignorance by his co-religionists; and the communication to them of his decision at once put a stop to all difficulty on the subject. He then gave me his book, explanatory of the tenets of his sect, and pointed out what really was enjoined in all such matters. The Musalmans of India are particularly exact in their observances in every stage of life-infancy, childhood, and old age, marrying and giving in marriage, religious festivals, death and burial. Most of their ceremonies, when based upon the Qoran, are similar in character to those preached in Arabia and countries where Islam has not been contaminated by too close contact with other creeds. Among the peasantry and rural population of India, and in most towns where the Musalmans and Hindus have for centuries intermingled, various Hindu practices have crept into their ceremonies, which orthodox Muhammadans strongly disapprove, and Musalman reformers endeavour to expurgate. As a rule, Musalmans are sober and temperate, those virtues being inculcated by their religion; but in the Lower Provinces at least, intemperance has, I am assured, become more prevalent among them than it was when I first went to India. The Musalmans are given to the practice of exorcism, regarding which detailed rules are prescribed, believe in charms and amulets, and resort to magic for the purpose of discovering unknown things. Exorcism is generally enjoined

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MARCH, 1874.] to command the presence of genii and demons, who are to obey the behests of the exorcist in causing desired events to come off, to establish friendship or enmity, to cause the death or injury of enemies, to increase worldly prosperity, to command victory, and, in short, to accomplish all wishes, spiritual and temporal, which the votary may desire. The casting out of devils is still practised, and the belief in evil spirits generally entertained. Many years ago, when sailing from Port Louis to Calcutta, I saw the native supercargo a Chittagong Musalman-every evening visit each corner of the deck, burn incense and mutter a prayer to drive away evil spirits. Among the passengers was a well-known Chinese merchant of Calcutta who laughed at the supercargo for his belief in spirits, and yet burnt a joss-stick himself to keep away ghosts in his own cabin. The rules regarding travelling are full of singular superstitions. A general belief is entertained in an invisible being moving in a circular orbit round the world, who takes up his abode in different places on different days of the month. To ascertain this, and from this to calculate when it is lucky to set out, in what direction the journey may be made securely, and when it should be avoided, tables are constructed and calculations are devised. If a person wishes to proceed on a journey on a Saturday, he is to eat fish previous to starting; for his wishes in that case will soon be accomplished. If on a Sunday, should he eat betel-leaf before his departure, all his undertakings will prosper. If on a Monday, should he look into a mirror, he will speedily obtain wealth. If on a Tuesday, should he eat coriander seed, every occurrence will happen agreeably to his wishes. If on a Wednesday, should he eat curdled milk, he will return home in good health and with a large fortune. If on a Thursday, should he eat raw sugar, he will return with abundance of pearls and precious stones. There are propitious hours and days in every month, and there are also evil times which should be avoided, and rules are laid down for ascertaining them. In the same manner the making and wearing of clothes, the fashion of the beard and hair of the head, and the rules to be observed in eating and drinking are prescribed in amusing and childish detail. For example, if a person put on a suit of new clothes in the morning, he will become wealthy and fortunate. If at noon, he will appear elegant. If at sunset, he will be wretched. If in the evening, he will continue ill.-From a lecture by Dr. F. J. Mouat, in St. George's Hall, London, 12th January 1873. MISCELLANEA AND CORRESPONDENCE. SIR, I have succeeded in seeing a portion of the famous Bhandar of the Os val Jains of this 89 town, and have obtained already results which repay me for the tedious journey, and the not less tedious stay in this country of sand, bad water, and guinea-worms. A large portion of the Bhandar consists of palm-leaf MSS. dating from circa 1140 to 1340 A.D., which contain also Brahmanical works, chiefly Karyas, Natakas, books on Alamkara, Nyaya, and Grammar. One of these Pothis gives us an unknown work of Bilhana or Vilhapa, a Kasmirian Bhatta, whose Panchdsikd is of frequent occurrence. The poem gives, in 17 cantos, a life or eulogy of the famous Chalukya king of Kalyana, Vikramaditya, surnamed Tribhuvanamalla, while the last, the eighteenth canto, treats of Bilhana's personal history. Its title is Vikramankabhidhanam Kdvyam or Vikramankacharitam. I believe the Chalukyas of Kalyana are known exclusively through their inscriptions, and it is, therefore, of the highest interest to find a description of their deeds in a literary work. This interest is heightened by the fact that Bilhan a was the Vidyapati of Vikramadityadeva, and that his testimony possesses great weight, as that of an eye-witness or contemporary of the events described by him. The Charita begins with the creation of the Chalukya race, and enumerates the kings of the modern line descended from Pailapa. The first kings are dismissed with a few slokas apiece. But the reigns of Ahavamalla and Somes var, the former of whom was Vikramadityadeva's father, while the latter was his elder Vikrabrother, received greater attention. maditya's history is not complete, as the king was still living when the poet wrote. The last canto gives, besides Bilhana's personal history, notices of Harshadeva of Kasmir, of his predecessors, and of his successors. Bhoja of Dhara is mentioned several times, once as a contemporary of Bilhana's, whom, however, he did not visit. The poem is written in various metres its style is the Vaidarbhirtti. : The MS. is not dated, but was bought back at the end of the 13th century by Khet mall and Jetsingh. I should say that it was written towards the end of the 12th century. I have copied the whole of the book with the assistance of Dr. Jacobi, who accompanies me all through my journey. I trust that an edition will be feasible; for the MS. is very carefully written, and still more carefully corrected and annotated. The corrections are very old. We have worked six days in the Bhandar and have not yet done. If what the people say of its extent is true, and if we succeed in seeing the whole, it may be possible that we shall not get away from here before March. We have bought

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90 THE INDIAN ANTIQUARY. [M ARCHI, 1874. MOSES AND THE HERDSMAN. Translated by E. Rehatsek, M.C.E. Mesnavi of Jellal-aldyn-Rumi, 2nd Duftur. a good number of useful books, and some novelties, among which I may mention a Karana of King Bhoja, dated SAke 964, or 1040 A.D. The Yatis here do not possess much more than what we have got in Surat. They are very friendly and communicative. The Panch of the Osval, to which the great Bhandar belongs, is very tough, and requires frequent admonitions from the Rawal, but, I believe, finally we shall see everything. J. G. BUHLER. Jesalmer, 29th January 1874. SIR.-In sales of cattle (cows, bnllocks, buf. faloes) in this part of the country, it is usual for the seller to take a small quantity of straw in his land, and put some cowdung upon it, and present it to the purchaser. This completes the bargain. The words used by the seller are," For desire for money I have no right to the cow," or "I have a right to money, and no right to the cow." H. J. STOKES. Negapatam, 18th February 1874. EXPLANATION OF THE TAMIL METHOD OF NAMING THE DAYS OF THE WEEK. Beschi, in his Tamil Grammar of the common Dialect, mentions the fact that "the Tamilians reckon the days of the week as seven, and name them from the seven planets, in the same order that we are accustomed to "; but he gives no explanation of the method adopted for so naming them. I had the following given me by the Rev. Dr. Caldwell many years ago, but from what source derived, I cannot say. His name is a sufficient guarantee of its correctness. 1. Saturn (Tamil) Sani, Saturday. 2. Jupiter Viyazam, Thursday. 3. Mars Sevv&i, Tuesday. 4. Sol Ny&yaru, Sunday. 5. Venus Velli, Friday. 6. Mercury Budan, Wednesday. 7. Moon Tingal, Monday. Earth Each hour, according to Hindu notions, being ruled successively by & planet, by counting the 24 hours of a day by each planet belonging to it in the above order (which is that of their apparent distance from the earth), it will be found that each day is named by the planet which governs its furst howr. The first 25th hour is the first hour of the first day of the week, Sunday (Nylyaru), and counting with the 25th as the first of the second series of 24 hours, the next 25th will give the Moon for Monday (Tingal), and so on for the rest of the week. Madras, February 27th, 1874. C, E, KENNET, | shdny r brh hy dyd mwsy lh khd wy khwhy gft y chkhrt tw khjy t shwm mn chr nt dwzm khnm shnh srt jn mn khdy mn fdyt y jmlh frzndn wkhn wmn mn khnm shnh srt t tw khjy znm dwzm w bkhyh chrqt r pysh bh tr bymry yd dr chw khwysh mn tr Gmkhwr bshm p ykhth bmlm brsm dstkht j ykt brwym ayd khwb wqt r mn dwm khnh t grbh bynm rwGn wshyrt byrm SbH w shm rwGnyn nnhy w pnyr hm nz nyn jfr th y khmr w szm w arm bh pysht SbH w shm z mn awrdn z nw khwrdn T`m y fdy tw bh bzhy mn y w bhy mn y by dt y zyn nmT byhwdh mygft 'n " shbn yfln b khystt mrsy gft m r afryd khh ankhs b gft yn zmyn w chrkh zr amd pdyd khyrh sr shdy gft mwsy hy khwd mslmn n shdh khfr shdy yn chh jz st yn chh khfr st w fshr khwd fshr ndr dn pnbh khndh khrd jhnr khfr tw khnd khfr nr dyby dyn r zndh khrd mr trst wy t bh lyq chrq rw st r chnynh ky aftby gr bnd y zyn mn tw Hlq r r khlq bswzd ayd atshy atshy grna md st yn drd chyst jn syh khshth rwn mrdwd chyst grmy dny khh yzdn dwr st jj w khst khy tr chwn bhrst dwsty bykhrd chwn dshmny st Hqt`ly zynchnyn khdmt fny st b khh mygwy tw yn b `mh w khl jsm w m jt dr Sft dhwljll

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91 MISCELLANEA AND CORRESPONDENCE. MARCH, 1874.] m bry z pkh w n p khy hmh z khrnjny w chlky hhh mn nkhrdm khlq t swdy knm blkhh t br bndgn jwdy bnd b nr STlH hnd sndb nr STlH snd mdH mn nkhr dm p kh z tsby` shn pkh hm yshn shwnd w dr nshn m brwn r nngrym w ql r m drw nr bngrym w Hl r nZr qlbym gr khsh` bwd grchh gft lfZ n khD` bwd znkhh dl jwhr bwd gftn `rD ps Tfyl '`d `rD jwhr GrD chnd zyn lfZ w Dmr w mjz mwz khrsm swz b answz sz atshy z `shq dr jn brfrwz sr bsr fkhr w `brt r bswz mwsy adb dnn dygrnd swkhth jn w rw dhn dygrnd `shq nr hrnfs swzyd nyst brdh wyrn khrj w mshr nyst gr khT gwyd wr khTy mgr gr shwd pr khwn shhyd nr mshw khwn shhyd anr z ab wlyn tr st yn khT z Sd thwb wlyn tr st dr drwn kh`bh rsm qblh nyst chh Gm rGwS r b chylh nyst tw zsr mstn ql wzy mjr jmh ch kh nr chh frmy rfr mlt `shq z hmh dynh jdst `shqnr mdhhb w mlt khdst shyr w nwshd khh dr nshw w nm st chrq w dr shd khh w mHtj pst dwr bry bndh st yn gftgw ankhh Hq gft w mn st w mn khwd r ankhh gft y mrDt lm t`d mn shdm rnjwr w tnh nshd ankhh by ysw` rby ybhr shdh st dr Hq an bndh yn hm byhdh st by db gftn skhn b khS Hq dl bmyrnd syh drd wrq gr tw mrdy r bkhwny fTmh grchh ykh jnsnd mrd w zn hmh qSd khwn tw khnd t mmkhn st gr chh khwshnwy w Hlym w mwmn st fTmh mdH st dr Hq znn mrdr gwy bwd zkhm snn dst w p dr Hq m asysh st dr Hq pky Hq l bsh st lm yld lm ywld w r lyq st wld w mwrd r w khlq st hrchh jsm md wl dt wSf wst hrchh mwrd st w zynswy jwst znkhh z khwn w fsd st w mhyn Hdth st w mhdny khwd yqyn gft y mwsy dnm dwkhty wz pshymny tw jnm swkhty jmh r bdryd w ay khrd tft sr nhd ndr bybny w rft w my amd swy mrsy z khd bndh m r z m khrdy jd tw bry wSl khrdn amdy ty bry fSl khrdn amdy t trny p mnh ndr frq bGD l'shy `ndy lTlq hr khsy r syrty bnhdh ym hr khsy r STlHy ddh ym dr Hq w mdH w dr Hq tw dhm dr Hq w shhd w dr Hq tw sm dr Hq w nwr w dr Hq tr nr dr Hq w wrd w dr Hq tw khr dr Hq w nykh w dr Hq tw bd dr Hq r khwb w dr Hq tw rd Once Moses saw a herdsman on the road, Who thus exclaimed :-"O God ! O Allah mine! Where do you live? May I your servant be To sew your overcoat, to comb your head ? O God, my life I sacrifice to you, With all my children, all my kin and goods ! Where do you live, that I your head may comb, Your quilt may make, and thickly sew your coat; And if some malady you overtake, I would your comfort be, as kinsfolk should, To kiss your hands, to rub your little feet; When sleep you want, to sweep your little place; Your house if I could see, I always would Bring oil and milk each eve and morn to you,

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92 THE INDIAN ANTIQUARY. [MARCH, 1874. Likewise some cheese with bread and greasy cakes So nice with leaven or with ourdled milk. These make and bring I would each morn and eve; I would supply and you might eat the food; My goats would all I sacrifice to you; My exclamations all are prayers to you." Thus senseless that poor shepherd spoke; But Moses said :-"O man, whom do you mean P" He answered :-"Him who has created us, Who has produced this earth and wheeling sky!" Moses replied :-"Your head is going daft:" Eslam you left, an infidel you turned; What idle and blasphemous words are these ? Your mouth with cotton ought to be gagged ; Your unbelief will fill the world with dust; Your infidelity revives the Dibadin.. In need of quilted coats and socks you stand. How could such things befit the Sun P If you these ravings do not cease, The world will be consumed by flames; If fire has not appeared, then whence this smoke, This life so black and spirit so perverse ? If you believe that God a bounteous giver is, How can you belch out such stolidity ? A stupid friend is like an enemy. Such adoration God does not require. To father's or to mother's brother do you speak? Of body and necessities to God Most High P Milk is the beverage of a growing youth, And trowsers are required for the legs; But if a human being you did mean, Has not God said :-I am he, and he I? When I was sick ye visited me not: + Not only he; but I was sick also." To him who neither sees nor hears your words, To man, I say, they likewise nonsense are. To speak unkindly to a bosom-friend Deadens the heart and friendship kills. If Fatimah a man you choose to call, Though mules and females both one genus are, He will, should he be able, drink your blood, In spite of his mild temper and religion ; Fatimah is a praise in female names, Applied to men it is like wounds of spears. To men their hands and feet all comfort bring; The purity of God they would defile, He unbegotten is, begetteth not, I But giveth life to parents and to sons. All bodies must be witnesses of Him; For, everything produced here beneath Created is and must corruption bear, But made it is, and must a maker want." He said:--"O Moses, you have sowed up my mouth, By this repentance you have burr.t my soul." He rent his clothes and heaved a fervent sigh, Towards the desert looking, sped his way. A revelation Moses heard from God :"My servant you have driven away from me; You have arrived the union to prepare, And not for separation's sake : If help you can, abstain from severing, Divorce I hate more than all other things. On each man I his nature did bestow, To everybody an expression I impart, Which seems great praise to him, but blame to you; He thinks it honey, you as poison deem; It light to him must be, and fire to you; But roses bright to him, and thorns to you, What he deems good, as wicked you condemn; What he applauds, you often disapprove; We from pure and all impure things are free, As well as from anxiety and speed. I man have not produced for gain of mine, But blessings to bestow on those who worship me. To Hindus their expression serves for praise ; The Sindhis by their own expression laud; Their adoration does not make me pure, They also puro will be and shedding pearls. Externals, words alone we disregard ; The soul within, its state, must give account ; At hearts we look, whether they humble are, Though speech may perhaps too bold be; For heart is essence, speech but accident : Thus qualities are not essentials. But why so many words and metaphors P Flames, flames I want, comform yourself to them; The fire of love you in your soul must raise, Burn up your meditations, all your tropes. O Moses, formalists quite different are From those whose inmost svuls do burn with fires ! Always to glow befits the lovers' hearts. No taxes, tithes are asked from empty towns. || If sin he speaks, do not him sinner call; If martyred and fall of blood then wash him not: Blood martyrs better fits than water does; This wrong outweighs a hundred-fold reward. In the Kabah the Qeblah cannot be looked at. What matters it if divers do not gork their feet? You must not guidance seek from the inebriate, Who rend their clothes; can they be asked to mend? From all religions love's belief differs; The lovers' sects and rites are God alone. * Alluding to pro-Islamitic times, when Dibadin was worshipped. + There is a tradition very closely corresponding to what occurs in Matt. xxv. 45: "Inasmuch as ye did it not to one of the least of these, ye did it not to me." I Qordn, cxu. 3. There in addition Haut odwid the above words. | Empty towns are persons who have received no reli. gious instruction and therefore no ritul worship, here expressed by taxes and tithes, can be required of there. The Kabah is the Qeblab, le direction in which Mos. lems look when they pray, therefore a person already within the Kabala cannot look towards it.

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APRIL, 1874.] ARCHEOLOGICAL NOTES. 93 ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, late M.C.S. I.-A Toda "Dry Funeral." THOUGH much has been written about the groves and patches of wood, or wherever they 1 Todas of the Nilgiri Hills of late years, could escape, and a long time was spent in chas. and their remarkable funeral ceremonies have ing and heading them. At last they were caught been carefully and vividly described by Lieut-Col. and dragged towards the kraal, seven or eight T. Marshall in his handsome volume, "A Preno- Todas clinging to the horns, neck, and head logist amongst the Todds;" and by Lieut.-Col. of each, weighing them down, whilst others W. Ross King (Journal of Anthropology, No. I.) pushed behind, amid a great shouting and howl. and others, yet such is the antiquarian and ing. Two buffaloes were thus dragged into ethnological interest of the subject, that another the kraal through the entrance, across which account of their most striking observance, "a strong bars were immediately put; the other dry funeral," may not be altogether super- buffaloes were dragged up to the wall, pushed till fluous, especially as each account may contain their forefeet rested on it, and then shoved head some point that slipped the others, and the one over heels into the kraal. All this time the now submitted records an instance earlier in | Tod a women were sitting in clusters by the date than any already described. In December hut and near the kraal, wailing and weeping 1854 I went to assist' at the "dry funeral" incessantly. They reminded one exactly of of two Todas, one of whom had died some the Keeners at an Irish wake, and their cry months before ; but it is the convenient and was like the keen. Like the poorer Irish, too, economical custom of the tribe not to hold a they could command tears at will, and as the grand solemnity till two or three have died, and former, when gathered at a wake, may at one then make it serve for all. The following notes moment be seen laughing and chatting, and were written after each day of the ceremonial. then, on a neighbour or kinsman arriving and The spot was seven miles from Ootacamund,'out raising the lamentation, begin to clap their along the Paikara road leading from the former hands together and shed torrents of tears with place to the Wynad, where less than a mile to him, so these Tod a women were now talking the east of it there was a large circular cattle- unconcernedly, and then all at once sobbing, kraal, and near it a solitary Tod a hut with itswailing, and streaming with tears. They were peculiar waggon-headed thatched roof. The kraal loaded with ornaments-massive armlets, mostly was enclosed by a stone wall sinking on the brass, but some silver, of curious shapes, said inner side below the level of the ground, the to be worth fifty rupees and more ; necklaces also floor of the circle being four feet lower than the of similar design, to one of which a large round surface without. The largest number of the gold tali, two inches in diameter at least, was Tod & race that I have ever seen were assem- suspended. Some of the women had broad gold bled by the kraal and hut-nearly 200 men, half pieces, Venetian and Spanish, hung round as many women, and swarms of children; so their necks; these, they said, were talismans, numerous were the latter that, contrary to the or heirlooms, from which they could never part, prevalent impression, * I was then persuaded, and must have found their way to the Hills from what subsequent observation has confirmed, the Malabar Coast, possibly taken thither in that the Todas are not a perishing people. the adventurous ships of Vasco de Gama. The Ten buffaloes were to be sacrificed at this fune- women's fingers were also covered with ringe ral, and after some delay a number of Todas bearing two-anna or four-anna pieces set on ran to the herd that was grazing on the hill. stalks; their ornaments, hair, and all their appurside to drive the selected victims towards the tenances, even to leaf umbrellas, were plentifully kraal. The animals bolted in all directions, adorned with bunches of little white cowries. some up the opposite hill-sides, some into the Just after the buffaloes had been tumbled * "It is rarely that there are more than two or three and probably the time is not far distant when the Todas, children, and it is not at all an uncommon thing to find only whose numbers for years past have been gradually declina single child, while many families have none at all. This ing, will have passed away." --The Tribes in habiting the must eventually lead to the extinction of the tribe altogether, Neilgherry Hills, by the Rev. J. F. Metz, 1864.

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94 THE INDIAN ANTIQUARY. (April, 1874. into the kraal, a Tod a was suddenly taken with heads of stone and chipped flint. After the stomach-ache, and there was immense lamenta- dance followed a feast; round the hut stood tion over him. He seemed desperately fright- an immense array of large chatties, baskets, ened, and retired into the hut, where his stomach and bags brimming over with rice, and large was rubbed, and much made of him, the Todas quantities had been cooking in a tuft of continually going to see how he was. The games trees close by. The Todas-men, women, and then began. A dozen or fifteen stout Todas, children-seated themselves in knots and semidisrobed save their waistbands, sprang into the circles on the green hill-side near the hut and kraal, flourishing their heavy clubs, and drove kraal, and a number passed to and fro from the animals round and round, belabouring them the cooking-place under the trees bearing to furiously. At times five or six would rush each his or her mess of rice with a lump of upon a buffalo, seize its long horns and bear curds on a large green leaf. Talk and laughter down its head with all their weight, raising abounded. The sun shone brightly over the their feet from the ground, thus holding the ani. green slopes and valleys chequered with groves mal down fast, and quite subduing it. This and hollows feathered with trees; eastward the was repeated several times; the buffaloes were horizon was closed by the high ridge of Doddacruelly beaten with clubs as they rushed about, betta, on whose lower flanks some of the white and at times the whole interior of the circle pre- houses of Ootacamund' could be discerned. sented a confused whirl of men and buffaloes Around sat the groups of the primitive piccareering about in frenzied excitement amid turesque race who seem on these isolated moundust and hoarse shouting; the men eluding the tains to keep up the semblance and manners of horns and charges of the buffaloes with marvel- a vanished world; the men tall and bronzed, lous address. The principal object of this exhi- with high bold features, and thick clustering bition appeared to be that the men might dis- sable hair; old patriarchs amongst them with play their strength and agility before the hoary beards in silver rolled' and Cato-like women. Some accounts describe the object to profiles; the women full-limbed and stately, be the affixing a collar and bell round the ani- with harmonious features, soft dark eyes, and mals' necks, brt this was not done on the long raven-black ringlets falling to their shoul. present occasion. After these exercises there ders; all gracefully wrapt in white clean mantles was an interlude of dancing and singing. Six bordered with two or three red stripes. The whole men stood in a row, each holding a club sloped scene appeared aloof and detached from the over his shoulder in one hand, and his neigh- present world, and one seemed for the moment bour's hand in the other.. A similar row stood to have a vision of Arcadia and catch a glimpse close behind the first. The two rows then of the Golden Age. Next day, soon after noon, marched round and round, revolving on the the rites began again. Several long dances were same axis and vociferating hau ! hau ! with a performed by nearly the same dozen or so of tone between a shout and a grunt. This lasted men as on the preceding day, and in the same some time, then forming a circle with joined fashion, except that some were danced within hands they moved round with short jumps, both the kraal, and then two long slender poles, like feet from the ground, still to the tune of hau! fishing rods, were brought, having a bunch of hau! The scene conveyed an idea of something cowries tied to the top, another to the middle, immeasurably primaval and antique. One and a third to the butt end of each; a cluster could not but imagine that such may have been of five or six men gathered round each rod, holdthe rites that went on under the shadow of ing it upright amongst them, and moving round German or Gaulish forests, and may have been and round with short jumps. The buffaloes were witnessed on British downs by cultivated Rothen again driven about, and their heads and mans with the same feelings of half-contemptuous horns seized and weighed down, but much more curiosity with which Englishmen now watch languidly than on the first day. Whilst this these savage ceremonies on Indian mountains. was going on, a meagre, pale, haggard visaged Or one may seem to catch an echo from them Todu, assuming to be plenus dei-possessed with of ages still more remote and prehistoric, the the god-paced up and down outside the kraal, only vestiges of which are knives and arrow at times breaking into a trot, with arms thrown

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ARCHEOLOGICAL NOTES. APRIL, 1874.] out and eyes shut, gasping out broken words at intervals. Presently three or four others, touched with the same afflatus, joined him, and all flounced up and down, waving their arms, panting, and occasionally breaking out into words which were eagerly caught up by the surrounding Tod a s, who regarded the proceedings with great gravity; one grey-bearded old To da, standing in front, addressed questions to the inspired men, and listened eagerly to their incoherent answers, which he passed on to the bystanders, who in their turn spread them around as oracular responses. About four o'clock the end approached. A Toda brought red clay and daubed the side-posts and bars of the entrance to the kraal with red stripes: then a party, preceded by two or three with children, who seemed especial mourners, probably near relations of the deceased, went down the hill below the kraal, and after a little time returned bearing two clean cloths, such as they commonly wear, folded and carried tray-wise each by two Todas, with some fresh earth strewn on each. These contained the "kerd," i. e. the bores, hair, and skulls of the deceased. They carried these round in a sort of procession, and then went down into a patch of wood hard by the hut, where a small hole was dug in the ground, into which the Toda children bowed their heads, and some babies were put and lifted out again. Earth was then taken out, some thrown aside and some sprinkled on the folded cloths which were laid by the hole, recalling the solemn "dust to dust" of English burials. During all this a long incessant wail we:t on and rolled mournfully along the valley. The cloths, with the earth strewn on them, were then brought up to the kraal and laid at its entrance, before which another hole was dug, into which heads were again bowed, and a small black rod set up and presently taken away. The wearied and subdued buffaloes were then seized each by the horns and head, the bars at the entrance removed, and an animal dragged out to a small pyramidal rough stone rather like a lingamstone, called karani kal, set in the ground a short distance up the hill-side. Here the buffalo was held down, and a young boy struck it behind the head with the back of a narrowbladed axe, dropping it, and whilst it was dying the boy bowed his head upon its frontlet between the horns. It was then rolled over, and 95 on its head, with the horns uppermost, placed fronting the stone: a cloth full of earth was put behind the stone, and the boy, who was a son of one of the deceased, bowed his forehead or to it several times, and so did some others. The remaining buffaloes were then dragged out and knocked on the head, and their quivering carcasses laid round the two folded herdcloths with their heads turned inwards, and a number of Todas bowed their foreheads on the animals' frontlets, and on the earth on the cloths, amid great weeping and lamenting. The Toda women sat in couples by the hut with forehead pressed to forehead, sobbing, crying, and uttering broken exclamations. This stage of the ceremony, which again impressed one with a sense of utter remoteness and separation from the present epoch, then came to an end, and I retreated to the Paikara 'Bungalow' some four miles distant, there to wait till the final rite, which was to take place about two hours before daybreak. At 2 A.M. I sallied forth and rode again to the spot the night was cloudless, the stars glanced out with the diamond brightness seen only on the Nilgiris, the half-moon had passed her mid-height, and the wild many-folded hills stretched around silvered with her light or steeped in black shadow; over all brooded thedeep silence of the mountains, and the grass underfoot was crisp with frost. Arrived at the place, I was directed to a higher hill at a short distance, on a shoulder of which, near the top, there was a tuft of trees with a circle of stones near its edge. I much regret not having ascertained whether the circle was ancient or of recent construction, as the rite that took place within is an important instance of the connection of stone circles with existing observances, and, if the circles were ancient, would presumably connect the Tod a s with the other allied "prehistoric" monuments of cairns and cromlechs scattered over the Nilgiris, to none of which do the Todas pay any regard. I am inclined to believe the circle was not ancient, but I only saw it in the dim uncertain light, and it did not occur to me to investigate the point, the importance of which did not present itself till long after, and I never visited that spot again. Be it as it may, this use of stone circles in funeral rites by an existing race is a fact to be ranked with the use of miniature kistvaens by the mountain tribes

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96 THE INDIAN ANTIQUARY. [APRIL, 1874. served; all the Todas gathered round, closely wrapt in their mantles, and looking, in the dim light, like an array of spectres; the dawn was appearing in the east, and the moon had just gone down behind a high black distant peak, from the side of which a bit of her southern limb still projected. Then a tall figure stept silently into the circle, and lifting a chatty with both hands above his head, dashed it to pieces upon the stone, and every man, woman, and child present, in swift and speechless succession, stooping over the stone, touched it with their foreheads, and, hurrying down the hill, vanished like ghosts into the shadows beneath. The dawn was widening, faint twitters began to arise in the woods, and the hoarse belling of a stag came up from the valley's below. Far around stretched the wild peaks and ridges of the mountain-land, looking dim and unearthly against the pale morning skies; and westward, through deep ravines, glimpses were caught of the wide regions of Malabar overspread with an ocean of white level mist. More strongly than ever was the conviction borne upon the mind that here had been witnessed rites that, with but little change, may have prevailed "in the dark backward and abysm of time" the only vestiges of which survive in the flint knife or mysterious cromlech. of Travankor and Orissa, and the Kurumbas and Irulas of the Nilgiris. A large concourse of Todas was gathered by the circle to which the kerds and cloths, several vessels formed of large joints of bamboos filled with grain and ornamented with bunches of white cowries and a few silver coins, rattans bent to resemble buffalo horns, a bow and arrows, ornamented umbrellas, two or three large knives, and some other things had been brought. Three or four fires were lighted within the circle, and the various objects placed on them and carefully burnt, except that the coins were detached from the grain vessels and removed after the fires had begin to blaze: The women sat around in groups wailing and sobbing, with forehead pressed to forehead, and the men raised a long-drawn monotonous howling cry of heh-hey-heh-hah. I may here remark that though late accounts of Toda funerals speak of Kot as attending with their rude music and taking away the dead buffaloes, none were present at this funeral; nor do I know how the carcasses were disposed of. When all the objects had been consumed and the fires sunk into embers, the ashes were scraped together and put into a hole within the circle near the entrance, over which a stone was rolled. The moaning and lamentation ceased, and a dead silence was ob ANECDOTE OF RAO MALDEVA OF JODHPUR. BY MAJOR W. WATSON, ACTING POLITICAL SUPERINTENDENT, PAHLANPUR. Rao Maldeva, it is said, when a young | beard would grow. Immediately on placing man, had no moustache or beard, and therefore his hands as directed by Mahadeva, a magnificent none of the neighbouring chieftains would give moustache and flowing beard sprang forth. him a daughter in marriage. He endeavoured Maideva, after performing his adorations, to contract alliances in many places, but in returned to Jodhpur, and, there collecting an vain. He particularly endeavoured to obtain a army, marched straight upon Jesalmir to be daughter of the Bhati Chief of Jesalmir, but avenged on the Bhati. On arriving at Jesalthat chief refused. Rao Malde va, feeling mir, the opposing forces fought for one day weary of life, determined to perform penance of with doubtful success; but on the next a severe description, and should this fail, to day the Bhati Chief made overtures to the perish among the glaciers of Kailasa. He Rao, saying that he had refused him his repaired, therefore, to the Himalaya mountains, daughter as he had then no beard or mousand there, entering a cave, was most assiduous tache, but that now he had so fine a moustache in his devotions. Mahadeva, at last moved by and so flowing a beard he would give him a his earnest prayer, became visible in the shape daughter with pleasure. A truce was accordof a Jogi and desired him to ask a boon. ingly concluded, and R&o Maldeva, entering Maldeva demanded a beard and moustache, Jesalmir in peace, was married to the Bhati's and Mahadeva directed him to put his hands to daughter, whose name was Uma. The Bhati his upper lip and chin, and moustache and bestowed on his daughter, who was of singular Ind. Ant. vol. II. p. 276.

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APRIL, 1874.) ANECDOTE OF RAO MALDEVA OF JODHPUR. 97 beauty, a handsome dowry. When night drew near, Rao Maldeva, who had partaken copiously of wine, retired to the palace allotted to him and his bride, to rest, and as he found his bride had not arrived, he sent his Nazir to summon her; but she did not come, saying that she had to bid farewell to all her relations, and that therefore a little time would elapse ere she could join him. After waiting some time the Rio sent a second time, and the Bhatiani sent a message in reply that she would adorn herself and come. As, however, her toilet occupied a considerable time, the Rao became impatient and sent a third time for her. U ma now feared that the Rao would be angry, and accordingly she desired a slave-girl of hers, called Bramha, to beg the Rao just to wait one minute, and then she would join him. The slave-girl was very beautiful : she therefore begged her mistress not to send her to the Rao, as he had been drinking. The Bhatia ni, however, was very indignant at the assumption of Bramhi that her charms might attract the Rao, and bid her be gone, saying "Think you my husband does not know the difference between a queen and a slave-girl?" Bramha accordingly went to the Rao, who, being slightly intoxicated, and daz- zled with her beauty, embraced her. After a few minutes U ma joined her husband and found him embracing the slave-girl: she at once dashed the dish and bottle of wine he held in her hand to the ground. On seeing this notion Bramha feared for her life, and, disengaging herself from the Rao, jumped from the window. Wagho Rathod, one of the Rao's sardars, the chieftain of Kotra, was on guard beneath the window, and seeing this beautiful woman jump out, he thought it must be the Rani, and caught her in his arms. Bramha told him who she was, and that, unless he carried her off, she would be infallibly killed by the Bhatiani. The Kotra chieftain, fascinated with her beauty, agreed, and, placing her before him on his horse, galloped off to Kotra. As Bramha was so beautiful, Waghoji thought that no one would suspect that she was a slave-girl, and so he made her his Rani. Bramha was covered with jewels, to the value of lakhs of rupees, when carried * This alludes to the that or platter containing pan supari, etc., and the bottle of wine which it is customary off by Waghoji. She therefore determined to lavish these so generously that people might forget to ask about her origin, and accordingly she commenced bestowing large sums on Bhats and Charans. The neighbouring chieftains, however, forbade the Chats and Charans to receive her bounty, alleging that she was a slave-girl. The Bhats and Charans therefore refrained from asking alms at Kotra. Now Waghoji and Bramha had made a rule never to partake of food until they had bestowed something in alms. They passed several days fasting, but no one came to ask for alms: they therefore considered that it would be better to die in a temple than in the Darbar, and therefore they went to a temple of Mahadeva near the Darbar, and there fasted for twenty-one days, but still no Bhat or Charan came to ask alms. On the twenty-first day Mahadeva was moved by theirausterities, and told them to ask for a boon, promising to grant whatever they should ask. Waghoji replied that he wanted nothing, except that, as long as he and his wife should live, Bhats and Charans should come to them for alms, and that he should have sufficient wealth to be able to bestow on Bhats and Charans such sums as he might think fit, and yet that nobody should be able to call him poor, and that a Bhat or Charan should always be with him. Mahadeva presented him with a tuber, and told him that he should squeeze out the juice and let a drop of it fall on melted copper, and that it would become gold. Mahadeva then turned to Bramhi and toid her what gift he had bestowed on her husband. Bramha said, "The neighbouring chieftains are unfriendly to us, and they will therefore instruct the Bhats and Charans to ask for such gifts (other than gold) as we shall be unable to bestow. Be therefore present, and aid us in such times of difficulty." Mahadeva agreed to aid them, and said, "A poet is coming from the land of Dhat under the Sodha: he will accept your alms." Aftur this interview, Waghoji and Bramha returned to Kotra. On their way thither, they met the poet, and, taking him with them, went on to the Darbargadh at Kotra. Waghoji, making gold, bestowed it on the poet to his heart's content. Hearing of his liberality, other poets and bards flocked to Kotra to partake of for a Rajput bride to take to her husband on the marriagenight.

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98 THE INDIAN ANTIQUARY. Waghoji's largesse. The neighbouring chieftains reproached the bards for going there, and the Jodhpur Rao also asked his bard why all the bards and poets went to ask alms at Kotra. The bard replied, "If poor people go there, what fault is that of mine ?" The Rao replied, "If you are my true bard, destroy the Kotra Chief's honour in the sight of the bards and poets, and I will bestow on you much wealth and villages." The Jodhpur bard accordingly went to Kotra to ask alms. When he drew near, Waghoji Rathod advanced to meet him with great pomp, and begged him to allow him to allot him a residence. The bard replied that he suffered from heat, and would therefore prefer to alight in a garden. Waghoji was much distressed, as there was not a single garden in Kotra, and, as the water was a hundred cubits below the surface, it would be impossible to make one: he therefore, rather than not give the Barot what he had asked, determined to commit suicide. Accordingly he said to the bard, "Remain here a few moments until I shall fetch you the key of the garden;" so saying, he entered his house, and told Bramha of his trouble, and seizing his sword was about to bury it in his heart. Bramha seized his hand and said, "There is no need to die: come let us give him a garden wherein to alight." So saying she took the sword from his hand and said, "Yoke the rath: I will make a garden like this." She then recited the following duho : [APRIL, 1874. people are aided by the gods. It will be impossible for me to dishonour them, and if I try to do so, it is I who will suffer: " he then accepted Waghoji's gifts and repeated the following duho in his praise: duhI. sukI vADI pAlaLe vaLe nAgara vela vAghA hAlo nAhIe ghoDA baMdhAu keLa, The dry garden shall become moist, And the Nagar Creeper shall grow there. Wagho, come to this garden, And tie your horse to one of the plantain trees. When the rath was yoked, Waghoji and Bramha seated themselves in it and went outside the village, and Bramha said to the bard, "Come, I will give you a garden wherein to alight." They then went on a little further, and Bramha earnestly besought Mahadeva to aid her, and requested him to make in that spot a garden equal to that of Idar. Mahadeva at once caused such a garden to appear there, and Bramha directed the bard to alight therein. The Barot considered within himself, "These koTA sare koTaDo ghaDAM jesalamera rANIyo sare bharamade kuMvarAM vAgha nareza. The chief of forts is Kotra, and of fortresses Jesalmir; The chief of queens is Bharamade, and of princes Wagha, lord of men. Another poet also then praised Waghoji thus:duhI. kIrataro jAmo banyo mAthe jasaro moDa goTha karI ghoDA dI e e bAgho rAThoDa. He has made honour as it were a robe, And fame as it were his coronet; Having made a feast he bestows the horse: Such a one is Wagho Rathod. To return, however, to R a o M a 1deva and Uma. The Bhati a ni, after throwing down the dish and bottle of wine, took an oath that Maldeva should be to her as a father or brother, and that she would never consort with him, and so saying she left the palace. Maldeva, seeing her anger, endeavoured in vain to pacify her and persuade her to stay; but she returned to her father's house, saying that she would never depart from her oath, and that she would never return. Next morning R a o Malde v a, in much wrath, returned to Jodhpur. Um a's father, however, fearing that Maldeva might attack him on U ma's account, sent her after him, but on reaching Jodhpur she still refused to see Maldeva, and consequently was allotted a ' separate palace. Rao Maldeva tried in many ways to soften her, and promised to bestow on her lands, villages, jewels, etc.; but Um a remained obdurate. Rao Maldeva, in this strait, sent for his Barot and entreated him in some way or other to soften Uma. The Barot agreed and said, "I will go to her palace, and do what I can to persuade her, and you come thither after I have been there a short time." On this agreement the Barot went to the Bhatiani's palace, and praised and flattered her until she was so pleased that she offered to bestow on him a present. The Barot, however, refused, saying, "I cannot take anyNagar Vel is the name of the Piper Betel.

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APRIL, 1874.) ANECDOTE OF RAO MALDEVA OF JODHPUR. thing from you, as you live like an ascetic; you neither dress richly, nor do you adorn yourself, nor do you consort with the Rao; nevertheless if you will first dress richly and adorn yourself, I will accept a present at your hands." The Bhatiani accordingly put on her robes and rich jewels, and was about to bestow a gift on the Barot, when Rao Mal. deva entered the palace. The Barot then excused himself, on the ground that it would be disrespectful of him to stay in the presence of the Rao: he therefore took leave. The Rao now considered that he might endeavour to persuade the Bhatia ni to be less obdurate; he therefore approached her, but on his advancing, Um a jumped from the palace window; fortunately, however, some bales of cotton were beneath the window, and she fell on these and was unhurt. She then made an inward resolve that if the Rao leaped after her she would relent, but if not, that she would steel her heart against him. The Rao, however, did not follow her, and she returned to her father's house at Jesalmir in anger, nor, as long as Rao MAIdeva was alive, would she be reconciled to him. Ra o Maldeva married sixteen other wives, and after a long reign, in which he conquered many cities for the Rathods, was finally forced to acknowledge the supremacy of Akbar. When the Rao was seized with his last illness and lay on his bed, he sent to the Rawula saying that he knew he could not live more than ten days longer, and that he wished to know who of his sixteen Ranis would burn with his corpse. The Ranis, however, unanimously refused, and a Bhat who stood by said, "None but the Bhatia ni will burn." The Rio said, "What pleasure has she had in our marriage that she should burn with me? Had we passed our life happily together I would have sent for her." The Barot said, "This is true; still let us send for her, lest it should be said that so great a Raja as you burned without a single Rani to accompany him." The Rao therefore sent a man mounted on a fleet dromedary, with bis turban, a bundle of betel leaves, and a letter to U ma, and directed him to say that Rao Mald eva was dead, and had sent her his tur. ban. Phe man reached Jesalmir in a day and a half, and on his arrival'there Uma received the turban and rose to prepare to go to Jodhpur. The following verses are repeated in her praise: gara hare rAagara soa rUpaka caMdra cADe meda pATa cItoDa bhalo jodhANa bhajADe nava sehe chatra paDe vaDama lIyAM lIlAvara AvI kALA akSarI muvo rAjA maMdobara sAMbhaLI vAta umA satI jyA dana AgamIo TOUT: molIo gRhe rAma malaro bAMdha kaMTha uThI Tour: The chief of fortresses is the Rao's fortress, before whose splendour the moon loses her light. Jodhpur fought gallantly with Medpat Chitod, At the time when nine hundred umbrellas (i.e. kings) fell, the fortunate one obtained the honour. The black message arrived that the Raja of Mandowar was dead. Having heard the news, and that the day for her burning had arrived, Uma Sati, Taking the turban of Rao Maldeva, tied it round her neck and rose up to burn. Uma's sister-in-law said to her, "You have had no happiness in your marriage with the RAO; why then should you be so ready to burn with him ?" U ma replied in the following kavit : jaNa lAja hamIra juje muo raNathaMbhara, jaNa lAja pAtala muo pAveghaDha aMtara jaNa lAja cuMDarAva muo nAghora taNe sala kAnaDade jhAlora muo dudo jesala gara vaDagarAM lAja vadhAravA kala Ujala samavA karaNa soyalAja kAja UmA satI moDacI saU koI ATT II 11 For that honour for which Hamir died in battle at Ranthambhar, For that honour for which Patal died in Pave gadh, For that honour for which Rao Chonda died at the fall of Naghor, Kanadade died at Jhilor, and Dudo at Jesal gadh, To increase the fame of ancestors, and for the sake of preserving the purity of one's race,Says Sati Um& the Modachi, for the sake of this honony, it behoves us all to die.

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100 THE INDIAN ANTIQUARY. [APRIL, 1874. To this her sister-in-law replied, "What you say is true, but where one has not enjoyed the happiness of marriage it does not behove one to die." Uma then uttered in reply the following kavit : maraNa bhoSa dajoNa mANa jala pese mukyo maraNa bhoa paMDave koTa hasanApura sopyo maraNa bhoa vIkrama kSatrIhoI vAyasa khAdho maraNa bhoSa rAvaNe jIva rakha karaNe bAMdho vakarAla jhAla bhubaha vadana sanamakha aMga jhAlA sahe peDa mallarAva paDagAhatAM kathana ema umA 11811 From the fear of death Duryodhan, entering into the water, lost his honour. From the fear of death the Pandavas surrendered the fortress of Hastinapur (Dehli). From the fear of death Vikram, though a Kshatri, ate a crow. From the fear of death Ravana tied his life in a sunbeam. Yet the very terrible body like flame (of death), this flame must be endured by our body face to face. Hearing of the death of Mal Rao this speech utters U ma. After thus speaking, Um & refused to listen to all attempts at dissuasion, and, going to Jodhpur, she mounted the funeral pile on the death of Ra o MAlde vatwo or three days after her arrival. MUSALMAN REMAINS IN THE SOUTH KONKAN. BY A. K. NAIRNE, Esq., Bo. C.S. III.-Chaul. I am now able to give a few details as to the and their united fleet attacked the ships of the ancient city of Chaul and the connection of the Portuguese, which were then lying in Chaul Musalmans with it:butthe short account that I can harbour, and after an obstinate fight defeated supply should be looked on rather as notes which them, the Portuguese acknowledging a loss of may help others having more acquaintance with 140 killed and 124 wounded, among the killed the district to work up a complete history of it. being Don Lorenzo d'Almeida, the commander When the Portuguese came to Chaul, in the of the fleet and son of the Viceroy. Soon after first years of the sixteenth century, it was this the Portuguese had a factory at Chaul, and a great city belonging to the kingdom of in 1520 they got permission to build a fort, which Ahmadnagar, which during the century was not of any great size, and is probably that attained to independence. The Portuguese which still stands just inside the gateway openalways call the king Nizamaluoo-no doubt from ing on to the landing-place at Revadanda. Nizam-ul-Malik, one of the great men under the Owing to the constant allianoe between the last king of the united Dekhan, and father of Ahmadnagar kings and the Portuguese, the founder of the Nizam Shahi dynasty of Chaul for many years escaped the evil fate Ahmad nagar. Chaul at this time had a which fell on Da bhol and the other towns of great trade with Persia and the Red Sea, and the coast : for whereas D & bhol was four times with Da bholalmost mo opolized the trade in burnt and plundered between 1508 and 1557, hcases, which from very barly times had been Chaul was never even threatened with hostilimost important to the Dekhan kings, whether ties until 1557, when a misunderstanding Hindu or Muhammadan. The richness of the arose, owing to the Portuguese demanding persilks manufactured there is also mentioned. mission to build a fort on the rocky promontory Owing to the rivalry of the kings of Gujarat, of Korle, which is opposite to Reya danda Bijapur, and Ahmadnagar, who shared and commands the whole harbour. The Musal. the Konkan among them, the latter found it to mans, while expressing their willingness to be his interest to keep on good terms with the Por- negotiate, sent a large foroe which took possestuguest, and even to pay them a tribute for the sion of Korle, and began to fortify it on their protection of his ships. But in 1508 the kings own account. The Portuguese ships prevented of Gujarat and Egypt entered into an alliance, much progress being made with the fortifications,

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APRIL, 1874.) MUSALMAN REMAINS IN THE SOUTH KONKAN. 101 and shortly afterwards an arrangement was made that Korld should remain as it was. But in 1592, when the Portuguese took it by a sudden attack, it is described as one of the strongest forts in the world, well provided with warlike stores of all sorts, and with a garrison of 8,000 men; some of whom, however, were in camp at the foot of the hill. In 1570 the Musalman kings united against the Portuguese, and then a very large force of the Ahmadnagar troops besieged Chaul, or rather Rev&danda, where the Portuguese had, apparently, a considerable settlement outside their fort. The number of elephants and cavalry mentioned by the Portugaese as forming part of the besieging army is quite incredible. The siege was terminated, after & very severe struggle, by the conclusion of peace and an offensive and defensive alliance between Ahmad na garand Portugal. From the end of the sixteenth century, however, the Ahmadnagar kingdom gradually fell to pieces, and it would seem that, the Portuguese having made so great a place of Reva danda, Chaul naturally decayed. Neither place is mentioned as being attacked by the Marathas until the final expulsion of the Portuguese in 1741. Ogilby, whose work was published about 1670, describes the fortifications, and gives the following rather vague description of its natural products and temperature : "The air at Choul is more hot than cold : the soil thereabouts produces all things except raisins, nuts, and chesnuts. Oxen, cows, and horses are here in great numbers." It is not necessary, now to say anything about its history under the Portuguese. Thongh the older city was eclipsed by Reva danda, yet Chaul appears to have been more fortunate than Dabhol; but all three cities are now equally unimportant. Indeed, from the whole of what must have been the site of Chan1 being now occupied by cocoannt gardens, the few ruins that remain are almost completely hidden. There are, however, the remains of a small but apparently strong fort close to the mangrove swamp which cuts off the village from the creek, though not more than two or three feet of the walls are left in most places : a mosque of good size and design, but of nothing like the pretensions of that at Da bhol; and a striking building called the Hamamkhana, in very fair preservation The interior is divided into three circular cham- bers, the central one being of considerable size, all apparently constructed for baths, and each lighted by a circular opening in the cupola above. Besides these, there are a considerable number of ordinary Musalman tombs, and a few domed ones, and remains of large houses and other buildings, of which, however, only the foundations, or in some cases the plinths, are to be seen. From the large area over which these remains are scattered, the city must probably have been a very large one ; and though the mangrove swamp mentioned above would put it far below Dabhol as a port, yet the country behind is so much more open that the situation is naturally much better fitted for a large city than that of DA bhol. I have in my previous articles attempted to identify the routes by which in Musalman times traders and travellers would reach the capital cities of the Dekhan from the chief ports. It seems natural to suppose that the first stage from Chaul would be up the creek to Rohi. Asta mi, but I could hear of no road from the latter place to the Ghats, nor is there any well-known ghat anywhere above that latitude. But in walking from Rohi to Nagotne and passing ander the hill-fort of Auchitgadh, I noticed that its battlements are distinctly Musalman, and at Nagotne there is a stone bridge which is generally spoken of as of the time of the Peshwas, but which certainly looks more like a Musalman work, while it is needless to say that the Marathi Government very seldom spent their substance on such peaceful works as now come under the general head of communications.' From Na gotne there is oasy water communication with Panwel, where there is a large Musalman community, and which, as is well known, is the nearest port to the Bhor Ghat. That is known to have been one of the most ancient passes into the Dekhan, and as Chaul was, after the division of the Dekhan kingdom, a port of Ahmadnagar, the chief route to the Dekhan would naturally be by a northern ghat. It seems to me, therefore, a fair conjecture that the chief route from the Dekhan to Chaul would be by the Bhor Ghat to Panwel, thence by boat down the Pan wel river and up the Nagot ite river, from Nagotne to Rohi six miles by land, and thence to Chaul by water again. This, though a circuitous route, would be certainly

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102 THE INDIAN ANTIQUARY. [APRIL, 1874. an easy one in the days of no roads, and to by the Kumbharli Ghat and Chipalun, those who are not particular about time would which he calls a great village, very populous, be a very pleasant route, even now. I may and stored with all manner of provisions, mention that the large village at the mouth owing to all goods brought from the Dekhan of the Panwel river has a distinctly Musalman going hence to Da bhol. This disposes of my name--Sha habaz-and that there is & consi- theory that the usual route to D Abhol was derable Musalman population at Nagotne, probably by Khed and the Amboli Ghat, though though at Chaul there is now scarcely any. of course travellers going more to the north may have taken that route. Finally, it is inI must take this opportunity of adding a teresting to notice that the earliest Portuguese little, chiefly in the way of correction, to the ac- historians describe Gohagur, eight miles south of count I gave of Dabhol, and one or two other Dabhol, as the Bay of the Brahmans, because places in the Ratnagiri districts. I find that many Brahmans dwell thereabout'-a descripall the travellers of the 17th century mention tion which would apply equally well now. D A bhol as still a great place, though much I have found frequent mention of the river of decayed. Sir Thomas Herbert says, "The honses Kharepatan in the Portuguese historians, are low and terraced at the top; an old castle and from no mention being made of any fort and a few temples are now all she boasts of." at its mouth it must be assumed, I think, that if Mandelslo says that its principal trade when he there was any at Gheria or Vijay adurg was there (about 1639) was salt and pepper, "the (Viciadroog) it must have been an insignifitrade with the Red Sea and Persian Gulf being cant one. It could otherwise scarcely have esnow almost stopped." He also describes Wan- caped mention, for it is recorded that in 1564 a jaris (Brinjaries), with caravans of 500 to 1,000 Portuguese vessel lay off the mouth of the river, bullocks, buying wheat and rice in the Konkan and between 5th February and the end of March and selling it again in Hindustan; but this, if took more than twenty trading vessels belonging true at all, could only have been an excep- to the Gujarat ports and bound for Kharepa. tional case. Ogilby, in his English Atlas, pub- tan, burning them and putting the crews to lished about 1670, gives a picture of Da bhol, death. This shows that Kharepatan must which I am bound to say could never have been at that time have been a place of considerable the least like it, for it shows a broad bay backed trade. by low hills. Baldaeus says that the city was Sangames var is two or three times mensurrounded by a wall; and this is shown intioned by the earliest Portuguese historian, but Ogilby's picture, as are two or three large round not as a place of much mark, and chiefly in conbuildings close within the wall, either of which nection with the pirates frequenting the river. might be meant for the mosque now standing, South of Bombay, De Barros only mentions, in though they look more like fortified towers, and his description of the coust in 1505, N agotna, it would have been at any time rather difficult Chool, Dabul, Sifardan, Ceit apore, to get in a fortified wall between the mosque and Carapatan. Of these Chaul and and the water's edge. Ogilby gives also the Dabhol are called cities, and ranked with route from Bijapur to Dabhol, 90 leagues, Surat and Goa. PROF. LASSEN ON WEBER'S DISSERTATION ON THE RAMAYANA. TRANSLATED FROM THE GERMAN BY J. MUIR, D.C.L., LL.D., PH.D. The new edition, just published, of the 2nd the data referring to it, and has proposed some vol. of the veteran Sanskrit Prof. C. Lassen's views regarding its origin which differ from Indische Alterthumskunde contains at pp. 502 those hitherto held, and with which one only ff., some remarks on Prof. A. Weber's Disserta- excepted) I am unable to express my concur. tion on the Ramayana, of which a translation rence. His assertions may be substantially appeared some time ago in this journal. The summed up in the following positions : first, following is an English version of these re- that the oldest form of the story of Rama marks :-"Ina recently published treatise on this lies before us in the Buddhistic Dasarathaepic poem (the Ramayana), Prof. Weber has, with ja taka; second, that the Ramayana expresses, laudable industry, collected and illustrated all in a poetical form, not the struggle of the

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A PRIL, 1874.] LASSEN ON WEBER'S RAMAYANA. 103 Aryan Indians with the aborigines, but the Vishnu, it will be impossible to deny the hostile attitude of the Buddhists and Brahmans historical character of the Pithoid (?) + to each other; third, R & ma is to be identi- Rama, although at a later period he was infied with Balarama, the mythical founder cluded in the circle of the avataras. On the same of agriculture, and that Sita is the deified fur- ground I consider myself bound to accept as row; fourth, that the abduction of Sita by an historical personage the [Da-?]Saratid Re vana, and the victory of the second R a ma Rama. As soon as he was transported into over his elder namesake, are echoes of an the ranks of the gods, he was naturally folacquaintance with the Homeric poems; finally, lowed by Sita, whose name of itself led to her that the present form of the poem is not to be being turned into a daughter of the Earth-into ced before the third century A.D. As regards a deified Furrow. Again, the assumption that the first point, it may be regarded as true that the flight of Helen and the Trojan war were the the now existing oldest form of the Rava-legend prototypes of the abduction of Sita, and of the is presented in a Buddhistic narrative, according conflict around Lanka, appears very parato which Rama, with his brother, and his sister doxical. It presupposes, further, an acquaintSita, is banished to the Hima vat. But this ance with the Homeric poems, of which there narrative appeti's to me to be a misconception is no proof whatever. Among a people one of or distortion of the Brahmanical original, due whose chief weapons was the bow, it was to the Buddhists, who represent the sister as natural that stories of heroes who conquered following the banished prince-a duty which their foes by superiority in the use of this elsewhere is only regarded as incumbent on the weapon should be invented. By means of this wife. This conjecture would be raised to cer- style of comparison, the account of Arjuna's tainty if it should be discovered that any verses defeat of the rival suitors for Draupadi's hand of the Ramayana were to be found in the Bud- through his superior skill in archery might be dhist narrative. Secondly, attention must be ascribed to Homeric influence. Besides, a comrecalled to the fact that in the Ramayana, parison of the circle of tales current among the with the exception of one single passage, no two nations would not be quite appropriate, allusions to the Buddhists occur. In the pas- as in the Ramayana the abduction of Sita sage referred to, a Nastika is treated with forms an important part of the story, while in contempt on account of his reprehensible, prin- the Homeric songs the rape of Helen is indeed ciples; but this word, moreover, does not neces- introduced as the motive of the war, but is sarily denote a Buddhist, but can just as well nowhere described at length. Finally, although refer to a Char vaka, or materialist. But, I am still convinced that the Indians have debesides, the passage is interpolated. It is fur- rived their zodiacal signs, not from the Greek ther to be considered that the powerful king- but from the Chaldean astrologers, the astrodoms in Southern India were ruled by kings nomical data occurring in the Ramayani have of Brahmanical sentiments, and that conse- no foroe as proofs. The reference to the Y'aquently an attack on the part of the Buddhists vanas and Sakas, as powerful nations in could only proceed from the side of Ceylon, the northern region only shows, strictly speakthe history of which is correctly handed down ing, that these nations were known to the to us from the time of the second Asoka, Indians as such, but not that they had already and only relates wars of the Cingalese kings established their dominion in that quarter. In with the rulers of the opposite coasts. Again, conformity with my views on the history of the Brahmans always accurately distinguish Indian epic poetry, I regard as an issible the between the second and the third Rama; statement of the historian ot' Kasmir (Rajaand there is no ground for regarding the second tarangini, I. 166] that the king of that country, as a divine personification of agriculture. As Da modars, caused the Ramayana, with all the story of the first Rama is to be found its episodes, to be read to him. How much in the Aitareyi Brahmana, a work which sooner the existing poem was composed will makes no reference whatever to incarnations of probably never admit of determination. * This conjecture has also been already advanced by for his patronymic.. Talboys Wheeler, History of India, vol. II. p. 232, p. 659. It impates to the Brahmanical poets a great poverty + This must surely be a misprint. The Rama mentioned in creative power, whilst the contrary is shown by the in the Aitareya Brahmuna bus Margaveya, or son of Mrigu, great number of their tales.

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104 THE INDIAN ANTIQUARY. (APRIL, 1874. NOTES ON SOME PROSODICAL PECULIARITIES OF CHAND. BY A. F. RUDOLF HOERNLE, D. PH., BANARAS. As an edition of Chand's Epic, the Prithiraj | or Anangpal Bhujangi 15, 3, 4 :Rasau, has been commenced by the Bengal Asiatic Society, it may be of some service to note some of the most striking peculiarities of the . til verse-composition of Chand that I have met -- -- -- -- in the course of my reading of his epic. In The last example exhibits both kinds, the limine, I may remark that it is a well establish- ordinary doubling in it, and the anuswara ed rule in Hindi prosody that consonants may in for be doubled in order to produce a length where Another peculiarity of Chand is that with the word naturally has a short vowel. The him double consonants containing a (so-called) observation of this rule will smooth away many semi-vowel (T. T., 1) or may or may not seeming irregularities of metre, and it explains make a preceding shortowel (positionally) also the cause of a not uncommon kind of long. In modern prosody, as is well known, various readings of the different MSS. For this rule is limited to r. Examples of the different careless scribes often omit these merely preceding vowel remaining short are-of q in metrical doublings at different places, to be Deragiri Prast., Totaka 22,9:supplied by the reciter: thus in Revatata Prust. T ATTU HTT! Dohi 14, 4, B* and T read to p ay, but Again, of 7, ibidem, 22, 12:A correctly bajjA bajjana vAi. Sometimes in two corresponding lines the doubling is made in one umage taha aMsubha hai nuyunaM / / line, and carelessly omitted in the other, while Again, of, in Rerdtata Motidam, 63, 7:the metre as well as the rhyme require it in both: thus in Arengpal Prast. Kavitta 7, 10, 12, kabuhaM duri krana na pRcchata nen| fra II or ibidem, Kavitta 41, 10:A where the correct sAhi cinhAva ma un]|| reading clearly is pofsit, as C has it; while B In the following verse the same compound and T, altogether incorrectly, read also feat. produces the usual positional length; ibidem. Kavitta 44, 1:In many places the doubling is omitted in all MSS., and must be restored in a correct edition. TC HTC, ETT! It should be remembered that, on the whole, An analogous though far more remarkable all the MSS. of Chand that we possess agree peculiarity of Chand is that with him 80 closely and minutely that they must be even a sibilant (p or -of transcripts of one original in which the metri I have not met with any example) in composition with a mute consonant cal doublings were little attended to. In rare does not always make a preceding short vowel cases it even occurs that the doubling is made in the wrong place, as in Devagiri Prasl. long. The instances are very rare, though suf ficiently marked; e.9., in Aliparra Doha 6,1:Kavitta 11, 3. B reads TT + TEC#, where the correct reading is jo bhajjai graha apana, as T has utriSTa caMDa, chaMdui, vyuna / it. Or in Revatata Bhujangi 61, 10, T H 5 The first hemistich of the Dohi consists of F arf an art II, where 3 and A read correct- three feet of 6, 4, and 3 instants respectively ly, araft. A nasal is doubled generally by the altogether 13; and the second foot may not be an insertion of an anuswara ; thus all MSS. alike amphibrach (veu). If the second syllable he read in Revatata Motidam 63, 15: taken as long bs position, as it wou.d be under JE HTETETI, PIENI ordinary circumstances, we should have in the or Adiparva Bhujangi 5, 1: second foot an amphibrach, and should be obliged to suppress the final rowel of bayan-the first prathamaM bhujaMgI sudhArI grahanaM // an impossibility, the second an anomaly. A reads TT AUTRES * B = Baidlab MS.; T = Col. Todd's MS.; A = Agra College MS.; C = BanCras MS.

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APRIL, 1874.] PROSODICAL PECULIARITIES OF CHAND.. 105 hADa kRpAla hstinii|| Or again, ibidem, Bhujangi 5, 24: does not keep pace with pronunciation, and that tina kI uciSTI kuvicaMdu bhyii|| while the pronunciation of a word is modified, it still continues to be written exactly as it So again, Revatata Kavitta 3, 7: used to be written when it was pronounced differently; as, e. g., we write in English love -Uv-UUUU If this line were scanned thus, hor kripali but pronounce lov (German liebe); we write hastini ll, we should have an amphibrach in the night but say nite (German nacht). We shall see, second foot, which the metre does not admit. 2, further on, that this principle affords us a solvent there would be 12 instants altogether, while the also of some other peculiarities of Chand. metre has only 1l instants in the odd hemistichs. For fete in the first-cited example Chand pro3, the final would be a long syllable, instead of, as bably read it, a slight modification of the the metre demands, a short one. On the other Prakrit afts; from the modern Hindi this hand, as I shall presently show, two short sylla Prakritic form has disappeared, and is replaced bles at the end are often contracted by Chand by the Sanskrit T uchchlishta Il. into one long one; that is, hastinI stands for hasti I now proceed to notice a few anomalies peniya (Prak. hasthiNiA, for hastinikA); and the syl culiar to the stanza called kavitta. This stanza lable hast is evidently treated as a short one; is a combination of two different verses, viz. the and thus, if we read hoi kripala hustinat, the line kavya and the ullal. The verse called kavya is quite regular as regards number of instants, consists of two distichs, with 24 instants in each kind of feet, and quantity of termination. line, and with a panse after the 11th instant, Again, take Revatata Kantha-sobhA 32, 15:- which divides each line into two hemistichs, with 11 and 13 instants respectively. The muSka Dina pada assu vulI // whole line consists of five feet of 6, 4, 4, 4, 6 The kantha-sobha measure consists of an initial instants respectively. It follows that the last iambus and three following anapaests in each line. syllable of the odd hemistichs must be always The initial iambus may be obtained by sup a short syllable, and the third foot of the whole pressing the final vowel ar of musli, and line must be either an amphibrach ( - ) or assuming that + does not produce posi. an anapaest (U--> or a proceleusmatic (vvu); tional length. It appears to me that this verse generally it is an amphibrach. On the other possibly affords us a clue to the explanation of hand, the second and fourth foot of the whole this strange phenomenon that and in com- line may not be an amphibrach. The verse position with another consonant do not make called ullal consists of one distich of 28 inpositional length. The modern word for To is stants in each line, and win a pause after the fit muh; probably Chand already spoke , 15th instant, which divides each line into two though he continued to write . Now, as has hemistichs of 15 and 13 instants respectively. been already observed, , like the other semi- The whole line consists of 7 feet of 4, 4, 4, 3, 6, vowels, has not necessarily the effect of making 4, 3 instants respectively. The first, the third, positional length. Similarly we may suppose and the sixth foot may not be an amphibrach, that also in the other case, where a sibilant in the second foot may not be a dactyl, but is alcomposition with a consonant apparently does most universally an amphibrach; and the fourth not make positional length, Chand pronounced and the seventh foot may not be a trochee. It really not a sibilant, but an aspirate, which did follows, then, that the kavitta stanza consists not constitute a double or compound consonant of three distichs of 6 lines or 12 hemistichs, in prosody. Thus, for oftair Chand probably | of which latter all even ones have 13 instants, read fat, or, what is more natural and while of the old ones the first four have 11 consonant to phonetic rules, ferait, though he instants, and the two last 15 instants. These continued to write fair. Now let it be remem- are the ordinary rules of the Kavitta, to which bered that the modern Hindi is teroit, and the Chand, in the majority of cases, conforms. Prakrit perat; and we shall probably be correct Not unfrequently, however, he adds 3 instants in concluding that the principle which under- to one or several of the first four odd hemistichs, lies these phenomena is simply that which is which should have only 11 instants, and thas also observed in other languages, that writing makes anomalous, redundant hemistichs of

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106 14 instants. The three instants which are thus occasionally added are invariably a trochee (); which, therefore, together with the one terminating instant of the proper hemistich, always forms an amphibrach. It has been already observed that the third foot of the line of the kavya is, as a rule, an amphibrach; and it thus appears that the redundant hemistich owes its origin to a tendency of Chand to complete the catalectic hemistich, thus turning it into a full line, forgetting that it is merely a hemistich, and that the missing half of its last foot forms the commencement of the second hemistich; then, remembering this fact again, he commences the second hemistich again with a trochee, which in reality has already been used up by being appended to the first hemistich; for it may be noted that the second hemistich begins almost as invariably with a trochee, as the first redundant hemistich ends with it; though these redundant lines occur too frequently to allow of their being ascribed to forgetfulness-the tendency must have been a more or less conscious peculiarity of Chand. But, no doubt, in some cases, the redundancy may be got rid of by supposing the effect of another peculiarity of Chand, to be noticed presently, according to which sometimes Vowels which are written long must have been pronounced by him short. Examples of redundant hemistichs, occurring within a very short space, are the following: Revatata 44, 7 to uppara gorI nIMda hAma baDi suratAnaM // : THE INDIAN ANTIQUARY. 47, 1: "3 ----11---10- bura maMgala paMcamijuGa dina su dI no prathirAjaM // 47--11 41, 3: Alama SAM Alama gumAna pAna ujabaka 111 11 41131 niraste / / Occasionally, though far less frequently, Chand gives to the even hemistichs a redundant form by prefixing two instants, always consisting of one long syllable, to their first half-foot, so that they have 15 instants instead of 13. For example:Peratata 49, 4: jyoM suraha buddhi bahu | 49, 6 jyoM prAta va ra bAu viyogI || I 11--1-cole-1 Deragiri 39, 4: jo sAtha TAri jai apanI // 1111111111 [APRIL, 1874. Revalata 40, 12: paMca vina piMDa jo uppajai to juddha hoi lajjI vinAM // -d- -vy- v In one or two cases I have met with an analogous kind of redundant measure in the Doha, where the even hemistich has 13 instants instead of the usual 11, the superfluous two instants, always a long syllable, being added at the beginning. Thus, Revatata 2, 4: to bana apubba gaja jhuMDa // 1-1--1--| Generally, as in the last three examples, this superfluous long syllable belongs to a word which might be omitted altogether without affecting the sense of the sentence in any essential way; though, when added, it, no doubt, adds something to the clearness of the sense. Hence we may perhaps suppose that in reciting, when the sense may be brought out into clear relief by the modulation of the voice, these redundant words were omitted; but in writing they were added to increase the clearness of the sentence. Another instance of a similar kind of redundancy is sometimes met with in the more unusual metres, as the Motidam. It consists in the prefixing to the verse one instant or a short syllable, thus, 29 or - Innat Revatata Motidam 63, 1 rati rAja ru jo vana rAjata p |p = v|p - pd p -p ci sitell -[| 68, 16: gati lajji saMkuci kache 510351 v=v1 fafes say!! 410 411 : 63, 18 pragaTai ura tuccha soU ura p-p-p---p- p- pd after 11 -v11 Sometimes the apparent redundancy may be avoided, by assuming the suppression of a short a in recitation; thus in Revatata Motidam 63, 7: kavhUM duri krena na pucchata neNn|| p] p-c| p -c 63, 15 muramAruta phauja prathama calAi / / In-n In-o 10-10 for there the compound ar, and #, containing a semi-vowel, would not render the previous short vowel positionally long. But the legitimacy of the expedient is doubtful; suppression of a final ar metrically is opposed to the genius of Hindi poetry; and at any rate the expedient would not obviate all cases of redundancy. Again, a peculiarity of Chand, foreign to

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APRIL, 1874.] ordinary Hindi prosody, is the substitution of a long syllable for two short ones, and of two short ones for one long syllable. Examples of either case are not very common; those of the latter kind occur only in the syllabic measures (T). Thus in Revatata 61-1: milecAhu cuhuA'nu' sA caMpi gorI // Here we have ; in other places the anomaly is avoided by writing cohAna 157011 Again, ibidem 61, 4 : tinaM agga nIsAMnu mili addha kosaM / / 61, 18 : mire goriyaM se na aru cAhuvAnaM // 61, 23 : luge dhAra dhAraM tinai A TE!! Examples of the substitution of a long syllable for two short ones occur, I believe, only in the time-measures (4), and of these almost exclusively in the Kavitta stanza. In the latter they are met with most commonly either at the end of the even hemistichs of the Kavya verse, or in the middle of the uneven hemistichs of the Ullal verse; e.g., in Revatata Kavitta (Ullal) 39-10 pachi mI SAMna paTTAna saha / 33 39 29 PROSODICAL PECULIARITIES OF CHAND. 13 F-n 1 T 41, 11: sabha le sUra sAmaMta nRSu / / Again, Devagiri Kavitta (Kavya) 52, 3-6: nAga samuha dhaddha rii| DhAhi devala suraMga maDha // il TvT - 100-10~11ano-long thAMna thAMna nara uddai| caMdaM ta sa uppama pAiya / / nn-anton 10-11 alonan In-n or Revatata Kavitta (Kavya) 39, 5: SAM mAMgola lularI / bIsa TaMkI buru paMcai / / Ibidem, 40, 3: kelI SAM kuMja rI / sAha sArI da la padhara / / Ibidem, 78, 7: saba rasada va da yau / viSaMma da gaMdhana jhArI / nnnn 1 10-11 al 1 11 107 spellings, adapted to the pronunciation of those words as it is now usual; in the time of Chand they must have been differently pronounced, and (if they are spelt according to the pronunciation of those times) written thus: afty, paddhimiya, lalariya, kuMjariya, badayau. This is the more probable as those Chandic forms are nearer to the Prakrit dhIrao, pacchimao ( Skr. pazcimaka :), lalaribhI, kuMjaribho (Skr. kuMjaraka), vAdiao (Skr. af); and, 2, as the modernized, contracted forms occur only exceptionally, while in most places the original uncontracted Chandic forms are preserved; e.g., in Revatata Dandamali 50, 25: A clue to the understanding of this apparent anomaly is, I think, afforded by the word t (he flies, 3rd pers. sing. pres. of 3). Even now the word is occasionally written uDar3a (or uDaya). If the word be so written in the verse quoted above, the metre becomes perfectly regular. Now considering that the form 35, being very nearly Prakrit 3, is the more original of the two, it seems to me there can be no doubt that Chand must have recited 355, and that the form is merely a modernization of the word, probably, by subsequent scribes. Similarly dhaddharI, pacchimI, lalarI, kujarI, badayau are modernized barabIra dhAra jogiMda paMtiya / / vAi vISa dhuMdhari pariya // urari SAMna goriya muSa / ibid. Doha 52, 1: ibid. Kavitta 59, 10 : 61, 1: fara at af 11 etc. etc. In all these places we should say now in modern Hindi pA~tI, parI, gorI, vaDI, etc. Another peculiarity of C hand's Epic is that sometimes a short vowel must be read where a long vowel or a diphthong is written; e. g. u for o in Revatata Bhujangi 43, 5: dIna, hIna, / / i for ai, ibidem, Dandamali 50, 20: kai sutu dhunu susi sAcarDa // u for u, ibidem, Kavitta 41, 7: hiMdU senu uppare / / 11 a for a, ibidem, Kavitta 41, 2: after adr efs Pace || In these verses duU must be read for doDa; ki for ke hiMdu for hiMdU taha for nahIM; etc. Similarly sometimes an anunasika must be read where an anuswara is written; thus in Revatata Kav. 57, 7: guru paMcamiH ravi paMcama // ibidem, Motidam 63, 2: yo sasira ura saisaba kora / / ibidem, Doha 42, 3: tuba lagi iMjIra ne In these verses paMcama must be read for paMcama caMpyau for caMpyo, puMDIra for paMDIra, for the anuswara causes a preceding short vowel to be positionally long, while the anunasika has not that effect. Now the explanation of this peculiarity, I think, is to be found in the same principle which has

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108 THE INDIAN ANTIQUARY. [APRIL, 1874. where its rules and name are stated, it is introduced thus : * gyAraha aSpara paMca paTa | lahu guru hoi smaan| kaMThasobha vara chaMda ko nAma kI paravAna // 1. e., "let there be eleven syllables, made up of parts of five and six in each line), and let the long and the short ones be placed alike in them); Kantha-sobha, truly, is the name of this noble metre." As an illustration I may quote the first two verses in this metre: Att Tone II been already noticed as explaining another difficulty, namely, that writing does not gene- rally keep pace with pronunciation; the former often exhibits an earlier phase of language, where pronunciation shows it in a more recent one. Thus against the old Hindi as we have the modern low-Hindi &two; for the old Hindi & modern Hindi has f. In the two words and net, indeed, the incongruity of writing and pronunciation is preserved even in modern Hindi ; for though both words are still written in the same way as in Chand, practically they are now pronounced as Chand must have done in those two verses, viz. sand And as regards the anunasika, the change of the anuswara to the anunasika in modern Hindi (generally, though not universally, with the effect of lengthening the preceding vowel) is one of its distinguishing features ; thus Prak. paMca is Hindi pA~ca, Prak. caMpaNa is Hindi nApanA etc. It may be noted, en passant, that the MS. A actually reads it, not like B and T, in the above-quoted example. Further, that long vowels or diphthongs may be occasionally read as short vowels is shown by the fact that in some cases the short vowel is actually substituted for the long one : e.g., in Revdtata Dan. damali 50, 25: Con ut ifters jugiMda is to be read for jogiMda; and the word is actually so spelt in Revatata Kavitta 78, 1jAghArI jogI jagiMda kayau kttaarau|| As regards the kinds of metres employed by Chand, I have only met with one kind which, as far as I am aware, is altogether peculiar to Chand. All other metres used by him are found in native treatises on prosody, and are the common property of native poets. But in one place Chand uses a metre which, from the fact that he particularly explains its properties (which he never does in the case of any other of the established metres, however uncommon it be), I am inclined to conclude was his own invention. It occurs in the Revatata Prastava and is numbered 35. In the preceding doha, that is, each verse or line consists of an iambus and three anapaests. It belongs to the syllabic metres (TTT). All the other metres of Chand are established ones; though several of them are habitually called by names by which they are not usually known; and under this guise they are at first apt to pass unrecognized. Thus the metre always called staka or satpaka by Chand is nothing else but the well-known Sanskrit metre sardulavikridita. Witness, for example, in Revatata Sataka 15, 1-4: TV TELE. TEATUU, tujhI sArasa upparAva sarasI pallAnayaM ssniyN| ekaM jIva sahAba sAhi nanayaM vIyaM svayaM senama / / Thus the metre called Dandamali by Chand is identical with the Harigita or Mahishart; the Kavitta of Chand is the same as the Chhappai, etc. In conclusion, I may notice a peculiarity of Chand which is merely one of spelling, and in no way connected with prosody. Guttural, and dental aspirate consonants are, as a rale, reduplicated by means of an aspirate; a double Sa (6. e.kha) and tha are always et and dhya; a double T and y sometimes and w; but double # 7, 9, are always regularly 3, 5, Again, the cerebral and labial sonant aspirates are by preference reduplicated by their respective surd aspirates: thus double z is, and double T is T. ARE THE MARATHAS KSHATRIYAS OR SUDRAS ? BY CAPT. E. W. WEST, ASSISTANT POLITICAL AGENT, KOLHAPUR. The question put at the head of this paper extent, the legal status of the Marathas, espeis of more than mere antiquarian interest; for cially as regards the laws of inheritance, &c., on the answer to it depends, to a certain which differ according to caste. It is therefore

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ARE THE MARATHAS KSHATRIYAS OR SUDRAS? APRIL, 1874.] of importance that the question should be thoroughly discussed, and I herewith contribute my mite to that discussion, in the hope that it will be followed up by abler and more learned contributions. Dr. Wilson touched on the point once before the Bombay Branch of the Roy. Asiat. Soc. (Journal, vol. IX. p. cxliv.), but he merely noted then the existence of Kshatriya tribal names among the higher classes of the Maratha people, and did not favour Orientalists with his opinion on the question to which attention is now invited. Probably his longlooked-for work on Caste, when it appears, will furnish materials for a conclusion one way or the other. Meantime, I would suggest the pros and cons of the case as far as they have occurred to me. To commence with some standard authorities on Indian matters, Mounstuart Elphinstone (History, p. 56, ed. 1857) distinctly states that the Marathas are Sudras. Grant Duff, does not give a direct opinion, but states that the pure Kshatriyas are considered extinct, the Rajputs being the least degenerate of their descendants, and then goes on to observe that the Sudras "are properly the cultivators, and, as such, are known in the Maratha Country by the name of Kunabi" (Hist. of the Mahrattas, original edition, vol. I. page 13). Steele, in his Summary of Custes (p. 96, original edition), mentions that some of the leading families of Maharashtra wear the janare and claim to be Kshatriyas, but are considered by the Brahmans to be Sudras. On the other hand, when we find among the Marathas numerous family or tribal names identical with similar designations still in use among the Rajputs, such as Cho han, Powar, Jadhava, Solankhi, and Surya: van si, it is hard to believe that those who use these designations are not descended from common ancestors; and the identity of the names is still more striking when we find a Maratha Powar occupying Dhar, from which upwards of seven centuries previously a race of Rajput chiefs of the Pram ar or Powar tribe had been expelled. The great Maratha families, too, nearly all claim to be of Rajput origin, and I The present Powars of Dhar, however, do not claim to be descended from the family that had formerly reigned there. See Malcolm's Central India, vol. I. p. 99. + The state of Mudhal or Mudhol, in the Southern Ma 109 remember seeing a letter from the Raja of Satara to the Government of Bombay, asking them to procure for him from U dai pur a work detailing Rajput rites and ceremonies, as he was himself a Rajput. A curious legend regarding the origin of the Satara and other families is given by Clunes in his "Historical Sketch of the Princes of India," p. 130, which is worth transcribing here: "By the legend it appears that the family (Sivaji's) trace their pedigree from the famous Bappa Rawal of Chittur, who reigned over Rajputana in the year 134 of the Christian era. But as any accounts of his very early descendants do not belong, or are immaterial, to the Maratha history, it may be briefly observed that one of the descendants of Bhimsi, a son of Bappa Rawal, who had settled in Nipal, returned to the land of his forefathers in 1442, and founded the principality of Dungarpur and Banswada. The thirteenth ruler of this race at Dungarpur, named Abhisi, and styled the Maha Rana, left the government to his sister's son in prejudice of his own children. One of the latter, named Sajansi, came to the Dekhan and entered the service of the King of Bijapur, who conferred on him the district of Modhal, comprising 84 villages, with the title of Raja.+ Sagansi had four sons-Baji Raja, in whose line descended the Mudhalkar estate; the second died without family; from Walabsi is Ghorpade of Kapsi; and Sugaji, the youngest, had a son named Bhosaji, from whom are derived all the Bhonsles. He had ten sons: the eldest settled at Deulgam, near Patas, the Patil of which, Maluji Raja, was an active partizan under the king of. Ahmadnagar, and had a jaghir conferred on him, which descended to his son, Shahji, afterwards a principal Maratha leader under the Bijapur dynasty. He acquired in jaghir nearly the whole of what now forms the Collectorship of Puna, together with part of the territory nov under Satara; and it was in these valleys that his son Sivaji matured his plan of Hindu independent sovereignty. The second settled at Hingni; the third at Bherdi, from whom ratha Country, is still held by the lineal descendant of the original grantee. The Ghorpade of Kapsi is the hereditary Senapati of the Kolhapur Rajas, and still holds the dignity conferred on his great ancestor Santaji by Rajaram the son of Sivaji.

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110 THE INDIAN ANTIQUARY. [APRIL, 1874. the Rajas of Nagpur are descended; the Chalak yas or Solank hi at Kalyan, the fourth at Sawant Wadi; the fifth at Wavi, Sile ra s at Kolhapur, the Ya da vas, and so out of which family the father of the present on. There can be no doubt that many of these Raja of Satara was adopted; the sixth at Mun- immigrant Kshatriyas formed connections with gi, on the Godavari; the seventh at Sambuthe women of the country or of lower caste. Mahadeva; the eighth at Borigam; the ninth The offspring of such connections would naturally at Jinti; and the tenth at Khanwata, oat of dwell with pride on their descent on the paternal which family the present Raja of Kolhapur's side, and would call themselves by the triba father was adopted." names of their fathers, while they would in From the above it will be seen that it is only the course of time merge into and become some of the great families of Marathas that undistinguishable from the surrounding poclaim to be Kshatriyas, and that it is gener- pulation. This is exactly what has taken ally acknowledged that the bulk of the popula- place in Gujarat in historical times. We see tion are Sudras. The question then narrows there constantly Kolts, and even Bhills, bear. itself into this-Are the great families that ing Rajput tribal names, and priding them. claim to be Kshatriya really so? When selves on their descent by the father's side considering this, it is first to be remarked that from a Rajput family. I remember, when there is, so far as I am aware, no ethnological in the Mahi Kantha, receiving a visit from a or sectarian difference between these families Thakur who was to all intents and purposes & and those who are acknowledged to be Sudras, Koli. In the course of the visit, his Kamadar, while there is a marked difference in both as the most acceptable topic of conversation to respects between them and the Rajputs--the his master, dwelt on the latter's Rajput origin, acknowledged representatives of the Kshatriyas. and informed me that the family had only very The claims, therefore, of these families are recently lost caste by the marriage of its Rajput based solely on the existence among them of the progenitor with a woman not of the same race. tribal names above alluded to, and on tradition. This, then, is the only way of accounting for I think we may dismiss, with little cere- the existence of Kshatriya tribal names among mony, the legend which represents the founders certain Maratha families that occurs to me. of the leading Maratha clans as coming from This theory would account, too, for the tradition Rajputana in comparatively recent times. Had of the Kshatriya origin of these families, and they come to this part of the country so lately, for the legends based on that tradition. When they would be able to trace their genealogies such families rose into importance, they and to the original families, and we should find their flattorers would naturally seek to bring these genealogies corroborated by the bardictheir Kshatriya origin into prontinence, and chronicles in Rajpitana; for three or four as the only Kshatriyas they knew of then hundred years is but a short period to a Rajpat would be the Rajputs, legends would, as a matter genealogist. There would not, too, be the of course, grow up narrating how their ancesmarked difference in type of face, as well as intors migrated from Rajputana, -the mythical habits and customs, which is apparent to every immigrants' names being joined on to a corone who has seen the two races. rect genealogy of historical personages so as If we go back to more ancient times, we may to make a vraisemblant whole. The answer, find a clue to the origin of these tribal designa- therefore, that I would suggest to the questions among the Marathas, and some ground for tion put at the head of this little paper, is, that the tradition of their Kshatriya origin. We while the bulk of the Maratha population are know from the evidence of inscriptions that from Sadras, some families among them have a strain the 5th to the 14th centuries the country now of Kshatriya blood in them, so to speak, but occupied by the Marathas was governed by not sufficiently strong to distinguish them from various Kshatriya dynasties, such as that of the the rest of their countrymen. * Clunes' book was published in 1833.

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APRIL, 1874.] NOTES FROM THE NORTH-WEST. NOTES FROM THE NORTH-WEST. BY W. RAMSAY, Bo. C.S., BHARUCH. To one whose acquaintance with India is limited to a sojourn in a Presidency town, varied only by an occasional excursion or picnic some few miles into the interior, the Mufassal is virtually an unknown land. To an almost equal degree it may be said that to one whose career has confined him to the southern latitudes, the countries lying to the north of the Vindhyan range, and those constituting Hindustan proper as recognized by the natives themselves, are as a strange land, presenting strange faces and features, a new dialect, a different garb, almost another life; social customs and religious observances forming the common link uniting the North to the South. From a Enropean point of view the contrast is perhaps the greatest: to wear of necessity warm clothing all day, and outer wraps morning and evening; to sit over a fire at noon, and find it a luxury; to forget the reality of a tropical sun; and to look upon cold as the only enemy to be resisted,-what a change is here! To the chance tourist from England the first impression is that all Anglo-Indians have been in a league to depreciate the country, and delude the world at home into a false belief of the terrors of an Indian sun. But if he should be seduced by appearances into prolonging his stay among the many attractive spots of Upper India, beyond the short term of an Indian winter, retribution sharp and sudden will fall on his head, such as is not even imagined in the then more favoured regions of the south:-the blasts as of a furnace enduring all day, and perhaps all night; an atmosphere to which the air of a London brickfield would be as balm in comparison; and a forcible detention within doors, save perhaps from four to seven A.M. I may say, slightly altering the words of the poet, "Indicos odi, puer, apparatus." But, in plain English, the climate of the N. W. P. from April to September must be experienced to be realized. The various places of interest in the NorthWest are so much associated with the history of India in all times, and so much has been written on the subject, that it would seem presumption to add aught to what has been 111 previously contributed by abler pens; but a few particulars of the more striking scenes and objects, as viewed for the first time, may not be wholly devoid of interest to the casual reader. race. Who has not heard of B a nar a s, the holy city of the Hindu, the centre of his thoughts and his aspirations, which he hopes to visit some time during his life, and, may be, honour with his ashes and other reliquise after death? and viewed in this light the place cannot but be visited with interest by any thoughtful observer. To the mere antiquarian, the place itself is somewhat devoid of interest, as modern Banaras may be said to date only froma period subsequent to the time of Aurangzib, who destroyed all the older temples and built mosques out of the materials. The only real piece of antiquity is the old Buddhist tower of Sarna t h, situate some miles from Banaras, and said to be on the very spot where the great Sakya-Muni resided and devoted some years to the excogitation of that strange system of philosophy which revolutionized the world of his time, and has left its stamp to this day upon millions of the human The authority for this belief is of course wanting, but who in gazing on that old tower but would strive for the moment to divest himself of the stern trammels of positivism, and. try and behold as in a dream the sage sitting deep in thought above and apart from this mortal world. But apart from antiquarianism Banaras presents a strange and engrossing appearance to the eye. The sacred river winding slowly along miles of sacred ghats and temples and groves thronged with priests and pilgrims, with the dying and the dead; the hordes of mendicants ostentatiously displaying their filth or their ailments; the gaunt and lofty stone houses separated only by flagged causeways perhaps not a yard in width, and nowhere continning in one straight line for even twenty yards; the incessant clamour of voices and ringing of bells from the 1500 temples and shrines which the city is said to contain; the sacred bulls wandering about, fully conscious of their privileges; and, in strange contrast, the multitudes of incessant chattering monkeys appealing to the piety and benevolence

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112 THE INDIAN ANTIQUARY. [APRIL, 1874. of the pilgrims for their daily bread --all this, harmonious and graceful whole, these and and much more, makes up a scene to be viewed many others might be enumerated. But, above in no other quarter of the world. As a spectacle all, interest centres in the now ruined but it is most curious; but soon the eye gets tired carefully preserved Residency, every spot of of the sight and its surroundings, and the tra- which has its history, or is stained with Engveller quits Banaras with but little desire to 1 land's best blood,--the grounds now turned return to it. into a garden of choice flowers, and cherished Far otherwise is it with Lakhna u in every as such a spot deserves to be. It is a charming sense: we have left the noise and turmoil of whole, and well worthy of a lengthy pilgrimage Ban a ras, its priestsand beggars, its holy places to visit. and unholy smells, far behind, and the mind is Agra is well known and has its Guide-books, free to feast itself with the beautiful in art and but it is impossible to pass over the Taj in nature. Even the elements seem to have com silence. A recent criticism has appeared conbined to favour the place. A somewhat moist demning the work as a whole, on the ground ntmosphere and unlimited command of water that the multiplicity of details destroys the render the lawns and parks green throughout simple idea which the entire building was in the year, and the roses, creepers, and annuals tended to express. I can only reply that he, can bear comparison with the choicest growths who having seen the Ta j can sit down deliberof English gardens. And the whole place is in ately to criticize it, can have no soul for the keeping. Tho wealth of the kings of Oudh beautiful in art or nature. We may object to this was largely expended upon palaces and gardens, or that detail; but we cannot help falling down and much of the former remains to the present and admiring: it is a pearl in a beautiful setting day. To the critical observer, the strange med- the mausoleum and its surroundings all admirley of Saracenie, Italian, and French art seems ably adapted to form one beautiful whole, unique at first sight somewhat incongruous and upon earth. The visitor should avoid seeing strange; but, as the eye gets accustomed, it re- the T &j, if possible, until after viewing the other cognizes the beautiful symmetry and real har- sights of the place, as after the Taj all lusser mony which is evolved from the whole, and he | luminaries must perforce hide their diminished needs must commend the result. The Chat- heads. tar Manzil is a good illustration of the above There is no more charming excursion than remarks, as also the adjoining Farhad Baksh. one to Fathe pur Sikri, 24 miles from Agra, Built by kings of Oadh as palaces of pleasure, where are the remains of the mosque and palace they have now come to be utilized as Civil of Akbar, built by him in fulfilment of a vow Courts, reading-rooms, billiard-rooms, and ball- after the birth of his son Selim, afterwards rooms. Could the ghosts of Saadat Ali or Haidar- known as the Emperor Jehangir. The mosque ud-din revisit this earth, they might be more comprises a grand quadrangle 460 feet by 360, surprised perhaps than pleased at the ultimate or thereabouts, and has a splendid gateway destiny of the "Palace of Delights." Time known as the "Buland Darwaza," all built of would fail to describe the various buildings bright red sandstone. The quadrangle contains of Lakhnau, such as the Martiniere with its a gem in the shape of the mausoleum of the rococo ornamentation, its bas-reliefs and fres- saint Shaikh Selim Chishti, all of pure white coes; the great I ma m bara or Mausoleum of marble, with perforated screens of choicest Asaf-ad-daula, containing one of the largest design, and with a sloping cornice supported by rooms in the world, 160 feet long by 50 wide, curious carved brackets. The adjoining palace and as many high, all built without a single piece of Akbar is the most curious and quaint com. of woodwork; the graceful Husein Abad bination of quadrangles, porticoes, and adjoining or Mausoleum of Muhammad Ali Shah, third king apartments, all built in the purest Hindu style, of Oudh, with its garden and fountains, its marble without arches, the roofs being solid slabs suppaving and painted windows; the Kaisar- ported on brackets more or less highly carved bagh, not remarkable in detail, but viewed and ornamented. Here Akbar resided for as a grand square, with a graceful baradari of about sixteen years, and to our modern notions marble in the centre, combining to produce an it is singular to speculate how the greatest po

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NOTES FROM THE NORTH-WEST. APRIL, 1874.] tentate of the East should have been contented to occupy what seem to us such confined and uncomfortable quarters. Another pleasant but longer excursion may be made to Bharatpur, Mathura, and Dig. At Bharatpur there is little to see beyond the old fort, celebrated as having baffled the attacks of Lord Lake, and the modern palace of the Raja. Mathur a is second only to Banaras in sanctity, situate on the banks of the Jamna, and crowded with temples and bathing-ghats. Here Krishna is supposed to have been born, and the surrounding country is supposed to have been the scene of the various feats and doings of the god. At Govardhan are to be seen the Chattris or memorial tombs erected over the ashes of the Rajas of Bharatpur : they are elegant pavilion-like structures of carved sandstone, with marble paving inside, and curious frescoes painted on the ceilings in one there is a quaint picture of the siege of Bharatpur, representing, among other things, the British artillerymen being sabred by the Jats, and Lord Lake sitting looking on and drinking a glass of brandy and water;-the artist evidently had a considerable vein of humour in his con composition. At Dig we see the palace of Suraj Mal, the founder of the Bharatpur dynasty; a series of elegant buildings with beautiful double carved cornices, pretty balconies and windows, all enclosing a rectangular garden full of waterworks, and with handsome stone tanks at two ends: one pavilion, all of white marble, is so contrived that waterworks both from above. and below can play across every opening, and keep the air cool and fresh inside. Another pavilion, in the garden itself, and called the "Sawan Bhadun," after the two rainiest months of the year, can be completely enveloped in sheets of water from above and below. Dehli, again, is too vast to attempt to describe in detail, and full particulars are contained in the published Guide-book. Special mention must be made of the Am Darbar within the fort, one of the few remains of the ancient glories of the palace: it is all of the purest white marble, standing on carved arches and highly gilded. The effect is beautiful. Adjoining are apartments of white marble inlaid with coloured marbles; but in my opini ot in such good taste as those in the fort at Agra, of which I should have made mention. The remains of the Agra 113 palace are much better preserved, and the carved marble screens and the inlaid mosaic-work to be seen there is equal to anything either at Pisa or Rome. By far the most interesting excursion from Dehliis to the Kutb Minar, built by the emperor Kutb-ud-din and his successors, a colossal minar from whence can be obtained a magnificent panoramic view of Old and New Dehli, and the ruins which stud the country around for miles. At the foot of the minar stands the Kutb Mosque, a most beautiful and singular erection. The nucleus of the mosque is a series of porticoes of pure Hindu or Buddhist workmanship, large slabs of stones standing on brackets and columns, all highly carved and ornamented. To these the Muhammadans superadded some splendid arches, most of which are now in ruins; but there is one gateway and a mausoleum in good preservation, presenting most beautiful specimens of carved stone-work. At a short distance from the mosque stand the walls of the ancient fort and city of Prithi Raja who ruled before his expulsion by the Muhammadan invaders. The view from the top of the Kutb Minar is wonderful and suggestive: eleven miles off stands the city of New Dehli, the vast minarets of the Jumma Masjid standing out into the air, as also other minarets, and the ramparts and other buildings of the fort; beyond these again, and outside the city, rises clear in air the new monument at Fathpur, as it is termed, marking the site of the British attack on Dehli in 1857, and recording the names of those who fought and fell there. Four miles in another direction rise the ruins of the ancient fort and city of Taghlukabad, the memorials of an older dynasty; and again the eye ranges over the scene, and it catches sight of yet other old forts and remains of other cities, the works all of different dynasties; and it wanders hopelessly over a maze of mosques and mausoleums scattered far and wide over the scene, intermingled with waving crops of wheat and mustard-seed and while gazing on this strange scene and calling up visions of the past, the mind unconsciously recalls the well-known lines of Byron, as applicable to Dehli as to ancient Rome: "Chaos of ruins! who shall trace the void, O'er the dim fragments cast a lunar light, And say, 'here was, or is,' where all is doubly night ?

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114 THE INDIAN ANTIQUARY. [APRIL, 1874. . The double night of ages, and of her, Night's daughter, Ignorance, hath wrapt, and wrap AU round us, we but feel our way to err; The ocean hath its chart, the stars their map, And Knowledge spreads them on her ample lap; But Rome is as the desert, where we steer Stumbling o'er recollections ; now we clap Our hands, and cry 'Eureka!' it is clear When but some false mirage of ruin rises near." I have attempted in the above brief and hurried sketch to give some faiat idea of what may be seen during a short tour in the North- West. To those who have the time and the inclination, the chief interest lies in marking the rise and progress of architectural science as evidenced by the different monuments of the successive dynasties that held their sway over Hindustan. The whole subject is fully and ably treated in the works of Mr. Fergusson, and the Guide-books to Agra and Dehli, published by Mr. Keene : all that I could contribute would be mere extracts from those authors, to whom every reader can have access. It is curious to observe how in India as in Europe the period of the cinque cento, the latter half of the sixteenth century and also the first half of the seventeenth, are the period when the decorative arts culminated in their highest point of excellence. In India, it is true, of painting, properly so called, and statuary, we have no traces; but this is owing to the stern tenets of the Muham- madan faith, which condemned as idolatrons all artistic representations of animal life; but in architecture and domestic decoration, the artisans of Hindustan stand unrivalled. The knowledge of proportion and effect, the wealth of imagination exhibited in tracery and pierced marble-work, the taste in colour as seen in mosaics and encaustic tiles, and the now lost art of enamelling on plaster, attest alike the artistic feeling and the skill of these ancient craftsmen, most of them, it is believed, Hindus. The old palaces in the forts at Agra and Delhi contain fully as beautiful specimens of work in marble and pietra dura as are to be seen in the churches and palaces of Italy; and that the old art and artistic feeling have not entirely died out is shown by the more modern productions of Dig and Govardhan, while in the streets of Mathura are to be seen abodes which, while differing in style, and more modest in their proportions, are not unworthy to be compared with the ducal mansions of Florence. Even the palaces of Lakhnau, which are the production of modern times, debased, as they are termed, in an artistic point of view, have a charm of their own, and it should be remembered that it is to the introduction of European ideas that this debasement is due. At Agra, the ancient art of mosaic-work is still carried on by Hindu artificers, the descendants of the men who adorned the palaces of Akbar and his descendants, and who produced such an exquisite piece of workmanship as the octagonal marble screen which surrounds the sarcophagi of Shah Jehan and his queen Mumtaz-i-Daulah in the central vault of the Taj. The world cannot produce anything of its kind more perfect. THE GEOGRAPHY OF IBN BATUTA'S TRAVELS IN INDIA. BY COL. H. YULE, PALERMO. I propose to collect from the French version which had an extent of fifteen days' journey, and of Ibn Batuts the chief passages touching on on which the fatal sim dm was common. He then Indian topography, and to see what can be made reached the Indus, which he calls "the Sind, of them. Some points that are not obvious I known under the name of the Panjab." hope to explain, but & great many remain dark for He crosses the river, and enters & marshy me. Other readers of the Indian Antiquary may tract where he sees the rhinoceros. After two days' be more successful in elucidation. journey he reaches Jang ni, a fine city on the (1.) The Traveller entered India from Kabul. His river's bank, occupied by a people called s & mira. route lay by Karm&sh, a fortress standing be. He advances again and arrives at iwastan or tween two mountains, and a stronghold of Afghan Sihwan. robbers, by Shashnaghar, and by a desert! Here are obscurities enough. I cannot point out

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APRIL, 1874.] IBN BATUTA'S TRAVELS IN INDIA. 115 the route by which Ibn Batuta travelled from Kabul, though the mention of the wide desert and the simum indicates his having entered Sindh by the Bolan Pass. * Nor can I identify Jana ni. We should naturally look for it above Sihwan, but the country of the Sa miras or Sumras lay on the eastern branches of the Delta t. (2). From Siwastan the traveller descends by water, to visit Lahari, a fine place on the ocean, vik. Lari or Lahori Bandar. A short distance from Lahari he saw the remains of a city which had been destroyed for the iniquity of the inhabitants. These had been changed into stono, and many petrified fragments of limbs and of food were visible. The place was called Tarna. Some trace of this, whatever it really was, should survive. He then proceeded up-country to B & kar (Bakkar), and thence to Ujah (Uch'h), a great place on the river Sind. Quantum valeat, this confirms the belief that the Indus and Chenab formerly joined at or above Uch'h, and is in favour of the identification of U ch'h with the Alexandria which was built near the confluence. From Uch'h the traveller goes on to Multan. Ten mils or kos before reaching the city he crosses the great river of Khosrau & bad, qu. the Bias P (3) Proceeding from Multa n towards Dehli, the first town entered in India Proper was AbQhar. After leaving Abohar the party tra- velled across a plain, terminating in hills occupied by Indian brigands. A body of these attacked the travellers in the plain, but were worsted. The party carried the heads of the slain robbers to the castle of Abu Bakhar, and hung them to the wall. Two days later they reach Ajadahan, where was the shrine of the saint Farid-ud-din alBadhaoni. Leaving Ajad ahan, in four days they reach Sarsati, a great place for rice; thence Hansi, a fine city, and in two days more MadAbad, which was 10 mils from the imperial residence at Dehli. Leaving this, they encamped at PA. lam, and then entered Dehli. PAlam, a few miles west of Dehli, retains its name unchanged, as does Hansi. Masad a bad, we learn from Elliot, is now Najafgadh, and Sarsati is now Sirsa Ajudahan is Pak Patan, on the right bank of the Satlej. But Abokar is misplaced. Unless there was some extraordinary retrogression, it must have been reached after leaving Ajudahan for Sarsa. The castle of Abu Bakhar I cannot find. (4) Among the remarkable things related by Ibn Batuta of his patron Muhammad Tughlak, is the story of his sending & force of 100,000 cavalry to subdue "the mountain of Karachil," with the view, as appears from another author, of preparing the way for an invasion of China. This vast mountain, says Ibu Batuta, extended three months' journey, and was ten days distant from the city of Dehli. The army took the city of Jidish, at the foot of the mountains, then ascended and took the city of Warangal, which lay high up. But the rains came on, and they found it necessary to retire. In the retreat the army was destroyed. Karachil is plainly the Himalaya ; the term is used also by Barni in the passage just quoted from Elliot; and it appears as Kalarchal in Roshid-ad-din's borrowings from Al Biruni, who applies it to the snowy mountains seen from the Panjab. Is not the word a corruption of Kuvers. chal=Kailds ? But where did the invasion take place P I cannot trace JidiAh or Warangal. The latter name is probably disguised, for in this form it belongs to the Dekhan. It is, however, curious that Ptolemy has a nation Korankali on the skirts of the middle Himalaya. 5. Ibn Batuta's residence at Dehli terminates in a mission to China. The king of China, who must have been the last of the Chinghizide Khang, Togontemur or Shun-ti, had sent an embassy with presents to Muhammad Tughlak, asking leave to rebuild a temple at a place called Samhal, on the skirts of Kars. chil, which Chinese pilgrims were in the habit of visiting. This is an interesting intimation that the pilgrimages of Chinese Buddhists to places of sanctity in India were still kept up in the 14th century. Sam hal was perhaps the name of the province, viz. Sambhal, or Northern Rohilkhand. The templo may have been one of those at Ahich'. hatra traced by General Cunningham. Ibn Batuta, whom Sultan Muhammad was ap. parently glad to get rid of, was appointed to head 3 return embassy to Khanbaligh. This un. lucky mission started from Dehli on the 22nd July 1342 They were bound for Cambay, where they were to take ship, but their march thither was a most extraordinary journey in zigaag, and this we can only account for by the complete disorder of the dominion nominally subject to the sovereign at Dohli. In the Doab, scarcely beyond the evening shadow of the Kutb Minar, we find marauding bands besieging towns. The first march out of Dehli was to Tilpat. * The Al-Akbari speaks of the largo desert between Sivi and Bakkar, over which the simum blows. (4to ed. II. 187.) + Eliot's History by Dowson, L 334, 343, 484, segg. Races of N. W. Provinces, II. 124. Zid-ud-din Barni, in Elliot IIL. 341.

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116 THE INDIAN ANTIQUARY. [APRIL, 1874. a distance of 2} fursakhs; then came AQ and Katakah, and Dwaikir (Deogir). Leaving Hild, and then Bianah, a great place with this, they proceeded to Nandurbar, a small fine bazars and a splendid mosque. From this city occupied by Marathas, and thence to Saghar, they proceeded to Kol. Whilst there, being invited a large and fine town standing on a considerable to assist in the relief of the neighbouring town of river of the same name, and surrounded by groves Jal&li, attacked by a body of Hindus, they lost of fruit trees; then to Kin bayat or Cambay. largely in the fight, and other mishaps followed. Zhih&r is of course Dhar, and the retrogres Tilpat survives, & very ancient town, abont sion to Ujjain may be a slip of memory. ten miles S. E. of the Kutb Minar. It is a Mahal Nandurbar keeps its place on our maps, but of the Sirkar Dehli in the Ain-i-Albari. Ad and what is S&ghar P One would think it must be Hild I cannot fix. Bianah is still more pug- Surat or Bharoch. zling. We are far away from the city and fortress (8) From Cam bay the travellers went to of that name, so well known in the annals of the Kawi (or Kawai), a place on a tidal estuary beDehli kings. There is a place Mianah between longing to the pagan Rai Jalansi, and from Tilpat and Kol, but I have no information K&wi to Kanda ha r. where the said Rai lived. about it. JalAli still exists about ten miles east Here they took ship, and after two days arrived at of Aligadh, and is a Mahal of Sirkar Kol in the the island of Bairam. They landed on this Ain. island, which had been occupied, but was deserted (6) At length they proceed towards Kana uj. since its capture by the Muhammadang. Next The first station named is Borjbarah, where day they reached the city of Kakah, a large was a hermitage occupied by a handsome and place with great bazars, belonging to the pagan virtuous shekh called Muhammad the Naked. king Dunkal. Their next camp was on the banks of the Ab.i. Here we need have no difficulties. Ka wi si&h, and thence they reached Ka nauj. is Konwai, on the south of the MAhi estuary; BorjbQrah may be Birjpur, & village N.E. of Kanda har is Gandar, on the Baroda River, which Mainpuri. Ab-i-Bidh is of course the Kalinadi appears as a port of commerce in De Barros and translated ; in Sharif-ud-din's History of Timur, as in Barbosa ; its chief was probably one of the Jhala rendered by Peter de la Croix, the same river Rajputs (Jhalabansi). Bairam is Piram Island, appears in Turkish as Kard-et. the Baiones of the Periplus, the site of a fortress From Kanauj they turn south : the stages which had been recently taken by the troops of named are Hanaul, Wazirpor, Al-Bajali. Muhammad Tughlak. Kakah is the port of sah, the town of Mauri, the town of Marh, Ghogho, belonging to the Gohil Raja, "Lord of Gogo the town of Al&par, and then Galyar or and Piram." Gwalior. (9) Sailing from Ghogho, in three days' run From Gwalior to Barwan (or Parwan), they reach Sind & bar. This was an island on Amwari, Kajarra, where there was a lake which were 36 villages, and which was embraced by about a mile long surrounded by idol-temples, &c. the waters of an estuary, which were fresh at ebb. Thence to Chanderi, a great town with splen- tide but salt at flood. There were two cities on it; did bazars. one the old Hindu city, the other built by the MuKajarr, from name and features, must be, hammadans. The voyagers sailed close hy this 28 Elliot pointed out, Khajuraho, near the Ken island, and anchored under another small island River, which has been described by General near the mainland where there was a temple, a Cunningham; t yet the route is strangely cir. grove, and a tank of water. Ibn Batuta had a sincuitous. The only Alap ar that I can trace lies gular rencontre with a Jogi whom he found leaning west of Gwalior; it was the scene of a brilliant against the wall of the temple. action by Sir R. Napier in 1858. BajAlisah is Sindabaer is mentioned by several other writprobably disguised. This was the name, the ers e. g. Masudi, by Edrisi, by Rashid-ud-din, and traveller tells us elsewhere, of a great cemetery by Abulfeda. The latter, and perhaps also Edrisi, near Dehli, after which one of the city gates was confounds it with Sindan (Sanjan), between Surat called. I and Bombay. But at the same time the data (7) From Chanderi the party goes to Zhi. quoted by Abulfeda show that it was three days (sail har (445), "the capital of Malwah;" thence to no doubt) south of Tana, and reached (as Ibn Ujjain, and then to Daulat & bad, a great city Batuta tells us) immediately before Honore; whilst which was formed of three parts-Daulatabad, Rashid-ud-din names it as the first of the cities * Races of the N.W. P. IL. 133. [II. 412. would explain the approach to Gwalior from Al&p ur. Ancient Geog. of India, and Archeological Reports, Barwan is perhaps Baron on the Sindh, near Dhattiah, Is it possible that Bajalish and Mauri are Talesar and Amwari Umrah, near Jhansi. and Mathra? This would be sigzag indeed, but it! Forbes, Ras Mala, I. 317 seqq.

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ESTABLISHMENT OF HERAT AND ITS DEPENDENCIES. APRIL, 1874.] the coast of Malabar as you come from the north.* It is evident from Ibn Batuta's account that Sind&bar was a populous delta island, and the only such in the required position is Goa. I cannot trace the name Sinda burt in any modern map, or in any of the old Portuguese accounts accessible to me. But the number of villages mentioned by Ibn Batuta confirms the identification. For De Barros says the island of Goa, when the Moors conquered it, was called Ticuarij, which is as much as to say Thirty Villages." Also in the Turkish book of navigation called Mohit, by the accomplished admiral Sidi 'Ali, of which Hammer has given a translation in the Jour. As. Soc. Beng., we find a section headed "24th voyage. From Goh'-Sindabur SS to Aden." The trade of Sin da bar with Aden is also mentioned by Ibn Batuta (II. 177). It is curious that Masudi refers to the abundance of crocodiles in the bay of Sindabura; for De Barros also particularly notices their great size and numbers in the waters of Goa, and alludes to a story that they had been introduced there as a guard against surprises and the escape of slaves. || The island beyond Sinda bar where the travellers anchored is undoubtedly, from the descrip The first place colonized in the land of Khorasan was Foshanj, which is near the spot whereon afterwards the city of Herat was built. Some assert that it was built by Poshank Ebn Afrasyab Ebn Nimrud Ebn Kena'n. Foshanj was first called the town of Poshank, but as it is a rule among the Arabs, whenever they use foreign words, to change p into f and k into j, so that Pares becomes Fdres, and Kurkan Jurjan, they called the town Foshanj. Other historians believe that Foshanj was built by Hoshang the Peshdadian; and the builder of Qahan duz, which is known as Mesr, was Bukht-al-nasr [Nebuchadnezzar], 500 years after whom Herat was founded. Again, others say that Qahanduz was built by Kharus, the governor of Shyrvan in the time of Minochehr, as appears from the account of Sheykh A'bd-al-rahman Jamy, who composed the ancient history of Herat; and the said Sheykh has made several statements about the colonization of Herat : Firstly, that when Jamshyd Ebn Tahumors Ebn 117 THE ESTABLISHMENT OF THE ROYAL CITY HERAT AND ITS DEPENDENCIES. Translated from the Appendix to the Rouzat-al-ssafa, by Edward Rehatsek, M.C.E. Elliot's Hist. I. 68. + Sundapur? or Chandapur. Dec. II. Liv. V. cap. 1. Hammer writes it Kuwwai, but the original spelling which he gives is 85-Jour. As. Soc. Beng. V. 464. tion, Anje diva, a favourite anchorage of the early Portuguese, who used to take in wood and water there. One would think that not only the grove and the tank, but the Jogi also, had survived through a century and a half, to witness the arrival of the Portuguese! For Gaspar Correa tells us that Da Gama's ships on their return from Calicut "went and put in at Anjediva, where they enjoyed them-selves much there were good water-springs, and there was in the upper part of the island a tank built with stone, with very good water and much wood.........there were no inhabitants, only a beggar-man whom they call joguedes...... This man lived in this island under a stone grotto, and he ate of what was given him from the ships." T When the Portuguese Governor of Bombay refused to make the place over to the Earl of Marlborough, who had come out with a fleet to receive the transfer, Sir Abraham Shipman, the Governor designate, was left with his troops on the coast and three vessels to await new orders. They selected Anje diva to pass the monsoon, and the, troops were hutted there from April to October 1674, but they, poor fellows, did not "enjoy themselves much," for in that time they buried above 200 of their number. * (To be continued.) Hoshang began to assert his claims to be the Deity, he laid violent hands on the goods of his subjects, and the people were very greatly distressed. When these affairs reached an extreme, and the inhabitants were in fear of their lives, they determined to emigrate; they dispersed in all directions, and about five thousand families of town and of country people about Qandahar arrived in Kabul; but as that place did not suit them. they beat the drum of departure and went to the country of Ghur, wher.ce, again, they proceeded to the locality where now the Qusbah Aobah is, and settled there : Distich:-Do not attach your heart to friend or land, For men are many, sea and lands are broad. Having for some days escaped the calamities of the times, they laid their sides on the pillow of repose. Distich:-A tree, could it from place to place migrate, Would be distressed by neither axe nor saw. Dissensions, however, broke out in the community after some time, which ended in bloodshed. || Prairies d'Or, I. 207; De Barros, ut supra. Stanley's Translation (Hak. Society), p. 239. H. Hamilton's New Account of the E. Indies, I. 184.

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118 THE INDIAN ANTIQUARY (APRIL, 1874. The defeated party was compelled to flee, and at last the officials of Hyatlah made their appearance to settled in a Wady now known by the name Rud ask for the tribute, but returned disappointed M411&n, in a place called Kowastan A'lu. on beholding the strong fort of Shemshyran, and wyan. After a while the conquerors ascertained reported to Hyatlah what they had seen; all his the whereabouts of the conquered, and annually efforts to obtain tribute now became abortive, so came from A obah, to take away the best part that he ceased to send persons to collect it. of the cattle as a tax. As the fugitives had no Meanwhile the people of the fort of Shemshystronghold, they were at first easily induced to | ran, which is in our times called Shemyran, lived comply with these exactions, but when they had in it for a long time happily and comfortably : bocome well-nigh unbearable, and their own num. but during the reign of Menuchehr, when their bers and children had also increased, they eluded children and descendants had become very numethe tyranny of their foes by means of the stratagem rous, they went to Kharnus, under whose sway of an old woman of their own number. The they lived, and represented to him that as their conquered party had a female governor, a de- fort had become too small, he ought to send a scendant of Ferydan; she was called Shemshyrah, petition to the Shahanshah to obtain permission was of agreeable person, manners, address, and for them to build another fort. King Kharnus adorned with the ornaments of learning : complied, and having obtained a favourable reply A sea of shame, a mine of modesty, from Menuchehr, he opened his treasury, and Her nature was composed of bashfulness : having disbursed immense sums to masons The solar orb her shadow had not seen, and builders, at & fortunate conjunction of the The moon beneath her grase had fallen far. In fino, Shemshyrah one day convoked a meet stars and a propitious hour, he laid the foundaing and addressed it as follows:-"How long tion of the town of Qandaz; he built ramparts shall we endure the disgrace of paying tribute ? like mountains, with magnificent breast-works, If you will follow my advice, and obey me, I shall and four castles around the fort, as well as two in a short time elevate you from a mean to an gates, the one on the north and the other on the honourable position." The people unanimously south side, so as to include the fort of Shemyran. agreed to obey, and she continued :-"At present He built the walls thirty gaz broad and fifty high. the best plan is to give them the tribute of four with a deep fosse around them. The building of years in advance; and as during that time no one these works occupied nearly twelve years and * will come to ask it, we shall have ample leisure half until they were completed. During the reign to build a strong fort." After this determination, of Bahman Ebn Esfendyar many persons settled Shemshyrah indited the following letter to the in that locality, but during the lapse of time it chief of the opposite party, whose name was became too small to hold them; accordingly the Hyatlah :-"Your officials and tax-gatherers come inhabitants of Qand u z requested Aghaghash. annually to levy the tribute, and take a great deal who was their governor, to ask permission from of trouble to do so; and we on our part are ashamed the reigning Padeshah to build a city larger than of the smallness of our contributions. Qan d u z: but they received an answer that no Your ghost arrived at midnight time, funds were on hand for the purpose, and that if the My soul I gave, but was dismayed. people wanted a town they were welcome to form A poor man must be put to shame it at their own cost. The inhabitants agreed, and When guests untidy times select to come. brought nearly four thousand able work people. Our proposal is, that we deliver at once the whom sixteen thousand men were ready to aid in stipulated amount of four years, and thus spare the labour. They brought astrologers to select trouble to your officials and shame to our the propitious hour, who chose the time when the selves." These tidings greatly rejoiced Hyatlah, moon portonded good luck and was far from evil and he despatched Malak Farhan Ebn Kufan, influences : who was a descendant of Hoshang, to levy the The astrolabes they poised in their hands, tribute. As soon as it had been received in the Endlestvouring to find the destined hour treasury of Hyatlah, and Shemshyrah had been Which with the lucky time connected is, delivered of the trouble of paying it, at a propitious And fit to take the proper altitude. hour and a laudable season she laid the foundation They held the astrolabes in their bands, waiting of the Qi'lah Shemshyran, to the north of Herat. for the coveted degree to make its appearance They constructed very strong ramparts and breast above the eastern horizon, and numerous persons works and built the Sheb-Abkar wall, which was took up bricks and mortar, expecting to receive three farsangs long, inserting an iron gate at the signal from the astrologers to throw them each farsang and appointing two men to watch down for the foundations on four sides at the nick it. When the appointed time had elapsed of time. On that occasion, a woman who pos$088

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APRIL, 1874.) ESTABLISHMENT OF HERAT AND ITS DEPENDENCIES. 119 ed a but in the vicinity was baking bread, and a nimble little boy had taken some of her loaves to run away with ; she shouted impatiently, "Throw down;" the people imagined this to be the voice of an astrologer bidding them throw down their bricks; accordingly sixteen thousand men simultaneously threw down their bricks before the propitious moment for laying the foun. dations of the city had arrived. Arghaghush, inuch dismayed by this contretemps, immediately asked the Astrologers about the present aspect of the stars, and received the following answer :"As the ascension of the sign Taurus has arrived, and its companion Venus is looking at Mars, the inhabitants of this city will be jovial, valiant, and manly; their sons will be, from infancy to the end manhood, courageous and quarrelsome, so that many kings, governors, nobles, and chiefs of tho period will be slain in this city; and as the second sign, which the astrologers call the mansion of property,' is Gemini, on that account property will not abide in the hands of the citizens No wealth abides in hands of liberal men: Nor patience will with lovers, Nor water in a sieve. Astrological indications further inform us that the inhabitants of this noble region will be hospitable, cherishing the poor, and of a kind disposition. This prosperous region will become the abode of hermits, pions men, saints, the refuge of zieedy persons, the resort of men of business and of strangers. On account of the sweetness of its water, the pleasantness of the temperature, and the spaciousness of this locality, all travellers who pass through it will so improve in health that they will prolong their stay, and all who meditate the destruction of this blessed region, and the ruin of the inbabitants thereof, will find their own prosperity changed into misfortune, and will in dismay hasten from the broad surface of comfort into the corner of misery." King Aghaghush, greatly consoled by the above words, ordered the people to set about the work with all their might; accordingly sixteen thousand jnen engaged therein during eight years, until they had raised the walls, and after that they rested four years, so as to give all the buildings time to settle completely. After that, they again worked eight years till everything was finished. "The extent of the city amounted to one thousand jaryb, the height of the ramparts was forty-five gaz, and the thickness of the walls ten gas. 'l'hese fortifications were built during the time of Jesus, and as the PAdeshah professed the Christian religion, he ordered a cross to be erected on every tower. The fort was again surrounded by another wall, and the space left between the two, amounted to ten gaz, and a very deep fosse was made. When the town was finished, it was un. paralleled in beauty, and it appears that the poet alluded to it in the distich : The eye had never seen, nor ear had heard, A place more beautiful than this abode. Chroniclers give also another account of the colonization of Herat, to the effect that the spot whereon Qahanduz was built used to be formerly a watering-place through which travellers passed, and where wild beasts had their lairs; here the caravans which arrived from Dereh-du-Berederin made a halt in the Nakhchirestan (abode of wild beasts), as there was no inhabited spot in the district of Herat except A obah, the people of which place fought with each other; and the beaten party emigrated and tool refuge in Koa. shan, as has already been narrated. A few years afterwards, they moved to Dereh-du-Beraderau (tho Hollow of the Two Brothers), whence they used to sally forth to meet any caravan arriving, for purposes of barter and trade in food and clothing. When their numbers had greatly increased, they sent a man to Homay, the daughter of Bahman Ebn Espendy&r, who was also called Shemyran. with the request to be allowed to build a fort, She granted permission on the understanding that when the fort was completed it should be called after her name. Accordingly they com. menced the work and continued it during twelve years. After a few years more Dara Ebn Dara laid the foundations of the city of Herat; but the ramparts were not yet completed wlien Dari was killed in a battle with Eskandar (Alexander the Great), who afterwards continued the building of Herat. When Ashak Ebn Dara, of the Ashkanian dynasty. began to reign, he covered up the bastions Eskandar had built, and constructed on the top of every one of them another tower, so that Eskan. dar's edifices fell into oblivion : he also built gates. Another account is, that the first place colon. ized in Khorasan after the deluge of Noh was the fort of Shemyran. The daughter of SzohAk, whose name was Herat, first of all coionized the district of A obah, and then commenced to build Herat. Jowghan, a descendant of Faradyn Syawash, colonized the region of Badghys, which is handsome fort with fields and meadows around, containing numberless brooks and rivulets : .. No one ever in this world saw a place Like this, to cheer the heart, rejoice the soul. Another statement is that when Eskandar had overcome and put Dara out of the way, he marched further, and when he arrived in the vicinity of | Herst, there was no other inhabited place near it except Qanduz; the people here shouted their

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120 THE INDIAN ANTIQUARY. lamentations to heaven on account of their sufferings from the Turks, and were in a very depressed and miserable state. For this reason Eskandar determined to build a city to shelter the inhabitants from the assaults of their enemies; accordingly he ordered Herat to be founded, but when the people of Qanduz were apprised of the intention of Eskandar, they hastened to his court, and stated that they would not agree to the building of the town, nor give him any aid in the matter. The author believes, however, that this tradition is probably untrue, since Eskandar wished only to do good to the inhabitants of Qanduz, and that therefore their obstinacy and refusal would have been quite out of place. In short, Eskandar was displeased with the sentiments of the people of Qanduz, and prolonged his stay in Khorasan till he received a letter from his mother, who recalled him to Greece; but he replied:-"My intention is to build a city in Khorasan, but the inhabitants of these parts are unwilling to comply. They do not wish me to build the town of Herat, nor do they intend to give me any help, and if I compel them by force and violence to comply, the good fame I enjoy in the world will be changed for the worse. Accordingly I crave your best advice in this matter." His mother answered:-"Send me some of the soil of that country, that I may judge. of the state of the inhabitants from it." Eskandar despatched a sack full of earth to his mother, and when she examined it, she found some portions of it hard and some soft. She ordered this soil to be spread out and to be covered with a carpeting: then she convoked the Greek nobles, made them take their seats on it, and explained Eskandar's intention to build the city of Herat. Some replied:"To build a town in that country would be like throwing mud-bricks into water;" whilst others approved of the plan. The mother of Eskandar continued:-"To-day you may go; but come back to-morrow, that we may again discuss the matter." Next day, when the Greek magnates entered the audience-hall of the mother of Eskandar, she made them sit down on the same carpeting, but the earth had been removed from beneath it. When she broached the subject again, the whole assembly was unanimous and said: "The intention of the Pa desh&h is proper, and the founding of such a city will increase his honour and good name." Accordingly the mother of Eskandar wrote him a letter to the following purport:-"From that soil I elicited the information that the inhabitants of that country are of a fickle mind and of a perverse temper. You must not consult them in anything, nor mind them in any matter." When Eskandar received [APRIL, 1874. the letter he was pleased, and began very diligently to build the city of Herat. It is related that when one day the masons and architects were busily employed in the construction of the Khush gateway, and Eskandar happened to be present, all of a sudden a courier arrived from Greece with a letter from his mother. Eskandar exclaimed:-"My mother has sent me a dry [khushk] letter!" and from that day the gate was called by this name; but the word has, from being much used, become Khush. Another account is, that the ramparts of Her&t were built by three men :-Syawush Ebn Kayk&wus, the interior wall by Dara Ebn Dar [the third name is omitted]. Another statement is made in the History of Sayfy Haruwy, in which he states that Mullana Nasser-al-dyn said to him:-"I found in the Tarykh of Khorasan, that an inspired prophet, by the teaching of Gabriel, founded the city of Herat. Another account appears from the following quotation: Lohriep has laid foundations of the town: Gushtasp increased the buildings thereof: Bahman did after him new buildings add; But Eskandar left them all to the winds. There is a tradition of Abul-hasan Safuwany, according to which his Lordship the prophet (Blessing, &c.) said:-"The Almighty (whose name be praised and exalted!) has a town in Khorasan, called Herat, built by Khiszar, Alyas, and Dzul-Qarnyn, upon which they called down the blessings of God." There is a tradition that Abu-Mutzaffar (Mercy, &c.) said:" I was one day sitting on the rampart of Herat meditating about ancient times, when all of a sudden Khiszar [the prophet] made his appearance and asked me:"What art thou about?" I replied: "I am thinking about the great age of this noble rampart." He continued:-" O Muhammad, I recollect the time when this country was a large sea, and I also noticed its desiccation, its becoming cultivated, and turned into a civilized town, as thou at present beholdest it." There is also a tradition derived from his Lordship Khiszar that Herat was a large sea, and that on the spot where at present the great thoroughfare (char soug) is situated, several persons used to get annually drowned in the sea of death, and that every ship which arrived there was submerged: Hemistich: Each land has its particular attribute. It is not concealed from the world-adorning minds of travellers in the paths of divine grace that the country of Herat (may God the Most High guard it fro. all calamities!) was already, from ancient times, and still always is, the residence of great Sheykhs. the abode of the grandees

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APRIL, 1874.] ESTABLISHMENT OF HERAT AND ITS DEPENDENCIES. 121 of Islam, the habitation of learned Ulemmas, the This joy of the earth, by nature irrigated, asylum of noble Sayyids, a place of recreation for Bears off the palm from the gardens above. persons of all nations, and the envy of all the Truly these cultivated fields may be countries of the world. The verse :-"Enter ye A model of Eden's paradise. The interval between Dereh-du-Beraderan and therein in peace and security" [Qoran, xv. 46], and also the blessed verse :-" The extent where the Mallan bridge, about two farsakhs long, is a very pleasing landscape studded with country. of equaleth the extent of heaven" [ibid. lvii. houses contiguous to each other; in fact the whole 29) has been revealed with reference to Herat; region, from the just-mentioned Dereh to Mount the purity and sweetness of its water rivals the Eskjah, which is four farsakhs long, and from fountains of Paradise, and its exhilarating climate Aobah to Kosuyah, which extends to thirty farimparts new life : sakhs, is full of cultivated fields, buildings, and vil. As limpid Salsabyl its water is; lages, all of which are in an extremely flourishing Its space extends as far as Paradise ; The clime, like Khiszar's water, Masyh's breath: condition. Its air, life-giving; water, gladdening hearta. Some of the attractions of this district are the The azure vault is put to shame by the altitude places of Worship, and of pilgrimage, and tombs, of its towers, and Khavarnaq with Sydr two situated in pleasant spots; and its dependencies are famous Arab castles) are of no account when com. nine in number :-Ist, Toran and Tangan; 2nd, pared with its edifices : Qauran and Bashan; 3rd, Kayran; 4th, Saqr; 5th, Not high the dome of heaven to its kiosks : Khayaban ; 6th, Kedara; 7th, Zanjbyl; 8th, OlenNot fine the park of Eden with it compared. jan; 9th, Ardvan and Tyzan; but the place, The present town-wall on the south side of She- the like of which for pleasantness of temperature myran and Qanduz, both of which it surrounds, and cannot be found in the inhabited world, is Khayawhich was much renovated by the King Mua'z-al- ban-i-Herkt, which is a spot agreeable as paradise, dyn Husayn, is so spacious, that a diameter drawn and which, moreover, contains several places of from the bridge across the river Anjyl to the 1 pilgrimage and tombs of saints, sheykhs, and gateway of Sheykh Hazm, passes over the Khay- learned men. It was even in pre-Islamitic times & bah bridge and stretches nearly one farsakh locality of great blessings, resorted to by the rich in length. This wall, the world-conquering Lord and the poor, by residents and by travellers, of the two fortunate conjunctions, Amyr Tymur as a popular place of worship and of festiGurkan (may God shed streams of pardon over vities. In ancient times it was called Koy Khohim !), destroyed when he took Herat, because daygan, and a Padeshah is in the Persian tongue it would have been very difficult to guard it. At called Khoddygan. One of the many great places present the town-wall of Herat is double, there of pilgrimage situated there, is the one dedicated being between the two an interval of ten gaz; it to that radiator of lights, that perfect critic, and has, moreover, one hundred and forty-nine towers, excellent authority, the Emam of genii and of men, and the periphery of it amounts to seven thousand who has reached the gardens of the sanctuary, and three hundred feet; the extent of this place Fahr-al-Dyn-wa-al-Millet [boast of the Faith and is from the spot of "the twelve kings" as far as Religion] O'mar Razy (May God favour him with Firuzabad, and from the "Khosh road " to the pardon !), who by his high attainments bore away citadel, one thousand nine hundred by one thou- the palm of precedence in theoretical and tradisand nine hundred feet; the fosse was nearly tional sciences from all the savants of these twenty cubits deep, but as it has not been cleaned latter times, and who was unequalled as a rhetoriout for a long time, it is somewhat less now. The cian in this world. excellencies and blessings of the Cathedral-mosque As tho pen, which leaves perfumed marks, has exceed the limits of enumeration; it is situated arrived at the mention of the Emam of nations, between the Qipchaq and the Khost road. The and the guide of the peoples of the world, an fort of Ekhtyar-al-dyn is situated within the city. anecdote presents itself to the mind with reference The town itself contains only a rivulet and but to him, as follows:-"It is related that during the few gardens; but the environs from the locality of reign of Muhammad Ebn Aly the Esmayly, who the washermen up to Mount Mukhtar and to was governor of the fort of Radb&r, of QuhasChashmahi-Mahyen [Fish-Spring], and moreover | tan, and of other localities, and who professed, with from the village Mashtan as far as the district of his adherents, a belief contrary to the tenets and Saq Salmaq, to the extent of nearly six farsakhs, doctrines of Islam; the Emam Fahr-al-dyn dwelt all the plains and hills are full of gardens :- at Ry and was giving lectures there; but envious * Here it wm necessary to make some omissions about the climate and beauty of Hernt, on account of the exuberant tautology of the author.

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122 THE INDIAN ANTIQUARY. [APRIL, 1874. 178]; but what learned and virtuous men like you say, gets imprinted upon the minds of the noble and the ignoble like signs carved on stones; you are therefore to abstain from blaming and insulting us, and if your noble disposition be so inclined, you are welcome to pay us a visit in the fort, and to adorn that locality with your exalted presence." The Emam replied:-"I do not feel disposed to go to the fort, and to do, so at the present time would be impossible." As the Feday was aware that the Emam would remain immoveable in his place like the pole, he took out the sum of three hundred and sixty dinars of red gold, placed them before him and said:-"This is your stipend for one year, and after the expiration of that time the like sum will again be paid to you, which you are to consider as a permanent subsidy. There are also two Bardyamanys [striped cloaks of Yaman] at my lodgings, which the Mullana has sent as a present to you, and which you will also receive." After these words he bowed low and took his departure. The Emam had been, when he reached in his lectures the Khillafy question, in the habit of saying:-"The Khillaf are unbelievers, may God curse them and abase them!" after this event, however, he said:" The Khill&fa are the Esmaylys." Some time afterwards, one of the disciples said to his lordship:-"You used to curse the Esmaylys, but you do so no more! What is the reason?" He replied:-"I cannot curse them, because they have a decisive argument." It is stated that the Emam obtained extraordinary wealth from the Esmaylys; but God knows best the true state of the case. persons, having "on their necks a cord of twisted fibres of the palm-tree" [Qoran, cxi, 5], calumniated him and said:-"The Emam is an Esmayly and an infidel;" and when he heard of this matter, he felt so distressed and aggrieved at the insinuation, that he mounted the pulpit and reviled the Esmayly sect. Muhammad Ebn Aly, on being apprised of this circumstance, could not find it in his heart to destroy the Emam, as he stood alone, and excelled all other men in various attainments and excellent qualities; but he was determined so to frighten his lordship that he should never again open his lips to disparage or curse the Esmaylys. Accordingly he despatched a Feday volunteer] from the Qela'h-al-Mout [Fort of Death] to Ry, who enrolled himself among the disciples of the Emam, became a very diligent student, and waited for an opportunity to execute the command of his master. For some time he could not get a chance; but after he had sojourned seven months in Ry, he perceived the servant of the Emam leaving the house, and asking him whether any one was with the Mulawy, he received the answer that no one was there. Then the Feday asked about his errand, and he stated that he was going to the bazar to bring food for the Emam. Hereon the Feday told him, that as he had a few difficult questions to propose to his lordship, the servant need be in no great hurry to return. The latter agreed, the Feday entered the house, locked the door, threw the Emam on his back, and sat down on his breast with a drawn poniard. The Emam became frightened, and indeed had good reason to be so, but nevertheless exclaimed:-"O man, what wantest thou?" The Feday replied:-" My intention is to rip thee open; with this dirk, from the navel to the breast." The Emam asked:"For what reason ?" The Feday continued:"Thou hast cursed the Mullana [our master] and hast spoken improper things about him." [The Esmaylys call their Padeshah by the name of Mullana.] The Emam said: "I have repented, and shall henceforth not use any expression of that sort" then he swore an oath to that effect, and on being asked to explain it, he did so. Hereon the Feday got up from his breast, and sitting down on the ground, said: "I have not been commissioned to kill you, else your excuse would have been of no avail. I inform you that our Mullana sends you his good wishes and salutation, and says that we are under no apprehensions whatever about the silly assertions of fools and valgar persons, concerning whom the blessed verse has been revealed, "These are like the brute beasts, nay, they go more astray" [Qoran, vii. The description of Herat terminates with the praises of the Amyr Aly Shyr, the patron of the author. It is mostly poetical, extremely laudatory and tautological, so that it will be best to terminate this account with a brief mention only of the various edifices built by this Amyr. The chief building is the Cathedral-mosque which is very large and elegant, with high domes, and adorned with paintings from the floor to the roof; the next is a large hospital where the inhabitants and strangers receive medical treatment: it is connected with a school where the healing art is taught. Opposite to this is a large college chiefly dealing with theological subjects, and maintaining a large number of resident students. Lastly, the Amyr's palace, which is said to be very splendid, and also to contain a school where many learned professors are supported, with their disciples. All these edifices are situated within flourishing gardens vying in beauty with Paradise itself.

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APRIL, 1874.) MISCELLANEA AND CORRESPONDENCE. 123 MISCELLANEA AND CORRESPONDENCE. RELIEF WORKS IN BENGAL. well-nigh forgotten Tajpoor, once the scene of The relief works which have been commenced more than one battle between the imperial troops in the afflicted districts of Bengal, to give employ. and the revolted soldiery under the Kakshals; the ment to the people, consist principally in the site of a European judgeship for the first twenty construction of new roads, or the repairs of old years that the English held the Dewanee, and a ones. It is curious to observe how, when the military post for some years later. Here roads are new roads are being marked out, there occur, here being made, one along the Nagor, where a high a few hundred yards of embankment, there the embankment still marks out the Nawabee Rasta, remains of a bridge, built of stones whereon the to the capital city Poroowa, and the others still carven gods indicate the Hindoo temples from along the line which has ever led travellers eastwhich they were taken, to span channels long ward from the banks of the Kosee toward the since deserted by the stream. These are the re- Brahmapootra. An old man says that the last mains of the ancient works of the Mohamadan time the road was touched was in the year when rulers of the country, and are known to the in- the new jail at Tajpoor was built-an event the habitants of the neighbouring villages to this day family may have had reason to remember; that as "the Nawab's Road," or "the Road of Hosen," it was then repaired as a famine work. As the meaning that Hosen Shah who ruled Bengal in Judgeship of Tajpoor was abolished in 1785, the the beginning of the sixteenth century, and whose reference is probably to the famine of 1770. We name survives still in the memory of the people. know from the Minhaj-us-Siraj that travellers It may be that Hosen Shah, an enterprising from the north-west came across the Kosoe towards military leader, repaired the lines of communica- Debkot, and from the lowness of the country tion existing betwoen his several posts, and further south, and its liability to inundation, it is perhaps formed other new ones; but many of the probable that the road crossed the Nagor no roads are certainly as old as the days of Hisam- further south than Tajpoor. ud-din, one of the rulers of Bengal before the close | The roads eastward towards Ghoraghat generof the first century of Mohamadan dominion, and ally terminate abruptly near the Atrayee, indimay possibly have been only restored by him on cating perhaps changes in the course of that river the foundations laid by still earlier Hindoo princes. which have obliterated the work of man, but care Where the policy of the rulers, or the con- ful search might still find remains of the Mohamvenience of the people, needed roads seven hundred adan roads. Ghoraghat was always an important years ago, it is on the selfsame lines that it is post. When the Korotoya was in all probability resolved to make roads now, and this seems to a much larger river than it is now, Ghoraghat was show how little the physical formation of the the position that commanded the passage by country, or the distribution of the people, has which travellers left the Mohamadan dominions altered in the interval. And yet there have been for the independent country called sometimes changes. Debkot, the first Mohamadan capital, Komota, sometimes Kamroop, sometimes the land in Dinajepoor, is a centre from which half a dozen of the Koch, and now Rungpoor. Its remains roads radiated, communicating with the post of show it to have been a considerable place, even if Ghoraghat to the east, that of Tajpoor to the west, we did not know it from the Tabakat-i-Nasiri, with the ancient city of Gour on the south, and and other works. It is frequently mentioned in with other points which are uncertain. It was all notices of military operations in that part of probably on the frontier of Islam, menacing an the country. enemy to the north. There are now in the neighbour- Our object in making these notes in an archahood a police station, and a few marts, of no great ological publication, is the knowledge that wheresize, on the Poornabhoba river; nothing to make ever Mohamadan lines of road exist, there are it an important centre. A road passing through it found remains of military positions, of mosques, from Dinajepoor on the north along the Poornabhoba of bathing-ghats, of saints' Dargahs, and of other river is the line most wanted; then a road to buildings, in many of which exist inscriptions that communicate eastwards with the Dinajepoor and may prove of great historical value; and in many Rajshahye road, and with the marts on the cases persons who would otherwise interest themAtrayee; and another westward with the Tangon selves in procuring rubbinge of them, do not do and the road from Dinajepoor to Maldah, and for 80, merely from not knowing what to look for. each of them an old line may be followed. The Debkot or Gangarampoor inscriptions have The road from Dinajepoor to Purneah is non- been given in the Journal of the Bengal Asiatic existent between Bindol and Raneegunj police Society by Professor Blochman, but we know of station. A line is marked out and touches the 'no rubbings of inscriptions known to exist at

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124 THE INDIAN ANTIQUARY. [APRIL, 1874. Hemtabad, Ghoraghat, and Tajpoor, and probably at other points on the old lines of road. Relief works may be carried on none the worse if a few minutes of leisure are devoted to rubbing off an inscription on some forgotten building buried in the jungle; and we hope that these lines may attract the attention of some whose work during this famine year, takes them into the interesting field of research we have indicated. E. VESEY WESTHACOTT, Bengal Civil Service. 21st Feb. 1874. existing at a height of 18 feet from the base is 48 feet, the height of the original structure would be 48+18, or 66 feet. The entire work seems to have been carefully put together, and all the bricks specially moulded to suit the slope. In the first horizontal ring surrounding the hole there are eight bricks, as shown in sketch (Fig. 4), in width one foot, and depth six inches. The joints are all of mud, and are, as a rule, about an inch or more thick. THE LANJADIBBA OR MOUND AT BHATTI. PROL, REPALLI TALUQA. Of one of the curious mounds in the Krishna District noticed by the late Mr. Boswell (Ind. Ant. vol. I. p. 153), Mr. W. R. Norris, C.E., Assistant Engineer, sends the accompanying sketch with two letters, of which the following is the substance. As in so many other cases, "a great part of it" has been demolished for road metal. The mound at Bhatt prol, commonly known as Lanjadibba, is a relic about which such information as is obtainable has been given by the lato Mr. Boswell. It stands on a small piece of high ground outside the village of Bhattiprol, two miles to the west of Vellatur on the Krishna, and is built entirely of large bricks made of clay and straw roughly mixed and well burnt. The dimen. Bions of these are about 1 foot 6 inches by 2 feet. The height of the present remains is about 14 feet in the highest place, and, owing to a great part of it having been demolished for road metal, the shape is very irregular, as may be seen from the sketch. In area it may be said to contain about 1,700 square yards, and it was, I think, originally of a circular form, judging from the shape of some of the bricks which have been found in it. On the top of the mound and in the centre of it is a circular hole 9 inches in diameter, which reaches from top to bottom. No earthen bank exists around the "Lanjadibba," except that formed by the dust and refuse remaining after the several demolitions which have, from time to time, been made. The whole structure is one solid mass of brickwork built up in regular courses six inches in depth. The mound seems to have been originally of the form of a cone with side-slopes of one hori. zontal to two vertical. I was not able, during the short time of my visit, to make any extensive excavations to find out any part of the slopes which had not been damaged, but from measurements of several courses of brickwork I am satisfied that the slope was one to two. If I am right as to this, and as the diameter of the frustum at present THE RAMAYANA OLDER THAN PATANJALI. SiR-In my tractate on the Ramayana in reply to Professor Weber, published about the beginning of last year, I stated that the evidence which I had been able to find in the Great Commentary of Patanjali having a bearing upon the question of the antiquity of the R& maya na was of a very meagre character. I am now, however, in a position to refer to one passage in the Mahabhdshya which appears to me to finally settle the question. In commenting on Panini III. 1. 67, Patanjali cites the following line (p. 43, Banaras ed.): eti jAvantamAnando naraM varSazatAdapi // Now this line occurs in Valmiki's Ramdyana, whence it would seem to be quoted by Patan. jali. It may be seen at chapter 128 of the Yuddhakanda of the Ramayana in the Bombay edition (p. 238). In Gorresio's edition, too, the verse is to be found at chapter 110 of the same. kanda (vol. V. p. 566). In the Adhyatma Ramdyana also, the same verse occurs in the same context. It forms part of stanza 64 of the fourteenth sarga of the Yuddhak inda. It is only fair to add that I am indebted to my friend Mr. Mahadeva Shastri Bopardikar, of the Elphinstone High School, for showing me the place where the verse occurs in the Adhydtma Ramdyana. With the knowledge thus obtained from him, it was of course easy for me to find the verse in Valmiki's works. It may be worth adding that the same verse is quoted in the Kuvalayananda (see p. 197, Bomb. lith. ed.), and the knowledge of its occurrence there also I owe to Mr. Mahadeva Shastri. I think that this passage must be taken to establish beyond the reach of controversy the priority in time of Valmiki's Ramayana over Patanjali's Mahabhashya. That there may have been additions and alterations in it is not denied; but of the existence of the main portion of the work we have now, I think, the strongest possible guarantee. KASHINATH TRIMBAK TELANG. Bombay, 1st March 1874.

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SKETCH OF LANJA DIBBA AT BHATTIPROL. Fig. L Lanjadibba PH Fig. 2. Fig. 3. SECTION A.B. Loose earth mound Loose earth mourd SECTION C.D. 2.00 26 6 9.50 20.42 5.80 Scale of so'ti Fig. 4.

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MAY, 1874.) THE TWO SECTS OF VAISHNAVAS. 125 NOTES ON THE TWO SECTS OF THE VAISHNAVAS IN THE MADRAS PRESIDENCY. BY THE REV. CH. EGBERT KENNET, VEPERY, MADRAS. THE worshippers of Vishnu are designated grasps its mother to be conveyed to safety, and 1 Vaishnavas, but this name comprises represents the hold of the soul on God. The a great variety of secte, who while assigning to latter use the cat-argument, the marjala wydya, Vishnu a supremacy over the other gods of which is expressive of the hold of God on the the Trimurti, yet differ among themselves in soul; for the kitten is helpless until the motherthe religious and other practices founded on the cat seizes it nolens volens and secures it from nature of their belief, and in their use of the danger. No two analogies can better illustrate sectarian mark. These differences, as described the difference of opinion between the Calvinists by the late Professor Wilson in his Sketch of and Arminians of Christian Europe: and the the Religious Sects of the Hindus, relate mostly very existence of the facts suggesting the anato the Vaishnavas of Northern India. Bat logies may be suggestive of the possiblo har. in this Presidency the Vaishnavas aremony of difficulties in religion, according to some divided into two great parties, known as the secret law unknown to us, when the same or Vada kalai and Tenkalai, or the Northern similar ones are found to exist in nature, if learning and the Southern learning or doctrine. both religion and nature own one and the same This division of the Vaish navas is said Author to have been occasioned mainly through Vedanta | It may be interesting to notice here how Tesikar, a Brahman of Conjeveram, who is re- abstruse polemical arguments filter down and ported to have lived about six hundred years ago, enter into the common life of the people of a and laid claim to a divine commission to re- country. For the late Major M. W. Carr, who form the customs of Southern Brahmans, and to was an unobtrusive but highly accomplished restore the old Northern rules and traditions. Oriental scholar, inserts in his large collection While both the sects acknowledge the Sans. of Telugu and Sanskrit Proverbs the two followkrit books to be authoritative, the Vadakalai ing:uses them to a greater extent than the Ten. No. 304. The monkey and its cub. kala i. The former also recognizes and ac- As the cub clings to its mother, so man seeks knowledges the female energy as well as the divine aid, and clings to his God. The doctrine malo, though not in the gross and sensual form of the Vadak alais. in which it is worshipped among the Saivas, but No. 313. Like the cat and her kitten. as being the feminine aspect of deity, and repre- The stronger carrying and protecting the senting the grace and merciful care of Provi. weaker; used to illustrate the free grace of God. dence; while the Tenkala i excludes its agency The doctrine of the Tenkalais-pp. 442, 444. in general, and, inconsistently enough, allows it Leaving the speculative differences between co-operation in the final salvation of a human these two sects, I have now to mention the soul. But the most curious difference between practical one which divides them, and which the two schools is that relating to human salva- has been, and continues to be, the principal cause tion itself, and is a reproduction in Indian of the fierce contentions and long-drawn law. minds of the European controversy between suits between them. And this relates to the Calvinists and Arminians. For the adherents exact mode of making the sectarian mark on of the Vada kala i strongly insist on the con- the forehead. While both sects wear a represencomitancy of the human will for securing salva- tation of Vishnu's trident, composed of red or tion, whereas those of the Tenkalai maintain yellow for the middle line or prong of the trithe irresistibility of divine grace in human sal- dent, and of white earth called nama for those vation. The arguments from analogy used by on each side, the followers of the Vadakalai the two parties respectively are, however, pecu- draw the middle line only down to the bridge liarly Indian in character. The former adopt of the nose, bat those of the Tenkala i draw what is called the monkey-argument, the markata it over the bridge a little way down the nose nyaya : for the young monkey holds on to or itself.* Each party maintain that their mode of * See page 136.

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126 THE INDIAN ANTIQUARY. [MAY, 1874. making the mark is the right one, and the only means of effecting a settlement of the dispute is to ascertain how the idol itself is marked, whether as favouring the Vada kalui or Tenkalai. But this has been found hitherto impossible, I am told, for instance at Conjeveram itself, the head-quarters of these disputes, owing to the unreliable and contradictory character of the evidence produced in the courts. I will add no more now but a brief notice of the existing literature relating to the differences of these two sects, and for this purpose will note only the books mentioned in Dr. Mur- doch's Classified Catalogue of printed Tamil books, as being sufficient for ordinary investigation. Sri mat Tenna sariyar Prapavam is an 18mo of 127 pages, composed by Appavu Mutaliyar, on the Tenkala i side, giving an account of a discussion between the two sects. Tennd sariya Prapava Kandanam is a reply to it, by Virarakava Asari, on the part of the Vada kala i sect. And, Satsamprataya Tipikei, by the writer of the first-named treatise, is a rejoinder to the work last named. NOTES ON CASTES IN THE DEKHAN. BY W. F. SINCLAIR, Bo. C.S. (Continued from page 77.) 0.- Military and Cultivating Rices. master was coming to the Darbar held in the 1. I shall begin with the Marath a s, as guest's honour. The old gentleman drew him. the most important, and because reference will self up in an instant. "He will come," he have to be made to them in treating of the other said, "to any Darbar which the Sirkar may castes coming under this head. The Mara - hold on its own account; but he will not meet thas are so numerous and so widely spread Sindia in any way that implies inferiority. that they show great variety not only of appear- What were the Sindias but rebellious servants ance and language, but even of caste observance; of the Peshwa? My master's house has been but they all acknowledge each other as caste- since the beginning of things." Most Marafellows, and this unity and sympathy must have thas in the military or civil service of Govcontributed greatly to their success as a nation. ernment call themselves Kshatriyas, wear The great Jaghiradars, and the Manakari fa- the sacred thread, and perform all proper milies-that is, those who unite the profession observances; but while, on the one hand, they of arms with hereditary office and landed estate claim equality with the best ; on the other, they (watan)-claim to be pure Kshatriyas, and allow the caste fellowship of the cultivators, who allow no superiority to the proudest races of treat the question with indifference; their notions Rajasthan. The royal Bhonsles, for instance, of precedence being confined to getting their bulclaim descent from the noblest race in India- locks well forward in the annual cattle-parade of the Sisodias of Chittur and Udaypur; and the Pola festival: caste-punctilio seldom stands the Powars, better known in Maharashtra between a Maratha and his interest, or (to by their local surname of Nimbalkar, con- do him justice) his duty. The inhabitants of sider themselves to be of as pure descent from the fertile and well-watered valleys which the sacred fire of Mount Abu as their name- nestle among the eastern spurs of the Sahyadri sakes the Porar or Pramara Rajputs. The range of ghats are taller and less dark than Ghadges, Sirkes, Jadhavar a os, those of the scorching plains that lie further and several other families assert their Ksha- down the Bhima and Nira and their tributaries; triya descent as plainly, and their claims are and the national character of endurance and borne out by the distinguished appearance and adventure is more strongly developed among bearing of many of their members, with which these latter, bred up to a harder struggle for indeed they unite in most cases a shrewd existence, and in a country which offers strong common-sense sufficiently alien to the Rajput inducements--to get out of it. character. During the visit of Sindia to Puna a. The Hill Kolist of the Ghats claim the in 1871, I asked the confidential Divan of one title of Marath a with the more persistence of the noblest Maratha Sirdars whether his that their neighbours deny it to them; and there * See p. 136. + Ind. Ant. vol. II. p. 154.

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NOTES ON CASTES IN THE DEKHAN. MAY, 1874.] can be no doubt that the M a wali swordsmen who laid the foundations of Raja Sivaji's power were mostly of this race; but they are certainly of a different blood (probably non-Aryan), and the dislike for distant service, which they share with most Indian hill and forest tribes, prevented them from having any part in the subsequent extension of the empire, which was effected chiefly by the horsemen of the plains. b. The Dhanagars and some other castes occasionally affect the style of Marathas; but these will not eat or intermarry with them. c. Of the Agrais of the Konkan I know little; but they appear to be on terms of equality as to bed and board with the Marathas of the Dekhan, and at any rate do not come within the local scope of these notes. d. The term Haitkari, which frequently occurs in the earlier pages of Grant Duff, signifies "one from a distance," and is properly applied to the inhabitants of Malwan and neighbouring districts, who leave their own country in search of employment. These men are distinguished from all other natives of their rank in Western India by their comparatively high intelligence and education. There is scarcely one in ten that cannot read and write. After the crops have been got in, large numbers of the able-bodied men of the Puna district go down to Bombay to work for wages, and are known there as Ghatis, which term signifies simply one from the Ghats, or above them, and is applied indifferently to men of several castes, mostly Marathas indeed, but many of them Kolis, Dhanagars, Malis, &c. I have heard a Brahman speak of himself as a Ghati. In the Puna district the words Kunabi and Marath a are synonymous in careless conversation, because the land is mainly in possession of this caste; but in Solapur and Khandesh the presence of other cultivating races necessitates the use of more accurate language, and therefore in the former district they always call themselves Marathas; in the latter De k hani s-being mostly immigrants from the Dekhan. No Indian race has shown a greater adaptability to circumstances, or more readiness to enter upon any career where profit or distinction is to be earned. They are not, it is true, favourites with the recruiting officer, with whom the superior intelligence and hardi 127 ness of the Maratha does not compensate for his inferior stature and appearance, his indifference to neatness in dress, and his strong disposition to intrigue and insolence; and, in consequence, the showy but stupid Hindustani or the more obedient Mahar finds a readier welcome in N. I. regiments. But for police service, which requires an indifference to reliefs and a power of independent action very rare with Hindustanis, and a personal prestige unattainable by the Mahar, the Maratha is, to my mind, better suited than any other race in Western India; and in the Puna Horse there are about 80 Manakari Silledars, who are found, I believe, by their own officers, inferior in no respect to their other recruits. I have known one or two instances of their steadiness and presence of mind, which seem worth recording. One day a large party (including the writer) were put to ignominious flight by a swarm of bees, sent, public opinion said, by the god Bhima Sankar to resist our sacrilegious entrance into a Buddhist cave, now held sacred to him, in the Man-modi hill near Junnar. The approach to this cave was up a wall of rock as straight as that of a house, with some rude steps and holes cut in it; and when we had all tumbled down this at the risk of our necks, nor stopped till we fairly outran the enraged insects, my Maratha police-orderly was seen coming down as quietly as if he was in court, with a water-skin in one hand and a small cane chair in the other. Being asked whether he was tired of life, he only said that he would not leave his master's kit behind, for gods or bees. In another case, two Pathan sawars, quarrelling, drew swords, and the one ran the other through the body, then rushed out into the centre of the lines, brandishing the bloody weapon, and swearing to cut down any man who should come near him. He kept the whole post at bay till a Maratha silledar, half his size, availing himself of the picketed troophorses as a means of approach, rushed within his guard, threw him down, and disarmed him, without drawing his own sword. The Maratha cultivators of the Dekhan have taken the whole carrying trade of all roads passable to carts out of the hands of the Wanjaris and Lambanis who thirty years ago monopolized the transport of all merchandize, and they have even competed successfully with

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128 THE INDIAN ANTIQUARY. [MAY, 1874. them in their speciality of pack-bullock driving on the ghats as yet not opened to wheeled traffic. They have begun to push the K A sars hard as brass- and copper-smiths, and they have taken the trade of brass-casting almost into their own bands. They compete with the various castes of smiths at the forge ; and one important branch of that industry, the fabrica tion of sheet-iron buckets, girdle-plates, &c., is, at Puna, mostly carried on by them. They furnish most of the musons and bricklayers, and many of the stone-cutters, and some have invaded the Vani's province of grain-dealing and usury. Finally, in those branches of Gov. ernment employ requiring education, wherever Brahman intrigue does not bar the way to promotion, they are beginning to show very well, especially in the medical department. Fifty years of peace have improved them much, to judge from the character ascribed to them by Mountstuart Elphinstone, and Mr. Hookley the author of "Pandurang Hari." Similar instances of amelioration are not wanting in Indian history; e.g. the development of the Gonds, from the "savage and intractable foresters" of 1820, into the docile and truthful woodoutters of Captain Forsyth and his contemporaries. And I think that any one who will take the trouble to make himself well acquainted with the Marathes, who exercised a wider dominion than any other Hinda race, will find, that in matters within their scope, they are as shrewd as the peasantry of any other nation on earth; that they serve faithfully those who rule them firmly and kindly; and that, if unscrupulous, cunning, and cruel in external dealings, they are governed among themselves by a code of chastity, charity, and honesty not muoh inferior to that of people who think themselves their betters. They allow remarriage of widows by pat, mirat, or mohatar, a custom of which it is hard to judge between the advantage of the women, who get a husband, or part-share in one, and the misery of the men, who often get more wives than they can manage. Women are in truth often deliberately sold by their parents, although this is denied, or disguised under the name of marriage expenses, presents, &c. They are in these districts very temperate, drink no spirite, and consume no opium, bhang, or other narcotic except tobacco. The whole population of the town where I write, Narayangam, once came to me to protest against the establishment of a liquor-shop. They admitted that spirits were necessary to certain people and under certain circumstances, especially to cultivators of rice-land; but, they said, "there is no rice-land here; the climate is not feverish; and the shop will only be a temptation to people, and a rendezvous of loafers." Any teetotaller who may read this will, I hope, be pleased to know that the liquor license was not granted, and he may also benefit by the example of candour and moderation in argument shown by Rindu advocates of total abstinence. A good deal of quiet humour is sometimes shown in their names for common objects; as in that of Pandit Pakshi for a parrot; of Vani for a sluggish and loathsome centipede; of Gaipat lord of the cow) for the blue aloe, which alone of all plants forms a hedge impenetrable to the Indian cattle ; and of Jogi (religious beggar) for a fat, lazy, and venomous snake. Their agriculture varies much; but where dearth of land compels the cultivator to make the most of what he has, much skill and industry are shown, especially in the construction of temporary dams across watercourses, and of the bands or embankments, which both prevent the soil from being washed away by the monsoon rains, and collect what debris may be brought down by the surface-drainage of higher lands. In this way good fields are often formed and preserved, where without them would be nothing but bare rock or "moorum" (decomposed trap). They understand drill-gowing, a certain rotation of the crops, and are nearly independent of fallows. They have little manure to use : those who live near enough to the hills use rdb, i.e. burnt grass and branches, and those of the plains wood-ashes and village refuse and litter; but they do not as yet take kindly to sewage manure. They pay the Dhanagars or shepherds, in grain or money, to fold their sheep upon particular fields, and they do a good deal of irrigation, partly from permanent or temporary dams, the number of which is necessarily limited by water-supply; but chiefly from wells, which are multiplying very fast, and from which the water is raised by the mot, or leathern bucket open at both ends. The Persian wheel, universal in the Konkan under the name of rahat, is hardly known above the Ghata.

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MAY, 1874.] NOTES ON CASTES IN THE DEKHAN. 129 2. The Rajput of the Dekhan are few in tinguishable from the Marathas in point of number, and are mostly descended from soldiers character by their being much less inclined to who accompanied the Muhammadan conquerors. military or Government service. A very lively portrait of a family of these 4. The Dekhani Jains are mostly culadventurers is to be found in Colonel Meadows tivators, and agree most in character with the Taylor's description of Pahar Sing and his Lingait cultivators as above described. They retainers, in the novel of "Tara," and there is a are not distinguishable from them or the Maralarge colony of them at Junnar, who owe their thas in appearance or dress. They are not origin to the imperial garrison. They are of in religious communion with the Marvad i various tribes; a good many Kach hva has Jains, but are, I believe, with the very (Tortoises), whose ancestors probably came here namerous followers of that faith in Southern with the famous Jaising of that tribe, the India. They are few in number; and I know founder of Jaypur, when he was entrusted with of no case in which they hold office, hereditary the partial conduct of the war against Raja st of the war against Raja or stipendiary. Sivaji in the latter half of the 17th century. 5. There are several divisions of Dhana - They have not entirely lost the military spirit garst or shepherds. A great part of the Inand objection to labour of their ancestors; dapur, Bhimathadi, and Purandhar Talukas, but have, no doubt, married a good deal lying between the Bhima and Nira rivers, is with Dekhani women of various castes, and inhabited chiefly by Dhanagars, who have given are hardly looked upon as equals by the up the pastoral life, and are cultivators, patile, Hindustani Rajputs. The general name for them and soldiers at need. The royal family of is Dekhani Pardesis. They are mostly Indur belongs to this race, and derives the peons and sepoys, some of them cultivators. name of Holkar, I believe, from the village They are very good policemen, uniting the of Hol, on the Nira. It is a little curious that smartness and dash of the Rajput with the many European officers, who might know better, shrewdness and hardihood of the Maratha. believe the Holkar to be a Vani by caste, 3. The Lingaits are not strong in the an impression founded, no doubt, upon the merPana districts; and there they are mostly immi- cantile proclivities of the present sovereign of grants and engaged in trade-both the Jan- Malwa. I am not aware whether he is an gams or clerical caste, and Panchams or Asal or pure Dhanagar, or belongs to lay division. The former are more apt to deal in the segar division of the caste, which is tobacco and sagar, the latter in grain or cloth. theoretically distinguished by adding the occuThere are a few Linga it gavalis, or herdsmen, who pation of blanket-weaving to that of tending are Panchams. But in Solapur, which lies nearer the flocks. At present very few of these settled to the great head-quarters of this race in the Dhanagars either keep sheep or weave; and South Maratha Country, there are many Lin-| they are only distinguishable from Marathas gaft cultivators and even patils. Here it seems or from each other by their not eating together only necessary to remark that, although they are or intermarrying. The Asal Dhanagars said to have originally proclaimed the equality of consider the Segare inferior, which the latter men, and recruited their ranks from all castes, do not admit. Neither holds much connection they are now, to all intents and purposes, two with those Dhanagars who continue the castes of Hindus, uniting in the worship of wandering pastoral life, and who are known Mahadeva under his symbol of the Linga or further north by the name of Thilaris; these, Phallus, a shapeless little representation of which however, all profess to have some watan or fixed they always wear in a silver case round their residence, which is usually, however, what we necks. The Lingait cultivators are only dis- may call "honorary." A Khandesh Thilari once "Rajputs strictly refuse to eat with any other caste + "The shepherd and the goat-herd caste: they sell than their own, and to intermarry with any other castes; milk, butter, gh, and wool; and make and sell country in former times, however, of Muhammadan invasion, when hlankets: they are of middle rank, and under various names pressed by policy or necessity, it would seem that occasional are widely distributed in all districts where pastorage is intermarriages between the Rajpat women and the Koli common: they are specially numerous in the south of the chiefs, or even the Bhill, rere permitted, and there are Dekhan. The caste is a primitive and comprehensive one, now lords of district, or barons, often called ThAkurs, and its members closely resemble Kunabis."--Trans. Med. who claim to be offspring of such unions." -Trans. Med, and Phys. Soc. ut supra, p. 207. and Phys. Soc. p. 236.

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130 THE INDIAN ANTIQUARY. told me that he belonged to Jejuri, in the Purandhar Taluka of Pana, but modified the statement by admitting that none of his family had been near it for four generations. It is likely that there are several divisions among these wandering shepherd tribes, about which it is hard to find out anything reliable. One lot certainly speak a Dravidian language, Tamil or Telngu. They are all darker, leaner, and wilder-looking than the settled Dhanagars, who are, as I have said, just like other cultivators to look at. 6. The Ma lis or gardeners are chiefly occupied in the cultivation of irrigated land; but this business is by no means confined to them, or they to it; for they deal also in jirayat or drycrop land. They are often village officers, but seldom engage in business or in the public service or army-not indeed from any want of pugnacity; for the habit of constantly squabbling about shares in canal-water has made them the most given, I think, of all the Dekhani castes, to petty quarrels and assaults. D. Parwaris; or dwellers without the walls, commonly called Hindu outcastes. The Parwaris should not by rights be called outcastes, seeing that they have caste of their own, obey its rules, and squabble among themselves for precedence with a pertinacity worthy of ambassadors. They are called A tisudras, or inferior Sudras, and Anty aja, or last-born. We area good deal too ready to condemn the contemptuous horror with which the superior castes regard them. Any person minutely acquainted with the manners and customs (or customs and absence of manners) of the Parwaris, can only consider their exclusion from the town limits as a necessary measure of sanitary police, and the abhorrence of personal contact with them as the natural feeling of any man who holds his corporeal frame (as the Hindus do) to be the image of God. [MAY, 1874. low, is without its rights and dignities. The Mahar, like Audrey, "thanks the gods that he is foul," for thereby he earns his bread. No other Hindu will touch carrion; wherefore he not only carries off the carcasses of deceased cattle and horses, but picks their flesh to the bones which he then throws out to the scarce less 1. The Mahars or Dheds are the most important caste of Parwaris. Whether they are the aborigines of the country or not, there does not seem to be any way of deciding; but it seems to me that the term Maharashtra, generally translated" country of the Marathas," is at least as likely to mean "country of the Mahars;" and I throw this out for more learned Sanskritists to decide upon. However, they are very important people in it now, nor must it be supposed that their position, though socially dainty dogs and vultures. The skins he converts into ropes, or sells to the curriers; and the horns are bought up by agents travelling for certain firms in Bombay, who ship them to Europe. In the bad year of 1871-72 the Mahar alone had a full crop; for the cattle of Khandesh and the Northern Dekhan died by thousands, of thirst, starvation, and disease, and the single station of Nandgam despatched 60,000 hides, and bundles of horns innumerable. The Mahar is the guardian of village boundaries, an office to which his special perquisites make him very attentive. These depending upon the extent of his village, he is necessarily anxious to make it out as big as he can; but at this point he is met by his neighbour Mahar of the next village, upon similar thoughts intent, and if the two sets of Mahars can agree about a village boundary, it is seldom that the other villagers will dispute their decision; but if they differ, they will probably have resort to the stout bamboos which they carry in their capacity of watchmen, and, as likely as not, the whole village on each side will join in. Once or twice I have known the officers of the Revenue Survey forced to take strong measures for their own protection, when their decision upon disputed limits was unpopular. In the village of Pimpalwadi, Taluka Junnar, Zilla Puna, the settlement of a certain boundary gave great offence to the Mahars. who therefore uprooted at night the stones erected by the Revenue Survey, and defiled the places in such wise that scarce any native of India could be expected to lend a hand in their re-erection. Moreover, when I went to inspect the scene, both parties were rather turbulent, and it was necessary to proceed cunningly. So I got the Mahars' goddess whom they worshipped, and about a dozen of their fathers' gravestones, the disturbing of which had been the original cause of the war, and set them up upon the boundary I fixed; and I believe they are there to this day. The Mahar, as I have mentioned, is not only

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MAY, 1874.] NOTES ON CASTES IN THE DEKHAN. 131 the guardian of boundaries, but also of the resemble the Mahars in personal habits, but are public peace and health, as watchman and scav- seldom public servants, except in a capacity to enger; of communications, for he should guide be mentioned hereafter. Colonel Taylor, in "Tara," travellers aud make petty road repairs; and of has confounded ther, in a manner to me unthe public treasure and correspondence, for accountable, with Ramosis, whom they reit is his duty to carry the revenue to the semble in no other respect than in being great treasury, and convey all messages on account thieves. But the Mang thief is a mere prowler of Government. It will be seen that be has no and pilferer; whereas the Ramosi excels in sinecure, when it is added that in no district robbery "considered as one of the fine arts," does he get more for all this than a little the "Daroda," or house-breaking by night with inam land and a few rapees cash allowance; arms and torches. The Mangs are supposed by and that in Eastern Puna and Solapur he gets courtesy to live by making ropes, and it is the nothing at all be the contributions in kind of privilege of their race to apply their own stock. the villagers, which the revenue officers are not in-trade to practical use when anybody has to allowed to enforte except by "personal in be hanged. It is said that the proudest moment fluence (that is, pressure of pattawallas), it of a Mang's life is when he hangs a Mahar, for is obvious that he is not one of "the Queen's between these two castes exists a bitter jealousy bad bargains." These duties belong to the as to precedence! They are great keepers of Mahar as yeskar, or village watchman, with pigs, and have a method of cookery which rethe name of which office that of Mahir is minds one a little of Charles Lamb's account of generally considered synonymous. But the the discovery of roast pork among the Chinese. Tural or gate-ward, an officer found in a good A hole is dag in the ground and a good fire many villages, is generally also a Mahar by lighted till it is full of glowing embers. Four caste. The term Dhed is simply Hindu- good tent-pegs are then driven in around it, the stani for a Mahar, and is found as we go north- selected porker is spread-eagled thereto, and, ward. The Mahars take service as horse- without further preparation, then and there keepers, in which capacity their hardiness and roasted alive, while his squeals serve as grace natural talent for topography make them nge- before meat to the expectant Mangs. ful; also as domestic servants (the Surat They are also owners of donkeys which carry servants, so well known in Bombay, are loads of building materials; and they are someGujarati Dheds), and in native infantry regi- times scavengers. ments, where they sometimes come to commis- 3. The Bhaigis, Mehters, or sweepers, Eions--an arrangement, I suspect, not very are of two divisions, Hindu and Muhammadan. favourable to discipline. But for district It should be premised that the Mahars and police and peons they are useless, having Mangs, though not otherwise particular, will no moral influence that is, no man of caste not remove night-soil, so that this trude is the will submit to be bullied by them. They monopoly of the Bhangis; and in these days do not often learn to read and write, because of sanitation they make a very good thing of it, the children of caste generally rather leave and no class of labourers in the country gets a school than sit in the class with them; so well paid for the amount of work done. and at sone messes and private houses it is not The men often combine with their hereditary thought "good form " to bring a Mahar. occupation, that of a kurudild, or dog-boy, servant to wait at table. These prejudices, and the women ase often prostitutes and prowhich seem at first sight unreasonable, are, curesses. It is to be noted of the Bbary'that as I have said, justified by the personal they have also their point of honour, and habits of a race who will dispute a rotten nothing will induce them to scavenge a Malarbuffalo with the kite and jackal, and whose wada, or Mahars' quarter. All the Parwaris favourite method of indicating their displeasure are obliged to find barbers of their own castes, with any thing or body is that by which the as the Nahavis, like their fellow-trades an Yahoos dislodged Gulliver from his post of chronicled by the late Mr Dickens, "monst vantage by the tree. draw the line somewhere," and they draw it at 2. The Mangs are a tribe who a good deal | Marathas. The Mahars generally have a little

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132 THE INDIAN ANTIQUARY. land; the Mangs and Bhangis less frequently; but both the former tribes are often employed by other cultivators as labourers. There are a good many other castes whom a Hindu would consider Parwaris, but in my classification THE VEDA IN INDIA. BY PROFESSOR RAMKRISHNA GOPAL BHANDARKAR, M.A. Every Brahmanic family is devoted to the study of a particular Veda, or a particular sakha of a Veda; and the domestic rites of the family are performed according to the ritual prescribed in the sutra connected with that Veda. The study consists in getting by heart the books forming the particular Veda. In Northern India, where the predominant Veda is the White Yujush, and the sakha Madhyandina, this study has almost died out, except at Banaras, where Brahmanic families from all parts of India are settled. It prevails to some extent in Gujarat, but to a much greater extent in the Maratha Country, and in Tailangana there is a large number of Brahmans who still devote their life to this study. Numbers of these go about to all parts of the country in search of dakshina, and all well-to-do natives patronize them according to their means, by getting them to repeat portions of their Veda, which is mostly the Black Yajush, with Apastamba for their sutra. Hardly a week passes here in Bombay in which no Tailanga Brahman comes to me to ask for dakshina. On each occasion I get the men to repeat what they have learned, and compare it with the printed texts in my possession. With reference to their occupation, Brahmans of each Ved a are generally divided into two classes, Gri Aavalayana enjoins the Brahma-yajna in the following sutra :-atha svAdhyAyamadhIyItaca yajUMSi sAmAnyatharvAGki - raso brAhmaNAni kalpAngAthA nArAzaMsIritihAsapurANAnIti'. Upon this is based the following, as repeated by the Rigvedt Brahmans in these days:-1. af gue &c. up to sacasvA naH svastaye | (Rig. 1. 1) ; 2. abhirvai devAnAmavamo viSNuH paramaH | (Ait. Brah. 1. 1); 3. atha mhaavtm| (Ait. 1st Aran.); 4. (Ait. 2nd Aran.); 5. 3: saMhitAyA upaniSat | (Ait. 3rd Aran.); 6. vidaamghvnvidaa| (Ait. 4th Aran.); 7. mahAvratasya paJcaviMzatiM sAmidhenya (Ait. 5th Aran.); 6. f (Yajurveda Sanhit); [MAY, 1874. they will come under the head of wandering tribes. The Ghadasis, Chambhars, and Dhors, as mentioned under the head of Sankarjatya, are sometimes allowed to live inside villages, and so get the benefit of the doubt. (Samaveda Sanh.); 10. tefte (Athar. Samh.); 11. athaitasya samAmnAyasya (Asv. Kalp. 8. ); 12. samAsnAyaH samAmnAta | (Nirukta); 13. mayarasatajabhanalagasaMmitam / hasthas and Bhikshukas. The former devote themselves to a worldly avocation, while the latter spend their time in the study of their sacred books and the practice of their religious rites. Both these classes have to repeat the Sandhya-Vandana or twilight prayers, the forms of which are somewhat different for the different Vedas. But the repetition of the Gayatri-mantra Tat Savitur varenyam, &c., five, ten, twenty-eight, or a hundred and eight times, which forms the principal portion of the ceremony, is common to all. The SandhyaVandana is performed early in the morning and at sunset by a few pious Brahmans, but the rest do it a little before the morning and evening meals, i. e. from 10 A.M. to 12 noon, and at about 8 P.M. Besides this, a great many perform daily what is called Brahmayajna, which is incumbent on all on certain occasions. This for the Rigvedis consists of the first hymn of the first mandala, and the opening sentences of the Aitareya Brahmana, the five parts of the Aitareya Aranyaka, the Yajus-sanhita, the Sama-sanhita, the Atharvasanhita, Asvalayana Kalpa Sutra, Nirukta Chhandas, Nighantu, Jyotish, Siks ha, Panini's Grammar, Yajnavalkya Smriti, Mahabharata, and the Sutras of Kanada, Jaimini, and Badarayana.* Such Bhikshukas as have (Chhandas); 14. (Nighantu); 15. q (Jyotish); 16. atha zikSAM pravakSyAmi / (siksha); 17. vRddhirAdain / j. Smriti); 19. - yaNaM namaskRtya (Mahabharata); 20. athAto dharmaM vyAkhyAsyAmaH (Kanada 8utra); 21. (Jaimini Mimansa); 22. (Badarayana-Vedanta-Satra) (Panini); 18. tacchaMyorAvRNImahe gAtuM yajJAya gAtuM yajJapataye devI svastirastu naH svasti manuSebhyaH Urdhva jigAtu bheSajaM zaM no astu dvipade zaM catuSpade / OM namo brahmaNe namo astvagnaye namaH pRthivyai namaH oSadhibhyaH / namo vAce namo vAcaspataye namo viSNave mahate karomi / . It would be hazardous to affirm that our Brahma-yajna, as recited in these days, was settled in Asvalayana's time, but it is evidently based upon his sutra quoted above. No. 1 corresponds to his w:, Nos. 2-7 to 1, No. 8 to his if, No. 9 to

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MAT, 1874.] THE VEDA IN INDIA. 133 Sanhita. studied the whole Veda repeat more than the first hymn, and a khand or more of the Brahmana, thus following the precept of Asvaliyana: sayavan manyeta tavadadlitya, " having rocited so much as he wishes." The Brahmi. yajna of the followers of the other Vedas idaM viSNuvicakrame tredhA nirdadhe pdm| samULhamasya pAM sure|| onsists of the first sections of their Samhitas idam / viSNuH / vi| cakrame / tredhA / ni / dadhe / padam / sa Padas. and Brdhmanas, and the opening sentences or verses of the other Vedas. The Vedangus | maLhama / asya / paasre| and the other works are dispensed with. The Vedic learning of the Grihasthas Krama. extends generally thus far only, but that of the Bhikshukas goes further. Some of these latter are what are called Y ajnikas. They |67788 performance of the sacred rites. They study the manuals of domestic rites based on the several-Grihya Sutras. The mannal used by and for the Rigvedi followers of Asvala Jata. known by the name of Narayanabhatti. The Hiranya keshi Yajurvedis use the Mahesvara-bhattt, composed by Mahesvarabhatta, and the manual followed by the Apastambas is the work of one Chandrachada, while a book of the name of Prayoga-Derpara - - few other works of this nature which are | . 10 10 . . idaM viSNuH / viSNuvi / vicakrame / cakrame tredhA / tredhA ni| follow apriestly occupation and amonkiled in ess nirddhe|ddhe padam / padArmati pdm| samUhamasya / samU hamiti sam 76vhm| zrasya pAMsura (pAsura itiM paaNsure|| yama is one composed by Naviyapabhatia and idaM viSNurviSNuridamidaM vissnnuH| viSNurvi viviSNurviSNudhi / | vicakrame cakrame vivickrme|ckrme tredhA bedhA caMkrame cakra ia. me tredhA / tredhA ni ni dhA dhA ni| nidadhe dadhe ni is used by the Madhyandinas. There aro | ni dadhe / dadhe padaM padaM dadhe dadhe padam / padamiti pdm| | samUhamasyAsya samULhaM samUhamasya / mamULahamiti sam Ivham / asya pAMsure pAMsuresyAsya pAMsure / | pAMsura iti pAMsure // idaM viSNurviSNuridamidaM viSNurvi vi viSNuridamidaM vissnnuvi| jithee kiaasuu buHk krkee bvNjaa ki buHkh dii me / vi cakrame cakrame vi vi cakrame tredhA dhA caMkrame ruar. A vaidika is thus a living Vedic | vi vi cakrame tredhA / cakrame tredhA dhA cakrame cakrame tredhA ni ni tredhA cakrame cakrame tredhA ni / intreatAn these T show below by an ex. yA ni ni dhA tredhA nidadhe dadhe nidhA tredhA nirdch| Ghana. the rites is based on these. But a more important class of Bhikshukas are the Vaidi. kas, some of whom are Yajnikas as well. Learning the Vedas by heart and repeating them in a manner never to make a single mistake, even in the accents, is the occupation of their life. The best Rig vedi Vaidika knows by heart the sinhita, pada, krama, jard, and ghana of the hymns or mantra portion of the Veds, and the Aitareya Bruhmana and Aranyaka, the Kalpa and Grikya Sitra of Asvalayana, the Nighantu, Nirukta, Chhandas, Jyotish, and Siksha, and Panini's Ashtadhyayi ontram library. The Sanhita and Pada our readers will understand; Krama, Jatd, and Ghana are different arrangements of the words in the mantras. All these I show below by an ex. ample: tredhA tredhA nirddhe| sAmAni, No. 10 to atharvAGgirasaH, No.11, and perhaps the Ved- Mahabharata No.19 corresponda remarkably to Asvalayana's angas trom 19 to 17,tokalyAna, and the rest to gAMthA nArazaMsI itihAsa, and there is no reason to think thin did not form ritihAsapurANAni. Of those latter the quotation from the | part of the Brahma-yajna repeated in his time,

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134 THE INDIAN ANTIQUARY [Mar, 1874. other arrangements are easy, since the Sandhi changes and accents are different in each scheme; and in reciting, the horizontal and vertical (anudattatari and svaritz) accents, as also the one compounded of these two, are distinctly shown by certain modulations of the voice. The Rigvedis do this in a way different from ni daMdhe dadhe ni ni dadhe padaM padaM dadhe ni ni daMdhe pdm| dadhe padaM padaM dadhe dadhe padam / padamiti padam / samUha masyAsya samuhaM samUhamasya pAMsure pAsurasya sa. para organza en rigal aidez hafa tamat that followed by the Taittiriyan, or follower asya pAsure pAsurasyAsya paaNsure| pAMsura iti paaNsure| 10 * 10 11 Padas are the different words of a mantra repeated separately. Sanhita consists in putting them together according to the Sandhi rules and using the Sandhi accents. In Krama the first word is repeated along with the second, the second with the third, the third with the fourth, and so on, as shown in the above scheme. The last word of a mantra or a half of a Rik verse is simply repeated with the word iti placed between. This repetition is called verhtana. In the Jata arrangement, the first word and the second, the second and the first, and the first and the second again, are repeated together, joined by the Sandhi rules and having Sandhi accents. In the same manner, the second and the third, the third and the second, and the second and the third are put together, and thus it goes on, each word in succession beginning a new Jata arrangement, up to the end of a half-Rik or of a mantro, when the last word is simply repeated, as in the Krama. In the Ghana there is first a jata arrangement of two successive words, and then the third is added on, then the three are put together in the reverse order, and again in the converse. A Ghana is thus composed of the first and the second; the second and the first; the first and the second again, then the third ; the third, the second, and the first; and the first, the second, and the third. The second word begins the next Ghina, and we have the second, third; third, second ; second, third, fourth ; fourth, third, second ; second, third, and fourth, put together. In this manner it goes on to the last word, which cannot begin a new Ghana, and is therefore simply repeated, as in the other cases. Whenever there is a compound, there is in addition what is called an avagraha, i.e. a dissolution of it into its parts, in all these schemes, as in the case of samdham in the above. It ought by no means to be supposed that to one who has got up the Padas these of the Black Yajush, while the Mad hyandi. nas indicate the accents by means of certain movements of the right hand. The Kanvas, however, differ from these latter, and follow the Rigvedis, as do the Atharva vedis also. In this manner the Vaidikas learn to recite the mantra portion of their Veda. The Brahmanas and other works are learnt and repeated simply as we find them in manuscripts, i.e. in the Sanhita way. The quantity that the Rigvedis have to get up is so large that a person who has carried his studies up to Ghana is very rarely to be met with, and generally the Vaidika 9 of that Veda get up only the Sanhita, Padas, and Krama of the mantni por. tion, in addition to the Brahmana and the other works enumerated above. Amongst the Taitti. riyas, however, a great many Vaidikas go up to the Ghana of the mantra portion of their Veda, since they have to get up only their Brahmana and Aranyaka in addition. Some learn the. Taittiriya Pratisakhya also; but the Veda nga s, including the Kalpa and Grinya Satras, are not attended to by that class, nor indeed by any except the Rigvedis. The Madh yandinas get up the Sanhita, Pada, Krama, Jata, and Ghana of their mantra portion; but their studies generally stop there, and there is hardly one to be found who knows the whole Satapatha Brahmara by heart, though several get up portions of it. There are very few Atharva vedis in the Bombay Presidency, a few families residing at Mahuli, near Satara, and some more in Revakanta (see Ind. Ant. vol. I. p. 129). Last year, two Vaidikas of this Veda, very probably from the latter district, came up to me for dakshina. I took a copy of the German edition in my hand and examined them, but they did not seem to know their Sanhita well. The triumph of a Vaidika consists in repeating his Veda fluently, in all the ways above detailed, without a single mistake in the letters or accents. The students of the Sama-veda have their own innumerable modes of

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TONSURE OF HINDU WIDOWS. MAY, 1874.] singing the Samas. These are now being published in the Bibliotheca Indica. The Sam avedis get up their Brahminas and Upanishads also. The Vaidika s support themselves generally on the gifts or dakshinds of those of their countrymen who are charitably disposed. Often recitalmeetings, known by the name of mantra-jargaras, are held by rich Grihasthas in their houses, at which the principal Vaidikas in the town or village are invited. The reciters of each Veda are divided into two parties, one of which repeats a portion of a mantra in one or more of the several schemes, and the other party takes up the next: and is then followed by the first again. Each of them is silent while the other is repeating. In this manner they go on till the time for breaking up arrives. The reciters are provided with milk and other refreshments, and at the end, a money-dakshina is given to them by the host, according to his means. It is always a point of honour, at these meetings, who should recite first. By general consent, however, the first place is given to the Rigvedis; and after they have repeated their mantras the Yajur vedis begin. But, since there are two classes of Yajurvedis, the followers of the Black Veda and of the White, this second place is the subject of contention between them. And sometimes the quarrel waxes so warm that it is often considered the safest course for the convener of the meeting, in order that his house may not be a scene of tumult, to invite members of only one of these. The third place is assigned to the Sam a vedis. The Veda-reciters are patronized by native princes also; and the most liberal of these are the Gaikavad and the Raja of Travankor, whose praises are sung by the wandering Tailanga Vaidika. The former has got a regular board of examiners, by whom every candidate that comes up from any part of India is examined and recommended for dakshind It is scarcely necessary to say that the shaving of the heads of widows universally prevails among all the superior castes of Hindus. Young and old, beautiful and ugly, are alike amenable 135 according to his deserts. But, with all these sources of income, the Vaidika is hardly in easy circumstances. Hence the class is gradually dying out, and the sons of the best Vaidikas in Puna or the Konkan now attend Government English schools-a result not to be much deplored. Though the time and energy wasted in transmitting the Vedas in this manner, from the times of Katyayana and other ancient editors of the Vedas, has been immense, we should not forget that this class of Vaidikas has rendered one important service to philology. I think the purity of our Vedic texts is to be wholly attributed to this system of getting them up by heart, and to the great importance attached by the reciters to perfect accuracy, even to a syllable or an accent. TONSURE OF HINDU WIDOWS. BY V. N. NARASIMMIYENGAR, BANGALUR. There is another class of Vedic students called Srotriyas, or popularly Srautis, which must not be omitted here. These are acquainted with the art of performing the great sacrifices. They are generally good Vaidikas, and in addition study the Kalpa Sutras and the Prayogas, or manuals. Their number is very limited. Here and there one meets with Agnihotris, who maintain the three sacrificial fires and perform the fortnightly Ishtis (sacrifices) and the Chaturmasyas (particular kinds of sacrifice). The grander Soma sacrifices are now and then brought forward, but they are, as a matter of course, very unfrequent. There was one in the Konkan at a village called Golapa, near Ratnagiri, in May 1868, at which I was present, and another at Puna last year. The young Chief of Kulaba has made preparations to institute at Alibag, at the end of this month (April), a sacrifice which is to be a compound of the species called Aptoryama and of a ceremony known by the name of Chavana; that is, the ceremony of constructing the Kunda or altar in a peculiar shape. This will occupy the first twelve days, and the whole will last for about twenty days. to the hateful rite. Here and there, young girls just entering upon their widowhood may be seen with their hair temporarily unshaved; but such cases are few and far between. Among

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136 THE INDIAN ANTIQUARY. [May, 1874. some classes, like the 'Komatis,'or Vais. yas of Southern India, widows are allowed to wear jewels; but their tonsure is a sine qud non of their very existence! Volumes have been written regarding the unhappy condition of a large section of our females. Rapid strides have been made by the Hindus all over India in civilization and religious freedom; but their material and moral progress is devoid of any beneficial fruit so far as their unhappy widows are concerned. There are individual pioneers, who would, in spite of all the world, introduce the remarriage of widows, and otherwise ameliorate their condition. But such solitary reformers have never hitherto enlisted the sympathy of their country. men. Under these circumstances it would be highly interesting to inquire into the condition of the widows of a certain high-caste sect in Southern India, who alone enjoy a happy immunity from the hands of the barber. The Brahman followers of the great religious teacher, Ra ma. nuja charya, who flourished between 900 and 1000 years ago, are called Sri Vaishnavas, and are divided into two principal sects, known respectively as the Tengale and Vadag ha le. Like the Muhammadan Shiyas and Sunnis, these sectaries are very often irreconcileable in point of doctrine and ritual. They however intermarry and otherwise freely mix with each other. Their facial sectarian marks or tilakas are respectively V and V.. Their Sudra followers are also distinguished by the same marks and peculiarities. The chief points of difference between the two sects are these. The Tengale schismatics deny to Lakshmi, the consort of Vishnu, any participation in creation, and reduce her to the position of a creature; omit to ring the bell when worshipping their idols; salute each other and their gods only once ; make use of highly abstruse Tamil verses in room of Sanskrit mantras and prayers; modify the sraddha ceremony materially, and do not shave their widows. They hold, moreover, that once to give up one's self to God and to invoke his salvation is enough to secure it. The principal texts cited by the Tengal8 Sri Vaishna vas in support of the immunity of their widows from the rite of tonsure are the following: * See pp. 125-6. 1. Mundanam Madhuparkam cha. Tambulam kusumadikam. Maitthunam purushanam cha Bhashanam bhushanadikam. Bhartrihina cha ya nari Hyapadyapi Vivarjayet. Sandilyah. Widows should avoid, even when in affliction and danger, shaving, eating of sweets, betel-nut, flowers, sexual intercourse, conversation with men, and jewels. II. Janmaromani ye nari, Kshaurakarma samacharet, Kanya va vidhava vapi Rauravam narakam vrajet. Bhartur mritau tu bharya cha Prakuryad vapanam vina Dahadi pindaparyantam Pretakaryam yatthavidhi. Yeshu kesha cha karyeshu Na stri kshauram samacharet. Sambhuh. A woman, whether unmarried or widowed, who shaves her hair, will go to the hell called Rauravam. When the husband dies, the widow should perform his due obsequies with out shaving. She should never shave on any occasion, or for any purpose whatever. III. Kanya va vidhava vapi Vapanam cha samacharet Kalpa-koti-sahasrani Rauravam narakam vrajet. Bhartrihina tu ya nari Mohad vapanamacharet Kuladvaye pitrinam tu Vaktre romani vasyati. Bhartribina tu ya nari Mundayitva sa macharet Srauta smartadi karmani Chandalim yonimapnuyat. Manuh. If any woman, whether unmarried or widowed, shave (her head), she will dwell in the hell called Rauravam for one thousand karors of kalpas. If a widow shave (her head) by ig. norance, she will cause hair to grow in the months of her ancestors' ghosts on both sides. If she perform any ceremonies inculcated by the Srutis and Smritis with her head shaved, she will be born a Chandali. + See Indu Prakash for 19th May 1873.

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PANCHANGA, OR INDIAN ALMANAC. MAY, 1874.] IV. Mumukshuh patina hina, Ya nari keea dharini. Tasyas taddharane bramhan Dosho nastiti me matih. Prapanna bhartrihina tu Gurinamupadalah Na dharayati ya kesan Yati sa narakam dhruvam. Na karyam kesavapanam Vaishnavya bhartrihinaya Yadyajnanat karotyesha Tanmukham navalokayet. Vriddha Manuh in Khagesvara Samhita. There is no sin in a devout widow, whose object is eternal salvation, wearing her hair. If she should shave she will assuredly go to hell. A Vaishnava widow should never shave her head. If she do so through ignorance, her face should not be looked at. V. Sakachcham varninam bhikshum Vikachcham grihamedhinam. Vikesim vidhavam drishtva Savasa jalamaviset. Ananta Samhita. The Indian Almanac derives its name, Panchanga (panch five, anga divisions), from its giving the time of commencement and duration of five important things-ist, V a ra, the solar day; 2nd, Tithi, the lunar day; 3rd, Nakshatra, the constellation for the day; 4th, Yoga; 5th, Karana. "PANCHANGA," OR INDIAN ALMANAC. BY CAPT. J. S. F. MACKENZIE, MAISUR COMMISSION. For the performance of the many ceremonies which his religion enjoins, it is necessary for a Hindu to examine one and all of these five essentials, to determine whether the time is propitious or not. So complicated are the details that to the masses the Panchanga is a sealed book. A few of the better-read have a slight knowledge of what it all means; but the interpreting the proper times and seasons is the duty of a class of men who have studied the subject, and are called "Jyotisaru (Jotisis)." The more difficult task of calculating the length of the day, the duration of the Tithi, the proper Yoga, and the right Nakshatra for any one day, is the work of a chosen few who have made astrology a special study. Two schools exist. The Almanacs used in Madras 137 If any one observe a Bramhachari beggar with his kachche; a householder without it; and a widow without hair on her head, he should at once plunge into water with his clothes [i. e. must perform ablutions for purification]. VI. Strinam tu bhartrihinanam Vaishnavinam vasundhare Yavachcharirapatam hi. Prasastam ke sadharanam. Hayagriva Samhita. It is considered highly meritorious for Vaishnava widows to wear their hair, as long as they remain in this world. These are the most important authorities on which the Tengale Vaishnava a depend in support of the immunity of their widows from shaving. There are others to the same effect, which are, however, omitted here. It must be observed, at the same time, that, excepting in the single matter of tonsure, the condition of these Tengale widows is in no way better than that of their unfortunate sisters of other sects. follow the Vakya; those in Maisur the Siddhanta. Before giving an example from the almanac, it would be as well to explain what the five Ang as are. First, Vara, the solar day, is reckoned from sunrise to sunrise, and derives its name from some one of the seven principal planets to which it is more especially consecrated. Aditya vara...... the Sun... Sunday. Soma vara .........the Moon. .Monday. Mangala vara Mars....Tuesday. Budha vara..... Mercury...Wednesday. Guru vara ...Jupiter......Thursday. Sukra vara....... ..Venus. ..Friday. Sani vara............Saturn......Saturday. For astrological purposes, each day is divided into 24 horas. So that a hord is equal to an English hour. Each hord of the day is ruled. by one of the planets in turn, and the order in which they follow each other is so regulated that the first hora of a day sacred to any one planet falls to the charge of that special planet. The order is as follows:

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138 THE INDIAN ANTIQUARY. 1st, Sun; 2nd, Venus; 3rd, Mercury; 4th, Moon; 5th, Saturn; 6th, Jupiter; 7th, Mars. The 25th hour from Sunday will be the 1st hour of Monday, and is 3 times 7 plus 4. The 4th is the Moon. So again the 25th hour from Monday will be the 1st hour of Tuesday. Commencing with the Moon, it will be found that the 25th hour falls to its proper planet, Mars, and so on for the other days of the week.* In the Almanac it will be found that the vara, as is the tithi, is divided into 60 ghaliges (ghatikas), each ghalige being subdivided into 60 vighaliges (vighatikas). The duration of the vara is always expressed in ghaliges and vighaliges. Every two or three days after "Aha" we find certain figures. These denote the day-time, i.e. give the time that the Sun is above the horizon. Sunday, Tuesday, and Saturday are, as a rule, considered unlucky days, Sunday being not quite so bad as the other two. The remaining four are generally lucky; but Wednesday, when Mercury is in the same constellation with either Mars or Saturn, is unlucky. 2nd. Tithi is the lunar day, and does not necessarily correspond in time with the Vara. We may have 3 tithis, i.e. the end of one, the whole of the second, and the beginning of the third, in one vara, when it is called "avama;" or one tit hi, called "triduspok," may be found in 3 varas. The length of a tithi varies from a maximum of 66 ghaliges to a minimum of 54, and is "one-thirtieth part of the Moon's synodical month or relative period, and varies in length according to the inequality of the Moon's motion from the Sun." Although we have 30 lunar days, yet we have names for 16 tithis only; because, the month being divided into two fortnights, 14 of the names are common to both fortnights. From new-moon till full-moon is called the bright (Sudha) fortnight, because the light goes on increasing. From full-moon to new-moon is called the dark (Vadya or Krishna) fortnight, because the light decreases. The following is said to be the Puranic account of the reason for the moon's increase and decrease. Once upon a time, the moon, when cn his (with the Hindus the moon is masculine) way through the 27 Nakshatras into which his course is divided, stayed for a longer time with Rohini than he ought to have done; her sisters the Nakshatras are supposed to be the daughters of Daksha-irate, appealed to their father, who cursed the moon and doomed him to waste away. This was too much for the Rishis and gods. The Nakshatras also, when they saw their lord and master becoming small by degrees and beautifully less, repented. All agreed to ask Daksha to revoke his curse. This he said was impossible, but he relented so far as to allow the moon, alternately for fifteen days at a time, to increase and decrease. The names of the tithis, and the gods to whom they are more especially sacred, are as follows: Bright fortnight. Amavasya (New Moon) ...9-10, Pitri(galu). 1. Padyamior Prathama.11-1, Agni. 2. Bidige or Dvitiya 2-3, Brahma. Tadige or Tritiya Chauti or Chaturthi. Panchami ........ Sastigi or Sashthi Saptimigi or Saptami. 5-6, Surya. Astimigi or Astami... 7-1, Siva. 3. 4. 5. 6. 7. 8. 9. Navami 10. 11. 12. 13. Trayodasi 14. Chaturdasi Dasami.. Ekadasi Dvadasi 1. 2. 3. 4. 5. 6. ... Dark fortnight. Purnima (Full Moon) Padyami or Prathama Bidige or Dvitiya Tadige or Tritiya Chauti or Chaturthi Panchami Sastagi or Sashthi 4-5, Parvati. 6-7, Vighnesvara. 1-2, Adisesha. Saptamigi or Saptami Astimigi or Astami.. 3-4, Kumar Svami. 2-8, The 8 Vasus. 4-5, The8Elephants. 6-7, Yama. 1-2, Vishnu. 3-4, Manmatha. 5-6. Kali. ******** ****** [MAY, 1874. ****** 7. 8. 2-3, 9. Navami 4-5, 10. Dasami 6-7, 11. Ekadasi 1-2, 3-4, 5-6, 7-8, 12. Dvadasi 13. Trayodasi 14. Chaturdasi The figures opposite each ti thi show the proper Karanas for such. It will be observed that the names of the tithis for the dark and bright fortnight are the same, yet the Karanis differ. See ante, p. 22. ******* ... **********.... ********....... ****** 7-1, Chandra. 2-3, 7 4-5, 6-7, 1-2, 3-4, 5-6, 7-1, (Same gods as bright fortnight.)

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MAY, 1874.] These fifteen days are divided for astrological purposes into five classes, having three days in each. Nandi contains...1st, 6th, and 11th. Indifferent. Bhadra............2nd, 7th, 12th. Good. Jaya....... 3rd, 8th, Rikta.. ..4th, 9th, Purna. ..........5th, 10th, PANCHANGA, OR INDIAN ALMANAC. 23. 24. 25. 26. Uttara do. 13th. Do. 14th. Very bad. 15th. Good. During the Rikta tithis no good work, such as marrying a wife, building a house, &c., can be commenced. A knowledge of the tithis is absolutely necessary to a Hindu, for on them depends a proper performance of the funeral ceremonies to which he attaches so much importance. 3rd. Nakshatras. These are 27 in number, and are the constellations through which the moon in his monthly course passes. Great importance is attached to them in all astrological calculations. They are divided into male, female, and neuter; good, bad, and indifferent; those which look upwards, those which look downwards, and those which look straight forward. Each nakshatra is divided into four parts called pada, and 2 nakshatras equal a rasi or sign of the zodiac. They succeed each other throughout the month in the following order, and are each sacred to a particular god: 1. Asvini, whose god is Asvini Devatra. ********* 2. Bharani or Antakam...Yama. 3. Krittika or Agneya...Agni. 4. Rohini or Brahmam...Brahma. 5. Mrigasiras......... ..Moon.. 6. Ardra or Raudra ......Siva. 7. Punarvasu ...............Aditi. 8. Pusiya or Tisiya.........Jupiter. 9. Aslesha or Sarpam......Serpents. 10. Maghs or Pitriyam......Pitrigala. 11. Parva Phalguni.. ...Aryami. 12. Uttara do. .........Bhaga. 13. Hasta or Arkabha......Sun. 14. 15. Svati 16. Vaisakha.. Chaitra ..Indra. Vayu. ....Indra-Agal. ...Mitra. 17. Anuradha 18. Jyeshtha.... .....Indra. 19. Mula or Neriti ...Riki. 20. Parva Shadha....... Udaka (Water). 21. Uttara do. ..Vishve Devata galu. ..Vishnu. 22. Sravana .................................. ********* Dhanishtha or Sravishtha. The 8 Vasus. Satabhisa or Satataraka.Varuna. Parva Bhadrapada ..Ajachurana. ..Ahirbudhnya. 27. Revati or Pushna .........Pusha. In every Nakshatra there is a time called tydjyayoga, which lasts for 3 or 4 ghaliges (there is a dispute as to the actual length), and while it lasts nothing can be done, no work commenced. The tydjyayoga comes sometimes by day, sometimes by night. The hour of its commencement is always given in the al 1. 2. Priti. 3. Ayushmat. 4. Saubhagya. 5. Sobhana. 6. Atiganda. 7. Sukarman. 8. Dhriti. 9. Sula. 10. Ganda. 11. Vriddhi. 12. Dhruva. 13. Vyaghita. 14. Harshana. manac. 4th. Yogas.-These are 27 in number, and, like the nakshatras, follow each other in regular order : Vishkambha. 139 15. Vajra. 16. Siddhi. 17. Vyatipata. 18. Variyana. 19. Parigha. 20. Siva. 21. Siddhi. 22. Sadhya. 23. Subha. 24. Shukla. 25. Brahman. 26. Aindra: 27. Vaidhriti. "The yoga is nothing else than a mode of indicating the sum of the longitudes of the sun and moon. The rule for its computation, as given in the Surya Siddhanta, Bhasvati, and Graha Laghava, directs that the longitude of the sun be added to the longitude of the moon, and the sum, reduced to minutes, is to be divided by 800 (the number of minutes in 13deg 20') the quotient exhibits the elapsed yogas, counted from Vishkambha. It is obvious, therefore, that the yogas are 27 divisions of 360deg of a great circle measured on the ecliptic. But if they be represented on a circle, it must be a moveable one in the plane of the ecliptic." (Colebrooke, Essays, vol. II. p. 364.) A more practical way for finding the proper yoga of the day is Find the nakshatra in which the moon is. This is the same as that for the day. Beginning with Sravana (the 22nd nakshatra), find what the number of this nakshatra is.

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140 (a.) Find the nakshatra in which the sun is on the same day. This will be found from the sign of the zodiac. Then, commencing with Pushya (8th nakshatra), find what the number of this nakshatra is. (B.) THE INDIAN ANTIQUARY. Add a and B: the sum gives the number of the yoga for the day. If the result of a + B is more than 27, subtract 27 (the total number of yogas), and the result gives the number of the yoga for the day.. The length of a yoga varies from a maximum of 64 ghaliges to a minimum of 54 ghaliges, and does not necessarily agree with the tithi of the day. Yogas are divided into good, bad, and indifferent. 5th. Karanas are eleven in number, and divided into variable and invariable. Variable. 1. Bava. 2. Balava. 3. Kadlava. 4. Taitila. 5. Garaje. 6. Vanije. 7. Vishti. Invariable. 8. Sakuni. 9. Chatuspad. 10. Naga. 11. Kimstaghna. "They answer successively to half a tithi or lunar day, Kimstughni being always assigned to the first half of the first tithi, and the variable karanas succeeding each other regularly through eight repetitions. They are followed by the three remaining invariable karanas, which conclude the month-Chatuspad and Naga appertaining to Amavasya or the new moon, and Sakuni being appropriated to the latter half of the preceding tithi." (Colebrooke, ut supra.) The Kanarese people reckon the months according to the Chandramana, i.e. movements of the moon, and each month derives its name from the constellation in which the moon happens to be when full-moon. The Tamil people, on the other hand, reckon the months by the Surya mana, i.e. movements of the sun: hence the two do not agree. In the Kanarese calendar, every third year there is an extra month called Adi Masa (Adhika Masa). "Sri Makha" Nama Samvatsara Ashvayuja MAsa. Year Sri Mukha, Month Aavayuja. 1 22 October. Paratishi. [MAY, 1874. 2 3 8 Su || So-Pra 45-15. Ha 60-10. Subram 13-32. Ki12-49. Di 21-29 || Mahatridriti-pravesum 32-44Nirgama 44-30-Jya 4 Ku 13Danhitri krita mahalayum-Saran nava ratrotsava prarambhaKalasa sthapana, mudayade, sardha sapta guntaka mantraBhu 1-18. Cha 29. 23 9 Ma. Dvi 49-32. Ha 4-32, Bram 1433-Ba 18-23. Di 29-17|| Uttara phalguni 4. Budha 16 Pritidvitiya-Chandrodayum uttara erigounnte. Bhu 1-23. Cha 30. 24 10 Bu. Tri 52-52. Chi 9-48. Ai 14-28. Tai 21-29. Di 24-48. || Aha 30-4. Talaynam 40-38. Maghi 2. Su 9. Stana vriddhi Gauri vrittam. Dagdha yoga, Bhu 1-33. Saban chand 1. The above is a transliteration of 3 lines of the Panchanga, and gives the necessary astrological information for each of the three days selected as examples. It will be observed that the abbreviations are nothing more than the initial letters of the vara, tithi, nakshatra, yoga, karand, and planets, which follow each other in regular order. Col. 1 gives the English month and dates. I have taken the 22nd, 23rd, and 24th of October. Col. 2. The Tamil month and dates. Col. 3. The Kanarese month, dates, and astrological data. Taking Col. 3 for the 22nd of October'Su'-Stands for Suda, and means the beginning of the bright fortnight, and is the first day of the Kanarese month Aevayuja. So. Somavara, Monday. 'Pra. Prathama, the Sanskrit name for padyami, the first tithi. 45-15. 45 ghaliges 15 vighaliges, the duration of the tithi; counting from sunrise during Monday. This is not necessarily the full dura tion of the tithi; some portion may have elapsed during the previous day. If 45g. 15. be deducted from 60 ghaliges [the full time in ghaliges from sunrise to sunrise of a day], the balance gives the duration of the next tithi. In the present case it would be 14g. 45v. 'Ha.' Hasta, 13th nakshatra.

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PANCHANGA, OR INDIAN ALMANAC. MAY, 1874.] 60-10. Duration 60 ghaliges 10 vighaliges. 'Subram. One of the names of 24th yoga. 13-32. For 13 ghaliges 32 vighaliges, reckoning from sunrise, this yoga rules. The rest of the day is ruled by the next yoga in order. 'Ki.' Kimstughna, the 11th karana. 12-49. Rules for 12 ghaliges 49 vighaliges. 'Di.' Divi means daytime [sometimes we find r. standing for ratri], and refers to the tyijya or bad time. 21-29. 21 ghaliges 29 vighaliges. After sunrise this time, during which no work can be commenced, begins and lasts for 4 ghiliges. 'Mahatridriti pravesum, 32-44.' Mahatridriti commences at 32g. 44v. after sunrise, and 'Nirgama 44-30'-finishes at 44g. 30v. This is supposed to be a very bad time indeed,. and due to natural causes connected with the female nakshatras. 'Jye. 4. Jyeshtha, 18th nakshatra, 4th quarter or pada. Ku. 13. Kuja, one of Mars' names, 13 ghaliges, and means that 13 ghaliges after sunrise Mars moves into the 4th quarter of the 18th nakshatra. 'Dauhitri krita mahalayam.' This is the day on which the daughter's son can perform certain funeral ceremonies in honour of his ancestors. 'Saran nava ratrotsava prarambha. The Navaratri (nine nights) feast commences. Kalasa, ethapana, mudayade, sardha sapta guntaka mantra.' Seven and a half hours after sunrise the "Kalasa" may be put in its place. This is a pot full of water, which is worshipped during the feast. 141 'Ma.' Mangalavara, Tuesday. 'Dvi.' Dvitiya, the Sanskrit for the 2nd tithi. '49-32. 49g. 32v. The last tithi left a balance of 14g. 45v., which, added to the duration of the 2nd tithi during Tuesday, gives the full duration as 64g. 17v. 'Ha.' Hasta, 14th nakshatra, only lasts '4-32.' 4g. 32v., when it is followed by the next nakshatra in order. 'Bram.' Brahman, 25th yoga. '14-33'= 147. 33v., time. 'BA.' Bava, 1st Karana. 18-23'-18 ghaliges 23 vighaliges, time. 'Di.' Divi, means daytime, and refers to the "tyajya," commences 29g. 17v. after sunrise. So far the order in which the tithi, nakshatra, yoga, karana follow each other is the same all through the Almanac, the only difference being in their names and time of duration. 'Uttaraphalgani.' The 11th nakshatra. 4.' 4th pada or quarter. 'Badha.' Mercury. '16' 16 guliges.' That is, 16 hours after sunrise the planet Mercury enters the 4th quarter of Phalguni. 'Pritidvitiya. A holy day. 'Chandrodayum uttara srigoannte.' The northern end of Moon's crescent raised. = Bhu. 1-23' Bhukti, 1 ghalige 23 vighaliges. If from this we deduct 1 ghalige 13 vighaliges, the lunar Bhukti on the 1st, we find the daily rate of progression to be 10 vighaliges. 'Cha 30.' Chandra, 30th day of the Muhammadan month. It will be unnecessary to explain any of the abbreviations on the 24th. They are the initial letters of the nakshatra, &c., until we come to 'Bhu'. Bhakti. 1-13.1g. 13v. Each of the 12 signs of the zodiac has a certain number of ghaliges and vighaliges assigned to it. These vary from 4 to 5 ghaliges, but the total number is 60 ghaliges. The Sun moves each day one thirtieth of the number assigned to the sign through which he is passing, so that Bhukti would be the Sun's rate of progression. The figures after Bhu showing the Sun's position in the sign, in ghaliges and vighaliges. Magha. 2, Su. 9.' 'Sukra' (Venus) 9 ghaliges after sunrise enters the 2nd quarter of Magha, 10th nakshatra. 'Cha.' Chandra, the Moon. 'Stana vriddhi Gauri vrittam.' A good 29.' The date of the month, according to day to worship Gauri for increase of wealth. Muhammadan reckoning. 'Dagdha yoga. A hot yoga. No good work ought to be commenced. The 23rd of October is the 9th of the Tamil month Paratasi, and the 2nd of the Kanarese month Aavayaja. Bhu. 1-33' Bhakti, 1 ghalige 33 vigha ligos. Aha. 30-4. This means that the daytime is 30 ghaliges 4 vighliges. "Tulayuam, 40-38.' This means that the san 40 ghaliges and 38 vighaliges after canrise turns towards the sign of the zodiac Tula (Libra).

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142 THE INDIAN ANTIQUARY Saban chand 1.' The first day of the Muhammadan month Saban. From the above it will be seen that it is not enough for the Jyotisharu (Jotisis) or astrologers, who receive a monthly fee for reading THE BUDDHIST RUINS The village of Jamal Garhi is situated about eight miles due north of Mardan, communicating with the latter by a fair kachhd road. The hill on which the Buddhist ruins are found is just north of the village. It is about 400 feet above the level of the plain, and is composed of a shaly sandstone or slate, with a small portion of quartz found here and there. The ruins are characterized by a very massive and well-built style of rubble masonry. The walls generally two or more feet thick, built for the most part of the shaly stone found in the hills on which they stand; the interstices between the larger stones, instead of being filled in with small stones, placed at random in the mortar, are filled with small slabs, one inch to two inches thick, all laid horizontally and carefully fitted in, laid in mortar. Arches with voussoirs are never found; but the openings are spanned by laying each successive layer projecting beyond the one below. (Fig. 1.) Sculptures of the same character are found in all the ruins. The principal figure met with is that supposed to be of Buddha, a man either sitting cross-legged or standing; no hair on the face; the hair of the head dressed in a peculiar fashion with a topknot; the "tkd" often on the forehead; always clothed in a long flowing robe from the neck to below the knees, and with no sandals or shoes on the feet. This figure is met with both in sepa rate statues varying from 12 inches in height to larger than life-size, and also in sculptured tablets in bas-relief depicting many and varied scenes. (Fig. 2.) The ruins appear to be those of several temples or sacred places in the centre, and the dwelling. houses for the priests and attendants on the temples scattered around the former. The number of dwelling-houses is too small to have accommodated more than the number of people actually required for the service of the temple. Taking the outside view, and assuming each chamber had a corresponding one above it, and each of these chambers had an occupant, the houses discovered could not have accommodated more than 200 people; and if Abridged from a Report on their Exploration during the months of March and April 1873, by the 8th Company Sappers and Miners, under the command of Lieutenant Arthur Crompton, R.E. [MAY, 1874. the Panchanga once a week, to be able to read it, they must have studied more or less the Kala Amrita, where the rules for determining the proper times and seasons are determined. AT JAMAL GARHI.. we take about half this number it will probably be nearer the mark. The ruins extend over an area of about 210 yards from north to south, and 180 yards from east to west. The central temple (No. 1), which is the highest but one of all, is an irregular polygonal building of 13 sides. Around the walls are 13 idol-houses. In the centre is a circular platform, 22 feet diameter at the top, and 4 feet 9 inches high at present. This probably was paved with massive blocks of kankar or concrete, as large slabs, about 7 inches thick, were found on the floor of this temple, that would just answer this purpose, and that had the corresponding curved side of the circle. The remains of steps up to the altar were found immediately facing the entrance. North of this temple, but with no apparent communication with it, is a group of buildings by themselves (No. 2), consisting of (A.) A small rectangular temple 24 feet by 22 feet with 13 idol-recesses around the walls, and a square altar in the centre. (B.) Immediately to the north of this temple, and separated from it by a passage at a lower level than the floor of the temple, is a house with two windows overlooking the temple. This probably was the house of the attendant priest. It is 21 feet by 12 feet in extent. Both the temple and priest's house open to the west into a courtyard. (C.) On the north side of this courtyard are three houses (12 fect by 8 feet), with a raised terrace in front of them, from which you enter the houses. The entrance to this courtyard is on the south. (D.) Immediately to the right of the entrance is a small chamber that originally was roofed with one of the pointed arches previously described, and above which a staircase leads from the entrance of the temple to the top of the idol-recesses. (E.) To the left of the entrance is another house (17 feet by 10 feet), with doors, both on the north and east sides. To the south of the polygonal temple, and communicating with it by a descending staircase, is an irregular quadrilateral temple, with 26+ (No. 3) The factor 13 appears common to all three of the number of idol-houses in the temples, they having respectively 13, 13, and 26 recesses.

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No 2 PLAN OF MONASTIO AND SAORED EDIFICES Dow JAMAL GARHI. JAUNA No I Iltar AT GRAND TEMPLE AUD SE aaabhort Scale 30 feet to an inch. DOROHO Ndeg3. DO No 5 XATA 7x- XX

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Fig. 1. Fig. 2. 1 WWW Fig. 3. ........ 2.4..... 10 ME . Fig. 4 WIL UMAT W UITINTIIMILITUITO T O V TERITIED A . Vunnah. WM 221

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MAY, 1874.] THE BUDDHIST RUINS AT JAMAL GARHI. 143 idol-houses round the walls. In the centre of one retaining walls and the levelling up the ground of the temples, instead of the usual platform, we behind them. Some of these retaining walls are find a number of small circular topes (Fig. 3).. and much as 15 feet high. also some idol-recesses, all placed in an irregular Communication to these ruins is usually made manner, that leads an observer to suppose that they now by means of a rough cattle-track from the were built at different times. This probably was south-west. But a good road, still in fair preservaa mausoleum, and these topes and idol-recesses tion, is found on the east side. Ascending by a were the tombs or memorials of their kings, or gorge some quarter-mile from the ruins, and thence persons of distinction and sanctity. advancing along the top of the ridge, this road A great number of statues of men, with mous- debouches on a level space to the south-east of temtaches, with jewellery on the neck and right arm, ple No. 5, where the road enters this level platform. and with sandals on the feet, probably those of The remains of a house are found, which probably kings, were found in one of the topes. was a sort of outpost and vidette on this approach. To the south-east of this temple a staircase-leads Remains of houses are also found on the south down to another temple or mausoleum (No. 4). side of the platform, overlooking a scarped face This, unlike those previously described, is not closed of the hill, and affording excellent defence against in on all sides, but is open on the east side to a court- a force entering by this road. yard. In the centre of this temple are also some No traces of wells or tanks were discovered topes and idol-rocesses, one of which was found during the exploration of these ruins, and the to have been dug into before the ruins were buried, present water-level is some 300 feet below the half of the masonry encircling it being wanting, lowest point of the ruins. In two of the buildings and a depth of debris of 12 to 15 feet precludes any large earthenware ghards were found buriod below idea of this exploring being of recent date, and the level of the floor of the houses. rather tends to support the theory of the destruc- There might have been used as small private tion of these buildings being the work of man, not reservoirs for water, but an equally probablo uso of time. To the south again of this building, and of them was the storage of grain. Whatever may communicating with it by three doorways, is a have been the uses of these ghards, it appears rectangular enclosure (No. 5) 74 feet by 30 feet. probable that the inhabitants were dependent on On the south side are six vaulted chambers, 10 water carried up the hill from below for their sup. feet by 7 feet 6 inches each below the level of the ply, and this alone would precludo any large floor of the enclosure, and with doors all opening numbers living here. to the south. On the west side are two dwelling- The exploration of these ruins has led to the houses, and to the east are two recesses in the idea that they were destroyed by design, and not wall about 5 feet square. To the east of the by natural decay. All the sculptures discuvered, polygonal temple, and some 25 feet from it, is with only one exceptional case, were found thrown a building at a higher level than even the temple down from their original position; and the perfect itself. This building consists of four rooms, two slate in which the sculptures in situ were found on either side a central passage 6 feet wide. tends to prove that others would have been in an Towards the southern extremity of the ruins, equally perfect condition if time alone was responanother small temple, 20 feet by 13 feet, is met sible for the ruin wrought. with, possessing only three idol-houses at present; These sculptures in situ were a series of baspossibly there were others originally. In the reliefs on the risers of the steps leading up from centre of this temple are two platforms, one 8 temple No. 3 to the polygonal temple. All the 'feet by 7 feet, the other 7 feet by 6 feet. larger sculptures nearly, that one would have Besides the vaults already mentioned as discover- cxpected to find intact, were broken. In many ed beneath the rectangular enclosure, three other canes large and heavy fragments of the same vaults were discovered. In the first case the vault sculpture were found far apart. The large blocks is entered from the face of a vertical retaining wall- of concrete and kankar that formed the top of the The opening to the vault is 5 feet broad, the platform of the polygonal temple were found scat. vault itself 10 feet by 6 feet. In the two other tered about, tending to the belief that the interior cases the vaults were the same breadth through- of the platform had been examined for treasure. out; possibly these were only the basement stories In exploring these ruins many sculptures were of houses that have been buried by the debris of found, some of very delicate and beautiful carving. ages. Dividing them roughly into classes, they are The original steep slopes of the hill have, in as follows: many cases, been much reduoed by means of 1. Single figures of Buddha, both in sitting and * The tope found in temple No. 3 is square in plan from A to B, circular from B to C.

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144 THE INDIAN ANTIQUARY. (MAY, 1874. standing positions, such as are described in ar bases of statues; some as large as 3 feet diameter: earlier part of this report. A few were found others not more than 1 foot, carved on the upper perfect or nearly so, and many fragments of broken surface. ones. All the largest were broken, whilst the 6. Bas-reliefs of many kinds depicting worship best-preserved were some of the smallest. of the wheel, of the tree, and of Buddha, and numer2. Single figures of kings. These were found ous other groups, whose meaning I could not make both in a sitting and standing attitude also. The out. These bas-reliefs varied from 2 feet by 1 foot differences between them and those of Buddha are to 6 by 8 inches. The greater number were slabs, --(a.) These figures have moustaches (no beards); about 6 inches to 8 inches high, above 18 inches Buddba has no hair at all on the face. (6.) These long. In some of the smaller ones the sculpture figures are generally nude to the waist; Buddha was very fine and delicate. is always draped from the shoulders to below the Throughout all the sculptures found there was knee. (e.) These figures have always sandals on a delicacy of feature quite unknown in the ordinary the feet; Buddha is always barefooted. (a.) These sculpture of the country, whether Hindu or figures have usually some jewellery on the right Musalmau. The faces are of a Grocian character arm, round the neck and on the head-the latter | in many cases. These sculptures were carved often in the form of a scallop shell with jewel in in most cases of the shaly stone or slate of which centre; Buddha never wears any ornament at all. the hill is formed; but in a few instances of the Of these figures a good number were found; some best sculptures the stone was a finer-grained, and in good preservation, the larger number consider- bluer in colour, than any found in the hill. ably damaged; none as large as life-size were These sculptures were found in greater or less found of these. quantity in all the temples, and were not, with 3. Single figures of a man with wings, usually scarcely an exception, met with in the dwelling. with beard and moustaches, nude to the waist, con houses. In the polygonal temple were found many siderable muscular development in chest and arms, fragments of large statues of Buddha, but few sitting with one leg flat on the ground, the other good or perfect specimens of sculptures. On most raised with the foot on the ground. About 12 of of these, traces of gold leaf were met with, showing these were found, most of them about 8' high; a that they originally were gilt in whole or part. A few of a larger size, 18' high, were found. In some few silver and copper coins were turned up. Some of these figures the wings were wanting, but iron nails were met with in the course of exploraprobably the latter had been broken off in these tion, and a few copper objects, viz., & ring about cases. 1}' diameter, and a pin about 6 long with a shell4. Some very good specimens of capitals, vary. shaped head. Two silver articles, apparently the ing in size from 2 feet by 9 inches to 1 foot by perforated tops of perfume-boxes, and one or two 5. inches, Fig. 4, found in temple No. 3. ivory beads about half an inch in diameter, con5. Some circular carved stones, apparently the clude the list. ASIATIC SOCIETIES. The Asiatic Society of Bengal. | E. V. Westmacott, Esq., and Dr. J. Wise. This The 186th number of the Journal contains two valuable Essay, extending over 102 pages of the papers: the first, by T. W. H. Tolbort, B.C.S., on Journal, will long be an authority on the subject. Authorities for the History of the Portuguese in Additions and corrections will doubtless be made India, is confined to "the pericd betwoen 1498, to the information it contains, but it will form an when Vasco da Gama discovered India, and 1663, admirable basis for guiding future research. It when the capture of Cochin by the Dutch finally will not bear abridgment, but we may presenta broke the power of the Portuguese, and establish- few extracts :ed the supremacy of others in the East." The "The importance of mural and medallic evisecond, by Prof. Blochmann, is Contributions to the dence for Bengal History," says Prof. Blochmann, Geography and History of Bengal (Muhammadan "arises from the paucity and meagreness of written Period). Part I., Geographical.- Part II., Histor- sources. Whilst for the history of the Dibli ical, based on Inscriptions received from Gen. 4. Empire we possess general and special histories, Cunningham, O.SI., Dr. J. Wise, E. V. West- often the work of contemporaneous writers, we macott, Esq., W. L. Heeley, Esq., W. M. Bourke, have only secondary sources and incidental reEsq., &c., and on unpublished coins, with notes by marks for the early Muhammadan period of Ben * On many of the walls were found the remains of plaster casts depicting various scenes. The most commen were sitting figures of Buddha.

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ASIATIC SOCIETIES. MAY, 1874.] gal, i. e., from A. D. 1203 to 1538. Nizamuddin Ahmad, who served Akbar as Bakhshi, the friend and protector of the historian Badaoni, is the first writer that gives in his Tabaqat-i-Akbart, which were completed in 1590, a short connected account of the independent kings of Bengal from 1338 to 1538. For the time between 1203 and 1338 we depend on incidental remarks made by Dihli writers, as Minhaj-i-Siraj, Barani, and 'Afif. Firishtah, who flourished in the beginning of the 17th century, has a chapter on the same period as Nizam; but, though he gives a little more, it seems that he used the same, at present unknown, source as the author of the Tabaqat-i-Akbari. But there can be no doubt that this source was a work defective in chronology and meagre in details. Firishtah also cites a historical compilation by one Haji Muhammad of Qandahar, of which no copy is at present known to exist. "The latest writer on Bengal History is Ghulam Husain of Zaidpur, poetically styled 'Salim,' who composed his Riyaz ussalatin, or the Gardens of Kings,' at the request of Mr. George Udney of Maldah. This work, the title of which contains in the numerical value of the letters the date of its completion (A. H. 1202, or A. D. 1787-88), is rare but is much prized as being the fullest account in Persian of the Muhammadan History of Bengal, which the author brings down to his own time. From a comparison of his work with that by Firishtah, it is evident that for the early portion he has used books which are likewise unknown at present, and it is unfortunate that his preface gives no information on this point. His additional source, it is true, cannot have been a work of considerable size; yet he gives valuable dates, waich, as will be seen below, are often confirmed by collateral evidence. Salim has also made a fair use of the antiquities of the Gaur District. Stewart, who used the Riyaz as the basis of his History of Bengal, has given a translation of the greater part of the work; but, from a leaning Firishtah, he has left out useful passages." On the Geography he says-" Before the conquest of Bengal by the Muhammadans under "The end contains the following description of the character of the 'new rulers' : "The English among the Christians are adorned with the head-dress of wisdom and skill, and ornamented with the garb of generosity and good manners. In resolution, activity in war, and in festivities, in administering justice and helping the oppressed, they are unrivalled; and their truthfulness is so great that they would not break a promise should they even lose their lives. They admit no liar to their society, are pious, faithful, pitiful, and honourable. They have neither learnt the letters of deceit, nor have they read the page of vice; and though their religion is opposed to ours, they do not interfere with the religion, rites, and propagation of the Muhammadan faith. gftgwy khr w dn akhr bych mykhshd 145 "It would be wrong to believe that Bakhtyar Khilji conquered the whole of Bengal: he merely took possession of the south-eastern parts of Mithila, Barendra, the northern portions of Radha, and the north-western tracts of Bagdi. This conquered territory received from its capital the name of Lak'h nauti, and its extent is described by the author of the Tabagut-i-Nasiri, who says that the country of Lak'hnauti lies on both sides of the Ganges and consists of two wings: the eastern one is called Barendra, to which Deokot belongs; and the western has the name of Ral [i.e., Radha], to which Lak'hnur belongs. Hence the same writer also distinguishes Lak'hnauti-Deokot from Lak'hnauti-Lak'hnur. From the town of Lak'hnauti to Deokot on the one side, and from Lak'hnauti to the door of Lak'hnur, on the other side, an embanked road (pul) passes, ten days' march. Distinct from the country of Lak'hnauti is Banga (diyar-i-Bang, Bangadesh, Tabaqat, p. 267), and in this part of Bengal the descendants of the Lak'hmaniyah kings of Nadiya still reigned in A. H. 658) or 1260 A. D., when Minhaj-iSiraj, the author of the Tabaqat, wrote his history. Deokot, which still gives name to a large parganab, was correctly identified by Buchanan with the old fort near Damdama, on the left bank of the Parnabhaba, south of Dinajpur. Close to it lies Gangarampur with its ruins, and the oldest Muhammadan inscription known in Bengal. Lak'hnur, the town or thanah' of the other towing,' has not yet been identified." "Minhaj's remark that Banga was, in 1260, still in the hands of Lak'hman Sen's descendants, is confirmed by the fact that Sunnargaon is not Bakhtyar Khilji, in A. D. 1203, Bengal is said to have been divided into five districts-(1) Radha, the country west of the Hugli and south of the Ganges; (2) Bagdi, the delta of the Ganges; (3) Banga, the country to the east of, and beyond, the delta; (4) Barendra, the country to the north of the Padma (Podda) and between the Karataya and the Mahananda rivers; and (5) Mithila, the country west of the Mahananda." khwb yk khwb st b shd mkhtlf t`byrh "All wrangling about faith and heresy leads to the same place: the dream is one and the same dream, thou, the interpretations may differ.'" "Major Raverty, of whose translation of the Tabaqat two fasciculi have just appeared, informs me that all his Lak'hnur. The Bibliotheca Indica best MSS. have and it was no : lkwr and often also lkhhnwr edition has doubt, the last spelling that led Stewart to substitute Nagor (in Western Birbhum), which certainly lies in the direction indicated. Outside of the Maratha wall of Nagor, we have a Lak'hipur and a Lak'hinarayanpur."

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146 THE INDIAN ANTIQUARY. [MAT, 1874. mentioned in the Tabaqdt, nor does it occur on the coins of the first century of Muhammadan rule. It is first mentioned in the Turikh-i-Barani as the residence, during Balban's reign, of an independent Rai; but under Tughluq Shah (A.D. 1323), Sunnargaon, and Satgaon, which likewise appears for the first time, are the seats of Muham. madan governors, the term Bangalah' being now applied to the united provinces of Lak'hnauti, Satgaon, and Sunnargaon. "The Tarileh-i-Barani, the Tarikh-i-Firuzshahi by 'Afif, and the Travels of Ibn Batatah yield but little additional information. Firozabad, or Panduah (north of Maldaha, or Maldal.), which General Cunningham significantly calls Hazrat Panduah,' or . Panduab, the Residence,' appears as the new capital, and in connexion with it Fort Ekdalah, said to be near Panduah." "From the middle of the 16th century we have the works and maps of Portuguese historians, notably the classical Da Asia' by Joao de Barros (died 1570); and the graphic descriptions of Caesar Frederick (1570) and Ralph Fitch (1583 to 1591). Nor must I forget the Persian traveller Amin Razi, an uncle of Nor Jahan, who composed his Haft Iqum in A. 1. 1002 (A.D. 1594), but it is doubtfal whether he visited Bengal, or merely wrote down what he heard at Agrah." "Bat by far the most interesting contribation to the geography of Bengal, in spite of the unsatisfactory state of the MSS., is Todar Mall's rentroll." In the Ain we find that Bengal proper was divided into 19 Sirkars, and 682 Mahals. Eight of the 19 Sirkars, and 204 of the 682 Mahals, have Muhammadan names. The rent-roll included both the (khalifah (genuine-vulgo khalsa) or crownlands, and the aqtd or jdgir lands, i.e., lands assigned to officers in lieu of pay or maintenance of troops. The distribution of the Sirkars depended, as in the old Hindd division, on the courses of the Ganges, Bhagirathi, and Megna, or, as the Ain expresses it, on the courses of the Padmawati, Ganga, and Brahmaputra. For the description of the different Sirkars and of the Frontiers we must refer to the Essay itself. The following remarks on the Sundarbans may, however, be extracted : " The old Portuguese and Dutch maps have also been frequently mentioned as affording testimony that the Sundarban, even up to the 16th century, was well cultivated; and the difficulty of identifying the mysterious names of the five Sundarban towns Pacaculi, Cuipi. ta vaz, Noldy, Dipuria (or Dapara), and Tiparia, which are placed on the maps of De Barros, Blaev, and Van den Broucke close to the coast-line, has inclined people to believe that they represent 'lost towns. Now the first of these five towns, from its position, belongs to the Sundarban of the 24-Pargaras, and the second (Cuipitavaz) to that of Jessore District, whilst the remaining three lie east of it. But Pacaculi is either, as Col. Gastrell once suggested to me, a mistake for Pacacuti, i.e., pakkd kot'hi, a factory or warehouse erected by some trading company, as we find several along the Hagli; or it stands for Penchakuli, the name of the tract opposite the present mouth of the Damudar, or a little above the northern limit of the Sundarban. Cuipitavaz I have no hesitation to identify with Khalifatabad. Van den Broucke also places it correctly southeast of Jessore. Noldy is the town and mahal of Noldi (Naldi) on the Noboganga, east of Jessore, near the Madhmati. Dipuria is Dapara, or Daspara, south-east of Baqirganj station, near the right bank of the Titulis, still prominently marked on Rennell's map; and Tiparia cannot stand for anything else but the district of Tiparah, which is correctly placed north-east of Daspara. "Of other names given on old maps along the southern boundary of Bengal, we have (above Noldy) Nao Muluco (), Buram (Boshun, in the 24 Parganas); Maluco (Bhaluka, on the Kabadak P); west of them Agrapars and Xore (Agrapari and Dak'hineshor, north of Calcutta); and on the other side of the Hagli, Abegaca, which seems to be some Amgachha, unless it is slightly misplaced and refers to Ambika (Kalnah); Bernagar, which should be Barnagar, on the other side of the river below Xore; Betor (?) as on Blaer's map, and Belor (?) on that of De Barros. Van den Broucke's map gives, in Hagli District, Sjanabath (Jahanabad); Sjandercona (Chandrakona); Cannacoel (Kanakul); Deniachali (Dhonek'hali); Caatgam (Satgion); Tripeni (Tripani, the Mahammadan form of Tribeni); Pandua (Panduah); Sjanegger; Basenderi (the old mahal Basandhari), where Van den Broucke makes the remark, 't Bosh Sanderie alwaar Alexandre M. gestuyt werd, the bush Sanderie, where Alexander the Great was stopped!" On the Northern Frontier' we have the Sirkars G'horag'hat, Panjrah, Tajpur, and Parniah. "The inhabitants of Northern Dengal according to the Tabaqat-i-Nasiri were the Koch, Mech, and Thard tribes, whose Mongolian features struck the first invaders as peculiar. "The Rajahs of Northern Bengal wero powerful enough to preserve a semi-independence in spite of the numerous invasions from the time of Bakhtyar Khilji, when Debkot, near Dinajpur, was looked upon as the most important military station towards the north. "Daring the fifteenth century the tract north of Rangpur was in the hands of the Rajahs of Kimat & Viol."

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MAY, 1874.] ASIATIC SOCIETIES. "History informs us that Kamata was invaded, about 1498 A. D., by Husain Shah, and legends state that the town was destroyed, and Nilamba, the last Kamata Rajah, was taken prisoner. He escaped, however, and disappeared; but people believe that at some time in future he will be. restored. The Kamata family was succeeded by the Koch dynasty, to which the present Maharaja of Koch Bihar belongs. The new Rajas secured their possessions by erecting along the boundary a line of fortifications, many of which are still in excellent preservation. "The prevalence of human sacrifices in Koch Bihar is known from the Atm. The Haft Iqlim has the following: There is a cave in this country which, according to the belief of the people, is the residence of a Deo. The name of the Deo is At, and the people are zealous in their worship. Once a year they have a feast, when they kill all sorts of animals found in the country, believing that the meritoriousness of the slaugh ter comes from Ai. They likewise kill on the same day the Bhogis, who are a class of men that have devoted their lives to Ai, saying that Ai has called them. From the time they become Bhogis, they may do what they like; every woman is at their command, but after one year they are killed."" The Historical part deals principally with-I. The Initial Period,' or the reigns of the governors of Lakhnauti appointed by the Dihli sovereigns, from the conquest of Bengal by Muhammad Bakhtyar Khilji, A. D. 1203 to 1338 A.D. II. The period of the independent kings of Bengal, from 1338 to 1538. The first of these has been already dealt with by Mr. E. Thomas in his Initial Coinage of Bengal, but Prof. Blochmann has some interesting additions to make from Bihar Inscriptions. The following he gives as the governors of Bengal from Saifuddin Aibak to Bughra Khan. The dates differ slightly from Mr. Thomas's list on p. 8 of his Chronicles.' Saifuddin Aibak. Dies at Lakhnauti in 631. Tabq. p. 239. "Izzuddin Abul Fath Tughril Tughan Khan, governor from 631 to 5th Zi Qa'dah 642. Tabq. p. 245. He withdraws to Audh, and dies on the 29th Shawwal 644. "Qamaruddin Timur Khan, governor from 5th Zi Qa'dah 642 to 29th Shawwal 644, when he too dies. Tabq. p. 246. "Ikhtiyaruddin Yuzbak Tughril Khan proclaims himself king under the title of Sultan Mughisuddin. Perishes in Kamrup. Tabq. p. 263. No dates are given. 147 "Jalaluddin Mas'ud, Malik Jani Khilji Khan, becomes governor on the 18th Zi Qa'dah-656 (or 17th Nov. 1258). Tabq., pp. 206, 225. "Izzuddin Balban was governor in 657, in which year he was attacked by Tajuddin Arsalan Khan Sanjar i Khwarazmi, who, however, was captured or killed by Izzuddin. Tabq. p. 267.*" "Muhammad Arsalan Tatar Khan, son of Arsalan Khan Sanjar. He had been for some time governor when the emperor Balban ascended the throne (664). Barant, p. 66. After a few years he was succeeded by "Tughril, who proclaimed himself king under the name of Sultan Mughisuddin." No dates are given. "Bughra Khan, Nasiruddin Mahmud, second son of Emperor Balban." In the second period the line of independent kings commences with 1. Fakhruddin Abul Muzaffar Mubarak Shah, who "had been Silandar, or armour-bearer, to Bahram Khan, the Dihli gor. ernor of Sunnargaon, and on his master's death, in 739 A.H., or 1338 .D., proclaimed there his independence. "According to the Tabaqat-i-Akbart, Firishtah, and the Riydz ussalatin, Mubarak Shah was killed by 'Ali Mubarak in 741, after a reign of two years and some months. But as his coins extend over a period of more than ten years, from 739 to 750, it looks as if the date given in the histories should be corrected to glo ai sten years and some months."" 2. 'Alauddin Abul Muzaffar 'Ali Shah, the title assumed by 'Ali Mubarakaccording to the histories, reigned one year and five months. Mr. Thomas (Chronicles, p. 265), however, gives a coin of the year 742, and he adds that he has seen coins of 744, 745, and 746. "From the fact that the coinage of Mubarak Shah is restricted to the Sunnargaon mint, and that of 'Ali Shah to Firazabad (i.e., Panduah), we may conclude that the former held Eastern, and the latter Western Bengal. "But 'Ali Shah was vigorously opposed by Haji Ilyas, who struck coins in Panduah, 'Ali Shah's capital, in 740 and 744, and in uninterrupted succession from 746 (probably the correct year when 'Ali Shah was overcome by him) to 758." 3. Ikhtiyaruddin Abul Muzaffar Ghazi Shah, probably the son of Mubarak Shah, is supposed to have reigned in Eastern Bengal from A. H. 751 to 753. 4. Shamsuddin Abul Muzaffar Ilyas Shah, previously known as Haji Ilyas, the foster-brother of of 'Ali Mubarak, "having in * Hence Tajuddin Khan should not be put among the governors of Bengal.

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148 THE INDIAN ANTIQUARY. 746 become master of Western Berigal, he established himself in 753 in Sunnargaon (Thomas, p. 269), and thus founded a dynasty, which, with an interruption of about forty years in the beginning of the 9th century of the Hijrah, continued to rule over Bengal till 896 A.H." "Ilyas Shah is nicknamed Bhangrah,' a corruption, it seems, of the Hindustani bhangerd, a seller, or eater, of the drug bhang (hemp)."" The histories give his reign 16 years and some months; but the author gives him a reign in Western Bengal from 741 to 759 A.H. 5. Abul Mujahid Sikandar Shah, the son of Ilyas Shah. According to the author of the Riyaz, "Sikandar Shah died after a reign of nine years and some months-a statement also given in the Tabaqdt-of wounds which he had received on the field of Goalparah,' fighting with his favourite son, Ghiyas, whom the machinations of a jealous stepmother had driven into rebellion." The histories assign him a reign of 9 years and some months. The Panduah inscription is, however, dated 770 A.K., and coins bring down his reign to 792 (A.D. 1390). 6. Ghiyasuddin Abul Muzaffar Azam Shah, of whom the Riyaz says: "Azam Shah was treacherously murdered (ba-dagha kushtah) by Rajah Kans after a reign of seven years and some months, or, as I have seen in a little book, after a reign of sixteen years, five months, and three days." The coins go to 799 A.H..(1397 A.D.) 7. Saifuddin Abul Mujahid Hamzah Shah, son of Azam Shah, "according to the Tabaqat, reigned ten years. But the author of the Riyaz saw in the little book' that the reign of this king was 3 years, 7 months, and 5 days, which would bring his reign to 802, or 803, A.H." (1401 A.D.) 8. Shamsuddin. "Firishtah states that as the king was young and deficient in intellect, an infidel of the name of Kans, who was an Amir of the court, obtained great power and influence, and usurped the executive and the collection of taxes. The Riyaz has the following: After enjoying himself for some time, he died, in 788, from an illness, or through the foul play of Rajah Kans, who at that time was very powerful. And some writers have asserted that this Shamsuddin was no son of the Sultan ussalatin, but an adopted son (mutabanni), and that his name was Shihabuddin. Anyhow, he reigned 3 years, 4 months, and 6 days.' It is clear that Rajah Kans, who was zamindar of Bhaturiah, rebelled against him, killed him, and usurped the throne." Then follows a new king:-Shihabuddin Abul Muzaffar Bayazid Shah. "His coins do not mention the name of his father; and [MAY, 1874. the absence of the usual phrase ibn ussultan, 'son of the king,' indicates that he was either a usurper, in which case' Bayazid' might represent the Muhammadan name of Rajah Kans after conversion, or a puppet king, in whose name Rajah Kans reigned and coined in the Darul Islam' of Bengal. If we take the first alternative, we have against it the clear statement of the historians that Kans remained a Hindu, and also the circumstance that his son does not mention the name of his father on his coins, which he would scarcely have omitted if Kans had turned Muham. madan. And if we look upon the Bayazid Shah as a successful rival of Rajah Kans, we have history and legends against us. Hence the theory of a puppet king-a bendmt transaction-is perhaps the least objectionable." 10. Jalaluddin Abul Muzaffar Mu. hammad Shah-according to the histories the son of Rajah Kans. "As the coins of Bayazid Shah go up to 816, and the coins of Muhammad Shah commence with 818, the latter year, or 817, must be the beginning of his reign; and if he reigned for seventeen years, as stated in the histories, his reign may have lasted from 818 to 835" (A.D. 1431-2). 11. Shamsuddin Abul Mujahid Ahmad Shah, the son of the preceding, began to reign about 834, and may have ruled till 850 (1446 A.D.). He was murdered by two slaves. 12. Nasiruddin Abul Muzaffar Mahmad Shah I. a descendant of Ilyas Shah, of whom there is a coin of 846, ruled till 864 (1459 A.D.). 13. Rukhuddin Abul Mujahid Barbak Shah, the son of the last, reigned till 879 (1474 A.D.). 14. Shamsuddin Abul Muzaffar Yusuf Shah, the son of Barbak Shah, ruled 7 years. and 6 months, till 887 A.H. (1482 A.D.). 15. Sikandar Shah II. said to be the son of Yusuf Shah. 16. Jalaluddin Abul Muzaffar Fath Shah, son of Mahmud Shah, was raised to the throne, as" Sikandar Shah had not the necessary qualifications," reigned till 892 or 893 (A.D. 1487), and was murdered at the instigation of the eunuch Barbak, who ruled as the first of the Habshi kings, under the title of 17. Sultan Shahzada h, for a few months. 18. Saifuddin Abul Muzaffar Firuz Shah II. (Malik Indil Habshi) reigned from 893 to 895 or 896 (A.D. 1490). 19. Nasiruddin Abul Mujahid Mahmad Shah II. "was raised to the throne on Firuz Shah's death, though the government was in the hands of one Habshi Khan. After a short

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MAY, 1874.) MISCELLANEA AND CORRESPONDENCE. 149 time, Habshi Khan, and, immediately after, Mahmud Shab, were killed by Sidi Badr Diwanah, who proclaimed himself king." 20. Shamsuddin Abul-Nasr Muzaffar Shah, who ruled 3 years and 5 months, was killed in 899 (A.D. 1494) by 21. 'Alauddin Abul Muzaffar Husain Shah, "the good," who founded the Husaini dynasty in 899. He reigned till 927, or perhaps 929. 22. Nasiruddin Abul Muzaffar Nusrat Shah ruled from 927 (929 ?) till 939 (A.D. 1532-3). 23. 'Alauddin Abul Muzaffar Firdz Shah III. son of the last, ruled only three months, and was murdered by his uncle 24. Ghiya suddin Abul Muzaffar Mah. mad Shah III., who was defeated and slain by Sher Khan in 944 A. II. (A.D. 1537-8). MISCELLANEA AND CORRESPONDENCE. BIDAR. to fountains, of which there are several scattered The city of Bidar is situated at the edge of a about tho court yards. The basin of one of these laterite plateau, some 2,300 feet above the sea level, has been cut out of a single monolith of porand about 300 feet above the plain or valley of the phyry--some 12 feet in diameter and 4 feet high Manjira, a confluent of the Godavari. The city is (the design being a most intricate geometric encompassed by a wall of basalt, and a dry ditch, figure). It is highly polished. There is a humwith a glacis, which nearly hides the wall, and mam, or Turkish bath, a mint, and an arsenal, and there are bastions at intervals, all more or less several powder magazines; and on one of the decayed. In former times it must have been a bastions lies a monster gun, not quite so large as very formidable place to attack; as its name Bidar the one at Bijapur, but better finished. It is 19 implies, without fear.' Thro citadel is situated to inches in bore, and 25 across the muzzle, and 23 the north: in it are the remains of numerous feet long. It is formed of bars of laminated iron palaces, some of which were four and five stories bound round with hoops beautifully welded and high, all built of cut trap. This citadel is a perfect forged, the surface being well polished and labyrinth of arcades and underground passages. bronzed. There is an Arabic inscription on it, in In one building there are supposed to be over three places, in letters of gold inlaid in the 1000 rooms, filled with arms, &c. A few years iron. Here, too, there is a tradition as to its ago some of these were opened, in which some wonderful length of range. There is a breach in armour, arms, and biscuits were found. The tank band distant some seven miles from Bidar entrance to the citadel is to the south-east, through which is attributed to a shot fired from this bas& zigzag passage protected by three gateways. tion with it. The gun must weigh over 20 tons. Over the gate there is a fine lofty dome, the interior The 'mystery is how, without proper engines and of which was painted in bright colours at one time, tools, such a mass of metal could have been forged. and there are patches of paint still to be seen on It has not been cast, but built on much the same the plaster. The second gateway was covered system as is now being adopted for forging with encaustic porcelain tiles. In the interior aae Woolwich infants' at home, for which special the ruins of palaces, one of which, the Rang Mahal machinery and forges have had to be made.(so called from its exterior and some of the interior Bombay Gazette, July 17. walls being covered with slabs of painted porcelain or encaustic tile), is now being partially repaired ORIGIN OF PATNA. by the Nizam's Government for the residence of To the Editor of the "Indian Antiquary." some of the civil officers. Next to this are the Sir --Long a resident of Patna, I have long remains of a very ancient paluee, one courtyard been curious to know whence this large city derived of which has been turned into a jail, the prisoners its name. In the shape of written records there being located in an arcade, and two domes forming seems to be no authentic account. But in India, a regular dungeon, and putting one in mind of as in all ancient countries, fable and tradition, Byron's description of the prison of Chillon-with whatever their value, step in to fill the gap where its horrors. history is silent. In the present case, too, fable In one portion of this palace there is a well about has acted its part. In an old Hindi manuscript 150 feet deep, with an inelined plane from a moat, which professes to be the translation of a part of for raising the water to the fourth story, where the Sanskrit Brihat Katha, the foundation of Patna there is a reservoir from whence the water used to is thus told :be led down the front of the building over an In the Satya Yuga there lived, in a city called artificial fall forming a cascade, and also by pipes | Kosambi, a certain Brahman whose name was

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150 THE INDIAN ANTIQUARY [May, 1874. Bhumideva. He had two sons, Kusa and Bikasa, The child, lef: alone in the midst of the terrible married respectively to Pramatt and Sumati, I wood, did not know what to do. Night came on daughters of a great muni named Sarvasiddhi. and he ascended a tree. In the meantime, two It once happened that Kusa and Bikusa were Rakshasas, Sankat and Bikat, came, and, promising reduced to great difficulties, and in order to recover that no injury need be feared from them, requested themselves they determined to try their fortunes him to decide a case. They said, we are the song abroad, and left home accompanied by their wives. of a great Rakshasa named Karibak. Our father After a few days' journey, on a certain night, the once satisfied Mahadeva and obtained three things two brothers left their wives asleep in a jangal from him. The first is a pair of shoes by means and went away. Soon after, the helpless females of which a man can travel thousands of miles awoke and began to lament. Meanwhile Parrati in a moment; the second is a bag from which and Mahadeva passed by that way, and the all sorts of jewels may be extracted whenever the former requested Mahadeva to take pity on the hand is put into it; and the third, a rod which, if poor women, and was told that that very night turned round, will in a short space of time create Sumati would give birth to a son, who should a large and magnificent city. Now our father is be named Putra, and as often as he should awake dead, and it is to be decided who should obtain from sleep. a thousand gold mohars would fall these. Patra pointed out a large garden, and said, from his head. During the night this prophecy Go to that garden, leaving these things here, was fulfilled, and as the child awoke from his and whosoever returns first from that place is the first sleep a thousand gold mobars fell from his owner of these things." The Lrothers ran towards head. The females suspected the money was the garden. In the meantime a voice from heaven left there by some thief, and, lest they should be told Putra that he was destined to become a great caught and punished as guilty, they thought it ad. man, and that he should wear the pair of shoes visable to leave the place. But, to their great sur- and fly at once to Sinhaldsipa with the bag and prise, wherever they went the same miracle was the rod. The boy followed the advice, and in a repeated. The women at last discovered the moment he was on the banks of a beautiful secret, and came to Kasi and settled there. Putra tank in Sinhald vipa. There he was informed soon became very rich. His charity knew no that the king of that island, Patalesvara, had a bounds, and from every part of the world men daughter named Patali, who, it was predicted, came to share in his gifts. Kusa and Bikusa should be married to a foreigner who would come were now living in Karnata, begging from door there, and whose name would be Putra. The to door. When they heard of the gifts of Putra, young man understood what was meant. During they came to Kasi to receive alms. As the two the night he secretly visited Patali in her own brothers were standing at the gate of Putra's apartment and told her who he was. The girl palace, Sumati, who was walking on the upper then agreed to go with him wherever he liked. veranda of her mansion, saw them and recognized Patra now wore his shoes, took Patali on his back, them. They were taken in and treated with great and with in very short time arrived at a spot on respect. Kusa and Bikusa thus began to live the south bank of the Ganga, north of Gaya, cast happily. When Putra was sixteen years old, his of Sonbhadra, and west of the Punpuna. Here father became jealous of him, and engaged some he was visited by Narada, who wished him to esChandalas to murder him. The Chardalas came to tablish a city by means of the rod. Putra then the innocent boy and told him they were the pandas laid the foundation of a large city, and called it, (votaries) of the goddess Vindyasani, and were sent after his own name and that of his wife-Patali. to take him to that goddess to fulfil cortain vows Putra. Within a few years he conquered several that were made for his sake when he was in his provinces and became a great king. His mother mother's womb. The father, too, said such was had died of a broken heart. the case, and poor Putra was snatched away | Putra's son Kusuma succeeded him, and during from home, unaccompanied by a single attendant. his time this city was called Kusumapur. Kusuma When the Chandalas had arrived at the middle of had a son Patan, and a daughter Patna. After the tremendous jangal, they told the whole truth to name of the former, this city was for some time the boy; but whenever they attempted to put him called Patan. Patna did not marry, and was to death the sword fell down. At last the villains made a devi by the gods, and is still the presiding promised to save the boy, on the payment of a goddess of the city, which is, after her, now large sum of money. This being done, the Chan. | called Patna. Putra in his old age, left Patna dalas returned to Kasi and informed Bikus that with his wife and went to Kailas, where he made what he had ordered was done, and obtained a over to Mahadeva the three things which he had rich prize. obtained from Sankat and Bikat. Thy lived ever

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MAY, 1874.] MISCELLANEA AND CORRESPONDENCE. 151 after in heaven. Such is the legendary account of the foundation of Patna. BASANTA KUMAR NIVGI, B.A. Teacher, Patna College, Bankipur. Bankipore, 27th August 1873. THE COUVADE OR "HATCHING." SIR, - In the districts in South India in which Teluga is spoken, there is a wandering tribe of people called the Erukalavandlu. They generally pitch their huts, for the time being, just outside a town or village. Their chief occupations are fortune-telling, rearing pigs, and making mats. Those in this part of the Telugu country observe the custom mentioned in Max Muller's Chips from a German Workshop, vol. II. pp. 277-284. Directly the woman feels the birth-pangr, she informs her husband, who immediately takes some of her clothes, puts them on, places on his forehead the mark which the women usually place on theirs, retires into a dark room where there is only a very dim lamp, and lies down on the bed, covering himself up with a long cloth. When the child is born, it is washed and placed on the cot beside the father. Assafaetida, jaggery, and other articles are then given, not to the mother, but to the father. During the days of ceremonial uncleanness the man is treated as the other Hindus treat their women on such occasions. He is not allowed to leave his bed, but has everything needful brought to him. The Erakalavandlu marry when quite young. At the birth of a daughter the father of an unmarried little boy often brings a rupee and ties it in the cloth of the father of the newly born girl. When the girl is grown up, he can claim her for his son. For twenty-five rupees he can claim her much earlier. Can any of your correspondents in other parts of South India, and more especially those in the Telugu-speaking districte, kindly tell me whether they have met with people observing these customs? JOHN CAIN. Dumagudem, 31st March 1874. him in the Indian Antiquary, vol. II. p. 157 (though unfortunately disfigured by typographic errors), are on the whole very fairly dono; and he deserves our hearty thanks for having already brought to light such valuable materials on Bo important a period in the history of Southern India. First, as regards the name of the dynasty of which an acconnt is given on these plates. A re-examination of the original will, I believe, show that the form Kodgani, which would certainly be a very near approach to Kodagu, the name of Coorg, does not really occur in it. The name of the first king, given at the end of the third line of the first plate (being the eighth king of the Chera line), I read distinctly as Kongani Varma, the conjunct letter being clearly identical with the ng in kritottamangah in the second line of the second plate, and in other words. In an inscription of Hari Varman, or Ari Varman, the tenth king of the same line, of which excellent impressions were brought home and kindly placed at my disposal by Sir Walter Elliot, the name of the grantor's grandfather is likewise spelt Kongani Varman. The same form is used in the Merkara plates, according to Mr. Rice's transcription in the Indian Antiquary, vol. I. p. 363. It may not, therefore, seem hazardous to assume that this is the correct spelling, and that the form Kogani, which occurs twice in the Naga mangala grant, originally arose from an omission of the dot, which came to be so largely used for the nasals. The first part of the term Avinitandman, which is applied to the seventh king, can here scarcely be taken as a proper noun, but is, I think, merely intended to explain the rather unpleasant name of the king, Durvinita (ill-mannered"). The compound word which precedes the latter name, Mr. Rice reads kirdntdjuniyapanchadasa(s)argadikonkaro, which is translated by him equal to Kiratarjuna, the mighty master of the fifteen creations and of the syllable om. For the last part of the compound we have, however, to read tikdkdro, and to translate the whole the author of a commentary on fifteen cantos (the fifteenth canto P) of the Kirdtarjuniya. This surely is rather an interesting literary item. In the account of Sri Vikrama, Mr. Rice reads vibeshato navakoshasya nitidstrasya vaktsiprayoktrikusalo, 'an embodiment of the nine treasures, skilled among those who teach and practise the science of politics. For navakoshasya the grant has (a)navascshasya; we have to translate, accordingly, particularly skilled among those who teach and practise the entire science of polity. THE NAGAMANGALA COPPER-PLATES. SIR, -Having bad occasion to examine more carefully the Naga mangala inscription, whilst carrying the plates through the photolithographic process, as requested by you, I beg to offer a few remarks on one or two passages of this high- ly important document. Though unable to concur with Mr. Rice in some of his readings and inter pretations. I have no hesitation in stating that the transliterated text and the translation proposed by * See vol. II., plates, pp. 156, 158.

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152 THE INDIAN ANTIQUARY. [MAY, 1874. The interpretation of a passage on the next king, Bhd Vikrama, is the more misleading, as an imaginary proper noun is introduced therein, which rests entirely on a mistaken separation of the component parts of a compound. Mr. Rice's translation is as foltows:- His son, whose breast being healed of the wounds inflicted by the discus weapon of Daradana-exulting in his growing bravery displayed in many wars-bore on itself the emblems of victory, etc. The compound should be read thus :-aneka-samara-sampadita-vijrimbhitadvirada-radana-kulisa-dghata[k]-vrana-samri tha [easvad? or bhdsvad ?-]vijaya-lakshana-lakshikrita -vibdla-vaksha(h)-sthalah: 'whose broad chest was narked with the marks of (continual P) victories; (marks) cicatrized from wounds caused by strokes from the weapons (kulisa) and from [or, made from the tasks of gaping (or brave P) elephants obtained in many battles. With this we may compare a somewhat similar passage which occurs in the account given of the same king in the Kongadeka. rdjdhkal, a treatise apparently based entirely on the copperplate grants, mentioned by its author : From the great number of elephants which he (Bhd Vikrama Raya) procured, the title of Gajapati was given to him; he had several weapons made of ivory which he kept by him as trophies of victory." This passage, I have no doubt, is simply a free translation of the above compound, the words radana kulika being evidently taken to mean ivory weapons. The accounts of the kings who succeeded Bho Vikrama cannot, I fear, be made out satisfactorily from this grant; but I have no doubt that new materials will ere long be forthcoming which will throw light on this as well as the later portions of the history of the Chera dynasty. The word divided between the second and third plates (or the 3rd and 4th pages), and read tentatively by Mr. Rice as mammatddsh, was, it seems, interpreted by the compiler of the Tamil treatise as the name of the river Narmad $ (supposing, of course, that his grant offered the same test of these genealogical accounts, as is indeed generally the case). For the name Simeshvara, also, the grant has, I think, sivesvars Sir Walter Elliot's Chera plates, mentioned above, are in the same character as the Nag& mangala inscription, but the shape of the letters is much ruder and less rounded. It records the grant of a village Preko du, by king Arivarman, in Saka 169 (A.D. 247) [sakakdle novottarashashtirekasatagnteshu prabhavasamvatsare). The name of the king occurs twice-once at the beginning of a sentence after a full stop (11), and is both times A rivarman. The grant mentions, besides, two predecessors of the king, viz. Sriman Madhavah Maharajadhira. jah and Sriman Konganivarma-dhar. mamaharajadhirajah, as it does the king's capital, Talavanapuram. Since the Tamil treatise mentions another grant made by the same king in Saka 210, he must have reigned upwards of forty years. In conclusion I may mention that there are in Sir Walter Elliot's collection impressions of four grants relating to the Pallava dynasty alluded to by Mr. Rice in his introductory remarks. .. None of these documents is unfortunately dated except in the year of the grantor's reign. One of, the grants contains the names of the kings 1. Sri Skanda Varman. 2. Sri Vira Varman. 3. Sri Skanda Varman. 4. Srt Vishrugopa Varman. 5. Simha Varma Maharajah. (Dated in the 11th year of this king.) The second grant records the names 1. Sri Vira Varman. 2. Sri Skanda Varman. 3. Sri Vishrugopa. 4. Sri Simha Varman. . (In the eighth year of his reign.) The third document contains two names only: 1. Maharajadhiraja Paramesvara Sri Rajendra Varman; 2. (His son) Sri Devendra Varman. The fourth and last : 1. Maharaja Chanda Varman. 2. (His eldest son) Maharaja Srf Vijaya Nandi Varman. Their kingdom is called Vengirashtram; and their capital Vengipuram (and once Kalinganagaram). J. EGGELING. London, 22, Albemarle Street, 13th March 1874. * Prof. Dowson, Jour. R. Asiat. Soc. vol. VIII. p. 5, and Ind. Ant. vol. I. p. 368. + If this be the original and correct spelling of the name, the form Harivarman might ensily have originated from its combination with the preceding armad.

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BHADRA BAHU AND SRAVANA BELGOLA. BHADRA BAHU AND SRAVANA BELGOLA. BY LEWIS RICE, BANGALOR. THE THE most interesting and probably the earliest | dra Bahu svamin, in order to escape a dreadful among the ancient inscriptions to be found famine of twelve years' duration which he had on the rock at the summit of Indragiri at foretold, and his death on the way at this hill. The Sravana Belgola is one relating to an emi- inscription is in the same antique form of Old Kagration of Jainas from Ujjayini (Ujjain) and narese letters as the others already published by Northern India under the leadership of Bha-me, but in the Sanskrit language, and runs thus: JUNE, 1874.] Svasti || Jitam bhagavata srimad dharmma tirttha vidhayina Varddhamanena samprapta siddhi saukhyamritatmana| Lokaloka dvayadhara vastu sthasnu charishnu cha sachidaloka saktih sva vyasnute yasya kevala || Jagatyachintya mahatmya pujatisayam iyushah tirttha krinnama punyaugha maharhantyam upeyushah | Tadanu ari Visaleyajjayatyadya jagaddhitam tasya sasanam avyajam pravadi mata sasanam || Atha khalu sakala jagadudaya karanoditatisaya gunaspadi bhuta parama Jina easana sarah samabhivarddhita bhavya jana kamala vikasana vitimira guna kirana sahasra mahati Mahavira savitari parinirvrite bhagavat paramarshi Gautama ganadhara sakshachchishya Loharya Jambu Vishnu. Dev-Aparajita Govarddhana Bhadra Bahu Visakha Proshthila Kshatrikarya Jayanama Siddhartha Dhritishena Buddhiladi guru paramparena kramabhyagata mahapurusha santati samavadyotitanvaya Bhadra Bahu svaminav-Ujjayinyam ashtanga maha nimitta tatvajnena traikalya darsina nimittena dvadasa samvatsara kala vaishamyam upalabhya kathite sarvva sanghah uttara pathaddakshina patham prasthitah Arshenaiva janapadam aneka grama sata sankhyam ndita jana dhana kanaka sasya go mahishaja vikala samakirnam praptavan. Atah acharya prabha chandranam avani tala lalama bhutethasmin Katavapra namakopalakshite vividha taru vara kusuma dalavali vikachana sabala vipula sajala jalada nivaha nilopala tale varaha dvipi vyaghrarksha tarakshu vyala mriga kulopachitopatyaka kandara dari maha guha gahanabhogavati samuttunga sringe sikharini jivita sesham alpatara kalam avabuddhyadhvanah suchakitah tapassamadhim aradhayitum aprichchhya niravaseshena sangham visrijya sishyenaikeva prithulakastirna talasu silasu svadeham sanyasyaradhitavan kramena sapta satam rishinam aradhitam iti. Jayatu Jina sasanam iti. The following is the translation: May it be well! Success through the adorable Varddha mana, a tirthankara by his own merit, an embodiment of the nectar of the peace of acquired siddhi (the fruit of penance); Refuge of both the upper and lower worlds, himself all things moveable and immoveable, by his own energy pervading the worlds of both mind and matter; Having obtained inconceivable greatness and supreme honour throughout the world, having acquired the great arhantya in the group of worthies who have become tirthankaras: Moreover whose undisputed (and indisputable) doctrine, overcoming those of the other disput 153 ing sects, is supreme in Sri Visala,* and a security to the world. After the great sun Mahavira had gone down, an abode of glorious qualities which illuminated all worlds, a great orb of a thousand brilliant rays which, dispersing the darkness, caused to unfold the lotus of the faithful multiplying in the lake of the supreme Jaina faith:-(there arose) the adorable great Rishi Gautam a Ganadhara, his personal disciple Loharya, Jambu, Vishnu Deva, Aparajita, Govarddhana, Bhadra Bahu, Visakha, Proshthila, Kshatrikarya, Jayanama, Siddharta, Dhritishena, Buddhila, and other gurus. Bhadra Bahu Svamin, of the illustrious line and direct descent of these great men, who by virtue of his severe penance had An ancient name of Ujjayini.

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154 THE INDIAN ANTIQUARY. [JUNE, 1874. acquired the essence of knowledge, having, by terated. It has the appearance of being written his power of discovering the past, present, and by an aged hand. The work may probably future, foretold in Ujjayini a period of twelve repay examination and analysis, but at present years of dire calamity (or famine), all classes I will confine myself to extracting the account of the people leaving the northern regions took it gives of the occurrences recorded in the intheir way to the sonth under the Rishi's direc- scription before us. tion. And in the countries they traversed We may begin with the birth and education might be counted many hundreds of villages of Bhadra Bahu:-While Padmarada was filled with ruins, among which appeared remains | reigning in the city of Kotikapura, in of human bodies, money, gold, grain, cows, Pundra Varddhana, in Bharata Khanda, his buffaloes, and goats. But when they had reach- quoen being Padmasri, and his purohita Soma ed a mountain with lofty peaks, whose name was Sarmma, a Brahman; the wife of the latter, Katavapra,-an ornament to the earth; the named Somasri, bore a son. His father from ground around which was variegated with the an inspection of the child's horoscope, perbrilliant hues of the clusters of gay flowers ceiving that he would become a great upfallen from the beautiful trees; the rocks on holder of the Jaina faith, named him Bhawhich were as dark as the great rain-clouds filled dra Bahu, and performed the initiatory with water; abounding with wild boars, pan- ceremonies of chaula and upanayana accordthers, tigers, bears, hyenas, serpents, and deer; ing to the Jaina ritual. One day when filled with caves, caverns, large ravines and Bhadra Bahu, being then seven years of forests ;--that moon among the ucharis per- age, was at play with other children, Goceiving that but little time remained for him varddhana Mahamuni-who, accompanied by to live, and fearing on account of his present | Vishnu, Nandi Mitra, and Aparajita, all four mode of life, announced to the people his desire being Sruta Kevalis, and with five hundred to do the penance before death, and dismissed disciples, had come to Kotikapura in order them, so that none were left. Then, with one to do reverence at the tomb of Jambusvami single disciple, performing the sanyasana on -passed by. Looking on Bhadra Ba hu, stones covered with grass, by degrees he quitted the muni discerned from his lucky marks his body and attained to the state of the seven that he was destined to be the last of the hundred rishis. May it prosper this Jaina sasana! Sruta Kevalis. He therefore took the boy by the hand and conducting him to his father, The inscription thus appears to be very offered to take charge of him and bring him up circumstantial, and to present several points in all wisdom. Soma Sarmma, prostrating himwhereby the period to which it belongs may be self, consented, relating how he had perceived identified. But the name Bhadra Bahu, at the boy's birth that he would become a disthough an illustrious one in Jaina annals, has tinguished Jaina. But his mother, Somasri, been borne by .nore than one individual. Those begged that before the dikske was performed who have made the Jaina hierarchy their stadyshe might see her son again. To this Govardmay be able to adjudge to the hero of the pre- dhana Svami agreeing, took Bhadra Bahu sent inscription his proper position therein. I with him, and made arrangements for his board will content myself with relating such traditions and lodging in the house of Aksha Sravaka. of him as have been met with in Maisur. Through the svami's instructions he acquired My authority is the Rajavali Kathe, a work a knowledge of the four great branches of in ancient Kanarese containing a summary of learning-yogini, sangini, prajnyani, and prajnatJaina history from the earliest times, the nar- tena--of the Veda of the four anuyoga, of gramrative being frequently interrupted by curious mar and the fourteen sciences. Then, feeling legendary stories, and the whole winding up a strong desire for renunciation of family, body, with an apparently unexaggerated chronolo- and pleasure, he begged for dikshe, on which gical statement. The author's name is Deva- the sta mi sent him first to see his father and chandra, but he mentions nothing more about mother. Having obtained their consent, he himself than that he is "a truthful historian." took the dikshe, and by the practice of jiyana, The manuscript is very old, and in places oblidhydna, tapassu, and samyama became an

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JUNE, 1874.) BHADRA BAHU AND SRAVANA BELGOLA. 155 acharya. And Govarddhana Sruta Kevali went duties and other unlawful taxes. 15. The low, to the world of gods. with hollow compliments, will get rid of the The next appearance of Bhadra Bahu in noble, the good, and the wise. 16. Twelve years the history brings us to the events mentioned in the of dearth and famine will come upon this land. inscription :- And Chandragupta, the king One day, soon after, when Bhadra Bahu of Pa taliputra, on the night of full-moon in the had despatched his disciples in various directions month Kartika, had sixteen dreams. Hedreamed to beg for alms, himself went and stood before a that he saw-1, the sun setting; 2, a branch of the house where was an infant crying in its cradle. So kalpavriksha break off and fall; 3, a divine car loud were its cries that although he called out descending in the sky and returning'; 4, the twelve times no one heeded. From this sign he disk of the moon sundered ; 5, black elephants knew that the twelve years' famine had comfighting; 6, fireflies shining in the twilight ; 7, menced. And the king's ministers offered a dried-up lake; 8, smoke filling all the air ; 9, many sacrifices to avert the calamity, but Chanan ape sitting on a throne; 10, a dog eating the dragupta, to atone for their sin of taking payasa out of a golden bowl; 11, young bulls life, abdicated in favour of his son Sinha Sena, labouring; 12, Kshatriya boys riding on donkeys; and, taking dileshe, joined himself to Bhadra 13, monkeys scaring away swans; 14, calves Bana. jumping over the sea ; 15, foxes pursuing old Sinha Sena's ministers advise him to send oxen; and 16, a twelve-headed serpent ap- for Nammilva Bhantika and to perform a proaching. The king arose next day much great yugna (an illustration perhaps of the troubled in mind on account of these visions. way in which a Hindu government would deal After performing the morning ceremonies, he with such a calamity). But the Mula (Jaina) entered the council-hall, when the keeper of the Brahmans are called, and a long discussion royal garden appeared with intelligence that ensues regarding the innocence or sinfulness of Bhadra B & hu Muni, travelling over many animal sacrifices, when the advocates of the countries, had arrived there. The king with latter doctrine prevail. all his councillors immediately went forth to do Bhadra B & h u then-proclaiming that all him reverence, and, after receiving religious rain and cultivation will cease from the Vindhya instruction, informed him of the dreams. mountains as far as the Nilgiris; the people Bhadra Bahu's interpretation of them, will die of starvation; those who remain here some parts being very significant and curious, will have their faith corrupted --collected a body is, in short, as follows:-1. All knowledge will of twelve thousand disciples and went southbe darkened: 2. The Jaina religion will de wards. cline, and your successors on the throne take And on coming to a certain hill he perceived dikshe. 3. The heavenly beings will not hence- that his end was approaching. He therefore forth visit the Bharata kshetra. 4. The Jainas gave upadesa to Visa kha Muni, and comwill be split into sects. 5. The clouds will not mitting all the disciples to his care sent them give seasonable rain, and the crops will be poor. on under his guidance to the Chola and Pandya 6. True knowledge being lost, a few sparks will countries. Chandragupta alone received glimmer with a feeble light. 7. Aryakhanda will permission to remain, who on his master's be destitute of Jaina doctrine. 8. The evil will death performed the funeral rites in a cave, and prevail, and goodness be hidden. 9. The vile, there abode, worshipping his footprints. the low-born, and the wicked will acquire power. Meanwhile Visa khi charya, taking with 10. Kings, not content with a sixth-share, will him all the people, worshipping the Jaina bimba introduce land-rent and, demanding twice and (or images) of the various Jinalayas in the thrice the amount, oppress their subjects. 11. villages and towns on the way, and milking the The young will form religious purposes but nectar of dharmma to the Jainas in those places, forsake them when old. 12. Kings of high dwelt in viharas in the Chola mandala. descent will associate with the base. 13. The The narrative then returns to the scene of low will torment the noble, and try to reduce the famine, and describes the sufferings of the them to the same level. 14. Kings will assist Jainas who had remained behind under Sthula in oppressing the people by levying customs | Bhadra Muni and others. Religious observ

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156 THE INDIAN ANTIQUARY. ances were neglected, and scruples about food disregarded. All the grain was consumed; no leaves, flowers, fruit, berries, roots, bulbs, or seeds were left; and the people, wandering here and there in search of food, perished. And when the twelve years of famine were ended, Vis a ka chari with the twelve thousand disciples turned northwards, and entering the Karnataka country journeyed to the cave in which his guru, Bhadra Bahu, had expired. There he found Chandragupta Muni engaged in the worship of the footprints, his hair grown into a great mass. The latter on seeing Visakha Muni rose, and coming for ward did obeisance, which he did not return, considering that Chandragupta was corrupted by feeding on roots and berries during the famine. But, accepting the obeisance, he learned from him all the particulars regarding Bhadra Bahu's end. Fasting that day, they prepared next morning for a long journey, as they could not get food in that uninhabited country. But Chandragupta offered to conduct them to a town in the fores. close by. They wondering followed, and were entertained with the best of food by the Sravakas there. But on their way back to the cave a Brahmachari, discovering that he had left his pot behind in the town, returned to fetch it. What was his surprise to find the town vanished, and his pot hanging on the branch of a tree! Visakhachari then perceived that Chandra. gupta had resorted to magic to supply them with food; so, after extracting the hairs of Chandragupta's matted locks, he gave him absolution (prayaschitta). And absolving himself and his disciples for partaking of that magical food, all went their ways. And after a time a king named Bhaskara, the son of Sinha Sena, came with all his forces for the purpose of worshipping at the place of Bhadra Bahu's decease, and doing obeisance to Chandragupta, his guru and grandfather. There he set up some chaityalayas, and, remaining for many days, built near the hill a city which was named Belgola. [JUNE, 1874. say. The account of the twelve years' famine, and the consequent emigration of Jainas southward, agree with what is stated on the inscription. The two also coincide in relation to Bhadra Bahu, that he foretold the famine, that he headed the expedition, and that he died at a hill on the way, having only a single disciple with him at the time. This is a strange story. How much of it may be accepted as historical is not easy to The occurrence of the twelve years of famine we may perhaps admit as real, and further research will probably bring to light other references to such an event. There is nothing improbable, moreover, about the emigration to the south arising out of the famine, for there is evidence that Jainas were settled in great numbers throughout the south in the earliest times of which historical records exist. That Bhadra Bahu was the leader of the pilgrims, and that he died at Sravana Belgola, may be received as facts. For, apart from the existence of the inscription there, the cave in which he expired, and his footprints in the cave, are to this day the objects of worship. These it is indeed which give Belgola its sanctity in the eyes of the Jainas, and they are deemed of greater importance than the colossal image of Gomatesvara. The latter was the consequence of the Jaina settlement there, the former its cause. That Bhadra Bahu received to the last the ministrations of a disciple named Chandragupta may perhaps be allowed, as the following occurs among the shorter inscriptions on the hill: Sri Bhadra Bahu sa Chandra Gupta munindra yugmadi noppeval | Bhadramagida dharmmam anduvalikke vandini padulo. Which may be rendered; The pair who pursue in the steps of the holy Bhadra Bahu along with the great muni Chandra Gupta will acquire unshaken faith, and by reverence attain to the world of happiness. There remain then the statements that this Bhadra Bahut was the last of the Sruta Kevalis, and that his faithful disciple was the celebrated Chandragupta, the king of The death of Chandragupta at the same Pata liputra. spot is subsequently related. On the first of these points the following quotation may be made from Prof. H. H. Wilson:"The succession of Jaina teachers is always * SIR BARTLE FRERE refers to Ancient Dekhan Famines in his work The Bengal Famine,' p. 55. +See Ind. Ant. vol. II. pp. 139, 197, 261, 263, and 305.

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JUNE, 1874.] deduced from Mahavira, through his disciple Sudharma. Of the rest all but Gautama died before their Master, and Gautama survived him but a month, which he spent in penance and fasting. Sudharma, therefore, was the only one who remained competent to impart instruction. His pupil was Jambusvami, the last of the Kevalis, or possessors of true wisdom: six teachers follow, termed Sruta Kevalis, or hearers of the first masters, and then seven others, Dasapurvis, from having been taught the works so named. These are common to all the lists when correct." In a note to the extract a list is given of the six Sruta Kevalis, the last two being Bhadra Bahu and Sthula Bhadra. It is evident that the Sruta Kevalis were contemporary; slight variations may therefore be expected in the order of naming them. Now we learn from the narrative of the Rajavali Kathe that Govarddhana, Vishnu, Nandi Mitra, and Aparajita were the names of four of them who visited in company the tomb of Jambusvami. Also that S thula Bhadra, whom we will suppose to be a fifth, stayed out the famine in the north. Bhadra Ba ha is therefore consistently called the last, that is, the sixth. The names occur in the same order in the inscription, but Sthula Bhadra is there omitted, the reason for which may be that those who remained in the famine-stricken districts were considered to have fallen from orthodoxy through forced neglect of religious observances,-an opinion which receives support from more than one statement in the history. The great Svetambara secession appears, according to the same, to have arisen out of the irregularities of that period of distress. That Visak ha succeeded Bhadra Bahu is ascertained from both records. Before considering the story of Chandragupta, it may be well to ascertain, with the aid of the chronological table at the end of the Rajavali Kathe, the date assigned to the last of the Sruta Kevalis, as it will assist in fixing the age of the inscription. BHADRA BAHU AND SRAVANA BELGOLA. Chronology of the Rajavali Kathe. After the death of Vira Varddhamana Gautama and the other Kevalis. 62 years. 157 Then Nandi Mitra and the other Sruta Kevalis...... ..100 years. Visakha and the other Dasapurvis... ........183 39 Nakshatra and the other Ekadasingadhara ...... ....223 Then was born Vikramaditya in Ujjayini; and he, by his knowledge of astronomy, having made an almanac, established his own era from the year Rudirodgari, the 605th year after the death of Varddhamana. An interesting summary of the rise of various heresies, and the location of the principal sanghas and gachchhas follows, but need not be intro duced here. Works, vol. I. p. 336. + From various statements LASSEN obtains B.C. 392, 569, 358, and 495 (Ind. Alt. IV. pp. 762, 779); WEBER, B.C. 349 (Sat. Mah. p. 12); COLEBROOKE, B.C. 651 (As. Res. IX. 33 ********** successors. All Jaina chronology turns upon the disputed period of the death of Varddhamana or Mahavira. From the list above given we obtain for that event the date B.C. 661, + and for the death of the last Sruta Kevali B.C. 499. The inscription cannot, therefore, be older than this latter date. But that it was inscribed some time after the events to which it relates, is evident from the genealogy being carried on to Visakha, the first of the Dasapurvis, and his There seems, therefore, nothing by which to approximate to the time when the inscription was engraved on the stone, except the character of the letters as compared with other inscriptions at the same place. Now at the foot of the great statue are a few words, in Devanagari and in Ancient Kanarese characters, stating that it was erected by Chamunda Raya. These characters are not so archaic in form as those of the inscription now before us. But assuming, as is reasonable, that they were engraved at the time of the erection of the image by that prince, we must, according to Wilson, assign to them the date B.c. 50 or 60. So far, then, as our data go, we may perhaps put down our inscription as of the third or fourth century B.C. We may now investigate the story of Chandragupta and the Jainas of his day. The identification of this sovereign with the Sandrakoptos of the Greek historians, and the contemporary of Seleucus, has long supplied one of the most certain landmarks in the history of Ancient India. Of the religious sects existing p. 264) TOD, B.C. 533 (An. Raj. I. p. 59). In the Jour. Bomb. Br. R. As. Soc. vol. IX. p. 150, Bhadra Bahu is placed 170 years after Mahavira. I Works, I. p. 833.

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158 THE INDIAN ANTIQUARY. among the Hindus at that period, Wilson remarks:-"It has been supposed that we have notices of the Jaina sect as far back as the time of the Macedonian invasion of India, or at least at the period at which Megasthenes was sent am. bassador to Sandrakoptus, and that these notices are recorded by Strabo and Arrian." Colebrooke, who examined the passages referred to, thus states the conclusion at which he arrived: "The followers of Buddha are clearly distinguished from the Brachmanes and Sarmanes. The latter, called Germanes by Strabo and Samanaeans by Porphyrius, are the ascetics of a different religion, and may have belonged to the sect of Jina or to another."+ The materials for the history of Chandragupta are contained in the Vishnu Purana, the Bhagavata, and the Vrihat Katha. They have been summarized by Wilson in his preface to the Mudra Rakshasa, a drama also connected with Chandragupta. The only facts we need refer to in his account are that Pataliputra, the Palibothra of the Greeks, was the capital of Chandragupta, and that the latter, after a reign of 24 years, left the kingdom to his son. The name of the capital agrees with that given in our narrative. But the concluding statement leaves it uncertain whether Chandragupta's reign came to DR. LEITNER'S BUDDHISTIC SCULPTURES. The accompanying illustration, from a photo- | graph by Mr. Burke, represents a group of sculptures from the collection of Dr. Leitner of Lahor. They belong to various periods in Graeco-Buddhistic, Buddhistic, and ancient Hindu archaeology. At the top is a brass jug on which scenes from the Ramayana (the rape of Sita and the war with Lanka), the incarnations of Vishnu, and representations of Siva, are most exquisitely engraved. This jug was obtained at Jelalpur (the true site of the battle of Alexander with Porus, as Dr. Leitner and others consider): the two heads on the top ledge are, the one a Baktrian, the other a most beautiful GraecoBuddhist female; whilst the fragment near the latter represents the lower part of a jovial pro [JUNE, 1874. an end by his abdication in favour of his son, as our history relates, or in the ordinary course, by his death. On consideration of such coincidences as may be noticed in the received account of Chandragupta as given above, and those set forth in the Jaina history now brought to light, it will perhaps be conceded that there seems nothing irreconcileable between the two. Now the reign of Chandragupta falls, by consent of the best authorities, in the fourth century B.C. SS. There is thus a discrepancy between the period we have derived from the chronology of the Rajavali Kathe for the death of Bhadra Bahu, and the period during which Chandragupta lived. But when the variations, extending over more than three hundred years, in the dates given for the death of Varddhamana, on which the former depends, are taken into account, it is easy to conceive that the difficulty is capable of solution. Some The antiquity of the Jainas has been argued against, on a priori grounds, by high authorities in the field of Oriental research. light, it is to be hoped, may be thrown on the subject by the accumulation of evidence such as we have in the record of the Rajavili Kathe, and in the inscription we have been examining, which carries us back more than two thousand years from the present day. Works, I. p. 324. + Essays, II. p. 203. Conf. Lassen, Ind. Alt. II. pp. 700, 710. I Theatre of the Hindus, II. p. 127. cession, with a goat led out and followed by dancing men. The big fragment of a group on the second ledge consists of men-dragons; in the upper row, of Buddha when still a prince; in the second row, sitting in the unusual attitude of a European on a throne; and in the main or lowest group, of Buddha as a teacher. This fragment is supported by purely Baddhist heads, distinguished by the hair simply tied in the well-known topknot, whilst on the extreme left is the head of a Baktrian or Graeco-Buddhist prince. On the third row (from the top) are a variety of figures and groups, which are quite an historical contribution. Beginning from the extreme right, we have Buddha meeting with SS Elphinstone, Hist. of Ind. p. 139. And on that other question, the relation in which they stand to the Buddhists.

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32 SAL SNP VE ON ASMR - KA BUDDHIST SCULPTURES FROM THE NEIGHBOURHOOD OF PESHAWAR.

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JUNE, 1874.] DR. LEITNJ." BUDDHISTIC SCULPTURES. 159 the recluse; then a peculiar Hindu-Buddhist to be killed, whilst one of the group of attend. figure (transition period), obtained at Ketas, ants seems to keep back his brother, or perhaps the ancient Sinhapura * (?), from a female saint, a pretender; whilst at the side niche the boy is in whose family it is said to have been for sight already on the sacrificial altar, his mother (prohundred years; then a Skythian (?) or aboriginal bably that of Buddha) vchemently interceding head, which, with another representing a face for his l'fe before the same stern ruler. In the in deep agony, surrounds a group in which next, Buddha, riding an ass, with his attendants, two persons carry a horse and its rider. The arrives at the gate of a town, where they meet smaller fragments before and beyond it are too with a writer with a tablet. At a place in the indistinct to furnish any immediate explana- Kyang plain, in Middle Thibet, about 10,000 tion, but attention is deservedly arrested at a feet high, a similar carving is seen, where Budhighly elaborated and perforated bit of archi- dha is represented riding on an ass, and preceded tecture surrounding a group in various and and followed by men wearing branches of the nobly conceived attitudes of prayer. palm-tree (which is unknown in that region). On the lowest ledge is a confused mass of In connection with this group Dr. Leitner fragments, one belonging to the fragment on mentioned a very remarkable carving, showing the second row which represents,-beginning, Indians at Olympian games. A most remarkon the extreme right,--the usual group surable point about all these groups is the minuterounding Buddha followed by a well-bearded oldress of the carving on the stone or slate, and man in a kilt, and other indistinct figures of the variety and completeness of historical and men, dragons, &c. &c., none of which, however, religious representation, which yet require are at all conceived in the grotesque spirit of | much study. Of architectural fragments, the Indian idols. most notable is the "Buddhist railing"- the The whole antiquarian collection of Dr. Leit- device of serpent ornamentation. Curious ner consists of 172 pieces, of which the majority were the two specimens of figures in mortar were excavated by him in 1870, at Takht- (gypsum) resting on a thick base, and reprei-Bahi. senting Buddha and two worshippers. The "One group presented by Dr. Leitner to the Graeco-Buddhists evidently knew how to cast Belvedere, Vienna, is interesting as the most moulds in mortar, and the art of casting moulds complete specimen of the ordinary Buddhist in mud is still faintly preserved at Lahor. worship of the purest type. There were bas- There are also cornices, capitals, &c., of which reliefs showing Buddha surrounded by female the highest school of architecture need not be as well as male worshippers. In one figure, the ashamed. The figure of a Buddhist hermit North Indian Raja, with his thin moustache, who has just breathed his last is a marvellous and the fileka mark on his forehead, was success of artistic representation. The sunken represented with a Greek diadem and head- eyes and the lines in the cheeks, and the mouth, dress. The face showed dignity and resolution, showed thought and privation. The carving and Dr. Leitner considered it the finest speci- had received a red daub on the forehead by men in his collection. One particularly beau- some Hindu who wanted to worship it. On tiful group, of which casts have been sent to most of the statues, to whatever type they both the Belvedere and the Vienna Exhibition, might belong, the tikka was worn on the consists of ten sculptures, which seemed to forehead. Very few, in fact only two of the represent almost a continuous tale. A young faces were bearded, and those that were so prince (probably Buddha) is led by an attend belonged either to a Mubammadan cast of counteant holding an umbrella (the sign of authority) nance or to the kilted invaders (probably Sky. towards an idol, to which he appears to refuse thians). Modern Hindu village gods, in clay and worship, beyond which and a solitary pillar brass, showed that the lineaments of Buddha agly dwarfs are seated. Again the boy (who still lingered in the mind of the sculptor in appears to be the rightful prince) is led forward the Panjab, Zanskar, and Ladak." on to a block, in front of a stern-looking king, Dr. Leitner's collection is by no means & * Cunningham's Anc. Geog. of India, pp. 124-5; but see Ind. Ant. vol. II. p. 16, note 1-ED. From report of Lecture by Dr. Leitner in The Building News, March 6, 1874.

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160 THE INDIAN ANTIQUARY. [JUNE, 1874. completely representative one, but the sculptures are, in the opinion of competent judges, a most valuable series, and were they and other materials, such as the so-called Graeco-Baktrian sculptures in the Museums of Lahor, Dehli, Calcutta, and Edinburgh University, only made accessible by adequate photographic representations, it would not be very difficult, probably, to arrange a series of Buddhist sculptures extending almost without a break from B. C. 250 to A. D. 700, which would not only be a most interesting chapter in the history of Eastern art, but would form a chronometric scale by which to test the age of other monuments, and especially of the Buddhist caves, at an age when we know, as yet, very little about the matter. ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, late M.C.S. (Continued from page 96.) II.-Dravidian, Rummany, and English. allied to this may be the word rowdy; but I Mr. Charles G. Leland, though more widely suspect that row may also be of Dravidian known as the author of Hans Breitmann's derivation. When an assistant in the Tamil Ballads, has shown, in his amusing volume country, and frequently trying cases of assault, The English Gripsies and their Language, that a common beginning of a witness's statement ho has no small skill in antiquarian philo- would be, "As I was coming along the road logy. Ho supports the theory that the Gipsies I heard raus shabdam"-a sound of clamours are of Indian origin, the remnant of an or disturbance; it was a village term which I exodus of low-caste or servile tribes driven have not found in any dictionary, but was of out by unrecorded convulsions or persecutions, common occurrence, and the same in sound and and arriving in Europe by unnoticed ways and meaning as the English and Gipsy row, for which at unnoticed periods, and has plausibly shown I am not aware that any more plausible origin that many slang or sporting expressions which can be offered. There is a remarkable absence have filtered into common use from the Rom- of similarity between Dravidian and English manis tongue are derived from Indian words. words. I onco heard the first of English Telugu The strange word "shindy," for quarrel or dis- scholars, Mr. C. P. Brown, observe that the only turbance, and the 'extraordinary expression' Telugu word at all resembling an English word "cutting up shines," with the same meaning, that he knew was makkili = mieklo, much. In have only appeared within the present century, Tamil there is one curious example, teen meaning and are of Gipsy origin. Mr. Leland derives grief, sorrow,--the very word used by Elizabethan shindy from the Gipsy "chingari," a quarrel; writers to denote the same, frequently employed and shines from chindi," meaning the same; by Shakespere, Spenser, and the rest; and whilst ontting he refers to "cut," signifying to remarkably too, both in English and Tamil it fight in Romanis, thus throwing some light is archaic. Its root in the latter language is upon the apparently unmeaning phrase "cutting ti = fire; its meaning evidently takon metashines." But I could suggest that a more phorically from the scorching, withering effects direct Indian origin for the word shindy may be thereof, but how it found its way into English found in the Tamil shande, a quarrel or fight, seems difficult to guess. Another word that may which may have been carried into Europe by the be noted is shen, signifying in Tamil red, bright, Gipsy wanderers; and cut, in the sense used, may polished, as shenkatir, "the red-rayed," i.e. come from katta, which in all Dravidian languages the Sun; shen Tamil, "polished Tamil," the bears as many meanings and applications as high dialect; the likeness of this word to the Dickens found fix-its primary signification-to old English sheen is obvious. Mr. Leland even bear in America. Another word that has more suggests that Shakespere, who knew everycompletely come into vulgar use is row, an up- thing, may have taken his name Caliban from ruar or disturbance: this expression, though so the Rommany Kaulopen, which means "the familiar, is comparatively a stranger in our black one;" and indeed Shakespero may well tongue, and Mr. Leland derives it from "roo" enough be imagined to have passed an hour or or "raw," I howl or cry, in German Gipsy: and two by a gipsy camp-fire in Warwickshire

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JUXE, 1874.) ARCHAEOLOGICAL NOTES. 161 lanes, listening to gipsy talk, before stealing run home and fetch one; and, that he might into Charlecote Park; and we may venture to know the spot again, he took off one of his red add that "Kaulopen" may not improbably origi- garters and tied it round the boliaun. nate from that commonest of Tamil low-caste "I suppose,' said the Fairy, very civilly, names, Karuppan, signifying "black fellow." 'you've no further occasion for me?' III.- Folklore. "No,' says Tom, you may go away now, Of late years the researches of mythologists and may good luck attend you wherever you and gatherers of folk-lore have disclosed, in the go! most interesting way, how all popular fairy-tales "Well, good-bye to you, Tom,' said the and nursery stories have been current amongst Fairy, and much good may you do with what all Aryan nations from the remotest antiquity. you'll get ! More or less modified, the same old root-stories "So Tom ran for the dear life till he came appear in all languages and countries. Fairy home, and got a spade, and then away with tales and nursery legends, varied in accom- him, as hard as he could go back to the field paniments according to customs and climate, of boliaung; but when he got there, lo and are told in the same way from extremest Westbehold! not a boliaun but had a red garter, the to remotest East, from Ireland to Japan. An very identical model of his own, tied about it; example or two may be not without interest. and as to digging up the whole field, that was In that most delightful of all collections of all nonsense, for there was more than forty fairy stories, Crofton Croker's Fairy Legends good Irish acres in it. So Tom came home and Traditions of the South of Ireland, we find again with his spade on his shoulder, a little several most racy stories of the wily fairy who cooler than he went; and many's the hearty knows where the pot of treasure is concealed. curse he gave the Fairy every time he thought His general appearance is that of a shrivelled, of the neat turn he had served him." pigmy old man, and if surprised and caught by Compare with the foregoing a legend given any mortal may be forced by threats to disclose | by Mr. W. R. Holmes, in his Sketches on the where the pot is hidden; only if whilst show- Shore of the Caspian, as current at Semnun, in ing it he can get his captor's eyes turned from Persia, respecting a quarrel between Shem and him for an instant, he has the power of dis- Ham and the Guebres. The latter are said to appearing Tom, an Irish peasant, coming have pursued the prophets with intent to plunder home one evening, had surprised and seized them, and were about to overtake them on a one of these crafty beings, and threatened him plain, when the earth opened and closed upon with all sorts of horrors if he did not show them and their treasure. Nightfall being near, where his money was. The rest of the story the Guebres placed a small heap of stones on may be told in C. Croker's inimitable way :- the spot where they had disappeared, and "Tom looked so wicked and bloody-minded returned next morning to dig them out, but to that the little man was quite frightened; so, their confusion found the whole plain covered says he, Come along with me a couple of fields with similar heaps of stones; so returned off, and I'll show you a crock (pot) of gold.' disappointed. "So they went, and Tom held the Fairy fast Again in the Legend of Bottle-Hill," in the in his hand, and never took his eyes from off Croker collection, a peasant distressed for rent him, though they had to cross hedges and ditches | meets a Fairy on a hill, who gives him a bottle, and a crooked bit of bog (for the Fairy seemed, which the peasant takes home, puts on the out of pure mischief, to pick out the hardest ground, and on pronouncing, as instructed by and most contrary way), till at last they came the Fairy, "Bottle, do your duty two tiny to a great field all full of boliauns (ragweed, a maanikins rose like light from the buttle, and large plant growing abundantly on waste laud), in an instant covered the table with dishes and the Fairy pointed to a big boliarn, and and plates of gold and silver full of the finest says he, Dig under that boliaun and you'll get victuals, and when all was done went into the the great crock all fall of guineas.' bottle again; the wealth thus obtained was soon "Tom in his hurry had never minded the spent, and the peasant, contrary to express inbringing a spade with him; so he thought to junction, sold the bottle, and then, poor as before,

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162 THE INDIAN ANTIQUARY. (JUNE, 1874. was going over the same hill again, when the same Fairy appeared, and gave him another bottle. The peasant hurried home with it exultingly, but on placing it on the ground and repeating the adjaration two stout men with big cudgels issued from the bottle, and belaboured the peasant and his family till they were half dead. Sir R. Alcock, in his Capital of the Tycoon (vol. II. page 287), gives a Japanese fairy tale, to the effect that an old couple living together had a sparrow, the twittering of which annoyed the wife. One day she slit its tongue and let it go. Her husband was angry and went search ing for it over the hills, when he met a beautiful girl, who thanked him for his kindness to her when a bird in his house, and offering him two baskets asked him whether he would have the heavy or the light one. He took the lighter, and on opening it at home found it full of beautiful gold-inwoven clothes. His wife thought she would try her luck, so went to the hills, where the same girl appeared and upbraided her for her unkindness, but also offered two baskets to choose between. She took the heavy basket, but on opening it at home two goblins jumped out and beat her well. Besides this universality of popular stories, there is hardly a mediaeval legend of the Saints that has not its parallel in the East. The Saiva Catechism tells of the saint Tiru-Narukkarasu-Svami that when the Buddhists tied him to a pillar of stone and cast him into the sea, the pillar floated on the waves like a raft of wood, and the saint was carried along upon it until he came to the mouth of the river Kedila, near Tira-Padirippuliyor, and there he landed, In like manner Scott relates the wanderings of St. Cuthbert's body :"In his stone coffin forth he rides, A ponderous bark for river tides, Yet light as gossamer it glides Downward to Tilmouth cell. And, after many wanderings past, He chose his lordly seat at last, Where his Cathedral, huge and vast, Looks down upon the Wear." Marmion, Canto II. (To be continued.) PASSAGES EXPRESSING RELIGIOUS AND MORAL SENTIMENTS, FROM THE MAHABHARATA. BY J. MUIR, D.C.L., LL.D., Ph.D., EDINBURGH, By far the largest portion of Hinda theology During the exile of the Pandavas in the is closely connected with one or other of the forests, as narrated in the Vanaparvan of the principal philosophical systems, mostly with Mahabharata, & conversation took place, as the the Vedanta ; while the devout sentiment which poet informs us, between Draupadi and Yuabounds in the Puranas is almost always as- dhishthira, in the course of which the former sociated with, and modified by, the peculiar maintains that no forbearance should be shown worship of Vishnu in one or other of his sup to the Karus, who were greedy and malicious. posed manifestations, or with the adoration of "The time for energy," she adds, "having Mahadeva or of his consort. But it deserves arrived, thou, Yudhishthira, oughtest to investigation whether these same and other display that quality. The mild man is despised, Indian works do not contain a more or less numer- whilst people tremble before the man of fire ous class of passages which express the devout and vigour. He who, when the time has come, feelings of persons practically unaffected either understands these two truths, is really a king." by philosophical theories, or popular mythology (vv. 1063 ff.) Yudhishthira, in answer, and sectarian devotion, and influenced only by proceeds toexpatiate on the evils of angry passion, their own inherent religious emotions. and the merits of patience (vv. 1065-1116). It is my object in this paper to offer, as a con- "The patient," he says (v. 1102), "attain to a tribution to this inquiry, some specimens of the world above those of the men who offer sacripurest religions conceptions and the most ele- fice, of the men who know Brahma for the vated moral ideas which I have noticed in the Veda], and of austere devotees." Draupadi, Mahabharata. in reply, enlarges on the righteons character of Yudhishthira, and says he would rather The first, and by far the longest, extract is abandon his brothers and her than offend against from the Vanaparvan. duty. She then goes on (vv. 1124 ff.) : I.

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June, 1874.) RELIGIOUS & MORAL SENTIMENTS, FROM MAHABHARATA. 163 Speech of Draupadi, in which she complains of rounds all crouted things, God ordains both the hard lot of the righteous Yudhishthira, good and ill fortune in this world. As a bird and charges the Deity with injustice. bound by a string and confined is not its own "Righteousness, when protected, protects a master, a man must remain under the control king who guards it-30 I have heard from of God: he is neither the lord of others nor of men of noble character; but, I ween, it does himself. Like a gem strung on a thread, or a not protect thee. Thy unchanging resolution bull tied by a nose-string, a man follows the always pursues righteousness, as a man's own command of the Disposer, to whom he belongs, shadow follows him. Twu hast never con- and on whom he depends. Not subject to himtemned thine equals or thine inferiors, much self, this man obeys some conjuncture of time, like less thy superiors : and though thou hast & tree which has fallen from the river-bank and obtained the whole earth, thy horno has not has reached the middle of the current. A creature, risen higher. Thou constantly servest the | ignorant, and not master of his pleasures or twice-born, the deities, and the departed fathers sufferings, must go to heaven or hell, according with oblations and reverence. Brahmans, Yatis, as he is impelled by God (1145). As the tips seekers after final liberation, and householders of grass are subject to the blasts of a strong ar+ always satiated by thee with all the objects wind, 80 too all beings are subject to the of their desire. They eat from golden platters, Disposor. Impelling to noble actions, and again with me for their attendant; and thou bestow to sinful deeds, God pervades all creatures, and est iron vessels on the dwellers in the forests." it is not perceived that he is there. This body, She then gives farther particulars of his charities called the field (kshetra) [of the soul), is but and sacrifices : and among the latter is men the Disposer's instrument, whereby the Lord tioned the "Gosava," or sacrifice of a cow; t causes acts having good or evil fruits to be and proceeds (v. 1134): "Thou, a king, having performed. Behold how this force of illusion lost thy understanding, wast beaten in the (mayd) is exercised by God, who destroys unfortunate contest with dice, and didst lose creatures by (other] creatures, deceiving them thy kingdom, thy goods, thy weapons, thy by his own illusion! Differently are things perbrothers and me. How did that resolution | ceived by sages who behold the reality; differently [to gamble], arising from the vicious taste do they revolve like the blasts of the wind; for dice, arise in the mind of thee, who art differently do men regard such and such things; upright, mild, bountiful, modest, and truthful ? and differently does the Lord effect them and When one hears of this thy suffering, and of change them. Just as a man cleaves motionless, & cala:ity such as this, the mind is greatly lifeless things, wood by wood, stone by stone, or perplexed and afflicted. Here men relate this iron by iron, so does the Divine Being, the God, ancient legend about the manner in which the self-rxistent primeval Parent, destroy creapeople are subject to the control of God, not tures by (other) creatures, assuming a disguise, to their own. God (Isana), the Disposer, allots [chhadma kritvd]. Acting according to his to creatures everything-happiness and suffer- pleasure, this Lord, associating them, or dissociating, that which is agreeable and that which ing them, plays with living beings as with a is disagreeable, darting radiance before him. I child's toys. The Disposer does not deal with his Just as the wooden figure of a woman, as it is creatures like a father or a mother, but acts adjusted (1140), moves its several limbs, so angrily, as any other being like ourselves. Seeing too do these creatures. As the ethe: sur- noble, virtuous, and modest men in straits for * This word is here employed as denoting a feeling of self-importance or pride: see Bohtlingk and Roth, 8. v. + See Udyogap. v. 529 ff. quoted in vol. I. of my Sanskrit Texts, p. 312 f. I Purastat sukram uchcharan. The phrase is diffi. cult. It occurs again in the Udyogaparvan, v. 917, where it is said: "The Deity (Dhatre) places under control the good man and the bad, the boy and the old m the weak man and the strong. God (dana) gives every thing to the child learning, and to the learned man child. ishness, darting radiance before him." The commentator in both places expounds the words differently. According to him they mean that the Deity, in dispensing good and evil to particular persons, is developing the seeds of their works done in a former birth His words are in the one place, "ukram" prak-karmi bijam "uchcharan" ut. karshana anisaran ; and in the other, "suk ram" rij. bhatam prachinam karma "uchcharam" udipayan. The same phrase occurs again in a different connection, in reference to the sun, in the Udyogapurvan, v. 2751 : YathA. purastat Squito driyate sukran uchchiran, yotha cha paschad nirmukto dhruvam paryedi 1 miman. Here the commentator takes fukra in the sense of tejas, fervour or lustre.

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164 THE INDIAN ANTIQUARY. [JUNE, 1874. subsistence, and ignoble men happy, as it were through his scepticism. I say it emphatically: bewildered by anxiety (F), and perceiving this thy do not doubt about righteousness: he who does adversity and the prosperity of Suy odhana, so is on the way to be born as a brute. The I censure the Disposer, who regards you with weak-minded man who doubts about his rightean unequal eye. Bestowing good fortune on the ousness or the inspired precepts of rishis, shall son of Dhritarashtra (Suyodhana), who remain at a distance from the undecaying eternal transgresses the rules observed by noble men, heaven, as a Sudra must stand aloof from the who is cruel, greedy, and a perverter of justice, Veda. A royal sage who studies the Veda, what good result does the Disposer gain ? who is devoted to righteousness and has If an action performed affects [i.e. should in been born in an intelligent family, is to be justice affect] the doer, and not another person, ranked by the righteous among aged (and then God is sullied by that evil action [i.e. therefore wise] men. He who, transgressing not treating men according to their deserts). against the scriptures, and dull of understandBut if an evil deed committed does not affecting, doubts about righteousness, is a greater the doer, might only (not right] is the cause of sinner than a Sudra and is worse than a robber. this; and in such circumstances I lament (the And thou hast seen with thine own eyes the case of) feeble men." austere sage Markandeya, illimitable in Here we have the same question raised as is soul, moving (among men), and of great age, in proposed, but not solved, in the book of Job, viz. consequence of his righteousness. Vy a sa, how it happens that the righteous often suffer, Vasishtha, Maitreya, N &rada, Lo. whilst the wicked prosper. Yudhish- masa, Suka, and other rishis are all thira, in his reply, rebukes Draupadi for wise through righteousness. For thou plainly her impiety, and while he declares that he himself seest these sages distinguished by a celestial practises righteousness disinterestedly, without power of contemplation (yoga), able both to hope of reward, he maintains that it is wicked curse and to bless, and more important even to doubt that it is recompensed by the Deity. | than the gods. For these men, resembling Reply of Yudhishthira. the immortals, and possessing an intuitive "I have heard, Y ajnaseni (Draupadi) the knowledge of scripture, in the beginning decharming and amiable discourse, full of spark clared that righteousness was continually to ling phrases, which thou hast spoken; but be practised. Wherefore, O fair queen, thou thou utterest infidel sentiments (nastikya). oughtest not, with erring mind, to censure I do not act from a desire to gain the rewards and to doubt the Deity and righteousness. The of my works. I give what I ought to give, and fool who distrusts righteousness regards all perform the sacrificial rites which I am bound to who have attained to certainty as insane, and celebrate. Whether reward accrues to me or not, does not admit the authority of any one else. I do to the best of my power what a man should Finding his authority in himself, puffed up, do, as if he were living at home. I do not despising goodness, the fool believes only so fulfil my duty for the sake of the rewards of much as rests on popular testimony and is duty, being careful not to transgress the injunc- connected with the gratification of the senses : tions of the sacred writings, and having a in regard to anything beyond that he goes regard to the practice of the virtuous. It is on astray. There is no atonement for the man duty alone that my thoughts are fixed, and this, who doubts about righteousness: although bent too, naturally. The man who makes of righte- upon their attainment, that wretched sinner does ousness a gainful merchandize is low, and the not attain to heavenly realms. Abandoning mearest of those who talk about righteousness, authoritative testimony, reviling the contents the man who seeks to milk righteousness [i.e. of the Vedas and other scriptures, and transto get out of it all the advantage which he can], gressing through lust and covetousness, the does not obtain its reward: and he who doubts deluded man goes to hell. But he who with while he performs duty sins in his disposition a constantly fixed resolution attains to righte * Called also, and more commonly, Duryodhan. is tainted by the sin. + The commentator explains this differently, and makes I Ativadat, which the commentary explains thus : mait mean that if the doer only, and no other, reape the recom- nintaram atikranto vddo vachanam tasmat vedaika-pra. pense of his work, the Deity also, as the causer of the sot, many ac.

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JUNE, 1874.) RELIGIOUS & MORAL SENTIMENTS. FROM MAHABHARATA. 165 Olgness, and is free from doubt, enjoys im- holy, and to such as are wicked, as well as the mortulity in the next world. Setting aside the production and dissolution of the world, are authority of rishis, not practising righteousness, secrets of the gods. Whoever knows these and transgressing all scriptural injunctions, the (secrets)-in regard to them men are perplexed deluded man finds no happiness in any of his - he does not attain to blessedness even after births. He who does not admit the authority a thousand kalpas.t These (secrets) of the of rishis, or follow approved custom, does not gods are to be guarded; for their wonderenjoy happiness either in this world or in the working power is mysterious. Brahmans who next-this is certain. Do not doubt regarding have formed the desire, who are devoted to that righteousness which is practised by the religious observances, whose sins have been virtuous, which is ancient, and has been set burnt ap by austerities, and who have clear forth by omniscient, all-seeing rishis. Righte- mental intuitions, perceive these secrets). ousness, and nothing else, is the boat. which No doubts must be entertained in regard to conveys those who are on the way to heaven: righteousness, or to the gods, merely because this only is the ship like that on which the mer- the recompense of works is not visible. Sacrichant seeks to cross the ocean. If righteous- fice must be diligently offered, and liberality ness, when practised, were without reward, this exercised without grudging. Works are followworld would be plunged in bottomless darkness ; ed by a recompense. And this eternal ordimen would not attain to final tranquillity nance was declared by Brahma to his sons, as (nirvana), would lead the life of brutes, would the rishi Kasya pa knows. Wherefore let thy not addict themselves to learning, nor would doubt vanish as a vapour. Be certain that all any one attain the object of his desire. If (this) is (so): abandon the state of disbelief austerity, continence, sacrifice, sacred study, (nastikya : the idea that there is no God or liberality, honesty--if all these thing, brought moral government). Do not censure God, the no reward, men now, and others eeding creator of living beings. Learn (to know) him; them, would not practise righteousness. If reverence him : let not thy opinion be such as works were followed by no rewards, this state thou hast declared it). Do not contemn that of things would be an exceeding delusion. most excellent deity, through whose favour the Rishis, gods, Gandharvas, Asuras, and Rak- mortal who is devoted to hin. attains to imshasas-why should these lordly beings have mortality." reverenced and practised righteousness'? They In the preceding discourse of Yudhish - knew that the Deity was a bestower of rewards ; thira there is a distinct recognition of God as they practised righteousness, which was the sure the dispenser of rewards and punishments,- of a road to well-being, for that is [the cause of] moral government of the world; and at the coneternal blessedness. Righteousness is not with- clusion reference is made to the inscrutable out a recompense, nor is unrighteousness : for character of the divine dispensations; reverence there are rewards to the intelligent and rewards towards the Deity is enjoined, and an intimaof austerities. Think, too, of thine own birth, tion is made that it is those who are devoted to Krishna (Draupadi), as it has been reported him who enjoy his favour and attain immorto us; and thou knowest how the valorous tality. But while the speaker maintains that it Dhrish tady u mna was born. This illusis culpable, and even an unpardonable sin, to tration is sufficient. A wise man obtains the entertain any doubt as to the ultimate conserecompense of his works; but he is content with quences of righteousness, he expresses a stoical even a little; whilst the ignorant and foolish are indifference to the attainment of any recompense not satisfied even with much. They obtain in his own case, and a lofty scorn of the notion not the recompense which springs from of trafficking in goodness as to an instrument righteousness; nor in the next world is any for procuring pleasure or happiness, -asserting blessedness reserved for them. The award even that those who seek to extract from virtue of recompense to works which are revealed as all the advantages which it can yield will gain * See Prof. Monier Williams's Indian Eric Poetry, p. tadyumna is said to have been born in the fire. In 1. 7811 99, note, and vv. 6931 ff. and 7311 of the diparvan Draupadt is said to have issued from the earth. there referred to. In v. 6931 Draupadt is said to have the sense of this verse is not clear. sprung from the altar, and in v. 6983 her brother Dhrish

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166 THE INDIAN ANTIQUARY. nothing, and appears to rise to the elevated position of loving moral excellence for its own sake, as a good in itself, and as its own reward.* In this speech, although Brahm a is mentioned in one place (v. 1199) as making a revelation to his sons (where it is not necessary to suppose that he is the same as the God spoken of elsewhere), the Supreme Being does not appear to be identified with any of the three persons of the Indian triad: and the same is the case in the two discourses of Draupadi by which it is preceded and followed. In her second reply to Yudhisthira, which I am about to quote, the Deity is, indeed, designated by the name Mahesvara (v. 1225); but though this word, meaning the great fevara, or god) is most commonly appropriated to Siva, there is is no reason for taking it in that sense here. The other names applied to God in these passages are D hatri, the creator; Vidhatri, the disposer; fevara, the lord (the most common designation in Indian books of a personal Deity; Ieana, the lord (frequently applied to Siva); Bhagavat, the divine or venerable; Deva, the god (this word is most commonly employed to denote the different members of the Indian Pantheon); Svayambhu, the self-existent (very often appropriated to Brahma); Prapita maha the forefather; Prajapati, the lord of creatures (frequently applied to Brahma); and Uttam a devata, the most excellent, or highest, deity. In one place (v. 1196) the gods, devatah, are mentioned in the plural, where the word may be taken in the abstract sense of "the higher powers." In v. 1180 of Yudhishthira's discourse births (janmasu) are referred to, and in v. 1191 the peculiar manner in which Draupadi and her brothers were born is alluded to as the reward The following is a passage from the same Vanaparvan, in which Yudhishthira himself asks how it happens that he, though not, as he believes, devoid of good qualities, is the most distressed of all kings; whilst others, who have no good qualities, and do not practise righteousness, are prosperous. To this the rishi Lomasa replies, vv. 8489 ff.: Thou must not, O King, be distressed by the fact that the men who take pleasure in unrighteousness flourish through unrighteousness. A man prospers by unrighteousness and sees good, and conquers his enemies: but he perishes root and branch." He then goes on to illustrate this by the example of the Daityas. Compare Psalm xxxvii. vv. 2, 9, 10, 15, 20, 35, 36, and 38. I add two passages in which men are represented as being unreasonably dissatisfied with the dispensations of Providence Vanap. 13847: "The uninstructed man, having fallen into an unprosperous condition, inveighs loudly against the gods: he does not consider the faults of his own works." Santip. v. 3877: The fool who is unfortunate in con [JUNE, 1874. of their good works in a former existence. The author of the passage, therefore, no doubt held the common Indian belief of the soul passing through different stages of embodied being; but the idea is not much insisted upon, but allowed to remain in the background; while the fact that rewards and punishments are allowed by God is dwelt upon in several places. The case is different in the discourse of Draupadi which is now to be quoted, where the speaker enlarges upon a variety of ideas which are peculiarly Indian. Here also the Deity is recognized as the recompenser of men's works, but his action is, in a great measure at least, determined by their conduct.+ Answer of Draupadi. "I do not despise, or find fault with, righteousness and how should I contemn God, the lord of creatures? In my distress I talk thus idly; understand me so: and I shall yet further lament. Do thou, who art kind, comprehend me. A man who is rightly informed must perform works. Motionless (objects) live without working; not so other beings (1215). Living creatures gain a livelihood by action, so far as (in the case of a calf) drinking from the mother-cow's udder, or taking shelter in the shade. Among creatures that can move, men, especially, seek by action to promote their own welfare, both here and hereafter. All creatures recognize (the necessity of) exertion ; they obtain for their acts a visible return, which is witnessed by all the world. All creatures derive their subsistence SS from their own exertions. This is true of the creator and disposer also, just as it is of yonder crane in the water. Creatures who did no work || could obtain no subsistence. Let a man resort to that, and never neglect it (1220). Practise action; be not faint; be equipped with action; for he who sequence of antecedent acts, continually reviles the Deity, and cannot endure those who have attained the objects of their desire, and regards as unworthy of their good fortune other men who are prosperons." In former births. The commentator interprets utthana and samut thana, the words rendered by "exertion" in this and the next verses, as meaning prak-karma-samskara, the impulse or disposition resulting from former works; and according to him, therefore, the sense is "All creatures recognize this impulse, and are in consequence led to act, and so they obtain," &c. Further on, the same commentator renders utthana "effort." In consequence of the previously existing disposition in his mind, the creator repeats himself in each successive creation, which corresponds to those which preceded it. Such is the commentator's explanation. Here, present and not past works are now referred to, according to the commentator.

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JUNE, 1874.] RELIGIOUS & MORAL SENTIMENTS, FROM MAHABHARATA. comprehends work is, or is not, (one) in a thousand. Let it be a man's object to augment and preserve (his acquisitions): for even the Himavat mountain, being constantly worn away, must be reduced to nothing, unless its substance be replenished. All earthly creatures must sink unless they work; and they will not prosper if their work be attended by no returns. We also see men doing work which produces no result: but even so, men do not obtain subsistence by any other means. The man who ascribes everything to fate, and he who maintains that everything happens by chance, are both of them wicked. The doctrine that everything is the result of works + is that which is commended (1225). For the fool who, waiting upon fate, lies at his ease and makes no exertion will be ruined, as an earthen vessel which has not been fired (is dissolved) in water; so too the feeble and witless man who relies on chance, who sits idle, though capable of work, shall not live long, like one who has no helper. If a man obtains any object of desire without any antecedent cause, this is regarded as happening by chance; for it is not [a consequence of] any one's exertion. And whatever any one obtains as what has been fated, that is determined to be divine, as settled by divine ordination. Then, whatever result a man obtains by his own action, that, being apparent to every one, is called human (1230). Again, whatever object any one, when acting, obtains naturally, and not through any cause, that is to be regarded as a result of a natural character. ++ But whatever things a man obtains, either by chance, or by fate [or divine ordination], or by natural result, or by exertion-all these are the fruits of previous works. For God the Disposer, also, determines his own acts according to this or that reason, allotting to men the recompenses of their previous works. Whatever act, good or bad, a human being performs, The compound words rendered (1) "he who ascribes everything to fate" (dishta-para) and (2) "he who maintains that everything happens by chance" (hatha-vadika) are explained by the commentator, the 1st as a Kaulika, who holds that men's ends are attained by incantations, herbs, and other things acting invisibly; and the 2nd as a Charvaka, who denies the fact of previous births, and consequently disbelieves that anything that comes to pass is the result of former works: and the wickedness of both consists in denying former births. The Kaulikas are Saktas: see Aufrecht, Cat. of Sansk. MSS. in the Bodl. Library, pp. 91 ff., and H. H. Wilson's Works, I. 254 f. and 261. ti.e. both works done in a former birth, and present works, according to the commentator. 167 cause. know that that is the realization, fixed by the Disposer, of the recompense of previous works. This (present) body is the instrument of the Deity's action. Just as he impels it (the body), so it acts submissively SS(1235). For the great God appoints (the man) to do such and such acts: he constrains all creatures to act, and they are helpless. Having first of all fixed in his mind the objects at which he shall aim, a man of himself afterwards attains them by action, preceded by design: of this man is the Actions are innumerable: the construction of houses and towns is caused by the action of men. An intelligent man will perceive that there is oil in a tila plant, milk in a cow, and fire within wood, and will devise the means of drawing them forth. He afterwards proceeds to employ the means which will produce the effect: and living beings depend for subsistence upon the results produced by these exertions (1230). A work done by a skilful agent is good, and well performed: but such another work is perceived, by its difference (in result), to have been performed by an unskilful man. No fruit will result from sacrifices and works, there will be no pupil and no teacher, if men are the cause of the things which are to be effected through works. It is from the fact of his being a worker that a man is commended when a work is accomplished, and that he is blamed when it is not effected; how, then, is he not in these cases the agent? Eveything happens by chance, say some; by fate, say others; by men's efforts, say others again: there is then a threefold explanation of things that occur. But others || think that this is not sufficient; everything, whether fated or accidental, is the invisible (result of former works, as the commentator explains) (1235). For the acquisition of an object is seen (to come) both from chance and from fate. A man gains the result he seeks, partly from The commentator says that a "natural" result is one originating in the favourable action of works done in a previous birth, and gives as an instance of it the discovery of a gem by a man who is in search of a lost cowrie. Further on (under v. 1133) he says that what happens naturally is included in chance (hatha). SS Or should the verse be rendered thus ? "The existing body is the cause of the Deity's action. As it impels him, he acts submissively." This translation is that suggested by the commentator, who remarks that God and the body are each dependent on the other;-it, as the result of previous works, necessitating that he shall determine its present lot. I Believers in the Vedas, according to the commentator.

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168 THE INDIAN ANTIQUARY. [JUNE, 1874. fate, partly from chance and in part naturally: there is no fourth cause ;--so clever * men, who understand the truth, affirm. In this way if the creator did not award to creatures desirable or undesirable retribution, no creature would be wretched. For if there were no consequence springing from previous works, every man would obtain, as a result of his present) acts, whatever object he aimed at. But those persons who do not perceive not only the attainments of ends through three means, but also the non-attainment of ends, are as stupid as inanimate objects. It is laid down by Manu that works are to be performed for the man who is utterly inert sinks into distress. For success generally attends the person who works, whilst the indolent does not attain to any great result. But there is a cause for its (the result's) absence : but let an expiation he kept in view. If the work has been performed, the doer becomes free from all liability. Misfortune befals we sluggish man who sits at ease. The clever man, having without doubt gained the desired result, enjoys prosperity. Those who abide in doubt are unsuccessful ; those who are free from doubt succeed. Are there anywhere prudent men devoted to work and free from doubt ? At present this utter want of success attaches to us, but it would undoubtedly cease if thou wert to engage in action. Or if thou wert to fail, then that would be a con demnation of thee, and Bhima, Arjuna, and the twins. Whether the action of others or our own would succeed, this the man who had made the experiment would in the end know, according to the result. The cultivator who cleaves the earth with the plough and sows his seed, sits quiet: Parjanya (the rain-god) is the cause of that (which fol- lows). If rain does not favour him, the culti- vator is not in the wrong. I have done all that another man could have done. If our efforts have been fruitless, it is no fault of mine.' So reflecting, a wise man will not blame bimself. If, though acting, I fail to gain my object, this should lead to no self-disparagement: for two other things are the cause of this. Whether success or failure is experienced, inactivity is to be avoided. Successful results of action spring from a concurrence of many conditions In the absence of suitable qualities in the agent the results will be small or none at all. But where there is no effort, neither fruit nor quality can be perceived. The wise man intelligently, according to his power and strength, avails himself of place, time, means, and good fortune, in order to augment his welfare. That should be done with vigilance : and here vigour is a man's helper. In carrying out action, vigour must be regarded as the main thing. When an intelligent man perceives that another is his) superior in respect of many good qualities and cannot therefore be overcome by force], he must seek to attain his object by conciliation, and apply towards him the proper action. Or let him seek his opponent's fall or banishment : [for one may desire the removal P] of an ocean or of a mountain : how much more of a mortal. The man who is constantly making efforts to discover the weak points of his enemies discharges his duty both as regards his neighbour and himself. A man must never despise him. self: for he who is contemned by himself never attains to prosperity. Such are the conditions of success in the world.-Success is declared to depend upon a procedure according to times and circumstances. My father formerly gave lodging to a learned Brahman, who told him all these rules of conduct, as uttered by Vpihaspati, and formerly recommended them to my brothers. From them I then heard all this in my home. He spoke to me comforting me, when, employed on some work, I had come and was sitting in my father's lap, doing dutiful service." The following extract from the Santiparvan is & specimen of the elevated and even stoical morality enjoined in the Indian writers. The words are put into the mouth of the sage Jaigi. shavya. Pure and Stoical Morality. "I will tell thee what is the perfection, the high stage, the great tranquillity attained by * This epithet, according to the commentator, is iron. ically applied to the maintainers of false doctrine, who are answered in the next verses. + This, as explained in the next verse, seems to mean that no man would be a sufferer, as his efforts to help himself would always succeed if the evil consequence flowing from his previous bad actions did not hinder this. I So the word dtmd, which means body as well as soul, is here explained by the commentator. Their stupidity consists in their not seeing that while other things cooperate, former works are the chief agenta. "A proof that you are all unfit for royal authority" (sdkalyena pramanan rajyanarhatve) - commentator. || The commentator gives no explanation of this obscure line. I can only make & conjecture as to bow the ellipsis is to be supplied.

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JUNE, 1874.) RELIGIOUS & MORAL SENTIMENTS, FROM MAHABHARATA. 169 the holy. They regard in the same way those is above and beyond Prakriti (matter). who revile them, those who praise them, and Neither gods, nor Gandharvas, nor Pisachas, those who deny their good conduct and virtuous nor Rakshasas ascend after him to this region, deeds. These wise men, when addressed in an where he has attained the highest perfection." unfriendly way, will not reply in the same (2) Santip. 6641 : "Having nothing and yet manner;" when smitten, they do not seek possessing all things." (2 Cor. vi. 10.) "Boundto gmite in return. They do not regret the less, verily," says king Janaka," is my want of that which they have failed to obtain ; wealth, though I possess nothing: if Mithili they act according to circumstances; they [his capital] were burnt up, nothing of mine do not bewail nor regard the past. When would be consumed."'+ The same line is repeathonour has come to them of itself, when engaged ed as v. 9917, with the substitution of "most in the pursuit of their objects, they act accord- happily, truly, do I live," for "Boundless, ing to the occasion, energetic and strenuous. verily, is my wealth." Mature in knowledge, great in wisdom, sub- "And they that weep, as though they wept not ; duing their anger and their senses, they never and they thuit rejoice, as though they rejoiced offend either in thought, deed, or word. Free not." (1 Cor. vi. 30.) Santip. 8277: "Ja from envy, they do not injare one another; and the time of sorrow, be not sorrowful, and in the composed, they are never vexed at the prosper- time of joy do not rejoice." ity of others. They are not excessive either in their praise or censure of others; nor are Asceticism, ceremonial acts, caste, and theolothey ever affected by praise or censure. Perfectlygical learning unavailing without moral goodness. tranquil, devoted to the good of all creatures, they (4.) Vanap. 13445 : " The carrying of the are neither angry nor glad, nor do they offend triple staff, silence, a load of matted locks, shav. against any one. Casting off the bonds of the ing, a garb of leaves and skins, the performance of heart, they move about freely according to their vows, washings, the agnihotra-sacrifice, an abode pleasure. They have no kinsmen, nor are they in the forest, the drying up of the body, all kinsmen to any: they have no enemies, nor these things are false and vain if the disposiare they the enemies of any one : men who acttion of the mind is not pure." thus, who are devoted to righteousness and know Ibid. 14075: "The B rah man who lives all things, always live happily. But those who in the commission of degrading offences, sancforsake this course, rejoice or grieve. Pursuing timonious but wise in evil doing, I is on a this path, why should I, if reviled, bear ill-will level with a Sudra. But I regard as a Brahtowards any one, or exult if I am commended P man the sadra who is always active in selfWhatever men desire, let them, therefore, restraint, in truth, and in righteousness, for in pursue after it ; neither loss nor gain can accrue conduct he is a twice-born man." to me from censure or commendation. How (5.) In answer to a question of Dhrita. will the discriminating man, who knows the rashtra whether a man who knows the three reality, be delighted with contempt as with Vedas, if he commits sin is thereby polluted, ambrosia, and loathe honour liko poison ! The Sanatsujata answers (Udyogap. vv. 1624 ff.): man who is despised rests happily and without "I tell thee truly neither Saman, Rik, nor Yajush fear, both here and hereafter, freed from all im- texts deliver the foolish man from sinful acts. perfections. It is the despiser who is conscious Sacred texts do not resoue from sin the deceit[of such faults?). Those wise men who aim at ful man, who lives in deceit. As birds, when the highest blessedness, after fulfilling this their wings are grown, forsake the nest, so do course of conduct, enjoy happiness. The man holy texts abandon that man at the time of his of subdued senses who has offered up all saori- end." Dhitarashtra then asks: " If a wiso fices, attains to the realm of Brahma, which man the Vedas cannot deliver without righte * Compare with this and some other following procepts + This, as well as many, or most, of the other passages 1 Peter is. 23: " Who, when he was reviled, reviled not quoted below, will be found in Bohtlingk's Indische again when he suffered, he threatened not;" and ibid. iii. Spruche." 9:"Not rendering evil for evil, or railing for railing; but I Instead of dushkritoh prajnah the reading of the contrariwise blessing;" Matthew, v. 32: "But I say unto Calcutta edn. of the Mahabharati, Bohtlingk in his Ind. you, that ye resist not evil," &c. Spriche renda dushkrita-prujnah, which gives tho sento required here.

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170 THE INDIAN ANTIQUARY. [JUNE, 1874 ousness, whence arises this eternal chattering you that this poor widow hath cast in more than of the Brahmans (about them)" Sanatsu ! they all," &c. jata replies: "It is in his (the Deity's) various Somewhat to the same effect is the following manifestations, name, and the rest, that the from the Asvamedhikap. 2788: "Righteousness world appears to us. The Vedas point out and is not pleased with the bestowal of abundant declare this, and set forth this diversity of the gifts, so much as it is satisfied with small gifts universe. To this end this austerity and out of what has been) justly gained, und purified sacrifice are enjoined: by them the instructed by faith." man attains holiness: and having destroyed (10.) "Strait is the gate and narrow is the sin by purity, he afterwards becomes illumin. way which leadeth unto life," &c. : Matt. vi. 14. ated by knowledge," &c., &c. (Anusasanikap. Asvamedhikap. 2784: "The gate of heaven is v. 1542.) very small, and through delusion is not per(6.) " All the Vedas, with the six Vedangas, ceived by men. The bolt of that door is formed the Sankhya, the Puranas, and birth in a good of greediness, it is guarded by passion, and it is family-all these things together do not bring | hard to be drawn aside.' salvation to a Brahman who is destitute of (11.) Knowledge requisite for right action. virtuous character:" v. 3652. "Truth is more Santip. 8643 : " The man who seeks to perexcellent than a thousand afvamedha sacri- form righteousness but is without discriminafices." tion, practises unrighteousness: or he practises (7) In verse 17402 of the Vanaparvan, righteousness which is like righteousness, as Yudhishthira answers thus a question put it were regretfully." to him by a Yaksha as to the true path to be (12.) I give the following lines, Sabhap. followed: "Reasoning is uncertain; Vedic 2679 ff. and Udyogap. 1179 f., as a counterpart texts are mutually discrepant; there is no muni of the well-known saying, Quos Deus vult (sage) whose doctrine is authoritative; the perdere prius dementat ("God first of all de. truth regarding righteousness is involved in prives of their reason those whom he wishes mystery; the path in which an eminent man to destroy"): and also as a recognition of a has walked, is the (true) path." divine government of the world : (8.) "Be not overcome of evil, but overcome "The gods take away the understanding evil with good." (Rom. xii. 21.) of the man on whom they inflict defeat; so Udyogap. v. 1518 f. : "Let a man overcome that he sees all things wrongly. When his anger by calmness, a bad man by goodness, a understanding has been dimmed, and destrucniggard by liberality, and falsehood by truth. tion has arrived, imprudence, which resem. This identical maxim occurs in the Dhamma- bles prudence, cleaves to him. Things which are pada, v. 223. Whether it is originally Buddhist hurtful rise up in the form of things beneficial, or Brahmanical, I cannot venture to say. and things beneficial in the form of things Vanap. 1059: "By mildness a man overcomes hurtfal, to cause bis ruin: and this is pleasing both severity and gentleness. There is nothing to him." which mildness cannot effect. Mildness is there- The converse is stated in the following coupfore the sharpest thing." let, Udyogap. 1222 :(9.) The Widow's Mite. "The gods do not guard men like a cattleUdyogap. v. 1028: "These two men, O King, herd with a staff: but they endow with underabide above the heaven, the powerful man who standing him whom they wish to protect." is patient and the poor man who is liberal." Edinburgh, 9th April 1874. Compare Luke xxi. 2: "Of a truth I say unto (To be continued.) * The commentator interprets mahajanah by bahujanah,"many men." In conformity with this, Bohtlingk rendere it "the multitude." If this is the true sense, the maxim does not seem to be a very safe one. At all events, it does not show a high appreciation either of reason or scripture.

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JUNE, 1874.] ANDAMANESE HOME," PORT BLAIR. 171 VISIT TO THE ANDAMANESE "HOME" PORT BLAIR, ANDAMAN ISLANDS. BY V. BALL, M.A., GEOLOGICAL SURVEY OF INDIA. In the following paper I do not intend enter- smoking--that being one of the few accomplishing into any general account or history of the ments they have learnt from their contact with Andaman Islanders, but shall simply confine my. civilization. Calcutta poko, which is the Andaself to a description of a visit which I paid to the manese name for tobacco, is in great demand with "Home" established by the Government of India, them now. After a little preliminary shyness bad in connexion with the convict settlement at Port worn off, they did not hesitate to search our pockets Blair, for the purpose of commencing the civiliza- to see if we carried any with us. tion and inspiring the confidence of the hitherto The simplicity of the clothing arrangements untamed aborigines of the Andaman Islands. of the Andamanese is well known, the elaborate On the 8th of August 1869, in company with toilets of civilization being represented by a leaf, Mr. Homfray, who is in charge of the Andamanese which is worn by the women suspended from Home, and Assistant-Surgeon Curran, I started girdle of ratan or pandani fibre. Sometimes this from Viper Island, in Port Blair, to visit Port pandanns fibre is so beaten out as to form a bushy Mouat and the Home at Mount Augusta. tail. Close to the landing-place at Homfray's Ghet or the various ornaments worn by the women, there is an old kitchen midden, in which the valves none seemed more extraordinary than the skulls of oysters, Arcas and Cyrenas, were abundant. of their defunct relatives, festooned with strings of Mr. Homfray told me that the present race of shells, which some of them carried suspended from Andamanese do not eat oysters-a rather singular their necks. (See Plate.) fact, and suggesting the possibility of there having Those who had recently lost relatives were in been different inhabitants of this part of the island mourning, which consisted in their being shaved at some former period. and covered from head to foot with a uniform coatThe road to Port Monat runs along by the side ing of white clay. Non-mourners were more pr of a mangrove swamp, in which Oyrenas abound. less adorned with red clay. These molluscs are eaten by the Andamanese, and Several of the men were amusing themselves the valves, in consequence of their sharp edges, manipulating, with pieces of string, the puzzles of are used as substitutes for knives. the "cat's-cradle." Trivial as this circumstance Shortly after arriving at Port Mouat, we started at first sight appears to be, it is really one of in a boat for Mount Augusta. As we approached some importance, as it may be used as evidence the shores near to which the Home is situated, a in favour of a primitive connexion between the swarm of little woolly-headed Andamanese struck Andamanese and races inbabiting the Malayan into the waves, and, swimming and diving under Archipelago. Mr. Wallace found the Dyak boys and about the boat, Bo accompanied us to the in Borneo more skilful than himself in the myu. shore. teries of " cat's-cradle." He says regarding this On reaching the Home, we found that out of the accomplishment" We learn thereby that these 200 individuals who were said to be availing them- people have passed beyond that first stage of savage selves of the shelter and the ration of 2 lbs. of life, in which the struggle for existence absorbs rice per bead per diem which Government gives the whole faculties, and in which every thought them, the greater portion of the men had gone out and idea is connected with war or hunting, or the in their large canoes to another part of the island provision for their immediate necessities." These to hunt for pigs. remarks cannot be applied with the same force to The sight presented to our eyes on entering the the Andamanese, whose rank in the scale of civil. Home was most singular, and one not readily ization is lower than that of the Dyaks. to be forgotten. At intervals along both sides Mr. Homfray pointed out one old woman who, there were a number of family groups, variously he said, possessed great influence over the tribe, occupied. Some were boiling rice; others were and acted as arbitrator in all disputes. Until the engaged in cooking pork, which they effect by rule was enforced in the Home of making those placing small strips in a hollow bamboo, which is who came to it give up their bows while remaining then laid on the fire, and the meat, when scarcely there, quarrels not unfrequently led to two parties more than warmed, taken out and eaten. being formed, who discharged their arrows at one Mr. Homfray assured me that the Andamanese, another even within the walls. A man on either Bo far as he knows, never eat meat in an actually side being struck was the signal for a cessation raw condition. of hostilities. Of the men present in the Home, several were ! Notwithstanding such outbursts, the Anda.. en

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172 THE INDIAN ANTIQUARY. [JUNE, 1874. manese possess great affection for one another. As to the reported cannibalism of the AndaAlmost every one who has written about them has manese, Mr. Homfray furnished me with the folborne witness to this trait in their characters. lowingevidence. He interrogated the natives them. I had proposed for myself one subject upon selves, and they manifested the greatest repug. which to make special inquiries on the spot : this nance to the idea, and denied most emphatically was their method of making flakes of flint and that such a custom existed amongst them. glass, which they had been reported to make use Further, some few years ago, thirteen men who of as lances. My attention, however, was so taken landed from a ship on the Little Andaman, for the up by other subjects of interest that I should have purpose of searching for water, were all murdered. forgotten to investigate the point, had it not for. An expedition was, on the arrival of the news, tunately happened that on reaching one of the despatched from Port Blair to visit the scene family groupe ( observed a woman engaged in and ascertain the circumstances. The members making flakes, which she skilfully chipped off a of this expedition, together with some of the Port piece of dark bottle glass with a quartz pebble. Blair Andamanese, landed on the island. They Having struck off a flake of suitable character, she were received with the most deterinined hostility, frrthwith proceeded, with astonishing rapidity, to which the unruly and aggressive conduct of the shave off the spiral twists of hair which covered Port Blair natives-who, it was hoped, would act the head of her son. as go-betweens-served greatly to intensify. The Mr. Homfray informed me that the Andamanese bodies of the thirteen murdered men were discan still manufacture the flakes offlint, which they covered on the beach, slightly covered with sand, effect by first heating the stones in a fire, that so that no cannibalism had taken place in this case. being found to facilitate the breaking in the re. It may be added, with reference to this expediquired directions. tion, that the boats had to be regained through a Thus we have, at the present day, a race who heavy surf, and under cover of musketry, as the practise an art, proofs of the wide-spread know- natives, for whom firearms had no terrors, and ledge of which in prehistoric times are shown by the effects of which they could not at first realize, frequent discoveries in all quarters of the globe. closed round in great numbers, and discharged The Andamanese are, however, advancing beyond clouds of arrows. their stone age. In one corner of the building, s The inhabitants of the Little Andaman seem to woman was occupied in polishing and wearing have some peculiarities which distinguish them down into shape an iron arrow-head. It was a from the inhabitants of the northern islands. Their most formidable affair, heart-shaped, and from houses are of a beehive shape, and of considerable 2 to 3 inches in diameter. size, being sufficient to accommodate 100 men; In the centre of the Home there was a trophy they are not elevated from the ground on poste formed of the bones of pigs, dugong, and turtle, as are those of most Malayan races. together with some bundles of human ribs, which From the evidence given above, I am inclined latter had been deposited there after having been to believe that the reputed cannibalism of the carried about by the relatives of the deceased. All Andamanese is more than doubtful. That such a these objects were covered with red clay. belief should be prevalent is no matter for sur. Mr. Homfray said that he had encouraged the prise, considering their admitted hostility to all occupants of th3 Home in the formation of this visitors to their coasts, and the general tendency collection, as it served to attach them to the place, there both was and is, on the part of travellers, to and to make them really regard it as their home. attribute such propensities to savage races about I made some selections, with Mr. Homfray's whom little is known. permission, from this trophy. The strings with As to the affinities of the Andamanese, there which the objects were tied were severed by a can be no question that they belong to the scatter Cyrena valve; this shell, as I have above noted, ed race of Negritos, traces of which are to be furnishing the ordinary knives. found in many detached localities. Mr. Wallace, In hunting dugong and turtle, the practice ap- whose close acquaintance with and study of the pears to be to run the canoe close to where the various races of the Malayan Archipelago has animal lies asleep, or basking on the surface of the enabled him to draw distinctions not hitherto water. The striker, grasping the spear or harpoon recognized, writes that the "Negritos and firmly in both hands, springs forward, the weight Semangs of the Malay peninsula agree very of his body serving to drive in the weapon further | closely with each other, and with the Andamanese than could be done by mere hurling. A tussle in Islanders, while they differ in a marked manner the water ensues, at which other men jumping from every Papuan race." Again from the canoe assist. "The Negritos are, no doubt, quite a distinct

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JUNE, 1874.] race from the Malays, but yet, as some of them inhabit a portion of the continent, and others the Andaman Islands in the Bay of Bengal, they must be considered to have had, in all probability, an Asiatic rather than a Polynesian origin."* Unfortunately, there is no reliable vocabulary of the Andamanese language yet published, and it is therefore impossible to institute any comparison with the known languages of the Malayan Archipelago. It is not much to the credit of the officers who have been stationed in the Andamans for twelve ASIATIC SOCIETIES. Asiatic Society of Bengal. The Journal of the Asiatic Society of Bengal No. 187 (Pt. I. No. 4, 1873) contains:-1. A 'Note on two Muhammadan Coins' by the Honourable E. C. Bayley, C.S.I. "The first is a gold coin of Nasir-ud-din Khusrau, the usurper who ascended the throne of Dihli after the assassination of Qutb-ud-din Mubarak in 720 A. H., and reigned a little more than four months. "The coin is in beautiful preservation and weighs about 169 grains. "It is of the same type as the silver coin described as No. 155 of Thomas' Pathan Kings.' The marginal inscription is, however, complete, and ASIATIC SOCIETIES. Drb hdhh lskh fyHSrt dhl fy sn@ `shryn runs w sb`myh "In the centre, too, of the reverse, the word preceding reads clear as ' Nasir-ul-rahman.'" The other is a coin of the Bengal usurper Muzaffar Shah The reverse has the Muhammadan profession of faith, or Kalimah, with the date; the margin-the names and titles of the four companions: and the obverse w shmsh ldny wldyn bw lZfr mZfr shh slTnth slTn khld llh mlkh "The first difficulty is as to the title.' The legend in this line and that below it is very much cramped at the end, and is with difficulty legible. It is possibly meant for ho!!!! "Unfortunately, the chief doubt of the reading centres in the date. The numerals are preceded by two scarcely legible groups of letters, which I take to represent and these cover the numerals, which are very ill executed. Attached to the marginal scroll on the left may be seen a triangular mark. This may be either a part of Malay Archipelago, pp. 452-3. These remarks must be somewhat modified in consequence of its having recently been discovered that 173 years that no such vocabulary has been made available to philologists and ethnologists. Not only is the publication of a vocabulary and sketch of the language desirable on scientific grounds, but on account of the means it would afford of opening up communication with the people throughout all the islands, so that they may be civilized, at least to the extent of being taught to give a more hospitable reception than a shower of arrows to those who may have the misfortune to be shipwrecked on their shores.+-Read before the Royal Irish Academy, November 13, 1871. the scroll itself, or it may be intended for the cipher A or 8. "On the other hand, the extreme right-hand cipher, if examined by a glass, resolves itself clearly into two, and it may therefore either stand for or 6, or for and i. e., '0' and '1.' The date may therefore be read as 901, or 896 indifferently. "This is unfortunate, for the date of this king is uncertain. We know but little of him. The main facts which seem to be clear are that he murdered his immediate predecessor, Mahmud Shah, and at once ascended the throne. After some time a rebellion arose, headed by his eventual successor, 'Ala-ud.din Husain. It would appear, moreover, that Muzaffar Shah was before long driven into the fortified city of Gaur, and that he held his own within this refuge for a very considerable time, defeating all the attacks of his opponents. In the end, however, they triumphed,-one account says by the treachery of his courtiers, whom he had disgusted by his cruelty; another story is that, emboldened by success, he rashly hazarded a battle outside his fortification, and fell in the contest. "The popular dates assigned to this king vary very much, but it is specifically stated that his reign lasted three years and five months. carries his reign as far down as 903, which would "One set of dates, that most generally accepted, place his accession in either the beginning of 899 or end of 898 A.H.; but, as will be seen, this is probably too late. "The only one point on which there is no doubt is that he erected a building at Gaur in 898." The coin published by Marsden (Pl. xxxviii. No. 792) dated 899 and attributed to 'Ala-ud-din Husain is "indirect evidence, not that Muzaffar Shah was then dead, but that he was still alive in possession of Gaur. For this coin of 'Ala-ud-din is struck there are several very distinct dialecte, if not quite different languages, in use amongst the different tribes scattered through the islands.-V. B. . Vide ante, p. 149.

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174 THE INDIAN ANTIQUARY. at Fathabad, a mint of which I believe no other specimens exist; whereas his later coins bear the mint mark usually of Jannatabad,' the wellknown mint name of new Lak'hnauti or Gaur. It is of course more than probable that 'Ala-ud-din Husain, in the flush of victory and with his adversary penned up and beleaguered in a fortress, at once assumed, while himself in camp or at some obscure town, the regal style, and struck coins, while Muzaffar Shah might still have done the same inside his strong fortress." Mr. Bayley inclines to read the date 901 A.H. 2. Notes on two Copper-plate Inscriptions of Govindachandra Deva of Kanauj,' by Babu Rajendralala Mitra. The first of these was "found in the village of Basahi, about two miles northeast of the tahsili town of Bidhuna, in the Etawah District. The village is in a small kherd or mound, into which a Thakur cultivator was digging for bricks to build a house. He came on the remains of a pakkd house, in the wall of the dalan of which were two recesses (tak), and in each of these recesses was a plate." No. 1 measures 16 inches by 10. "The subject of the inscription is the grant, to an astrologer named Ahneka, of a village named Vasabhi, in the canton of Jiavani, in the Etawah district. The donor is Raja Govindachandra Deva of Kanauj, and the date of the gift Sunday, the 5th of the waxing moon in the month of Pausha, Samvat 1161, corresponding with the end of December in the year 1103 of the Christian era." Mr. Aikman" identifies the place with the modern kherd village of Basahi, where the record was found. He says 'the only name like Jiavani in Parganah Bidhuna is Jiva Sirsani, about ten miles south-east of Bidhuna, which has a large khera. The name Bandhama still exists as the name of a village about 2 miles east of Basahi. Pusani may be identified with Pusaoli, two miles south of Basahi. For Varavvala the local pandits give Belgur, two miles southwest, or Banthara, two miles west, of Basahi. Savahada is apparently the modern Sabhad, 21 miles N. N. W. of Basahi. All these are kherd villages, with which the whole north-east of Bidhuna Parganah appears to be studded. Tradition has it that Sahad, in the Phaphand Parganah, which is now but a khera, was the site of the elephant-stables of the rulers of Kanauj, and, though there is now no vestige of a wall, the villagers still point out the sites of the gates, as the Dihli Darwazah, &c."" In the preamble it says: "Om! Salutation to the Jour. As. Soc. Ben, vol. XXVII. p. 218. + Ancient name of Kanauj. The ceremony is a very costly one, but it is not uncommon. Within the last ten years it has been several times celebrated in Calcutta, and in course of it not only [JUNE, 1874. glorious Vasudeva. I adore Damodara, the first among the gods, the three folds of skin on whose belly are said to be the three worlds in his lap. In the dynasty of Gahadavala was born the victorious king, comparable to Nala and Nabhaga, the son of the auspicious Mahiala. When king Bhoja had become an object of sight to the charming wives of the gods (i. e. died), when the career of kings Sri Karlla had come to a close, when there was a revolution, then Chandradeva became king. Of him was born the renowned of earth, Madanapala-a lion to the inimical elephant Ilapati, (king of Ila), who engaged himself in frequent warfare, and made the trunks of his decapitated enemies dance in the battle-field. Of him was born the celebrated prince Govindachandra, whose lotus-like feet were adored by hosts of mortal sovereigns-a prince of refulgent might, the ornament of mankind, and the disturber of the enjoy ment of his enemies." Of Madanapala, the son aud successor of Chandradeva, an inscription has been published, bearing date the 3rd of the waxing moon in the month of Magha, Samvat 1154 1097 A. D.; according to this inscription he was still reigning in 1103 A.D. The second plate gives the dynasty ofYasovigraha, Mahichandra his son, Chandradeva, son of Mahichandra, "by whose glorious majesty was repressed the revolts of the subjects of the unrivalled great kingdom, of auspicious Gadhipura,+ which was earned by the valour of his arms. "5. Repairing, as a protector, to Kasi, Kusika, Uttara Kosala, Indrasthana, and other places of pilgrimage, he marked the earth by the performance of a hundred tula rites, in course of which he repeatedly gave to the twice-born his own weight in gold.++ "6. His son was Madanapala: that crest-jewel of the lords of the earth flourishes as the moon of his race." "The subject of the patent is the gift of two villages by Govindachandra to a Thakur of the name of Devapala Sarma, son of Thakur Udyi, and grandson of Thakur Yogi, of the Kasyapa clan. The title of the donee and his ancestors appears in its ancient form of Thakkura. The date of the gift is the third of the wane in the month of Phalguna, Samvat 1174, or just thirteen years after the first grant." 3. A Metrical Version of the opening Stanzas of the Prithiraj Rasau, with a critical commen gold, but silver, rice, paddy, sesamum seed, and other articles were weighed against the donor, and presented to Brahmans. The Dinakhanda of Hemdri, now in course of publication in the Bibliotheca Indica, contains a full description of the details of this rite.

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JUNE, 1874.] * ASIATIC SOCIETIES. 175 tary.' by F. S. Growse, M.A., B.C.S. Omitting the commentary, the following is Mr. Grow so's version :I. Bowing low before my master, I the queen of speech entreat,* And the world-supporting serpent, and great Vishnu's holy feet. Then the perfect, sin-consuming god of gods, that awful power, Life of man and life of nature, I the poet Chand adore. From the seed of Revelation, Watered by Law divine, Sprang with thrice six spreading branches Faith, a straight and goodly pine, Each leaf a lettered sign. Rich in fruit of lovely colour And honeyed flowers of song, Sweet to taste, to see and handle, For the poets, parrot throng. III. The Vedic Scriptures, God's best gift, First claim respect profound, With threefold branches spreading wide, Each leaf a lettered sound; Its bark religion, whence the bud Of virtue forced its birth, Ripening to fruit of noble deeds, Heaven's bliss 'midst men on earth. Who tastes, unshaken by the blast, Firm as king's counsel, stays, Aye growing to more perfect good, Unsoiled by these foul days. IV. The world, a pleasant garden-plot, Watered with Vedic lore, From good seed cast into its midst The plant of wisdom bore. Three great boughs spread, and the earth grew glad At the leaves' new melody, While flowers of virtue swelled to fruit Of immortality. The bird-like sage quaffed the sweet juice Of this exquisite marvellous tree, With its single stem and its far-spreading boughs Full of glory and victory. V. First reverence to the serpent-king, who ordereth all things well, Whose name is told ways manifold, though one, unchangeable. Next he adored the Sovereign Lord, the God of quick and dead, Who by strong spell set fast the world on the great serpent's head. * See Ind. Ant. vol. I. p. 317. 5 In the four Vedas' holy texts is Hari's glory shown, A witness to the eternal truth where only sin was known. Be Vyasa third, from whom was heard the tale of the Great War. Where Krishra, first of charioteers, drove Arjun's sounding car. Fourth, Sukadev, who at the feet of king Parikshit stood, 10 And wrought salvation for the whole of Kuru's lordly brood, Sri Harsha, fifth, pre-eminent in arts of poesy. Who on king Nala's neck let fall the wreath of victory. Sixth Kalidas, in eloquence beyond all rivals great, Whose voice the heavenly Queen of Speech vouchsafed to modulate : 15 Upon whose kips great Kali's self thought it no shame to dwell. The while he framed in deathless verse King Bhoja's Chronicle.t Be seventh in place the jocund grace of Danda-Mali's theme, Sweeping along, full, deep and strong, like Ganga's mighty stream. Eighth Jayadeva, bard of bards, most worthy that high name, 20 Whose sole delight to tell aright the great god Gobind's fame. Thus each great name of elder fame I the bard Chand invoke; For as the present god inspired, those loving servants spoke. In humble phrase I dare to praise the deeds of one and all, 24 Who can but gather up the crumbs that from their table fall. VI. Hearing Chand rate his art so low, His lovely consort cries : O pure and all unblemished bard, Skilled in rare harmonies. VII. Nay,good my Lord, thus quoth his spouse, Great bard, unblemished elf, Whose prayers and spells have power to win The love of Heaven itself. Hierophant of mystic lore, Charm of the courtly throng Like to a child in untaught play Lisping divinest song i In faith pronounce one holy name (For faith and love make wise), "Tis Brahma's self; no dregs of eld Deem then thy melodies. + See Ind. Ant. vol. II. pp. 213, 210, 306, and vol. III. pp. 29-31, 81. ell

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170 THE INDIAN ANTIQUARY. [JUNE, 1874. With reverence to his dearest spouse Quoth Chand in accents mild; That holy name of God most high, Pure, infinite, undefiled, Beyond the compass of all shape, Form, stroke, or lettered sign, Fathomless, indivisible, That no sphere can confine, Hymned I that name, by my Lord's help And Sarasvati's grace, Jeers still would mock my faltering style, O Queen of the lotus face. IX. O reverent and most pure-souled bard, Versed in all rhythmic law, Who lisped in numbers as a babe, Numbers that knew no flaw, Like Ganga's stream, on pours thy song In rich mellifluous flood, A spell of might that all confess, But most the wise and good; The incarnate god, who rules the world, King Prithiraj the Great, Of lordly chieftains lordlier lord, Be it thine to celebrate. X. Unto his fair and stately dame Quoth Chand in loving wise : Dear charmer, clinging vine of love, Foretaste of Paradise, With girlish eyes of witching glance, My queen, my soul's delight, Noting all faults but knowing none, Heaven's rich-dowered favourite; List while I tell in faltering tones How infinite a throng Of diverse talents, diverse theme, Are the great lords of song. XI. First I adore the one primeval Lord, Who breathed the unutterable, eternal word; Who out of formless chaos formed the earth, And all creation, as he willed, had birth. Through the three spheres his threefold glory sped. Fiends, gods, and men-earth, heaven, and hell o'erspread. Then the supreme, in Brahma's form revealed, By the four Vedas heaven's closed gate unsealed. How sing the great creator, uncreate, Passionless, forniess, aye unchanged in state ? &c. 4. "The Initial Coinage of Bengal under the early Muhammadan Conquerors,' Part II. by E. Thomas, F.R.S. This paper is devoted to the illustration of a recent find of 37 coins in the fort of Bihar, and restricted to a period of 13 years, of the age of Ghiyas-ud-din 'Iwaz, of whose career Mr. Thomas gives the following outline:-"Husmud-din 'Iwaz, Khilji, a native of Ghor in Afghan. istan, on joining Muhammad Bakhtyar Khilji in Bengal, was entrusted by that commander with the charge of the district of Gangautri. He was afterwards promoted to the important military division Of Deokot,t by Qutb-ud-din Aibak's representative commissioner in the south-east, and with his aid eventually defeated Muhammad Sheran and the other confederated Khilji chiefs. On the definite by the pathe Korto the east from the tohoth * Variants vs) Sisus misis Text, p. 158, and MSS. I have preserved Stewart's version of the name in my text, but the site of Gangautrf has not been identified. There is a town called Gurguri (24deg 23'; 86deg 55') on the line of country between Bihir and Nigor, but it is not known to have been a place of any mark. There is also celebrated fort of high antiquity on the same line of communication named Gidor (24deg 53'; 86deg 55'), which may have served as an outpost of thm Bihfr head-quarters. + Deokot (lat. 25deg 18'; long. 88deg 31), the chief place in Gange-impur (district of Dinajpur), is now known by the name of Damdama. Hamilton states that it received its present appellation from its having been a military station during the early Muhammadan government (p. 50). Muhammad Bakhtyar, after his first success against the King of Bengal at Nadiya (lat. 23deg 25'; long. 88. 22), contented himself by destroying that town, and withdrew his troops nearer to his base of communications, to a position about 90 miles to tue northward, somewhere about the site of the future Lakhnauti, Deokot again being some 50 miles N.N.E. Minhaj-f-Siraji in describing Lak'hnauti at a later date (641 A..) mentions that the province lay on both sides of the Ganges, but that the city of Lakhnauti proper was situated on the western bank. The author adds that an embankment or causeway ( ) extended for a distance of ten days' journey through the capital from Deokot to Nagor in Birbhum (lat: 23deg 56'; long. 87deg22').-Stewart's Bengal, p. 57; Persian text of Tabaqdt-i-Nazirt, pp. 161, 162, 243; i en-l-Akbari, II. 14; Elliot's Historians, II. p. 318, III. p. 112; Rennell's Maps, p. 56; Wilford, As. Res. IX. p. 72. The subjoined curious notice of the distribution of the boundaries of the kingdom of Bengal shortly before the Muhammadan conquest has been preserved in Hamilton's Hindustan. The compiler does not give his specific authority. "During the Adisur dynasty the following are said to have been the ancient geographical divisions of Bengal. Gaur was the capital, forming the centre division, and surrounded by five great provinces. "I. Barendra, bounded by the Mahananda on the west; by the Padma, or great branch of the Ganges, on the south; by the Kortoya on the east; and by adjacent governments on the north. "2. Bangga, or the territory east from the Kortoya towards the Brahmaputra. The capital of Bengal, both before and afterwards, having long been near Dacca in the province of Bangga, the name is said to have been communicated to the whole. "3. Bagri, or the Delta, called also Dvipa, or the island, bounded on the ore side by the Padma, or great branch of the Ganges; on another by the sea, and on the third by the Hugli river, or Bhagirathi. "4. Rarhi, bounded by the Hugli and the Padma on the north and east, and by adjacent kingdoms on the west and south. "5. Maithila, bounded by the Mahananda and Gaur on the east, the Hugli or Bhagirathi on the south; and by adjacent countries on the north and west." Bollal Sen, the successor of Adisur, is said to have resided partly at Gaur, but chiefly at Bikrampur, eight miles south-east of Dacca." Bollal Sen was succeeded by Lakshmana Sen, who was defeated by Muhammad BaktyZr. The author continues, "It is possible that the Reja only retired

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JUNE, 1874. ASIATIC SOCIETIES. 177 appointment of 'Ali Mardan Khiljt to the kingdom of Bengal by Qutb-ud-din Aibak, he paid his devoirs to the new Viceroy by meeting him on the Kusi, and accompanied him to Deokot, where he was formally installed in power. When Qutbud-din died at Lahor, in 607 A.H., 'Ali Mardan assumed independence under the title of 'Al&-uddin; but after a reign of about two years he was slain by the Khilji nobles, and Husam-ud-din was thereupon elected in his stead (608 A.H.). History is silent as to when he first arrogated kingly state, and merely records Shams-ud-din Altamsh's expedition against him in 622 A.H., with the object of enforcing his allegiance to the imperial crown, when, after some doubtful successes, peace was established on the surrender of 38 elephants, the payment of 80 lakhs [of tankahs ?], and the distinct recognition of Altamsh's suzerainty in the public prayers, with the superscription of his titles on the local coinage. The Emperor, on his return towards Dihli, made over the government of Bihar to 'Ald-ud-din Jani, who, however, was not long left undisturbed; for the Southern potentate speedily re-annexed that section of his former dominions,--an aggression which was met, in A.H. 624, by the advance of Nasir-ud-din Mahmud, the eldest son of Altamsh, in force, who, in the abgence of Ghiyas-ud-din 'Iwaz on distant enterprises, succeeded in obtaining possession of the new seat of government. In the subsequent engagement the Bengal army was defeated, and Ghiyas-ud-din killed, after a reign estimated by the local annalist at 12 years.* The Proceedings for Dec. 1873 contain Prof. Blochmann's readings of seven inscriptions from Dihli, Badoon, Champanagar, and Kanauj; and the following account of The Bbadu and the B&uris,' by Upendra Chundra Mukerjea :-"The festival most remarkable in the district of Ban. kurah, and in that part of the non-regulation province of Chutia Nagpur which goes under the namo Manbham (and better known as Paralia), in the Bhadu, which takes that name on account of its celebration in the month of Bhadra. "The Bhadu originated with the Bauris, the aborigines of Bankurah and Puralia. It is celebrated on the two last days of the month of Bhadra, and is personified in an idol of a small size representing a young girl seated on a lotus or sometimes on a small square table: like all Hindd idols, the Bhadu wears a coronet on the head, and is decorated with garlands. The month of BhAdra is an interesting season for the people of Bankurah. In the beginning of the month the idol is ushered into the house of every well-to-do Bauri woman with shouting and singing; and every evening (till the end of the month) there is a gathering of women and girls round the Bhadu, who pay homage in songs to their adored deity. It is interesting to note that the Bhadu is not actually worshipped with mantras, as it has not got the sanction of the Hindu religion, but is adored with songs. The Bauris are probably the descendants of the adjoining hill tribes, and are an able-bodied and strong race who follow the hard and laborious profession of the palki-bearer, In complexion they are dark, but in their structure they are symmetrical and well proportioned. Theiv food consists generally of rice of the coarsest kind, dal, and meat of all sorts, especially pork. The women are of a robust make. Country spirit is their chief drink, and the great peculiarity is that women aud men generally join when drinking and singing. At marriage feasts women sing round the bride and bridegroon, and men play tho madal. Their music is not harmonious, the sound of the madal resembles that of an English drum. But to return to the Bh&du. The last two days of the month of Bhadra are passed in continually beating the tom-tom: at night people get no sleep; and the whole town seems to be as it were in a state of complete excitement : on the Sanskranti, or the last day of the month, the drowning of the idol in the famous tank of Dabeband takes place. "The Bhadu saw the light only twenty-five years ago in some village within the Pachet Raj, in the district of Manbhum. It is said that one of the Rajas of Pachet had a little daughter who was the very personification of humanity and beauty. She was noted for her extreme kindness towards the Bauris and other lower orders of the people, whose extreme poverty had excited her compas. sion. This little girl died very early in the month of Bhadra, and on her death the people round Kashipur commenced to worship her. According to others, Bhadd had its origin in the royal house of Pachet, where the Rani, in memory of her daughter Bhadrabatti, had a small idol prepared and adored in the month of Bhadra, when her daughter died. hwmnn w r khdmt my khrdnd w hr myr br qT` to his remote capital, Bikrampur, near DhakAwhere there still resides a family, possessing considerable estates, who pretend to be his descendants. We also find that Soonergong, in the vicinity of Bikrampur, continued to be a place of rofage to the Gaur malcontents, and was not finally subjugated until long after the overthrow of Rlja Laksh mana."-Hamilton's Hindustan (1820), I. p. 114. Sys T ext, p. 158.-Stewart's Bengal, p. 51; Elliot's Historians, II. p. 315. * Allowing 'Ali MardAn from 607-8 to 609-10, this leaves an interval up to 612 during which Husm-ud-din' Iwz was content to remain head of the Khilji oligarchy, and local governor. khly bwd w chwn w [mHmwd shyrn] mhtr mry

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178 THE INDIAN ANTIQUARY. [JUNE, 1874 "Whatever may have been the origin of the Bha- du, it has a hold on the lower orders of the people, who, in the absence of other idols to worship, adore the Bh&du with songs. "It is difficult to trace the derivation of the word Bauri, as it is difficult to derive the names of races like the Bhills, the Kols, the Dhangars. They are divided into the following classes : "1. Sikhoria. 2. Molo. 3. Dholo. 4. Pano. "Sikhoria appear to have come from Sikborbham (in the district of Paralia), the Molos from Malsbham (in the district of Bankurah, formerly known as the land of wrestlers), the Dholo from Dhol. bhum (in the district of Purdlia), and the Pano from Pari. "The marriage ceremony is thus celebrated: the bride and bridegroom are placed under an artificial tree, which is specially prepared for the occasion, when a twig of the Mahwa tree and a pot of water from a Brahman's house are brought, and the head Baurt of the bridegroom's family then takes the twig and dips the same into the pot of water and sprinkles the water on the heads of the bride and bridegroom; the ceremony is concluded by handing round spirits and meat. The bark. ing of a dog at the time of the wedding is looked upon as a good omen, and some of the people present generally manage to bring in a dog, which is then beaten till the auspicious bark is heard. "The following is a specimen of the songs sung by the Bauris in worshipping Bhada "1. Our princess Bhadu is quite a stranger to want! Ah! our chaste gold Bhadu, thy (infant) milk drinking throat is dried for want of drink. "2. We will go to the goldsmiths and have a throne prepared, upon which our darling princess Bhadu shall play: "3. My Bhadu, delicate and gay, O how beautiful is thy gold nose-ring! we shall wrap thy body with kerchief, and thy breast with muslin. "4. The day is over, the evening has come, adjust your hair, my child; do not weep, O Bhadu. No more shall I send thee to thy father. in-law. 5. At whose house hast thou been, Bhadu? who hath worshipped thee? thou hast red sandal powder upon thy breast, and red jabd (a red Indian flower) on' thy feet. "6. Bhadu is in her offended mood, in which she has passed the night; break thy angry mood, O Bhadu, tly dear lover is at thy feet. "7. I have brought odorous flowers from forests, the malathi (jasmin), to make a garland for Bhadu seated on her couch. "8. We shall smear thy temples with scented sandal eseence, adjust thy taft of hair turned a little askance, and blacken the edges of thy eyes. "9. Bhadu, my delicate girl-my life's treasure ! I lose my sense every minute I lose sight of thee." In the Proceedings for Jan. last is given the outline of a paper on The Identification of certain Tribes mentioned in the Paranas with those noticed in Col. E. T. Dalton's Ethnology of Ben. gal,' by Babu Rangalal Banerji. The following extracts are taken from it : "The Kiratas, otherwise called Kiratis and Kirantis. Manu classifies the Kirktas under the head of Mlechchhas in Chapter X., where he reckons them along with the Paundras, Oras. Dravidas, Kambojas, Yavanas, Paradas, Chinas, and the Pahnavas. "All these tribes have been identified: the Paundras or Paundrakas were the people of Western Bengal. Professor Wilson enumerates the fol. lowing districts of Bengal and Bihar to have com. prised the ancient Pundra, viz. :- Rajshahi, Dinajpur, Rangpur, Nadiya, Birbham, Bardwan, Midnapur Jangal Mahals, Ramgadh, Pachete, Palamow, and part of Chunar. The word Pundra signifies sugarcane of a particular species, called Puniri Akh in Bengali, so that Pundra evidently means the country of sugarcane. It may be remarked here that the other name of Bengal, Ganda, is derived from guda, or molasses; Gauda consequently means the land of molasses. The two names of the country thus have a meaning almost analogous in purport. The quotation from Manu proves beyond a doubt that Bengal and Bihar were reckoned as Mlechchha Desa, or unholy land, in the days of the great Hindu lawgiver; and there was then no distinction of caste in those countries, for Bharata, the sage, defines Mlechchha Desa as the country where the four castes do not dwell. "But to return to the Kirktas. They have been noticed in Book II. Chapter III. of the Vishnu Purana as a people living on the east of Bharata or India: they were known to the Greeks as the Ceriada. These foresters and mountaineers are still living in the mountains east of Hindastan, and are still called Kiratis or Kirantis. "The bard of Sipra, Kalidasa, notices the Kiratas in his famous poem Kumara Sambhava, or the Birth of the War-god, when describing the Lord of mountains, Himalaya. "Although the Kiratas were classed by our poets and sages among the Mlechchhas or barba. rians, still it is clear that they were not hated or shunned by the Aryan conquerors, like the other aboriginal tribes of India. The great hero of the Mahabharata, Arjuna, adopted the name, nationality, and guise of a Kirata for a certain period, to learn archery and the use of other arms from

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ASIATIC SOCIETIES. JUNE, 1874.] Siva, who was considered as the deity of the Kiratas. This episode of the Mahabharata was taken up by the poet Bharavi, who describes it in detail in his celebrated poem Kiratarjuniya. "Again, both the Himalaya-born goddesses Uma and Ganga have the nicknames of Kirati applied to them by our lexicograpbers; and it is a question, therefore, whether these goddesses were the daughters of some Kirata chieftain of the Himalaya, married to Siva, a Hindu divinity, affording an example of miscegenation among the two races effected at a very early period of history; or whether Siva was himself a Mongolian. "It is remarkable that the medicinal Chiretta is a corruption of Kirata, which is the Sanskrit name for this drug. The only other synonyms in Sanskrit are Bhunimba, Andryya-tikta, and Kandalitikta: the first means that it is the nim or azadirachta of the earth; the second implies the bitter of the non-Aryans; and the third signifies that which contains bitter in its trunk. The second name is very suggestive. It is a wellknown fact that the Chiretta grows in the lower ranges of the Himalaya, the country of the modern Kirantis or Kiratis. "In the topographical lists of the Mahabharata, Bhisma Parva, separate mention of the Kiratas occurs more than once; this leads me to infer that the aborigines now known under that appellation must have separated themselves and formed different clans before the great epic was composed. The Rdjmald, which gives an analysis of the royal family of Tipperah, states that the ancient name of Tripura was Kirata. According to Major Fisher the people of Tripura are of the same origin with the Kacharis, but Colonel Dalton places the Kacharis in the same group with the Kirantisthe latter are placed under the head of Northern borderers,' and the former under Population of the Assam valley.' The dispersion of a race of hunters like the Kiratas was natural, and it was helped to a large extent by the Aryan settlers pushing them on further and further as they spread, and that will account for the wide range they now occupy. "2. Hayasyas, Haioos, or Hayas. The horsefaced race. "Dr. Campbell gives a tradition that the Hayas originally came from Lanka, having left that country after the defeat of their king Ravana by Ramachandra: but the Raksha king Ravana is still their hero and god, and they have no other. They say that they remained a long time in the Dekhan, whence they journeyed on to Semroungadh, in the days of its glory, and that lastly, but a long time ago, reached the hills, their present abode.' Now the Kinnaras, or heavenly choristers, were 179 described by the poets of India as living in the Himalaya under Kuvera, the Indian Plutus, and they were yclept Hayasyas or horse-faced, an epithet which is well accounted for when we read the physical traits of the modern Haioos or Hyas in Hodgson. The tradition of their being the kinsmen of Ravana is explained by the fact that.. in the Ramayana, Kuvera, the lord of the Hyasyas. is styled the step-brother of Ravana. Again, the Hylsyas were designated Kinnaras, which means. men of ugly features. Mr. Hodgson's description certifies the deformity of this people very plainly and pointedly, as will be seen in the following extract: The physiognomy of this tribe is rather of the Mongolian cast; the bridge of the nose is not perceptibly raised, the cheek bones are flattened and very high, the forehead narrow.' "Mr. Hodgson defines the Kirant country thus: "1. 2. Sunkosi to Likhu. Khombuan. Likhu to Arun. 3. Arun to Mechi. } Limbuan. 4. Singilela ridge. "He observes that the Khombuan and the Limbuan are, at all events, closely allied races: and, according to Dr. Campbell, in the generic term Limbu are included the Kirantis, the Eakas (Hodgson Yukhas), i.e. Yakshas, and Kais. That the Kiratas and Yakshas herded together or occupied the same region of Himalayas in Ancient India may be gathered from the following extract from Kalidasa: "The Kimpurushas were the Kinnaras, i.e. the Hayasyas, i.e. the modern Haioos. That they originally migrated from Mongolia may be de. duced from the fact of Hindu geographers placing the Kimpurusha varsha, or the country of the Kimpurushas, between the Himalaya and Hema. kuta or Altai mountains. "3. Yakshas Eakas or Yakhas. "These people are thus described in the Puranas:The Yakshas are the servants of Kuvera, moving in pairs, with storax and stones in their hands, dark as collyrium, their faces deform. ed, eyes a dull brown, their statures enormous : they are dressed in crimson robes and crystal beads. Some of them are of high shoulder-bones." "The ancients knew well that the country of the Yakshas was the land of the pine and turpentine. The Sanskrit for Pinus longifolia and turpentine is Yaksha Dhupa or incense of the Yakshas. This is a native of the Himalayas, at elevations of 500 to 600 feet, and also found in the Kherri Pass. the entrance to Nepal. The wood is light, and being full of resinous matter, like the Pinus Deodara, both are frequently employed in the hills for making torches.'

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180 THE INDIAN ANTIQUARY [JUNE, 1874. A very aromatic unguent was said to have been much used by the ancient Yakshas, called Yaksha Kardama, or Cerate of the Yakshas, composed of camphor, agallocham, musk and kakkola (Myrica rapida ?). All these ingredients excepting agallocham are productions of the sub-Himalayan range. *4. Bhillas, Bhills, or Bheels. " The following is a description of a Bhilli or Bheel woman from the Hyagriva-vadha Kduya : " The Bhilla damsel, clad in leaves girt with a creeper, was reclining on the brow of a hill, whilst her husband was engaged in decorating her locks with hill-jessamines, called by herself.' "This description puts one in mind of the Patus or Juanga women, so graphically described and illustrated by Col. Dalton. Very likely the Bhill women had not given up the verdant foliage for their dress when the Hyagriva-vadha was composed; but a hypothesis may be started as to the origin of the Bhillas of Rajputana and the Juangas of Koonjhar. It is a puzzle to ethnolo gists whether the Bhills and the Kols do not belong to the same aboriginal stock. Mr. Forbes Ashburner, the Rev. Mr. Dunlop Moore, Sir John Malcolm, Captain Probyn, and other authorities are of opinion that the Kols or Kolis and the Bhills are not distinct races, and we know that the Juangas or Janguks are a subdivision of the Kolarian race: the conjecture therefore follows that the Kolarian race, with all its branches, was known to the Puranic writers under the generic name of Bhillas, for we have hitherto failed to find in the Puraras and the poetic literature of the middle ages any description or details of the Kols distinct from those of the Bhills. The Bramha Vaivarta Purdna ascribes the origin of the Kols to a Tivara mother. Parisara and others say that the Bhillas were born of a Tivara father and a Brahmani mother. "The elder Hindu writers classed the Bhills among the Antyajas or lowest castes of the Hindus. It has been already noticed that the great Parasara, the father of the still greater Vyasa, ascribes their origin to a Brahmani mother and Tivara father; the Tivara is the modern Tiar of Northern India and Bengal, and the Tivaras, according to the same authority, were the offspring of a Charnaka woman by a Pandraka, both very low castes, --the Churnakars are the Chunaris or makers of chunam; and these facts show that the Bhillas were considered from a very early period to bo 1 cross between an Aryan and an aboriginal tribe. Later writers, particularly lexicographers, it is true, classed them among the Mlechchhas, but neither Manu nor the other lawgivers have done 80. Parasara appears to be a great tolerator of all the hated tribes, and this may be accounted for by the fact that he himself begot Vyasa by a Kaivarta woman called Matsyagandha, or she of fishy smell. Her son, Vyasa, of course gives her a Kshatriya origin by a most unnatural myth, though he admits her to be the nursling of Dosa, the Kaivarta chief. Now these Kaivartas have been classed along with the Bhills in one of the law books of the Hindus. So we have not only the Kaivartas, but the Rajakas (washermen) and the Charmakars (leather-dressers) in this category. The Charmakars are scarcely considered as Hindus. Sir George Campbell, speaking of them in his Ethnology of India, says: "They used to be sworn in a court by a peculiar guru of their own, not by the ordinary name of God.' But though the Chamars are hated as outcastes and helots to this day, their congeners, the Kaivartas and Rajakas, are not-at least in Bengal. The late millionaire lady Rasmani Dasi of J&nbazar was a Kaivarta; and the first man of Calcutta who interpreted the English merchants to the weavers of Sutaloti was & Rajaka, or washerman ; his name was Kali or Kalan Sarkar, and one of the streets in the native part of the town still bears his name: he is said to have been the foremost native of influence in Calcutta during his time. CORRESPONDENCE. SRAVAKA TEMPLE AT BAUTHLI. would have become an object of pilgrimage; but DEAR SIR, -The following facts may prove inter- unfortunately about two months since, I conclude esting to some of your readers. from contact with the fresh air, it all fell in. During the past few years the Junagadh Darbar | I saw the temple myself last November : it has been engaged in pulling down the old fort at was then in an excellent state of preservation : Bauthli, a flourishing town about five miles south the carvings were similar to those in the Jaina of Junagadh, and building a new one on a larger temples on the Girnar: its diameter was about enceinte. 16 feet. The fort is said to be now a thousand years About a year ago in removing one of the large old : the temple, therefore, must have been of great towers, a Sravaka temple was discovered inside. antiquity. It had been built over, and no one had the CHARLES WODEHOUSE, Capt., slightest idea of its existence. Every care was Acting Judicial Assistant, Kathiavad, ordered to be taken of it, and in all probability it! Jaitprir, 12th April 1874.

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JULY, 1874.] MUSALMAN REMAINS IN THE SOUTH KONKAN. 181 MUSALMAN REMAINS IN THE SOUTH KONKAN. BY A. K. NAIRNE, Bo. C.S. IV.-The Fort of Korle. TN the account I recently gave of Chaul everything necessary for the wants of such a 1 under the Musalmans, I mentioned the population, and here also was great store of rich capture of the fort of Korle by the Portuguese. stuffs, money, and merchandise."* I think the detailed account of this fort as it was The historian goes on to relate that in April in Musalmin times, and also the particulars of its 1594 the Moors, notwithstanding the peace that capture, may be acceptable. Its plan and works existed between Ahmadnagar and the Portuare quite different from those of any other fort guese, began to molest the latter, especially by on the coast that I have seen, and I saw no cannonading the Portuguese city from the Rock. traces of Maratha work in it. The Portuguese had several partial encounters Translation from De Coutto-Decada 11, cap. with thein, and always with success, particu30:-" Opposite to our city of Chaul, and run- larly on the occasion of the arrival of fourteen ning half-across the mouth of the river, is a high Moguls, who having come to the court of and precipitous hill called the Rock (Morro), which Melique were sent by him to witness the defeat the forces of Melique (the Ahmadnagar king) of the Portuguese, which he looked on as a had converted into a great fortress, as strong as certainty. As soon as they appeared in the any in the world. This rock was surrounded camp, the Portuguese were upon them, killed on three sides by the sea, and on the fourth was nine and captured two, the remainder saving a ditch which extended from the sea to the themselves by flight, and taking with them the river, and which was crossed by a wooden draw- Eunuch Thanadar, mortally wounded. An bridge. On the inner side of the ditch was a Abyssinian named Frate Khan succeeded him, gh and strong wall, also extending from the of whom it had been foretold by his father that sea to the river, and relieved by two great he would be killed by the Portuguese. After bastions. Between the bastions, and looking this, there were several more skirmishes, and at down from the wall, stood a bronze lion with this time arrived Don Alvaro de Abranches, this inscription-None passes me but fights.' captain of the troops which had been sent to "Crossing the Rock about the middle was reinforce Bassein on account of the war. He another wall with bastions, and on the top of it brought all his force, as did the Captain of A great and strong tower which commanded the Salsette, and they entered the river under summit, and. was called the Tower of Resistance.' a tremendous fire from the Rock, but without From the highest point of it looked down a loss. bronze eagle with extended wings and with this On September 2 the Captain of Chaal, inscription-None passes me but flies.' At Cosme de Lafeitar, being thus reinforced, deterthe point of the Rock stretching furthest into the mined to go across and burn the Musalman river was another great and strong bastion. bazar, without any idea of gaining the fort. There were thus seven in all, armed with more Before starting, all the soldiers confessed than 70 pieces of heavy artillery. Inside the and attended mass, and all the churches and walls the Moors bad a deep cistern or tank, well convents in the city were kept open. The built of costly cut stone, several magazines full of Portuguese crossed in boats to the number of warlike stores of all sorts, and some good houses. 1500, Don Alvaro de Abranches having the The garrison consisted of about 8,000 troops, vanguard, and Don Cosme de Lafeitar the rear horse and foot, among whom were many rich The Musalmans appear to have been prepared, and noble Moors, who were quartered outside and there was a sharp encounter ; but one the walls in costly tents of gay colours. Ad- of their elephants being wounded, rushed back joining this camp was a bazar of nearly 7,000 and fell into the ditch. The Musalmans began souls, all engaged in trde, which contained to retreat, and made for the drawbridge, as did This account is evidently much exaggerated. The described, at any time, although a considerable auxiliary fort, though strong, is of no great size or height, compared force could have lain outside, as stated.-ED. with many hill-forts, and derives its whole importance | + Vessels over 50 tons must enter the river almost with from its position. It could not have held the garrison in pistol-shot of the Water Battery.-30.

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182 THE INDIAN ANTIQUARY. [JULY, 1874. a great number of the bazir people. Some of the Portuguese crossed with them, and, the gate in the first wall being blocked up by the wounded elephant, got into the fort. The Musalmans, seeing this, tried to shut the gate in the second wall, but were prevented doing so by a wounded horse having fallen there. Here fell the Franciscan Father Antonio, who had accompanied the troops with a crucifix fastened on to the end of a lance. This enraged the Portuguese, who rushed forward and got inside the second wall, notwithstanding the fierce resistance of the Musalmans, and Frate Khan was here taken desperately wounded. Only the "Tower of Resistance" now remained, and here the Musalmans who had escaped made a last stand. The Portuguese sent to Chaul for scaling-ladders, and so, after great resistance and slaughter, got possession. Frate Khan, convinced by the Portuguese victory of the truth and power of their God, became a Christian, and dying of his wounds was buried at Chaul with great pomp. His wife and daughter were taken in the " Tower of Resistance;" the former was ransomed for a great sum, and the latter sent to Goa and afterwards to Lisbon, where she became a Christian. In this affair the Portuguese lost only 21 killed, and about 50 wounded; the Musalmans are said to have lost 10,000 in killed alone. The works were destroyed, as the Portuguese had not men enough to hold them, except the " Tower of Resistance," and the battery which stood on the point running out into the river, in which a captain with a few men were afterwards posted. The trophies of the day, besides the riches of the bazar, were much ammunition, many horses, five elephants, seventy-seven pieces of artillery, and a quantity of small arms. De Coutto's work, from which the above account is taken, was published early in the 17th century. An inscription (given in Mr. Hearn's Statistical Report on the Colaba Agency) states that the Viceroy of India ordered the present fort to be built in 1646, and that it was completed in 1680.* The greater part of the works are still in very good preservation, and it is clear that the Portuguese rebuilt it on the same general plan as the Masalmans had originally adopted. The promontory is fortified all round, and crossed at the top by two or three walls with gateways and bastions, so that each enclosure might be defended as a separate fort: several of these gateways have the names of saints engraved on them. At the point commanding the entrance to the harbour is a large battery, and the level space between this and the bottom of the hill apparently contained the quarters of the troops. At the extreme point is a large pedestal, on which probably stood a cross : for De Coutto mentions that, before the Musalmans first fortified the Rock, there was a cross at this point, which was miraculously preserved from destruction, though the Musalmans did their best to overthrow it. The chapel is in the highest part of the fort and close to the magazine. MAXIMS RENDERED FREELY FROM THE MAHABHARATA, &c. BY J. MUIR, D.C.L., LL.D., PH.D. (Continued from page 170.) Mahabharata, Asvamedhika Parvan 2784 : Within that portal, sternly barred, "Strait is the gate and narrow is the way which To gain an entrance, oh ! how hard ! leadeth unto life," &c.: Matthew, vii. 14. What forms its bolts and bars? the sin Heaven's narrow gate eludes the ken, Of those who seek to enter in. Bedimmed and dull, of foolish men. "This castle was commanded to be built by the Viceroy tuguese. Compare the globe which is the badge of our of India, Don Felippe Meneses, in November Anno 16-16, Royal Marines.-ED. Fernando de Miranda Uyeri being Captain of Chaul, and f Only an outer wall on the E. slope has almost disapwas finished in May 1680, while Christova da Brenda peared.-ED. Zevedo was Captain of this fortress." I So have the bastions, which were all named after saints, It is over a gateway in the highest part of the fort, 400 but have now Marathi names, The last Marath commandfeet above sea level, and is surmounted by the arms of ant, who was a Wanjari by caste, died a few years ago. Portugal. In another place are the same arms, with A very large gun is said to have been given by the English three arrows in sheaf on the left, and on the right a Government to the Habshi of Jinjira from the Pusanti terrestrial globe devices which also occur in Chaul, and Burj or S. E. Bastion. are said by Hearn to signify, the arrows thirty years of The P&til family of Korle still worship the remaining peace, and the globe the foreign power of the Por guns once a year. -ED.

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JULY, 1874.] MAXIMS RENDERED FREELY FROM THE MAHABHARATA, &c. Udyogap. 1625. Knowledge of the Vedas does not save the bad man. No cherished store of holy texts has power To save the man in craft and fraud expert. His lore forsakes him in his final hour, As birds full-fledged their native nests desert. Vanap. 13445. Austerities and rites unavailing without inward purity. The triple staff, long matted hair, A squalid garb of skins or bark, A vow of silence, meagre fare, All signs the devotee that mark, And all the round of rites, are vain, Unless the soul be pure from stain. Udyogap. 1028. Two inheritors of heaven. These two of heavenly bliss are sure: The lordly man who rules the land With mild and patient self-command; And he who freely gives, though poor. Asvamedhikap. 2788. The most meritorious kind of liberality. Rich presents, though profusely given, Are not so dear to righteous Heaven As gifts, by honest gains supplied, Though small, which faith has sanctified. Udyogap. 1248. Action with an eye to the future. Let all thy acts by day be right, That thou may'st sweetly rest at night. Let such good deeds thy youth engage That thou may'st spend a tranquil age. So act through life that not in vain Thou heavenly bliss may'st hope to gain. Udyogap. 1537. Condition of acquiring knowledge. How can the man who ease pursues The praise of knowledge ever earn? All those the path of toil must choose, Of ceaseless toil, who care to learn. Who knowledge seeks must ease refuse; Who ease prefers must knowledge lose. Adip. 3069. "Why beholdest thou the mote that is in thy brother's eye ?" &c.: Matthew, vii. 2. 183 Thou mark'st the faults of other men, Although as mustard-seeds minute : Thine own escape thy partial ken, Though each is like a large Bel fruit. Mahabharata Adiparvan, 3074 f. Humility taught by self-knowledge. Until the ugly man has scanned His form, as in a mirror shown, He deems, in fond conceit, his own The fairest face in all the land; But when the faithful glass reveals How every grace and charm it wants, At once are silenced all his vaunts: The galling truth he sadly feels. Manu, iv. 170 ff. The ultimate ruin of the wicked (compare Psalm xxxvii.). Not even here on earth are blest Unrighteous men, who thrive by wrong, And guileful arts, who, bold and strong, With cruel spite the weak molest. Though goodness only bring distress, Let none that hallowed path forsake. Mark what reverses overtake The wicked after brief success. Not all at once the earth her fruits Produces; so unrighteousness But slowly works; yet not the less At length the sinner quite uproots. At first through wrong he grows in strength; He sees good days, and overthrows, In strife triumphant, all his foes; But justice strikes him down at length. Yes, retribution comes, though slow, For if the man himself go free, His sons shall then the victims be; If not, his grandsons feel the blow. Bhartrihari. Large-heartedness. "Inform us, pray, belongs the man To our own caste, or class, or clan ?" So seek the narrow-souled to know, Before they any kindness show. But generous hearts in love embrace As brothers all the human race. Edinburgh, April 23, 1874.

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184 THE INDIAN ANTIQUARY. NOTES ON CASTES IN THE DEKHAN. BY W. F. SINCLAIR, Bo. C.S. (Continued from page 132.) E-Wandering Castes. These are the most difficult of all to obtain any account of. They hardly ever take Government service, associate little or not at all with the settled races, and are looked upon by the latter with incurious contempt. 1. The Wanjaris belong to the Northern Dekhan and Khandesh, and subsist chiefly by carrying grain down to the coast on packbullocks and returning with salt. They are, however, as already mentioned, being driven "off the line " in the Puna Ghats by the Marathas and Telis; and in the open country, railways and carts are fast supplanting them. But in the passes which connect Khandesh with Malwa on the one hand, and Gujarat on the other, they still almost monopolize the carrying trade. A small but increasing number engage in cultivation and commerce in Khandesh some are peons and policemen, and I have known them in native infantry regiments. They are also great cattle breeders and dealers, purchasing in Central India for import into this Presidency. They are physically a fine race, the men tall and handsome, the women well built but of singularly harsh features. They are, however, reputed the most chaste in the Presidency, as the men are the most jealous. The men dress like cultivators; but the women wear clothes peculiar both in colour and form, a petticoat and scarf of a dull reddish brown and white pattern, a strange unicorn head-dress, and a profusion of brass and shell rings upon both arms and legs. For one year after marriage the bride wears, instead of the horn, a small brass lota on her head. They are said to have some words peculiar to themselves; but their extreme reserve and suspicion render it impossible to learn much about that, and I am not myself inclined to credit them with non-Aryan origin. They are brave, and "In the Dekhan the Wanjari caste cultivate the soil and make articles of tag or coarse hemp: those who are carriers and cattle-dealers appear to be of Hindustani origin, some claim to be of Rajput caste, and it is said others in Central India have been converted to Muhammadanism,-in these respects, it may be observed, showing an affinity to the Bhill tribe; and there are other circumstances which would indicate an aboriginal origin of the race in question, subject to admixture with wanderers from various sources, but it is not here known that Wanjaris possess an original dialect. Some of the traders,-for they trade as well as carry, are well off, and occasionally [JULY, 1874. have the reputation of great independence of character, which I am not disposed to allow to them. The Wanjari, indeed, is insolent on the road, and will drive his bullocks up against a saheb or any one else; but at any disadvantage he is abject enough. I remember one who rather enjoyed seeing his dogs attack me, whom he supposed alone and unarmed; but the sight of a cocked pistol made him very quick in calling them off, and very humble in praying for their lives, which I spared, less for his entreaties than because they were really noble animals. The Wanjaris are famous for their dogs, of which there are three breeds. The first is a large smooth dog, generally black, sometimes fawncoloured, with a square heavy head, most resembling the Danish boarhound. This is the true Wanjari dog. The second is also a large square-headed dog, but shaggy, more like a great underbred spaniel than anything else. The third is an almost hairless greyhound, of the type known all over India by the various names of "Lut," "Polygar, " "Rampuri," &c. They all run both by sight and scent, and with their help the Wanjaris kill a good deal of game, chiefly pigs; but I think they usually keep clear of the old fighting boars. Besides sport and their legitimate occupations, the Wanjaris seldom stickle at supplementing their resources by theft, especially of cattle; and they are more than suspected of infanticide. They are particularly skilful in the management of their bullocks, allow only four men to a hundred, and say that they can by their shouts make the brutes charge and overrun a tiger or a small body of men. In the more dangerous parts of their journeys they still pile up their bags of grain or salt in the form of a redoubt, as described by Colonel Tod; and as the fortification is too high for a horse to jump, and quite musket-proof, it can men amongst them are suspected of being dacoits and robbers; one section, named Maratha Wanjaris, being comparable with "Ramosis," since they serve as village watchmen, &c., but in the daytime are often mounted highwaymen. These reside mostly in the Nizam's territories, where they are also called "Kolis." The caravans (tandas) of Wanjaras are conducted under a Naik or leader;, and the people have been properly compared in their occupation, and some habits, to the wandering and trading Charans of Gujarat."-Trans. Med. and Phys. Soc. of Bombay, No. XI., pp. 247-8.

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JULY, 1874.) NOTES ON CASTES IN THE DEKHAN. 185 easily be imagined that a Wanjari "tanda" (caravan) was no easy nut for the boldest Pindaris to crack. 2. The Lanbanis are a very similar, some say an identical, race, who take the same position in the South Maratha Country as the Wan. jaris further north. They speak a language differing from Marathi-Telugu, I fancy; and their women do not-that I have observed - wear the horned head-dress of the Wanjarins. Orme mentions their having supplied the Comte de Bussy with store cattle and grain when besieged by the Nizam's army in the Char. mahal at Haidarabad ; and his description of their roving and predatory habits would suit them well enongh at this day. For some reason or other, a good many Europeans call them "Gypsies." 3. The Wadaris, or wandering navvies, have two divisions-Ga d-Wadaris, or quarrymen, named from the little carts upon which they carry stones, and Mat- Wadaris, who deal only in earthwork, as their name implies. They speak a dialect of Telugu among themselves. They are great dog-fanciers, have a particular taste for English breeds, and are bad neighbours to the kennel, but otherwise an industrious, honest, peaceable set of people. The two divisions eat together, but do not intermarry. 4. The only people who will eat Wadaris' bread are the Kaikadis, of whom there are three divisions-(1) Gawrani, who are baskettakers; (2) Kunchekari, who make weavers' brushes; and a third whose distinguishing name and trade I have forgotten. None of the three eat together or intermarry. They are all great thieves, occasionally sportsmen. 5. The Bela darst are wandering stonecutters, in appearance and trade resembling the GAD-Wadaris, but holding themselves distinct. 6. The Mehamjogis or Warh a dis trade in buffaloes. I have only once seen them in the Dekhan. 7. The Kolintis are the most repulsive "In the Dekhan and South India, a widely distributed cute of very low status, whose chief oocupation is to cart and sell rough stones for building purposes. In the Dekhan they are of unsettled habita, congregating where building operations are being carried on: they are also excavators or well-diggers, and mill-stone makers: some are known as thieves, and their general habits are those of rade, ignorant, intemperate, and superstitious race. Their diet is indiscriminate, and is noted for including such vermin as the field-rat. Buchanan describes them as of Telinga origin, and as also being engaged as carriers of, scum in existence. They are nominally basketmakers; the women are all prostitutes, and the men all thieves; but their distinctive industry is that of kidnapping female children, who are sold to bawds in Bombay and Haidarabad. Some of the women are wonderfully good. looking, considering their way of life. 8. The Vaidyas or Hakims are the caste who exhibit snakes and the like. They also profess a knowledge of simples, but their chief practice in that line is the compounding of intoxicating draughts. Two very different nar. cotics are called Kusumba : one is simply opium and water; the other a decoction of a bean (Canavalia virosa) found in the Konkan. The Vaidyas are great at the preparation of both. They are also good at snaring small game and poisoning fish; and all manner of living things are pure to their palates, except a rat, which is curious, as all the other wandering tribes are very fond of field-rats, which they dig up and eat, stealing his store of corn. 9. The Phansi. Pa rad his are famous for their wonderful skill in capturing animals with horsehair nooses. I have myself known them to catch everything, from a quail to a sambar (Cervus Rusa), and they say themselves that they could catch a tiger or a bison if he was worth the risk and trouble. They have also special excellence in digging through or under the wall of a house to rob it, and are--both as thieves and poachers--looked upon with little favour by sporting sa hebs. 10. The Bha matyas have two divisions, of which the only one known to me is the Patharwat caste. These are supposed to make mill-stones; but their real trade-never concealed but when they can conceal their caste-is that of petty theft. I once asked a Bhamatya prisoner "What's your trade?" "Hench chorichen" ("Just this of stealing ") was the answer; and he took his fifty lashes without a sound. The Bhamatyas do not wander in gangs, but singly or in small parties and in the disguise of Marathas. There are some wanderers who call themselves and traders in, salt and grain. The old and infirm live in huts near villages, while the vigorous youth of both sexes travel about in caravans with oxen, male buffaloes, and assen, in pursuit of trade and work: their families accompany them, and all live in rude hats made of mats and stick..." Trans. Med. and Phys. Socy. ut supr 1, pp. 246-7. "A caste of low status in the Dekban, occupied in dig. ging wells, blasting rocks, and working on the roads M bricklayers, &c."-Trans. Med. and Phys. Socy. ut supra, p. 198.

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. 186 THE INDIAN ANTIQUARY. (JULY, 1874. "Gosavis," but they have no religious charac. ter. However, they live chiefly by begging and stealing, which is pretty much the way with % good many of the religious Gesavis. The wandering tribes of shepherds, turners, and smiths have been mentioned along with the more settled races following the same trades. All the wandering tribes except the Bhimatyas carry their habitations with them: those of the Wanjaris are generally blanket-tents; those of the other tribes huts made of grass mats; but the name of pal is applied to both. Their means of conveyance are bullocks, donkeys, and more particularly buffaloes. The Gad-Wadaris use their little carts. Except the Wanjaris, they are all much alike in being very dark and lean, generally with coarse broad faces and scrubby beards, and it is difficult to distinguish one tribe from another at first sight. Although these people wander about the country, there are Done but have what they call their vatan, or hereditary abode, in some fixed place. Most of the Wanjari tandas have a pied-a-terre somewhere in Khandesh; and those of the Vaidyas, "Gosavis," Patharwat Bhamatyas, &c., all lie about Ganesh Khind, Bhamburda, and Dapuli, west of Puna. This bit of country, indeed, is the very head-quarters of the rascality of Western India. Here they spend the monsoon, divide the plunder, and organize their tours for the ensuing fair season. But they are like the fox, whicl. won't prey near his own earth; it is against their thieves' honour to rob the neighbourhood of their standing-camp, and I have known the breach of this rule visited upon the offender with severer punishment than he would probably have suffered from the law. F.-Hill and Forest Tribes. The Ra mosis can hardly be called essentially a hill or forest tribe; in matter of residence and in appearance and language they are generally indistinguishable from the Marathas, but their tendency to the chase and to plunder assimilates them to the genuine wild races; and as they are not wanderers, seldom regular cultivators, and hardly ever professional soldiers, it is most convenient to class them in this division "R&mob1. This tribe has a very low status, and its members are most numerous in the adjoining Meisur State, whence they probably spread to the west and north. Ramobis are commonly regarded as non-Aryans or aborigines (probably belonging to the ancient Telingana province), and they still retain rude, unsettled, and predacious habita; but, like the Kolis and Pagis on the one hand, and their cognomers the Bedars in the S. Marktha Whether they are of Aryan or aboriginal descent, their names, features, and religion afford no means of determining. Although they have certainly some legends and observances peculiar to themselves, I have never been able to extract any information upon the subject from any member of this reticent race. The R a mosi's grand characteristic, indeed, is his power of keeping his own counsel. The other predatory tribes, especially the Bhills and Kolis, are, as will be seen, naively candid upon their family affairs and personal irregularities; but you might cut the heart out of a Ramosi and his secret would not come with it. Although they are not, strictly speaking, Parwaris,--so unclean as to be allowed no habitation within the sacred gdin kds, or mud rampart, the Pomcorium of Dekhan village, -and are in point of personal cleanliness and diet a good deal superior to the Mahars and Mangs, they are yet held little better than these by the Marathas and higher castes, who despise almost as much as they dread them for the Ramosis are the greatest adepts in the Dekhan at robbory and arson, and abstain from cruelty and murder only when they are afraid of attracting a closer attention, or incurring a severer punishment. "Sa heb," said an old patel who was laughed at for the fear in which he held his neighbours the Ramosis, "it's true we are three hundred men in the village, and they only a dozen ; but they are a folk with red eyes, and no man can offend a Ramosi but he comes to grief for it somehow, sooner or later." They stick to each other like freemasons ; and as they hardly ever confess, or turn Queen's evidence, the means upon which the Indian detective chiefly relies are seldom avail. able to obtain the conviction of a Ramosi. They are as great liars as the most civilized races, differing in this from the Hill tribes proper, and from the Parwaris, of whom I once knew a Brahman to say: "The Kunabis, if they have made a promise, will keep it, buta Mahar is such a fool that he will tell the truth without any reason at all." However, there is to be said in their favour districts, they have been admitted on ordinary village establishments as servants and watchmen: they observe some reatrictions in diet, not eating beef, but are very super. stitious, they are intelligent, cunning, and expert thieves and robbers, often committing violenee." - Dr. Vandyke Carter in Trans. Med. and Phys. Soc. of Bombay, No. XI. N. S. (1871), p. 237.

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NOTES ON CASTES IN THE DEKHAN. JULY, 1874.] that they are personally brave, though none have ever risen to military command, and but few enter the native army, where I do not think the other sepoys would tolerate them, or they refrain from plundering their com rades. They are good trackers and hunters (and no good shikari can be classed as a thorough blackguard), and not only are they faithful to their employers, but if you retain one Ra mosi watchman you have enlisted the whole caste in your favour, at least they say so, and' we like to believe it; whereas the Arab, Makrani, Pardesi, and Panjabi swashbucklers, who are often entertained for protection of property, regard their honesty as purchased only by their own master, and will employ any leisure he allows them in robbing his next neighbour, without hesitating to murder their own brethren on guard at the door. The unenviable notoriety of the Ramosis for peculiar skill in the most despicable trade that a human being can follow is chiefly due to the fact that the so-called Ramosis, or house-watchmen, of our towns and stations do not always belong to this race at all, but are often Parwaris or the scum of other castes; but they can't be entirely acquitted of the charge, and their own women have no great reputation for chastity; nor are the men much more jealous than the Parwaris. The Beruds of the South Maratha Country* are identical with the Ramosis (and are not to be confounded with the Burudst or basketmakers). In the Karmala Taluka of Solapur, which is the north-western limit of the use of the term Berud, they eat together and intermarry. Their chief ostensible employment is that of village watchman; in which capacity they have usually some little inam land, generally sublet to a cultivator; and they live partly upon the produce or rent of this, eked out with the produce of the chase; but their main subsistence is the Buluta Penda, or contribution in kind, of the cultivators; and woe to the Kunabi who refuses the R & mo si his dues! "Berad or Bedar-a low caste found in the S. Marath& Country, &c., who now serve as watchmen, &c., like Ramosis in the Dekhan to the N. of their limits; formerly known as marauders and still sometimes addicted to robbery; present habits and customs resemble those of the lower castes of Hindus. The Baydaru' of S. India were described by Buchanar as soldiers, hunters, and cultivators; often robbers: holding caste restrictions and retaining several rude customs: they had hereditary chiefs and a race of nobles, and, like Kolis, were sub 187 They are skilful in the use of nets to catch hares and partridges; and, though nominally disarmed, there is generally one in a watan (official family) of R a mosis who knows where to lay his hand upon a rusty matchlock, and more than one who know how to use it. They also use the sword, and sometimes the pike, but never the bow, and, being seldom horsemen, know nothing of the lance. The Kolist of the Sahyadri are a very different race. They are confined entirely to the Ma wal ('sunset'), the term applied throughout the Dekhan to the highlands which form the western horizon of so much of it. As I have already said, they claim the name of Marathas, and formed, no doubt, the greater part of the force of Ma wali swordsmen by whose means the Maratha power first gathered head in the fastnesses of the Ghats; but, being averse to distant or mounted service, they had little hand in the extension of his predatory power; and I do not know that any of them ever attained to higher command in the Maratha service than that of some of the small hill-forts, called here durgs, as distinguished from the more important fortresses called kilas, and the village citadels called garhis. They are, no doubt, of non-Aryan race; they have a few words unknown to the Marathas proper; bury their dead, except in the case of cholera and some other causes of death, which they seem to regard as implying a curse, and in which they accord to the deceased no better sepulture than heaving him over the nearest cliff. They are physically a fine race, active and well formed, though seldom of great power; often rather fair, which they probably owe to the damp and cool climate of their mountains. Their features are usually flat and broad; I never saw a man among them who could be called handsome, though some of the younger women have pleasing faces, the effect of which is much enhanced by their graceful figure and action. They are freer than the women of the plains in manner, and salute a saheb just as the men do, but have a high, and divided into a number of families which might not intermarry. They are probably an aboriginal tribe... their former capital was Padshahpur, in the Belgam district."Trans. Med. and Phys. Soc. ut sup. p. 197. + Vide ante, p. 77." An inferior caste widely scattered in the Dekhan: they are makers of cages and baskets of wickerwork; also mats, &c. of bamboo and the rattan cane."-Trans. Med. and Phys. Soc. ut sup. p. 202. Vide Ind. Ant. vol. II. p. 154.-ED.

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188 THE INDIAN ANTIQUARY. [JULY, 1874. I believe well-deserved, reputation for chastity Cut noses are almost as common among the -perhaps because the men are more jealous, and Vanis of the western districts as goitres in more apt to punish adultery with death, than some Alpine valleys. The town of Ambegam any other Hindus that I know of except the has been four times burnt to the ground. The Wanjaris. I knew one instance in which sympathies of the rural population are entirely a Koli woman with the choice of death or dis- with the offenders, who but revenge the grievhonour before her, deliberately chose and bravely ances of their class; and where they might be endured the former. The manly, simple, and willing they are afraid to lend assistance to truthful character of the Kolis makes them the police, which would probably be punished a pleasant people to converse with and live by the burning of houses or crops, and perhaps among: but, upon the other hand, they are by personal violence. The rugged hills and great plunderers, and their frequent marauding dense jungles of the ghats afford a safe refuge expeditions are aggravated by a reckless and to those who are recognized and "go out;" and unrelenting cruelty, which any one accustomed altogether our rule has perpetuated, if not proto intercourse with them in their milder mood duced, a state of things in the Sahyadri hills finds it difficult and painful to believe in. In which finds its nearest analogue in the Tipone case I knew a gang to burn a wretched perary of forty years ago, and which can only old man alive, because he did not pay a sum be altered either by removing the causes, or by which they must have known he could not simply dragooning the country into peace with possibly have in hand; and their detection was an enormously increased police force, in which a remarkable instance of the doctrine that latter case the Koli will probably slowly "murder will out." The other villagers had fled die out: the V a ni depriving him of his land in terror, but a little boy, the victim's grand- and house; the Kunabi, hard pressed for land child, stayed by his old relation to the last, and, in the over-populated plains, ever ready to step though half-stapefied by fear, remembered that into his place; and the Sirkar providing him one of the murderers had a broken toe. The with a place of refuge in the jail or the Andaman with the broken toe was discovered, appre- man islands. The subsistence of the Kolis, hended, confessed his own offence and betrayed apart from the produce of occasional dacoihis accomplices, and they came by the punish- ties, is derived from the cultivation of rice ment they deserved. The other day a party of and coarse high-land grains, and oilseeds. In Kolis put an obnoxious Vani upon a heap of Puna the free forests are not sufficiently ex. prickly milk-bush (Euphorbia) and pressed him tensive to make woodcutting or cattle-herding on to it with their feet till he gave up his coin; any great addition to their means of livelihood, and I write with twenty Koli prisoners under as they are further north ; but they keep a guard, who relate the tale of a dozen robberies, good many buffaloes, which give very good varied with torture, rape, and fire-raising, in a milk and butter. They go down a good deal tone of cool frankness that would be amusing if to Bombay, when the crop has been got in, to it were not horrible. That they should be trans- work as coolies. Police service is very popular ported for life they seem to regard as part of with them, in which they are very useful for hill the rules of the game, which it is not worth service, though they sometimes get tired of it after while to avoid by lying, when fairly caught. a couple of years' service. A Koli corps raised The fact is that they have in many cases been by Major (now Colonel) Nuttall did good serdriven to madness by the extortions of the vice in former troublous times, the men fightVanis, and the perverted process of the ing at first with their own arms of sword and civil courts. A Koli buys a little grain or matchlock. They are often expert swordsmen cloth upon credit, signs he knows not what, and good shots, seldom use the spear, and is pressed on year after year for interest; and never the bow. The koita, or bill-hook, is the after throwing crop, wood, and cattle in vain constant companion of every Koli, hanging into the gulf of usury, at last finds his creditor at his side in a hook which is often made of at the door with a writ of attachment for the sambar horn, very prettily carved. They are last remains of his miserable belongings. It is very skilful in the use of this rude tool, but little wonder that severe reprisals take place. I do not habitually use it as a weapon. It is

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JULY, 1874.) NOTES ON CASTES IN THE DEKHAN. 189 their great implement for rab, or cutting of plunderers as the other hill-races. I never saw branches, which, being burnt, serve to manure them in Government service in any capacity, their fields, to the great grief of the Forest but they sometimes work on roads, or for other officers. The axe is not so common, and is natives as labourers and herdsmen. used only for felling large timber. Their dress The Bhills are very scarce in these parts. is that of the Marathis, only not so good, and In 1870 I took a census of all the Bhills in less of it. The Raja of the little State of Jowar the Jurnar Taluka-as much as to say, of all is a Koli; and so, I think, were by rights in the Pana District. There were 59 able-bodied the Rajas of Peint, though they made believe males, of whom 12 were convicted offenders-a very much indeed to be Rajpats, until their fraction over 20 per cent. Their southern limit conversion to Islam. here and therefore I believe in the peninsula) The shakurs are a still wilder race than is the Kakadi river. This race were the terror the Kolis. I believe the term is applied of the districts in old days. Men now living in further north to a breed supposed to be of mixed Otur and other villages near the HarlchandraKoli and Rajput blood; but here the Thakur gadh or Brahmanvad range remember their stands below the Koli, and is as distinct from annual incursions, and the hasty gatherings of him as chalk from cheese. They are very dark, villagers and property into the mud forts. The with broad flat faces and wide mouths, unmis- neck of their power, however, was broken takeably non-Aryan, and having names for many when Mandhargir Gosavi threw 7,000 Bhills plants and animals different from the Maratha into the wells of Kopargim, having got them words, and, even, the Kolis say from theirs. | into his hands by treachery. Some of them The likest people to them that I have seen are losing their wild character, and settling are the Gonds. They are great hunters, using down as respectable cultivators. It is remarkoften firearms, but chiefly a broad-bladed pike, able that the Bhills of the Sahyadri are nets and snares. Their idea of cultivation much superior in stature, appearance, and inis confined to dhali or kumri, a process which telligence to those of the Sathpura, a fact first is similar to the essartage of parts of France and pointed out to me by an officer of the Khan. Belgium, and consists in cutting down the desh Bh'll Corps. Those here don't eat beef, forest, burning trees and branches where they lie, but some of the wilder Bhills of Western Khanand sowing in the ashes, with the merest desh do. preliminary scratch of a stick or koita, or The Kath karis are not often met with often without it. They are plucky enough in above ghat; and for most of the following I am pursuit of game, and, as a rule, not such great indebted to observation in Khandesh and Kulaba, "Thakur-in Gujarit, the N. Konkan, and in the Wadalis and Kathkaris extending south ward in the MAwals of Mid-Dekhan, on the connecting Ghat range, Konkan Dhang, re to be regarded as of Bh.ll or Koli the appellation of an offset of the Kolis, who claim to be origin. In this locality the Bhills displace the Kolis ; but of part R&jput descent. In Gujarat Thakar chiefs are they have not like them, an aptitude for maritime service. still not uncommon; and others are cultivators: in the From the Vindhya hills the tribe has extended some way Konkan the tribe is degraded, being rude, ignorant, and into Gujariit, the Dekhan, and Central India, and there often very indigent; the Ma and Ka Thakur are here has shown some disposition to settled habits, though inrecognized : in the Dekhan their condition is often the ferior in this respect to the Kolis. In former ages same; but it is better in the Western Mewal, where Tha- Bhills probubly owned the whole country, having been kurs are rather numerous. A connection with Rejpats is not displaced and driven back to their fastnesses, whence they seldorn claimed by these people, who present almost all the made raids on all sides, and they still retain some marks of features of an aboriginal race, who are intensely preiudiced. anthority even amongst the Rijputs, who were formerly and sometimes reputed thieves. There is corresponding often their guests and allies. Some Bhills have become mixed race of Bhills in Central India, where too are Musalmans, but most preserve primitive worship : and found the Gonds, whose resemblance to Th&kurs has as to occupation the settled families are petty tariners, been remarked." --Trans. Med. and Phys. Soc. ut sup. sellers of jungle produce, kath-preparers, fishermen, &c., p. 242. while a turbulent section remains who still are given to + Vide ante, vol. II. pp. 148, 201, 217, 251. "Bhill: steal and plunder. The tribe is subdivided into numerous Bhilla- tribe of dark-skinned people who inhabit the families or classes : it has no peculiar language. Bhills Vindhys and scthpura ranges, branching inland from and Kolis are not the same people, though in general the N. termination of the Western Ghats. In their fast charcter alike: the two do not intermarry: and the fornesses the Bhills are still almost savages, and by intuition mer have shown less aptitude and ability, and greater robbers; but those much or long in contact with civilized tenacity for primitive and rude habita : their physique, too, races have acquired improved habits. Their physique is inferior : in consequence the Bhills have not yet made varies according to locality, and so customs : towards the much progress towards & settled or civilized state, but ses-coast, which the tribe reaches about the mouths of the exceptional instances are known, and occasionally in village Tlpti and Narmada, whose course is parallel to the above- establishments in N. Dekban the Bhill is found occupy. named ranges, their physical characters are said to deteri ing the same position as servant as the Koli and R. orate, and there the people, known comprehensively as the mos i further south."-Dr. Carter ut sup. p. 188. Kala praje, with, most probably it would seem, the cultivatorshies are digent, the meded, being recognized

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190 THE INDIAN ANTIQUARY. and to Mr. Hearn's valuable statistical account of the latter district. These people are certainly aboriginal, and for the look of them might well be descended from the monkey legions of Sugriva and Marati. They have two castes, the Northern or Dhor Kathkaris, and the Southern or Maratha Kathkaris, which latter assume airs of superiority and do not eat beef. They are the most numerous in Thana and Kulaba, and occasionally ascend the Ghats. Their profession nominally is the extraction of kath or catechu from the kher tree (Acacia Catechu). This is done by cutting the tree into chips, which are boiled down in earthen pipkins to a broth, and the broth to a paste which is made into little cakes. They are said to be very jealous of intrusion into their boiling-can.ps, but I have not found them so. They are brave and skilful hunters, and I once knew a brace of them to repel in the most gallant manner, with no arms but their axes, a band of Bhill dacoits. Both, I am sorry to say, returned from the pursuit mortally wounded by arrows. They are themselves good archers, and some have matchlocks. I am obliged to add that they are great thieves and drunkards, and very violent of temper. The Kathodis are by some said to be identical with the Kathkaris, and if different I have never met with them. G.-Musalmans. Those native to the districts are chiefly descended from the old northern invaders, and classed as Sheikhs, Sayyids, Mughuls, and Pathans. The Sheikhs are the most numerous-indeed every Musalman who has no other title to claim seems to call himself Sheikh. The Mughuls are Irani, or of Persian extraction, and Turani, or descended from the Tatar races. Of the latter is the Nizam at Haidarabad. There are very few Irani Mughuls resident in these districts. What there are are all Shias; the other three divisions are Sunnis except some Sayyids. The head-quarters of Islam in these parts is at [JULY, 1874. Junnar, where both the Shias and Sunnas are rich and numerous, and at perpetual feud with each other. The Puna Bhistis all call themselves Sayyids, with doubtful title. The various trades and congregations behave very much like Hindu castes, put men out of caste, &c. The Momins or silk-weavers, and Pinjaris or cotton-cleaners, have so little intercourse with other Musalmans as almost to be separate castes in the Hindu sense. The latter are very low, generally wear the Hindu dhotar instead of the paijamas which are the proper costume of the Indian Moslem. Isolated Musalman families living among Hindus are very apt to adopt the Hindu dress for both sexes, and sometimes even to clip their mustachios in the Maratha fashion. One curious thing is that no Hindu. of good caste in these districts will eat meat (barring game) which has not been properly "halal kar'd" by a Musalman; and in Hindu villages you will often find one Musalman family, that of the Mulana, who is a recognized village officer, and receives dues from his Hindu neighbours for no other service than that of cutting the throats of their sheep and goats. In the towns there are a good many so-called Bohoras, who are whitesmiths and ironmongers; and in the cities of Puna and Solapur some Mehmons, descended from Hindu converts; but both these classes are immigrants of recent date. I once saw in Puna some people from the Nizam's territory who called themselves Musalman Kolis. There are great numbers of Dekhani Musalmans in the native army, and serving as peons and police, and some in the revenue and other departments as clerks, but they seldom hold their own against the Hindus, for want of industry, intelligence, and education. There are few English officers but would like to employ them more; only they cannot be induced, as a rule, to fit themselves for employment. One exception to their laziness is the paper trade of Junnar, chiefly in the hands of Sunni Musalmans; but, take them all round, they are a hopeless people.

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JULI, 1874.) ARCHAEOLOGICAL NOTES. 191 ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, late M.C.S. (Continued from p. 162.) IV.-Kdshis of Parosura ma, &c. of Ramanuja Acharya, and at the Brahman The small spangle-like gold coins so fre- temple at Bailur, the Holiyars or Partyars have quently found throughout the South of India the right of entering the temple on three days are called by the natives shanar kush: I have in the year, specially set apart for them. At twice known chatties containing some hundreds the "bull-games" at Dindigal, in the Madura to have been ploughed up in the district of district, which have some resemblance to SpanKoimbatur. In the Travankor country they are ish bull-fights, and are very solemn celebracalled ruskis, and along all the western coast tions, the Kallar, or robber caste, can alone of the approaches to fords over large rivers which ficiate as priests and consult the presiding deity. have been used for centuries are especially On this occasion they hold quite a Saturnalia prolific of them. After heavy bursts of the of lordship and arrogance over the Brihmans. monsoon, people often regularly resort to and in the great festival of Siva at Trivalur, in ininutely scrutinize the tracts leading to the Tanjor, the head man of the Paroyars is mounted fords. In Travankor the Hindus say that on the elephant with the god, and carries his Parasurama, when he had created Kerala, chauri. In Madras, at the annual festival of sowed it all over with gold raslis, and buried the goddess of the Black Town, when a tali is the surplus in the cairns which occur spar- tied round 'he neck of the idol in the name of thr ingly on the Travankor mountains. On the entire community, a Pariyar is chosen to reprehigher ranges there are three of" Parasurama's sent the bridegroom. In Madras, too, the mercanCairns," where the mountain-tribe, the Malla tile caste, and in Vijagapatam the Brahmans, had Arriyans, still keep lamps burning Stone to go through the form of asking the consent of circles are very rare; one, much dilapidated, was the lowest cas es to their marriages, though the called "a rashi hill of Parasurama." Holed custom has now died out. kistvaens abound along the western slopes and In connection with this subject it may be worth spurs of the Travankor Hills from Quilon to the while to rescue the following paragraph, which Tinnevelli district. Most of them have the round appeared in a Madras newspaper of 1871. The opening to the south, with a round stone put in heading indicates how little the able Editor, it as a stopper, and another stone placed leaning like most Englishmen in India, wotted of the against that, to keep it in its place. I have real importance and interest involved in such never heard of this arrangement in the eastern questions : and southern districts, or in Central India. "A very important question indeed! V.-Privileges of Servile Oastes. "The following printed notification has been It is well known that the servile castes in forwarded to us :- It is hereby made known Southern India once held far higher positions, to the Hindu Pandits, and all friends of the and were indeed masters of the land on the ar. Hindu Sastras throughout India, that an importrival of the Brahmanical races. Many curious ant question has been raised as to whether the vestiges of their ancient power still survive in sheep-offering in the Yagana should be made the shape of certain privileges, which are by a Pot-maker or a Brahman. The Nellur jealously cherished, and, their origin being for- Hindu community declared that a Brahman gotten, are much misunderstood. These privi. should preside at the sacrifice; but Gurram leges are remarkable instances of survivals from Venkanna Sastriar, C.K.A.S.B., contended that an extinct order of society-shadows of long- a Pot-maker is the competent person, accorddeparted supremacy, bearing witness to a period ing to the Sastras, to deprive the sacred when the present haughty high-caste races were sheep of its life, and has written a valuable suppliants before the ancestors of degraded work entitled Vipra Samitra Khandanan, classes whose touch is now regarded as pollution. overturning the arguments and authorities adAt Melkotta, the chief seat of the followers duced in support of the doctrine that a Brah * Are the "Molla Arriyana" the same the "Malairdears," or "forest lingo," commonly called "Muisers'' P-ED.

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192 THE INDIAN ANTIQUARY. man should kill the sacred sheep, and maintaining the opposite doctrine that a Potter is the eligible party for performing the sacrifice. The Venerable Srimat Sankaracharya, S. A., A., S., N. S., A., S. A., S. M. S. S., the Chief Pontiff, held a Pandit Court at Kumbakonam, and carefully analysed and examined the work written by Venkanna Sastri, and declared it to be a perfect success, and has upheld the doctrine that a Potter is eligible for performing the sacrifice; and in token of his approval granted a certificate named Siddhanta Srimukam to Venkanna Sastri on the 17th March 1871. The Dharma Sabha at Tanjor received Venkanna Sastri with great regard and veneration, and honoured the Jay patrika issued by Srimat Sankaracharya by carrying it in procession along the main streets of the Tanjor Fort, in great pomp with all honours, and read the work Vipra Samitra Khandanam, written by Venkanna Sastri, with great rejoicings, on the 24th March 1871.'" The earnest gravity of this notification, as well as the events it records, testify to the importance the native community attached to the issue; and it is remarkable to find a court of Pandits and Branmans upholding a popular privilege and deciding against their own order.+ The accompanying illustration is from a sketch by Capt. J. S. F. Mackenzie, who found the stone which it represents in the jungles 5 miles from Narsipur, and 110 from Bangalur. When be found it, he says "the stone, or rather rock, just cropped out of the ground," and he got some stone-masons to cut off the inscribed portion; "unfortunately they partially damaged the original," as he 'could not superintend the cutting, and his instructions were disobeyed.' He adds: "The letters or lines are very indistinct. I have tried to take impressions, but failed. It is only by getting a particular light on the stone you can see distinctly the lines. The figures at the end of lines for I have taken them from [JULY, 1874. VI. Analogies. Similarities of thought and expression in widely-separated literatures and languages are not unfrequently curious and interesting. A couplet given in Ind. Ant., vol. II. p. 341, runs thus:-- The mould in which Maru was formed is such that none other in the whole world has been framed in it. "Either that mould has been broken, or the artificer thereof hath forgotten how to so fashion another." THE NARSIPUR We may be sure Byron had never heard of this when he ended his Monody on the Death of R. B. Sheridan with the lines "Sighing that Nature formed but one such man, And broke the die-in moulding Sheridan." The expression "None but himself can be his parallel" has been censured as an illogical conceit; but Mr. Brown has pointed out in the old Telugu Sumati Satakam, "He is comparable to himself alone," and the Ramayana uses the idea considerably exaggerated: "The Heavens can only be likened unto the Heavens, And to Rama and Ravana can Rama and Ravana only be compared." STONE. left to right-are Kanarese numerals turned upside down. There is no building near where this rock was. Close by on two different boulders, similar, but only a few, characters were found." "I see similar scratchings on a rock close to a temple here at Bangalur, and have an idea that the rock at Belgola is also covered with similar markings. The story with regard to those at Belgola is that the masons used them as a tally. I doubt this. The present copy is far too regular to be taken for waddars' (stone-masons') accounts." Possibly some of our readers may be able to give information that may help towards understanding the intent of these symbols. I confess being baffled by the letters appended to the names of this and the preceding reverend personage; perhaps they are of private interpretation, like the S. S. which the old Puritan Praise-God Barebones wrote after his name, and which none could tell the meaning of, till he explained they denoted 'Sinner Saved.' All the Mahfrs of four telulas in Poona sent representatives to a diet held this year at Junnar to settle a point of precedence among themselves.-ED.

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UHIN A VEH || | || | || | || ? IIIIII ? | | / | | | | | | | | | | | | | | | | | | | | | ||||||||||||||||||| PAT |||||| Hu 30 8 GE | || || || || | || | F C H ||||||||||||||| 30 ? || / || / || / // | || || Jov ? you 06 STONE FROM NEAR NARSIPUR, NOW AT BANGALUR. W. Griggs, Li

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JULY, 1874.] THE GOHELS AND DABHIS. 193 THE GOHELS AND DABHIS. In his Notes on the Dabhi Clin of Rajputs, the Kant Bhills. At that time the Ka. Major Watson remarks (ante, p. 71) that he is this had not come out of Pa war. unable to say whether the Gohels acquired the Dhandalpur is four kos to the west of share they held in Khedagadh from the Da Sejakpur, and there Dhundali Mal Gosai bhis, or whether the Da bhis conquered it in lived. Siddha raja's mother, Mainal concert with the Gohels.' The following Devi, was unable to procure delivery, and was legend, told in Kathiawad, seems to bear on this on her way to perish at some tirtha. She point, and may be given here : halted at Adalu tank, which is a kos to the When Tuktodar, which is near Ratlam, west of Dhandalpur, and hearing of the on the north-east of Gujarat, was ruled by a fame of Dhundali Mal she went to touch Cbah u van prince, the Goh els and D - his feet, and he instructed her as to the means bhis were his retainers; but the latter were of attaining delivery. Thus Siddharaja favourites, and the former disliked. Therefore Ja ysinha was born there, and was called the Gohels schemed to destroy the Raja and Siddharaja because he was born by the elevate his brother to the throne. This, how- aid of the Siddha. When Siddhari ja grew ever, became known to the Raja, who, dissem- ap, he built a well there in respect for the place bling, invited both the Gohels and the Di- of his birth. Hanuman was the Bhe wo's bhis to a pretended marriage-feast, at which Isht Deva, and therefore Dhundali Mal hey were to dine in separate places Hanu man was installed there. The Bha"Dabhis left, and Gohels right." wo's paglai were placed in a separate shrine, Where the G o h'els were to dine, the king and Siddharaja founded Dhundalpur, now caused a pit to be dug filled with lighted fire- Dhandalpur, in honour of the Bhawo, and built wood, and as the Gohels came in they were a fort there. He also formed the Ad Alu Talko at cast into the fire. The Da bhis who went to his birthplace. Up to this tank was the country the feast came back, but the Gohels did not. of the Waghelas, and beyond it westward Two Gohel brothers named Sejo and Vejo was the Junagadh Ra's country. The Ra's were at their lodging, and they asked their Kui war went ont on a tour with his retinde hajdm what could be going on. He mounted a and came to the AdAla Talao, where he pitched. limb tree to look round, and saw that the It was told to the Sejakpur Gohel that some chief Gohels were being cast into the fire, and with his followers had come to fight with him. informed his chiefs. Terrified at this, they He accordingly went out to meet his enemy, fled with their followers, and were parsued and in a combat, after killing several, the Go. by the Chahu van to Khera, where, find. hel seized the Kuivoir and some of his officers. ing he could not lay hands on them, he turned On afterwards finding who the Kunwar was, he back. The brothers went to Wadhwan to repented of what he had done, saying that he the Waghela Raja, who gave them posses- had fought with him in ignorance of who he sions in Panchal Dega--the country about was. And it was at last arranged that Vejo Sayla, and Sejo Gohel founded Sejak Gohel's daughter should be given to the Ra's pur. In those days there was much jangal Kunwar, and the Gohels, giving large presents there, and the Gohels were charged to watch as phera mani, took them to Junagadh. To * In the Ras Maia this proverb is thus accounted for to dine, intending to cut him to pieces. But the D Abhi'. The Rathods excited feud between the Dabhis and daughter was elever: she was sejak'. queen. Aware Gohels, and when they were weakened by losses they stepped of the intentions of her family, the virtuous wife, yoking in, seized the booty for themselves, and expelled the belli. ber chariot, went forth; to Bejak'house she came : gerent clans. Hence the proverb. she told him all the story. Next day came the D Abhi. The legend here given, however, was also collected by and invited the Raja. When he set forth be called his the author of the Ris Mata. Subhats and told them of the design: Arming themselves, they all attended; when he arrived he perceived their This hajam's descendants are still called Limbawa ha- stragem. The Gohol, drawing his sword, advanced : jams. to meet him also advanced the D Abhis. The Gohel I The Bhaunagar Dasard Bandy contains the following struck the D Abhi and defeated him, humbling his pride. prange "Boja kji, the lord of Kher and destroyer The Dabhis sought aid from the Padiah Ah, whose army of his enemies, destroyed many houses of the D Abhis. came. Then the Gohel rice left Marudhar and went In his time they were very powerful, possessors of ontas, away into foreign lands. With then they took warriors, and dwellers in Kher. Treacherously they sought to horses, and goods, and in the year 1102 (A.D. 1045) Sejak will sojak. It fell on a day they agreed to invite the Mara arrived in Borath.-Conf. Ras Mald, vol. II. D. 808.

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194 THE INDIAN ANTIQUARY. [JULY, 1874. the Gohel the Ra gave Lati with 125 vil- where Dhan Mer received them and presented lages. Sejo lived at Sejakpur, and Vejo them with djivka. Then Dhan Mer with 5000 abode at Lati, and his descendants are still to men, aided by Ranji with 2000, went against be found there and at Palitana. Ebhal Walo and slew him. Ebhal worSejo's son was Ran Gohel, who founded shipped the sun, and seated himself every RApur, S. 1201 (A.D. 1144), and made it & morning for four hours after sunrise in devorogal seat. At that time there were Mer Kolis tion to Suraj and telling his beads. While at Dhandhuka, who were powerful. Ran so engaged he was attacked, and, refusing to Gohel, in order to preserve friendship with leave his devotions, was slain. The Mer gave them, married the daughter of their chief, Dhan Ranji his son-in-law Wala and Talaja, Mer. Her son obtained the village of Khas and and Ranji removed his capital to Walla and became the ancestor of the Khasia Kolis. ruled there. At that time Ebhal Walo reigned at Wala of his race, several generations later, was and Talaja. He oppressed the Brahmans Ranji the younger, who ruled at Ranpur. in his provinces and committed Brahmahatya. Having slain a Musalman the Padishah's army The Brahmans retired to Dhandhuka, I came and put him to death. NOTES ON THE SHRINE OF SRI SAPTA-KOTISVARA. BY J. GERSON DA CUNHA, M.R.C.8., &o., BOMBAY. The shrine of Sapta-Kotisvara is situated in takotisvara, or Saptan atha, "the lord the village of New Narvem or Naroa, in of the seven sages." the Portuguese territory of Goa. Both the Sanskrit and Kanarese inscriptions According to the Sahyadri Khanda of the found in Goa and Belgan, relating to the Skanda Purana, this shrine was founded in time Kadamba kings of Goa, make mention of immemorial by the Sapta-Rishis, or seven sages. theirbei ng the favoured devotees of this SaptaIt is said that while the Sapta-Rishis were Kotisvara. engaged in their devotions in the Rasatala, Some old coins were lately found in the old city a subterranean region, they were suddenly in- of Goa, bearing the name of Jayakesi as, by terrupted by a great serpent, which compelled the favour of Sri Saptakotisa, being the antsthem to come to the banks of the Pancha. 1 gonist of Malavarma.. Ganga, or five riwprs, to praise Mahes. This temple has been unfortunately the vic. vara. This took place in the month of Sra- tim of the proselytizing ardour of both the vana (Ang.-Sept.). Here they produced a Muhammadan and Christian rulers in Goa. Linga, of seven metals, viz. gold, silver, tin, The first Muhammadan invader of the lead, copper, iron, and bell-inetal, andestablished Dekhan was Ala-ud-din; the second, Khilji it at Narvem, in the island of Divar, called Sultan. Firishtah states that Ala-ud-din's by the Hindu geographers Dipavati (i. e. general, by name Malik Kafur, after having a row of lamps), which lies to the north of Goa executed the Raja of Deogadh, now called Island proper. In this place the Sapta-Rishis Daulatabad, laid waste the countries of Mahaworshipped the Linga for seven karors of years, rashtra and Kanara in the year 1312 A.D. when the deity, highly flattered by their conti- It was about this time that the Muhammad nual worship, appeared to them in person as ans, settled in Goa under one Malik Tubliga, Siva, and inquired what it would please them pulled down the temple of Sapta-Kotisto ask from him. The sages replied that they vara. Soon after, however, it was restored would only like him to remain always with by Vid yaranya Madhava, a very distinthem, that whenever any misfortune should guished scholar and statesman, and prime minbefall them and they should have recourse to ister to Harihara, Raja of Vidyanagar or him he would condescend to appear. Sive Vijayanagar, who reigned from 1367 to 1891. then retired to the fine of Narvem, and dis- It was he, also, who conquered Goa from the appeared. Since that time they named it Sap- Muhammadans. * See Ind. Ant. vol. I. p. 320.-ED.

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THE KORAGARS. JULY, 1874.] Scarcely half a century had passed after the Portuguese obtained dominion in Goa when, in their indomitable zeal for christianizing the country, even the poor temple of SaptaKoti svara suffered in the general destruction of the Hindu temples. The first Bishop from Portugal, by name D. Joao Nunes de Barreto, of the order of the Jesuits, went himself to the island of Divar and pulled down, stone by stone, the unfortunate building of the seven sages. While the Christian missionaries were engaged in demolishing the walls of the temple, the Sarasvata Brahmans, who were the guardians of the temple, left it to the care of the missionaries and fled away to the neighbouring village on the mainland with the Linga, and established themselves there in the place called New Narva. It is a popular tradition that the great Sivaji, founder of the Maratha empire, finding that the new temple was unworthy of the great deity, enlarged and embellished it at his own expense, though it cannot lay any claim to greatness, nor has it any pretensions to architectural beauty. Of the old temple there scarcely remains a vestige now, though the place is still known by the name of Old Na : arvem. In the new temple itself there is only a The illegitimate children of a high-caste woman and a Sudra were denied admittance into the caste to which their mother belonged. To make their fate more awful, they were subsequently excluded from the country, and ordered to take their abode in remote corners, or places never visited by men of high order. They were then called Chandalas, and now go by the name of Kora gars. Another reason for their being thus banished is that they live upon flesh, which is repugnant to Brahmans, unless hallowed by some form or ceremony, such as Yajnas or the like. Their feeding upon the flesh of cows, the object of veneration and worship among the Brahmans, made their case still worse. But this plausible hypothesis falls to the ground when we consider that the Brahmans do not pursue the same policy with regard to the other beef-eaters, whom they respect almost with idolatry. The real reason for the Koragars' banishment, we may fairly conclude, is 195 polished stone Linga about two feet high and sixteen inches in circumference. The temple is opposite to Old Narvem, on the banks of the Pancha-Ganga, which takes its rise from the Sahyadri mountains, and joining in its course with the river Gomati, now called Mandovi, falls into the Bay of Agoa da. The shrine of Sapta-Kotisvara is considered Brahmanical, for, from the first, the owners connected with its management belonged to the class of Sarasvata Brahmans, commonly known as Shenvis in this city, who have held the hereditary post down to our times. At present it is one of the principal places of popular worship. A great fair, or tirtha, is held annually, on Gokul Astami, the eighth day of the full moon of the lunar month of Sravana, in honour of Sri Krishna, when pilgrims from very distant parts of the country assemble to bathe in the sacred waters of the PanchaGanga, which is supposed on that day to wash away their sins. THE KORAGARS. BY ULLAL RAGHAVENDRA RAO. From a Lecture delivered to the Mangalur Literary Society. The Brahmans of Goa believe that, on that day, the Bilva or Bel (Egle marmelos), a plant consecrated to Siva, suddenly rises in abundance from the bottom of the river, above the level of the water, mingled with rice and many fragrant substances. that in the old days of Brahmanical despotism "might was right," and hence the poor Koragars were driven away to become denizens of jungles or hills. The mania of caste supremacy is not confined to a few, but is found among all classes of Hindus, and the Koragar is not exempt from it. Within his own circle he has three divisions. A Koragar of one division claims precedence over the others. Some of these, called Ande Kora gars, are described as having a pot suspended from their neck. This class, which is the lowest, is rarely seen since the establishment of the British rule in Kanada. They were considered so unholy that they were not allowed to spit on the public way, and consequently the pot was worn for this purpose. Koragars of the second description are called Vastra Koragars, and the appellation has reference to their wearing clothes such as were used to shroud a dead body, and given to them in the shape of

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196 THE INDIAN ANTIQUARY. [JULY, 1874. charity, the use of a new cloth being, however, prohibited them. The Koragars of the last class are such as we generally see, wearing leaves for clothes; they are called Sappu Koragars. That great code of Manu, held by the Hindus as a sacred book, prohibits them from coming down to towns or villages except in the daytime, and then, too, having obtained a license from the state; it enjoins them to wear only iron jewels as ornaments, and use but broken earthen vessels; they cannot live in a house of mud, but in a hut of leaves, which is in their language called koppu. They were divided, it is said, into five tribes; of these, two do not now exist even in name. The highest of the tribe is Bangaranna, a Koragar of which tribe is looked upon as superior in the social scale, and is consulted by the other classes on every occasion, either of marriage or other rites. Kumaranna and Mungaranna are the two other tribes. The Koragar of the higher class is, however, in no wise prevented from marrying a girl of the lower tribe. A Koragar generally selects a woman younger than himself as his wife. Sunday is held an auspicious day for marriages. The ceremony is performed at the bridegroom's house, and he bears the expenses. An elderly man usually presides on this oconsion. The bridegroom and the bride are to take a cold-water bath; and on a mat spread by the president, both are seated with a handful of rice placed before them. The blessings of the sun are invoked, and the president of the ceremony takes in his hand a few grains and sprinkles them over the head of the bridal couple. This is followed by the others present, first by the men and then by the women. When it is gone through, the bridgroom is required to make wedding presents to the bride, which consist of two silver pieces. Six dinners are to be given by the bride. groom, when every Koragar rivals his neighbour in eating and drinking. It is an undecided question as to the law that governs them, i.e., either the Aliya Santanam law or Makkala Santanam law, simply because the deceased leaves behind him no goods or chattels so as to agitate this important question, and his heir, either the nephew or the son, has to succeed to a bare koppu. But it may be rightly surmised that the majority of them are governed by the Aliya Santanam law, whereby the higher grades of sadras are ruled. The following are the ceremonies observed at funerals. When a Koragar dies, as a matter of simple duty, reference is made to his landlord, and with his permission the deceased is buried in a place consecrated for the purpose, and in his honour four balls of rice are made and placed on the grave, which must be done within twelve months from the date of his death. Koragars were, it is said, originally worshippers of the sun, and they are still called after the names of the days of the week-as Aita, Toma, An. gara, Gurva, Tanya, and Tukra. . They have no separate temple for thrir god; but a place beneath a kasarkana tree is consecrated for the worship of their deity, which is exclusively their own, and is called kata. Worship in honour of this deity is usually performed in the months of May, July, or October. Two plantain leaves are placed on the spot with a heap of boiled rice mixed with turmeric. As is usual in every ceremony observed by a Koragar, the senior in age takes the lead and prays to the deity to accept the of. fering and be satisfied. But now they have, by following the example of Bants and $ adras, since changed their original object of worship for Bhuts. Though now despised by the higher classes and excluded from every society, the Koragars had their own day. The following tradition gives us a very faint idea of their rule : About 900 years or more B.C. (but we must not be too particular about dates) the Habashi brought an army from Anantapur, consisting of the Birar, Mundal, Karmara, Maila, Holeya, Ande Koraga; with these troops, whom the learned Dr. Buchanan calls savages, the Habashi marched against Angara Varma, the son of Vira Varma. They first came to Bar kur, and from thence proceeded to Man. galur, where they were attacked by small-pox and greatly troubled by ants. They went to the southward of Manjesvar. There the Haba. shi established his capital, and put his nephew Sidda Bair u on the throne in lieu of Vira Varma. He reigned only twelve years, and then both he and the Habashi died, owing to the enchantments used by Vira Varma, who went to Banawa si in Sonda for that very purpose. After their death Vira Varma returned, and drove the aforesaid army into the jungles, where they were pursued to such extremities that they consented to become slaves and serve under the former landlords. The Karmara was sect to watch the crops and cattle belonging to the village. The headmen who had been appointed by the Habashi to the most responsible posts under his nephew's government were taken naked to the seashore in order to be hanged, but, being ashamed of their naked state, they gathered the leaves of the Nekki gida and made a small covering for themselves. Thereupon their conductors took pity on them, and let them go, since which they have, it is said, continued to wear no

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JULY, 1874.) THE KORAGARS. 197 other covering than the leaves of the said tree. Here the tradition ends. Very likely it is that the Habashi and his successors ruled cruelly, and ever since, the Hindus, destitute of mercy towards, and eager to revenge themselves upon, a fallen victim, have kept the Koragars under very rigid surveil. lance. The dress of the Koragar does not greatly differ from that which the lower classes, such as the Bil. la wars, make use of during their daily labour. The only point of difference is that the poverty of the Koragar does not allow him to replace the narrow piece of threadbare cloth, little better than a rag, by a more decent suit of clothes on festive occasions even ; while the other classes invariably reserve some sort of finery for gala-days. The dress of the females, however, is very peculiar. While the males gird a piece of cloth round their loins, the females cover their waist with leaves of the forest interwoven together. The custom of this nudity is attributed to different reasons; and another tradition among the upper classes is hardly worthy of belief. Whatever the merit of the story be, it is sufficient to show us the extent of the despotism of the upper class. At the time when the Koragars reigned, one of these "black-legged" (this is usually the expression by which they are referred to during the night) demanded a girl of high birth in marriage. Being enraged at this, the upper class of people withheld, after the overthrow of the Koragar empire, every kind of dress from Koragar women, who, to protect them. selves from disgrace, have had recourse since to the leaves of the forest, conceiving in the mean time that God has decreed them this kind of covering. It is no wonder that this is the dress of Koragars, for we see that the other aboriginal tribes, as savage as the Koragars, are content with similar dress. On the east of the Chanda District the men wear no covering for their head or for the upper part of their bodies, and constantly go about with a battle-axe in their hands. The women deck themselves with 30 or 40 strings of beads, to which some add a necklace of pendant bells. Bangles of zinc adorn their wrists; and a chain of the same metal is suspended from the hair and attached to a large boss stuck in the ear. But the greatest peculiarity connected with their costume is the practice, which prevails in the remote districts, of the women wearing no clothes at all; instead of which they fasten, with a string passing round their waists, a bunch of leafy twige to cover them before and behind. They are known by the name of Madians and are perfectly savage. In Bustar they are called Jhorias. This custom was observed by Mr. Samuells to exist also in Orissa. In his notes on them in the Bengal Asiatic Journal (Vol. XXV. page 295), Mr. Samuells states the sor:ewhat interesting fact that the practice is traced up to the command of one of their deities when reproving the women for their pride. A similar custom is said to obtain among the Chenchawas, that inhabit the jungles between the Madians and Masulipatam. No proof is wanting to show how slavery prevailed ere the British took possession of Hindustan and spread education. Now, while liberty shines throughout the world, slavery still lurks in those dark corners where the rays of education have yet to penetrate; the Koragars and Holey a s arc victims to this vestige of past despotism. The ceremony of buying a slave needs a little explanation The destined slave is washed and anointed with oil, and new clothes are given him. The master takes a batli or plate, pours some water into it, and drops in a piece of gold. The slave drinks the water, and takes some earth from his future master's estate and throws it on such a spot as he chooses for his use, which is then given over to him, with the trees thereon. Although these slaves are in a degraded condi. tion, yet they by no means appear to be dejected or unhappy. A male slave gets three hanis of paddy or a hani and a half (pakka ber) of rice daily, besides a small quantity of salt. The female slave gets two hanis of paddy or one hani of rice, and if they be man and wife they may easily sell & portion of their rice and procure other necessaries. They are also allowed one cloth each every year, and besides, when transferred from one master to another, they get a cocoanut, a jack-tree, and a spot in which they can sow or mura of paddy. The greater number of slaves belong to the Aliya Santanam castes, and among these people a male slare is sold for three Bhaudri pagodas, anda female slave for five pagodas; whereas the few slaves who follow the Makkala Santanam custom fetch five Bhaudri pagodas for the man, and only three pagodas for the woman. This is because the children of the latter go to the husband'y master, while those of the Aliya Santanam slaves go to the mother's master, who also has the benefit of the husband's services. He has, however, to pay the expenses of their marriage, which amount to a pagoda and a half; and in like manner the master of the Makkala Santanam slave pay. two pagodas for his marriage, and gets possession of the female slave and her children. The master has the power of hiring out his slaves, for whose services he receives annually one mura of rice. They are also mortgaged for three or four pagodas. The Koragars have no fixed feasts exclusively of their own, but for a long time they have generally been observing those of the Hindus. Of them,

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198 THE INDIAN ANTIQUARY. two are important. One is Gokalashtami, or the birthday of Krishna, and the other is Chauti; the latter is of greater moment than the former. The one carries with it mere signs of fasting, and looks more a gala-day than one set apart for any religious performance, while the other seems to be a holy-day of abstinence and temperance. On the "Ashtami" some cakes of urid (black gram) are made in addition to the usual dainties. The services of Bacchus are called in aid. The master of the koppu invites his relatives and friends. A regular feast commences, when the master takes the lead and enjoys the company of his guests by seating himself in their midst. They are made to sit on the floor cross-legged, with a little space intervening between every guest, who pays strict regard to all the rules of rank and decency. To keep up the distinction of sexes, the females are seated in an opposite row. The host calls upon some of his inmates or friends to serve on the occasion. Now come curries, followed by rice and cakes as the means of the master permit. The butler Koragar serves out to the company the food meant for the banquet, while the guests eat it heartily. If one of them let rice fall on his neighbour's plate, the whole company cease eating. The offender is at once brought to the bar charged with having spoiled the dinner. He is tried and sentenced to pay a fine that may cover the expense of another banquet. In case of resistance to the authorities of this tribunal, he is excommunicated, and abandoned by his wife, children, and all his relatives. No one dare touch or speak to him. A plea of poverty of course receives a kind consideration. The offender is made to pay a small sum of money in the shape of a fine, which is usually paid for him by a wellto-do Koragar as his humanity and compassion dictate. To crown the feast, a great quantity of toddy finds its way into the midst of the company. A small piece of dry areca-leaf sewed together covers the head of the Koragar and forms for him a hat. This hat he uses for a cup, which will contain a large quantity of liquor. A sufficient quantity of toddy is poured in it, and if, in the pouring, a drop finds its way to the ground, the butler is sure to undergo the same penalty that attaches itself to any irregularity in the dinner as described above. After the banquet, some male members of the society join in a dance to the pipe, while others are stimulated by intoxicating drink into frisking and jumping about. The supper over, the guests, pleased and contented, wish their host a hearty good-bye and retreat to their koppus. Thus ends the Ashtami. To turn to the other festival. The inmates of the house are invariably required to fast the previous night, and [JULY, 1874. on the day previous, flesh or drink is not allowed. The next morning before sunrise a virgin washes and smears with cowdung a part of the house. The place having been thus hallowed, a fresh basket, specially meant for the occasion, is placed on the spot. It contains a handful of beaten rice, two plantains, and two pieces of sugarcane. The basket is then said to contain the god of the day, whom the sugarcane represents. The spot is very holy, and cannot be approached by men or women. A common belief that the prayers made by a virgin are duly responded to on account of her virgin purity does not admit of the worship being conducted by any one else. The girl adorns the basket with the flowers collected from the forest, and prays the god to pour his choicest blessings on the inmates of the house all the year round. The prayer concludes the worship, and the worship concludes the feast, and the Koragar abstains the whole day from work. A few words on the ceremonies observed on the birth of a child by the Koragars. After a child is born, the mother is unclean, and cannot be touched or approached. The inmates take leave of their koppu for five nights, and depend on the hospitality of their friends-placing the confined woman under the sole charge of a nurse or midwife. On the sixth night the master of the koppu calls his neighbours, who will hardly refuse to oblige him with their presence. The confined woman and the child are given a tepid bath, which makes them pure. Members of each house bring with them a ser of rice, half a ser of cocoanut-oil, and a cocoanut. The woman, with the baby on her lap, is seated on a mat-her neighbours' presents before her in a flat basket. The senior man present consults with his comrades as to what name will best suit the child, which is called Toma, Tukra, or Tanya, as fancy dictates. A black string is then tied round the waist of the baby. The rice, which comes in heaps from the neighbours, is used for dinner on the occasion, and the cocoanuts are split into two pieces, the under-part of each being given to the mother of the child, and the other part to the owner. This custom is followed if the child be a boy. In case it be a girl, the owner receives the under-part, leaving the remainder for the mother. The neighbours eat the part of the nut thus received on the spot. A custom generally obtains among the Hindus of the higher order, of putting their children into the hands of a Koraga woman, who may for brevity's sake be called a Korati. A Hindu woman, as is generally the case with mothers, is greatly mortified, and eventually turns extremely morose, at the repeated loss of her children. She does not like or allow them to go through the ceremony

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JULY, 1874.] of namakarma with little hopes that they will survive her. But in case where one outlives the age of its predecessors, she summons a Korati, to whom a quantity of oil and rice and a few copper pieces are given. The mother brings the child, and transfers it to the care and the protection of the Kora ti for a while. The latter receives it into her hands, becomes its foster-mother, and adorns it with some iron bracelets which she brings with her. She names the child as Kora pulu if female, or Koraga if male-these names being changeable at the marriage of the girl or at the upanayanam of the boy. She returns it to the parents, prophesying that the child will live long. This is the last and most ignoble ceremony resorted to by the credulous mother, who believes that the child has received a fresh lease of life, and that she has little to fear-although in many cases it turns out that the cold hand of death never hesitates to carry it away. There are, however, some cases, but they are very few, where the wishes of a mother have been fully realized, as they imagine, by this process. ON, THE REGISTRATION OF DEEDS IN BENGAL. Another ceremony of equal importance has been in vogue in this part of the country-a ceremony usually observed when a man is dangerously ill, or his fortunes are at a low ebb. He gets a large quantity of jinjili oil in an earthen vessel, which receives a similar kind of worship as that of his family idol. He sees his likeness reflected in the oil, and puts in it a hair of his tuft and a nail from his toe. The oil is then charitably doled out to the Koragars, when the Hindu thinks that the offended deities have been propitiated, or the evil constellations averted. Thus the Koragar feasts through the superstition of his brother of the upper class. Though it would be bold presumption in one with little philological attainments to speak on a dialect, the subject is too important to be passed 199 over altogether. It is a common belief that the Koragars have a peculiar dialect generally spoken by them at their koppus. But the omnipotent Mammon himself, as the Brahmans would have it, cannot tempt a Koragar to tell anything on this important subject. He may be induced to give an account of his feasts, his god, and his family, but a word about his dialect will frighten him out of his wits. At that moment alone he will become impolite and unmannerly. He thinks his dialect is a shield in his hand, and cannot be parted with, and therefore keeps it as a sacred secret. But good words and kind treatment can do something. A few of the words, that have been gathered with great difficulty, resemble those of the Keika di and Naikunde Gondi tribes in Nagpur. With a black face, forehead of moderate size, and strong body, all bespeaking contentment, the Koragar is separated from the rest of mankind -alien in dress, in manners, customs, and dialect. Uneducated and illiterate as he is, in his circle virtue thrives as in her proper soil. Lying, stealing, adultery, and other social evils he knows not. He has never appeared in a court of justice as a defendant in a suit. He drinks toddy, it is true, and the practice, I believe, he must have acquired from his intercourse with the higher class of Sadras. He eats flesh; on what else shall he live while we have denied him every means of subsistence? While every nation, every society, nay,every individual, is striving for honours and improvement, the Koragar, born as a slave, is richly content with his ignorance, with his koppu, and with his squalid poverty. Ambition finds in him no place; he eats but the rotten flesh of the dead cattle; ho clothes himself but with rags, which are to him what the most costly raiment is to us. Persuade him to change his clothing; lecture him on his nakedness; and he will run away or say "I am well off with my poverty." ON THE REGISTRATION OF DEEDS IN BENGAL BY KAZIS. (From Report on the Administration of the Registration Department in Bengal for 1872-73.) In Bengal, as elsewhere under Muhammadan rule, the Kazis exercised very considerable powers. The place which they held in the administration is pretty clearly shown in the following extract from a letter addressed to the Council at Fort William by the Committee of Circuit, dated Kasimbazar, August 15th, 1772: "The general principle of all despotic governments, that every degree of power shall be simple and undivided, seems necessarily to have introCurry . Riced. Boy fed. eve. Did you take your rice ? = - ijjaa aurpki, duced itself into the courts of justice; this will appear from a review of the different officers of justice instituted in these provinces; which, however unwilling we are to engross your time with such details, we deem necessary on this occasion, in proof of the above assertions, and in justification of the regulations which we have recommended: "1st. The Nazim, as Supreme Magistrate, presides personally in the trials of capital offenders, and holds a court every Sunday, called the Roz Adalat. Bring upklaa baa, Buy = klikaal, Come here =

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200 THE INDIAN ANTIQUARY. [JULY, 1874. "2nd. --The Diwan is the supposed Magistrate for the decision of such causes as relate to real estates or property in land, but seldom exercises this authority in person. "3rd. The Darogah Adalat-al Aalea is properly the deputy of the Nazim; he is the judge of all matters of property, excepting claims of land and inheritance. He also takes cognizance of quarrels, frays, and abusive names " 4th.-The Darogah Adalat Diwani, or deputy of the Divan, is the judge of the property in land. 5th. The Fauzder is the officer of the police, the judge of all crimes not capital; the proofs of these last are taken before him, and reported to the Nazim for his judgment and sentence upon them. "6th.--The Qazi is the judge of all claims of inheritance or succession ; he also performs the ceremonies of weddings, circumcision, and fune. rals. "7th. --The Mohtesib has cognizance of drunkenness, and of the vending of spirituous liquors and intoxicating drugs, and the examination of false weights and measures. 48th. The Mafti is the expounder of the law. The Q&zi is assisted by the Mafti and Mohtesib in his court : after hearing the parties and evidences, the Mafti writes the fatua, or the law applicable to the case in question, and the Q&zi pronounces judgment accordingly. If either the Qazi or Moh- tesib disapprove of the fatwa, the cause is referred to the Nazim, who summons the Ejlas, or general assembly, consisting of the Qazi, Mafti, Mohtesib, the Darogahs of the Adalat, the Maulvis, and all the learned in the law, to meet and decide upon it. Their decision is final. "9th.-The Kanungos are the Registrars of the lands. They have no authority, but causes of lands are often referred to them for decision by the Nazim, or Divan, or Darogah of the Diwani. "10th.-The Kotval is the peace officer of the night, dependent on the Faujdari. "From this list it will appear that there are properly three courts for the decision of civil causes (the Kanungos being only made arbitrators by reference from the other courts), and one for the police and criminal matters, the authority of the Mohtesib in the latter being too confined to be considered as an exception. Yet, as all defective institutions soon degenerate by use into that form to which they are inclined by the unequal prevalence of their component parts, so these courts are never known to adhere to their prescribed bounds, but when restrained by the vigilance of a wiser ruler than commonly falls to the lot of despotic states. At all other times not only the civil courts encroach on each other's authority, but both civil and criminal often take cognizance of the same subjects, or their power gradually becomes weak and obsolete, through their own abuses and the usurpations of influence. For many years past the Darogahs of the Adalat-al Aalea and of the Diwani have been considered as judges of the same causes, whether of real or personal property, and the parties have made their application as chance, caprice, interest, or the superior weight and authority of either directed their choice. At present, from obvious causes, the Diwani Adalat is in effect the only tribunal, the Adalat-al Aalea, or the Court of the Nazim, existing only in name. "It must, however, be remarked, in exception to the above assertions, that the Faujdari being a single judicature, and the objects of it clearly defined, it is seldom known, but in time of anarchy, to encroach on the civil power, or lose much of its own authority; this, however, is much the case at present. "The court in which the Qazi presides seems to be formed on wiser maxims, and even on more enlarged ideas of justice and civil liberty, than are common to the despotio notions of Indian Governments. "They must be unanimous in their judgment. or the case is referred in course to the general assembly; but the intention of this reference is defeated by the importance which is given to it, and the insurmountable difficulties attending the use of it: few cases of disputed inheritance will happen in which the opinions of three independent judges shall be found to concur. There is therefore a necessity either that one shall overrule the other two, which destroys the purpose of their appointment, or that daily appeals must be made to the Nazim, and his warrant issued to summon all learned in the law, from their homes, their studies, and necessary occupations, to form a tumultuous assembly to hear and give judgment upon them. The consequence is that the general assembly is rarely held, and only on occasions which acquire their importance from that of the parties, rather than from the nicety of the case itself. The Qazi therefore either advises with his colleagues in his own particular court, and gives judgment according to his own opinion, or, more frequently, decides without their assistance or presence. "Another great and capital defect in these courts is the want of a substitute or subordinate jurisdiction for the distribution of justice in such parts of the province as lie out of their reach, which in effect confines their operations to a circle extending but a very small distance beyond the bounds of the city of Murshidabad. This indeed is not universally the case; bat perhaps it will not be difficult to prove the exceptions to be an accumulation of the grievance, since it is true that the Courts of Ada

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ON THE REGISTRATION OF DEEDS IN BENGAL. JULY, 1874.] lat are open to the complaints of all men; yet it is only the rich or the vagabond part of the people who can afford to travel so far for justice; and if the industrious labourers are called from the furthest part of the province to answer their complaints, and await the tedious process of the courts to which they are thus made amenable, the consequences in many cases will be more ruinous and oppressive than an arbitrary decision could be, if passed against them without any law or process whatever. "This defect is not, however, left absolutely without a remedy, the zamindars, farmers, shikdars, and other officers of the revenue assuming that power for which no provision is made by the laws of the land, but which, in whatever manner it is exercised, is preferable to a total anarchy. It will, however, be obvious that the judicial authority lodged in the hands of men who gain their livelihood by the profits on the collections of the revenue must unavoidably be converted to sources of private emolument; and in effect the greatest oppressions of the inhabitants owe their origin to this necessary evil. The Qazi has also his substitutes in the districts; but their legal powers are too limited to be of general use, and the powers which they assume being warranted by no lawful commission, but depending on their own pleasure or the ability of the people to contest them, is also an oppression." "The Qazis seem to have been also empowered to decree alimony or maintenance and to supervise the administration of trust property. Moreover, they prepared and attested deeds of all kinds, and had apparently some jurisdiction in what we should call criminal cases. The books prescribed for use in their offices were six in number. The first five had no connection with the subject of this report. In the sixth, copies were kept of all deeds prepared or attested by them. 2. How far up to 1772 the Mufassal Qazis had retained their proper place in the administration it is difficult to say. The state of the case probably differed very much in various parts of the country. Writing in November 3rd of that year to the Court of Directors, the President and Council of Fort William say that "the regular course of justice was everywhere suspended; but every man exercised it who had the power of compelling others to submit to his decision." There is little hope, therefore, at the present day, of throwing much light on whatever position and influence may still have been retained in the midst of this 1. Sakuk. 2. Mahazir. 3. Nusb-ul Anlia. 4. Nusb-ul Kawwam Filanfak. 5. Takdirs-ul Nafakat. 6. Hibah, Ijarah, Bai. 201 administrative chaos by obscure subordinate officials in the villages of Bengal. 3. But whatever judicial authority the Mufassal Qazis may have retained up to 1772 was finally extinguished by the "regulations for the administration of justice" passed on August 21st of that year, in which Warren Hastings laid the foundation of the present Anglo-Indian judicial system. Under the arrangements then made, the head farmers of the revenue in each pargana were allowed to decide, without appeal, disputes about property not exceeding ten rupees in value; but all other judicial authority was concentrated in the Courts of Faujdari Adalat and Diwani Adalat ++ then established in each zilla. The Qazi-l-kazat or chief Qazi of each district ceased to be an independent judicial officer, and became, with the Mafti and two learned Maulvis, a member of the Court of Faujdari Adalat, while the Mufassal Qazis were entirely stripped of all judicial power, though they continued to register deeds and to celebrate Muhammadan marriages. Before 1772 both the head Qazis and their subordinates had been authorized to receive fees, which had long been complained of as a severe grievance. These were then abolished. The Qazi-l-kazat henceforward received a regular salary, and the Mufassal Kazis were only allowed to receive such presents and gratuities as might be voluntarily offered to them by those who required their services as registrars of deeds or celebrants of marriages. It is almost needless to add, however, that marriage fees continued to be levied with great regularity at rates apparently differing in various parts of the country, each Kazi receiving from subordinate Mullas a certain sum of money yearly for the right of collecting marriage fees in a certain village or villages. 4. In 1790 the Faujdari Adalat was abolished, and the head Qazis of districts became "law officers" of the Courts of Circuit then established. This did not, however, affect their duties, or those of their subordinates in the Mufassal, as registrars of deeds. Henceforward their position remained in the main unchanged till Act XI. of 1864 was passed, and Muhammadan law officers ceased to be employed. 5. Sections VII. and VIII. of Regulation XXXIX. of 1793 run as follows:--- "Section VII.-The head Qazi, and the Qazis stationed in the cities, parganas, and towns, are to keep copies of all deeds, the law or other papers which they may draw up or attest, and are to affix + Quoted in the Fifth Report from the Select Committee on the Affairs of the East India Company. I The right of succession to zamindaris and talukdfris was reserved for the decision of the President and Council.

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202 THE INDIAN ANTIQUARY. [JULY, 1874. thereto their seals and signatures. They are like- examined except when it became necessary to wise to keep a list of all such papers; and in the produce them in court. event of their death, resignation, or removal the 8. When Act XI. of 1864 was passed, there list and papers are to be delivered completed to were in Bengal about 450 town and pargana their successors." Qazis. I hoped to have been able to give some "VIII.-The Qazis stationed in the cities, towns, idea of the amount of work which they did, by and parganas are not to exact any fees for means of a statement showing the annual number drawing up or attesting papers, or for the cele- of registrations in their books. This has, however, bration of marriages, or for the performance of been found to be quite impossible, because in many any religious duties or ceremonies which it has districts the books are very incomplete. For years been customary for them to perform; excepting together, there are sometimes no records whatsuch as the parties concerned may voluntarily ever from particular offices, and in some cases it agree to pay, or has hitherto been the practice." is difficult to say to what year the existing regis 6. Nor was any very active executive control ters belong. exercised by the late Sadr Court. In 1838* the 9. On the whole, it must, I fear, be admitted Court having found that Qazis' records were not that the Qazis' records which we possess are of always deposited in the office of the Judge, and no very great practical value. In those cases that consequently they were exposed to loss and where the books were kept with care and subdamage, directed that the copies should be made mitted regularly when completed, some degree of in books supplied by the Judges, paged through- reliance may perhaps be placed upon them. And out and attested with their initials; that a monthly the seals of particular Qazis known to be men of list of deeds attested and registered should be probity undoubtedly carried, and perhaps still submitted in a prescribed form, and that the regis- carry, weight among the people. But Government ter books themselves, when filled, should be sent has, of course, no means of separating the wheat to the Judge and kept with his records, from the chaff. Such books as we possess have, In the following year it was found necessary to under the Lieutenant-Governor's orders of last issue orders + that "no Q&zi should be permitted year, been examined and repaired, and we shall to delegato any of his essential functions, such as soon, I trust, everywhere have such record-rooms the power of affixing the seal of office to documents, as will preserve them from the risk of unnecessary to an irresponsible agent not recognized by law :| exposure to weather and the attacks of insects. as the residence of a Qizi at a distance from his But the whole system had fallen completely into nominal jurisdiction. and his appointment of a decay long before it was abolished, if not before naib to act under his sanad by proxy, are opposed we undertook the administration of the country, to the obvious use and purpose of the office, and its mouldering remains have little real value. and irreconcileable with a due discharge of its 10. But while, as I have shown above, no serious duties. attempt was made at improving the machinery of In 1851 the Court issued a circular to explain registration bequeathed to us by our Mughul prethat the attestation of deeds by Qazis had not the decessors, Regulation XXXVI. of 1793 provided legal effect of registration. for the establishment of a new registry office at 7. The above seem to have been the only at- the head-quarters of each zilla, and in the cities tempts ever made to control Qazis in their capacity of Patna, Dakha, and Murshidabad, its supervision as registrars of deeds. Nor does it appear that any being entrusted to the register of the Court of arrangements were made for securing obedience Diwani Adalat, under the general control of the to the rules laid down in the circulars above Judge. Under this law, only deeds affecting real quoted. Whether monthly lists of registered property, wills, and authorities to adopt, could deeds were always submitted, I have no means of be registered. Registration was, of course, in all saying; but it seems to me improbable, since paged cases, voluntary, but it was provided that regisbooks attested by the Judge's initials were cer tered deeds should henceforward take precedence tainly not everywhere used, nor were completed of unregistered deeds affecting the same property, registers always sent in to the Judge's record-room. even though the date of such unregistered My impression is that in most districta Qazis deeds should be earlier; provided, however, submitted their monthly lists and sent in their that if the purchaser or mortgagor under a regiscompleted registers, or refrained from doing so, tered deed had been aware of a previous unregisvery much as they pleased, and that at all events tered sale or mortgage, the precedence of his neither lists nor registers were ever opened or registered deed should be forfeited. Under Regu. * Circular Order No. 3005, dated 28th September. + Circular Order No. 61, dated 25th December 1839. 1 Circular Order No. 15, dated 25th July 1851.

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JULY, 1874.] REVIEW. 203 Intion XXXVI. of 1793, when a deed was presented for registration, it remained in the office till it had been copied in the register book. This led to great delay, and accordingly Regulation XX. of 1812 provided that deeds presented for registration should be accompanied by a properly certified copy. The original was then at once endorsed and returned, the register copy being made from the copy which accompanied the original. Provi. sion was also made in Regulation XX. of 1812 for the registration of engagements to cultivate indigo, as well as of bonds, promissory notes, and other obligations for the payment of money. Act XXX. of 1838 empowered Government to place registration offices under the superintendence of any officer residing at the station where they were established, and henceforth the Civil Surgeon was generally the registrar. By Act I. of 1843, and in a clearer form by Act XIX. of 1843, it was enacted that registered deeds affecting land should take precedence of previously executed unregistered deeds affecting the same property, even when the latest registered instrument had been executed with a knowledge of the existence of the older unregistered one. Under the provision of Regulation XXXVI. of 1793, Section 7, deeds could only be registered in the registry Office of the zilla or city which contained the property affected by them. But Act IV. of 1845 made it lawful to register deeds in any registry office within the Presidency of Fort William, providing at the same time that whenever a deed was registered in the office of a district not containing the whole of the property affected, a copy should be sent to the office of every district which contained any part thereof. No other important change was made in the law till the whole was repealed by Act XVI. of 1864. 11. Enough now has been said to show very suf. ficient causes for the failure of the Qazi system of registration. The men who had to work it were doubtless from the first tainted with the venality and corruption which everywhere prevailed amidst the ruins of the Mughul administration. They were stripped of the power and authority which might have stimulated their self-respect and attracted capable men into their ranks. They worked absolutely without supervision, and their attestation of a deed had no legal validity whatever; and at the same time a rival legally valid system of registration was at work in every district. The wonder is, not that the syltem failed, but rather that any one should have taken the trouble of registering before them at all. REVIEW LA LANGUE ET LA LITERATURE HINDOUSTANIRS EN 1873. The state of vernacular colleges, literary and poli REVUE ANNUELLE. Par M. Garcin de Tassy, Membre tical associations, is noted; all the newspapers are de l'Institut, Prof. a l'Ecole Speciale des Langues Ori enumerated and described, and the titles of nearly entales Vivantes, &c. Paris, 1874. all the Hindustani books, printed chiefly in the It is now the twenty-second time the venerable M. Garcin de Tassy has published his Annual North-Western Provinces, are given, even the Review of Hindustani Literature, which, being the present religious revival among the Muhammadans only regular and systematic compilation of the has attracted the attention of the venerable Orien talist, and he gives the titles of the controversial kind in existence, is always expected with eagerness and hailed with applause. All the materials works published by them against Christianity in constituting this Review come from India, and various parts of the country, such as Dihli, Lahor, are so carefully examined from the beginning of and Bangalur. every year, as they gradually make their appear. Doubtless M. Garcin de Tassy gives a true ance, till its end, when this summary of the entire account of the works he had the opportunity of Hindustani literature of India appears, and are personally examining, but we observe that he so scrupulously embodied in it, with all the sources Bometimes dignifies the merest pamphlets with whence they are taken, such as books, newspapers, the name of books, and insignificant men with that or speeches, that not even such a small produc- of great poets, and we must conclude that he has tion as the Rev. Dr. Murray Mitchell's "Lady culled his notices from the ealogistic mention and the Dove" has escaped the lynx-eye of this made of them in Urdu newspapers sent to him. venerable Orientalist, although, being in Bengali In this way he has also caught hold of the idea and English, it did not strictly fall within the sphere that, in consequence of the sympathy between the of Urda literature. Educational progress, however, English and the Parsis, intermarriages among and the emancipation of both the male and female the two races are not rare :-" Ainsi, l'an passe, mind from the captivity of saperstition and ignor. six Anglaises, dont deux filles d'un colonel, ont ance, are a favourite theme with M. Garcin de Tassy, epouse des Parsis." From another passage we and therefore he has now and then cast a glance learn that, besides the Englishman who was Deputy at literary productions not composed in Urda. Commissioner at Sirsah, three Europeans had also

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204 THE INDIAN ANTIQUARY. [JULY, 1874. become Musalmans in Bombay. We hope we shall be pardoned for pointing out these inaccuracies in A work perfect in every other respect. Although the author was obliged to take a great deal on trust, his own wise discrimination has proved a very good guide in sifting the wheat from the chaff. We in India have of course seen the Report by Mr. Kempson, the Director of Public Instruction for the North-West Provinces, about the publications issued, and also noticed by M. Garcin de Tassy: and although we consider the literary activity manifested by the authors as very creditable to them, we cannot help remarking that most of the books are insignificant and not original. The classic age of the Urdu language, however, is past: let us hopo that it is not gone for ever. As matters go, good school-books translated from the English are more useful than the best poetry could be; they are more needed than any other kind of literature : the want is accordingly encouraged by Government prizes, and is being supplied fast enough. M. Garcin de Tassy concludes his Review with a kind of necrology of several of his Orientalist friends who died during the past year. It is as follows: "Count Eusebe de Salles (cousin of the late General Count de Salles), & distinguished Orientalist, died on January 1, 1873, in Montpellier, his birthplace, at the age of sixty-three. He had during several years assiduously attended my Hindustani class, in the (at that time) Royal School of Living Oriental Languages, of which he was one of the first students in 1828, with Baron Caruel de Saint-Martin, de Toustain du Manoir, &c. He was the more interested in attending this class, as he was about to marry a very literary lady of Indian origin, whose mother-tongue was Hinda- stani, the excellent Sarah Cruttenden, widow of Count Even de la Tremblaye. This noble woman constituted for nearly forty years the happiness of Eusebe de Salles, whom she faithfully accompanied in all his jonrneys; and her death, which took place a short time before that of her husband, on account of the deep attachment he had for her, must in a great measure have contributed to his Own. "Eusebe de Salles attended also the Arabic class of my master, Sylvestre de Sacy, and of Caus. sin de Perceval, for which reason it became posbibie to appoint him First Interpreter to the conquering Algerian army, and afterwards to the post of Arabic Professor at Marseille, where he succeeded Don Gabriel Taouil, and where in his turn he was engaged during thirty years in educating pupils. This post was conferred on him in consequence of his service in Algeria, in preference to the distinguished Egyptian Sakakini, who had acted for Don Gabriel, and who was disappointed in the hope of succeeding also to the appointment, on which he had believed he could count. "Eusebe de Salles was essentially a polygrapher; he wrote works of Oriental erudition, of philosophy, of medical science, as well as novels, several of which were successful. His Peregrinanations en Orient are not merely interesting, they are very instructive. In his Histoire generale des races humaines he upheld, from convictions and by arguments drawn from the experience acquired by him in his journeys, and which has not yet been given to the public, the Biblical doctrine concerning the unity of the human species. He was also a poet, and his friend Baron Gaston de Flotte, himself a brilliant poet, who appreciated his real worth and loved his paradoxical mind, devoted, in the Gazette du Midi, an article to his memory, which is as well conceived as it is written. "Henri Kurtz, a distinguished Orientalist, died on the 25th February last. He had also attended my class at a later period, from 1854 to 1855. Since that time he had never ceased to take an interest in the study of Hindustani, and I continued in correspondence with him several years after he had left Paris. The persecution suffered by him in Bavaria on account of his liberal opinions, and his opposition to what is called the clerical party in Switzerland, where he had taken refuge, have made him better known to the European public than his works and his professorship; for he was professor at the school of the canton of Argau, and librarian in the town of Aarau, where he terminated his life. "Captain Henry Blosse Lynch, Commodore in the English Navy, and skilled in Hindustani, Persian, and Arabic, which he had learnt in Calcutta, and spoke fluently, died on the 14th April, at the age of sixty-three years, in Paris, where he had lately the misfortune to lose his only son. His linguistic knowledge had been improved by repeatedly sojourning in Asiatic cities, and was the reason of his being appointed interpreter by the British Government on various important occasions. He had, moreover, several times been entrusted to carry out important operations in the Persian Gulf, in Sindh, in Syria, and in Burmah, where he co-operated in the taking of Rangan in 1851, &c., as well as in Paris itself, where he carried on the negotiations with the Persian ambassador which terminated in the treaty of the 4th March 1857. "Being a scholar without pretensions, he was often present at my Hindustani lectures. This honest man, who was extremely obliging, was beloved by all who visited him, and I have person.

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JULY, 1874.) MISCELLANEA AND CORRESPONDENCE. 205 ally lost in him one of my best friends from the United Kingdom. "I bave also lost in Paris, at the somewhat unusnalange of eighty-eight years, on the 1st of May last, another of my earliest pupils, Angustine Christophe Lamare-Picquot an inde. fatigable traveller and learned naturalist. From his habit of speaking Hindustani, be had often accompanied me in my visits to Indians who bad come to Paris, and I remained on terms of friend ship with him. "Lastly, on the 18th October Mr. W. Fox died unddenly in London. He had been private secretary to the Nawab of Bengal, who was maeh attached to him, and was present at the funeral with his song and suite, and manifested visible emotion. I had occasion to meet the deceased at Paris during my visits to the Nawab, and was able to convince myself of the great flueney with which he spoke Hindustani. Being an excellent man, and exquisitely polite, he was deeply regretted by all who knew him. "Let os terminate this funerary enumeration with the words of an Koglish hymn, which is the paraphrase of a text from the Apocalypse ** Happy are the faithful dead In the Lord who sweetly die; "They from all their toils are freed, In God's keeping safely lie : These the Spirit: kas declared Blest, unalterably blest."" E. R. MISCELLANEA AND CORRESPONDENCE. ROCK INSCRIPTION BELOW NICHOLSON'S 1 During the time of Mirza Muhammad, Darn and MONUMENT IN MARGALA PASS, RAWALPINDI Distan Ahmad the architect, and Sherf And Dialdas ZILLA, PANJAB. Tahuvildar. Repaired in the year 1081 (A.D. 1767). nql ktbh. mwjwdh b rglh Dl` rwlpnty wlq dr khn try pnjh mh bt shkhwh w ntwn shyr z sr pnjh nkhr bwd brglh dr khtl tw mn chrkh bryn b khrh jnn r rwy shrf m Ht prmyr dyd chrkh zdr zmn zby trykh sl khfsh mthl shdm . dwstn nmym. mhwsh b bm mrz mHmd drw w dstn Hmd m`mr w jw`bs w shrf w dylds tHwyldr snh 1081 mrmt shd BAMA MARGAVEYA. Str.-In a note to Dr. Muir's translation of Lassen's remarks on Weber's Ramdyana which appears in the Indian Antiquary (ante, p. 103 ) the Rama of the Aitareya Brdhmana is called "Margaveya or the son of Mrigu." Allow me to observe that he is so called because the son of a woman named Mrigava or Msiganiyu (see Sayana's Commentary on the Aitareya, Brdhmana, Panchika VII. ch. 5, 27). L. Y. ASKHEDKAR. Miraj. Translated by E. Rehateek, M.O.E. He is the Almighty ! The strong fisted Khan of great power, Under whose grasp a lion is helpless, Has on the Ketel of Margalah, which is A twin with the ball of the uppermost sphere, Made & paradise of noble aspect, And daily betreld the rotation of the times. He uttered a parable to fix the date of the year :- "The moonlike forehead became the general talk, ON SOME DRAVIDIAN WORDS. In Part XXIX. of the Indian Antiquary, p. 93 meq. the name of a well-known small tribe on the Nilagiri is giveauas "Toda." The lingual din the word is not in the mouth of the Nilagiri people, these pronouncing it. Toda." Tae.came remark is to be applied to the word "Kuta" in p. 96; the true spelling of this name is "Kota." The word " da", may mean "man of the top." scil. of the hills." Kota" can be derived from various Drividla poats; it is ditfoult to say what its true meaning is. Devtainly, it seem no tenean Dowkitler," as some here thought. Morcora. F. KEEL gire 507, the three first words together give 816 Ando fourth, s.c.laat word alone given 626 R. On calculating this line, which purporta to give the date, the whole of it will be found to be the number 1881, which is of course too much; the two first wondecophther

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206 THE INDIAN ANTIQUARY. [JULY, 1874. CAPT. WEST ON "WHETHER THE MARATHAS Reply. ARE KSHATRIYAS OR SUDRAS." SIR, Your correspondent A. R. wishes to know SIR, I have read with interest Captain West's what are the European names for the 27 stars paper as above headed (ante, p. 108) and agree with or constellations composing the Hindu lunar nakthe conclusion he arrives at, though bis point of sbatras. view has nothing in common with the stand I take. The twelve signs of the Zodiac, Mesha (te), His argument rests on an assumption which is Vrishabba (T), Mithuna (AYT), &c., correhardly reconcileable with the social aptitudes of the inhabitants of the Dekhan. With the origin spond to Aries, Taurus, Gemini, &c., but the Westassigned to them, the Marathas could form a caste, ern astronomers never having recognized at but could not give it the status which it at present any time the division of the Zodiac into parte, enjoys. The offspring of a Sadra or Kshatriya, there are no corresponding names for these divi. or even a degraded Brahman woman, and a Brahman sions. But each division, or lunar mansion as it is father, form a small section; but neither do the called, has a leading star or two, or more, the posiMarkthas, nor Kshatriyas, nor Sadras solicit mar. tions of which are given in Hindu astronomical riage in such a family. It is the great ambition tables. By comparing their positions with those of of Sadras to give their daughters in marriage to the stars given in European catalogues, we are Marathas. This very locus standi of the inter- enabled to find out the names of these yoga, or mediate caste is a guarantee against the degraded leading stars (TTT). Bentley, Colebrooke, origin assigned to it. and others who have studied Hindu astronomy, When the great northern Kshatriya conquerors have given tables of these stars in their works, overran the Dekhan and established their king. which may be referred to. I beg to append here a doms on the ruins of former monarchies, they table. could not find themselves secure, unaided by Stars (Tarr) Corresponding Stars the cooperation of the great leaders who acted of Hindu Zodiac in the European important part during their predecessors' times. Nakshatrds. Catalogues. Thus political necessity stood absolute in the 1 Asvini ............... Arietis. employment of the Sadra leaders, who, to dis 2 Bharani. .............. 35 Arietis. tinguish them from the generality of the Sadras, 3 Krittika..............., Tauri (Pleiades). were styled Marathas or the great leaders of 4 Rohini ................ Aldebaran. Maharashtra- a distinction which lent the Marathis 5 Msiga ............... 116 Tauri. an importance which their future achievements 6 Ardre 133 Tauri. tended greatly to strengthen. A new chapter 7 Punarvasu......... Pollux. came to be added to the system of castes, without 8 Cancri. the least taint of degradation. In process of time 9 Aslesha ............... 49 Cancri. the Marathas, in their turn, began to assume the 10 Maghe ................ Regulus. surnames of their employers; a system preserved 11 Parva Phalguni ... Leonis. up to the present date. For example, the Brah 12 Uttara . ... Denib. man chief of Ichalkaranji, though a Joshi, is 13 Hasta ............... 8 Corvi. surnamed Ghorapade from service under the 14 Chitra ............... Spica. Ghorapades. The Brahman Divan of the pirate 15 Svati .. Arcturus. chief Angrid is a Bivalkar, yet he passes under 16 the surname of Angria. Thus even if Brahmans, Visakha ............ 24 Libri. 17 Anuradha ............ B Scorpii. who have special surnames, did not scruple to adopt those of their employers, the Marathas, 18 Jyeshtha ............ Antares. who have no such speciality, could not fail to 19 Mala .................. 34 Scorpii. improve a similar occasion, which contributed not 20 Parva Ashadha ...... 8 Sagittarii. only to lend them importance, but to assimilate 21 Uttara Ashaah& ... Sagittarit. them to their very employers in this particular. 22 Sravana ............ Altair. Miraj. L. Y. ASKHEDKAR. 23 Dhanishth& ......... a Delphini. 24 Satataraka............ Aquarii. QUERY-NAKSHATRAS. 25 Parva Bhadrapada. Markab. SIR, --Can you or any of the readers of the 26 Uttara Bhadrapada. Alpherab. Indian Antiquary give me the European names for 27 Revati ................. Piscium. the 27 stars or constellations composing the Hindu lunar Nakshatras P KERU L. CHATRE. Bombay. A. R. Puna. * See Asiat. Res. vol. IX. pp. 323-376, or Colebrooke's Essays, vol. II. Pp. 321-373.

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207 MISCELLANEA AND CORRESPONDENCE. JULY, 1674.] d THE ARAB AND HIS TWO BAGS. Translated from the Mesnavi of Jellal-aldyn-Rami, by E. Rehatsek, M.C.E. khymyy zr `lm b tw st `ql w dnsh r khwr nwbr tw st khnjh bnhdy bshy dr mkhn nyst `qltr z tr khs dr jhn gft w llh nyst b wjh l`rb dr hmh mlkhm w jwr qwt shb p brhnh tn br hnh mydm brkhh nny mydhd nj rwm . mrmr zyn Hkhmt w fDl w dhr nyst HSl jz khyl w drd sr ps `rb kftsh rw zwd z brm t nyyd shwmy . tw br srm dwr br nHkmt shrmt zmn nZq tw shwm st br al zmn y tw answ w mn ynsw myrwm dr tr rw pysh mn wps shwm ykh jrlm khndm w dykhr zrykh bh bwd zyn Hylhy mrdh rykh Hmqy m bs mbrkh Hmqy st khh dlm b brkh w jnm mtqy st khr tw khwy kth shqwt khm shwd jhd khn t z tr Hkhmt khm shwd Hkmty kz Tb` zyd w zkhyl Hkmty fy fyD nwr dhwljll Hkhmt dny nzyd Zn w shy Hkmt dyny brd frq flkh rwbhn zyrkh khr zmn br nzwdh khwysh br pyshynyn Hylh mwzn chkrh swkhth f`lh w mkhr amwkhth Sbr w yth rwskhy nfs w jwd bz ddy kn brd khsyr srd fkhr an bshd khh bkshyd rhy rh an bshd khh pysh ayd shhy shh khn . bshd khh z khwd shh bwd ny bmkhznh w khwr shh brd ykh `rby br khrd: shtry dr jwl znt z gndm pry w an jrl dygrsh z rykh pr hr dw r r br khrd br shtr w nshsth br sr hr dw jwl ykh Hdyth ndz khrd w r mwl z wTn prsyd w wrdsh bgft w ndr an prssh bsy drh bsft b`d z an gftsh khh n hr dw jwl chyst akhndh bkr mSdq Hl kft ndr ykh jwlm gndm st dr dkhr ryky nh qwt mrdm st gft tr chwn br khrdy yn rml gft t tnh nmnd an jwl gft nym tndm 'n tny r dr dgr ryz z py frhnkh r t spy grdd jrl w m shtr khft shbsh y Hkym l mr ynchnyn fkhr dqyq w ry khwb tw chnyn `ryn pydh dr lGrb rHmsh amd br Hkhym w `zm khrd khh br shtr nshnd nykh mrd bz khftsh y Hkym khwsh skhn shm z khl khwd chm shrH khn ynchnyn `ql w khfyt khh trst tw wzyry b shhy br gwy rst gft yn hr dw nym z `mh m bnkhr ndr Hl w ndr jmh m gft shtr chnd dry chnd khr kfth ny yn w nh 'n mr mkhr khft rkhtt chyst bry dr dkhn gft mr khwdkhn w khw mkn fy zqwt wny rkhwt w ny qmsh fy mt` w nyst mTbkh w nyst sh gft ps z tqdyr prsm nqd chnd khh tr tnh rw w mHbwb bnd An Arab on his camel put a load : One bag he stuffed full of wheat; The other desert-sand contained : These both be on his camel hung, And on the top himself his station took.

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208 THE INDIAN ANTIQUARY. (JULY, 1874. 48 youp" A story-teller met him on the road, The wisdom which from nature and from fancy Who asked him questions of his place, comes And pearls he strong of eloquence. Is not a light and blessing from on high. Then said he:-"Tell me of those sacks, The wisdom of the world increases doubts and Speak truly; what are their contents P" whims, He said :-"One bag with wheat is filled; Religion's wisdom lifts above the spheres. No food for man, but sand, one sack contains." The cunning foxes of these latter days He asked :-" Why have you put this sand." Exalt themselves above their ancestors. The Arab said :-"To equipoise the wheat !" They stratagems pursue, their livers burn, The man advised :-"Pour out half of the wheat And study acts with cunning tricks; Into the other sack to better suit ; Patience they have left off, and liberality, To ease both sacks, the camel too." Which are the scope and elixir of life. The Arab said :-"O sage, how wise you are! True meditation must reveal the path, But how, with so much intellect and sense, The way is that which leads to royalty, Can you be naked, helpless, and on foot P" . A king is he who made himself a king, Ho pitied the poor sage; invited him Not he whom gems and treasures sovereign made.. To ride upon the camel. Then he asked :"O philosopher of speech so sweet, Do tell me also something of yourself: CASTES OF THE BOMBAY PRESIDENCY. With all the understanding you possess (Continued from page 274.) You surely king or vazir are-speak true." Bandi.--A caste in Kanara (called also Gaude The answer was:-"I neither am, but plebeian. or Tattu': "Gaudes" are named by Jervis as Just see my state, my garments contemplate !" resembling Kolis, and being easily recognized by Again he asked: How many camels, cows, have the enormous masses of beads with which they decorate their women): they live by prostituting He said :-"I neither these nor those possess." their women, and are indiscriminative in diet: At least tell me," quoth he, "what property you they are pretty numerous in Kanara, and are of have" rather low rank. The sage replied :-"I have no family, Nakara; Nayak; Nayko.-A section of the No property, no goods, no furniture, Bhill race found in Rewa Kartha and the adjoining No food, no kitchen, no provisions." parts of Gujarat : they are yet but imperfectly He further asked :-" Then, please, what is your civilized, and do not readily, intermingle with the ready cash ? more settled population; they are included in the Because you are alone and fond of sense, 80-called Kala praja, or the black race, with the O alchemist, the gold of this world is all yours, Dhurias, Chawadrias, &c.; they are described as Knowledge and sense new gems bestow on you; aborigines; as a miserable race, almost savages, Treasures you surely must concealed have, and in habits as migratory: they work the carNo wiser man than you the world has seen." nelian and mica mines, and prepare kdth in the He said "By God! I do not have, 0 Arab man, jungles. The term "Naik" is widely found among of daily food to keep me through a night; the aboriginal races, and denotes leader, or chief. With naked feet and body I travel; Bhilaid.- A term denoting the union of Rajput Who gives me bread, to him I visits pay; with Bhill, and hence comparablo in character to I reap from all this intellect and sense Thakor ; the chief of the Bhil tribes on the Only imaginations and headaches." Vindhya mountains are almost all BhilAlhs, but The Arab said :-"Quickly depart from me, others boaring this name are in no way elevated Lest your ill-luck may fall upon my head; above the common. The word occurs in the Unballowed is your wisdom; take it far from me. | Khandesh leper-return. Your utterance brings bad luck upon the world. Kotil : Khotil.-In Khandesh: a division of You this side go, the other I shall keep, the Bhill tribes the term is generally applied And if you forward go, the rear I take; to all the wild inhabitants of the Satpurs range, A sack of mine with wheat, and one with sand, who barter gum and wax for the produce of the To me than useless tricks much better was. plains; their numbers are not large. A fool I am, but that is bliss to me, Pagt, Paggl.-In Gujarat a reputed branch Because my heart has food, and piety my, soul. of the Bhills: they are clever thief-trackers by footIf you from misery would separate, prints, and also serve as village 'watchmien, Get rid of your philosophy.". &c. ; Beveral are lepers in the Kheda silla. . It may be seem that this is a religious parable of deep meaning, but capable of a lucid interpretation.

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AUGUST, 1874.] GEOGRAPHY OF IBN BATUTA'S INDIAN TRAVELS. THE GEOGRAPHY OF IBN BATUTA'S INDIAN TRAVELS. BY COL. H. YULE, C.B., PALERMO. II.-Continued from p. 117. WE left the traveller at an island shown to have been ANJEDIVA. Thence the party went on to Hinawar (Honore of our maps), the inhabitants of which were Musalmans, brave, pious, and famous for their naval wars with the infidels, i.e. we may conclude they were great pirates. The women were beautiful and virtuous, and all knew the Koran by heart. There were in the city 13 schools for girls, and 23 for boys; the traveller had seen the like nowhere else. The Sultan of Hinawar, Jamaluddin, received black mail from Malabar, but himself acknowledged the supremacy of a pagan prince called Haryab. Having passed three days with the hospitable pirate, they went on to Mulaibar (Malabar) the Pepper-country, which was considered to extend from Sinda bur to Kaulam, a distance of two months' march. Hence at Hinawar they were already within its limits, properly speaking. Rashiduddin gives the limits of Malabar as from the boundary of Karoha (probably Gheriah) to Kaulam, but says the first city on the coast met with was Sinda bur: hence the practical agreement is exact. The first town in Malabar touched at was Abu-Sarur, a small place upon a great gulf or basin (khor, which seems to be applied by the traveller to the backwaters of Malabar); two days later they reach Fa kanur, another piratical port, but under a Hindu prince. Three days later they arrived at Manjarar, the great resort of the merchants of Fars and Yemen, under a pagan prince called Ra madao (Ram Deo). Here, as at Fakanur, they would not land till the king had sent his own son on board as a hostage.* Abu Sarar appears in Abulfeda as Ba. sarur, in the Portuguese Summary of Eastern Kingdoms, in Ramusio, as Bacelor, and was known to our old traders as BARCELORE. There are the ruins of an ancient city at Sarur, about 7 miles S.E. of Batkal; these are marked in the Indian Atlas; and in the Admiralty The custom of obtaining hostages before landing we find also in force when Da Gama landed at Calicut. Probably the former, as Barcelore and Baccanor are 209 chart a high summit in the Ghats above is called Barsilur Peak. Fakanur is the BACCANORE of our old traders; it appears as Faknur in Rashiduddin, Jai-Faknur in Firishtah, Maganur (perhaps) in Abdurrazzak, and Pacamuria (for Pacanuria) in Nicolo Conti; it is also probably the Bangore of Rowlandson's Tohfut-ul-Mujahideen (p. 54). I find no means of determining whether Bakanur was Kundapur or Barkar, but it must, I think, have been one or other.+ Manjarur is of course Mangalur, and, being probably the Mangaruth of Cosmas, it has kept its name, and some trade, longer than any other port of Malabar. The next place visited was Hili, on a great backwater which large ships could enter; this was one of the ports frequented by Chinese junks, a fact confirmed by Marco Polo. From this they proceeded three farsakhs to J urfattan, which belonged to a prince called Koil, to whom the two following places also were subject: viz. (1) Dehfattan, a great town on a basin, where there was a magnificent tank five hundred paces long and three hundred broad, all revetted with red stone, and having on its banks twenty stone cupolas, with a great threestoried pavilion in the middle of the water; (2) Bodfattan, a place with one of the best of harbours. From this they went to Fandaraina, another great port where the Chinese junks used to pass the winter; then to K alikuth. Hili exists no longer, but its name survives in Mount Dely, i.e. Monte D'ILI. The city probably stood at the head of the bay on the east side of the mountain. It was often coupled (Hili-Maravi) with another town called Maravi or Madavi, which exists as Mada i. Jorfattan, 12 miles from Hili, must have been either Baliapatan or Kananur. It appears as Zaraftun and Juraftun in Rowlandson's book, perhaps as Jarabattan in Edrisi. I have suggested formerly that Zor fattan may have been a kind of translation of Balia pattan. The Koil prince must be the always coupled, as if very near. Yet De Barros says "the St. Mary's Isles lay between Bacanor and Baticala;" and those islands are south even of Barkar.

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210 THE INDIAN ANTIQUARY. [AUGUST, 1874. Kola-tirior Cherukal Raja, whose kingdom missing his passage saved his life, and how was called Kola - na da. the junk on which his associates and the presents Bodfattan, though it has not continued to were embarked foundered before his eyes. He our day, was as ancient in name and fame as was left on the beach of Calicut with a piece of Mangalur; for it was probably the PUDOPATANA carpet and ten pieces of gold. Hoping to over(New City) of Cosmas, as well as the Peude- take the vessel with his own goods, he starts fitania of Nicolo Conti. It was well known for Kau lam" by the river," i.e. by the backat the time of the Portuguese discoveries, but hag water. Either so, or by land, it was a ten days' now disappeared from our maps. It must have journey. Half-way he arrived at Kunjikari, been at or near the present Waddakard. a place on a hill inhabited by Jews. This was As Dehfattan was between the two last, probably near Cochin, but I cannot suggest it must have been either Kananar, DHARMA- any identification. PATAN, or Telichedi, probably the second. One would expect to find some trace of the I fear that to follow the Moor in all his great tank, &c., but I have no account of the wanderings with equal minuteness would only place. tire the readers of the Indian Antiquary; and Fandaraina also retained that name and I pass at a leap to Bengal, where the traveller some reputation as a port when the Portugueso arrives from the Maldive Islands, A. D. 1346, arrived. Friar Odoric calls it Flandrina; as well as can be made out, and lands (apRowlandson has misread it Fundreeah. parently) at a city called Sudkawan, a large The Chinese resort to it is confirmed by one of place "on the shore of the great sea." The M. Pauthier's interesting quotations from the river Ganges, to which the Hindus make pilgrimannals of the Yuen (see his Marco Polo, p. 532). ages, and the river Jun (or Jamuna), near this The Portugnese writers generally give it the place, united and flowed into the sea. vernacular form Pandarani, and the name, Sudk a wan, as a name, must stand for I believe, though not in the Indian Atlas, still either Satgaon or Chatgaon (Chittagong), and I attaches to a village on the site. Its position is was formerly disposed to identify it with the clear from Varthema's statement that an un- latter, which has much the better claim to be de inhabited island stood opposite at three leagues' scribed as standing on the shore of the sea, and distance, viz. the Sacrifice Rock. At Pandarani, was, at the time when the Portuguese first visited according to some accounts, Vasco da Gama first Bengal, the most important mart and port of landed. that country.t I cannot bring myself to Mr. Kalika th requires no comment. Ibn Batuta Fergusson's belief that Satga on, nearly thirty says it was the seat of Al-Samari, of the miles above Calcutta, was on a bay of the sea Zamorin. The same prince is called in the Toh in the 7th century even, I much less in the fut-ul-Mujahideen, Samuri. We often see it 14th, in spite of the countenance which Ibn alleged that Zamorin, Ceylon, and what Batuta's expression seems to afford it; but, nevet not, were corruptions made by the Portuguese. theless, I now think Satgaon probably the place But the fact is that in general the Portuguese which he describes, under the name of Sudadopted the terms that were already current kawan, as not only a port, but the residence of among the Arabs and other foreign traders Fakhruddin, then Sultan of Lower Bengal. The frequenting the coast. It is also often said mention of the confluence of the Ganges and that Zamorin was a corruption of Samudri Jamuni can hardly be other than a reference to Raja; perhaps some Tamil scholar will say the mysterious Tribeni near Satgion, where what is the true origin of it. Barbosa certainly Ganges, Jamuna, and Sarasvati are believed to calls him Zomodri. part, having united at the upper Tribeni of Prag. At Calicut the mission stopped three months, The Moor's unquenchable loveof rambling now waiting for the proper season to sail for China. impelled him to go to the hill-country of KamWe need not repeat here how Ibn Batuta by ru to see a famous saint called the Sheikh Jalal I see that F. Buchanan given both Tamuri Raja and Samudri R. ja as titles of the Zamorin (II. 894). + See De Barros, Dec. IV. Liv. ix., Cap. 1. Chittagong was apparently the City of Bengala which has so much puzzled commentators. Jour. R. As. Soc. N. 8. vol. VI. p. 246.

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AUGUST, 1874.) GEOGRAPHY OF IBN BATUTA'S INDIAN TRAVELS. 211 uddin Tabrizi. These Kamru highlands were towards the borders of China and Tibet, and a month's journey from Sudkawan. The Sheikh was a very old man indeed, for he told Ibn Batuta that he had seen the Khalif Mosta'sim Billah (who had been put to death by Hulaku the Mongol 88 years before). He had fasted for forty years, breaking his fast only once in ten days with a little milk of a cow that he kept. The inhabitants of the hill-country were like Turks i.e. Tartars), and made excellent slaves, for they were strong to labour. The Sheikh had converted many of them, and for this object lived among them. His residence was in a cave. After a very curious interview with this remarkable person, Ibn Batuta went to the city of H a bank, a large and fine place, by which a great river flowed, descending from the moun. tains of Kamru and called Al Nahr-a 1 Azrak (the Blue River). This stream maintained a great traffic of boats, and its banks were crowded with villages, gardens, and water-wheels, re- minding the traveller of the Nile. Descending this river, in fifteen days Ibn Batata reached the city of Sunur Kawan. Kamra is of course Ka mrup, a term of somewhat wide application, but which anciently included SILHET, which can be shown to have been the scene of the Moor's excursion. The wonder-working ascetic, Sheikh Jalalud- din, was, I doubt not (as I pointed out in Oathay and the Way Thither, 1856, pp. 515 seqq.) the patron saint of Silhet, now known as Shah Jalal, the subject of many legends, to whom is ascribed the conversion of the people of that country to Islam, and whose shrine at Silhet, flanked by four mosques, is still famous. Some account of the legendary history of Shah Jalal, as now accepted, is given by Dr. J. Wise of Dhaka (in the Jour. As. S. Ben. for 1873, Part I. p. 278), and Dr. Wise is stated to have drawn Mr. Blochmann's attention to Ibn Batuta and his visit to the saint, both being apparently unaware of what had been said on the subject in the work just * Like the holy Gelasius of Armagh, who never tasted anything but milk, and always took about with him a white Cow to supply him! So Giraldus Cambrongis, quoted in Saturday Revieu. + i.e. of course, the complete work as published and translated by MM. Defremery and Sanguinetti. 1 That of Shah Jual is given as Al-Kandys in an inscription which Mr. Blochmann gives in the Jour. As. S. Ben., as above, p. 293. 6 As, for instance, his visit to a saint at Dehli known to have died in A.D. 1324. referred to, and both doubtful, because of certain discrepancies, of the identity of Ibn Batuta's saint with Shah Jalal. The discrepancies referred to by Dr. Wise and Mr. Blochmann are : (1) that the local legend puts the death of Shah Jalal in A.H. 591, i.e. A.D. 1194; (2) that it brings him, not from Tabriz, but from Arabia; (3) that the real Jalaluddin Tabrizi was a famous saint whose life is in the biographical collections (which Shah Jalal's is not), who is known to have died A.H. 642 (A.D. 1244), and whose shrine is at Gaur. The last difficulty is certainly puzzling. Bat on examining Ion Batuta's bookt by the help of the excellent index, I find that an agnomen is given to the Sheikh in only two places, and that though in one of these indeed he is called AlTabrizi, in the other he is called Al-Shirazi. If there had been only the former, occurring as it does but once, and that at the end of a broken line, we might have supposed it to be an interpolation by some one who had heard of the real Jalaluddin Tabrizi. But the occurrence of two different names, each once, suggests as the most probable explanation that Ibn Batuta himself had forgotten the real affix. And it i an odd fact that in another place (II. 72) he speaks of another Jalaluddin Al-Tabrizi (there written Tavrizi) who was one of the grandees of Shiraz. If this be so, Ibn Batuta's saint may have come from Arabia or anywhere else ; and the discrepancy as to date is of little moment, for the date, in one form of the local legend, unsupported by monumental or other contemporary evidence, and contredicted by other items in the legend itself, can have little weight. The city of Habank is, I doubt not, Sil. het or its medieval representative. The name still survives, attached to one of the numerous mamelons, or tilrs as they are locally called, to the north of that city,-Habang Tila, || a spot still associated with the traditions of Shah Jalal and the Pirs who were his companions. Ibn Batuta's description of the people as of || I believe that these T11a 8, which are such a singular feature in Silhet soenery, and cover so extensive an area, probably gave their name to the Tilados of this region, the Mongoloid people ("dwarfish, stampy, and platter-faced") whom Ptolemy locates here to the north of M. Maeandrus. T I see by the new Indian Atlas quarter-sheet 125 S.E. that the spot in question appears therein, under the name of Abanshi Tila, as a trigonometrical station. The map is dated 1870. My information was derived in 1861 or 1865 from the late Mr. Pryse, a missionary at Silhet, through my friend Mr. F. Slipwith, B.C.S. Mr. Pryse's communi.

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212 THE INDIAN ANTIQUARY [AUGUST, 1874. Turk (i.e. Tartar or Mongoloid) physiognomy is remarkable. The Silhet peasantry now, if I can trust a thirty years old recollection, are quite Caucasianized. But the remarkable predominance of Muhammadanism among them is probably due to the zeal of Jalaluddin. The Azrak River is no doubt the Surma, by descending which the traveller would come direct upon Sunarga nw, the once famous capital of Eastern Bengal. His description of the river attributes far more life to the population on its banks, and a more definite aspect of terra firma to the soil, than they showed about 1841-43; and this is curious in connexion with Mr. Fer gusson's suggestion of the possible connexion of the great depression of the Silhet Jhils through which the Surma passes, with the elevation of the Mad h u pur Jangal, that singular tract of red hillocks (tilas in fact) which covers an area of probably more than 1,000 square miles, immediately to the north of Dhaka.* In Bengal we sometimes used to speak of certain brethren as "the Benighted." Bnt of Bengal proper how little have we known! We have not had much light to boast of in that quarter till Mr. Blochmann began to shed a little. Palermo, April 7th, 1874. MEDLAEVAL PORTS OF WESTERN AND SOUTHERN INDIA, &c., NAMED IN THE TOHFAT-AL-MAJAHIDIN. BY COL. H. YULE, C.B., PALERMO. The Arabic work on the History of the Ma-, with Kananur, Fandaraina, Dharmapatan, &c. hammadans in Malabar, called Tohfat-al-Ma- I can only suggest Eddakad of the Atlas Map, jahidin, translated by Rowlandson,t has been a few miles north of Calicut, but this name quoted several times in the geographical com- occurs in no list of the ports or principalities of mentary on Ibn Batuta's Travels in India which Malabar that I know of. has appeared in the Indian Antiquary (pp. Amen i Island, 151, 152. One of the Lakha114-117, 182-186). As many of the names that diyes. occur in it are of interest, and many of them Anderoo Island, 152, &c. &c. Anderot of also have been sorely mangled by the negligence Wood, Underoo or Underut of Admiralty Chart. of transcriber, translator, or printer, it may be B al eenkot, 70; Baleenkat, 88; Baleengbat, worth while to print this list of them, which was "in the collectorate of Shaleeat," 118. Bal. made for my own use. liangot of Rennell's Map, Veleankode of Atlas, a The names are given alphabetically, as they few miles below Ponani. occur in Rowlandson's book. Identifications Baleerum, 71. Spoken of as a seaport are in italics. south of Cochin (?). Bangore, 54. Probably Bakanur. Accanee Island, p. 152. One of the Lakha- Basilore. 154. Basarur, Barsilur, or dives. Akhate of Wood (Jour. R. Geog. Soc. Barcelore of old navigators. VI. 30), Aucutta of Admiralty Chart. Beit, 71. Coupled with Baleerum (supra) (P). AdilAbad, 174. Mentioned as a harbour, Bentalah, 141. By comparison with apparently of the 'Adil-shahi Kings. I cannot the facts in De Barros, Dec. IV. liv. viii. cap. identify it. Their coast extended from near 13, this is his Beadala, near Rameavaram, appaDabhol to Chintakola, near Karwar. I rently Vadaulay of the Atlas of India. Akdat, 59; Adkhat, 71; Azgar 120. Spoken Buduftun, 71, 157. Bodfattan, i.e. Puduof, apparently, as a surrall State, in connexion pattan, north of Calicut, one of the most cations pointed to four places where, according to local tradition, Shahjalal had established his Pers. These were (1) Silhet; (2) Habang Tila, about 6 miles north of Silhet, near the banks of Chingri Khal; (8) Chor Goola Tila to the S.E. of Latoo: this is, I presume, the Chargola of the map just quoted, in lat. 24deg 37', long. 92deg 28'; and (4) another Habangia Tila stated in one letter to be in Toroff, and in another letter to be in Dinarpur Parganah to the south of Habbiganj. Habbiganj is in Southern Silhet on the left bank of the Barak River, in long. 91.29'. Toroff appears in Rennell's map among the hills south of this. I have no map that shows Dinarpur or this Habangis. An old Musalman, en eremite, in 1864 still resided at Chargola," on the banks of the beautiful 8vind Bheel" (the Son Beel of Indian Atlas). "The illiterate Moslems around have a tra dition that the Plrs there make the tigers their playmates and protectors, and that boats ready manned start up from the lake for their use whenever they wish" (Pryse). # Fergusson on Recent Changes in the Delta of the Ganges. Q. J. of Geological Soc. August 1862, p. 330. + Published by the Oriental Translation Fund, 1833. De Barros, Dec. IV. liv. VII. cap. 1.

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AUGUST, 1874.] MEDIEVAL PORTS OF WESTERN AND SOUTHERN INDLA. 213 ancient ports of Malabar, now disappeared from the maps. It stood near Vadakarre. See Commentary on Ibn Batuta (ante, p. 183). Calicut, 57, 70, 178, &c. Cannanore, 59, 71, 83, 150, 161, 168, &c. Kananur. Chunpa, 71; Chumpana, 117, 120. Chomba, near Mahi, Chombalah in Atlas of India. Dabool, 174. Dabhol. Diu Mahal. Though the form of the name suggests the Maldives (Dhibat-al-Mahal), the fortress of Diu seems, from the context, to be meant. Doot, 174. Coupled with Wasee (or Bassaim) and places in Gujarat, 175 (?). Durmuftun, 52-54, 59, 71, 120, 123, 150, 174. Dharmapattan, below Kananur. Funan, 125, 128, 149: Timan, 70; Tunan, 118. Ponani. Fundreeah, 51, 54, 71, 75, 87, 88, 117, 118, 120, 143, 157, &c. Fandaraina, Pandarani, once a famous port north of Calicut : see Geog. of Ibn Batuta (ante, p. 183). Goa, 162, 164, 165, &c. Honnore, 154. Hondwar. Huba ee Mura wee, 54; Hubbee Marawec, - 59, 151. Misreading for ili Jariri: sco Goog. of Ibn Batuta (ante, p. 183), and Marco I'ulo (vol. II. p. 322). Kabkat, Kabkad, 70, 118, 157, 158. Capocad, Capogatto, &c. of the old Portuguese, a few miles north of Calicut, where the Zamorin had a palace. Perhaps Kupotangadily of the Atlas ? Ka eel, 141, 149, 160. The famous port of Kaval, in Tinneveli (see Marco Polo, II, 307). Kaluftee Island, 152. One of the Lakhadives. Probably a misreading for Kulfani. Kalpani of Wood; Kalpeni of the Chart. Kanjercote, 51, 54. This place was between Mt. D'Eli and Mangalur. Perhaps the Cau- sergode of the Indian Atlas, which is Cussercotta of Rennell. The latter indeed calls the Nilesvaram river Canjacora ; and the river of Cangerecora is according to De Barros the boundary between Kanara and Malabar. But as De Barros places Nilesvaram in Malabar, the river of Cangerecora will be more probably the river of Causergode, whatever be the proper form of that name. See Kotokulum.' Karaftan, 174. Karapattan, the same, I believe, as Gherinh or Viziadurg. Kotokulum, 175. Cota Coulam of De Barros comes in his list as the first place in Malabar between the frontier at Cangerecore and Nilichilao, i.e. Nilestaram. It must have been about Daikal, the Baicull of the Atlas. Korde e b Island. Spoken of as one of the Lakhadives. The Chart shows only a shoal so called now. Perhaps Cooruti Island of the Chart ? Kumharee, Kambarn, 51, 58; Kumari or Comorin. In the first passage it seems to stand for Cape Comorin ; in the second for a State, the Comari of Marco Polo, and of the early Portuguese (see Ramusio, I. 333). And this was probably identical with Travancore. See Travankad below. Kurkur, 149. "In the month of Jumadee II. in the year 960 (May 1553) news arrived of the death of the chieftain Alee of Room, who had fallen a martyr when fighting against the Franks before Kurkur." I cannot trace name nor fact. Kushec, 12, 71, &c. Cochin. Kuzangaloor, Cadungaloor, 12, 47, 50, 53, 71, 118. Cranganore. Malacca, 15+. Mangalore, 51. Mangalur. Meela poor, 153. Muilapar, or San Thome. near Madras. Meilee, 71, 120. Coupled with Chunpa or Chumpann, Cannanore, &c. Mahi? unless it be a misreading for Hili. Milaeed, 153. Probably a careless printer's reading of Malacca. Moluccas, 153. Mulkee Island, 152. Spoken of as one of the Lakladives (?). Munjiloor, 154, 161. Mangalur. Nagapatam, 153. Nazo ourum, 71. By the context is to the south of Dharmapattam ; a peak of the ghets behind Mahi is called in the chart Nanduwaram Peak. Nillaneez, 141. Said to be about halfway between Bentalah (supra) and Malabar (?). Parpoorangore, Parpoorengore, Poorangar, &c. 70, 117, 134, 167, 171. Purpurangari, Perepen Angarry, Purpenangady of Indian Atlas below Bepar. Pumoor, 167. Coupled with the preceding and with Tanur. Perhaps for Purinoor, q. r'. Pnnka eel, 149. Pranei-Kdydl, near Kiyal.

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214 THE INDIAN ANTIQUARY. Pinnacoil of Indian Atlas; and see Marco Polo, II. 308. Purinoor, 70, 118, 139. Paravanor of Barbosa coupled with Tanur, perhaps Perony of the Indian Atlas, Parwunny of Scott's Map. Quilon, 53 and passim, only given in this form by the translator. Resha, 154. Coupled with Malacca and Tenasserim (?). Shalleat, 13, 54, 70, 118, 129, 155, 159, 166, 167, 168, 170, 171. Chalia of the Portuguese, near Bepur, Chalium of Indian Atlas. Shatelakum, 151, 152. One of the Lakhadives Shait-tu lacum of Wood; Chitlac of the charts. Sheiool, 92, 162, 163, 164. The famous port of Chaul. Shumturah, 155. Sumatra. Solmondul, 153, 154. Cholamandel, Choromandel, or Coromandel. A name the occurrence [AUGUST, 1874. of which in this form, and in a Muhammadan writer, upsets a variety of theories as to the origin of that name; of which perhaps more hereafter. It is not very widely known that the lower orders of the Kanarese people freely resort to a primitive oracle, called Kani. The belief in its infallibility is strongest among the Hindu womankind, not excepting the superior classes. To consult the Kani has become so deeply ingrained in the customs of the people that the proverb "Kani kelu" ("ask Kani") is very cominon among them. If a person gets sick, if an absent relative does not return within the expected time, if the crops are threatened with a blight, and, in short, on the thousand and one occasions of everyday life when the human mental equilibrium is disturbed, the ignorant and superstitious Hindu of the lower order implicitly consults oracles, among which the Kani holds no insignificant place. The modus operandi may be briefly described thus-A middle-aged woman belonging to the Korachar tribe among the Indian gypsies is generally the selected "medium." Her profession is mendicancy, varied by tattooing and hawking rangole, or pulverized white sandstone, with which the washed floors of Hindu houses are decorated. The person (almost invariably a woman) who wishes to divine her own future provides half a local ser (padi) of ragi, betelnut, and a little incense, and crosses the palm Tamoor, 70, Tanoor, 118, 124, 128, 145, 167, 169. Tanar. Thinasuree, 154. Tenasserim. Tojaree, 126, coupled with Surat. Nausari? Travankad, Travinkar, Travancore, 70, 71, 117. I doubt if this means our modern Travancore; rather Tiruvankadu, near Telichedi, the Terivagante of Barbosa. Turkoree, Turkoz, Turkoy, 70, 118, 157, 176, 178. Tircori of Barbosa, Tikodi of Scott's Map. Wasee, 175. Wasai, commonly called Bassain or Bassaim, near Bombay. Zaraftan, 54; Jaraftan, 59. Jorfattan Baliapatan. See commentary on Ibn Batuta (ante, p. 183). KANI IN MAISUR. BY V. N. NARASIMMIYENGAR. of the fortune-teller with a small copper, varying from one pie to half an anna. The proceedings commence with the burning of the incense, and the consulter taking a handful of ragi touches her eyes with it, and mentally utters a prayer for the realization of her wishes. The Korachar woman, making her dupe sit before her, shakes an iron ring (gilike) about six inches in diameter, to which small bells of the same metal are attached, and which emits a dull low sound. She then puts her right hand in the ragi, sounding the gilike all the time with her left hand, and chants in a droning tone the names of all the gods and goddesses, promiscuously strung together, from the omnipotent and fierce Siva to the blood-thirsty Mari. At the end of this incantation, she raises with her thumb and forefinger a pinch of the ragi, and asks her invisible patron or patroness whether good or evil will befal the anxious inquirer. The ragi grains thus raised are placed in the palm of the consulter, and if they are of an odd number, such as 5, 7, 9, &c., they betoken a favourable omen. The person consulting the Kani then states in general terms what her grievance is, and asks what steps should be taken to redress it. The gilike is again brought into requisition, and

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AUGUST, 1874.] ON MUHAMMADAN CHRONOGRAMS. 215 the chanting is repeated, when the soothsayer takes the right hand of the inquirer, and touches with it either the chin or the ear of the latter, the former indicating a mar and the latter a female as the source of her trouble. She then advises the offering of sacrifices and other rites, to propitiate the family god. When the oracle is not satisfactory, or the matter in the inquirer's mind is not rightly divined, the process is repeated ad nauseam, and either her chin or her ear is always touched, the former signifying sickness, and the latter health, and so on. At the end of the Kani the Korachar woman walks away with the offerings to attack fresh victims, whilst her late dupe returns to her daily avocations with her perturbed spirit much allayed, and with the firm belief that she has secured her future prosperity. In the attempt to rise above ourselves, we seek, though in vain, to dive into the dark future; and the uneducated Hindu, with his mind impressed with the ignorance and superstition of countless ages, is easily deceived by the plausible tricks of the wicked and artful. ON MUHAMMADAN CHRONOGRAMS. BY H. BLOCHMANN, M.A., CALCUTTA MADRASALI. The Muhammadans have a convenient way | Muhammad 'Abdul Ghani, because he was born of expressing the date of an event by means of in 1255 or 1259 A.H. words the letters of which have a numerical But, like every branch of literature, the hisvalue. These letters when added up give the tory of the composition of chronograms exhidate of the event; and a date thus expressed is bits gradual development under the bands called a tarikh. of writers of genins, and the subjection to cerIt is almost useless to remark that tarikhs tain rules fixed by the taste of art-critics. are of great importance to the historian. Copy- First of all, we observe that the collected ists of MSS. make frequent mistakes when works of the pre-classical poets, i.e. poets who dates are merely expressed in numerals; but no lived before the time of Nizami, contain no confusion is possible when dates are expressed chronograms; and, further, we look in vain for in chronograms. them in the writings of most of the poets of the The Hindas, too, have chronograms. I may classical period, which ends with Jami. But refer to a Bihar inscription, deciphered by the poets after the time of Jami have left nu. Rajendralala Mitra, * of Samvat 913 (A.D. 856), merous tarikhs. It is, therefore, only from the end in which the date is expressed by the words of the 9th century of the Hijrah that the compoagni (3), ragha (1), and dvdra (9); and to the sition of chronograms has engaged the skill of numerous examples given in Brown's Sanskrit poets. The development of the art was sudProsody, p. 49. den; but as it was diligently cultivated, its The Muhammadans pay much attention to rules and usage became fixed, and no further chronograms. No work is now-a-days issued change has since taken place. without one or several tarikhs, composed by the What I have said regarding the historical author or his acquaintances, and in many cases origin of the art of composing chronograms the very title of the book conceals in its letters may also be verified from Muhammadan inthe date of composition. The death of a saintly scriptions. Before the tenth century of the friend or a rich patron is lamented in chroro Hijrah, we find, in inscriptions, no verses the grams, and on the birth of a son the happy hemistichs or distichs of which, eithe. wholly father is overwhelmed with tarikhs of congra- or partially, yield tarikhs. Hence, raversely, if tulation. Many Mubammadans have even a we find in an inscription a verse with a chronotarikhe name or a chronbgrammatic alias, and gram, should it even refer to an event that an 'Abdullah is also called Mazhar 'Ali or happened before the tenth century, we may be * Jour. As. Soc. Beng. for 1873, Pt. I. p. 310. [It would be interesting to learn when the Hindu really began to use chronogrims. Some of the older supposed ones have turned out to be nothing of the kind. Conf. Ind. Ant. vol. I. pp. 128, 195, 227.-ED.)

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216 sure that its composition belongs to the time after that period and is more or less modern. THE INDIAN ANTIQUARY. On coins tarikhs are very rare; in fact, the only instance which I can at this moment remember is the large gold coin, or rather medal, struck by Jahangir, with a chronogram by Asaf Khan (metre short ramal):-* shd chw khwrzyn skhh nwrny jhn an trykh mmlkht aftb The world is illuminated by this sunlike coin; hence the sun of the kingdom' is its chronogram. This gives 1014 A.H., the year of Jahangir's accession. But although the composition of chronograms first became a distinct branch of poetry, and a subject deserving the care of genius, towards the end of the 9th century of the Hijrah, we must not think that tarikhs were entirely unknown to earlier ages. We have chronograms written long before the time of Jami, but their manner is quite different from what we now understand by a tarikh. Instead of words or sentences, we merely find unmeaning combinations of Arabic letters, mere mnemo-technical vocables, arbitrarily strung together with insipid rhymes. A few examples will suffice. The oldest inscription with a chronogram that is known to me is the Arabic inscription of Zafar Khan's Mosque at Tribeni, Hugli District,+ which ends with the following line (metre tawil): Sd h mn snyn w H btryn wkh Hrwf lwqf Hsbn qy's Its date is expressed by the waqf letters, , and, according to the reckoning of him who counts. This gives 90+8+ 600, or 698 A.H., or A.D. 1298. To the seventh century of the Hijrah also belongs the following chronogram given by Minhaj-i-Siraj (Ruba't metre) : slkh mh shwl lqb adynh kh bwd w mym w dl trykh `rb shd khwch nmr khn w TGnkhn zjhn w wl shb gdhsht w yn akhr shb " Friday, the last of the month of Shawwal, and and, was the Arabic tarikh,-When Timur Khan and Tughin Khan left the world, Ain translation, pp. 413, 572. + See Jour. As. Soc. Beng. 1870, Pt. I. p. 286. t Tab. Nasirt, edit. Bibl. Indica, p. 248. The name of [AUGUST, 1874. the former in the beginning, the latter in the end, of the night. This gives Friday, 29th Shawwal 644, or 9th March 1247 A.D. To a much earlier period belongs the following chronogram, which embodies the principal facts of Avicenna's life (metre khafif) : Hjt lHq bw `ly syn dr shj` amd z `dm bwjwd dr sh` kl `lm HSl khrd dr tkhz khrd yn jhn pdrwd Abu 'Ali Sind, the evidence of truth, was born + e (373 A.H.); he had learnt +~+1 (394 A.H.); he ++j (427 A.H. in + all sciences in left this world in or 1036 A.D.) Abul Fazl gives this tarikh in the Ain-i-. Akbart (my text edition, p. 280), and adds that the ancients but rarely cultivated the art of composing chronograms. People would smile now-a-days if a modern poet were to imitate the ancients in this sort of composition. The above examples sufficiently show the nature of ancient tarikhs; and it is easy to see why classical writers looked upon the composition of such mnemo-technical rhymes as below the dignity of poetry. It seems, however, that in the 8th century of the Hijrah mnemo-technical combinations were cleverly expressed so as to deserve at least the name of happy hits. Thus Timur's invasion of Rum in 805 (1402-3 A.D.) was expressed by the tarikh L, 800+1+4; but, instead of entering the three letters as a mere mnemo-technical vocable, the chronicler hit upon the ingenious sentence Glbt lrwm fy dny lrD Rum, in the end of the earth, was conquered, or rather, Rum was conquered in the year given in the end of the word (earth), i.e. in st 805 A.H. Chronograms of this nature show the transition from ancient to modern tarikhs. After the middle of the 9th century of the Hijrah we look in vain in histories or Tazkirahs for chronograms composed according to the old method. In 885 (A.D. 1480), when the poet Jami in the historian is generally written Minhaj us Sirkj, which has no sense. The Izdfat between Minhaj and Siraj means 'son of. See also Jour. As. Soc. Beng. 1878, Pt. I. p. 246, note.

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August, 1874.] ON MUHAMMADAN CHRONOGRAMS. 217 advanced age issued his third Diwin of stray poems, he told the reader in the preface that he completed the collection in the year 4 tamamtuhu, 'I have finished it,' which gives 885. From his time chronograms, such as are usual now-a-days, came into fashion. Thus we have the clever tarikh on Babar's birth by Mulla Munir of Bukhara (metre muzari) : chrn dr shsh mHrm amd shh mkrm mHrm tryn sl nhm 'md shsh As the honoured king was born on the 6th Mu- harram, the chronogram also is Shash i Muharram. This gives 6th Muharram 838, or 14th February 1483. The literary circle presided over by Jami's patron, the renowned Mir 'Ali Sher, minister of Sultan Husain Mirza of Harat, was often engaged in composing chronograms. Thus when Mir 'Ali Sher built his Madrasah, and appointed Mir 'Ata-allah, a well-known writer on prosody, to the post of superintendent, Mir 'Aga presented him with the following tarikh (Ruba'i metre) : loped in the end of the 9th century of the Hijrah. Histories, Tazkirahs, and inscription on buildings and tombs from this time abound in chronograms, and kings and grandees paid handsomely for good specimens. Thus Khwajah Husain of Marw presented Akbar on the birth of Prince Salim (Jahangir] with an ode of no less than 31 lines, every hemistich of which was a chronogram of Akbar's accession and Salim's birth, in alternate order. The emperor made him a present of two lakhs of tankahs, or 10,000 rupees. Another remarkable set of chronograms was presented by Mulla Muhtashim to Shah Isma'il II. of Persia on his accession, in 984 A.H. The set consisted of six Ruba'is, or quatrains, i.e. 24 hemistichs. The letters of each hemistich when added give 984; but the dotted letters of each hemistich and also the undotted ones amount each to *, or 492; hence there are 24 dotted portions and 24 undotted portions of hemistichs, i.e. 48 portions. But the permutations of 48 things taken two and two together 48 x 47 = 1128. The six quatrains contained, therefore, as Mulla Muhtashim correctly represented, 1128 chronograms. I give the first quatrain-the curious will find the whole set in the Tazkirah by Tahir of Nasrabad : = 1x2 chwn mdrsh skht mhr b `lm w db Tlb hl fd mr frmwd chwn dr shshm mh rjb khrd jl s m rjb Tlb z shshm tryn When the learned and polite Mir had built the Yadrasah and ordered me to instruct the students, he opened the session on the 6th Rajab. Search, therefore, for the chronogram in the 6th of the month of Rajab.' This gives 6th Rajab 891, or 8th July 1486. Mir 'Ali Sher himself, who is known as an excellent Turkish and Persian poet,* did not disdain chronograms, and wrote the following tarikh on Jami's death'(metre long ramal) : jlyl chw z Sn` rzq pn myshd bdr tHwyl w mlk w flk mlk hm bwd z lTf khh hr mlk w tjml hdh fknd bshr sm`yl dhr 'n kh shf sr lhy bwd byshkh zn sbb sr ls kh shf gsht trym wftsh He was no doubt a revealer of divine secrets ; hence the chronogram of his death lies in the words Kashif i sirr i ildh.' This gives 898 A.H. or A.D. 1492.7 From these examples it is clear that the art of composing chronograms was fully deve- * His nom-de-plume is Nawat. + Jemt died on Friday, 18th Muharram 898, or 9th November 1492. Mir Ali Sher's chronogram removes all When by the will of the holy and glorious Dispenser of life the kingdom, fate, and possessions were made over to the sovereign, Fortune kindly threw to Shah Isma'd every realm and dignity that was with her. A trial will easily convince the reader that the sum of the dotted letters of each hemistich, as also that of the andotted letters, amount each to 492; hence any two give 984, the year when Isma'il ascended the throne. Notwithstanding the extraordinary difficulty of the conditions which Muhtashim imposed on him. self in constructing this chronogram, ite poetdoubt regarding the year JAmi died. Many words on literature give 899. This remarkable ode will be found in Baddonf's Mun. takhab, II. p. 120.

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218 THE INDIAN ANTIQUARY. [August, 1874. total sum of the letters of the tarikh. Thus when Abul Fazl was murdered by Bir Singh Deo Bundela in 1011 (12th August 1602), who cut off his head and sent it as a present to Prince Salim, one of Akbar's courtiers made the following chronogram (metre short ramal) : bryd tyG `jz nby llh sr bGy ical value, it must be confessed, has but little suffered. * The fertile genius of Tarikhgos, or writers of chronograms, soon led them not only to make collections of striking tarikhs, but also to compose chronograms for all important events of the Prophet's life, and of the history and the great men of Islam. Among the richest mines I may mention Badaoni's Muntakhab (written in 1004 A... or 1595 A.D.); the Mir-atul 'Alam by Bakhtawar Khan (written in 1668 A.D.); and the fine chapter on chronograms and riddles in Tahir's Tazkirah (written in 1672 A.D.). The last work also proves strikingly the fact mentioned above, that the composition of tarikhs according to the present fashion dates from the 9th century; for Tahir cites the chronograms of Babar's birth and of Mir 'Ali Sher's Madrasah as the oldest apparently known to him. There are also several collections of chronograms belonging to our times, as the Mukhbir ul Wasilin, which was printed about forty years ago at Calcutta, and is & chronological register of Muhammadan saints; the excellent Miftah uttarodrikh, by Mr. T. W. Beale, of Partabpura, Agrah; and the Khazinat ul Asia and the Ganj i Tarikh, by Mufti Ghulam Sarwar, of Lahor. It is not my intention to select chronograms as examples-there is a perfect embarro de richesse; but it may be more acceptable to note the classification and the rules of composition of tarikhg. The following kinds of tarikhs are mentioned : (1.) The Tarikh i Mutlaq, the absolute chronogram,' when the year is obtained from the simple addition of all the letters of & sen. ence, distich, or parts of a sentence or distich. Thus the building of Shahjahanabad, or modern Dihli, by Shahjahan in 1058, or A.D. 1648, is referred to in the following chronogram by Mir Yahya of Qum The wonderful sword of God's Prophet cut off the head of the rebel. Here the chronogram lies in the words, i.e. 1013; but the head is cut off, i.e. the first letter of the word or, 2; hence we get 1013-2, or 1011. (3.) Taushth, when the chronogram is in form of an acrostic, the first letters or the last letters of each line, or both together, forming. the tarikh. (4.) The Tarikh i suri o ma'nawi, when the poet clearly expresses the year in metrical language, and the letters on addition give the same year. Thus the death of the emperor BAbar in 937 A.H. (A.D. 1530) led to the following chronogram (metre khafif) : trykh wft shh bbr dr nhSd w sy w hft bwdh The date of Babar's death lies in the words, It was in 937.' Here the date is clearly expressed, and yet on adding up the letters of the hemistich we get 937. The following are the principal rules followed in the composition of chronograms : (1). The value of the letters is the same as in the Arabic alphabet, arranged in the wellknown form of abjad, huwaz, &c. Letters peculiar to the Persians, Indians, or Malays have the same value as the corresponding letters in Arabic; thus p, g, ch, and ch are counted as b, k,,. In the same manner the Hindustani would count as , 4. (2.) In every tarikh we count the letters that are written (maktub), not those that are pronounced (malfuz). Hence tashdids, madds, and the small raised Alif, as in way, are not counted. But exceptions occur. For example, the Arabic sirr, a secret, is generally counted 460, to distingaish it from the Persian sar and the Hindustani sir, a head. When madde abd shd shhjhn bd z shhjhn Shahjahandbad was made abad by Shahjahan. (2.) The Tarikh i Ta'miyah, 'the enigmatical chronogram,' when hints are given to add or subtract certain quantities to or from the * If brevity is the soul of wit, we must however sward the palm to Mir Haidar (Ain translation, p. 593, No. 81), who found & chronogram of Shah Ism&ll's socession in the words pddishah i ri camin' (984); and when the Shah died in the following year, he said, 'pddishah ser samin' (985) the king of the face of the earth,' and the king below the earth.'

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AUGUST, 1874.] THE PARVATIPARINAYA OF BANA. 219 count, two Alifs are generally written, instead of one Alif with the madd. When the small raised Alif, as in way is counted, the word must rHmn be spelt (3). In Persian and Hindustani the use of the hamzah is rare. It is either omitted or but has overlooked the metre and the Rube'i rhyme of it. I have not seen Malik Rahim's tablet; but, from a mere knowledge of metres and familiarity with Muhammadan inscriptions in general, I will give what I believe the legend is. In the first line an adjective or participle of two syllables is left out. The metre is short hazaj, mafa'ilun, mafa'ilun, fa'ulun. .............0647 tog? qy'l changed to yd; thus the Arabic | jz jz and qbl become in Persian and Hindnstant bGrby shd tmm yn brj dwlt bdny gr khwhy khh trykhsh brj dwlt khnwn tryn gwysh But I have seen the Arabic alo water, in a Persian tarikh, where the hamzah counted as Alif or 1, to distinguish it from the Persian lo we. (4). Tarikhs are not restricted to the era of the Hijrah. Any era may be used, provided it is indicated. In many chronograms the tarikh is often attributed to a hatif, or 'voice from heaven.' Metrical tarikhs rarely extend over a whole distich, and they are never longer than a whole distich. In conclusion I wish to apply these notes on Chronograms to the short article that appeared in the Indian Antiquary, vol. II. p. 372, headed "Inscription at Visalgadh." Mr. Nairne had pointed out (p. 318) the impossibility of a statement made by Graham regarding the capture by the Muhammadans of the fort in A.D. 1234 and 1247. Mr. Rehatsek then supplies a transcript and a translation of an inscription, The work of the world is......by energy. This tower of fortune is completed in beauty. If thou wishest to know its date, then say its tarikh is Burj i Daulat.' Mr. Rebatsek's mi in the second line is, I am sare, a yd ; and his ranj ta in the fourth hemistich is a mistake for tarikh. His third line is correct in metre. The tower is not called Daulat Barj,' but. Burj i Daulat.' Hence the tablet says distinctly that a certain tower, called the Tower of Fortune,' was built in A. H. 645, or A.D. 1247. But I have shown above that chronograms such as this were not in use at that time; hence it follows that the inscription is a modern composition, and that the date only refers to the age in which the warrior saint Malik Rahim is popularly believed to have existed. THE PARVATIPARINAYA OF BANA. BY KASINATH TRIMBAK TELANG, M.A., LL.B. The Parvatiparinaya is a short drama stanzas prefixed to that work. Bana is there in five acts, based, as the name signifies, upon described as descended from one who wasthe well-known story of the marriage of Siva TFTTTENTOT PUT T oft: and Parvati. An edition of this drama with And hence it is argued that the two Binas a translation into Marathi by the celebrated must really have been one and the same person. Parashurampant Godbole was published in This, to say the least of it, is certainly Bombay about two years ago. In the Prasta- plausible. Professor Wilson does not mention vana, with which the disma opens, occurs the this work in his Theatre of the Hindus, nor is following stanza concerning its authorship :- it alluded to by Dr. FitzEdward Hall in asti kavisArvabhaumo vatsAnvayajaladhisaMbhavo + bANaH || his learned Prefaces to the Vasavadatta and nRtyati yadrasanAyAM vedhomukhalAsikA vANI / / Dasarupaka. We can obtain no information, The learned translator of the play points out therefore, from these sources on the point in that the description of B &na here given question. agrees with the description of the author of There is, however, one most noteworthy cir. the Kadambari given in the introductory cumstance connected with this drama to which In fact, from ita Indian style and manner of composition, I believe it cannot be older than Aurangab's reign. If a' rubbing (not a tracing) of the inscription could be procured for me, I might tell from the very form of the letters in what time the inscription was cut. + kaustubho inaMS.

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220 THE INDIAN ANTIQUARY. [AUGUST, 1874. " much the same machinery as that used in the poem. The suggestion of the future marriage by Narada; the direction by Himalay a to his daughter to attempt to propitiate Siva; the deputation of Cupid by Indra; the burning of Cupid; the consolation and reassurance of Rati by the word from Heaven;' the austerities of Parvati; the appearance of Siva in disguise, and his conversation first with the two attendants of Parvati, and then with Parvati herself: all this is common to this drama and the Kumarasambhava of Kalidasa. Of course it need scarcely be said that there are differences. The preliminary reconnoitering, so to speak, performed by Nandin in the drama has no place in the poemno more has the narration of Cupid's misfortune by Narada to Indra. Nevertheless, what with the verbal coincidences pointed out, and the other coincidences as to the main points in the action of the two pieces, the impression left on one's mind by a perusal of them is that some very close connexion subsists between them. - its learned translator has not drawn attention. In numerous places we find a most remarkable coincidence between the thoughts and even the expressions contained in it and the thoughts and expressions found in corresponding places in Kalidasa's Kumarasambhava. The first seven cantos of this last-named work deal with the same subject-matter as the Parvatiparina y a drama, and the coincidences between the two in several points appear to me to be so close, that the only way to explain them is either to suppose an identity of authorship, or a conscious borrowing by one of the two authors from the other of them. I give below a few of the more important coincidences, so that the reader may judge for himself:Paratiparipaya saMnikarSaparijihIrSayA saha bhUtagaNena bhUtapatirantardhAnamakarot / sakhi pArvati gRhItatanuriva mathamAzramo yuvA kopi mahApuruSa itomukha Agacchati // $ kAmaratyA vasantena cA nam Kumarasambhava. sadevadArudumavedikAyAM zArdUvIyamAno mahati devadArukhaNDa- lacarmavyavadhAnavatyAm AsI maNDape tarakSucarmanirmitAyAmahi mazilAvedikAyAmAsInamantarmukhanihitacittavRttimabhyantarapavana- kSyIkRta mANam apAbhivAdhAnirodhanizcalAnanaM nAsAgranihi ramanuttaraGgam / / tapakSmANyakSINi dhArayantamaparaantazcarANAM marutAM nirodhAFor fremg trivAtaniSkaMpamiva pradIpam / / kharamapazyat * kSaNe tasmintrayamevAvasara itisakAmaH kArmuke samadhatta saMmohanaM bANam+ saMmohanaM nAma ca puSpadhanvA dhanuSyamocaM samadhana bANam // zrIsaMnikarSaM parihartumicchannantardadhe bhUtapatiH sabhUtaH zarIrabaddhaH prathamAzramo yathA These are some of the notable coincidences which strike one reading the two works together. Passages are exceedingly numerous in which the words differ, but the ideas are so much alike and so expressed that the thought of some near connexion between the two is strongly suggested janmAnvavAye prathamasya dhAtuH || for instance, unmistakeably reminds one of prasUtiH prathamasya bedhasa: It is further remarkable that the action of the play is carried on by very P. 66. + P. 70. IP. 76. SS P. 100. P. 104. Kumara V. 141. P. 15. See Pandit Mahesachandra Nyayaratna's Introduction to the Kavya Prakasa, p. 19. It is not, I think, strictly accurate to speak, as Dr. Buhler speaks, of Mahesachandra's position on this subject as the result of mere 'conser vatism' (Ind. Ant. II. 127). The Pandit gives reasons for not concurring with Dr. Hall entirely, and even he says What is that connexion? "Hindu poets," Dr. Fitz Edward Hall has said in his learned Preface to the Vasavadatta, "Hindu poets not unfrequently repeat themselves; but downright plagiarism among them of one respectable author from another is unknown." And upon the strength of this principle, mainly, it is well known that Dr. Hall has ascribed the Ratnavali Nataka to Bana Bhatta. And although this conclusion of Dr. Hall's has been questioned,+ I think it is one which is well supported. Are we then entitled to act on the principle of Dr. Hall in the case before us? In the face of the passage cited above from the Introduction to the play, in the face of the total absence of any tradition connecting the play with the poet Kalidasa, and further in the dearth of collateral circumstances to justify the application of the principle in this case, such as were available in the case of the Ratnavali, I will not venture on so bold a proceeding. I think the question must, for the present at least, be left an open that Dr. Hall's arguments are enough to "raise a suspicion, though not enough for a final decision." I must confess that I fail to see how the passage adduced by Dr. Buhler adds strength to Dr. Hall's arguments. If that passage weakens the story about Dhavaka, it weakens the story about Bana in an equal degree. In point of fact, it appears to me to have little importance on the question between Bana and Dhavaka.

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AUGUST, 1874.] TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. one, until we are in possession of other materials for forming a final judgment upon it. Lacking such materials, i do not think it advisable to hazard any mere guess at an explanation of the facts. There are one or two other remarks which may be added here. As Dr. Kern has correctly remarked in the Preface to his edition of the Brihatsanhita, Kalidasa uses the Arya metre with considerable frequency in his dramas. This characteristic may be noted also in the play before us, and the fifth act is really monopolized, or nearly so, by the Arya or the Giti. Again, in the first act, N a rada is represented as descending from heaven to see the King of Mountains, and the description of the scenery which Na rada sees puts one strongly in mind of the similar passages occurring in the sixth act of Kalidasa's Sakuntala. Thus after saying parivahanAmnaH pavanasya patyanaM prAptavAnasmi, Narada proceeds : tantrImaNDalamAIyanti kaNikA mandAkinIpAthasA mapyantaHkaraNaM ca me sumahatI mAlambate nirvRtim // Thus the passage in the Parvatiparinaya: compare that in the Sakuntala. Matali says:trisrotasaM vahati yo gaganapratiSThAM (tasya ) vAyorimaM parivahasya vadanti mArgam. // And then says Dushyanta mAtale ! ataH khalu me sabAdyAntaHkaraNontarAtmA prasIdati // Furthermore, there is a considerable resemblance between the description by Narada of the appearance of the earth to him as he descends from Heaven, and the description by king TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. BY THE REV. JOHN WILSON, D.D., F.R.S., &c. (From the Bombay Administration Report for 1872-73. The name of the Marath & country is in Sanskrit Maharashtra. Two meanings have been assigned to this designation. The first of these, which is etymologically unobjectionable, is the 'Great Country.' Of the origin of this name, supposing it to be correct, sufficient historical or geographical reasons do not seem to be yet forthcoming. The second meaning proposed is the Country of the Mah&rs', the representatives of whom are to be found, now generally in a depressed condition, in every village of the country, and that to such an observable extent that the following proverb is everywhere current among the Marathas,, 'Wherever there is a village, there is the Mahar ward.' It 221 Dushyanta of the earth under similar circumstances. I give below the verses in the play, as it is not in everybody's hands: udyadbhiH zikharairamI katicana vyajyanta evAcalA || vaimalyAdanumIyate ca saritAM strotasvinI saMtatiH // sUcyante parimaNDalena taravo nIlAmbudazrImuSo | mandaM mandamupaiti locanapathamAhyAM dazAM medinI // Infernfedigeftede vedi angust. 11 avarohati mayi rabhasAddhUriyamArohatIva gaganatalam // It may, perhaps, be worth adding also that Narada describes himself as having made use of the tiraskarini vidya so often alluded to in the dramas of Kalidasa on the occasion when he went to observe the proceedings of Cupid and their result. On the other hand, however, it should be noted, too, that whereas the three generally recognized dramas of Kalidasa have but one stanza for the Nandi, this drama has two. And it is further to be remarked that whereas in those three dramas, as well as in the Raghuvansa, the introductions do not speak of the author in magniloquent language, the introduction to this drama is not remarkable for any such feeling of modesty. To sum up. It appears to me that the facts adduced in this paper require some explanation. It is possible that the author of the Parvatiparinaya took the work of Kalidasa as the basis for his own work; and this appears to me the safest hypothesis on the facts as they stand at present. It is not, however, a thoroughly satisfactory hypothesis, and additional light upon the subject must be awaited. has been objected to this theory that we should have to read Mahararashtra, and not Maharashtra, for the name of the country, if it meant the Country of the Mahars.' The disappearance in a compound word of the short vowel a, however, does not constitute a great difficulty, especially when popular usage in pronunciation is remembered. It is to be kept in mind, in connexion with this matter, that most of the provinces of India get their names from the people to whom they belong or by whom they have been subdued, as exemplified in Gurjarashtra, the country of the Gurjaras (abbrevi. ated as in the case of Maharashtra if we suppose the word to have been originally Mahararashtra);

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222 THE INDIAN ANTIQUARY. [AUGUST, 1874. Saurashtra or Saurarashtra, the country portions of the Northern Konkan and of the Ghats of the Saras'; Rajputana, the seat of the and Dang to the east. Rajputs'; Rohilakhanda,' the division of the The island of Bombay, and of Salsette in its Rohilas'; Bundela khanda, the division neighbourhood, early became fields of labour both of the Bundelas'; Ranga, 'the country of the to Jesuit and Franciscan missionaries, who, aided Bangas,' or ancient Bengal; odrades a as they were by the direct interference of the (or Orissa),' the country of the odras,' Portuguese authorities, experienced so much mentioned by Manu. success that about the half of their population It is rather difficult clearly to state the exact entered the Roman Church. The converts were boundaries of the Marath & Country. But an to a certain extent from all classes of the Native approximation to them may be found by tracing community, but particularly from the Kulf fishthe boundaries of the Marathi language, the ermen, the Parvaris, Mahars, and the nearest to the Sanskrit (as remarked by Sir Kunbis or agriculturists. George Campbell) of all the vernacular languages The largest tribe of the Maratha people is that of India. The boundary line on the west extends of the Kunbis, corresponding with the Gujarati along the coast, from the Portuguese territories of Kula mbis or cultivators. The derivation of Daman on the north to the Portu: iese territories the name is as follows: Krishmi (S.) a plough. of Goa on the south, where the Konkani, an man, Kurmi (Hindi), Kulambi (Gujarati), allied Aryan tongue, commences. The river near and Kuna bi or Kunbi (Marathi). They aro Daman, called the Dama n-Ganga (the 'Dunga' called 'Maratha s' by way of distinction. Some of Ptolemy of the second century) tillits emergence of their oldest and highest families (as that of from the Ghats, forms its northern limit, as far as Sivaji, the founder of the Maratha Empire) hold the low country is concerned. On the line of the themselves to be descended of Kshatriyas or Ghats, however, along their panlot, or watershed, Rajpats; and though they eat with the cultiand among the Kulis, Bhills, and other vating Marath &s they do not intermarry with jungle tribes, extends to the river Narmada, them. All the Marath&s, however, are viewed or Narbada, which separates it from the Guja. by the Brahmans as Sadras, though of old culrati and Nemadi or New&di, till the tivation was one of the duties of the Aryan Sat pud Range (which in continuation forms | Vaisyas, the other being that of merchandise. the boundary) touches it on the Narmada to the The Maratha Country is first mentioned by west and east. From the neighbourhood of name in connexion with the propagation of BadG&wilgad h, where an offset from the Satpuda dhism. In the seventeenth year of the reign of the Range commences, it runs eastward in the direc- Emperor Asoka (before Christ 246) " he deputed," tion of Betul and Sioni, or Sivani, terminating according to the Mahavanso, the great genealogito the east at the top of the Ghats between Nag. cal chronicle of Ceylon," the thero (patriarch) pur and Sivani, where, in a somewhat semicircular Mahadhammarakkito to the Mahratta." This form, with Nagpur as the centre, it turns south- missionary of Buddhism is declared, in the same ward, eastward, and westward, touching on Lanji work, to have experienced remarkable success. and Wairagadh, where it meets the Gondi and He had 48,000 disciples, 13,000 of whom are said Telugu. It then goes on to the neighbourhood to have been ordained priests by him in the Mahof Chand &, from which it begins to run to the ratta." The Buddhist remains of Western India, west, to the town of M&hur, along the Payin- 80 numerous and magnificent, seem substantially Ganga River, separating it from the Telugu. to corroborate this statement. Though these reFrom M&hurit runs south to the Godavari, mains represent the wilder tribes of India as doing where, in a very irregular line, it begins to go to obeisance to Buddha, a general conversion to such the south-west, touching on Deglur, N &ldurg, a speculative form of faith as that of Buddhism Solapur, and Bijapur, from which it gets to conld have occurred only, in the first instance at the Krishna, which separates it from the K&na- least, among such an intelligent people as the rese, till the course of the Krishna makes a bend Aryas and the more enlightened classes of their to the north, nearly opposite Kol&pur. The subjects. These Aryas soon became so establishline then runs to the south-west. ed and predominant in the country, that Aryar At the northern extremity of the Sahyadri (an Aryan) is the name given to a Marath& by his Range the slopes declining to the Narmad neighbour of the Kanarese country. Aryar, are principally inhabited by Bhills and other too, is the name given to the Maratha s by the wild tribes. These tribes too, occupy the forest degraded tribe of Mangs located in their own * Vide ante, pp. 108 and 126, and conf. vol. I. p. 205.-ED.

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August, 1874.) TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. 223. territory. Aria ke, moreover, is the namo given Valabhi successors may to a certain extent to a great portion of the Marathe country by the have done the same. Indeed the Chinese traveller merchant Arrian, the navigator, thought to be the Hiwen Thgang, of the seventh century after Christ, contemporary of Ptolemy the geographer. The speaks of Chi-lo-a-ti-to of Fa-la-pi (Siladitya of Aryas, consisting-except in the times of the Walabht) as having reigned in the Maratha coun. Buddhists and before the origination of the legend try about sixty years before his own visit to it. of the extinction of the Kshatriyas and Vaisyas, The Gupta, Ujjayini, Chola, Chaluky a, afterwards taken up perhaps to cover the shame Kalyani, Tagar, Chandrakuti, Panhaof their secession to Buddhism,---of Brahmang, 1a, Konkani, and Devagiri kings following Kshatriyas, and Vaisyas (originally the them, were all Hindus, showing & varying favour common people), were the governing and co- to Brahmans, Buddhists, and Jainas, as their nuoperative portion of the population, keeping the merous charters on stone and copper, which have darker-coloured races exterior to their circle, and been of late years deciphered, clearly show. It avoiding contact with them as the cause of defile. was in A.D. 1293 that the last king of Devament. Varna, often rendered caste, meant originally giri (or Devagadh, hodie Daulatabad) fell before colour'; and the pandar, or the true white,' the Muhammadan arms; and it is from this date still professes to be the municipality of the Mara- that the principal infusion into Marath of the tha villages. The denomination of sudra, as new and spare elements of Persian and Arabic shown by Lassen, was originally that of a people words-afterwards facilitated by the Bijapur, Ahfound by the Aryas on the banks of the Indus, whom madnagar, and Golkonda sovereignties and the they devoted to servile labour. As they advanced Mughul conquests in the Dekhan-took place. to the southward, the Aryas gave the same name The Marathas are but of a middle stature as to analogous classes of people, using it, however, Indians, and somewhat of a copper colour, varying in a wider sense. The Marathas in physiognomy in shade in different districts of the country. certainly considerably resemble the Dravidians to They use animal food to a considerable extent, the south. But it is difficult to suppose that the according to their means, abstaining, however, original tongue of both these peoples belonged to from the cow, like other Indian tribes. They use the same class of the Skythian languages. The wheat, barley, milliary, and pulses; but this they Sansksit, the language of the Aryas, is do more abundantly in the Dekhan than in the certainly the principal base of the Marathi as it Konkan, where large quantities of rice are raised. now exists, though a faint Skythian or Turanian They are rather sparing in their dress, though element (having a sligat resemblance to that of | under the British Government visible improvethe Kolas and Santhals) is yet to be found ment in this matter is rapidly proceeding. Though in it. The predominance of Sanskrit in Marathi they are not skilled in agriculture, as the Gujahas doubtless been maintained by the circumstance rat cultivators, and are educated but to a limited that the governrnents of the provinces in which extent, they are a shrewd and intelligent, and, Marathi has been spoken frota time immemorial especially among the M&wals, the western face have in the main been favourable to the Sanskrit of the Gbags and the Konkan hills, a hardy and literature, or rather to the opinions formed upon active people. They have their own popular gode that literature, both Brahmanical and Buddhist. and demons, in addition to the principal deities of Only in the forest and wilder mountain districts the Hindu pantheon, and are generally enthusiastic have there been N & ya ks, or Chiefs, following in their worship, being at the same time fond of the Turanian worship of ghosts and demons, and religious pilgrimages, in connection with which with their people standing aloof from the Hindu they frequently suffer from cholera and other systems of faith and practice. Asoka, in the epidemics. They are noted for the observance of the middle of the third century before Christ, had most public of the festivals, as of the Dasard and doubtless imperial power over the Marathi country, Hout. Their peculiar religious feelings have been as well as the adjoining and remote provinces of much excited and sustained by the poets of their India; but this may have been quite consistent own provinces, especially by Tukar & ma, whose with the existence of local princes doing obeisance language is frequently that of marked excitement to him as their liege lord. The S&h or Sinha and specially intelligible to them. They seem for kings of Gnjarat, whose capital was Sinh&. some centuries at least to have indulged and cul pur, the modern Sihor, near Ghogh, about tivated an irregular military spirit, and to have the Christian era, ruled over large portions of the been more addicted (except in the case of some Marath country, as evinced by the large number of their chiefs) to crimes of violence and rapine of their coins which have been found at Junnar, than to sins of luxury and debauchery. Even in Elic hapur, Nagpur, and other places. Their the times of Ptolemy the geographer, their

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224 THE INDIAN ANTIQUARY. [AUGUST, 1874. or merchants are not so much regarded by them as in other parts of India, as, for example, in Gujarat, where they have a position similar to that of the Vaisy as of old, while some of them are allowed to be called Kshatriyas. To most of the classes of workers in metal, except the fabricators of the coarsest sort of articles, they give a high position in caste. The Devalakas, or dressers of idols, they place but little above the cultivators; and the Guravas, who have the same occupation, they place considerably below them. The status of the cultivators is given to certain classes of herdsmen, minstrels, barbers, rajgurus, wrestlers, chatra-holders, cooks, iniddleclass coppersmiths, and braziers and carpenters. Upwards of 60 castes of artizans, cattle-keepers, and labourers are placed below the cultivators. Among these, absurdly enough, are ranked the K&. yasthas and Parbhus (both writers), who have manifestly Aryan blood flowing in their veins, and who could not have obtained their olden designation of those of the presence' (kaya meaning 'body') had they not been of Aryan descent. The Wild Tribes and the Antyaja, those 'born at the extremity,' they put on the level of Chandalas -nay, often below them-in the caste lists. The Wild Tribes or Aborigines (80 called) of the Maratha Country, and of the Bombay Presidency in general, are the Bhills, the Nayakadas, or Naik ras, and the Gondas. The Intermingled and Isolated Tribes are the Kulis or Kolis, of many divisions, the Dhudias, the Chaudharis, the W&dalis, the Katkaris or Katodis (makers of catechu), the Duba las, and the R &musis or Bedars, who are principally found on the eastern spurs of the Ghats south of Pund. The Depressed Tribes, fast rising under the British Government in social importance, are the Mah&rs, already alluded to, and the M&ngs, the Matangas of the Sanskrit books. The Wandering Tribes and Classes are numerous, comprehending not merely Religious Devotees and Pilgrims recognized in the other provinces of India, but some who are peculiar to this Presidency, as the M&nabhavas and the devotees of local gods and temples, to which frequently they have been devoted at their birth by their parents; mendicants, who solicit alms in the names of particular gods, assuming various disguises and practising numerous tricks, quackeries, and deceptions; showmen and actors of great variety; wandering artizans and labourers of olden tribes, now nearly extinct, as the Vadaras (Odras), Beldars, Kaikadis (Kaikatyas), etc. seaboard, so broken by numerous creeks into which only small vessels can enter, is spoken of as the pirate coast.' The Mughul Government was never firmly established among them, either under its imperial or provincial dynasties; and, bringing them no signal benefits, it was never relished by them. It is not to be wondered at that, led by such a bold spirit as Sivaji, and favoured by their mountain ranges and recesses and isolated heights, and natural forts (unimpregnable to the appliances of Eastern warfare), they rose up against it, though Sivaji's treachery and cruelty (so well brought out by Grant Duff) are ever to be condemned and execrated. Their own subsequent invasions of Gujarat and the Rajpat and other provinces are considered to this day quite unjustifiable by the natives of those districts. They were seldom the strong coming forth to assist the weak and oppressed, but the strong coming forth to devour the weak. Their treatment even of the wild and degraded tribes of their own neighbourhood, as the Bhills, Kolis, Wadalis, Katkaris, R&mosis, or Be dars, Mahars, Mangs, &c., was commonly inconsiderate and unphilanthropic. Under the peacefu! government of the British, with their educational and instructional appliances, their character and pursuits are becoming greatly improved; and they are now among the most loyal and considerate of the subjects of our Eastern Empire. With the Marathas are associated various artizan, working, and pastoral classes, whom they reckon below themselves, but closely contiguous to them as belonging to their own race. Some of these classes, however, as the Parbhus, goldsmiths, etc., have the Aryan physiognomy pretty distinctly marked in them. The Marathas acknowledge altogether considerably upwards of two hundred castes (sometimes with various sub-divisions, neither eating nor intermarrying with one another). Of these at least 34 claim to belong to the Brahmanhood,+ though of some of them it is alleged that they are not of pure birth. The Brahman classes who have had most to do with Maratha history are the Desasths, Konkanasthas, Karhadas, Kanvas, Madhyandinas, and the Shenavis or Sarasvatas. By these Brahmans the existence at present of pure Kshatriyas and Vaisy as is denied; while of the Rajputs it is alleged by them that they are synonymous with Ugras, the descendants of Kshatriyas and Sudras. The Parashavas, the highest class of Sonars or goldsmiths, they hold to be sprung from Brahmans and Sudras. The V&nis * Vide ante, p. 73.-ED. + Vide ante, p. 45.-ED.

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AUGUST, 1874.] TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. Among the classes now mentioned are many gangs and consociations habitually addicted to fraud, robbery, burglary, and other atrocities. In the suppression of their crimes much has been done by the Government, with the aid of such acute, skilled, and withal benevolent detectives as Colonel Hervey, C.B., Colonel Taylor, F. Souter, C.S.I., Forjett, and others who are following in their footsteps in the Maratha Country and adjoining provinces. Many of the Brahmans, too, even of respectable character, wander about the country as religious mendicants, Bhikshukas, soliciting alms both from prince and peasant. The secularized Brahmans are now considerably on the increase, many of them devoting themselves to the teaching of schools, to the practice of medicine, to mercantile transactions, to lending of money, to legal pursuits, etc. The Pastoral Tribes in the Maratha Country, though very considerable in their flocks and herds, are not so important as those in Central India and other parts of the country. Their occupation is not much approved by the Brahmans, even though the Marathas use all kinds of edible animal food but the flesh of the cow. The tribes and castes dealing in cattle and sheep are the Gavalis, (from 'the cow'), who are doubtless the remains of Great Skythian tribes entering India in remote times; the Dhangars (Sansk. Dhenukaras), dealers in cows,' to whom, as shepherds and weavers of coarse woollen cloth, the famous family of Holkar belongs; the Sangaras (from San, Crotalaria Juncea) and thus weavers of cloth, at present carrying on nearly the same employment as the Dhangars; the Banjaras, who both rear cattle and transport grain, salt, cotton, and other merchandise on pack-bullocks throughout the country. The Konkant. In connexion with the Marathi language it is proper to notice the kindred Konkant, above alluded to. By this designation is not meant the very slight dialectic difference which exists between the language of the British Dekhan and the corresponding country running between the slopes of the Ghats and the Indian Ocean, forming the British Konkan, but the language of the country commencing with the Goa territories and extending considerably to the south of K&rwar and even Hon & war. The speech of this dis trict differs from Marathi as much as the Gujarati differs from Marathi. It is manifestly in the main formed, however, on the basis of the Sanskrit, and compared with other vernacular dialects throws some light on their formation from the Sanskrit, and on some of their peculiar Vide ante, p. 188.-ED. grammatical forms. In proof of the remark now made, an example of the declension of a noun and of the present tense of the substantive verb is here inserted as illustrative of a subject which has excited but little attention. Ramu in the singular. Nom. Ramu. Ace. Ramaka. Ins. Ramana. Dat. Ramaka. Singular. Nom. Ghodo, horse. Ace. Ghodyaka. Ins. Ghodyanimitti. Ghodyanimitim. Dat. Ghodyaka.+ Ghodyanka. Abl. Ghodyanimitti. Ghodyarithavun. Gen. Ghodyagele. Ghody&gels. Chodyanta. Abl. Romarun. Loc. Ghodyantu. Voc. Ghodya. Hava asa, I am. 225 Gen. Ramagelen or Ramasken. Loc. Ramantun. Voc. Ard! O Rama. Plural. Ghode. Ghodyanka. Ghody&non. Amma asava, We are. Tummi asata, You are. Tu assa, Thou art. To assa, He is. Te asat or asati, They are. Little has been known to be published in the Konkani; but a few religious narratives called Puranas,' &c. were set forth in it by the Portuguese about two centuries ago. A translation of the New Testament by the Serampur Missionaries, and one or two tracts by the German Missionaries, have also been published for the benefit of the Konkanesc. The Castes which are found in the districts in which the Konkani appears do not much differ from those of the Kanarese country, under which they should be noticed, except, perhaps, in the case of the Brahmans. The Konkani Brahmans are to be distinguished from tho Konkanasthas of the Maratha Country. They have to a great extent secularized themselves. and are Sarasvatas, of kin to the Shenavis, already mentioned. With them are associated the Huba Brahmans, holding land near Karwar originally received from Jainas, who have not yet abandoned agriculture either in that part of the country or the Karnataka, giving themselves, however, principally to trade, and using the Kerala Grantha character for their accounts and books. The Gujarats. The Gujarati language, which is supposed to be spoken by six or seven millions of people, is that of the province of Gujarat, comprehending both its peninsular provinces, now called K&thiswad by the Marathas and English, of old known as Saurashtra, the 'country of the Sauras' (a name indicating an early Aryan con nexion), and the continental provinces more especially denominatedGujarator Gurjarashtra. It is more easy to trace the limits of the Gujarat? | Prostana. + Like Kanarese, Aek.

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226 THE INDIAN ANTIQUARY. language than those of the Marathi, Its northern boundary is the Gulf of Kachh, and a line drawn from the eastern extremity of that gulf through Dis & and running to the south of the Abu Mountains to the western face of the Aravali Range on the east; its eastern boundary is the range of hills running from the shrine of Am babhavani (east of Abu) through Champaner to Hamp on the Narmada. This river forms its southern boundary also from Hamp to the jungles of Rajpipla, from whence it strikes to the south; its eastern line being that of the Sahyadri Ghats till opposite Da man, where its extension to the south terminates, its southern boundary in this direction being the Daman Ganga River. From Daman to the Gulf of Kachh, including the peninsula of Gujarat, the ocean is its boundary. It is spoken, too, to a considerable extent in Kachh and among the Banias and other merchants, originally from Gujarat, who are so widely scattered throughout India and the shores of the adjoining countries. It is used by the Banias ja many small settlements exterior to India. There is no province of India in which the Brahman Castes are more numerous and varied than in Gujarat. By their own fraternities they are reckoned at eighty-four; but their lists when examined, compared, and combined give us no fewer than 166 of the priestly castes, recognizing for themselves various local distinctions. Of these, eleven belong to the Audichyas or 'Northerners; eleven to the N & garas consociated in connexion with the principal towns of the Hindu Rajas who reigned at Anhila vada Pattan (still remarkable for their adiainistrative ability in the Native States); the Sachoras; the Udambaras; the Narsiparas; the Valadras or Vadadres; the Pangoras; the Nandodras; the Girnaras; the Junagadhya-Girnaras; the Chorvasa Grnaras; the Ajakiyas; the Somparas (of Somnatha); the Harsoras; the Sajodhras; the Gangaputras, servitors of the holy rivers; the Modha Maitras; the Gomitras; the Sri-Gaudas; the Gurjara-Gaudas; the Karedas (sprurg originally probably from the Marathi Karhade); the Vayandas; the Mewadas (of Mewas) of four kinds; the Dravidas, of the south of India; the Desavalas (of two kinds); the R&yakavalas (of two kinds); the Rodha valas; the Khedavalas (of four kinds); the Sindhuv&1&s or Sindhava-Sarasvatas, from Sindh; the Padmivalas; the Gomativalas; the Itavalas; the Medatavalas (of Medata in Jodhpur); the Gayavalas; the Agastyav& [AUGUST, 1874. las; the Pretavalas; the Y&jnik valas; the Ghodavalas; the Pudavalas; the Unevalas; the Rajavalas; the Kanojiyas; the Sarvariyas (of the Sarya River); the Kandoliyas; the Kharkheliyas; the Parvaliyas; the Sorathiyas (of Saurashtra); the Tanga modiyas; the Sanodhyas; the Motalas; the Jarolas; the Rayapulas; the K&pilas; the Akshayamangalas; the Gugalis; the Napalas; the Ana valas or Bhatelas, cultivators; the Srimalis (of ten kinds); the Mod has (of nine kinds); the V&1mikas; the Naradikas; the Kalingas; the Talingas from the south-east of India; the Bhargavas of Bharoch; the Malavis or Malavikas of Malwa; the landuvanas; the Bharathanas; the Pushkaranas (of the Pushkara Lake); the Sarasvatas; the Khadayatas; the Marus (of Marwar); the D&himas (of Rajputana); the Chovis has; the J&m bus (of Jambusir); the Dadhichas; the Lal&tas; the Vatulas; the Borsidhas; the Golavalas; the Pray&gavalas (from Prayaga); the Nayakavalas; the Utkalas (of Orissa); the Mathuras (of Mathura); the Maithas; the Kulabhas; the Beduvas; the Ravavalas; the Dashaharas; the Karnatakas; the Talajiyas; the Parashariyas: the Abhiras; the Kundus; the Hiranyajiya s; the M&st & nas; the St hitishas; the Predatavalas; the R&mpuras; the Jelas; the Tilotyas; the Durmalas; the Kodavas; the Hunushunas; the Sevadas; the Titragas; the Basuladas; the Magmaryas; the R&yathalas; the Chapilas; the Baradas; the Bhukaniyas; the Garodas, who officiate among the depressed Dhedas; the Taps d&nas. The Rajgurus (formerly family priests) and the Bhattas and Charanas (bards and encomiasts) have a position in the community scarcely of less notice than that of the Brah mans. The different provinces of peninsular Gujarat (or Kathiawad) receive their respective denominations from the different classes of their rulers, both in ancient and modern times : Okh&manda1, the district of O kha, forming the north-west corner of the peninsula, now under the Gaikawad. Halad, principally the property of the J & dej&s, and named from J&m Hal& of Kachh, the third from R&ydhan, the first ruler mentioned by name in connexion with that province. Machu-K&pta, on the banks of the Machu ('fish') river, principally, like the preceding, the property of Jadejas.

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AUGUST, 1874.) TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. 227 Jhald wad, so named from the present princi- Indus, denominated in Ptolemy's Geography pal proprietors of its soil, the Jhal & Rajputs. Abiria. Among the earliest so-called "Rajput " Bard & (the capital of which is Porbandar), in inhabitants of the country are the Jaitwas, who which the Jaitwa Rajputs are settled. (notwithstanding their claims of kindred with the Kathiawad, the province of the Kathis, monkey god) are probably a branch of the Skythian properly so called. Get a now occupying the north-western portion of Sorath, in which we have the remains of the the province (and who, as is well known, had to a name Saurashtra, anciently applied to the considerable extent practised infanticide); the whole peninsula. Chudas & mas, whom we agree with General Gohil w&d, in which the Gohil Rajputs are Jacob in supposing to have proceeded from the settled. Cha vad &s who long reigned at Anhilwada, Und Sarwaiya , imbedded in the preceding. or Piran Pat tan; the Solankis, who are B&bri&w&d and Jafar & bad, the country supposed by Colonel Tod to have succeeded the of the B&brias, and the district of the town of Cha vadas at Anhilwa da about A.D. 931; Ja far a b a d. the Jhal & s, whom we take to be probably a The ancient notices of the rulers and ruling branch of the Makwan & Kulis converted to classes of the province are worthy of notice in con- Brahmanism; the W& l&s, reckoned the pronexion with its present population. The Buddhist bable descendants of the Wal&bhi princes; the edicts of the great emperor Asoka, of the third Surwaiya s and R&z& d&s, obscure representcentury preceding the Christian era, are engraved atives of the Sauryas or Sinhas, and of the with an iron pen on the granite rock of Girnar, kindred of the R&o of Junagadh conquered by near Junagadh. In juxtaposition with the same Mahmud Shah Begada about A.D. 1472; and the commemorative tablet are notices of the charitable Gohils, who entered the country on their exdeeds of succeeding kings. The Sa h or Sinhs pulsion from Marwar about the end of the twelfth kings of Saurashtra-probably the revivers century. The Pra maras, a detachment from of a more ancient dynasty of the same designation, the 'Agnikula' tribes of Mount Abu-like the who perhaps gave that name to the country which others under the same fictional denomination, is found in Ptolemy's Geography, and which it are probably descendants of Kulis. The Muham. would have been most convenient to retain-pos- madans (whose most important Chief is His Highsessed it as the seat of their sovereignty from ness the Nawab of Junagadh) are principally the about the Christian era, or the century following, offspring of invaders of the province, from the their capital in all probability being Sihor, time of Mahmud of Ghazni (A.D. 1024) to that of anciently Sinhapur, now the second town in Mahmud Begada (A.D. 1472) as now mentioned, Gohflwid. The Walabhi dynasty, the era and of subsequent adventurers. The K Athisof which dates from the overthrow of the preced- from whom, in consequence of the terror which ing dynasty, A.D. 318 to A.D. 524, according to they inspired in the predatory Markthas when Colonel Tod, or, according to a Chinese traveller, they first visited the province, the whole peninsula rather more than a century later, was formed by has in late time been denominated-are undoubtthe declaration of independence of Vijaya Seng, edly of Skythian origin, as indicated both by their one of the SAh commanders-in-chief, and had its name and physiognomy. They are mentioned by capital at the now ruined town of Wald, formerly Arrian in connexion with the passage down the Wala bhipur, in modern Gohilw&d; and its valley of the Indus by Alexander the Great; but members, though followers of Siva, were the pa- it is only in late times that they have entered trons of the Jainas, or Buddhist seceders, yet Saurashtra. The Jats, found in various parts numerous in the provinces, two of whose most contiguous to the Indus, are admitted to be also renowned high places, with wondrous temples Skythians, corresponding with the Getae, with and religious structures, are at Girnar, the whom we have already connected the Jaitw&s. highest mountain of the peninsula, rising 3500 The J Adej & s (with whom we have had so much feet above the level of the sea, and P&li. to do in the prevention of infanticide) entered the t&&, about two marches from Wald and country from Kachh. They are the descendants half that distance from Sihor. The Kulis, of the Rajpats of Sindh, ard allege that they are whose denominations are numerous, are probably the representatives of the Y&da vas of the the aborigines of the country. The Ahir Mahabharata. The accounts which are corof the peninsula are a pastoral tribe, the Abhirs rent of their entrance into Kachh and Kathiewia of the ancient Hindu writings, originally inhab- are very inconsistent with one another; but an itants of the country about the mouths of the attempt is made to harmonize the discrepancies in * See Ind. Ant. vol. I. p. 61, and vol. II. p. 812.-ED.

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228 THE INDIAN ANTIQUARY. a note prefixed to the Selections on Kachh, and in Dr. Wilson's History of the Suppression of Infanticide under the Bombay Government. Next in importance to the ruling classes in Peninsular Gujarat and their various Grasias are the mercantile classes, both Hindus and Jainas, who are often more opulent than the highest class of the Chiefs, and unitedly viewed are reckoned at 84 castes, a number actually smaller than what can be enumerated. As commercial dealers on a large scale, as shopkeepers, and as money-dealers, they evince greater activity in business than can be elsewhere witnessed in our exterior. Indian provinces. To the provinces now mentioned, the British districts and those of the Gaikawad on the continent have yet to be added and illustrated by the results of the last census. Their Mercantile classes (many of whom are Jainas) are the most important and intelligent in Western India. A similar remark may be safely made respecting the Agricultural and Pastoral classes, both Kulam bis and Ahirs. The Kulis or Kolis, who denominated themselves Talabdat (Stahalodbhva), in Sanskrit the 'Indigenous,' are making rapid advances upon them. Of the Kulis, of many local designations, the B&brias (the Barabaras of the books) are the most rude and uucivilized, even worse in these respects than the wildest Bhills and the Nayakadyas, or Naikras, of the Baria jungles. The higher artizans are of a respectable character. The Dheds correspond with the Mahars and Mangs. Under the British Government they are certainly rising in their position, as the corre sponding classes in other parts of the country. The Kachhi. The tongue-land of Kachh is distinctively marked by its natural boundaries on all our maps. It contains a population which in round numbers may be stated at half a million of souls. Its provincial language is nearly identical with the Sindhi spoken on the lower banks of the Indus, from which the immigration of population into Kachh seems principally to have taken place. The Kachhi is now but little used in any form "This date (A.D. 940), given to Mr. Raikes by the parties whom he diligently interrogated in connection with his interesting Memoir on Kachh, is obviously erroneous. At page 8 Mr. Raikes states that on the death of Lakha, the son of Fool or Phul (commonly known by the name of Lakha Phulaui), and of Puraji, by whom he was succeeded, Lakha the son of Jard, or Jadd, was sent for from Sind and introduced into Kachh. Of Lakha Phulanf he says, in a note which follows, that he was killed at Adkot in Samvat 901 (A.D. 844). If Lakh, the son of Jada, came into Kachh in A.D. 940, as Mr. Raikes intimates, nearly 100 years must be reserved for the reign of Purajt, which all the MSS. represent as of very short duration. "Mr. Raikes, in furnishing me a few months ago with a memorandum of the chronology of the Jadejas nearly in the words of this portion of his memoir, and from inform ation given to him by H. H. the Reo of Kachh, says 'Lakha [AUGUST, 1874. in literature or business. The only portion of the Scriptures ever rendered into this dialect is the Gospel of Matthew, translated by the Reverend James Gray, Chaplain at Bhuj, who came to India at an advanced period of life, and who was tutor to His Highness Desalji, Rao of Kachh. It was edited for the Bible Society in 1834 by Dr. Wilson, who in 1835 presented a copy of it to the prince, who viewed it with much interest, but who said that "while the language in which it is written is generally understood, and spoken by the lower orders of the people, it is not now used, even for a single note, and, of course, never taught in schools." He added, that "Gujarati and Hindustani are spoken by great numbers of the people; understood by all except those in the north, who follow a pastoral life and have no villages; taught in the schools; and used, more particularly the former, in all correspondence." In these circumstances it was not thought expedient to multiply copies of the first book that has been understood to have appeared in Kachhi, though the small edition printed in it was a help to the acquisition of the dialect by some of our political and military officers who first rendered service during the course of and after the Afghan war. It may be added that the Kachhi is to a small extent spoken in the territories of the Ja deja Rajputs in the north of Kathiawad. The Tribes and Castes of Kachh much resemble those of Kathiawad, though they are not so numerous. The Rao or Prince and his B haiyad or 'Brethren of the Tribe,' as has been already hinted, are Jadejas. Among the nobles, or rather land-proprietors, are a few who are Waghela Rajpats, and also Sodha Raj. pats, who reside in the arid and waste country (with a few cultivated spots) between Kachh and Sindh, and whose daughters are frequently espoused by J & dejas. The mercantile community of Kachh was long distinguished for enterprise; but since the opening of the Indus, the British occupation of Sindh, and the alteration of the routes leading to and from Kachh and Western Rajputana, its sphere of action has been consider is supposed to have cone into Kachh about A.D. 843.' On this I have made the following remark in my History of the Suppression of Infanticide in Western India, page 168, note: The son of this Lakha (Lakha Jadani, misprinted Phulant) was the Red Raidhan, who was the Jam of Kachh at Vinjan in A.D. 1464, or Sahvat 1521 of the MSS. of the Jaina priests in Bombay. The discrepancy between the Rao's chronology and our own here brought to notice is great indeed; but we are able to solve it. The 8th century of the Rio (in which he says Lakha Ghurkra was in power in Sind) is the 8th century of the Hijra of Muhammad, and the "about A.D. 843" should be about A.H. 843, the equivalent of which, Samvat 1521, is given as the year of the ascent of the gadi by Raidhan, the son of Lakha Jadani." (pp. 8, 9, note.) + In Khandesh, Talabde is the name of a village ser. vant.-ED.

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AUGUST, 1874.) TRIBES AND LANGUAGES OF THE BOMBAY PRESIDENCY. 229 ably changed. The most considerable of their was one of the first scholars who directed atten. number are either Bh&ty&s, originally from tion to the fact, which has boen since referred Bhattiner; Lohands from Lohogadh; to by Captain Leach, Dr. Caldwell, and others. Sra vakss or Jainas; while Muham- A good many exemplifications of this fact may be madans, both Sunnfs and Shias, and more picked up in travelling through Sindh, and in especially the Mehmans or Mihmans, con- conversing in Bombay with the Brahuis, verts from Hinduism to the faith of the Sunnis, whose ancestors must have entered India by Khoja hs, converts to the faith of the Shishs, Sindh at & remote era. It is now palpable that do much in smaller petty shopkeeping. The no language in this polyglottal country can yet Kula mh bis or Cultivators, both Loves and show claims to pure Indian parentage. After Mr. Kadavas (Hindas from Gujarat), the non- Wathen and Captain Burton we are indebted to mercantile converts to Muhammadanism, and the Dr. Trump for a respectable grammar, the value remains of olden tribes are successful and thriving of which is still more enhanced by that of the tillers of the ground, though they often suffer Pashtu grammar which has just appeared. from a scarcity of water. The artizans, potters, "The people of Sindh," says Sir Bartle l'rere, masons, and hewers of stone are famous for their whose able, wise, and benevolent administration work. The boatmen, Kheraves (senmen'), of the province will ever be remembered, "sre and others are excellent sailors, proceeding to principally Muhammadans, in the proportion of many ports of the Persian Gulf and the Arabian about four Muhammadans to one of any other Sea, even to the latitude of Madagascar, where caste. This is a peculiarity in which the populaBh&tys, V&nids, and Bohor & s have long tion is quite dissimilar from that of any other part had their establishments. The Brahmanical body of Bombay. The people are very peaceable and of Kachh is rather strongly represented in propor. well-disposed, though far less civilized than the tion to its population; but all the varieties of their generality of Indian populations." Under the castes (which are not numerically large) are from British Government they are making rapid adGujarat and Rajpating, and in one denomination vancement in every direction, not overlooking from Sindh. These Brahmans are not so scra- education, of which, in its best forms, they have pulous about those to whom they minister as many long stood so much in need. It may be confidently of their own profession. The shepherd classes of said that almost all classes of Muhammadans are Kachh are Ahirs and Reberis, who rear to be found in Sindh. camels, and ordinary shepherds. Comparatively The Sindhi Muharu madan population proper, as good horses are reared both in Kachh and Ka we are told by Captain Burton, consists of the thikwad. There are but few of the Wild Tribes Hinda population converted during the reign of in the country. The Dhe ds are the representa the Bene-Umyyeh Khalifs. The different tives of the depressed tribes. classes of the Muhammadang naturalized are the The Sindm. Sayyids, Afghans, Baluchis, Slaves (liThe Sindhi in its Hindu element is of the berated), Memong, Khoja hs or KhawaAryan family, and is not yet very remote from thejshs. Among these classes there are many disSanskrit, though it is more so than the Marathf tinct classes and families. Among the Mahamand Gujarati and some of the other northern madans ther) are no castes: but of the lower languages of India. Large infusions have been occupations some of them are despised by them. made into it, through conquest and immigrations, The Brehmans of the province are rather of of Arabic and Persian words, which are more & notable character. They are Sarasvatas, applied to common objects by the people than is like those of the Panjab, and are divided into done elsewhere iu the country in similar circum- the following classes :stances. The dialeot of Upper differs from that of (1.) The Shrikaras, or, as they are called by Lower Sindh, and that of the valleys from that of some, Shikarparia, who are Vaishnavas of the Balochi and other border hills and moun. the Vallabhacharya sect. Only a single individual tains, so well illustrated by Captain A. F. Barton. of their number is said to abstain from eating The most interesting philological fact connected animal food, and from eating, too, at the hands of with Sindhi is the discovery in it, as spoken by his Bany & (mercantile) constituents. the mountaineer Brahis well known as (2.) The B&rie, or Barovis, who are also horse-dealers in the west and south of India), of Vaishnavas of the same sect. They, too, freely copious and definite Dravidian element, use animal food. cognate with the Kanarese, Telugu, and Tamil, &c. (3.) The Kava najAhis, who are 8&kta 8, Mr. W. H. Wathen, of the Bombay Civil Service, or worshippers of the female mates of the gods. * The name means 'eunuch' or 'administrator,' bat is applied to the scions of a princely family of Persia

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230 THE INDIAN ANTIQUARY. [AUGUST, 1874. particularly of the consort of Siva, known among sivagadh, on the Malabar Coast, to the westthem by her usual names, and especially by that ward of Dharvad, Belgarh, and Hakeri, through of Sinhavani (or 'rider of the lion,' used here Kagal and Kurand vad, passing between for the tiger). They drink liquor as well as eat Keligar and Pandegar, through Brahmaflesh. puri on the Bhima and sol&pur, and thence (4.) The Sheta palas, so nomed from their east to the neighbourhood of Bedar. From engaging in cultivation, are partly Vaishnavas, Sadasiva gadh, foliowing the southern boun. using animal food, but abstaining from liquor, and dary of Sund & to the top of the Western Ghats, it partly Saktas, taking liquor as well as flesh. comprehends the whole of Maisur and Koim They furnish water to Bany & 8, merchants batar, and the line of Eastern Ghats, including and shopkeepers. much of the Chol& and Belala kingdoms, and (5.) The Kuvachandas resemble the Mu- even DvAra-Samudra the capital of the hammadans in their habits, although they do not latter, which was never subdued by the Chalukeat from their hands yas." In certain portions of this extensive terri. All these classes of Sarasvatas are sukla or tory, however, the Karnataka Brahmans are comWhite Yaju r-Ved is. In using animal food mingled with other classes, above the Western they abstain from that of the cow and tame fowls, Ghats especially, with Mars th& Desasthas but eat sheep, goats, deer, wild birds of most and Karhadas, and on the shores of the Indian species, and fish, killed for them by others. They Ocean with other classes who will be immediately also eat onions and other vegetables forbidden in mentioned. In the Belgath and Dharvad Colthe Smtitis. They are gonerally inattentive to lectorates some of them, who are cultivatore, are sectarian marks. They are partial to the Gurmu. but little to be distinguished in apparel from the khi written character used in the Panjab. They common peasantry. They have generally their are the priests of the mercantile Lohans, or abodes in particular portions of the villages in La vanas. They also cultivate land, and some- which they reside, chosen for purposes of caste times act as petty shopkeepers. purity. As among the other Dravidians, but few (6.) Associated with the Sarasvatas in Sindh distinctions are recognized among them. They are the Pokharna Brahmans, so named have the exact differences founded on their respec. from the Puskhara or Pokhara Lake near tive Vedas and sects which the Tamilian Brahmans Aimir Cantain Barton thus writes of them have. Yet some distinctive classes of them may "They eat no flesh, and wear the turban, not the be msationed. Sindh cap; they shave their beards, and dress The Kume Brahmans, says Dr. F. Buchanan, very like the common traders, or Sau kars. are a kind of Brahmans differing from the others. They live by instructing the Hindus in their They consist of four divisions, which never interDharma or religious duties, by deciding horary marry--the Kanada, AravaTokal, Urichi, questions. To the sanctity of their name and and Bobora Kume. The three first are said origin they add the prestige of a tolerably strict life. to be of Karnata descent, the last of Tailinga er. They do not enter into the service of Government." traction. There are but few professed. Kshatriyas, The Negara Brahmans.-Speaking of those though the Bhotyas are in this category in in the Nagara districts, including the BadagaSindh. Amongst professing Vaisyas are nad, VaishyamA, and the Aruvattu Wokkal), Mr. found the Lohan & merchants, who also often Huddlestone Stokes says: "They appear origin. act as Anils or Government servants. The ally to have come from the countries north-east Banys, too, claim the same rank. Of the su. of Nagara, and to have settled here under dras there are not so many varieties as in other the Anagundi and Vijayanagara kings. parts of the Bombay Presidency; while of the They are mostly Smartas of the Sringiri Svami, lower tribes there are no settled representatives but not all of them. They speak Kanarese only, in the province. There is no lack of devotees, but their books are in the Nagari and BAlabod aa who wander about the country as mendicants and character. They are found chiefly in public pilgrims. offices." "There are many learned mon among The Kanarese. them, and generally they are respectably educated, We now pass from Sindh to the Karnataka good scountants, and intelligent men." "The, boundaries of the Kanarese (Dravidian) The Karnataka Brahmans in general have not in tongue," says Sir Walter Elliot in one of his modern times been remarkable for learning, on valuable contributions to our Asiatic Societies, which account, perhape, the Lingayats (forming a " may be designated by a line drawn from 8ad& comparatively lately instituted Saiva sect) have * Journey through Mysore, &c. vol. II. p. 64.-ED.

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AUGUST, 1874.] SKETCH OF UMRI. 231 made great progress in the territories with which they are most intimately connected. The great majority of them follow secular pursuits. Sect seems to have greater sway in the Karnataka than Caste. Hence we have Smartas, 'observers of the Smritis,' or followers of Sankaracharya, who are Vedantists; Madh vad or followers of Madhvacharya; R & m&nu. j8s, Lingayats, Jainas, and devotees and wanderers of all classes. Of existing sects and castes, too, there are many varieties, extending oven to agriculturists and artizans, who are noted for their zeal; but this subject need not be here entered on in detail. It is principally in the collectorates of Dharvad and part of that of Belgar above the Ghats, and in that of Kanara below the Ghats that in the Bombay Presidency the Kanarese language is spoken. SKETCH OF UMRI. BY C. A. SCANLAN, TOPOGRAPHICAL SURVEY. The whole of the area round the sources good ruler, he resigned the reins of government to of the Kunu river is split up into little terri. Amar Sing, the son of Pratap Sing, and retired tories presided over by the petty chieftains of to the court of Jahangir, who had by this time Bhadaura, Umri, and Sirsi, the two former of succeeded Akbar. He was made a Diwan and rewhom are allied by family ties, and the inci. ceived Khandar as a jagir, and on his death was dents relating to the family of the one will succeeded by his son Man Sing, who had given to quito answer for those of the other. Thesd two him the additional grants of land of Sapur and collateral branches of the great Rajput family are Toro. To him succeeded Mokam Sing with posat feud with one another, and so great is their session of Khandar only, being deprived of the rancour that I am of opinion nought but blood- two additional grants in which his father appeared shed would wipe out their hatred. Even in these only to have enjoyed a life-interest. times of the supremacy of British rule, carrying This prince had two sons, Sojan Sing and with it all the wholesome dread it inspires, and Chattar Sing. The latter, owing to some faminotwithstanding the vicinity of a British Political ly dissensions, took up his abode at the imperial in the cantonment of Gana, only 8 or 10 miles court, and there growing in favour, he was miles off, these two families still practise raids deputed to take command of the army proceed. into one another's districts, the invariable issue of ing against Kabul. He defeated the enemy at which is bloodshed. Ghazni, and in recognition of these services the The following narration I have obtained from emperor conferred titles on him, and made him the family archives of the Umri Chief. The Raja lord of 60 villages or 5 barais, namely, Tharonto, is a Sisodia Rajpat descended from the house of Mendpur, Badarw&s, and N&gdo; the remaining Udayapur. Udaya Sing is his progenitor, and was, barai somehow he did not get possession of: after the general manner of native potentates, the it is said to have been situated somewhere near lusty father of an unhappy family of twenty-four Antarbed, in Oudh. After twelve years, Chattar sons, who were always contriving to cut each Sing returned home and died at Tharonto. His other's throats. Of these Sagarji was the fore- son, Pratap Sing, succeeded him, and established a father of the present Raja; he was the youngest friendship with one Nahardil Nawab, who had son and Pratap Sing the eldest: the former receiv- founded Nahargarh. Umri was then in possesed as his patrimony the territory of Sirohi, whilst sion of the Th&kurs called Tagurs; their Chief was the latter succeeded the Rara Udaya Sing, and de- Pailad Sing, who ruled over 49 villages. Pratap prived his brother of his territories. Ho refused Sing, in conjunction with Nahardil, took possession to give any ear to the complaints of Sagarji, who of this territory, gave his sister in marriage to the thereupon complained to the emperor Akbar, Kota Raja, Maharon Ram Sing, who was killed at having previously enlisted the Jaypur Raja's sym. the battle of Dholpur, and appointed his own son, pathy and interest, for he had already married Himmat Sing, Chief of Umri, who, taking part in that Chief's sister.t Akbar then ordered an ad- the above-mentioned battle, was severely wounded vance to be made on Udayapur, and accompanied in it. When the Kota Raja was dying, he appointed his forces in person. The reigning prince, Pratap Himmat Sing regent, as the heir, Bhim Sing, was Sing, was expelled, and Sagarji assumed the only an infant. Himmat Sing, in conducting the sceptre. He only reigned seven years, for at the affairs of the child-king, was obliged to take up his end of that period, on account of his nephew's residence at Kota, which entailed on him the loss many amiable qualities, and seeing in him a future of three barais, Mendpar, Badarwas, and Nagdo * Lat. 24deg 45' to 25deg 0, E. long. 77* 189 to 77 80. Tod's w ount differs from this; sde Annals of Rajasthan, vol. I. p. 331, or Mad. odn. vol. I. p. 279.-ED.

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232 THE INDIAN ANTIQUARY. He had two brothers, Jaggat Sing and Jaya Sing, with the Kheodaman as his amra; to him he gave, for services rendered, eight villages, of which five still belong to Kheoda and three are attached to Garha. He gave to Jaggat Sing with Bhadaura four villages, and two others, Mon and Balapur, from Tharonto. From the revenue of the former five Jaggat Sing had to render to him a tribute of six annas in the rupee. The latter were free. The three villages of Porsar, Mokahawan, and Senera were conferred on Jaya Sing, who had also to pay the same tribute, with Senera free. [AUGUST, 1874. date, and I have not the slightest doubt these two men will carry on their feud till they impoverish one another. Close on to Bhadaura, directly above the banks of the Kunu, stands the hill of Sandor, on which was once situated the stronghold of the same name. Below its base on all sides, covering an area of about four or five square miles, are the ruins of a very large and ancient city. It is traditioned that the Raja who was then reigning, for some reason, deserted this site and established the stronghold of Rintambor, which should properly be known as Ranthbhaunar. This Raja had made several attempts to establish himself in this locality, but was expelled each time, till at last he was informed by a faithful retainer, whose name was Ranth, that unless he, together with his dog, Bhaunar, was decapitated, and their heads buried, the one under the right pillar and the other under the left pillar of the entrance gateway, and their trunks thrown into the fosse, the Raja could not obtain a firm footing. The sacrifice was made, and.the retainer, a Seria by caste and race, nobly offered himself up a victim to the cupidity of the grasping chief, who of course now gained all he desired. At this time Saiman was Diwan of Sirsi, whilst Sosingji Khichi was Chief of Rampura and had married the Umri Chief's niece. These two were at variance with one another, but Saiman and Raja Himmat Sing were on most friendly terms. Sosingji told the Raja that if he would take his part and fight against Saiman he would give him 22 villages belonging to Rai: they coalesced, and a battle was fought at Patai, when Saiman Dhandera was beaten, and accordingly the Raja received the 22 villages of Rai. At Kedarnath there were two pujaris or priests, both brothers; one lived at Bhadaura and the other at Umr, and both divided the pujari dues. The Raja of Ragogadh took possession of 15 villages of Rai and attached them to Bamori, thus only leaving in possession of Umri 7 villages, which remained in the possession of the Umri kings for six generations. In the fifth generation to Jaggat Sing of Bhadaura Man Sing was born, and Ragogadh was attached to Gwalior. Man Sing enlisted John Baptist Filose on his side, and induced him to secure to him in rental the above 15 vil. lages. This was accordingly done, and it appears that in later years Man Sing got the ear of some one in the pay of the English Government, and obtained thorough possession of those villages in addition to two others which he wrenched from the seven that belonged to Umri territory. This proceeding gave rise to a dispute at Agra. Man Sing died, and Mohan Sing, the present Raja, was born, and carried on the dispute for 30 years, and, failing to consummate the ends he desired, he conferred with Mokam Sing, the present Chief of Umri, and they divided the land of contention. However, in 1862, Mohan Sing managed to secure the remaining five villages. This is the history of Umri up to the present graphical Surveys, 1871-72. From the areas covered with debris, I was led to the conclusion that two or three sites had once been occupied by large and populous towns, and had this opinion confirmed by the traditions of the people, but the vestiges of the ruins are very ordinary, and above the surface show the existence of nothing worthy of notice in architecture. In one ruined site I was shown large slabs with colossal human figures embossed on them, and from the manner of their designs I am of opinion that they are connected with the ceremonies of the Sarangi Banias, who in days gone by, must have had a very large town here, and were in all probability expelled from this locality when the hypocritical Aurangzib carried his iconoclastic invasion throughout the length and breadth of India, for this ruthless Goth even evinced his savage zeal by defacing some of the beautiful Saracenic architecture at Fatehpur Sikri. In some other places I found, engraved on slate, an arm raised from the elbow perpendicular to its upper portion, together with a sun, star, and crescent-moon depicted. What these mystical signe alluded to, I failed to find out.-Report of the Topo At a spot known as Kedar Kuika Kho, the writer adds, "There is a small common-place temple at the bottom of the left-hand scarp" of the Kunu "which immediately begins the gorge." At the Sivaratri "a large concourse of people assembles to pray, feast, and make offerings, after the orthodox manner, in honour of the presiding deity, Kedarnath alias Mahadeva."

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AUGUST, 1874.] REVIEW 233 REVIEW. A JOURNEY to the SOURCE OF THE RIVER Oxus, by the rule over these regions often changed hands. Captain John Wood, I.N. New Edition, edited by his Under Shah Rukh, in 1411, Mirza Ibrahim Sulson. With an Essay on the Geography of the Valley of the Oro, by Col. Henry Yule, C.B. (London: tan, who was in charge of Balkh, suppressed an J. Murray). attempt of Behauddin of Badakhshan to establish At a time when so much attention is directed his independence of the house of Taimur, and gave the to Central Asit, it was to be expected that the kingdom to Shah Mahmud, Behauddin's brother. record of Captain Wood's Journey-80 accurate, An envoy from the king of Badakhshan was also clear, manly and cheerful-would be republished, sent with the embassy from Shah Rukh to the and we are glad to welcome-with the reprint, court of Pekin in 1419.1 The rise of the Uzbek already in its second edition--the admirable rulo in Turkestan dates from the early years of essay of Colonel Yule. Wood was the first, as the 16th century. "The Uzbeks were no one Col. Yule remarks, "to trace the Oxus to one of race, but an aggregation of fragments from nearly its chief sources; the first European in modern all the great tribes, Turk, Mongol, and what not, times-first and last as yet, seven and thirty that had figured among the hosts of Chinghiz and years after his journey-to stand on the table- Batu ; and the names of many of these tribes are land of Pamir; and it is still on his book and still preserved in the list of the numerous clans survey that we have to rely for the backbone of into which the Uzbeks are divided." Shaibani, our Oxus geography." And yet, as he adds, "it their great chief, conquered all the country beis strange to find, years after Wood's explicit tween the two great rivers, with Kunduz, Balkh, statements as to the elevated plain of Pamir, Khwarizm, and Khorasan. About 1508 Baber's doubts expressed as to its existence, just as if consin Wais, commonly styled Khan Mirza, suc(to say nothing of Marco Polo) Wood's journey ceeded in establishing himself at the Fort of Zafar had never been made; or his narrative, from every on the Kokcha. On his death in 1520 Baber line of which truth shines, had never been pub bestowed it on Humayun, who ruled it till 1529. lished. Even in M. Fedchenko's recent letters Somewhat later B&ber gave the rule to Suliman, describing his successful visit to the Alai steppe the son of Khan Mirza, who transmitted the he speaks of his own firm belief in the real exist- kingdom to his descendants. "The existing dy. ence of the high plain of Pamir as if it were quite nasty of Badakhshan," says Col. Yale, "was a exceptional." family of Sahibzddahs (one of the holy families of The preliminary Essay is Historical as well as Islam), and was established not long after the Geographical, and from the earliest times traces middle of the 17th century. Faizabad became briefly but succinctly the history of the regions their capital in the first half of last century. Till on the upper waters of the Oxus-the Al-Nahr then their residence was at Jauzgun, a place menof earlier Muhammadan history.connected as it tioned by no traveller that I know of; it was is with the Graeco-Baktrian monarchy and the perhaps the city in the plain of Baharak, alluded Yuechi, Tochari, Kushans, Haithalab, and other to as the former capital by Pandit. Manphul (Jour. tribes that in succeeding centuries poured into R. Geog. Soc. vol. XLII. p. 443, note). S About the district; the spread of Buddhism, Christianity, 1765, Shah Wali Khan, the Wazir of Ahmad Shah the intervention of the Chinese, the Muham- Abdali of Kabul, invaded the country, and some madan conquest, and the Mongol invasion marked years later the king Sultan Shah was put to death by terrible massacres. At Bamian, for instance, by the Kataghans of Kunduz. "In the early part a favourite grandson of Chinghiz Khan's was of the present century, Kokan Beg, a Kataghan killed by an arrow, und "Chinghiz, in his wrath, Uzbek adventurer, again ravaged the country, and when the city fell, ordered not merely that all its misery came to a climax in 1829, when Murad lifo abould be extinguished, but that all property Beg, Khan of Kunduz, again overran Badakhshould be annihilated, and no booty taken. The Bban."1) city received from the Mongols the name of Mar- From the history, the Essayist goes on to notice Baligh, The City of Woe.' But it was the end the travellers who have visited the country from of Bamian, which has never since been a city, the earliest to the latest times. Then comes the though its caves and its colossal idols remain." * Apocrypha of Central Asian Geography,' as Col. In 1272-3 Marco Polo visited Badakhshan, and Yule happily styles it. We quote the following affords some interesting particulars regarding account of it:the province. Under the successors of Taimur "About ten years ago it was announced to * See Jour. Roy. Geog. Soc. vol. XXI. p. 65. Notices et Extraits, vol. XIV.pt. i. pp. 292, 294. I Not. et Ext. vol. XIV. pt. i. p. 887 segg. Ind. Ant. vol. IL p. 75. See Ocean Highways, Feb. 1874, p. 475. || Ibid.

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234 THE INDIAN ANTIQUARY. [AUGUST, 1874. the Imperial Geographical Society of St. Peters- with the Foreign Office Report, to which access burg, by one of its most distinguished members, was kindly given by Lord Stanley, and finding the the late Mons. Veniukoff, that a manuscript had spurious geographical descriptions and nomenbeen discovered in the archives of the Etat clature of the two documents to be almost identical, Major' which professed to give a minute account came to the conclusion that the three manuscripts of all the country intervening between Kashmir under consideration, with their accompanying il. and the Kirghiz Steppes. The author was saidlustrations, had been all severally forged by to be a German (George Ludwig von ), an Klaproth-possibly from a mere love of mystificaagent of the East India Company, who was tion, but more probably from mercenary motivee, despatched at the beginning of this or the end since it could hardly have been by accident that of the last century to purchase horses in Central the English report found its way to St. PetersAsia, and who, having on his return from his burg, while the Russian report was transferred to mission quarrelled with the Calcutta Government London, where they would each respectively comon the subject of his accounts, transferred his mand the highest money value. On one point MSS. to St. Petersburg, where they had remained only could there be any doubt. There was no. for over fifty years unnoticed in deposit. The thing, as far as the texts were concerned, immedichapters which Mons. Veniukoff published from ately to connect the German and the Russian this work, and which were certainly very curious, Reports; but indirectly, nevertheless, the two were received at St. Petersburg with the most documents were found to be very closely linked : absolute confidence, as extracts from official for upon a map in Klaproth's own handwriting, documents, and were cerdially welcomed even in which was bound up with the Russian report in our Paris; but in England they were viewed with Foreign Office, and which was intended partly to suspicion from the commencement; and no sooner illustrate it, a fictitious route was observed to be were the details brought forward than they were laid down from Srinagar, the capital of Kashmir, pronounced impossible, and the whole story of to the Indus, which was also given in detail in the horse-agent and his journal were accordingly the George Ludwig Journal, positive proof being declared to be an impudent fiction. Thereupon thereby afforded that the compiler of the one arose a controversy of some warmth, in which the document must have had access to the other. It late Lord Strangford and Sir H. Rawlinson may be well understood that these forgeries, as attacked, and Messrs. Khanikoff and Veniukoff far as regards local descriptions, etymology of defended, the genuineness of the German Ms. names, and historical synchronisms, are executed In the course of this controversy allusion was with considerable skill; for otherwise they would made to two other kindred works: one being hardly have imposed on such experienced critics a so-called Chinese Itinerary, translated by as the Geographical Societies of Paris and St. Klaproth in 1824, and a copy of which was also Petersburg. In reference to one particular point, deposite in the archives of the Russian Etat indeed, the English investigators were for a time Major; and the other being the confidential report fairly bewildered. Ten years ago, it must be reof Russian agent, who was said to have been membered, we had little positive information resent by the Emperor Paul, at the beginning of the garding the Oxus and its affluents, beyond the century, to survey Central Asia up to the Indian immediate range of Lieut. Wood's journey to the frontier, and whose manuscript notes, having been sources of the river; and when it was found, thereplaced in Klaproth's hands for official purposes, fore, that a certain Colonel Gardner, who was were asserted to have been copied by him and sold known to have personally visited and surveyed to the British Foreign Office for 1,000 guineas. the country between the Indus and th Pamir The Russians, on the one hand, vindicated the plateau, some forty years ago, coincided in his genuineness of the George Ludwig MS., by refer. delineation of the BadakhshPSn and Eolor rivers ring to the corroborative and independent author. with the Klaproth geographies, which he could ity of certain portions of the Chinese Itinerary. never possibly have seen, rather than with Lieut. The English, on the other hand, comparing the Wood's map, which was our standard authority, Chinese Itinerary, as summarized by Veniukoff, there did seem some ground for hesitation. On * They were asserted to have been deposited in the which Colonel Yule not inaptly compares to the "memo. archives of the Russian War Office on the 14th Aug. 1806, randa of s dyspeptic dream," by no means do hrim justice. really the date of the letter of the pretended traveller According to the sketch of his career which was published attached to the series. in the Friend of India for September 1870, he must be The travels and adventures of Colonel Gardner are of one of the most remarkable "soldiers of fortune of the such an extraordinary character that, had they ever been present century. For seven years (1830-1837) he continued placed in a readable form before the public, he would to perambulate every district of Central Asia between the long ago have enjoyed a world-wide reputation. The gar. Caspian and Kaimir. Kafferistan and Badakhshan som bled and slovenly extracts from his journals which were to have been his favourite haunts, and he is certainly the published in the Bengal Asiatic Journal for 1853, and only Englishman who has ever traversed the famons Dereh

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AUGUST, 1874.] CORRESPONDENCE AND MISCELLANEA. 235 a cloger examination, however, it appeared that Colonel Gardner, in describing the course of the Oxus and its affluents, had not in reality relied on his own independent reminiscences, which were probably hazy in the extreme, but had merely followed a map drawn up by Arrowsmith in 1834, to illustrate Burnes's Bokhara Travels; and this map, it was further ascertained, embodied a largo portion of the spurious information contained in the Russian MS., Klaproth's precious report having en placed by the Foreign Office at our great cartographer's disposal, as the latest official authority on Central Asian geography. The mystification, moreover, did not end here. Veniukoff and his friends, being entirely ignorant that there was a third Klaproth forgery in Eng. land, cited the supposed independent authority of Arrowsmith's map in support of the genuineness of the German and Chinese Itineraries; the truth, however, being-which they were very slow to recognize-that the map in question merely followed another branch of the fiction, and that the argument thus proceeded in a vicious circle. It would not have been worth while, perhaps, to have dwelt at such length on this piece of literary forgery, had it not been for the extraordinary publicity which the forgery has attained ; a pub. licity which has caused the spurious delineation of the hydrography of the Upper Oxus to be introduced into almost every Russian and Ger. man map of Central Asia that has been recently published, and has thus hitherto vitiated all our geographical knowledge and produced universal confusion. Fortunately, though continental goo. graphers have not yet thought fit to do penance for their credulity, we are now in a position in England to pronounco authoritatively on the question." CORRESPONDENCE AND MISCELLANEA. ON THE VALABHI CHRONOLOGY. were it not that a paper by Major Watson in the To the Editor of the Indian Antiquary. last November part of the Indian Antiquary SIR, - In the last number (No. 28) of the Journal enables us to settle the disputed point within very of the Bombay Branch of the Royal Asiatic Society narrow limits. there is a paper on a new Valabhi Copper-Plate From that paper we learn that "The Senapati by Professor R. G. Bhandarkar,t in which (at page Bhattaraka, taking a strong army, came into 75) the following passage occurs "Mr. Fergusson Saurashtra and made his rule firm there. Two refers the dates in the grants to the Valabhi era, years after this Skanda Gupta died. The Senabut it is difficult to conceive how it should have pati now assumed the title of king of Saurashtra." escaped his notice that 272 years, or according to According, therefore, to this account, which I do the old reading 330 years, is far too long for the not see any reason for doubting, the foundation of reign of Bhatarka, his four sons, and his grandson the Balabhi dynasty took place either two years Guhasena." before, or the year after, Skanda Gupta's death. The passage to which the Professor refers is the Luckily we have, among others, several inscriptions following: -"We have, according to the longest of Skanda Gupta dated between the years 129 list, six names," those above referred to," before Sri and 141 of some era. The latest is on a Pillar at Dhara to Batarka, the progenitor of the race, and Kahaon, || and, with those on the rock at Girnar, allowing 20 years to each, which is more than they leaves no doubt as to the correctness of the probably are entitled to, this would take us back readings of the figures. Now according to Professor to 528 for the earliest date for the Balabhi dynasty, Bhandarkar, in the paper just referred to, Sri Dhara if we adopt Watben's date, or 508 i Bhau Sena dated one of his inscriptions in 272 of some Daji's." | Instead, therefore, of the 272 or 330 with era, probably the same, whatever that may be. which the Professor credits me, I allowed 120 The interval, consequently, between these two years, neither more nor less, for these six reigns. dates is 131 years, but as it is not improbable that This is so evidently a mistake, and these mis. Sri Dhara made his grant in the first year of his takes are so common in Indian periodicals, that reign, or that Skanda Gupta set up the Kahaon I would not think it worth while correcting it, pillar in the last of his, we may fairly distribute Darwas, and passed a season on the Pamfr Steppes. It was understood some years back that Mr. Cooper, our Commissioner at Lahor, had brought Colonel Gardiner's journals to England, with a view to their publication, and much geographical interest was excited in conseguence; but the work has never appeared, and since Mr. Cooper's I death it is uncertain what has become of the MSS. Colonel Gardner, in a ripe old age, still retains his military com. mand in Kasmir. * Edinburgh Review, vol. cxxxv. (Jan. 1872), pp. 14-17. The third portion of Col. Yule's essay is a very careful geographical sketch of the basin of the Owns, which space does not allow us further to notice.. 1 Conf. Ind. Ant. vol. I. pp. 60, 61. I Jour. R. As. Soc. N. S. vol. IV. p. 9C Ind. Ant. vol. II. p. 312. Jour. Beng. As. Soc. VII. 37, and Jout. Bomb. B. I R. As. Soc. VIII. p. 115, 124, and 246.

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236 the odd 11 years between the years that Skanda Gupta lived after these events, and the time that Sri Dhara reigned before his grant, and so make the interval exactly the 120 hypothetically assigned to it by me on the paper above referred to. THE INDIAN ANTIQUARY. The era to which these dates ought to be assigned does not, and never did, appear to me open to doubt. No one has yet ventured to hint at any reason why it should be called the Balabhi era unless it was used by the kings of that principality, nor has any one given any reason why they should use any other era than that that bears their name. But more than this, no India antiquary except Lassen has dared to look the fact in the face that Balabhi was not destroyed, but was one of the most flourishing cities in India in 640 A. D, when Hiwen Thsang visited it. There was then a Dhruva Sena, or Dhruva Patu, on the throne, and no other person and no other dynasty has been-nor, so far as I can see, can be-suggested except that we are so familiar with, from the copper-plates, and one of whose kings, Dhruva Sena, was, if the date is correctly read, on the throne A.B. 332 or according to this view A.D. 651 (332 and 319). On the other hand, though it now seems clear that Albiruni was mistaken in saying that the Gupta era was the epoch of their extermination, there seems no reason for doubting that he was correct in asserting that the Gupta era commenced in 319 A. D., 241 years after the Saka, and was identical with that of Balabhi. + It is no use ignoring or attempting to escape from the fact that Balabhi was flourishing, and this dynasty, with its Siladityas, its Dhruvas and Dharas, was on the throne when the Chinese pilgrim visited it in A.D. 640, and no Chronology of the period is worth much that does not take this, which is the best-established point at that time, into consideration. Either it must be the basis of the whole system, or something equally valuable and trustworthy must be substituted for it; but no one has yet even attempted this. Lassen, as just mentioned, saw its importance, but his system broke down because he carried the foundation of the Balabhi dynasty back to the Gupta era A. D. 319, making an average of above 30 years for the ten kings who preceded Dhruva. He was not then aware of the import of Skanda Gupta's inscription on the Junagadh rock, since translated by Bhau Daji. SS If his transcription is to be depended upon-and I see no reason for doubting it-it contains two dates, 130 and 138, which are [AUGUST, 1874. both said to be from the Gupta era (Guptasya kala); and no other era that I know of ever bore that name except the one commencing 319 A.D. Not knowing this, he did not perceive that the Guptas preceded the Balabhis in the use of that era, and that the latter took it up only in 141 or 145. Major Watson's discovery of this fact removes the last difficulty, and I do not now see one single fact that militates against the chronology of this period as explained in my paper which Professor. Bhandarkar so curiously misquoted. JAS. FERGUSSON. London, June 24th, 1874. Jour, Bomb. B. A. 8. R. VIII. 245. Thomas's Prinsep, vol. I. p. 269. id. Alterth. vol. III. pp. 528 and 1159. Jour. Bomb. B. R. A. 8. vol. VIII. p. 124. Heb. Pardes.-ED. Query. Paradesi, a stranger, a person of another country, is common Tamil, that is to say, Sanskrit, from Paradesa. A man will say, meaning he does not belong to that village, nan Paradeei. The simple noun Paradeed is not so common. Query-Is this the English word "Paradise" ? It was used in Latin, of a later period, as from the Greek Paradeisos, primarily a garden, then the abode of the blessed. Then there is the Arabic or Persian-for one author gives it as Persian, the other as ArabicFirdaus, which of course is the same word. The pit to be bridged over is that between the Sanskrit Paradesa and the Arabic Firdaus. Paralokah is the Sanskrit in use for the next world. T R. B. S. Last year in trying a case from Ranpur, Taluka Dhandhuka, Ahmedabad Collectorate, I came across the fact that among Kolis the ceremony of natra or second marriage can be accomplished by the father of the bridegroom just knocking together his son's head and that of the bride, as they sit together on the ground, after which they are left alone together. In this case only the bridegroom's parents were present. The other day I learnt from a petition from a Bhangiya at Gogo that if one of that caste runs away with another's wife leaving a wife or wives behind him, it is incumbent on his relations, if so ordered by the caste panch, to supply the sufferer with a new wife out of the number of these relicts, and he for his part will be quite content with, the substitute. C. G. C. coun. Pardest from par beyond, without, and de la try, a man from an outside country. In Marathi there are many similar compounds, as parganot in another village (never used in any other case); parjila another district; Parwdrta dweller without the walls, &c.-ED.

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SEPTEMBER, 1874.] ANCIENT INDIAN IDEAS REGARDING GOVERNMENT, &c. 237 SOME ACCOUNT OF THE ANCIENT INDIAN IDEAS REGARDING GOVERN. MENT, WAR, &c. CONTAINED IN THE MAHABH RATA. BY J. MUIR, D.C.L., LL.D., &c., EDINBURGH. TN the Rajadharma, or first part of the San- abridgment of men's lives, reduced by Siva, I tiparvan of the Mahabhar sta, vv. 2125 ff., Indra, Brihaspati, and Ka vya respecYudhish thira is represented as having tively, to 10,000, . 5,000, 3,000, and 1,000 a long conversation with Bhishma on the adhyayas (vv. 2201 ff.). The gods now resorted origin of regal government and the duties of to Vishnu, who produced a mind-born son, kings. He begins by inquiring how some | Virajas, but he was unwilling to undertake particular men who in all respects, physically the government of the earth, and preferred a and intellectually, are constituted like their life of isolation from worldly interests. His fellows, who are exposed to the same sufferings grandson Ananga, however, became king, and characterized by the same weaknesses, and ruled righteously. His son Vena, born should have come to rule even over those who to him by Sunitha, daughter of Mrityu are distinguished by wisdom, courage, and (Death), was of a different character, and nobility of nature. To this inquiry no distinct was slain by the expounders of the Veda, who answer is at first returned by Bhishma, who produced from his hand a son who received relates (vv. 2135 ff.) that originally in the Krita the name of Prithu, submitted himself to Yuga there was no kingly rule, or king, no the guidance of his spiritual advisers, and punishment, or instruments for its execution, practised righteousness (see Original Sanskrit and that men were then righteous, and pro- Texts, vol. I. pp. 298 ff.). I pass over Bhishtected each other. While living in this state, ma's next replies to Yudhishthira's questions however, they began to suffer distress, they abont the duties of the different castes, &c., became subject to delusion, deprived of their and come to what he says (vv. 2496 ff.) about intelligence, and then of their sense of justice, the necessity of kingly government. Experiencand the slaves of covetousness and desire ing the evils of anarchy (which are again and passion, which led them into all sorts expatiated upon at great length in vv. 2542 ff.), of culpable actions. Then the Veda was lost, men made an agreement among themselves and with it righteousness perished. This that they would exclude from their society all alarmed the gods, who resorted to Brahma, offenders against the public welfare. They represented the sad state of things, involv- then applied to Brahma to find them a king ing the cessation of the accustomed sacrifices who might be the object of their reveroffered to them, and in their own interest ence, and who might afford them protection. craved his intervention. Brahma then pro- The god pointed out Manu, who, however, duced a large body of Sastras, extending to expressed himself unwilling to undertake an 100,000 adhyayas (or sections), the contents of office which might lead him into sin, and which which in various departments are given at was very difficalt to administer, looking especigreat length (vv. 2150 ff.), especially in regard ally to the deceitful character of men. The to the different heads of warfare and govern- people, however, persuaded him to dismiss his ment. Among other things are mentioned the fears, as the guilt of the sins committed by means of preventing the people from forsaking | any one would, they said, affect the doer only, the path of honour (v. 2195: Yair yair updyair and not the king, and promised him tribute lokas tu na chaled aryavartmanah). This great and guards, &c. in return for his protection. collection was afterwards, in consequence of the The example of these primaeval men should, * With these Indian speculations it is interesting to compare some lines quoted by Sextus Empiricus (adu. Mathematicos, IX. 54) and ascribed to Kritias the Athenian, in which the transition from primaeval anarchy to order and religion is thrs described, according to the ideas of a sceptic :-" There was a time when the life of men was disordered and savage, the slave of force, when there was neither any reward for the good nor punishment for the bad. Subsequently men appear to me to have or. dained punitive laws, in order that justice might be mis- tress of the human race, and might hold insolent violence in subjection and every one was mulcted as he might offend. Afterwards, however, as, although the laws prevented the perpetration of open acts of violence, men com. mitted many such deeds in secret, then it seems to me that some man of skill and intelligence understood that it was necessary to devise some mode of terrifying the bad, even if they should do, or say, or think, anything (evil) even in secret. He then introduced tho Divinity," &c. &c.

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238 THE INDIAN ANTIQUARY. Bhishma proceeds, be followed by all men who seek their own prosperity, and a king should be appointed, and maintained in honourable state. I omit the long details which follow in regard to a king's functions in regard to the defence of his kingdom, and warlike operations, the government of the country, the administration of justice, and the levying of revenue; merely noting a few of the most interesting particulars. As the foundation of all, I quote first what is said about the king's own character, v. 2599, which proves that the author had formed a very just estimate of what a monarch ought to be. He is to conquer himself: it is only by doing so that he will be able to conquer his enemies. [This important advice is repcated elsewhere. Thus in the Udyogaparvan, 1150 f. it is said: "That man is helpless and overcome who seeks to vanquish his ministers without vanquishing himself, or to conquer his foes without first conquering his ministers. He who first conquers himself as if he were an enemy, and then seeks to conquer his ministers and his enemies, does not strive in vain to attain his end." Further on in the Santiparvan, v. 3450, it is wisely said: "A king destitute of ability and dexterity (adakshah) cannot protect his subjects. Kingly government is difficult to be exercised, and a great burthen." The king is to cause broad roads, drinking-fountains, and market-places to be constructed in his territory, and magazines of various kinds to be prepared (vv. 2648 f.); herbs (or medicines), roots, and fruits to be collected; and to provide four sorts of physicians (v. 2654); to arrange that actors, dancers, wrestlers, and jugglers shall enliven his principal city and entertain its inhabitants (v. 2655: natas cha nartakas chaiva malla mayavinas titha, sobhayeyuh pura-varam modayeyus cha sarvasah. He is, however, to repress drinking-shops, harlots, procuresses, loose men (kusilavah vitah, comm.), gamblers, and such like, who are injurious to the country and vex good citizens (vv. 3315 f.). The king is to pro = Such (dharmadhikarinah) is the sense given to ahvayakah by the commentator! In Wilson's and Williams's Sanskrit Dictionaries one of the senses assigned to Ahvana is "legal summons," and to dhodna-duriana is attributed the signification of "day of trial." In Bohtlingk and Roth's Lericon, also, one of the senses assigned to Ahvana is that of a "legal summons;" and dhvayitavya is rendered as a 44 person to be summoned before a court." None of these Dictionaries, however, attributes to ahvdyaka the meaning of "judge." And this meaning [SEPTEMBER, 1874. vide for the welfare and subsistence of the poor, of orphans, of old men and widows (v. 3251). It is his duty to wipe away the tears of such persons, and impart joy to men. Devoted to the welfare of his subjects and loving righteousness, he is to instruct (anusishyat) his people in proper localities and on proper opportunities (3303). He is to appoint to office wise and experienced men, free from covetousness (2722). He is himself guilty if in his dominions his officers practise injustice (v. 3426). He is to be moderate in his taxation, for the man who cuts off the cow's udder will seek in vain for milk (2730). He should act like a gardener (preserving his trees), not like a charcoal-maker (cutting them down and burning them) (2734). If a king does homage to righteousness, his subjects will imitate his example (2834). The following is of interest, as throwing some light on the position of Brahmans in the age when it was written. In answer to a question about the distinction to be made between Brahmans who performed the duties proper to their caste and those who engaged in other occupations, Bhishma tells Yudhishthira (vv. 2870 ff.): "Those who are distinguished for learning and look upon all creatures with an equal eye resemble Brahma (Brahma-samah); those versed in the three Vedas are like gods; whilst those wretched Brahmans who neglect the works proper to their birth [janma-karmavihinah] are no better than Sudras. Those who are devoid of sacred learning and neglect to kindle the sacred fire are to be made liable to the payment of tribute, and to forced labour. Judges, temple priests,+ those who sacrifice to the constellations and in villages, with frequenters of the highways (mahapathika, according to the commentator, either those who undertake sea voyages, or collectors of taxes on the highways), are the Chan dalas among Brahmans. Ritviks, purohitas, kings, ministers, messengers, I vartanukarshakz are like Kshatriyas. The Brahmans who ride on horses, elephants, or in chariots, or are foot is rather unexpected, as Manu, viii. 9, expressly says that when the king cannot himself look into law cases, he is to appoint a learned Brahman to do so (tada niyunjyad vidvamsam brahmanam karya-darsane). Ahvayaka may also mean 'merely a person who delivers the summons. + Devalakah explained by the commentator as vetanena deva-puja-kartarah. I leave a blank here, as I find no explanation of var tanukarshaka.

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SEPTEMBER, 1874.) ANCIENT INDIAN IDEAS REGARDING GOVERNMENT, &c. 239 soldiers, are like Vaisyas. The king, when and probably acted upon, at the time when these his treasury is empty, should levy taxes from lines were composed. + the persons above described, except from those In the portion of the Mahubharata from which who are like Brahma and the gods (i.e. from I have been quoting, humanity to enemies is those first of all named). The Vedic doctrine is repeatedly enjoined. Thus in vv. 3487 ff. it that the king is master of the property of those is said: "He who when he has captured in who are not Brahmans, and of those Brahmans battle a hostile king who has acted fairly (or has who pursue occupations not proper to their formerly been kind), under the influence of hatred caste. Persons of the latter description are does not treat him with respect, fails in his daty not to be overlooked, but to be controlled and as a Kshatriya. When a king is powerful, watched, with a view to the promotion of let him be courteous, and compassionate when righteousness. The king in whose country a (another has fallen) into misfortune. Thus will Brahman becomes a thief is regarded by those he be dear to men, and not forfeit his proswho understand such matters as being himself perity. Let him act the more kindly to him in fault. The man learned in the Vedas and a to whom he has done an unfriendly act (in householder who from the want of means of conquering him]. That man will soon be an subsistence becomes a thief is to be supported object of affection who, though an enemy, does by the king : 60 say those who know the Veda. friendly acts." The following rules of warIf when so supported he does not desist (from fare are partly the same as are found in the his evil practices), he is to be banished from the seventh chapter of Manu, vv. 90 ff.; as indeed country, with his relations." much of the substance of the prolix maxims Yudhishthira afterwards asks (vv. 2950 ff.) of the Rajadharia of the Mahabharata is whether, when the Kshatriya race has be- to be found in a condensed form in that come mixed, and fails to afford protection from chaptert: robbers, a Brahman, a Kshatriya, or a Sudra 3541. "AKshatriya who is not clad in may come forward to perform the duty required, armour is not to be fought in battle. A single or whether they are to be prevented. Bhishma warrior is to be fought by a single warrior, so replies that any man who, in the absence of that a man who is unfit (for fighting) may be any other appliance, acts as a ship to convey let go. If the foe cores equipped, his adverthose who are in need of one to their desired sary must also equip himself: if he comes with havon, who delivers men from those by whom an army, he must be challenged with an army. they are harassed, and affords them peace and If he fight unfairly, he must be repelled without security, be he a Sudra, or any one else, regard to fairness. If he fight rightly, he is deserves honour. What, it is asked (v. 2958), | to be encountered in the same way. A man on is the use of a bullock which can carry no load (?), horseback is not to attack one in a chariot ; but of a cow which is not milked, or of a king who one in a chariot should assail an enemy in a affords no protection ? Such a king, as well as chariot. A poisoned or barbed arrow is not an unlearned Brahman, and a cloud which to be used: these are weapons of the wicked. drops no rain, is like a wooden elephant or a The warrior must fight righteously, and not be leathern deer. Such a king, therefore, is to be incensed against the adversary who seeks to appointed as shall defend the good and repress kill him. A foe who is breathless, or childless, the bad. It appears from this that the idea of is never to be struck ; nor one whose weapon is a Sudra king had already been entertained, broken, or who is worn out, or whose bowstring * They are not, it will be observed, said to be like Ksha- lines of Manu viii. 17 and iv. 238-242; but Manu is not triyas, whose functions they invade; but are put a step referred to by the Mahabharata writer as his source; in fact lower down. Brihaspati is introduced as pronouncing the verses. Whe. + In the Ramayana Nish Ada king is mentioned ther in these several cases the writers in the Mald.bharata (see Orig. Sanskrit Terts, II. 407) as a friend of Rama: but have borrowed from Manu, or the compilers of both booka it may be supposed that he was intended to be understood have derived the passages which are common to them from se ruling over a tribe of Nishidas only. some source prior to both, I am unable to decide, as I have 1 In another part of the Rajdharma, 2009 ff. (compare not studied either of the works with sufficient care to be v. 2938 f.) reference is made to two lines as from Manu, able to pronounce which is the most probable supposition. one of which I find is given verbatim, viz. adbhyo 'gnir Magu's sastra is also referred to in the Anusasa nap. brahmatal kshatram, &c. (Manu, ix. 321.) Three lines v. 2534. below, two verses are quoted as from Usanas. In the According to the reading in the Bombay edition, this Anu lasanaparban (vy. 5408 ff.) some verses occur which must be translated : "One warrior must be addressed by are identical in teror, though not in diction, with the sublime another, 'do thou discharge (thy weapon) and I shoot.'"

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240 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. is cut. [An enemy when wounded) is to be when he has conquered, spares: his enemies cured in [the conqueror's] own country, or trust him even if he has committed agreat fault." sent to his home, -when a quarrel arises among [In v: 8235 of the same book the same sengood men, and the unfortunate man is virtuous. timent is put into Bali's mouth : " They call If not wounded, he is to be released, - this is him a man who, when he is strong, shows mercy the eternal law. Wherefore Manu Svayambhuva to a heroic enemy who has fallen into his enjoined that men should fight righteously. hands and is in his power." Similarly in the The wicked Kshatriya who professing to Ramayana, vi 18. 27 f. (Bombay ed.) it is said : fight fairly (? dharmasangarah) acts treacher- "Having humanity in view, let not a warrior ously and conquers by unrighteousness, destroys slay even a humbled enemy who seeks refuge himself. Such conduct is charaeteristic of bad and with joined hands implores (mercy). An men: but the wicked should be overcome by vir- enemy, be he depressed or proud, who takes tuous action. It is better to die by acting righte- refuge with his opponent is to be protected by ously than to conquer by sinful procedure... a man of understanding, even at the sacrifice 3557. A king should not seek to conquer the of his own life."] A king is to seek for victory earth by injustice ... Such conquost is of short by eminence in all science, not by deceit, or duration, does not conduct to heaven, and ruins hypocrisy (v. 3580). Yudhishthira here exboth the conqueror and the earth. He is not presses an opinion that no duties are worse after capturing, to slay a foe whose armour is frac- than those of a Kshatriya; since a king, tured, one who calls out 'I am thy (prisoner],' whether by flight or by battle, causes the one who joins his hands, or who lays down his death of numbers of men. He therefore asks arms." (Compare vv. 3708 ff.) The sense of how he is to act so as to gain heaven (v. 3581 f.). the next lines (vv. 3560 f.) is not very clear. After some commonplaces on the duty of punishThey run thus : "Let not a king fight against ing the bad, favouring the good, performing a man who has vanquished by force : let him sacrifice, &c., Bhishma represents the profession wait for a year, in order that he may be born of a warrior in quite a different light, expatiates again from himself." [Which, according to the on the merits and celestial rewards of valour, commentator, means: "Let him teach him to and declares that it is a violation of a Kshasay I am thy slave' then even if after a year lietriya's duty to die in bed (vv. 3603 ff.) Furdoes not say these words, let him be born, i.e. iner on (vv. 3623 ff.), battle is compared to a become the son of his conqueror, and then be sacrifice, in which elephants are the ritviks, released." 3561. "A maiden captured by force horses the adhvaryus, the flesh of the enemies is not befcre the lapse of a year to be asked" the oblations, &c. &c. Subsequently, however, we [Dost thou choose us, or any one else (for thy find sentiments like the following (v. 3769) :husband ?) according to the commentator. If, " Victory gained by fighting is the worst kind he goes on, she chooses another person, she is of victory :" and (v. 3785) "A fierce king is not to be detained]. "So, too, as regards all hateful to men; and they despise a mild printe. property and anything else captured by vio- Both qualities therefore are to be united. When lence" (that is, says the commentator, anything about to smite, and even when smiting, a king taken away by fraud, -male and female slaves, should speak kindly: and when he has smitten &c., -is to be restored at the end of a year]. 3562. he should compassionate, as if lamenting and "But the property of persons who ought to be weeping (saying), It is not pleasing to me that slain (robbers, &c., comm.) is not to be kept for men are killed in battle by my soldiers : though them. Let the Brahmans use it, and drink milk, again and again commanded, they do not perand drive bullocks in their cars, or (if the form my bidding. Oh, I desire life : such a man captive is not a robber, comm.] let mercy as this does not deserve to be slain: brave men be shown [let his property be restored, comm.). who do not flee in battle are very rare : the A flying enemy is not to be pressed (v. 3677). v. soldier by whom this man was slain has done 3782. "The renown of that king increases who, an act displeasing to me.' While speaking in * A verse in the Udyogaparvan (1426), however, is conceived in a different spirit: "An enemy who comes into one's power, who when on the point of being killed prostrates himself in submission is not to be let go. Such a foe is to be slain while one has the power; for if pared he would soon cause apprehension." Similarly Adip. 5562 f., 5666, and 5563 ff. and Santip. 5293 f.

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SEPTEMBER, 1874.] MAXIMS RENDERED FREELY FROM INDIAN WRITERS. 241 this way, however, he is in secret to honour the slayers." It cannot be denied that most of these maxims are remarkable for the spirit of humanity which they inculcate. Whether the practice of the ancient Indians corresponded to the precepts of their teachers is a question which I am unable to answer; but it is of no little importance that a high ideal should be held up before a people, even although it should often be disregarded. That it was the barbarous practice of the ancient Greeks, civilized in other respects as they were, to sell as slaves those citizens of other free Hellenic states who fell into their hands in battle, is well known. See Grote's History of Greece, vol. ix. p. 480, and vol. viu. p. 224. I am unable at present to pursue this latter subject further. Edinburgh, July 15th, 1874. MORAL AND RELIGIOUS MAXIMS FREELY TRANSLATED FROM DIFFERENT INDIAN WRITERS. BY J. MUIR, D.C.L., LL.D., PA.D., EDINBURGH. (Continued from page 183.) Praise of Women. (Mahabh., I. 3028 ff.) | Does He for babes their mothers' milk prepare, Our love these sweetly-speaking women gain; And will He not His ever-watchful care When men are all alone, companions bright, Extend o'er all their future life's career ? In duty, wise to judge and guide aright. No Second Youth for Man. (Compare Job xiv. 7.) Kind tender mothers in distress and pain. (Kathasarit-sagara, LV. 110.) The wife is half the man, his priceless friend; The empty beds of rivers fill again; Of pleasure, virtue, wealth, his constant source; Trees, leafless now, renew their vernal bloom; A help and stay along his earthly course, Returning moons their lustrous phase resume; Through life unchanging, yea, beyond its end. But man a second youth expects in vain. Women naturally Pandits. (Msichchhakati.) The lapse of time not practically noticed. Men, seeking knowledge, long must strive, (Subhashitarnava.) And over many volumes pore;. Again the morn returns, again the night; But favoured women all their lore, Again the sun, the moon, ascends the sky; Unsought, from nature's grace derive. Our lives still waste away as seasons fly, The Bachelor only half a man. (Brahma But who his final welfare keeps in sight? dharma, II. 2.1.) The same. (Ramayana, II. 105, 21.) A man is only half a man, his life Men hail the rising sun with glee, Is not a whole, until he finds a wife. They love his setting glow to see, His house is like a graveyard, sad and still, Bat fail to mark that every day Till gleeful children all its chambers fill. In fragments bears their life away. * Take no thought for your life, what ye shall cat,' All Nature's face delight to view fc. (Hitopadesa.) As changing seasons come anew; Shall He to thee His aid refase None sees how each revolving year Who clothes the swan in dazzling white, Abridges swiftly man's career. Who robes in green the parrot bright, The peacock decks in rainbow hues ? Men should not delay to be good; Life uncertain. (Mahabh., XII. 6534 ff.) The same. (Vriddha Chanakya, X. 17.) Death comes, and makes a man his prey, With fervent hymns while I great Vishnu laud, A man whose powers are yet anspent, The gracious, mighty, all-sustaining God, Like one on gathering flowers intent, How can I, faithless, for subsistence fear? Whose thoughts are turned another way. * When Yudhishthira resolves to offer the horse scribre, and the horse, according to custom, is let loose and wauders over the earth, attended by Arjunn, the latter, in accordance with the injunctions of his brother, abstains from slaying any of the kings who oppose him, and whom he overcomes in battle: Asvamedhikaparvan, vv. 2216 ff., 2459 ff.

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242 THE INDIAN ANTIQUARY. Begin betimes to practise good, Lest fate surprise thee unawares Amid thy round of schemes and cares; To-morrow's task to-day conclude. For who can tell how things may chance, And who may all this day survive? While yet a stripling, therefore, strive,On virtue's arduous path advance. This is the Law and the Prophets.' (Vikramacharita, 158.) In one short verse I here express The sum of tomes of sacred lore: Beneficence is righteousness, Oppression sin's malignant core.* III.-His Voyage to China. On arriving at Sunargaon from his excursion to Silhet, Ibn Batuta found there a junk about to start for Java, i.e. as we shall see, Sumatra, the Java Minor of Marco Polo, a voyage of forty days. On this he took his passage. After fifteen days' voyage they touched on the coast of a country called Barahnagar, where the men had muzzles like dogs, whilst the women were very beautiful. The former went naked, the latter wore aprons of leaves. They had houses of reeds on the shore, and had plenty of plantains, areca palms, and pan. Some Musalman settlers there were, who lived apart from the natives. The people had tame elephants in numbers. Their Chief came to see the strangers, mounted on an elephant, and attended by some twenty followers, also on elephants: the Chief was clothed in goat-skins, and had three coloured silk handkerchiefs tied on his head. THE GEOGRAPHY OF IBN BATUTA'S TRAVELS BY COL. H. YULE, C.B. (Continued from page 212.) Leaving this place, in twenty-five days more they reached the island of J a v a, which gives its name to the Jawi luban (or benzoin).+ Here they disembarked at a small town called Sarha, the port of the city of Sumathra, which was four miles distant. [SEPTEMBER, 1874. Good and Bad seem to be equally favoured here; not so hereafter. (Mahabh., XII. 2798 ff.) Both good and bad the patient earth sustains, To cheer them both the sun impartial glows, On both the balmy wind refreshing blows, On both at once the god Parjanya rains. So is it here on earth, but not for ever I will not repeat here the discussion of the position of the city of SUMATRA which will be The last two lines in the original, literally rendered, ran thus:-"Helping others is to be esteemed as virtue; the oppression of others as sin." Shall good and bad be favoured thus alike; A stern decree the bad and good shall sever, And vengeance sure, at last, the wicked strike. The righteous then in realms of light shall dwell, Immortal, pure, in undecaying bliss; The bad for long, long years shall pine in hell, A place of woe, a dark and deep abyss. June 1874. found in my notes on Marco Polo. Its locus on the north coast of the island is limited by Pedir on the west and Pasei on the east, i.e. between long. 96deg and 97deg 20' or thereabouts, whilst the strong probability is that it lay near the head of the estuary-like bay called in the charts Telo, or Taluk-Samawe. Returning to Barahnagar, which we have not yet determined, we may first be certain that it was on the main-land, the elephants settle that point. Next, it should lie at about of the sea track from Sunargaon to Sumatra. This will place the probable locus about the southern part of the Arakan coast, near Sandowe or Gwa. A little further south we have the prominent points of Cape and Island Negrais, a name corrupted from the Na garit of the Burmese, and bearing re, ference to a story of a dragon or naga which lies in wait there to sink the ships of unbelieving navigators. SS Nagar may be the same name. Dulaurier, however, has pointed out that Barah Nagar may represent the Malay words Barat Nagara, "West Country," and this is highly probable, as the crew of the junk were likely to be Malays. But this interpretation would be quite consistent with the position that I suggest; indeed one sees no part of the coast to which the term West Benzoin, from lubanjawi taken as lo benzoi. Book III. ch. X. note 1. Phayre, in Jour. As. Soc. Ben. vol. XXVIII. p. 476.

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SEPTEMBER, 1974.] THE GEOGRAPHY OF IBN BATUTA'S TRAVELS. 243 Country could apply, so well, in the mouth of Malays. The people are described as savages, and we do not suppose that the proper Peguans were 80. But these may easily have been a tribe of the wilder races, such as the Khyens of the Arakan Yoma mountains, of which range Negrais is the terminal spur. After spending a fortnight at the court of the King of Samatra, where he found brethren of the law from nearly all parts of the Muhammadan world, Ibn Batuta obtained leave to proceed on his voyage to China, and the king provided him with a junk and all necessaries. After sailing for twenty-one days along the coasts of the dominions of the orthodox Sultan of Sumatra, they arrived at Mul. Jawah. This was a region of pagans, which had an extent of two months' journey, and produced abundance of excellent aromatics, especially the aloes-wood of Kakulah and Ka marah, places which were both in Mul-JA wa h. The port which they entered was that of Kakula, a fine city with a wall of hewn stone wide enough to give passage to three elephants abreast. Elephants were employed for all kinds of purposes ; everybody kept them and every. body rode upon them. The first thing that he observed was a group of elephants carrying aloes-wood into the town to be used as fuel! This is a kind of formula, for he tells us the same of cinnamon and brazil wood in Malabar.t All the commentators, professed and incidental, e.g. Lee, Dalaurier, Defremery, Gildemeistor; Walckenaer, Reinaud, Lassen, assume this Mul-Java to be the island of Java. And the explanation given of the name is from the Sanskrit Mula =root or original. This word is used in Malay, and the derivation is of course possible. But as regards the identification, surely a little consideration might have satisfied any of these learned persons that if by Mul-Java, where elephants were kept by every petty shopkeeper, and where eagle-wood was used to light the kitchen fires, the Moorish traveller did mean. Java, then he lied so * It is worth noticing, however, that just about the samu locus must probably be assigned to Ptolemy's Berabonna. + Compare the statement of a MusalmAn traveller, who murod us, the other day, that "in Burma the cultivators kept and bred elephants me the people here do oxen." --ED. I See Onward's Malay Dict. So also Crawfurd includes the peninsula and coast of Siam in his admirable Descriptive Dictionary. egregiously that it is not worth considering what he meant. There are no elephants in Java except the one or two that may be import. ed to swell the state of native courts; and there is no eagle-wood. On the other hand, those two circumstances, of the excessive abundance of domesticated elephants, and the unusual abundance of aloeswood, are of themselves sufficient to indicate the true position of this country as being on the shore of the Gulf of Siam. The shores of that sea are intimately connected with the great islands of the Archipelago by natural characteristics and by trade, and no. thing is more likely than that the Arab mariners who frequented those seas should have included them, with some distinctive sign, under the terms Jawa, Jawi, which they append to the Archipelago generally, and its products. This distinctive sign is more likely to have been Arabic than Sanskrit, and I believe that Capt. Burton has furnished us with the word, when he tells us that the Arabs, who now confine the name of Zanzibar to the island so called, distinguish the African mainland there' as Barr. el -MOLI, or the "Continent."|| Mul-Java would thus be continental Java. Kakula is a name that has not survived It occurs in the chaos of Edrisi's chapters on Indo-China (I. 185, 191). It may have been a colony of one of the Sri Ka kulas of the coast of Kalinga (one on the Krishna, the other, now Srika kol, further north). Kumara, a name that has been a source of endless confusion, and in which Arabian geographers or European commentators have mixed up Madagascar, Cape Comorin(Kumari), and Assam, but which is almost always associated with aloes-wood, I believu to be connected with Khmer, the ancient native name of the kingdom of Kamboja. I I know of only one other book in which Mul. Java occurs. This is the History of Wassaf, who states, in his usual rigmarole style, that in A. 1. 691 (A. D. 1292) Kublai Kaan sent a fleet to subdue the island of MulJAva, one of the countries of Hind, which was Jour. R. Geog. Soc. vol. XXIX. p. 80. Burton says the word moli, though common in Zanzibar Arabie, will not be found in dictionaries. Ibn Khurd Abah places Komer three days west of Banfor Chant, i... Champs or Southern Cochin China Abulfeda puto but short day's voyage between the two countries. Mr. Lane, in his notes on Sindbad, puta Komar on the Gulf of Siam.

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244 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. 200 farsakhs long and 120 broad. Sri Rama, the vereign was the equal of the King of China, and king of the country, submitted, and intended to frequently carried on naval war with China, travel to the Kaan's court, but death prevented compelling the Chinese to sue for peace. The him, and his son carried out the intention. There people had Tartar countenances; their women is no other information. I do not think much were amazons; the name of the port where they stress can be laid on the use of the term island landed was Kailu ka ri(which seems Indian); here, considering how loosely it is often used. the place was governed by a daughter of the Sri Rama is a name that we find both among king called Urduja (which is Turki, and had the early kings of the Malay settlers in the Penin- been already given by Ibn Batuta as the name sula, and as that of the King of Siam who of one of the queens of Muhammad Uzbak Khan founded Ayodhya ; but both are almost certainly of Kipchak). This young lady, who is a great later than Kublai. warrior, speaks Turki both to the traveller and After leaving Kakula the party sailed for to her own servants; she keeps elephants; and thirty-four days, and then arrived at the Calm or on leaving her country the travellers run before Pacific Sea (al-Bahr al-kahil), which was of a the wind for seventeen days and then reach the reddish tint and disturbed by neither winds nor port of Zaitan (or Chwanchau) in China. waves. The boats were set to tow the ship, and Many attempts have brought me no nearer the the great sweeps of the junk brought into play, identification of Ta walisi, and I strongly but they were thirty-seven days in passing this incline to the belief that it belongs to the geosea. They then arrived at the country of graphical system of Captain Gulliver and Peter Tawalisi. Wilkins, Mariner. This was a very extensive country; the so-1 Palermo, April 1874. H. YULE. NIJAGUNA'S NOTES ON INDIAN MUSIC. BY REV. F. KITTEL, MERKARA. The following notes are adduced princi- feminines generally appears as short, and the pally with the object of making the science a of feminines as e. of Indian Music, if possible, a subject of 1. The origin and places of the seven notes discussion in the Indian Antiquary. Not only (svara), and other musical knowledge (gana. from a scientific, but also from a practical point sastra). of view, & good and at the same time easy In the order of the utpatti of the seven treatise on the musical laws and tunes prevalent svaras, the seven svaras, called shadja, rishabha, in this country appears to be a desideratum.t gandhara, madhyama, panchama, dhaivata, and What is given below cannot be called a transla- nishada, have been born in the order of Paration; but the technical terms as they are given siva's seven faces, called svara, sadyojata, in a sort of Canarese (Kannada) concordance, vamadeva, aghor.., tatpurusha, aana, and ni. the Vivekachintamani, have been simply pre- ranga. The sthanas of the shadja and the other sented in a coherent manner. It may also servo seven svaras are the throat, the head, the nose, to show what musical system is used in at least the heart, the mouth, the palate, and the purone portion of the South. The author of the con- vanga. cordance is Nijaguna Sivayogi,a Lingkita. 2. The times, sounds (dhvani), asterisms, In the writer's copy under the last heading, and so on. called grantha-rachana-nibandhana, these words | Sunrise, noon, afternoon, evening, the first occur :-" when it had become the saki marked part of the night, (mid-night, and its termiby guna, ritu, giri, and vishaya (A.D. 1841 ?) it nation are suocessively the (seven) pleasant was composed by Nijaguna." No attempt to kulas of shadja and the other svaras. The correct the text has been made by the present peacock's cry, the bull's bellow, the goat's writer. In Canarese the final i of Samskrit bleat, the curlew's cry, the cuckoo's song, the * Seo D'Ohasun, Hist. des Mongols, II. 465, and Dowan's 1 Vulgar tradition says that this person lived about Elliot's Hist. II. 27. Neither Gaubil nor Deguignea has any 900 years ago (i.e. about 970, A.D.), and was a petty king mention, from Chinese soures, of this expedition. in Maisur, belonging to the Aradhya Brahmanas, who are Coaf. As. Res. vol. III.; Stafford's History of Music; invested both with the Yajnopa vita and Linga. Nijaguna' the book noticed, Indian Evangelical Review, L. 4, p. 525. Vivekachintamani has been translated into Tamil.

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SEPTEMBER, 1874.] NIJAGUNA'S NOTES ON INDIAN MUSIC. 245 noble horse's neigh, and the rutting elephant's 1 yita, dirghochchhrita, lilochchhrita, dirghalalita, roar are, in proper order, the (seven) agreeable lalitochchhrita, prastuta, kandita, kshipra, hata, anukarana dhwanis of shadja and the other akshipta, samullasita, komala, and ullasita svaras. Ardre, Parvashadha, Revati, Visakhe, komala are the twenty-two sruti gamakas; and Mula, Anuradha, and Makha are successively kampita, sphurita, lina, tribhinna, saptada, the janma nakshatras of shadja, etc. Ami- Ando?ita, A hara are the seven desi gamakas. vasye, trayodasi, panchami, ashtami, saptami, These different characteristics are to be studied. tadige (tritiya), and navami are in a line the 5. The characteristics of the origin of the utpatti tithis of shadja, etc. Angirasa, Bhrigu, modes (raga), and the scales (grama), etc. Kasyapa, Vasishtha, Narada, Atri, and Kapila are The gita is born of the above-mentioned sruti in their order the Rishis of shadja, etc. Brahmi, gamukas of the svaras; it bears the following Mahesvari, Kaumari, Vaishnavi, Varahi, Mahen sia lakshanas : svara, susvara, suraga, madhura, dri, and Chamundi are in their order the adhi- akshara, alankara. For the origin of the rugas devates of shadja, etc. The red lotus (arunabja), there are three gramas: the shadja grama, the brown (kapila), gold (hema), blue lotus (ni madhya grama, and the gandhara grama. The lotpala), black (krishna), white (eveta), and gandhara grama is used in the Gandharva world ; variegated (chitra) are successively the varnas the other two gramas are used in the world of of shadja, etc. Shadja, madhyama, and pan- mortals. The five ragas called dhaivata, nishchama,- these three svaras belong to the brahma dini, shadja kesari, shadja diryavati, shadja jati; rishabha and dhaivata, these two belong madhyama are born of the shadja grama; the to the kshatriya jati; gandhara and nishada, ten ragas called gandhari, rakshogandhari, these two belong to the vaisya jati; two others, madhyama gandhari, divyavati, madhyama divthe antara and kakoli, belong to the budra jati. yavati, panohama gandhari, panchamendriya Love (sringara), mirth (hasya), tenderness nandini, nandayanti, karma vyabhicharini, and (karuna), anger (raudra), heroism (vira), terror kausiki are born of the madhyama grama. (bhayanaka), and disgust (bibhatsa) are in Thus the namber of ragas born of the two their order the phalas of the shadja, etc. gramas is fifteen. 3. The origin of the third and quarter 6. The classes (jati) of the modes. tones (sruti) from the notes. The siz sadharana jatis are: suddha, bhinna, Further, the four srutis called gahvari, nish- ganda, ashta sadharana, sapta sadharana, and kale, gudhe, and sakale are born of the shadja shat svara. The six called shadja grama, svara; the three srutis called madhure, avali, madhya grama, gauda, panchama sadha rana, ekakshari are born of the rishabha gvara; the kausiki, and malava kausiki are the ragas born two srutis called bhringajati and parengite, of the suddha jati; the four called bhinna sbadarise from the gandhara svara; the four brutis ja, bhinna tana, bhinna kausiki, madhyama called ranjaki, purne, alankarini, and vambe bhinna are the ragas belonging to the gauda are born of the madhyama svara; the four srutis jati; the eight called shadara, tika raga, malacalled renuki, lalite, tasthi, and vamsake have vi, panchama malavi, kausiki, dhakka kausiki, their origin in the panchama svara; the three sauvira, and hindola are the ragas belonging to srutis called bhashangi, vartaki, and sampurne the ashta sadharana jati; the seven called narare come into existence from the dhaivata svara ; taki, kakubha, shadja kausiki, bhramala, paitthe two drutis called prasanne and sarvavyapi chama bhramala, panchama gandhara, and rupa have originated in the nishada svara. Thus sadharana belong to the sapta sadharana jati; twenty-two srutis have come from the seven the eight called tike, saindhavi, parchama, svaras, and the svaras of prakriti and vikriti, shadava, deva gupta, gandhara gupta, kausika the tala, the laya, and the melu come under gapta, and upanga, are the ragas belonging to the consideration. shat svara jati. Thus thirty-sixt raga murtis 4. The bruti-gamakas and desi-gamakas. which are shat trimsat tatvatmakas, arise from Further, sphurita, pramita, dirgha, lalita, the six raga jatis which are shadakshara-shauchchhrita, guruyrita, ullasita, sakshmita, dirgh- damna ya-Bhatsthala-shadadhva-sevyas. * Gamaks, according to the St. Petersburg Lexicon, The text seems to give only 33 ; the bhinna jati may denotes a deep pectoral tone. I have been omitted..

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246 THE INDIAN ANTIQUARY. 7. The ragangas. Further, there are four angas: the raganga, bhashanga, kriyanga, and upanga. The madhu, madhavi, sankarabharana, hindola, bangala gunda kriyc, eri raga, saranga, abhra, panchama divya, ghanta raga, ghurjhari, soma raga, dhanyasi, desi, desakshi, malava, eri varali, naga divya, karnata, and bangal are the twenty ragas that are derived from the raganga. Kausiki, velavali, suddhavali, modi, nati, suhari, lalite, atholi, gaudi, saindhavi, naga dhvani, ahari, travali, suddhahari, kambhoji, sri kantha, brihaspati, dakshinatya, domba kriye, surashtra saindhavi, kalyani, sambaravali, madhukari, kalindi, pulindini, tarangini, megha raijani, kuranji, suddha vahini, prathama manjari, nati nirayani, phala manjari, and sayasodari are the thirty-four ragas that are born of the bhashanga. Nilotpalini, ekacachavi, johari, utpali, kinnarike, giti, rajni, turangi, gandhari, gauli, rakshasi, nadottari, vasanta bhairavi, savala, deva gupta, saranga bhairavi, gandhi, kamodi, simhavali, kamadeva, deva nadottara, and vasanta bangala are the twenty-two ragas that are born of the kriydiga. Sindhu varali, kannada (=karnata) varali, dramida (dravida) varali, and prathama varali are the four ragas that are upanga varalis; maharashtra ghurjhari, saurashtra ghurjhari, dramida ghurjhari, and dakshina ghurjhari are the four upanga ghurjhari ragas; karnata gaula, desa gaula, turushka gaula, malava gaula, chhaya gaula, saurashtra gaula, and dramida gaula are the seven upanga gaula ragas; chaya todi and turushka todi are the two upanga todi ragas; bilahari and bhairavi are the two upanga ragas of nati; salaga nati and bhillaja karanja are the two upangas for the rama kriyu raga; deva kriyc, trinetra kriye, and blutala kriye are the three upangas for the kolahala raga. The one hundred and sixt ragas are born of the four kinds of angas. From the gramas, the jatis, and the angas together one hundred and fiftysevent ragas take their origin. 8. The thirty-six modes. It is long since the following thirty-six ragas of all the ragas have been notable from being chiefly used: rama kriye, bhupali, vasanta, nati, saranga, bhauli, kambhoji, ghurjhari, [SEPTEMBER, 1874. bhairavi, gunda kriye, bilahari, dhanyasi, kalyani, pada manjari, bangali, desi, deva gandhari, megha ranjani, kuraiji, ahari, sri raga, pahadi, gaula, rama kriyc,SS sankarabharana bhillaki, desakshi, varali, saveri,mangala, kausiki, narayani, athana, arabhi, todi, and madhya mavati. 9. A short statement regarding the suddha, mitra, and sankirna modes. Further, of the above-mentioned thirty-six ragas seven belong to the male gender; only the bangala raga is neuter; the remaining twentyeight are female ragas. A division into families (kutumba) is usually made, so that there are four female ragas for each of the male ragas. Further, by a threefold division of qualities there arise three and three dasi ragas for the thirty-six ragas, so that there are one hundred and eight. Further, of the prakritis of the seven svaras, called sa, ri, ga, ma, pa, dha, and ni, also in the seven avasthes, called ankura sthayi, sruti sthayi, murchhana sthayi, chanka, khechari, sthayi, rava sangati, and muktaya, (and) of the sanyogas and viyogas, in the way of seven to one (7 x 7 x 7,i.e.) three hundred and forty-three svara-prasthanas are born, called the garbhanga ; and on account of the variety of option in leaving and acquiring in the prastara of the above ones, like the various prapancha, the ragas become numberless. (Then follow some words about Sadasiva's pranava.) 10. Some allied (mitra) modes. Vasanta bhairavi, santa bilahari, and rama kriye are the three mitra ragas of rama kriye; mukhari and hindola are the two mitra rugas of vasanta; nati, ahari, salaga nati, hamira nati, and ghurjhara nati are the fivefold natis saurashtra gaula, malava gaula, ketara gaula, chhaya gaula, krnnada gaula, tava gaula, and mohara gaula are the gaula mitras; mitra bhauli alone is the bhauli mitra; gumma kambhoji, tenugu (i.e. telugu) kambhoji, and desya kambhoji are the three Lambhoji mitras; soka varali, vasanta varali, jogi varali, pantu varali, prathama varali, pratapa varali,. laksha varali, and naga varali are the seven that are mitras of the suddha varali. Thus one has to learn the suddha, mitra, and sankirna differences from the guru's mouth. SS The text seems to give only one hundred. The text seems to give eight. The text seems to adduce only 33. Of this number, as it seems, only 151 are adduced in the text. This stands also at the beginning.

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SEPTEMBER, 1874.] WORDS AND PLACES IN AND ABOUT BOMBAY. 17. The tala bhedas. 11. The manner of singing the ragas (gana vaikhari). Further, it is said by the tala dharis who are 12. The various musical instruments (vadya acquainted with the Bharata sastra that the bheda). seven tala bhedas, called dhruva, matteya, rupa 15. Drummers (mardalckara). 13. The stringed instruments (tantri vadya). ka, jampe, triputi, atte; and eka, and the one 14. Songstresses (gayaki). hundred and eight talas, called chanchat puti, chachat puti, shad gita, patrachchhada, samvrijita, sammita, cle, jombede, garhi, dakke, sara karana, pati karana, pinda karana, krauncha pada, kala hamsa, adi, lalita, matta, matanga, phala chakra, asthana mantapa, maya mandita, ekka sara, rachche, uttara pani, pancha pani, sankrishta, khanjakhanja, akhandita, vilambita, kutila, chaturasra, khanda, vriddha, upavriddha, subhadra, sangata, prachchhannalaya, charu kalyana, goshthi kalyana, dhruva laya, jambayara, harini vishama, vidyadhara, matanga, brahmanandana, sarasvati kanthabharana, vimathaya, svara mathaya, tegadamana mathaya, purva kankana, kamya kankana, prasasta, kokila priya, simhanandana, simha vikridita, simha nada, sapta mudrika, jayala, and so on, are distinguished by the number of six vargas, called bhanga tala, upabhanga ta la, vibhanga tala, vitala, suddha tala, and anutala. 16. The tala kriyes. Further, the tala is the sakti and the sabala brahma's (i.e. Isvara's) linga. As in this tala (talah) the consonant t and the long a together are born of the akasa lifiga, and it, therefore, is rudratmaka; and as the consonant 1, the a, and the visarga spring from the bindu and are saktyatmaka, the word tal a is gauri-sankaradevatmaka, and the first manifest nada that arises from it is called dhruva. Two dhruvas are called one matre; two matres are called one guru; a significant pluta is called virama matre. Whilst thus the matres increase for the moments (nimesha), by the order of present, future, and past of the time of mark (vyanjana, kala), the form of the kriye becomes manifold, and the origin of the variety of the talas occurs. So one has to understand the rise of the talas, and to pay regard to the dasa pranas, as the kala, marga, kriye, anga, jati, graha, kale, laya, yati, and prastara of the tala are called. WORDS AND PLACES IN AND ABOUT BOMBAY. BY DR. J. GERSON DA CUNHA. Bombay long before its possession by European nations had its own history, its gods, temples, villages, and its geographical and natural divisions, each having its own name, which by process of time have in some instances been rendered meaningless, while in others they remain in their original form. The attempt now made to unravel the original and historical significations of these words is generally based either on tradition, or on the ancient records of the Hindus, and only in a few instances on the writings of the first European authors, Portuguese and English. The words Walkeshwar, Bombay, and Mazagon are ancient and significant; while others, such as Girgaum and Byculla, probably of modern date, have been subjected to arbitrary meanings. The text seems to adduce 58 of them.. +Walukesvara Mahatmya, or "the greatness of Walukesvara," is an old Sanskrit manuscript which has not yet 247 (Then follow nritta bheda, raja bhoga, etc.) Mercara, 5th April 1874. 66 Walukesvara, now called Malabar Hill, is derived from two words of Sanskrit origina (valuka) which means sand,' and (isvara) 'lord;' hence Walukesvara signifies lord of sand." The legend given in the Walukesvara Mahatmyat runs thus :-Rama, the seventh avatar of Vishnu, and king of Ayodhya (modern Oudh), while on his way to Lanka (Ceylon) in order to recover his wife Sita, who had been carried off by Ravana, the king of Lanka, getting wearied of his long journey, halted at the place now called Waluke svara along with his brother Lakshmana, who was in the habit of providing Rama every night with a new linga of Siva directly from Kasi (Banaras). The night Rama stayed at Waln seen the light of publicity. I am indebted for the perusal of it to Mr. Yashvant Phondba Nayak Danaita. It is sup posed to have been written about five hundred years ago.

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248 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. kesvara, however, his brother quite forgot tion of Vishnu, and the exterminator of the to get a linga for him, or, as others say, failed Kshatriya caste, after reclaiming the Konkan to arrive at the time appointed, and consequently from the ocean, established a great number of Rama, growing impatient, made one himself of tirthas and lingas in it. He at the ame time the sand at the spot. Just after this sand-linga established vAlakezAMmahAaSTo bANagaMgAsarasvatI.i.e. the was made, Lakshmana arrived with his very great Waluk esvara and Ba nagang a from Kabi, and had it set up there in a temple tank. which was then named Lakshman esvara, Probably the B a nag an ga mentioned here while that made by Rima got another temple, is not the one made by Rama by shooting an from which, however, on the arrival of the arrow into the earth, or into Pa tala, under Mlechchas or first foreign invaders, it jumped the earth, but was made by Parasurama on the into the sea and disappeared. The place occasion when he is said to have stood on the top that was formerly named Lakshmanesvara of the Sahyadri range and shot fourteen arrows, is called Walukesvara. Both the Muham one of which may have fallen on this spot and madans and the Portuguese are said to have produced the tirtha. Such places are not undestroyed this Hindu temple, as they did common in the Konkan; e.g. in the village called many others on the coast; but about 150 Ba navali (village of the arrow) in the southern years ago a person by name Rama Kamat, a part of the territory of Goa there is a tank of this Brahman, who is supposed to have been an name, and the Sahyadri khanda states that influential person, and was the only wealthy yatrabANa patatyatra bANa vallIti vizrutA purI jAtA puNyatamAyama Hindu present at the laying of the corner-stone artefarhat, i.e. "the place where an arrow (of of St. Thomas's Cathedral, - rebuilt it. Parasurama) fell is known by the name of There is a tank here which has also its legend, Banavali it became meritorious, and was which states that Rama being thirsty, and find produced by the arrow of Rama." ing no water on the hill, shot an arrow into the Now it is fair to mention that the latter nas earth, and forth with a tank made its appearance, the authority of the Puranas, while the former which is hence called B & natirtha,i.e. a tartha, is from a manuscript of comparatively recent or holy place of ablation, produced by an arrow. date. It is also sometimes called Ba naga nga, from Bombay.--This word is derived from the app (bana.) an arrow, and Tg (ganga) a sacred goddess Mumba , in whose honour the temple stream. Some people likewise call it Patala - Mumb A devi is named even in our days. The ganga, which is supposed to be the name of interpretation given by some writers of the a sacred river of Patala, or the infernal word Bombay as derived from two words of the regions. Portuguese language, bom 'good,' and bahia Other writers, however, such as Valmiki,t 'bay,' cannot be correct. The Portuguese Vyasa, Sridhar, and Mayur Pant, ll who could not have possibly combined the masculine have written the history of the war of Rama bom with the feminine bahia-at the most they with Ravana, make no mention of this episode would have called it Boa bahia; but from the in Rama's life. first the designation they gave it was not BomIn the first chapter of the second section of the bay, nor Boa bahia , but Bombaim. Not Sahyadri khanda of the Skinda Purana it is only the earliest Portuguese writers, such as mentioned that Parasorama, the sixth incarna, Diogo Couto, Faria e Souza, and others; but * The Kolls, who, as will be shown hereafter, were the original inhabitants of Bombay, pay special devotion to would again fall into foreign hands and the linga did not choose to be a second time obliged to take refuge in the sand. this linga. My charge of the Kalaba Branch Dispensary as & physician brought me frequently in contact with the + V Almiki, the author of the Ramayana, is said to have Kols, whose principal quarter in the whole Konkan, I sap- been a Koli by caste, but is now considered a Rishi. pose, is Kalaba. One of the best-informed among them See Mahabharata (Vanaparvan, &c.). told me, some time ago, that the linga made by Rama, having from a distance "got scent" of the Mlechchas Sridhar is a Marathi poet of great renown. He was long before they arrived at Bombay, jumped into the resident of Pandharpur, and wrote the Ramavyjaya, or sands of Back Bay and disappeared. When Bombey was history of Rama, in Markthi in ove (rar) metre. restored to the Hindus, some of the Kolis dag at the place Mayur Pant was an inhabitant of Baramati, in the where the linga had jumped, in order to recover and restore it to its former position; they dug until they had almost Dekhan, and of the tribe of Karhlde BrAhmans. He has renched the antipodes, but the winga was not to be found. written the history of Rama in arya (ar) metre in They gave up the sonroh, under the belief that Bombay | Marathi.

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SEPTEMBER, 1874.) WORDS AND PLACES IN AND ABOUT BOMBAY. 249 even the papers relating to the grant * of munity from death, and also & promise that he the Island of Bombay, by the King of Por- should always be successful in war against his tagal to Charles II. of England. In the treaty, enemies. This privilege, however, made him concluded on the 23rd June 1661, the name 80 vain that he commenced to harass all his Bombaim is used, which also the earliest neighbours, when a meeting of the gods was English writers, such as Dr. Fryer and others, convened in order to put a stop to the enemployed. croachments of the privileged giant. They all It is reasonable to suppose that this name is went for advice to Vishnu, and he, in order to derived from Mumba, of the origin of which chastise the giant, created a goddess from his there are two versions. One is that the Mum. own splendour, who punished him sosebaderi temple was first erected about five verely that he was obliged to sue for pardon. hundred years ago by one of the Kolis, ab- Having granted this, the goddess told the giant original dwellers in Bombay, whose name was to ask any boon or favour from her, whereupon Munga (T): and really such names as he said that he would like to build a temple and Munga, Simga, Boga, and Va ga are not name it by their joint names, as Mumbad evi, uncommon among them; and they say that the or the goddess of the giant Mumbaraka. He name of Munga might have eventually changed is supposed to have been Mubaraka I., Eminto Mumba, for it is customary among the peror of Delhi, and called a giant from the reHindus to give their own names to their gods and sistance he always offered to the Hindu religion ; goddesses, as, for instance, the word D hAka- | and to have called the place Mubarak apur, lesvara, i.e. a temple built by a person of.the subsequently contracted into Mumbai and name of Dhakji, Manakesvara, i.e. a tem- Bombay, the change of m (H) into b (c) ple built by a person by name. Mankoji, and being natural, several others. But it is not possible to account Although a myth, this story explains tho for the change in the word Munga of the letter origin of the name Bombay in a somewhat more 9 (T) into the letter b () of Mumba; for plausible fashion than the other, and I give it these two letters belong to two different without comment in the form in which I reclasses of consonants. ceived it. The other version, and perhaps the more cor- The temple referred to was first built on rect of the two, is that taken from the Mumba Devi what is now the Esplanade, but about a century Mahatmya, written in Prakrit, which states that and a half ago it was transferred to its present there was a giant in the Island, by name Mumba- site, near Payad huni, where there is a pagoda raka, in whose honour Bombay is named. This with a large tank, the daily resort of innumeragiant by his religions austerities pleased Brahma ble Hindus, especially Vanis and Kolis, who have so much that he obtained from the deity im- recourse to it in order to perform their ablutions. * As it is very seldom that these old documents see the light, I may give here an old official paper,. written in the Portuguese of the 16th century, purporting to be a list of all the villages, cocoanut-trees, taxes, &o. which were made over to the English at the time of the formal cension of the Island, which took place on the 17th February 1665, after a meeting of the Commissioners of the two nations, Inofre Coque and Luis Mendes de Vasconcellos and Dom Sebastiao Alvares Migos, by a written agreement drawn up in the house of D. Ignez de Miranda, the first landed proprietress in the island, and widow of D. Rodrigo de Moncanto, in the presence of the public notary of Boscaim, Antonio Monteiro da Fonceca, and otber authorities of the Islands of Bombaim and Bascaim." Here follows the list :Bamonavalle, e Celtem : (Pacaria) Rendimento 15 muras paras, lladolis de batte. Bandrastaes : Duas povoacoes dos destiladores da surs de palmeiras bravas. Bombaim (Cassabe) 40 mil palmeiras particulares, e 5 mil da Companhia. Coceo : Theo da ponta da Ilha. Colvarias : Povoacoes dos Coles, com os nomes das Aldeas a que pertenciam : Varoy-Parella-Siao- Dirgavi. Diravy : (Pacaria) R. 8 muras e 8 pars. Maim: (Cassabe) 93 mil palmeiras mancas, e algumas hortas. Mazagam : (Aldea) R. 184 mur., 250 palmeiras bravas. Mataguem : (Aldea) R. 65 mur. par.-8 adol, e 10 palmeiras bravas. Nagam: R. 42 mar. 15 par. e 15 adol. Parella: (Aldea) com suas pacarias-Boyvares. Patecas : (Ilha) de Mazagao. Romalla, e Salgado: R. 150 mur. 15 per., e 15 adol. Rauly, e Matuguem : (Marinhas). Siam; (Aldea) R. 54 mur. Siury; Vadalay. Vadalla ; com para Pacarias, Syory--Gon Waddy R. 75 mur. 4 par. e 4 adol. Varoly: (Aldea) R. 84 muras.

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250 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. ON THE BOUNDARIES OF THE MARATHI LANGUAGE. BY W. F. SINCLAIR, BO. C.S. The Reverend Dr. Wilson, in the Bombay may not be." Marathi is spoken on the Narmada Administration Report for 1872-3 (Ind. Ant. in Holkar's Nimar, viz. by certain Kunabis vol. III. p. 222), gives the Narmada (Ner- descended from a colony established in the budda) river as the northern limit of the Peshwai (vide Forsyth's Report upon the SettleMarathi language. With all due respect to the ment of Nimar, head "Castes," article "Thedoctor, who is perhaps our first living authority role"). Bat the Bhills of the Western Satpudas upon the subject, I think the Tapti, or at speak among themselves a dialect of Gujarati, most the Satpula Range, would have been more and those further eastward one approaching to accurate. The only parts of this Presidency Nemadi. Most of them know a little Hindu. which touch the Narmada are included in the stani or Marathi, and employ it in speaking undisputed Gujarat below the ghats, the Rewa to Europeans or men from the plains; but their Kantha states, and the collectorate of Khandesh. own gibberish is unintelligible to both, whenever In the two former I suppose there is no question they please to make it so. The Gujarati Kuthat Gujarati is the vernacular. In the only nabis, who hold nearly all the cultivated land part of Khandesh which lies on the Narmada, in the trans-Tapti portion of Khandesh, still viz. the Akrani Pargana, the inhabitants are a speak Gujarati among themselves, and very pure wild race called Pauryas, who neither under- too, as I found by setting a Pandit from stand nor speak any civilized tongue, but whose Ahmadabad to talk to a Gujar Patil. Marathi dialect approaches most closely to the Gujarati, only holds its place there at present as the e.g. "Moi toino ghorman goloi thoio," =" I went language of Government; and even south of into his house," in the mouth of a Paurya. the Tapti the colloquial dialect of the Nawapur It will be observed that though the participle Peta, the Pimpalner and Nandurbar Talukas, goloi approaches the Marathi gelon, the geni- is characterized by the use of the Gujarati tive in "na," and the substantive verb thoro genitive. are more Gujarati. This curious dialect, as the The use of Marathi, however, in Governexample shows, abounds in rolling vowels ment offices and schools, is fast changing all and diphthongs almost as much as the Homeric this, and in another generation or two the Greek. It is never written; they are always reverend doctor's statement will be literally examined in court by interpreters, and their accurate, the more reason that the present answers taken down, in Marathi, "since better state of things should be recorded. THE PERAHERA FESTIVAL IN CEYLON. (From the Final Report of the Service Tenures Commission, 1872.) The Perahera is a festival observed in the the temple in a lucky hour. I This is done by month of Ehala (July) in De wala temples, the Kapurala. During the first five days the chief ceremony in which is the taking in the insignia || are taken in procession round the procession the insignia of the divinities Vishnu, inner court of the Dewala; the five days so observed Kataragama, Nata,t and Pattini for are called Ku mbal-perahera, from kumbala, fifteen days. All the Dew&la tenants and a potter, who provides the lamps with stands, officers attend it, buildings and premises are called kalas, generally used in the Dewalas at the cleaned, whitewashed, decorated, and put in festival. During the next five days, called Deproper order. The festival is commenced by w&la-perahera, the procession goes twice bringing in procession a pole and setting it up at daily round the Widiya or outer court of the Dewlaya is a temple dedicated to some Hindu destined, when born on earth, to be the Buddha of the Deviyo or local divinity. The four principal DewAls are next kalpa, under the name of Maitriya Buddha.those dedicated to Vishnu, Kataragama, N&ta, Report, p. 73. and Pattini Deviyo. There are others belonging to tutelary deities, such as the Mah&sa man Dew&laya The day is called Kaphitundarasa (Report, p. 67), in Sabaragamuws belonging to Saman Deviyo, the and the post is called Edanda (p. 63). tutelary Deviyo of Sripade; Alutnuwara Dew&18 S Kapur &18 is a Dewala priest; the office is herediin the Kegalls district, to Dedimundi dewat. tary. (p. 67.) bandar, prime minister of Vishnu, &c.-Report, p. 62. Habarana-insigain of a Deviyo ; vessels of gold and Nata is said to be now in the Divyalokay, but is silver, &c. in a Dewale. (p. 58.)

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THE PERAHERA FESTIVAL IN CEYLON. SEPTEMBER, 1874.] Dewale. During the third or last five days, called the Maha-* or Rand oli-perahera, the procession issues out of the temple precincts, and, taking a wider circuit, passes round the main thoroughfares of a town. The festival concludes with one of its chief ceremonies, the Diya kepima, when the insignia are taken in procession on elephants to the customary ferry, which is prepared and decorated for the occasion; and the Kapurala, proceeding in boats to the middle of the stream, cut with the Rankuduwa (golden sword) the water at the lucky hour. At that very instant the Rankendiya (the golden goglet), which is first emptied of the water preserved in it from the Diya kepima of the previous year, is re-filled and taken back in procession to the Dewale. It is customary in some temples for the tenants to wash themselves in the pond or stream immediately after the Diya kepima. This is a service obligatory on the tenants. After the conclusion of the Perahera, the officers and tenants engaged in it, including the elephants, have ceremonies for the conciliation of lesser divinities and evil spirits performed, called Balibat-uetima,t Garayakun-netima, ++ and Waliya kun-netima. The Perahera is observed in all the principal dewalas, such as Kataragama, the four Dewalas in Kandi, Alutnuwara Dewale, and Saman Dewale in Sabaragamuwa, &c. The following account of this ceremony as observed nearly 60 years ago was presented to His Excellency the Governor, 19th August 1817, and published in the Ceylon Government Gazette of 13th September 1817. SS The Disawa of Nelasse's Account of the Perahera. Perahera (properly called E h salekeleye) is a very ancient ceremony in commemoration of the birth of the god Vishnu, beginning on the day that the god was born, viz., the day of the new moon in the mouth of July (Ehsala). In some sacred books this ceremony is said to be in remembrance of Vishnu's victory over the A suras, or enemies of the gods. The ceremony of the Perahera is thus begun :-The people belonging to the four principal dewales go to a young jacktree, not yet in fruit, the stalk of which is three spans in circumference. They clear the ground round the tree, and consecrate it by fumigating it with the smoke of burning rosin, smearing it with a preparation of Randoliya is the palanquin in which the insignia are carried in this procession.-Report, p. 78. +Balibat netima-a devil-dance performed for five days after the close of the Perahera by a class of persons superior to the ordinary Yakdesso (devil-dancers), and called Balibat Gamme hel, supposed to be descendants of emigrants from the coast. A Yak desso 251 sandal, made on purpose, and further by an offering of a lighted lamp with nine wicks, which is put at the foot of the tree, and of nine betel leaves and nine different kinds of flowers arranged on a chair. This being done, the woodcutter of the Mahadewale, dressed in a clean cloth, and purified by washing and rubbing himself with lemon-juice, with an axe fells the tree at its root, and cuts the trunk transversely into four pieces of equal length, to be divided among the four dewales. The lowest piece is the property of the Nata dewale, the next of the Maha de wele and the next of the Kataragama dewale, and the top piece is the property of the Pattini de wale. Each log is carried to its respective dewale, accompanied by the beating of tom-toms. On the day of the new moon of the month of Ehsala each piece is fixed into the ground in a particular spot in the dewale, a roof is erected over it, it is covered with cloths to keep it concealed, and decorated all round with white olas, fruits, and flowers, &c. Thus prepared and situated, the logs are called Kip, which signifies pillars. Till the fourth day from that on which pillars were fixed, the Kapuralas carry round the Kip morning and evening the bow and arrows of the gods to whom their temples are consecrated. On this occasion tom-toms are beaten, and canopies, flags, talipats, umbrellas, fans, &c. are displayed. The bow and arrow are called the god, and carrying them round the Kip is called carrying the god. On the fifth day of Perahera the Kapurala brings the bow and arrow to the gate in the street, and places them in the Ranhiligay on the back of an elephant. The elephants of the four dewalas, thus bearing the bows and arrows of the four gods, are led to the Maluwa, which is situated between the Mah & and Na ta dewalas, where the chiefs and pecple assemble. At the same time, the Bauddha priests of the Maligawa bring to the gate of their temple the Datukarenduwa (the shrine containing the relic. of Buddha), and place it in the "Ranhiligay," on the back of an elephant, who remains at the gate. In the meantime the procession moves from the Maluwa between the Maha and Nata. dewalas, making a circuit round the latter on its way towards the gate cf the Maligawa, where the relic of Buddha is in waiting. The procession is as follows: (1.) The king's elephants with Gajanayke Nileme : is a tenant of the tom-tom-beater caste who performs devilceremonies. (pp. 60, 82.) Gara-yakun.A devil-dance performed in some districts at the close of important undertakings, such as construction of buildings, at the close of the Perahera for the elephant, &c. (p. 65.) SS Keport, pp. 75, 76. For a notice of the Kandi Perahera see Ind. Ant. vol. II. p. 117, note.

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252 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. (2.) Jingalls with Kodituakku Lekam : commences, called Randoli Bema, which lasts (3.) The people of the Four Korles diskvoni, five days more. carrying jingalls, muskets, and flags, with the It commences with bringing from the dewalas Disawe and petty chiefs of that dis voni. the Randolis or palanquins, four in number, (4.) The people of the Seven Korles, (5.) those each dedicated to a particular goddess, and each of U'wa, (6.) of Matale, (7.) of Saffragam, (8.) of furnished with a golden pitcher and sword simiWalapone, (9.) of Udapalata, ali appointed and larly dedicated. attended like the people of Four Korles. These palanquins form a part of the evening pro(10.) The bamboos or images representing cession, and are then carried by the people after devils, covered with cloths. the bows and arrows; but in the procession at (11.) The elephant of the Maligawa bear- night they take the lead; the women belonging to ing the shrine, followed by other elephants the dewAlas, who attended the first part of the and the people of the Maligawa, who precede ceremony, attend this also, to which every other the Duwene Nileme and Nanayakkare Lekam honour is dne and is paid. with umbrellas, talipats, flags, fans, shields, | In the king's time the daughters and young tom-toms, drums, flutes, &c., accompanied by | wives of the chiefs, dressed in royal apparel given dancers. them by His Majesty, alternately accompanied (12.) The elephant of the Nata dew&la bear. the Randoli of each goddess. ing the bow and arrow of the god, attended by the From the commencement of this ceremony, the 'women of the temple, and followed by the Bas- castes of washers and potters, including both nayke Nilame, with the same pomp of attendants sexes, attend, the men of the former carrying as the former. painted sticks under their arms, and of the latter (13.) The elephants, bow and arrows, and people earthen vessels adorned with cocoanut flowers. of the Maha Vishnu dewala, (14.) of the Katara- The Olia people of the five principal diskronis gam dewals, (15.) of the Pattini dewala. carry five large bamboos in attendance during the (16.) The people of the Maha Lekam department, whole of this ceremony. carrying muskets and flags, and preceding their Thus the ceremony of Perahera is continued chiefs. up to the day of the full moon of the Ehsala. On (17.) The people of the Attepattu department, the night of the full moon, and on this alone, the similarly equipped, followed by the Attepattu shrine is carried in the procession. Lekam and the Ratemahatmiyas of Udanuare, As soon as the procession is over, the shrine is Yatinuyare, Tumponi, Harispatta, Dumbare, and deposited in the temple Asgri Wihara, and Hewahette. the Randolis and bows and arrows are brought (18.) The people of Weddikkare department, back to their respective dewalas. Soon after, followed by their Lekam. boiled rice, curries, cakes, &c. are offered in the (19.) The people of Wadanatuaku department dewalas to the images of the gods. The offerings with their Lekam. being made, procession recommences and pro (20.) The people of the Padikare department ceeds to the river at Getambe or Gonaruwa, and their Lekams. bearing the bow and arrows and Randolis. The ceremonies just described are performed At the river a decorated boat is found in readiduring five days, commencing on the sixth of ness, in which the four Kapuralas of the Perahera, and they are performed in the four dewalas, attended by four other men belonging principal streets in the evening, and at the seventh to the same establishment, go some distance up hour of the night; but in the nocturnal procession the river, carrying with them the swords and the shrine is not introduced. water-pitchers of the goddesses, and at the break Indeed, till the reign of king Kirteari the of day the Kapuralas suddenly strike the shrine never appeared. On the occasion of the water with the swords, the other men at the presence of some Siamese priests this king ordered same moment of time, discharging the water that the shrine to form a part of the evening Perahera, had been taken up last year, fill the pitchers assigning as a reason that with this innovation afresh in the exact place where the swords had the ceremony would be in honour of Buddha as well been applied. as of the gods. This being done, they land, and having placed In the course of the five days mentioneu, prece- the water-pitchers and swords in the Randolis dency is to be taken by turns by the different they return with the procession to the city. The parties who attend the procession. morning of their return is the sixteenth day after The five days having expired, another ceremony, the commencement of the Perahera. The two an important and essential part of the Perahera, Adigars and the chiefs who may not have accom

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SEPTEMBER, 1874.] THE PERAHERA FESTIVAL IN CEYLON. 253 panied the ceremony to the river meet it on the suprbly caparisoned, his head and back covered road, when returning, at a place called Kuma. over with crimson cloth embroidered with gold, re Kapua, and accompany it to the Asgri and his tusks cased in gold; he was supported on Wihara, from whence the shrine being taken, each side by two elephants richly adorned with the whole procession moves to the place from brocade housings, their riders on their necks, and which it started at first, viz. the Malua. From other attendants on their backs, bearing silver the Malua each party returns to its respective fans and umbrellas. The great elephant in the dewala, the shrine is carried back to the Maliga- centre carried nothing but the canopy or gilt open wa, and the ceremony is at an end. pavilion covering the Ranhiligay, which contained During the five days that the Randoli cere- the rolic. The second Adigar, as Diwene Nileme, mony is performing, the Kapur & As of the marched after the relic, preceded by his whips and four dewalas, the evening procession being con- followed by a vast crowd of attendants, a party of cluded, come to the Magulma ndua, and recite whom was armed with spears; five elephants of the Mangala-ashta, a hymn of thanks and praise to the NAta de wale next followed, the one in the the gods, and they offer up prayers that the middle carrying the bow and arrows of the reigning king may be blessed and prosper. Then god, which were succeeded by a long procession they return to their dew&las with garlands of consisting of elephants belonging to the different flowers from the Magulmandua, with which dewAlas, bearing the symbols of their gods, Disaveg they adore the images of the gods. with numerous attendants, standard-bearers, tomSince the English goverament has been estab- tom-beaters, pipers, &c. This part of the proces. lished, the Mangala-ashta has been repeated at the sion was interspersed with groups of dancers and Nata de wala huge figures intended to represent demons. These During seven days after the ceremony of beating were followed by the whip-bearers of the first the water, the Wali ya kun is danced in the Adigar, who marched attended by three chiefs on four dewalas by people belonging to the caste of his left and followed by a great body of guards and tom-tom-beaters. The dancers are masked, and retinue. Then came the close palanquins supposed they dance to the sound of tom-toms. to contain the goddesses of the dewalas, esch This dance being finished, the people of the attended by a number of well-dressed females Balibat caste dance during seven days more with their heads tastefully ornamented with round heaps of boiled rice, vegetables, curries, flowers. cakes, fruits, &c., which they eat after the dance; The day was fine, and the rays of a brilliant sun at the end of fourteen days, the dancing being were reflected from the silver fans and umbrellas, over, the kips fixed in the dewalas, as already from the brocaded clothing of the elephants, and described, are taken up, carried to the river, with from the gold pavilions covering the relic of tom-toms and flags, and thrown into the water; on Buddha and symbols of the gods, altogether formthe day the water is struck with swords four ing a spectacle no less interesting than novel to an bundles of fine cloth, with gold and silver coins, European. and pieces of sandalwood, are given by the Trea- Daily, for an hour or more before the procession sury to the dewalas. commenced, thn tight-rope dancers and other Under the former government, when the king performers of different descriptions assembled in accompanied the Perahera, the ceremonies were the great street between the Maha Vishnu and performed with unusual splendour, and the proces- Nata de walas, immediately under the windows sions were far more magnificent than they are of that part of the palace from which the king of here described. In case of any impurity appear. Kandy was accustomed to view such ceremonies. ing near the dewalas, the performance of the These handsome apartments were now occupied by ceremonies was intermitted during the space of the Second Commissioner of the Residency, James three days. Gay, Esq., in whose spacious hall His Excellency The whole of this festival was ended on the 31st, the Governor and Lady Brownrigg, and most of at 11 o'clock in the morning. The commencement the ladies and gentlemen of Kandy, frequently met the concluding procession was announced by to witness the various performances. the firing of jingalls, a loud noise of tom-toms and The rope-dancers were two females, who, con Kandyan pipes, accompanied by the cracking of sidering that they did not use the balancing pole, the Adigars' whips; eight fine elephants first ap- moved with no small degree of ease and grace, peared one after the other, then came the relic of 1 and one of them, rather a well-turned figure, Buddha, which was carried under a small gold showed her activity by springing from the rope vessel called Ranhiligay, covered by an elegant many times in rapid succession to a height not gilt canopy on the back of a noble elephant most less than six or eight feet. A group of young men

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254 THE INDIAN ANTIQUARY.. [SEPTEMBER, 1874. and boys in the attire of dancing girls, having their arms and legs covered with shall bells, displayed with effect their talents, while another party, with little of the foreign aid of ornament," performed a very regular figure-dance, brandishing all the while and at each other a couple of short sticks which they held by the middle, one in each land; the effect of this was much improved by the sticks having a tassel of white flax at each end. But of all the dancers, perhaps none were more worthy of notice than two athletic champions armed with foils and bossy shields, who performed a war-dance. Their merit lay in an extraordinary and not ungraceful activity of limb and flexibility of wrist, more than in any display of the science of attack and defence. Immediately after the relic of Buddha and the symbols of the gods had been deposited in their respective sanctuaries, all the chiefs who had borne a part in the Perahera, repaired to the Hall of Audience to pay their respects to His Excellency the Governor, and to report the successful termination and happy omens of the great festival. Upon this cecasion the attendance of chiefs was more numerous, and they were more splendidly dressed in their peculiar and strange costume, than had been before seen by us; their richly embroidered velvet caps with elegant gold flowers on the top, so various, for no two were alike, were strikingly beautiful. Their large plated tippets, fringed with gold, over their splendid brocade full-sleeved jackets, with the immense folds of gold muslin which composed their lower garments, gave the whole group a character that may justly be termed magnificent. The dignified but easy air and manner with which the two Adigars, the Disaves, and the other superior chiefs walked up the hall to salute His Excellency the Governor, must have forcibly struck every person present. This, when taken into consideration with the history of their nation, the general character and poverty of the great body of the people, and their peculiar situation and circumstances, and particularly in as far as regards iheir locality and exclusion from intercourse with the rest of the world, is perhaps & moral phenomenon, a parallel to which is not to be met with among any other people in the world. After compliments had passed between His Excellency the Governor and the principal chiefs, agreeably to Kandyan custom, one of a group of provincial Mohottale came forward and addressed His Excellency in a complimentary speech, in which he attributed the unprecedented productiveness of the soil, and the extraordinary general prosperity of the country, since it came under the rule of the English, to the famed good fortune of His Excellency. ASIATIC SOCIETIES. The Asiatic Society of Bengal. for it is dated "in the year six hundred and The Proceedings of the Asiatic Society of Bengal thirty odd" (A.D. 1232-1242);-the other, a damfor March 1874 contain an account, with transla- aged one, from the fort of Sirsa, referring tions by Mr. Blochmann, of three inscriptions to the erection of a house by Muhammad Shah sent to the Society by General Cunningham-one in 732 A..., in order to please the spirit of Tugluq from Irich or Erich, on the Betma, N. E. of Shah, the martyr, whose death, Ibn Batatah Jhansi, referring to the building of a mosk there alleges, he caused by the breaking down of a state during the reign of Mahmud Shah of Dihli, dated pavilion. A.H. 815 or A.D. 1412,--the other two from Pi. Mr. W. Theobald contributes" Observations on para i near 'Isagarh, referring to the build- some Indian and Burmese species of Trionys." ing of mosks in the time of Mahmud Shah Khilji In the Journal (No. 186, Pt. I, No. 1.-1874) of Malwa, one in A.H. 855 (A.D. 1451), the other Mr. Blochmann gives a note on a new gold in A... 884 (A.D. 1480); the rhymes in these two coin of Mahmud Shah bin Muhammad are the only doggerel verses, Mr. Blochmann Shah bin Tugluq Shah, of Dihli, a puppet says, he has seen in inscription. These are fol- kirg whose reign, ending 22nd Rajab 752 A.H., lowed by two others forwarded by Mr. J. G. Del- was so short and precarious that the historians merick-one in characters resembling those of the scarcely allude to him. Tugluq period, from the old fort of Abohar in In the Proceedings for May, Mr. Blochmann the Sirse district, Dihli, relating to the renovation translates and comments on nine more inscripof a building by Shamsuddunya waddin tions:--(1) from the tomb of Makhda mah Iltit mish, but apparently put up when the Jahan, the mother of 'Alauddun yawaddin exact date of the building had been forgotten,- l'Alam Shah, at Bada on, dated 866 A.H. * Report, pp. 21-24. See Elliot's Muhammadan Historians by Dowson, vol. III. p. 285.

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SEPTEMBER 1874.] ASIATIC SOCIETIES. 255 ofa (1462 A.D.); (2) from a loose slab at 'Alauddin's my assistant Mr. Beglar. In many places the acTreasury, Qatt Shah, Dihlf, 932 A.H., or A.D. cumulation of rubbish rose to eight feet in height, 1524-25; (3) from a ruined mosk near the Ajmir and as the stone pillars were lying flat underneath Gate, Agra, A.H. 1031 (A.D. 1621-22); (4) from this heap the amount of excavation was neces. Sujan Deo, near Allahabad, A.H. 1055; (5) from sarily rather great; but the whole work did not the tomb of one Lal Khan at Rajghat, Banaras, occupy more than six weeks, and all that now A.H. 1182; (6) from a mosk built at Sakitt in exists of this fine railing is now exposed to viow. the reign of Ghiya suddunya waddin This colonnade of the Bhara hut stupa is Abul Muzaffar Balban in A.H. 684 (A.D. of the same age and style as that of the great 1285); (7-9) other three from Sakit, dated A.H. Sa nchistupa, near Bhilsa. But the Sanchi 947, 970, and 1097. railing is quite plain, while the Bharahut railing It also contains a "Memorandum on the Operis profusely sculptured, every pillar and every ations of the Archaeological Survey for the rail, as well as the whole coping, being sculptured season 1873-74," by Major-General Cunningham, on both faces, with an inscription on nearly R.E., C.S.I., from which we make the following every stone. From the characters of these ininteresting extracts : scriptions, as in the similar case of the Sanchi In the State of Nagod (on the northern fron- stupa, the erection of the railing must be assigned tier of the Central Provinces), which was formerly to the age of Asoka, or about B.C. 250. called Uchahara, there are several ancient sites, The inscriptions are mostly records of the gifts one of which, named Dhaniya-Majgowa, has of pillars and rails like those of the Sanchi and yielded a number of copperplate inscriptions, other stupas. But there is also a considerable of which eight are now in the possession of number of descriptive records, or placards, placed the Raja of Nagod. These records belong to two either above or below many of the sculptures. different families of petty chiefs, of whom the These last are extremely valuable, as they will principal representatives are Raja Hastina, and enable us to identify nearly all the principal his sons Saksha bhana and Sarvvanatha figures and scenes that are represented in these in one line, and Raja Jay a natha and his son ancient bas-reliefs. Sarvvanatha in the other line. At Bhu. Amongst the numerous sculptures at Bharahut bhara, twelve miles to the west-north-west of there are no naked figures as at Sanchi and at Uchahara, I obtained a short record of the last- Mathurs, but all are well clad, and especially the named prince inscribed on a stone pillar. But the women, whose heads are generally covered with most interesting remains are at Bhara hut, six richly figured cloths, which may be either musling miles to the north-east of Uchahara, nine miles or perhaps brocades or shawls. Most of the to the south-east of the Sutna railway station, figures, both male and female, are also profusely and 120 miles to the south-west of Allahabad. adorned with gold and jewelled ornaments, in In our maps the place is called Bharsad, many of which one of the most significant and I believe that it may be identified with the Buddhist symbols plays a prominent part. The Barda otis of Ptolemy. It is the site of an earrings are mostly of one curious massive pattern old city, which only sixty years ago was covered which is common to both men and women. The with a dense jangal. In the midst of this jangalankus, or elephant-goad, was also a favourite ornastood a large brick stupa 68 feet in diameter sur- ment, which is placed at intervals in the long rounded by a stone railing 88 feet in diameter and necklaces of ladies. 9 feet in height. The whole of the stupa has been At each of the four entrances the corner pillars carried away to build the houses of the present bore statues, each 4 feet in height, of Yakshas village ; but rather more than half of the stone and Yakshinis, and of Naga Rajas, to whom railing still remains, although it has been prog- the guardianship of the gates was entrusted. trated by the weight of the rubbish thrown Thus at the northern gate there are two male agrinst it when the stupa was excavated. When I figures and one female, which are respectively first saw the place, only three of the railing pillars labellod Ajaka la ka Yakho, Kupiro near the eastern gate were visible above the Yakho, and Chad & Yakhi, that is, the ground, but & shallow excavation soon brought to Yakshas named Aja k&laka and Kupira, light some pillars of the south gate, from which and the Yakshini Chanda. Other Yakshas are I obtained the measurement of one quadrant of the named Suviloma, Viru da ka, and Gan. cirole. I was thus able to determine the diameter gito, and a second Yakshini is labelled Y&. of the enclosure, the whole of which was after khini Sudssana. On two other pillars there wards excavated, partly by myself and partly by are male figures, each with a hood canopy of five * Blochmann's Translation of the Amn, pp. 126, 398, 400, 485, 516.

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256 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. snakes' heads, and each labelled Naga Raja. These have their arms crossed upon their breasts in an attitude of devotion, appropriate to their appearance on a Buddhist building. On two middie pillars there are two female statues respectively labelled Chukaloka Devata and Sirima Devata, whom I take to be goddesses. Amongst the scenes represented there are upwards of a dozen of the Buddhist legends called Jalakas, all of which relate to the former births of Buddha. Luckily these also have their appropriate inscriptions, or descriptive labels, without which I am afraid that their identification would hardly have been possible. Amongst these JAtakas are the following: (1). Hansa Jataka, or "Goose-birth," of which the only portion now remaining below the inscription is the expanded tail of a peacock, which must therefore have played some part in the story. (2). Kinara Jitaka. The Kinaras were a kind of demigods. Here two of them, male and female, are represented, with human heads and clad in leaves, standing before some human per- sonage who is seated. The assignment of horses' heads to the Kinaras must therefore belong to a later date. (3). Mriga Jdtaka, or the well-known legend of the "Deer," in Sanskrit Mriga. I call it a deer, and not an antelope as is generally understood, because all the animals in the bas-relief are represented with antlers. The King of Kasi is seen aiming an arrow at the King of the Deer (Buddha). (4). Maghd Deviya Jatakam, o "Magha-Devibirth." I know nothing of this story. (5). Yava Majhakiyam Jatakam. This title means literally the "mean or average amount of food" which was attained by daily increasing the quantity with the waxing moon and decreasing it with the waning moon. I know nothing of the story, but the bas-relief shows a king seated with baskets of grain (?) before him, each bearing a stamp or medallion of a human head. To the left some men are bringing other baskets. Barley (yava) would appear to have been the principal food in those days. (6.) Bhisaharaniya Jataka. A pishi (or sage) is seated in front of his hut, with a man and woman standing before him, and a monkey seated on the ground, who is energetically addressing the sage. (7.) Latuwa Jatakam. The "Latwa-bird-birth." This legend apparently refers to some story of a bird and an elephant of which I heard a curious version in Kasmir in 1839. In the bas-relief there is a bee stinging the eye and a bird picking the head of an elephant, with a frog crooking close by, while the elephant is treading on a nest of young birds. To the right the same (or a similar) bird is sitting on the branch of a tree, over an elephant who is running away with his tail between his legs. Near the top the hind half of an elephant is seen rushing down some rocks. In my Kasmiri version an elephant while feeding throws down a nest of young birds into a stream, where they are all drowned. The parent bird seeks the aid of the bees and anosquitoes, who attack the elephant with their stings, and having halfblinded him he rushes off towards the stream, and plunging headlong down the rocks is drowned. The fable seems intended to show the power of combination. There can be no doubt that the two legends are substantially the same; and it seems probable that we may find other Buddhist Jatakas still preserved in modern legends after the lapse of more than 2000 years. Perhaps this particular legend may be found in the Panchatantru. (8.) Vitura punakaya Jatakam. I know nothing of this story. Vitura perhaps may be a mistake for Vithurd, "a thief." Or illustrations of the life of Buddba during his last appearance there are some good examples. The earliest of these is a medallion containing Maya's dream of the white elephant, which is superscribed Bhagavato Uledanti. A second scene belongs to the reign of Ajata Satru, king of Magadha, in the eighth year of whose reign Buddha attained Nirvana. This is labelled Ajatasata Bhagavato vandate. Some of the well-known assemblies of the Buddhists would also appear to be represented, of which one is called the Jatila Sabha, of which I know nothing. A second belongs, I think, to a later period of Buddhist history, about midway between the death of Buddha and the reign of Asoka. This sculpture represents a large assembly, and is duly labelled Sudhammg Rera Sabha Bhagavato Chudd Mahu. The words Reva Sabha I take to mean the assembly or synod which was presided over by the famous Buddhist priest Revato just 100 years after the death of Buddha, or in B.c. 378. But the Bhara hut sculptures are not confined to the legends and events connected with the career of Buddha, as there is at least one bas. relief which illustrates a famous scene in the life of Rama. In this sculpture there are only three figures, of which one seated to the left is holding * That is, if we accept Max Muller's conjectural date for the Nirvana (Hist. Sansk. Lit. p. 298); if with Kern (vide ante, pp. 79, 80) we assume the Nirvana to have taken place about 370 B.C., then this council was that in the 17th year of Asoka, or 253 B.C.-ED. L.A.

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ASIATIC SOCIETIES. SEPTEMBER, 1874.] out an arrow towards a male and female who stand before him-the latter being behind the other. These figures are labelled respectively R&ma (the rest lost, but most probably Chandra) Janaka Raja and Sitala Devi. I believe that this is by far the earliest notice that we possess of the great solar hero Rama and his wife. I look upon the discovery of these curious sculptures as one of the most valuable acquisitions that has yet been made to our knowledge of ancient India. From them we can learn what was the dress of all classes of the people of India during the reign of Asoka, or about three quarters of a century after the death of Alexander the Great. We can see the Queen of India decked out in all her finery, with a flowered shawl or muslin sheet over her head, with massive earrings and elaborate necklaces, and a petticoat reaching to the mid-leg, which is secured round the waist by a zone of seven strings, as well as by a broad and highly ornamented belt. Here we can see the soldier with short curly hair, clad in a lorg jacket, or tunic, which is tied at the waist, and a dhoti reaching below the knees, with long boots, ornamented with a tassel in front, just like Hessians, and armed with a straight broad sword, of which the scabbard is three inches wide. Here also we may see the standard-bearer on horseback with a human-headed bird surmounting the pole. Here, too, we can see the king mounted on an elephant escorting a casket of relics. The curious horse-trappings and elephant-housings of the time are given with full and elaborate detail. Everywhere we may see the peculiar Buddhist symbol which crowns the great stupa at Sanchi used as a favourite ornament. It forms the drop of an earring, the clasp of a necklace, the support of a lamp, the crest of the royal standard, and the decoration of the lady's broad belt and of the soldier's scabbard. There are also houses of many kinds, and sev eral temples, one of which is labelled Vijayata pasade, or the " Temple of Victory." There are animals of several kinds, as elephants, horses, deer, cows, and monkeys, and a single specimen of a real tapir. There are numerous crocodiles and fishes, and in one sculpture there is a very large fish, which is represented swallowing two boat-loads of men. There is also a great variety of flowers, and several kinds of fruits, amongst which the mango is very happily treated. But perhaps the most curious of the Bharahut The practice of labelling sculptures is also observable on the old temple of Papnath at Pattadkal, on the Malprabha, S.E. of Badami, where the scenes are all 257 sculptures are a few scenes of broad humour with elephants and monkeys as the only characters. In two of these an elephant has been captured by a band of monkeys, who have fastened a billet of wood along the inside of his trunk so as to prevent him from moving it. Ropes are fastened to his neck and body, the ends of which are pulled by monkeys who are walking and dancing in triumphal procession to the sound of shells and cymbals played by other monkeys. The spirit of these scenes is very droll. A third scene represents monkeys holding a giant by the nose with a pair of pincers, to which is fastened a rope dragged by an elephant. The action and attitudes of the monkeys are very good. The intention of all these designs is exceedingly spirited, but the execution is coarse and weak. In the short inscriptions on the railing of the Bharahut stupa I find the names of the following places, Sugana, or Srughna; Vedisa, or Bhilsa; Pataliputa, or Patna; Kosambi, or Kosam; Na ndinagarika, or Nander; and Nasika, or Nasik; besides a number of unknown places, of which Asitamas & is most probably some town on the river Tamasa or Tamas, the Tons of our maps. From these inscriptions also I have learned the names of several parts of the Buddhist gateways and railings, one of which is a new word, or at least a new form of word, not to be found in the dictionaries. On the top of Lal Pahar, or the "Red Hill," which overhangs Bharahut, I obtained a rockinscription of one of the great Kalachuri Rajas, Nara Sinha Deva, dated in Samvat (Sake) 909. Altogether Mr. Beglar and I have collected about twenty inscriptions of the Kala. churis, who took the titles of Chedindra, and Chedinarendra, or "Lord of Chedi," and called the era whicoh they used the Chedi Samvat and the Kalachuri Samvat. I have also got an inscription of the great Chalukya Raja Tribifuvana Malla,+ who began to reign in A.D. 1076 and reigned 51 years. The inscription is dated in Sake 1008, or A.D. 1086, and the place of its discovery, Sita baldi, confirms the account of his having conducted an expedition across the Narmada. After leaving Bharahut I visited Kosam, on the Jamuna, which I have formerly identified with the ancient Kosambi. I explored the place very minutely, and my three days' search was rewarded by the discovery of several very curious terracotta figures, which are certainly as old as the from the Ramayana and are nearly all so labelled, in characters of about the 6th century A.D.-ED. I. A. + Vide ante, vol. I. pp. 81-83, 158; vol. II. pp. 297-8.-ED.

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258 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. period of Buddhist supremacy, as the common last four are the well-known Buddhas named Buddhist symbol forms an ornament both for Kraku chhanda, Kongamani, Kasmales and females, as in the Bharahut sculptures, yapa, and Sakya muni. which I have just before described. But by far the most interesting of all Mr. BegUnfortunately there are no inscriptions upon lar's discoveries is a bas-relief representing the them. Some of them were undoubtedly toys. Such famous Jeta vana monastery at Sravasti. are the two rams' heads, with a hole from side to The scene is labelled Jetavana Anddhapediko dati side for an axle, and a hole at right angles behind koti santhatena ketd, which I take to mean that for the insertion of a pole, so that they might be "Anathapedika buys (keta) the Jetavana for certain rolled forward on wheels to butt against each kotis of money." To the left there is a building other. Such also are four carte or chariots with labelled Kosambikuti, a name which has already similar perforations, and with harnessed oxen appeared in my Srivasti inscription. A second represented on the fronts. One of them has four building near the top is labelled Gadhaluti or oxen, the others only two. These I take to be Gandhakuti. In the foreground there is a cart uthentic specimens of the ancient Toy-cart, or which has just been unladen, with the pole and Mrichchhakati, which gave its name to one of the yoke tilted upwards, and the bullocks at one side. oldest of the Hindu dramas, translated by H. H. The story of the purchase of Prince Jeta's Wilson. garden by Anathapin dik a for eighteen kotis A further examination of the inscriptions (at of masurans is told in Hard's Manual of Buddhism, Bharahut), and the receipt of Mr. Beglar's report p. 219. of the completion of the excavations, have made According to the legend, Prince Jots, not several very valuable additions to my account of wishing to sell the garden, said that he would the Bharahut sculptures, of which I will now give not part with it for a less sum than would pave a brief description. the whole area when the pieces of money (masu. A bas-relief labelled with the name of Pasenajita rans) were laid out touching each other. This shows the well-known King of Kosala in a char. offer was at once accepted by Anathapindika, iot drawn by four horses, proceeding to pay his and accordingly the courtyard is represented respects to the Buddhist Wheel-symbol, which is covered with ornamented squares, which touch appropriately named Bhagavato dhamma chakam. each other like the squares of a chessboard, but A second bas-relief represents & Naga Chief do not break bond, as a regular pavement of stones kneeling before the Bodhi Tree, attended by a or tiles would do. number of Naga followers. This scene is named For this reason I take the squares to represent Erapdto Ndga Raja Bhagavato vandate, that is, the square pieces of old Indian money. Beside "Erapatra, the Naga Raja, worships Bud- the cart there are two figures with pieces in their hands. These I suppose to be Anathapin dika The following Jatakas have also been found by himself and a friend counting out the money. In Mr. Beglar :-(1) Uda Jataka, (2) Senchha Jataka, the middle of the court are two other figures also (3) Birila (read Birdla) Jataka (or) Kukuta Jataka, with square pieces in their hands. These I suppose (4) Irimbo Jdtaka, (5) Naga Jataka, and (6) Chha- to be the purchaser's servants, who are laying dantiya Jatakam. down the coins touching each other. A single bas-relief gives a party of female dancers To the left are several persons of rank looking attended by female musicians. The attitudes are on, whom I take to be Prince Jeta and his the same as at the present day; but the four female friends. The whole scene is very curious; and dancers are intended for Apsaras, as they are when we remember that the bas-relief is as old as separately labelled Alambusa Achhard, Subhada the time of Asoka, it does not seem too rush to Achhard, Padumdnati Achhard, and Misakosi conclude that we have before us a rude represenAchhard. tation of the buildings of the famous Jetavana There are also representatives of five separate which were erected by Anathapindika during Bodhi Trees of as many different Buddhas, which the lifetime of Buddha. are distinctly labelled as follows: (1) Bhagavato One of the new inscriptions discovered by Mr. Vipasino Bodhi, that is, the Tree of Vipasyin or Beglar is also interesting, as we get the name Vipaswi, the first of the seven Buddhas; (2) of a king who must have been a contemporary of Bhagavato Kakusadhasa Bodhi; (3) Bhagavato Asoka. This record is as follows: "(Gift) of the Konagamans Bodhi; (4) Bhagavato Kasapasa Prince Vadha P&la, son of Raja Dhana. Bodhi; (5) Bhagavato Sakamunino Bodhi. These bhuti." * The Memorandum from which the preceding is extracted is dated Simla, 18th April 1874.' What follows forma # supplement to it.-ED. I. 4. dha."

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SEPTEMBER, 1874.] REVIEWS. 259 A SABAEAN INSCRIPTION. BY E. REHATSEK, M.C.E. This inscription is on a stone slab 21 inches long and 6-7 broad, tut reduced to one-fifth in linear measurement on the accompanying facsimile. It will be extremely interesting to those few scholars who occupy themselves with researches of this kind, and who on account of the scarcity of these documents, each of which is at least two thousand years old, can but seldom enjoy the pleasure of handling a new one: - 4411197104111814411*1*44kolX800 04 | 111-149801474140.11*14X9M110 111084 XH1*1*14958419000101490 011 0111111 1X1041 0144089 Transcript : hvp`tt vAhhv vbvhmy bnv rymm h dtv lb`l bythmv mdpn hgn vkvhmv b msAlhv lvpyhmv v`py Aknyhmv vldt .1 .2 .3 de Silhin;" accordingly I supply the lacuna of one letter occurring in this line by and the complete word will be on with pronominal_sufix in the plurai Aknyhmv .4 ONDO TODT 4. 1. In nipon the final n is not necessarily a feminine termination, and I prefer to take it for a masculine. All the other words of this line are well ascertained. 2. The most plausible letter for filling in the tirst lacuna of one character appears to me to be, and about the second there can be no doubt, since the upper part of the letter is sufficiently plain to enable us to restore it. 3. M. Halevy has (Osiander 19, J. A. 1873, p. 321 seq.) for 1 5 "qu'il les benisse," and elsewhere for mo na bo'" pour le salut de la maison of p "property, possession, acquisition;" for Yong', the only word of this inscription which ought not to present any very great difficulty, on account of its well-known surroundings, I am nevertheless unable to propose a better approximation than islo" to double, to augment." Translation: Hofa'sat and his brother, with their sons the Benu Raim", have rerovated to Ba'l their house Madfan (lit. sepulchre), because he has heard them in his grace! May be bless and protect (or save) their possessions, in order to augment their prosperity ! REVIEWS. NUMISMATIC and other ANTIQUARIAN ILLUSTRATIONS of Chronicle, and here collected in a separate form the Role of the SASSANIANS IN PERSIA, A.D. 226 to 653. | to court the criticism of antiquarians in this By Edward Thomas, F.R.S., Correspondant de l'Institut branch of Oriental research, -being intended as a de France. (London: Trubner, 1878.) 94 pp. basis for a more extended ossay on which the The papers in this small volume are a reprint of author is engaged for the new edition of Maraden's #series of articles contributed to the Numismatic Numismata Orientalia. It is indeed a inost valu.

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260 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. able contribution to the literature of the subject, and to Pehlvi palaeography, for the medals de- scribed "exhibit in their serial order," as the author remarks, "an almost unchanged system of writing extending over a period of more than three centuries. The early sources of the alphabet have already been traced to the Phoenician,t and its latter adaptations may be followed through the sacred rituals of the Parsis to the modern type, founded on the surviving texts of the Fire-Wor- shippers of Bombay." The Kaullah and Dinnah was translated from the Indian Panchatantra into Pehlvi in the first half of the sixth century, and from th. Pehlvi into Arabic by Ibn al Mukaffa two centuries later. And, as remarked by Prof. Cowell, I "Benfey has shown that with regard to the cycle of stories in the Panchatantra and other similar collections, there are three distinct 'mo. ments in the history of their transmission. Their origin is generally Buddhist, and it is in Buddhist books that we are in most cases to look for their oldest forms; they were thence adapted by the Brahmans, and incorporated in their Sanskrit: literature; and it is from these Indian adaptations that they have spread westward over Europe." Then the revenue system of the Sassaniang was translated into Arabic from its original Pehlvi, in the reign of the Khalif Abdalmalik & (A.D. 684-705), and the Arabs continued to translate Pehlvi books up to the tenth century : ll whilst Hamdal Mustafi, the author of the Nuzhat-alKuldb, who died in 1349 A.D., expressly states that the current speech of the people of Shirwan, in his time, was Pehlvi. Owing to the entire absence of exclusively Zand letters throughout the whole array of the national and popular monuments of the period up to 641 A.D., Mr. Thomas holds, with M. Oppert, that it was fabricated by the priests. The results of his investigation on the derivation of the Aryan alphabets are thus briefly summed up:-"The Aryaus invented 'no alphabet of their own for their special form of human speech, but were, in all their migrations, indebted to the nationality amid whom they settled for their instruction in the science of writing : (1) The Persian Cuneiform owed its origin to the Assyrian, and the Assyrian Cuneiform emanated from an antecedent Turanian symbolic character; (2) the Greek and Latin alphabats were manifestly derived from the Phaenician; (3) the Baktrian was adapted to its more precise functions by a reconstruction and amplification of Phoenician models; (4) the Devanagari was appropriated to the expression of the Sanskrit language from the pre-existing Pali or Lat alphabet, which was obviously originated to meet the requirements of Turanian (Dravidian) dialects; (5) the Pehlvi was the offspring of later and already modified Phoenician letters; and (6) the Zend was elaborated out of the limited elements of the Pehlvi writing, but by a totally different method to that followed in the adaptation of the Baktrian. Mr. Thomas holds that the Aryan immigration into India, on the establishment of the cultivated Brahmanic institutions on the banks of the Saras. vati and the elaboration of Sanskrit grammar at Taxils, employed the simplified but extended alphabet they constructed in the Arianian provinces out of a very archaic type of Phoenician, whose graphic efficiency was so singularly aided by the free use of birch bark." This alphabet continued in use as the official writing under the Greek and Indo-Skythian rulers of Northern India, until it was superseded by the superior fitness and capabilities of the local Pali, which is proved by Asoka's scattered inscriptions on rocks and monoliths (Lets) to have constituted the current writing of the continent of India in B.C. 200, while a similar, if not identical, character is seen to have furnished the prototype of all the varying The principal notices of Sassanian coins are to be found in Hyde, Historia Religionis Vet. Persarum (Ed. Costard) (Oxford, 1760): Do Sacy, Memoires sur diverses Antiquites de la Perse (Paris, 1793); Sir W. Ouaeley, Observations on some Medals and Gems (Lond. 1801), and Travels in Persia (Lond. 1823), Visconti, Iconographie des Rois perses: T. .Tychsen, Commentationes IV. de Numis veterum Per. sarum in comment. Soc. Reg. (Gott. 1808-18) Sir R. Ker Porter, Travels in Georgia, c. (Lond. 1821); M. Adrien de Longperier, Essai sur les Medailles des Rois perses de la Dynastie Sasranide (Paris, 1840); Dr. Dorn, Bulletin de V'Acad. Imp. d St. Petersbourg, Classe Historique, 1843, with numerous detached 6588ys of later date; Dr. Justus Olshausen, Die Pehlvi-Legenden auf d. Men der letzt. Sas. saniden (Kopenhagen, 1843), translated in Num. Chron. O.S. vol. XI. (1848) p. 68; Wilson, Ariana Antiqua (Lond. 1841), p. 396; A. Krafft, Ueber Olshausens, Entwifferung, in den Wiener Jahrbuchern der Literatur, Bd. 106 Anzeigeblatt; Dr. Mordtmann's papers in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1848, P. u2; 1854, p. 1; 1864, p. 1; 1865, p.373. Mr. Thomas's articles in the Jour 1. As. Soc. vol. XII. (1849) p. 358, vol. XIII. (1852) p. 878 and Num. Chron. 0.$. vol. XII. (1819) p. 68 and yol. XV. (1862) p. 180; and also casual references in his edition of Prinsep's Indian Antiquities (Lond. 1858); M. Bartholomei's Letters to Dr. Dorn in the Bulletin de l'Academie de St. Petersbourg, vol. XIV. (1857) p. 371, and elsewhere ; also M. N. de Khanikoff to Dr. Dorn, 1857. Num. Chron. vol. VII. N.S. p. 216, and XI. p. 202. I The Academy, Apr. 1, 1872, p. 139; also Colebrooke, Hitopadesa; H. H. Wilson, Trons. R.As. Soc. vol. I. p. 155; Reinand, Mem. sur l'Inde, p. 128, Mas'audi, Meadows of Gold, Fr. ed. vol. I. p. 159. Tarikh Guxidah, Jou.. R. As. Socy. vol. XII. p. 257. M. Reinaud, Abulfeda's Geogr. p. lxvi.quoting Mas'andi. See also Mas'audi, vol. JI. p. 146, and vol. III. p. 252. M. de Khanikoff in Buli. Hist. Phil. St. Petersbourg, vol. IX. p. 266. See Jour. Asiatique, 1862, p. 64, and Oaseley's Travels, vol. III. p. 357. * Jour. Asiatique, Fev.--Mars 1851, p. 281. See also E. Burnouf, Comment. sur le Yacna, pp. cxxxix. cxli. cxlv. cli. &c.; Westergaard, Letter from Yazd (1813), Jour. R. As. Socy. vol. VIII. p. 850, and his Zend Avesta (Kopen. 1862-4), pp. 3, 9, 16, 17, 19, 21, 22; Dr. W. D. Whitney, The Avesta, in Jour. Amer. Or. Socy. vol. V. pp. 352. 855-6, 860 . and Dr. Haus. The Sacred Language of the Parsis. pp. 88. 122, 129, 162.

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SEPTEMBER, 1874.) REVIEWS 261 457 systems of writing employed by the different Record of the Meteorological Observations and Altitudes or the March from the Indus to the Tigris, by HENRY nationalities of India at large from Sindh to WALTER BELLEW, C.S.I., Surgeon, Bengal Staff dorps, &c. Ceylon, and spreading over Burmah, till the (London: Trubner & Co. 1874.) Indian Pali meets Chinese alphabets on their own A book of travels, through a country, the details Boil in Annam." of whose geography are but little known to the The following is a table of the Sassanian general reader, without either a map or an index, is monarchs, with the dates of their several acces almost a phenomenon in the present or any other sions, revised from the latest authoritiest: age, and 's most discouraging to peruse. Here Accession. is a work, almost a pure and simple narrative of 1. Ardeshir (Artahshatr) Babekan A.D. 226 travel from place to place, which no one need 2. Shkpur (Shahpohr) I. his son ............. 240 attempt to read intelligibly without the aid of a Hormazd I. S ......... 271 good Map of Persia and Baluchistan, yet pub4. Varahran (Bahram) I..... 272 lished without so essential an accompaniment. 5. Varahran II............. 275 The author was selected to accompany Major6. Varahran III. Segan Shah)|| ......... 292 General F. R. (now Sir Richard) Pollock on his 7. Nerschi (Napons) .......................... 292 political mission to Sistan at the close of 1871. 8. Hormazd II................................... 301 In Sistan the mission joined Sir Frederick Gold. 9. Shapur II. (Zu'laktaf)..................... 309 smid's, and they proceeded together to the Persian 10. Ardeshir (Artashatr) II. (Jamil) ......... 380 capital, whence Dr. Bellew returned to India with 11. Shabpar III. .......... 384 the camp and establishment. He carefully avoids 12. Varahran IV. (Kerman Shah)*............ 386 any allusion to the politics of the countries visited, 13. Yezdejird (Izdakarti) I. (Bazah-kdr) ... and contincs himself strictly to the narrative of 14. Varahran V. (Gor) ........................... 417 the journey from Shikarpur, by Jacobabad and the 15. Yezdejird IT. (Sipdh-dost) .................. 483 Miloh Pass to Kalat, and thence by the Nishp& 16. Hormazd III. his younger son............ pass, the Peshin valley, and the Barghanah pass to 17. Firoz (Firachi),t eldest son of Yezde- Kandahar; then to Ballakban on the Helmand jird II. ......................................... 459 Bost, and through the Garmsel or 'hot tract' from 18. Vagharsh (Bahas) ............................ 486 Hazarjuft to Rodbar. Sixteen miles beyond 19. Kobad (Koht, Kassadns), Nel-rdi,' wise").. 490 | Radbar the travellers came to Kala Mader 20. Khusru I. (Naushirwan) ..................530-1 Padshah, or' foot of the King's mother.' "The 21. Hormazd IV. (Turk-Zddaht)............... 578 fort itself is in fair preservation, and appears to 22. Khusro II. (Parviz).................. 590 be of much more recent date than the ruins that 23. Kobad Shiruiah (Al ghashim) ......... 628 surround it. It is said to have been the residence 24. Ardeshir III. ................. .628 of the niother of Kai Khusrau. At about 8 or 10 25. Shahr-yer (Khorham, Zapsaposl) ...... 629 miles beyond it are the extensive ruins of KAIKO26. Paran-dukht (dr. of Khusra Parviz)T... 630 BAD, a city named after its founder, the first of the 27. Khusra........................................ Kayenf sovereigns, and subsequently said to have 28. Azarmi-dukht (dr. of Khusru)......... 631-2 been the capital of Kai Khusrau. Two tall dila29. Hormazd ................. pidated towers, at some 300 yards apart, are 30. Yezdejird III. son of Shahr-yar pointed out as the site of his palace, and the 16th June 632 to, 652 fenestered curtain walls projecting from them towards each other give an outline of the palatial FROM THE INDUS TO THE TIGRIS, a Narrative of a Jour. court. These ruins are all of raw brick, and wear ney through the Countries of Balochistan, Afghanistan, a very ancient look, and provo tho astonishing Khorasan and Iran in 1872, together with a Synoptical Grammar and Vocabulary of the Brahoe Language, and a durability of the material." Does the writer not See also J. As. Soc. Ben. 1867, 6 Feb. and Jour. R. Asiat. 1866, p. 166; Tabari, tun. II. pp. 127, 129 Mas'. As. Soc. N. S. vol. V. p. 491. audi, t. II. p. 195; Mohl's Shah Namah, t. V. p. 84; De + See Essai d'une Histoire de la Dynastie des Sassanides Sacy, p. 342; Malcolm's Persia, vol. I. p. 183. He lost his by M. K. Patlanian ; translated from the original Bossinn life in war with the II 1 Atals h or White Hon. text by M. Evariste Prud'homme, Jour. Asiat. Fev.-Mars Ma'audi, t. II. pp. 211, 213, 219, 262; Tabari, t. II. pp. 1866. 252, 268; Mohl's Shah Namah, t. V. p. 698; Malcolm I Tabari, vol. II. p. 5; and Jour. Asiat. vol. VII. 1839, Persia, vol. I. p. 154; Jour. Asiat. 1800, p. 187. p. 28. & The iniquitous." Maa'audi calls him Al Batal, 'the hero,' II. p. 166, No. Moe'audi, t. II. p. 233, Tahari, t. II. p. 318. 13. The Arabic nickname is Al them, the Sinner.' I Widow of Shahr-yar. Tabari records in order --Parap. |Agathias, IV. 25. dukht (1 year and 4 months); Khusehenradd (1 month); Morier, Travels in Persia (1812), P. 87, 257; Flandin, Azarni dukht (6 months); Kesra son of Mihr.'Haals; La Perse, vol. II. p. 270, and pls. 45, 52; Thomas, Sas. Khorzad-Khusra; Firos; Ferruksad Khuard, and Yezdejird, sanian Inscriptions, p. 102. II. 319). * Gottwaldt's Hamza Isfahani (St. Petersburg, 1846), p. * The Armenian chronicles inake Yezdejird the son of 39. Kobhd and grandson of Khusra.-Bepeos, in Jouy. Asiat. + Moyse de Kaghank, 1. I. c. 1.; M. Patkanian, Jour. 1866, p. 227.

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262 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. forget that there was a Kobad succeeded by a Khusrd in the 6th Christian century, to whom the names of these places may be quite as much due, as to the Kayant kings a thousand years before them? The next stage was Kla Jan Beg, thence to Bandar and by Nasirabad to Banjar, where they joined Sir F. Goldsmid's party; then by Peshawaran, the site of a populous city utterly destroyed by Taimurlang, to Khyrabad, the first inhabited place the party saw after passing the AfghanSistan frontier. Several marches ahead the climate became notably different from that of the districts left behind. During the day the air was delightfully mild and balmy, and at night fresh and bracing. In crossing the Kala Koh range you, in fact, enter another country, and the change is no less observable in the characteristics of the people than of the climate. The inhabitants have much fairer skins than the Afghans, are clothed differently, and appear a more orderly community. Thirty miles more passed, and the Mission met the first travellers seen on all the road from Kandahar westward. They were a small party of twenty men on their way from Birjand to Sistan for grain. They were needy, and therefore showed none of the haughty indifference of ordinary Afghans towards strangers. Birjand is the centre of a considerable trade with Kandahar and Herat on one side, and Kirman, Yazd, and Tehran on the other. It is also the seat of the carpet manufactures for which this district has been celebrated from of old. The carpets are called galin, and the best kinds fetch very high prices from the aristo. cracy of the country. From Birjand the party proceeded to Ghibk or Ghink, and thence by Ram to Ghayn or Qayn, supposed to have been founded by Karin, "a son of the blacksinith Kawah of Ispahan, the hero of the Peshdadi kings, who slew the tyrant Zahak, and whose leather apron-afterwards captured by the Arab Sad-bin-Waqass---became the standard of Persia, under the name of darfshi Kituani, op the Kawani standard. It was studded with the most costly jewels by successive kings, to the last of the Pahlavi race, from whom it was wrested by the Arab conqueror, and sent as a trophy to the Khalif 'Umar." From Ghayn they went by Girimunj, and Kakhak, through a very dangerous country, to Bijistan, one of the principal towns of the Tabbas district. Hereabouts the people were found to have suffered dreadfully from famine. The camp was surrounded by crowds of beggars, famished, gaunt and wizened creatures. Boys and girls, of from ten to twenty years of age, wan, pinched and wrinkled, whined around in piteous tones and Fainly called on Ali for aid. Along the entire march from Ghayn to the Persian capital, hardly a single infant or very young chili was to be seen: they had all died in the famine. "We nowhere heard the sound of music nor song nor mirth in all the journey up to Mashad. We passed through village afte: village, each almost concealed from view in the untrimmed foliage of its gardens, only to see repetitions of misery, melancholy, and despair. The suffering produced by this famine baffles description and exceeds our untutored conceptions." In the single province of Khoras. san the loss of population was estimated at 120,000 souls, and over the whole kingdom could not be less than a million and a half. In the disorganization and laxity of authority produced during this horrible time, the Turkman began with fresh ardour their wonted frays, and during three years carried off twenty thousand Persian subjects from Mashad alone, for the slave markets of Khiva and Bokhara. During the height of the distress, the citizens of Mashad would flock out to the plains "to be captured by the Turkman, preferring a crust of bread in slavery to the tortures of a slow death under the heedless rule of their own Governors, who never stirred a finger to alleviate their sufferings or relieve their necessities." We cannot, however, follow our author in the details of his journey from Mashad to Tehran, and thence to Baghdad, interesting though many of them are. CORRESPONDENCE AND MISCELLANEA. THE NAGAMANGALA COPPER PLATES. has been good enough to make on certain passages Sir, --The notice which Professor Eggeling has of my rendering. bestowed upon the Naga mangala copper plates | First, as regards the name Konga ni taking the in his letter of the 13th March, published in the form Kodgani, and my suspieion that this might Indian Antiquary (ante,p. 151), demands my sincere furnish a clue to the origin of Kodagu, the name acknowledgments. The approval he has kindly of Coorg. The word undoubtedly appears in the expressed of my former contributions are doubly photo-lithograph as Kongani, but this is not so gratifying as coming from the representative of in the photograph from which it was obtained, the Royal Asiatic Society. I may, however, he and from which my translation was made. A pernitted to reply to some of the observations he defect there occurs, a large white spot, on the nga,

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SEPTEMBER, 1874.] which prevents the entire shape of the first letter being seen, but so much as appears indicates d. I should probably, however, have left the matter as doubtful, owing to the flaw above described, had not my attention been previously arrested by a similar spelling on the stone in Coorg mentioned in my introductory remarks. I copied it on the spot, and feel no doubt that it was Kodgini. The question can be settled only by careful reference to the originals, which I may have an opportunity of making at some time or other. Whatever the result may be, Coorg certainly formed part of the Kongu dominions, and the name Vira Raya Chakravarti given as that of the founder of the dynasty coincides with Vira Raya the wellknown distinctive title of the Coorg Rajas. With regard to the term Avinita applied to the king known as Durvinita, both words are evidently of similar import: Avinita, or "without manners," amounts to very much the same as Durvinita or Duvvinita, "ill-mannered." Both, I conceive, arc epithets, and synonymous. It is hardly possible that either was a personal name. But that the former is rightly taken as a proper noun is clear from the mention of the king twice by that title alone in the Merkara plates (Plate II. 5th line, Avinita ndmadheya; last line, Avinita Mahddhiraja). Whether of "ill manners" or of "no manners," I am indebted to Prof. Eggeling for an important correction, which brings out a redeeming trait in this ruler's character. He was "the author of a commentary on fifteen cantos of the Kiratarjunkya," and doubtless a patron of literature. No trace probably remains of this work. The only commentary on the Kirdtarjunkya generally known here is, I believe, the Ganda Patha of Mallinatha. It is worthy of note that Durvinita was not the only royal author in this line, for Madhava I. appears to have written a treatise on the Dattaka Sutra, or law of adoption (Merkara and Nagamangala Plates, No. I.). other words, the king captures a number of elephants in battle, causes weapons to be made from their tusks, from these weapons receives wounds, and prides himself on the scars of such self-inflicted wounds! It surely is more consistent with the character of a brave and warlike king, as Bhu Vikrama evidently was, to represent the healing up of dangerous wounds received in battle as tokens of his invincible prowess. I would therefore adhere to the reading svasthyad, which appears to be borne out by the letters, and not sasvad or bhdsvad. Radana kulisa may possibly refer to "the weapons made of ivory" which Bha Vikrama is said to have "kept by him as trophies of victory;" but even allowing to pass unchallenged this statement of a proceeding which rather savours of puerility. -unless some new description of weapon had been used, causing an entire revolution in the modes of warfare, such as was produced by the introduction of firearms,-I doubt whether kuliba can be interpreted of weapons generally. The word means an axe, or the thunderbolt-weapon of Indra. Now Indra rides upon the elephant Airavata, bearing this vajra in his hand (in other words, upon the dark cloud from which he darts lightning). A figure of much beauty is therefore involved in comparing the white shining tusks projecting from the dark mass of a charging elephant to the dazzling streaks of lightning which accompany the thunderbolt hurled from a black storm-cloud, while the indispensable element of Oriental adulation is not wanting in the implied inference that the elephants must have been impelled by a higher power when they rashly assailed so mighty a potentate, but that his superhuman valour was proof against even the assaults of deity. It seems desirable, therefore, to render the passage somewhat as follows:-aneka samara sampadita vijrimbhita dvirada adana kulisaghatah vrana samrilha svdsthyad vijaya lakshana lakshikrita visaala vakshah sthalal: "whose broad chest bore on itself the emblems of victory in the perfectly healed-up scars of wounds received in many battles inflicted by the tusks, darting like lightning (more literally, splitting like thunderbolts), of huge elephants." The reading (a)navaseshasya instead of nava koshasya in the account of Sri Vikrama I admit to be correct. But the interpretation proposed of the passage relating to Bha Vikram a presents some difficulties. I am prepared, however, to give up Daradana. The revised reading suggested by The name Simesvara is, I believe, rightly Mr. Eggeling is as follows:-aneka-samara-sampd- transliterated from the photograph, and there are dita-vijrimbhita-dvirada-radana-kulisa-aghala [h]- objections to such a compound as Sivesvara, Siva vrana-samrudha [sasvad? or bhasvad?]-vijaya-lak- and Isvara being identical. The second letter shana-lakshikrita-visala-vaksha[h]-sthalah:"whose appears, however, to have been altered. From the broad chest was marked with the marks of (con. faint marks below, it seems as if the engraver tinual P) victories; (marks) cicatrized from wounds originally wrote Siddesvara or Sishtes vara. As caused by strokes from the weapons (kulisa), and regards the name Hari Varm m a, the evidence from [or, made from] the tusks of, gaping (or adduced by Prof. Eggeling shows that it was brave ?) elephants, obtained in many battles." In also spelt Ari Varman. In both the Merkara Ind. Ant. vol. I. pp. 36, 364. CORRESPONDENCE AND MISCELLANEA. 263

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264 THE INDIAN ANTIQUARY. and Nagamangala plates it occurs in a combination, thus, Srimaddharivarmma, which would properly give Hari Varm ma, and this is the form of the name in the Kongudesa Rajakal also. To the information obtained regarding the Pallavas I regret that I cannot as yet add anything. But another line of rulers has come to light in connection with these two inscriptions, which is not without interest. In a late tour I accidentally came upon a village named Nir gunda, which at once recalled the name of the kingdom mentioned in both. On further inquiry I found the place had a history of great antiquity, and have no doubt that it is the very one in which the transactions recorded in the Nagaman gala plates occurred. The legend of the place is as follows:-In ancient times, when the site of the village was covered with thick forests, a king named Nila Sekhara, the son of Raja Paramesvara R & y a, came here from a northern country, and liking the spot began to erect a fort in the year 2941 of the Kali yuga (B. c. 160), the year Pramadi, the month Sravana, the 5th day of the moon's increase, the nakshatra being Hasta. While the work was proceeding, he came upon hidden treasure, and with it completed the fortifications, with seven walls, in five years. He also built temples therein, and named the town Nilavatipatna. Then raising a large army he conquered various countries, from the kings of which he levied tribute and contributions. He died after a reign (? at the age) of 80 years, and was succeeded by his son Vira Sekhara, who ruled in the same manner as his father, and the descendants of this line continued to be independent sovereigns of their country. After many days, in the powerful reign of Vikrama Raya of this house, a lion (simha) took shelter in a pleasure-garden to the east of the town and was a terror to the people. At that time two brothers, Soma Sekhara and Chitra Sekhara, sons of Vajra Makuta Raya, coming to Nila vati at night, bored a way through the outer wall. Stupefying the guards with manku budi (a kind of ashes which thrown upon any one renders him insensible) and maiming them, they penetrated in like manner through the seven walls. They next made a hole in the wall of Vikrama Raya's palace, and, seeing him asleep in bed, wrote, "If you do not give your daughter Ratnavati to Chitra Sekhara we will break your head," and going to the house of the king's minister tied the writing to his hand. Having done which, they concealed themselves in the house of a dancing-girl named Padmavati. [SEPTEMBER, 1874. Next morning the king, hearing the news from the minister and others, caused it to be proclaimed through the streets that the princess would be given in marriage to whomever should destroy the lion which had taken refuge on the east of the town. The brothers, hearing this, next night killed the beast, and cutting off its tail returned to their lodging. In the morning Mara, a washerman of the town, finding the lion dead, cut out its tongue and took it to the king as a sign that he had killed the animal. The noise of the consequent preparations for the marriage of the princess to the washerman reaching the ears of the brothers, they went in disguise to the king with the tail of the lion tied to a lute, and represented how the younger was the real champion. Thereupon the king gave his daughter Ratnavati in marriage to Chitra Sekhara. And after a short time Vikrama R&y a died, and, having no male issue, left the kingdom to his son-in-law. And in the reign of Bala Vira and Narasimha Bhupala, his successors, Ball&la Raya, the Jain ruler of Dorasamudra, conquered the country, in the year 722 of the Salivahana era, the year Prabhava (perhaps a mistake for S.S. 927, the year Parabhava). Vishnu Varddhana, of that line, afterwards demolished the whole of the fort, and built a large tank in the east (now called Ballala Samudra), together with several temples. But in the year Vikari of his reign a disease called haravu broke out in the town, from which the people died just as they were, those who were sitting sitting, and those who were standing standing. A great panic arose, and such as escaped the disease fled in all directions. The town being thus deserted went to ruin, and the king removed to Dorasamudra. A long time after, Mangaiya and Honnaiya, of the Nonaba Vakkaliga caste, enclosed some ground near the temple of Siddhesvara, to the east of the ruins, and building a hundred houses established rayats in them. They called the village Nirgunda and assumed the office of Gauda. When their descendants had been in possession for two hundred years, the crops failed for four and eight years. The place was thereupon again deserted, and the Gauda's family built another village, named Saragondanahalli, near Huliyar, and settled there for fifty or sixty years. About twenty or thirty years after Nirgunda was abandoned, Hanuma the Talvar, and Chikka Malige the Begari of the village collected twenty families of rayats and discharged the duties of Gauda for thirty or forty years. Descendants of the former Gaudas then returned from Suragondanhalli at the instance of Anantaiya the Shanbhog, and collecting eighty families of rayats

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SEPTEMBER, 1874.] CORRESPONDENCE AND MISCELLANEA. 265 resumed the Gaulike, which their descendants hold to this day. Nirguda, whose position is thus determined, is in the Hosdurga Taluka of the Chitaldroog District, and is nearly a hundred miles north-west of Seringapatam. Nirgunda was evidently the original name of the place, as ap. pears from the Merkara and Nagamangala plates, as well as from the Tamil chronicle, where it is given as Nirkonda, while Nilavati. pat na may be the Puranic name. The identification of this kingdom shows that the domiions of the Kongu sovereigns extended considerably to the north-west, and were conterminous at that point with those of the Chaluk yas of Kalyan. Some inscriptions at the place requiring to be cleared and deciphered may throw further light upon its history.* I may add that I have identified another city connected with the Kongu kings. This is Mu. ganda-patn& or Mukunde.nagara, at which the 21st and 22nd kings in Prof. Dowson's list resided, and which is described as situated about 48 miles to the north-east of Seringapatam. I find that was the ancient name of the Brahman village of Malar, near Channapatna, on the highroad from Bangalore to Seringapatam, and about midway between the two. Its foundation is attributed to a king named Vijayapala, of the Somavamsa or lunar line, in the Krita yuga, or first age. In the Kali yuga, Vijnanesvara Yogi is stated to have there composed his celebrated bhdshya or commentary on the Yajnavalkya Smriti or code. There are several ruined temples at the place. Lewis RICE. Bangalore, 13th June 1874. insert, below, Mr. Rehatsek's reply to the observations of Herr Blochmann on the Visalgadh inscription (p. 219), and have only to remark that it will be a great misfortune if the fear of laying themselves open to criticism should induce scholars to decline attempting the translation of imperfect copies. Inscriptions are frequently 90 situated that a rubbing cannot be obtained; and it is a great deal better that gentlemen who find inscriptions should get the best copy they can, than that they should get none at all. In the case of Persian inscriptions in the Bombay Presidency there is particular difficulty. The language, being locally a dead one, is seldom a subject of study to European gentlemen; and officers on tour who happen to find an inscription of which they cannot get a stampage or rubbing, think theinselves lucky if the neighbourhood contains any sort of an old Mulana or Kateb who can make a copy at all approaching to accuracy. SIR.--I am sorry that Herr Blochmann has thought fit to append to his valuable article on Muhammadan Chronograms some remarks upon my rendering of the Visalgadh inscription (Ind. Ant. p. 219), from which it appears that, instead of merely giving a faithful translation of what was placed before me, I ought, in his opinion, to have corrected the text. He accuses me of having "overlooked the metre and +he Ruba'i rhyme of it," and continues, "Mr. Rehatsek's me in the second line is, I am sure, a y," &c., as if I had misread the inscription; and gives his own translation. Now, after all, comparing it with mine (vol. II. p. 372), and considering that I have translated the text as it was given to ine, Herr Blochmann must candidly acknowledge that I have done it well, unless he attaches importance to such differences as "work" for "business," "energy" for "resolution," and "tower of fortune" for "castle of happiness." Moreover, his "Burj i daulat" gives exactly the same date as my "Daulat Burj." He says he has not seen the tablet; and neither have I. I need hardly remind Herr Blochmann that some inscriptions are very inelegant, e.g. one translated by me and appended to Mr. Nairne's first paper on Musulman Remains in the Konkan (vol. II. p. 282). I differ from Herr Blochmann in believing that a translator has no right to transpose words or alter any text in prose or poetry, but is at liberty to give his opinion in a commentary or footnotes, as I have done in the instance quoted. But I am much obliged to him for Mr. Growse favours us with a note that part of the Margala Inscription was published in the Jour. R. As. Soc. Beng. Br. for 1871 (p. 260), accompanied by a translation from the pen of Mr. Blochmann, as follows:-- "The Khan of strong hand and of exalted dignity: the lion is powerless to overcome his strong hand. Mughul Rami composed the chronogram Naziah i Mahrash i Hindustan, 'the moonlike forelock of Hindustan,' A.H. 1083 (1672 A.D.)" This, we presume, is from & rubbing; the transcript printed at p. 205, Ind. Ant. for July, was furnished by Dr. Leitner, who was, we believe, unaware that Herr Blochmann had translated the inscription. The copyist, and not the translator, is responsible for the difference pointed out by Mr. Growse. We . MR. BOWRING alludes to Nilavati in Eastern Esc. periences, p. 177. Jour. R. As. Soc. VIII. pp. 5 and 14, and Ind. Ant. vol. I. p. 362.

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266 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. having made me more cautious, and shall hence- ostensibly, on all occasions, for orthodox Musalforth be on my guard and require estampages in mans. lieu of the scrawls, which are often carelessly made The sect of the Yezidis believe that Satan, after by Katebs, and palmed off as correct transcripts having, by a long pilgrimage through the world, upon gentlemen unacquainted with Persian. atoned for his pride and revolt against Cod, has E. RELATSEK. been pardoned, and resumed his place before the Supreme Being, of whom he is the lieutenant and With the profoundest respect for the immea. the Word. Though equally scorned by the Mu. Surable and unquestionable superiority of Dr. Wil- salmans and Christians, this sect, to the number son's knowledge, I would venture to ask whether of 30,000 souls, continues to maintain itself in a it is correct to speak of the caste corresponding part of Kurdistan. in Gujarat to the Maratha Kunabis as "Kulam. The Babis inhabit certain villages of the Hakkari bis," as he does in his most interesting account between Bak-kalli' and Katur, near the Turkoof the Tribes and Languages of the Bombay Presi. | Persian frontier. These sectaries dispute, in the dency, copied into the August number of the Indian first place, the authenticity of the Qoran, and naturAntiquary. My small knowledge of Marathi teach- ally reject all the commentaries on it; they have es me that Kulambi means peasant in that written a new Qoran, which they pretend is alone language. But in Gujarat the caste are always valid, and they do not in any way recognize the called, and call themselves, Kan bis. Since I power or authority of the Mullas in matters saw "Kula mbi" in the Administration Report, religious. Not that they doubt the mission of I have asked several authorities, native as well as Muhammad-at least overtly--but they pretend European, who all agree that they know not the that the tradition has been altered and corrupted, word as the common term for this caste. and that the Mullahs are as it were, usurpers in Would it not also be well to avoid calling the the domain of faith.-They are accused of commu. Kolis (as they undoubtedly call themselves, with nism, and even of preaching community of wives. the broadest possible o) "Kulis"? The practice They believe in the transmigration of souls: such tends to confound the name of this race with the a Babi dies to-day for the cause of God; in turn word Kult (Hindustani) from which comes the after a few days his soul passes into the body of common word 'coolie. Many Kolis are Kulis, but another Babi, who is forth with identified with all Kulis are not Kolis. the departed. Thanks to this system, they are What is the origin of Kuli? immortal; also death is for them only an ab. C. E. G. C. sence of short duration, of which they are the The Marathi word for a cultivator is Kunabi, pronounced sport. It also results from this that transmigraby the people as a dissyllable. The word Kulainbi is found in the works of the Educational Series, but not in ordinary tion goes far back, -the soul of each chief is conversation. "Kali" is from the Persian Kulina slave ? and the hill. the soul of an Imam or of one of the heroes of tribes are " Kolis."--ED. Shiite legend. The number of Babi refugees in Kurdistan is estimated at about 5000. The chiefs KIZILBASHES, YEZIDIS, AND BABIS, OF require of the disciples the most absolute obedience KURDISTAN. and the most inviolable secrecy: they are obeyed The Kizilbashes (red-heads'--the origin of the as faithfully as was, in his time, the Old Man of the name is unknown)"number more than 45,000. They Mountain. worship a great black dog as the image of the Lastly, there are in the mountains of Kurdistan divinity. Their doctrines and religious practices entire tribes who worship secular trees of their are otherwise almost unknown. We only know forests, and who have altars formed of great blocks that once a year they assemble at night, in a of stone like dolmens or menhirs.-(Translated house apart, to celebrate a ceremony which leaves from the Journal Asiatique, Oct. 1873.) far behind the orgies of the Bona Dea. There, It does not appear upon what evidence these charges are after prayers of a revolting cynicism, after an brought against the Kizilbashes-probably mere report of surrounding and hostile religionists. They are probably the invocation to the god of fecundity, the lights are same as the Kazilbashes of Kabul, a colony of Persian extinguished and the sexes commerce without extraction.-ED. regard to age or family relations. The Kizilbashes have no existence in law; their scandalous mys Note. teries only exist under protection of an absolute It may perhaps be useful to state, that the first secrecy. They do not avow their beliefs, and pass half of the line from the Rdmdyana which is cited * The name is said to be traceable to a red cap, imposed by one of the early Safavide monarchs of Persia on his followers.-ED.

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CORRESPONDENCE AND MISCELLANEA. SEPTEMBER, 1874.] by Patanjali under Panini III. 1. 67 (see Ind. Ant. vol. III. p. 124) is again cited by him under Panini I. 3.12 (p. 245 Banaras ed.), and under very nearly, if not exactly, the same circumstances. This fact is, I think, of some importance in considering whether the line is an interpolation in the Mahabhashya. It may be mentioned here, that there is a considerable body of such quotations in the Mahdbhashya, and that it may be of use to make a systematic attempt to find out, if possible, the sources whence they are derived. I have myself come across not less than fifty such quotations in verse, some of which are certainly very noteworthy. Thus, to give but one instance, under Panini VII. 3.2 (p. 122) occurs the following:-11 fri : prati narnutIti // and yadvatyanaravara narnutISi hRSTa: // . Now, according to the received chronology, which refuses to allow to the bulk of the classical literature an antiquity of more than eighteen centuries (if so much), these lines, I apprehend, could scarcely have been supposed to be as old as their citation by Patanjali shows them to be. KASINATH TRIMBAK TELANG. July 20th. SUPERSTITION IN GANJAM. SIR,-The following extract from a report of a Police Inspector in this district illustrates the superstitions in which Hindus generally, and Oriyas in particular, delight. I send it to you in case you should think the case of sufficient interest for insertion in the Antiquary. Lakhono Santeram, a rich Brahman of Baruda, had long desired an heir in vain, and his wife had four times miscarried, when he called in the aid of a noted Sastri, Damoh Thyadhaye; this Sastri had the reputation of great skill in sorcery, and L. Santeram agreed to feed him while he stayed in his house, and to give him Rs. 140 on the accomplishment of his wish-the birth of a male child. For some months Damoh Thyadhaye performed the most powerful incantations, and Santeram had well-founded hopes of becoming a father, when, during February last, Damoh required of him a goat to perform a necessary sacrifice. The parsimony of Santeram, which is notorious, led to the refusal of this request, and his wife was delivered of a still-born male child early in March. Santeram then refused to give Damoh Thyadhaye anything, and after high words had passed the latter proceeded straight to the temple of the Bag Devi at Kolada, and there for three days prayed to the goddess, fasting the while, that she should visit Santeram with death for having insulted her votary. 267 Finding that his prayer was not answered, he smote the goddess and struck off her face; her image had been of stone, with extremities modelled of red clay fitted thereto. He was seen to leave the temple, and the disfigurement of the goddess, which was soon discovered, caused great excitement. An angry crowd assembled to avenge the outrage, but the offender fled over the Bag Devi Hill and escaped. Soon afterwards a great serpent was seen to pass from the Bag Devi Hill towards Narayanapuram. The heat of the weather and the burning of the jangal have probably caused it to seek the vicinity of water. It is still in the neighbourhood, and its track is said to be a cubit in width. The people believe this serpent to be an incarnation of the Bag Devi, and say that in a few days it will turn into a tiger. H. ST. A. GOODRICH. Ganjam, April 28th, 1874. KNOWLEDGE OF SCIENCE IN ANCIENT INDIA. SIR, Mr. Bailly, in his Ancient History of Asia, says: "We shall never obtain a proper acquaintance with Oriental science but by collecting and comparing the various knowledge which was distributed among the different nations of the East; but I have little doubt if ever we should be able to make such a collection as would warrant us to attempt one day to embody the whole, that the different members when re-united will form a Colossus." Might not the contributors to the Indian Antiquary supply information as to what knowledge of science the old Orientals possessed,-such information as the researches of Rawlinson in Assyria have brought to light? 3 J. G. GIBBS. THE FIVE SENSES, From the Mesnavi of Jellal-aldyn Rumi. Translated by E. Rehatsek, M.C.E. nd pny Hs b ykhh gr pywsth znkhh yn hr pnj z Sly rsth nd qwn bqy shwd ykh qwt qwt m bqy r hr yky sqy shwd 26

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268 THE INDIAN ANTIQUARY. [SEPTEMBER, 1874. st bdny zndh byny jnbshy kndh st khwz `ql ndny yn tr bwd pnhn rwH wHy z `ql znkhh an Gybt w zn sr bwd `shq r fzyd dydy dydn Sdq r nzyd ndr dl `shq myshwd Hs w bydry Sdq myshwd mwns dhwq Hsh r dr drwn bkhshd bnd chwn yky Hs shwnd mbdl hmh Hth m bqy Gyr mHsw st dyd chwn yky hs hmh Hsh pdyd br khsht Gyby khw sfnd chw z jw jst z khlh by jhnd jmlh znsr br pypy ps brn r Hrst gwsfndn chrn lmrGy dr chr z khrj chrnd w ry`n t dr anj snbl brnd rh Hqyq bknzr t shwd Hshh pyGmbr Hst hr rwd dr an jnt Hsh jml@ rz gwynd tw Hs Hsth b bymjz Hqyqt w by zbn by twylh st qbl@ Hqyqt khyn tkhylyh st my@ twhm w yn `yn bwd `yn khn n Hqyqt drmyn ngnjd twyly b Hs tw shd bnd chwnkhh br Hs bd tw z nbshd flkhh r mr chwnkhh d`wy myrwd dr mly pwst mGz an khh bwd qshr an wst khl tnkh ndr tnz` ntd chwn khn nkh anr an khyst dnh fly qshr st w nwr rwH mGz ps yn pdyd st nkhfy zyn rw mlGz md st Zhr rwH mkhfy jsm chwn astyn jn hchw dst jsm tr bwd z rwH mkhfy bz `ql Hs bswy rwH zn rw br rwd United are the senses five, They all from one original spring : The food of one is strength for all, Each to the others drink supplies. Sight by the eyes increases love, Love in the heart will truth augment, Truth every sense will rouse from sleep, Taste friendship with the senses makes. When an internal sense the bonds have opened, Each other sense transfigured is; When one sense things unfelt perceives, To senses what's unseen revealed will be. If one ram leaps a little from the flock, All others follow in its track. Impel the sheep of your perceptions To graze in "pastures He produced, "* To feed on basil sweet and hyacinths, Ways to find, to rose-groves of truths divine; Each sense to the others a herald will be, And all to the heavenly paradise will go. Your senses to your senses secrets tell Without a tongue, a tale, or trope, Although their story is the midwife of comments, The surmise, source to specalate upon; But things self-evident and plain Admit no explanation or coinment. When all perceptions your senses have enslaved The spheres cannot escape your ken; When in the realm of husks questions arise Its very kernel is proved to be but husk; Amidst disputes of scarcity in blades Their seeds you are to strive to find ! Then spheres but husks will be, the spirit's light the grain, The one is seen, the other hid; start not :The body can be seen, the soul is bid; But intellect is more concealed than the soul, Therefore the spirit seeks the sense, and soars beyond : You motion sce and life perceive, But that intellect fills it you forget; Yet inspiration transcends intellect, It is a mystery divine and unrevealed. We are requested by Herr Gumpert to give insertion to the circular of the Bombay Committee for the re-establishment of the Strassburg Library, which accordingly appears on the cover of this number. * Quran, lxxxvi. 4.

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THE GAUJA AGRAHARA COPPER-PLATES sAdhAvavAzA banavatarata-nilamalanavanAsaTAsAtabbatamadAtA pAtalapamesvAmAnahogavAdalitApagapAsAsAgara (mAdAyakAMnAda tIvavAvaDivakatanalamAvaDa danAsa~DamatIkADagaDamADAkA viJiITERA GTA daptAtivatigaTAsAhAAkanaranidAnastraka) talAThApATokhAvatamAnAkA/ kAgaganadimA kAtitAkAmanAvatasevAmavapAhatAkana tatazastrajAbAtAvamAnisamAlIkasIsImasAiva] vitrikatiprajanamajAlanAtanatAbAvasakA ghAvinA detAtakitidAdisAvadivasAyAneTAlikA natijAnaiDAhaJEnAvazInIcaukaTakamatamA kA utrAsa janamAmaka Gala AFFLE STYTIPOVE AFBca mobanavAsavAna sAmanAansAmantagamohasana tanAmAtavAdakanaDalAravaThojanAvadaM (tanAkAkhAravayavarATanahavAmanAnaka nahAravAlAhAnamADakalavAnADAMtAneMDarataya yavAdanA/tAvanavanAnAgatAdAtarajamA (YLO TIME9118] ABANCAVES nakAtitakatAbamavivAhAvasAya karAvAtalA akadaDaravaMDanAivalAsakAmavAnImA manamAnAtanamAvinAipabhivAdavalAhIkA usamakAsanidhADavAjamAlAbAlezanahI rAkabar3AdarIThAjAtasarbanAnATICIbadatara manamAnAnAnakaTAnAdasAASTItanajanadabAna)

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II upamAna nizAtAsamesIlAgatomavAdamI gtnaamsaalaaisimeaabelgaataavithii| manasAnasAdhAdAmozI dipmAlaTrenADevitaraphaMtraNA Unsaan STASJEKHAUETTEIH MSDA191522731a PAmasAnimAvivAdamadAtAmasionadhAtA nagadaEOmamataloM ke samAnarakAvita udATanamAhavadakAlatAnamagatimAnakAjavAda pAnI pInAnAnanananAbadakAviva dazatisAdAnIkahanAvAranautanAma STnamagamagaDitahAnihagroNniTajalAna SosAmelavAsAtavAnAORIAgAmAta basa emaThAmadhAstapadohAmAradArAnAsAna mamatrahobaramavalAnimADa IV AITHEgAramanadAdAbAhA HORRE JETELutAgAtanAmAvanigaDhImADI-jAlanAsand timadhAmayabahAniyAtanavInatamasavAsamasaindicjagijAnI) bhAvAmA honAmadalitAvAlalAdanamAmiumaTAhotrA nevalakAramAnayatavanalahemAne karatoyaDAbanajAna dogs manodhAvAlaladezakA nanadhAtamamamayamA PASAWALNERdhAstImA mAghAva tammAna TESTAdhAvagI nagaganayamitabhAtihadAmA) SADsUpakAlAvatAnamaibArAvanasdA sAdhAkAnamanadavanI pahananelApahilA MASnAmamAsamArImAnalakAlekAlavAna vAsanAne tAtavinApUrataratamAmagaNakayA DADAnavAra mAnAvayatana dAbAhAmAnAtavAnanA navadAmA TOGRAPE From Photographs

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OCTOBER, 1874.] THE AJANTA CAVES. 269 THE AJANTA CAVES. BY THE EDITOR. THE Ajant a caves are situated in the In-| ruptly in a waterfall of seven leaps, known as the dhyadri or Ajanta range of hills, which sat kund, the lower of which may be from 70 supports the north side of the table-land of the to 100 feet in height, and the others 100 feet Dekhan, and forms the great watershed of the more. + feeders of the Godavari and of the Tapi. From The perfect seclusion of this wild ravine, with the northern face of the hills the streams run its lofty walls of rock, had attracted to it the into the Arabian Sea, but from the plateau to the devotees of Buddhism, perhaps nineteen centasouth they flow to the Bay of Bengal. Among ries ago or more, as a fitting solitude in which these hills, 220 miles north-east by east from Bom- to form a retreat from the distracting cares of bay, is the small town or village of Ajanta, an overbusy, soul-contaminating world. Here, about 24 miles north of the famous field of alone with nature, the venerated bhikshus might Aski. The caves lie about four miles WNW. devote their time to contemplation and selfof this, but to reach them the traveller must restraint and instruct their novices, until the descend the gh to Fard a pur, about four long-yearned-for nirvana should extinguish life's miles to the NNW. From the ghat some flame, and, releasing them from the power of magnificent views are obtained of the plains of matter, permit them to enter upon the enjoyKhandesh. The wild beasts that used to be so ment of perfected knowledge and nirvrittiabundant hereabouts have nearly disappeared, everlasting repose-undisturbed, as they picpartly, no doubt, from the frequent visits of the tured it, by feeling, or care, ordream. Here, amid European shikari ; but apparently the bears, and scenes of nature's primeval activity, where, perhaps the tigers too, partly before the intru- through long ages, water had been exercising sions of grass and wood-cutters, whilst the its potent energies in catting a way through panther still holds his place in the ravines. the solid rock, leaving on each side giant scarpe About three and a half miles south-west from lofty perpendicular walls of rock-puny man, Farda pur is the ravine of Lenapur-so named fired with a longing for true Rest, with untiring from the caves. The road leading to them perseverance and astonishing boldness, chiselled from Fardapur, at best only a bridle-path, lies out of the living rock these spacious pillared at first in a southerly direction but-after cross- chambers, these long-deserted retreats and ing the river Baghora or Waghur, a small temples, that so excite our wonder and curiosity st: eam that rises some five or six miles to the as monuments of ages whose history is shrouded south-west of Ajanta, near its junction with a in the mists of the remote Past. rivulet of the same name which comes down The caves extend about a third of a mile from the south past Ajanta-we turn more from east to west round the concave wall of to the south-west, up the ravine, gradually amygdaloid trap that hems in the stream narrowing as we follow the windings of the on its north or left side. They vary in elevariver, which we cross twice. The scenery 20w tion from about 35 to 110 feet above the bed becomes more wooded, more lonely, and more of the torrent, the lowest being about a third savagely grand ; and as we next descend into the along from the east end, and the highest bed of the stream, we see to the right a wall of and most difficult of access being those near almost perpendicular rock, about 250 feet high, the western extremity. The series consists of sweeping round to the left in a curve of more than twenty-nine in all, namely, five Chaityas or half a circle, into the hollow of which a wooded temples and twenty-four Viharas or monastery promontory-surmounted by a coronet of rock- Caves; and for purposes of reference, instead of juts out from the opposite side of the stream. calling them by the names by which, when first The caves are excavated in the lofty wall of the known to Europeans, the Bhills of the neighouter bend or concave scarp of the cul de sac thus bourhood designated them, but seemed to vary formed. Above them the glen terminates ab- at pleasure, they are generally distinguished * In Lat. 20deg 31' N. and Long. 75deg 4' E. Dr. J. Wilson The pool at the foot of the fall is said to be bottomless, conjectares it may be the Sazantium of Ptolemy. and to contain a concealed treasure.

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270 THE INDIAN ANTIQUARY. by the numbers attached to them by Mr. Fergusson, beginning at the eastern end of the series, or that farthest down the stream. The first cave is about 80 feet above the river, and faces WSW.; Nos. X. and XIII. are from 60 to 70 feet up the cliff, and both face south; and No. XXVI. is nearly 100 feet up, and faces ENE N. Caves XXVIII. and XXIX. are inaccossible: the first is an unfinished Viharathe verandah only having been fashioned out, with six rough-hewn pillars and two pilasters; the other is a Chaitya of which nothing but the upper portion of the great arch of the window has been completed. Chaitya caves are places of worship, and at Ajanta are usually about twice as long as they are wide, the back or farther end being almost always circular. The roofs are lofty and vaulted. Some of them have been ribbed with wood, and in others the stone has been cut in imitation of wooden ribs. A colonnade runs round each, dividing the nave from the aisles. The columns in the most ancient caves are plain octagonal shafts without bases or capitals, but in the more modern ones they have both capitals and bases with highly ornamented shafts. Within the circular end of the nave stands the Dahgoba-a solid mass of rock, in its simplest form, consisting of a cylindrical base supporting a cupola or dome (garbha) generally somewhat higher than a hemisphere, which is surmounted by a square capital (toran) or tce. Both on the base and cupola of the more enriched forms, sculptures are introduced, generally of Buddha and cherubs, with small arched recesses and rows of frets; whilst over the capital was placed a large wooden umbrella, as at Karla, Bedsa, Bhaja, and elsewhere, and as was probably also the case in Caves IX. and X. here; but in Caves XIX. and XXIV. three small hemispherical canopies or umbrellas rise over one another, the uppermost uniting with the roof at the junction of the ribbings of the apse of the cave. The front of the cave is formed by a wall or screen rising to the level of the top of the entablature over the columns inside. It is pierced by three doors, or a door aud two win [OCTOBER, 1874. dows, the larger and central opening entering the nave, and the two smaller ones being at the ends of the aisles. Springing from the top of the screen is a large open arch having a span usually of one-third the total width of the cave. There is a veranda in front of one of the Chaityas (No. XXVI.), and a portico in front of another (No. XIX.), over which are terraces not quite so high as the bottom of the great arch; from the terrace springs a second and outer arch, somewhat larger than the inner one, which then has at the foot of it a parapet wall from three to four feet high. These terraces may perhaps have been for musicians. The Viha ra caves were monasteries containing grihas or cells, and are usually square in form, supported by rows of pillars either running round them and separating the great central hall or shalu from the aisles, or disposed (as in Cave No. VI.) in four equidistant lines. Opposite the entrance is the sanctuary, almost invariably occupied by a figure of Buddha seated on a sinhasana or kind of throne. In front of the shrine there is generally an ante. chamber, having on each side a pilaster and two pillars in a line with the back of the cave. In the back wall and in each of the side walls are cells for the cloistered inmates. All the Viharas have verandas in front with cells at the ends; and some consist of a veranda only with cells opening from the back of it. Very few of the caves seem to have been completely finished; but every part of nearly all of them appears to have been painted,walls, ceilings, and pillars, inside and out; even the sculptures have all been gorgeously coloured. Beautiful and varied sculpture covers the whole facade of Cave I., but, with this exception, the sculptures in the viharas are found chiefly round the doorways and windows and about the entrances to the sanctuaries, and are almost exclusively restricted to representations of conjugal endearment, with beautiful frets and scrolls. As a specimen of these doors, that of Cave I. is given in the illustration :+ it will give a clearer idea of their general character than any description, however detailed, could convey. Dahgoba, written also Daghopa, Dehgop, &c. is derived from the Sanscrit deh 'the body,' and gup to hide, or from dhatugarbha-the holder of a relic or elementary principle. They seem meant for cenotaphs in imitation of the monumental receptacles built over the relics of Buddha. +The drawing is to a scale of half an inch to the foot, and was made by Mr. J. Smeaton of the Bombay Dock. yard, during a visit I paid to Ajanta in May 1873.

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ROCON MA DOOR OF CAAF, AT AJANTA Toto n

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OCTOBER, 1874.] THE AJANTA CAVES. 271 In the chaityas the sculpture is confined, in The paintings have been in the most brilliant the more ancient caves to the facades; in the colours; the light and shade are very good; more modern ones it is found covering the and they have been executed upon a thick walls of the aisles, the columns and entablatures, layer of stucco, but whether whilst it was wet or and on the dahgobas. It consists chiefly of dry is difficult to say: in many places the colour representations of Buddha, or Buddhist teachers, has penetrated it to a considerable depth. But in every variety of attitude, instructing chelas or for further information on these interesting disciples. The sculpture generally shows but remains of ancient art we must refer to the little knowledge of art, indeed none beyond the reports of Mr. Griffiths already given (Ind. commonest rudiments of proportion. The paint- Ant. vol. II. p. 152, and vol. III. p. 25). ings have much higher pretensions, and have At first sight there seems to be a want of even been considered superior to the style of harmony in the styles of the pillars of the Europe in the age when they were probably colonnados, both of the Chaityas and Viharas; executed. The human figure is represented in but closer examination reveals a certain reguevery possible variety of position, and display- larity of system,-thus in the Chaitya caves ing some slight knowledge of anatomy; and the columns over against one another on each attempts at foreshortening have been made with side of the nave correspond in order; and in the surprising success. The hands are generally well Viharas the two central pillars in each face of and gracefully drawn, and rude efforts at perspec-1 the colonnades are alike, then those to the right tive are to be met with. Besides paintings of and left of them, and so on to the corner ones, Buddha and his disciples and devotees, there are all of which, in some cases, are of one pattern. representations ofstreets, processions, battles, in- | There are a number of inscriptions about the teriors of houses with the inmates pursuing caves, both engraved and painted, the painted their daily occupations, domestic scenes of love ones all inside, and, with one exception, all the and marriage and death, groups of women per- engraved ones outside ; but they are mostly in so forming the tapasya or religious austerity on the damaged a state that but little information has asan siddha or holy bed of the ascetic; there hitherto been derived from them. Of tho cight are hunts, men on horseback spearing the wild rock inscriptions, the late Dr. Bhau Daji states buffalo; animals, from the huge elephant to that two of the five shorter ones are in, Magathe diminutive quail; exhibitions of cobra di dhi, the rest in Sanskrit: the painted inscripcapello, ships, fish, &c. The small number of tions are seventeen in number, mostly very domestic utensils depicted is somewhat remark- short, in several instances only proper names. able :-the common chatti and lotd, a drinking- With little other variation than in the names, cup, and one or two other dishes, a tray, an seven or more of them seem to have read in this elegantly-shaped sort of jug laving an oval fashion : body and long thin neck with lip and handle, The charitable assignation of the Sakya together with a stone and roller for grinding Bhikshu Bhadanta Dharmadatta. May condiments, are all that are observable. The the merit of this be the cause of attainment of same lack of weapons of war, either offensive supreme knowledge to mother and father and or defensive, is also to be noticed. Swords, to all beings!' straight and crooked, long and short, spears of In Cave XVI. is a rock inscription, much various kinds, clubs, bows and arrows, a wea- damaged, whoh gives the names of Vindhyapon resembling a bayonet reversed, the chakra- sakti, Pravarasena Varaha Deva, and missile like a quoit with cross bars in the other kings of the Vak a ta ka dynasty mencentre,- and shields of different forms, exhaust tioned in the Seoni copperplates, and in Cave the list. There is also what bears a strong XVII. there is an inscription on the right of the resemblance to a Greek helmet, and three horses veranda of about the same length as that on Cave are to be seen yoked abreast, but whether they XVI. Dr. Bhau Daji's translation begins,were originally attached to a war-chariot cannot ".. obeisance to the Muni, the great lord of now be determined. * the three Vidyas, whose most charitable act is * For many of the details given here I am indebted to Major R. Gill

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272 THE INDIAN ANTIQUARY. (OCTOBER, 1874. the gift of Viharas, their qualities and names discharged the several duties of human life, are described : The king who has obtained life caused to be constructed & mountain-abode of and by ... the umbrella is held, had a son the Lord. It is becoming in Bodhisatvas who named Dhritarashtra, who had the white have great opulence, and who are anxious both umbrella... This king's son, whose countenance for worldly and for final eternal happiness, that was beautiful like the lotus and moon, was they should first perform glorious deeds. (It is Hari Samba-his son of spotless wealth was said that) as long as its fame lasts in this world, Kshitipala - Sauri Sa mba... was so long does the spirit enjoy delight in heaven: Upendragupta, very famous and illustrious. therefore glorious works, calculated to last as Afterwards, his son, well known as Skacha," long as the sun and the moon, should be con&c.; and towards the end, though it is much structed in mountains. For the spiritual benefit defaced, we find the following phrases :-" The of Bhav viraja, the minister of the very glostupendous Chaitya of Muniraja (ie. Sakya rious Aema karaja, whose good-heartedness Muni'or Buddha), this monolithic temple- has existed in various lives, --who is firm, jewel." ... " having given plenty, constructed grateful, of good intellect, learned, eminently a Chaitya here, difficult even to be imagined learned in the doctrine of the Acharyas and by little minds" ... "delightful in every of the Suras and Asuras, --who knows people way, at the extremity of the hill, towards the thoroughly; who is the patron of the zealous west constructed the great Gandha-kuti followers of the very compassionate Samanta(cave)." bhadra (Buddha); who is of good speech and The names of Dhritarashtra, Hari Samba, great by qualities; who is the image of humiSauri Samba, Ravi Samba, Upendragapta, lity; who is renowned in the world for good Skacha, Nilapasa, Skacha, and Krishnadasa, acts ;-this great minister of the king, who gets which oocur here, are probably those of petty works of immense labour, which may be exacted chiefs. To the left of Cave XXV. is an- by force, performed by mild measures, whom other inscription. After the first line, which resembled his son, the clever Devaraja, is defaced, it proceeds ;-"the lord of Munis who, after his father's death, did credit to his who was relieved from the round of deaths dignity by his good qualities, also for the good obtained, the state of freedom from decay, and of his own mother and father did Buddha. of immortality, and, being of fearless mind, bhadra cause this Sangata's abode to be obtained the state of eternal happiness and ex- constructed by Devaraja), having first called cellence, which still makes the worlds a city of the good disciples and Bhikshus, Dhar. peace. To him who is fruitful, plentiful, and madatta, and Bhadra-bandhu, who substantial, obeisance and praise are becoming ; completed my house, may the merits of this be to him the offering of a single flower leads to the to them and to the worlds for the attainment of attainment of the fruit known as heaven and the great Boddhi fruit, renowned for all the moksha (beatitude). For this reason, in this pure qualities..." world, the reasonable being, intent on doing The rest is defective, but may be seen in the good, ought to pay intense devotion to the Ta- Doctor's version. thagatas (i. e. Buddhas), who are distinguished But there has been nothing yet discovered for praiseworthy attributes, who show great yielding a date for any of the caves. compassion to mankind, and whose heart is full It was in the time of A soka-B.C. 263-226of tender mercy. The gods, being liable to misery, that Buddhism spread most rapidly over India. are not glorious; Sambha, by a curse, had his In the 18th year of his reign a great council eyes agitated by fright; Krishna also, being was held at Pataliputra to revise and settle the subject to another, fell a prey to death. There- doctrines and formulas of the religion. At the fore the Sugatas, relieved eminently from fear, conclusion of this synod the Mahavartha tells us are glorious. Even the grateful and good Muni, that,--"The illuminator of the religion of the who was the chief of the elders, who pro- vanquisher, the thero' (or Sthavira) Mandpounded the institutes, and who meritoriously galaputra, having terminated the third convoSoo Ajanta Inscriptions,' by Bh&u Dajt, in Jour. Bom. B. R. As. Soc. vol. VII. pp. 63-74; Jour. As. Soc. Beng. vol. V. Pp. 342, 554, 729.

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THE AJANTA CAVES. OCTOBER, 1874.] cation, was reflecting on faturity. Perceiving (that it was time) to establish the religion of Buddha in foreign countries, he despatched severally, in the month of Kartik, the following theros' to those foreign parts. He deputed the thero' Madhyantika to Kaemira and Gandhara (Kandahar), and the 'thero' Mahadeva to Mahisamandala (Maisur). He deputed the 'thero' Rakshita to Waniwasi (the north of the Karnatak), and similarly the 'thero' Yona-Dharmarakshita to Aparantika (possibly N. Sindh). He deputed the thero' Maha-Dharmarakshita to Maharattha (the Maratha country), and the 'thero' Maharakshita to the Yona (Yavana or Baktrian) country. He deputed the 'thero' Madhyama to the Himawanta (or Himalayan) country; and to Suvarnabhumi (Burma) the two 'theros' Sona and Uttara. He deputed the 'thero' Maha-Mahendra (the son of Asoka), together with his (Mandgala's) disciples Itthiya, Uttiya, Sambala, and Bhaddasala (to Ceylon), saying to these five sthaviras,- Establish ye in the delightful land of Lanka the delightful religion of (Jina) the vanquisher." The religion had, no doubt, been already widely spread, and these missionaries are represented as having made incredible numbers of converts; thus-"the sanctified disciple Meha-Dharmarakshita repairing to Maharattha, there preached the mahanaradakassapo jatako (of Buddha). Eightyfour thousand persons attained the sanctification of marga (the way), and thirteen thousand were ordained priests by him." 13 From this era viharas were multiplied. Asoka was indefatigable in their erection. In the 4th year of his reign, the Mahavansa tells ust that numerous parties, "in different towns, commencing the construction of splendid viharas completed them in three years. By the merit of the sthavira Indragupta, and that of the undertaker of the work, the vihara called Asokarama (at Pataliputra) was also completed in that time. At the places at which the vanquisher of the deadly sins had worked the works of his mission, the sovereign caused splendid chaityas to be constructed. From eighty-four thousand cities (of which Pataliputra) was the centre, despatches were brought, on the same day, announcing that the viharas Tarnour's Mahawanso, pp. 71, 74. +Ibid. p. 84. Mrs. Spiers' Life in Ancient India (1956), pp. 317. 273 were completed." This may be exaggerated in details, but there is no reason to doubt that Asoka did erect many Buddhist buildings. The Buddhist bhikshus thus soon became very numerous, and possessed regularly organized monasteries or vi haras, in which they spent the rainy season, studying the sacred books and practising a temperate asceticism. "The holy men were not allowed seats of costly cloth, nor umbrellas made of rich material, with handles adorned with gems and pearls; nor might they use fragrant substances, or fish-gills and bricks for rubbers in the bath, except indeed for their feet. Garlic, toddy, and all fermented liquors were forbidden, and no food permitted after mid-day. Music, dancing, and attendance upon such amusements were forbidden." And though seal-rings or stamps of gold were prohibited, they might use stamps of baser metal, provided, as Csoma de Korosi informs us, the device were "a circle with two deer on opposite sides, and below the name of the vihara." Inscriptions at Karla, Nasik, and elsewhere show that the cave-temples were excavated by kings, princes, and men of opulence, and that the viharas were largely endowed with neighbouring lands and villages. The Ajanta caves must have been executed at a time when the religion enjoyed the highest patronage, and from their architectural style and the subjects of sculpture, we are led to assign some of them at least to an early age,-possibly one or two centuries before Christ, while none of them can date later than the seventh, and possibly not after the fifth or sixth century of the Christian era. From the difficulty of access to them, these caves were but little visited till comparatively lately. Some officers of the Madras army saw them in 1819.SS Lieut. J. E. Alexander of the Lancers visited them in 1824, and sent a short account of them to the Royal Asiatic Society in 1829, || but it is far from satisfactory. Captain Gresley and Mr. Ralph were there in 1828, when Dr. Bird was sent up to examine them for Sir John Malcolm. Mr. Ralph's lively notice of the paintings appeared in the Bengal Asiatic Society's Journal in 1836. T Dr. Bird's account was published in 1847, in his Historical Trans. Lit. Soc. Bomb. vol. III. p. 520. Trans. R. As. Soc. vol. III. pp. 62-70. Vol. V. pp. 557-561.

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274 THE INDIAN ANTIQUARY. Researches, a work in which the erroneousness of the author's opinions on Buddhism is only matched by the inaccuracies of the drawings that illustrate it. An interesting and trustworthy description of them appeared in the Bombay Courier in 1839 by Lieut. Blake, and in 1843 Mr. Fergusson laid before the Royal Asiatic Society his Memoir on the Rock-Cut Temples of India, about a dozen pages of which are devoted to a critical architectural description of the Ajanta caves. This memoir was republished in 1845 with a splendid volume of plates, and nearly all that relates to Ajanta and Elora reappeared in the descriptions to Major Gill's beautiful photographs of the Rock Temples and of Architecture, &c. in Western India, volumes which illustrate exceedingly well the architecture and extent of the caves: indeed they are the only illustrations now procurable. There is also a good description of the principal caves in Dr. John Muir's Account of a Journey from Agra to Bombay in 1854. These caves are entirely Buddhist, and, as a characteristic of Bauddha sculpture, the figures represented both in the sculptures and paintings are, almost without exception, natural,-not monstrous with many arms or faces. Figures ARCHEOLOGICAL NOTES. BY M. J. WALHOUSE, late M.C.S. (Continued from p. 192). VII-A Toda "Green Funeral." At pp. 93 et seqq. some account was given of a Toda "Dry Funeral;" it was an oversight not to have prefaced that account by a description of the "Hase Kedu," or Green Funeral, which takes place immediately after death, and is a preliminary to the "Bora Kedu," or Dry Funeral, already described, at which the final rites of perhaps three or four green funerals are consummated. The ceremony has been graphically and minutely described by Col. Marshall, in his work A Phrenologist amongst the Todas, previously referred to; but every ceremonial appears to be accompanied by some slight differences, and perhaps readers may not be displeased to have the former account of the clos Historical Researches on the Origin and Principles of the Bauddha and Jaina Religions (Bom. 1847), pp. 13-18. + Conf. also Dr. J. Wilson's Memoir on the Cave Tem [OCTOBER, 1874. with four arms are found, as mere architectural brackets, in two or three of the caves, and Gandharvas and Kinnaras-human-headed birds and horse-faced beings, are introduced in some of the later caves. The appearance of a colossal Buddha in the cell behind almost every vihara, as well as his frequent representation in other positions, must at first sight appear at variance with the spirit of Bauddha doctrine, which dispenses with all idolatrous forms. We must remember, however, that the Buddhist idea of Deity as that supreme and untroubled Intelligence, the blessed serenity of whose eternal calm is undisturbed by any echo from a world of change and decay and sin, might please the intellect of the philosopher, but it was too abstract for the common mind, and too far removed from man's sympathies and spiritual wants to satisfy from age to age the cravings of his inner being; and so it was but natural there should again be a recoil first to the use of idols, and finally to the old idolatry, which, though it had long ago failed to yield any comfort to the yearning spirit,-still offered representatives of Deity more accessible at least than the philosophical abstractions of Sakya Muni and his immediate successors. ing ceremonial supplemented by an independent description of the observances that precede it. Two or three days after the death of a Toda, the body is placed upon a sort of bier or stretcher, formed of boughs lashed together, and carried to the spot where the dead of that section of the tribe have been immemorially burnt. This may be at a considerable distance from the mund where the death took place in the instance now described, the space to be traversed was about two miles. The body was decked with a new cloth, with all the ornaments worn in life, and laid on the bier, which was raised on the shoulders of four men and carried away at a brisk pace: the dead man's relatives, male and female, young and old, followed behind in a ples, &c. of Western India, in Jour. Bom. Br. R. As. Soc. vol. III. pp. 71, 72. Published by Cundall and Downes, Lond. 1864.

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OCTOBER, 1874.] ARCHAEOLOGICAL NOTES. 275 long straggling procession, keening as they went, neighbouring tuft of trees. The dead man's with a long wailing lamentation, now rising, herd of buffaloes, which had been driven to the now falling, with a very mournful effect. It was spot, was then brought up, and two old and understood that they were recounting the deeds worthless cows seized and dragged to the hut, and qualities of the deceased, and at times re- and the body lifted up three times to the side proaching him fondly for leaving them. As the of each ; both were then killed by a blow between procession went on, Todas from other munds the horns with the back of an axe, and the joined and fell in, adding their lamentations to bodies laid, one on each side of the dead man, the dirge. On arriving at the burning-ground, and his hands made to clasp a horn of each, the bier and body were carried into a rude hut amid redoubled lamentations from all present, made of boughs, leaves, and grass, which had who sat in groups with foreheads pressed to been previously constructed, and grain, sugar, foreheads, sobbing violently and streaming with and sweetmeats were laid in the folds of the tears. This solemn leave-taking-for such it new cloth enveloping the corpse, thus showing seemed meant to symbolize-between the dead that the idea of providing the soul for its and the herd that was his dearest earthly care, journey into the unknown land, which the was not a little imposing. When the pile was tombs and rites of all races show to have existed completed, fire was obtained in the immemoriin all regions and ages, is strong even in this ally primitive savage way, by rubbing two dry wild, sequestered tribe. Four long Toda staves sticks together; this was done mysteriously and and several skeins of thread ornamented with apart, for such a mode of obtaining fire is looked bunches of small white cowries were laid across upon as something secret and sacred, and I the body, and the great toes tied together regret not having endeavoured to ascertain with blue thread; meanwhile the women sat the exact method. The pile was then lit in without the hut, lamenting and moaning in several places; more grain, sugar, and some cessantly. A number of rough stones were tobacco were sprinkled over the corpse and then laid upon the grass in a circle, with tied in the cloth; some pice and two or three twoan open space for entrance on one side, and anna pieces were put in the small bag that had the body was lifted from the bier, and laid out- served him as a purse, and the nearest relative side the circle, and the Priest of the tribe cut some hair from his head. The pilo was now (not the Palai), who was present, handed a bag beginning to blaze, and half-a-dozen men lifting to the nearest relatives, who tied it to a stick, up the body, still arrayed in its new cloth and with which they turned up some earth, and, ornaments, sweng it thrice, rather roughly, to with heads mantled, threw three handfals into and fro, with the face downward, over the the middle of the circle, and three upon the flame, and laid it in that position on the body, which was then carried back into the pile; why in that position is not clear, the hut. I regret not having ascertained the meaning only reason assigned being custom. As the or symbolism of this, especially of the circle of burning went on, the relatives drew their stones. Col. Marshall considers it analogous to mantles over their heads and wept loudly; dry the "dust to dust" of English funerals, and his | wood and fagots were continually added, and as well as other accounts represent the throw- a great fire and heat maintained. When the ing of earth as well as of grain on the body as body was judged to be consumed, and the being joined in by the general assemblage, and pile allowed to sink into a mass of glowing continued longer; the connection of the circle embers, water was thrown on it, and a search of stones with the ceremonies is also remarkable made for any piece of bone, especially of as showing a thread of relation between this the skull, that remained unconsumed; these primitive people and similar pre-historic remains, were picked out, tied in an old cloth, and rethough at the present day they pay no attention served for the Dry Funeral. I understood that to the few ancient circles existing on the Nilgiris. the younger members of the deceased's tribe The body was then lifted back into the hut, by would shave their heads and faces, and the which the women sat wailing, whilst a large women clip their hair, and that the mind where funeral pile was built of dry logs, of which a he died woula be deserted for a certain period. stack seemed to be kept in readiness in a It does not appear that the same order of ob

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276 THE INDIAN ANTIQUARY. servances is followed strictly on every occasion. The symbolical lifting up and breaking of a chatt over the ashes, with which, in my experience, the Dry Funeral was concluded, seems to have been witnessed by Col. Marshall at the Green. In my account of the Dry Funeral I remarked that, from the number of children present, the Toda race did not appear to be diminishing, to which the Editor has appended an opinion of Mr. Metz that the Todas were fast declining in numbers, and likely soon to die out. The authority of Mr. Metz on all matters pertaining to the tribes of the Nilgiris is unquestionable, but I venture to think that when he made that statement Toda statistics were not so well ascertained as subsequently. From Captain Ouchterlony's Memoir of a Survey of the Nilgiris it appears that in 1847 they numbered 337 souls; and Col. Marshall, in his latest and most carefully compiled statistical work on the Todas, pnblished in the present year, reckons them at 704, and gives reasons for anticipating an increase. Mr. Metz, who accompanied and aided Col. Marshall in his researches, would now probably revise his statement; and indeed, so far from being a perishing race, the Todas seem to offer a striking and almost unique instance of a peculiarly primitive tribe, tenaciously adhering to very peculiar and primitive customs, living beside and amidst an extending and enterprising European community, without decreasing, but actually augmenting in numbers. VIII-Etruscan and Indian. Few recent books have excited a keener controversy in the antiquarian and philological world than the Rev. Isaac Taylor's Etruscan Researches. Such weighty authorities as Prof. Max Muller and Captain Burton have condemned its speculations with marked asperity, but the battle is by no means decided yet. The origin and affinities of that mysterious Etruscan race, whose cities were immemorially ancient when Rome was built, and which, in language, appearance, customs, and religion, differed as much from the surrounding Italian nationalities as a boulder drifted from unknown regions does from the formation on which it lies, were subjects of dispute and wonder in the ancient One of the most recent theories is that of Alex. Lord Lindsay, Earl of Crawford and Balcarres, who, in his Etruscan Inscriptions Analysed (J. Murray, 1872), attempts to prove that these inscriptions are written in an old form of German. The attempt is an utter [OCTOBER, 1874. world. Its literature has perished, and the few words remaining on tombs, vases, and objects of domestic use discovered in the tombs, could be ascribed to no known language. Many have been the attempts to explain and affiliate them, but all have been exploded. Mr. Taylor now claims to have resolved this ancient puzzle, affirming that on the hypothesis of the people of old Etruria-the Rasenna as they called themselves-being of Ugric or Turanian origin, wanderers in ages immeasurably beyond the ken of history from Northern or Central Asia, and offshoots from the Tartar or Mongol family of man, the mystery of their origin, and the meaning and connections of the few remaining words of their tongue, can be satisfactorily explained. With this view he has minutely analysed and compared every Etruscan word that has come down to us-with what result, in view of the dissent of so many "learned and approved good masters," it would be presumptuous indeed to hazard an opinion; though, without laying too much stress on the philological argument, I know there are men of such eminence and learning who regard the general hypothesis favourably, as to embolden me to follow humbly with them. My present object is to notice two or three of the very scanty remnants of Etruscan speech that seem to have Indian affinities. There are four words written over figures in the sepulchral paintings, of which, alone amongst Etruscan words, Mr. Taylor considers the meaning certain, the figure incontrovertibly showing the signification of the name written above it. These four words Mr. Taylor declares to be pure Etruscan, foreign to all Aryan languages, and certainly Ugric or Turanian. One of them is nathum written over a Fury-like figure, menacing a soul at its entrance into the other world.t Mr. Taylor connects this with Natagai, a great god-whom Marco Polo describes as worshipped by the Mongols, and also with Natha, a lord or ruler; one cannot but also connect this with Nath, bearing the same meaning, so often entering into the title of Indian deities, as Jagannath, especially of deities of non-Vedic and non-Brahmanical origin, as in the names of all the 24 semi-gods of the Jaina faith. failure. See also Ellis's Armenian Origin of the Etruscans.-ED. The Earl of Crawford and Balcarres (p. 260) regards this name as compounded of not, necessity,' and tom, 'judgment' or 'doom.'-ED.

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OCTOBER, 1874.) ARCHAEOLOGICAL NOTES. 277 "Eka Suthi" are the first words of an in scription frequently written over doors leading to tombs, and Mr. Taylor, with great probability, interprets them as meaning "Here is the tomb" of so and so, and observes, "It is probable that the Turanian word which underlies suthi will mean either to burn or to bury; hence suthi meant originally place of cremation,' and, next, "a tomb.'"* The word "suthina' is also frequent on statues, dishes, and votive offerings found in the tombs, and meant, Mr. Taylor thinks, originally a burnt-offering, a sacrifice, and, next, any object put in a tomb. It is difficult not to see some connection between this and sati, the famous Indian widow-burning custom once so general, the origin of which has never been distinctly traced. The Vedas know nothing of it: it is not an Aryan rite, and the Brahmans, when pressed for authority for it, had to forge texts. There are instances of superior conquering races adopting and even consecrating some of the worst customs of inferior peoples subdued by them, from policy or the corruption of manners engendered by conquest, and this may be one. Mr. Taylor has some remarks on "eka," which he interprets, and no doubt correctly, to mean "here :" in the Dravidian or Turanian language Telugu, spoken in the northern districts of Madras, here and there are ikkada and akkada, not distantly analogous to the Etruscan word. A thread of connection is also found in a different field of research. Although pre-historic megalithic remains are scattered more or less abundantly over all other European countries, in Italy only one group has hitherto been discovered, and as that country has long been explored by antiquaries it is not probable that more will be found. At Saturnia, in the midst of the old Etruscan territory, there is a large assemblage of dolmens or kistvaens, and from the account given of them in Mr. Denniss's Ancient Cities of Etruriat it is evident that they closely resemble the kistvaens, which, singly, in groups, or in great cemeteries, exist so profusely in Central and Southern India, and have been often described, by Colonel Meadows Taylor and others. From Mr. Denniss's description, it is plain that the Etrurian group, just as * Dr. Donaldson (Varron, p. 209) translates ekakuthi This is the mourning,' connecting futhi with the Icelandic sut, grief. The Earl of Crawford counecte it with Suio-Gothic kaette and ketti, a grave;' the hethis or 'bed' of Ulphilas, and the Greek KOLTN, a sleeping-place'; and the Indian, consists of sepulchral chambers, generally more than half underground, formed of four huge slabs, one at each side and each end, set upright, covered with vast capstones, and, as in India, often divided lengthwise at the bottom into two compartments. Mr. Fergusson gives a woodcut of one of them from Mr. Denniss's book, but lately I had an opportunity of seeing a careful pen-and-ink drawing of a large portion of the Etruscan group by Captain S. P. Oliver, the distinguished archaeologist, who has minutely examined the Mediterranean antiquities. The drawing was on a large scale and very elaborate, and I was struck by the complete coincidence of the remains represented with remains I have been familiar with in Southern India. The Saturnian megaliths are in a forest, and the drawing might very well have stood for many a group existing in my mind's eye in jangles on the Koimbator and Maisur frontier, in Salem, and elsewhere. It was not mere general resemblance,-it was identity. There were the tombs, some half-sunk in the earth, some rising higher : on some the capstones undisturbed, on others tilted or awry; and they appeared to be in just the same stage of antiquity and dislocation as the tombs in India. I could learn nothing of their contents. Though calling the group Etrurian, of conrse there is nothing to connect it with the Etruscans except situation. Here, however, in their ancient territory, is the only example known in Italy of remains distinctively Turanian; existing in Asia only where Turanian or Mongol peoples have existed, and one might speculate whether, on the hypothesis of an Asiatic origin of the Etruscans, the earliest settlers might not have brought with them their rude megalithic tombbuilding habits, which may have developed into those wonderful sepulchral chambers, filled with exquisite objects of art, which have been discovered around the famous old Etruscan cities, as the arts in their myriad forms and applications have widened upwards from the flipt knife, the clay bead, and the rough wooden club. IX.-Holed Dolmene. The holes or apertures so frequently observed in the end slabs of kistvaens or dolmens havo suggests a similar derivation for 'Kit's Cotty'-or Coity.. house.-ED. + Quoted by Mr. Fergusson at page 391 of his work Rude Stone Monuments. I See Ind. Ant. vol. II. pp. 223 et seqq.

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278 THE INDIAN ANTIQUARY. [OCTOBER, 1874. excited much perplexity and speculation as to their use or intention. They are almost invariably found in the larger Indian kistvaens, and are shown in drawings by Col. Meadows Taylor in the Jour. Bomb.Br. R.As. Soc. for January 1853,* and also occur in European dolmens. Sometimes round and only large enough to admit an arm, sometimes oblong and big enough for a child to pass through, they have remained a puzzle to antiquaries, and have suggested to the natives the myth that the tombs were the habitations of the pigmy race, to which the holes served as doors. In a paper by myself on the Megalithic Monuments of Koimbatur, in the Journal of the Royal Asiatic Society (vol. VII. at p. 25), the subject has been discussed, and the suggestion thrown out that supposing the graves were family sepulchres, used by successive generations, as the numbers of vessels containing bones, &c., in them might seem to betoken, the apertures may have been intended as means for introducing fresh sepulchral urns when occasion required. No other conjecture seemed plansible, but a new idea has lately suggested itself. Some remarkable discoveries have recently been made in Egypt. Great cemeteries of what may be supposed to have been the well-to-do middle classes have been laid open, a principal feature of which are sub- terranean or excavated closed sepulchral cham- bers or tomb-closets, closely built and blocked up, except one small aperture, the use of which seemed very problematical till some paintings were observed in the chambers themselves, representing the tombs and apertures, into which persons were blowing incense through long tubes. The inscriptions and paintings left no doubt of this, and it was plain that one of the regular ceremonial rites of that great dead-reverencing and tomb-building race was, at stated times, to offer incense to the dead in their solidly-built and closely-shut chambers through an aperture left for the purpose. The idea immediately arises whether the mysterious holes so carefully pierced in the massive slabs of pre-historic dolmens may not have had a similar use and purpose. The ancient Egyptians were of the tomb-building Taranian race, and these lately-explored cemeteries, which are at least 4000 years old, may contain traces of the survival amongst them of still more primaeval and pre-historic customs. Evidence for the enormous antiquity of communication between Egypt and Southern India continually grows stronger, and the forests of the latter country abound with fragrant gums, notably the ancient Olibanum, which to-day are principally gathered by the wild jangle tribes, who are looked upon, with much probability, as the descendants of the pre-historic cairn-building peoples. HISTORICAL SKETCH OF THE TOWN OF GOGHA. BY MAJOR J. W. WATSON, ABSIST. POL. AGENT, JHALAWAR. The bandar of Goghe was in ancient times in a great portion of Gujarat, such as the towns one of the ports of Gundigadh, which was during of Surat, Bharoch, Bhaonagar, etc. a very comthe reign of the Gehlot dynasty of Valabhi a place mon lullaby to a fractions child is a rar of some importance. Gogha, a few miles from TNT 24,"Sleep, sleep, baby : the Goghars Gundigadh, is said to have derived its name have come." After the fall of Valabhi, and the from Goghla aet, a shell commonly found on rise of the kingdom of Anbalwara Patan, the the sea-coast of Saurashtra; and this does not port of Gogha rose into notice, and an entire appear an unlikely derivation, as the name quarter was allotted to the Goghars in the city Goghla is not uncommon, and is always as- of Patan, and the men of Gogha were so famed sociated with bandars : thus there is a Goghla for their prowess that from this sprung the near Delwara, and another near Dholera. Gogh saying, well known throughout Gujarat, jari soon became famous for its hardy seamen, called & T A , "Bride of Lanka, and brideGoghars and Gogharis (as were the Gohels at groom of Gogba." After the rise of the a later date). At this time the whole of the coast Gujarat monarchy founded by Muzafar Shah, population were daring pirates, and the Goghars Gogha became one of the ports of the were second to none. Even at the present day, Gujarat kingdom. Gogha had previously fallen * See, too, Fergusson's Rude Stone Monuments, pp. Rude Stone Monuments, p. 844. 469, 473. 1 Tod's W. India, p. 850.

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OCTOBER, 1874.) HISTORICAL SKETCH OF THE TOWN OF GOGHA. 279 under the power of the Gobels, and eventually and that night the MAC appeared again to him was conquered by the Peshwa, from whom in a dream and said, "On a certain day there will it was acquired by the British Government. be a mighty tempest early in the morning: on After the fall of Champaner, it is said that that day go to the sea-shore in such a spot, and the emblem of Kalka Mata (a trident) which you will see a ship in its last extremity; the was sculptured on a large stone, in disgust crew, anxious to escape the perils of the sea, will at the desecration of Pawagadh, left that fort- offer to sell you the ship and its cargo. Pur. ress, and sailing down the Dhadar river landed chase it from them, and in it you will find vast near the spot now known as the Paghadsha Pir. wealth." On the day fixed, tho Soni repaired to At this time there was a Soni in Gogh the appointed spot, accompanied by Ango and devotedly attached to the Hindu religion and a Gango, and immediately they became aware of it worshipper of the Kamnath Mahadev, whose noble bark buffeted by the waves within easy shrine still exists about 1} miles to the south-west distance of the shore, the crew of which were of Gogha. He was wont daily to worship at making their escape in boats to the spot where this shrine fasting, and before performing his the three friends stood. On their landing, the adorations used to bathe. Near the shrine was Soni and Wanas offered to buy from them their a large pit, and the Soni used every day to ship and cargo; and the crew, joyful nt having carry away a basketful or two of earth from escaped alive from the storm, and fecling Cloubtful this pit, thus enlarging it. After the monsoon whether they would ever recover ship or cargo, was over, this pit used to hold water for three willingly assented, and accepting a very small or four months. One day the Soni dreamed that sum departed. Meanwhile the tempest abated. Kalka Mati was pleased with him on account and the Soni with the aid of some of his cusof his devotion to the Hindu religion, and he tomers, sailors of Gogha, brought the vessel to was commanded to build a tank and erect on its a safe anchor. On examining the cargo they banks her symbol, and was directed to repair to found it to be dried dates, but, trusting to the the sea-shore, where in a named spot he would Mata's prophecy, they felt convinced that treafind a long stone marked with a trident. On the sure must be concealed in it. They accordingly next day, accordingly, on his way to the shrine brought all the packages to shore, and stored of Kamnath, the Soni went to the spot on the them in a spot then covered with jangle and sea-shore pointed out to him in his dream, and bamboos adjoining the Kanthiaphaliu or shorethere found the stone whereon was sculptured street, and a little to the north of the present the Mata's trident. Now the Soni was a pious bazar. Here they gave out to the townsHindu, one who cared more for religions exer- people that they had withdrawn to fulfil a vow. cises than for the cares and anxieties of worldly and accordingly no one visited them; thus, affairs: he therefore went to the city of Gundi. without exciting suspicion, they contrived each gadh or Gundi, which was then still a large and day before dawn to unpack some of the packages, populous city, in which were Nagars, Brahmans, and in each package they found two gold bars. Wanias, and the like. In Gundi resided two When the packages were landed, the Soni reWanias, named Ango and Gango, who were turned to his house, and Ango and Gango pedlars, and who were wont to repair daily to watched the packages and discovered the gold Gogha to sell their wares, resting at the bars, and while one would watch the treasure Soni's house, and returning in the evening the other took the gold bars one by one to to Gundi. The Soni and these Wanas were Gandi, where they buried them in their house. great friends: the Soni therefore related to As soon as all the gold bars were safely stowed them his dream and the injunction therein away, the brothers invited the population to contained, as well as the subsequent finding carry away the dates gratis, and the villagers of the stone, and asked Ango and Gango gladly did so, and the spot where the dates were whether they would undertake the excava- stored is still called the Khajurio Chotro. This tion of the tank on his account. Ango and chotro is situated in the bazar near the Sravak Gango agreed to do this, but requested the Soni | temple. to furnish them with funds for so vast an Ango and Gango, though they had thus be ome undertaking. The Soni begged them to wait, rich through means of the Soni and the favour

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280 THE INDIAN ANTIQUARY. [OCTOBER, 1874. of Kalka Mata, yet gave him no share in the Sonaria tank was pulled down, and the present treasure; they, however, thought it would be but fort constructed. After the construction of the fair to construct for him the tank he had re- Sonaria, Ango and Gango dug out afresh the quested them to excavate. They accordingly Meghasar Tank, and sunk in it several wells, of went to Rander (opposite to Surat), and pro- which several yet remain. They then comcured from thence able and experienced artizans, menced to excavate a third tank, since called and commenced the work on an auspicious day. the Alasar, but died before its completion. The artizans, however, told the Wanias that until From their constructing these works of public some fortunate and holy man should point out utility arose the couplet so common in Goghaon which side to leave an open space for the in sonAriyu sarovara mepesaranA kuvA ; gress of the water, it was useless to continue the construction of the tank. There being no one AlAsara khodAvartA AMgo gAMgo mUbA. in that neighbourhood so virtuous and holy as The Sonaria Lake and the wells of Meghasar, the Soni, Ango and Gango came to him and And whilst excavating Alasar, Ango and Gango consulted him. The Soni entreated the Mata died. to herself solve the question, and she again ap- As soon as Goghi was thus supplied with peared to him in his sleep and pointed out the sweet water it rapidly rose to be an important proper direction for the feeders to the tank. port, and attracted the notice of the Gohels, The Soni accordingly told the Waniks, and the whose chief seat then was at Umrala. Gohel feeders were constructed as directed. The tank Mokheraji, then Chief of Umrala, conquered was now finished, and the stone with the trident | Gogha in about A.D. 1325, and taking posses. of the Mata was installed on the bank with much sion of the island of Pirambh established there solemnity, and a masonry kund or reservoir was the seat of his chiefdom. At this time it is said built in its vicinity, and the tank received the that Pirambh, or Piram as it is now called, was name of Angasar or Anga sarowar. The mon- inhabited by a ferocious lion. Mokherji slew soon set in and the tank speedily became filled the lion single-handed, and assumed the title with water ; but the water, instead of being pure, of Pa dishih of Piram, which title is still applied was of the colour of blood Distressed and by the bards to the head of the Bhonagar house. alarmed at this unusual circunstance, and dread- It is this title which Cole nel Tod has mistaken ing that it portended some dire calamity, the for the title Purab-ki-Padishah, or King of the Wania brothers sought out the Soni and en East. Mokheraji, after his acquisition of Piram treated him to inquire of the Mata the reason of and Goghi, became a noted pirate, and but few this. Accompanied by the brothers, the Soni vessels could pass to the ports of Khambhat, went to the spot where her symbol was installed, Surat, or Bharoch without paying toll to theChief and prayed her earnestly to explain this extra of Piram. The ruin of Mokheraji is said to ordinary circumstance. After he had made many have been on this wise :- A rich merchant with prostrations, a voice issued from the stone say- seren ships laden with gold dust was sailing for ing, "The Wanias are ungrateful wretches, and the port of Khambhat. As he drew near Gogha, though they have prospered through your stress of weather compelled him to take shelter kindness they have named the tank Angasar, in that port, and as the season was now far after one of them. It is on this account that advanced he determined to unload his vessels I have turned the water into blood." On hear- at that place : with this view he visited Mokheing these words the Wanias trembled exceedingly riji at Piram and requested permission to be and vowed repentance. Shortly afterwards allowed to store his cargo in the Chief's godowns they assembled the inhabitants of Gogha, and at Gogha, agreeing to pay any rent that might in their presence revoked the name of Angasar, be demanded. The merchant represented his and called the tank Sonaria, after the Soni. cargo to be simple dust, and made no mention When Gogha came into the possession of the of its being gold dust, and, on Mokheraji giving British Government it was thought necessary his consent, unloaded his ships and stowed the to fortify the town, and during the Collectorship gold dust in the Chief's godowns. At this time of Mr. H. Borradaile the stone-work of the an agreement was made by the Wania to pay * Tod's W. India, p. 266.

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OCTOBER, 1874.] HISTORICAL SKETCH OF THE TOWN OF GOGHA. 281 a fixed sum as rent, and he engaged to come water to retire in the creek between Gogha and within a stated time to remove his cargo. Piram." The sea consented, and the waters Mokheraji, on the other hand, took the Arabian retired, and the next morning the troops of the Sea to witness that no injury should be permitted Padishah crossed over to Piram and beleaguered to be done to the merchant's goods. The Wania the walls of the fortress. Mokheraji made a then locking tho store-room departed, taking gallant resistance, but was slain after performwith him the key. Now it so happened that ing prodigies of valour. It is said that his behind this store-room was a blacksmith's shop, corpse fought after his head had been severed, and his furnace was immediately against the until one of the Musalmans bethought himself of store-room wall. In this wall a rat had made throwing a dark blue string on the ground. a hole, and through this hole a small quantity of Then the body fell. The body is said to have gold dust would drop into the furnace from fallen at Khadadpor, and the head at Gogh. time to time, and this becoming melted the This fight is celebrated in the following bardic blacksmith found one day a small piece of gold verses : amongst the ashes of the furnace. At first he dhAha sAMbhaLya gohela dhaNI, nara piramarA nAtha; did not pay much attention to it, but when in the Ave daLa asarANarA, salya bhAratha samarAtha. course of a few days he found several other patazAharA daLa palaTavA, pieces he began to consider that this gold must aLa rAkhavA akhyAta; come from the Darbari storehouses. Fearing sejaka hare sAMbhaLI, bAdara mokhaDe bAta. the RAja might punish him if he did not at once bAhAdura mokhaDe suNi bAta, aupyo rAkhavA bhakhyAta; represent the matter, he took one of the pieces | rUyo bhUpa trAMca karoDa, mArU bolya muchayA maroDa. of gold and showed it to Raja Mokheraji, telling narahu nara dharako nAtha, sAMmI koNahe samarAtha; him at the same time all that had occurred. | amazu koNa jhIta bhAja, lo' sAta pAtazAha lAja. Mokheraji at once accompanied the smith to his bhaDahu mokhaDo aNa bhaMga, jhaTake macAIM raNajaMga; house, and, finding that he had said the truth, duzamana vaDhe jorahuM dekha, lAje sAlIvAhana lekha. ordered the storehouses to be opened, and re- more abhevana kuLa mahi, caDIyo cakrAvo lagacahiH moving the gold dust, which he had melted into sUrA varada eha saMbhALya, tarakasa bhIDIyA tatakALa. bars, substituted sand in its place. He then baMko rAMNaro dahIvANa, pallA jhaTakI uThyo paNiH caused the store-rooms to be locked as before. lazakara sarva kara lalakAra. taLasaja topakhAMnA tyAra. When the rainy season had expired, the Wania -rAjA kIdha maMDI rAya, pele morace gaja pAbya; returned and sought permission to remove his sUrA vIra haramata soe, hara hara karI bheLA hoe. cargo, which Mokheraji granted; and he accord khele khAga dhArA khela, Thele asura daLa bhaThela ingly opened the store-rooms, and there, to his bhAlA jhIka vAge bhAi, tivAM javana mAme tAi. grief and surprise, found that sand had been substituted for his gold dust, and as Mokheraji siddhara pAdhya hodA sota, mA~Te zAha dIhu~ mota; refused to do him justice he sailed away empty. pADe irAnI paThANa, khAlI pAlakhI khurANa. handed. On, however, reaching his home, he pro- dahitAM dena nyu matadAna, epaNa mokhaDo hanAna; ceeded to Dehit and besought Muhammad To- [9Te duTa dIdhA TALa, khaLake ragata vahatI khALa. ghlak, who was then reigning, to avenge him on vedaka vajADI aNavAra, trIjA pohora laga taravAra; his enemy. Accordingly, when in A.D. 1347 Mu-| coraMga uu bATAkuTa, tegAM jhAla baMgala buTa. hammad Toghlak marched to Gujarat, he sent an jhujhe mokhaDo raNajaMga, asamara uDIyo bhatavaMga: army to Gogha, which place fell without resistance; rAjA zIsa paDIyo rAna, mArU ghaDa vadhyo asamAna. Mokheriji,however, was safe in the fort of Piram, satavrata bhISmarA sarakhoja, phAraka karI AdhI phoja; and had withdrawn all the boats from Gogha, and zaravaNa vAhato samazera, javanA dIdha dutA jera. the King's army coald get no transports. On this perama nAtha tharakara paga, laDIyo sAta kosA laga; the Wania went to the sea-shore and fasted for lazakara sarava maratI lAga, tarake nAMkhya gaLiyala trAga. three days successively, and adjured the sea to dhaDa tyAM dharaNa daLIyo dhIMga, perform his guarantee. At the end of the third sejaka haro bhaDa narasIMga; day the sea appeared to him and asked him mAtho pabdho goghA mahi, dhaDa gayo khadaDapaDalaga dhAye. why he fasted. The Wania replied, "You are sUto piMDa melI sUra, niraMjana nUra bhaLIyo nUra. witness to the promise of Mokheraji, and as he| nirmaLa cAbba pariye nIra, dhanadhana saraThake raNadhIra. has broken that promise you should cause the | nu naraloka dhana avatAra, dhanadhana sUraloka sadhAra;

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282 THE INDIAN ANTIQUARY. paraNyA apsarA ANi prema, e patazAha taNo daLa AdhI, zAha taNo bhaNija sameto, List to the noise, Gohel Prince, Lord of the men of Piram: The forces of the Asuras draw near; make ready for battle, To repulse the Padishah's army and preserve undying renown. adhipatI pugyo surapura ema. // soI kApyo tegasadhIra; aNapara ghAyo heka amIra. When Sejak's grandson, the gallant Mokhera, heard the news, When brave Mokhera heard the news, he became exceedingly desirous of gaining immortal fame. The King became angry and beat the Nagara, and curled his moustaches, saying "Slay! I am a man, and lord of a world of men. Who is so powerful as to oppose me? Who is there now who can conquer me? I could stain the honour of seven such kings. I am the undaunted and invincible Mokhera, and in the battle I will deal many swordstrokes. Should I look on when the enemy fights, think how I should shame Sal'vahana. Abhiman was of my race, he who essayed to break the Chakravin. Act up to this heroic resolve." (So saying) he immediately bound on his quiver, The tough (son) of the powerful Ranji, shaking his skirt, raised his arm on high, And, encouraging his army to fight, he prepared his fortress and arrayed his cannon. The Raja commenced firing, and at the first discharge an elephant fell. The hero with honour joined his men shouting Har! Har! He played the game with the sword's edge, and the immoveable army of the Asuras retreated, Brother, the spears resounded on all sides, and the Yavanas cried for quarter. An elephant and his howdah fell, and the Shah saw death face to face. [OCTOBER, 1874. At this time the warrior fought with the sword until the afternoon. Blows rained on all sides, until their shoulders A charmed blue string laid on the ground is supposed to stop a corpse which continues to fight after losing its head.-J.W.W. were wearied of holding the sword. Mokhera fought in the battle until his head was riven from his body; The head of the Raja fell on the battlefield, and the body of the Maru seemed to reach up to heaven. A truth-teller like Raja Bhishma, he annihilated half the army; without a head he wielded the sword and extirpated the Yavanas' army: The lord of Piram, planting his feet firmly, fought for seven kos; The army all were dying, when the Turks threw down the charmed blue string. Then fell on the ground the mighty corpse, the lion-like grandson of Sejak. The head fell at Gogha, while the trunk went near to Khadadpur. The hero dying mixed his own funeral cake, and his bright soul was absorbed in the light of the Infinite. He increased the unspotted fame of his ancestors, and the inhabitants of Sorath cried "Bravo, brave warrior! Thou glorious incarnation in this mankind world, now glorious visit the heroes' heaven!" Filled with love he wedded the Apsara, thus the great monarch reached the city of Surpur.t Half the army of the Padishah was mown down by this steadfast sword. Together with the Shah's sister's son, and thus this one Amir fell. Eventually the Muhammadans, after much carnage, gained the day and destroyed the fort of Piram. The second son of Mokheraji, named Semarsinghji, was carried away by a maidservant to Bhagwa while the battle was raging, and from thence was conveyed to Nandod, where his maternal uncle ruled. His uncle, having no male issue, adopted Semarsinghji, and his descendants rule at Nandod and Rajpipla to this day. The elder son, Dungarji, fled to Hathasni, The Pathans of Iran were discomfited, and the palki of Khorasan empty. Mokhera was like to Hanuman dealing death to in Und Sarveya, until Muhammad Toghlak had left Gujarat, and then returned to Gogha and the Daityas; He hurled their corpses to the earth, and made ruled there. In 1532 and 1546 Gogha was streams of blood flow in the trenches. plundered and burned by the Portuguese, and t Surpur in the city where Indra rules in Swarga.-J.W.W.

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OCTOBER, 1874.] HISTORICAL SKETCH OF THE TOWN OF GOGHA. 283 many of the inhabitants were slaughtered. Dun- garji was succeeded by Vijoji, Vijoji by Kanji, and Kanji by his brother Ramji Goghari, who, however, after a few yearg' tenure of power, resigned the gadi to his nephew SArangji. Sarangji was a minor when his father died, and his paternal uncle Ramji was regent on his behalf. The Ahmadabad tribute being in arrears, an army came from that capital to collect it and enforce its payment. Ramji gave Sarangji as a hostage for the amount of tribute due, and reigned without care for Sarangji, who remained in the hands of the Muhammadans. A potter of Kolikk, near Gogha, named Pancho, determined to rescue Sarangji, and, entering into & secret correspondence with him, contrived to conceal him in his donkey's panniers, and afterwards transferring him to Biwi Partapgar's charge conveyed him to Pawagadh,t where his uncle by marriage, Rawal Patai, reigned. It was agreed between Sarangji and Rawal Patai that if Sarangji recovered his throne he should assume the title of Rawal, and Sarangji marched upon Umrala, the old Gohel capital, together with an army furnished him by the Rawal. Ramji Goghari, hearing of Sarangji's arrival, solicited the aid of the Gohel Chiefs of Gariadhar and Lathi, and promised to grant them each twelve villages on condition of their assistance. At first these chieftains assented, bat finally, feeling that Sarangji was the right- ful heir, they proceeded to Umrala and presented the patas to Sarangji. Sarangji confirmed the grants, and the Chiefs joined him with their forces. On hearing of their junction with Sarangji, Ramji, seeing that resistance was hopeless, made submission to Sarangji, and said, " While you were young I guarded your interests, but now that you are of fit age ascend the gadi : I will be content with what you may allot me." Sarangji then granted him the tapa of Agiali, and granted to the Gariadhar and Lathi Chiefs the tapas of Trapaj and Walukar respectively. Skrangji was succeeded by his son Shivdas, Shivdas by Jetaji, Jetaji by Ramdasji, Ramdasji by Satoji, and Satoji by Visoji, who acquired Sihor and removed thither the Gohel capital After the conquest of Gujarat by Akbar, Gogh became an imperial port, though the Gohels of Sihor still held certain rights there. There is an inscription in the Khari Way at Gogha, . This story of the potter is also in Ras Mau.-J.w.w. which, though in some parts illegible, shows that Visoji was a contemporary of Akbar. The inscription is as follows : // saMvata 1634 varSe kArtikazudI 2 ravI pAtazA zrI 5 akavara vijaya rAjye havAlI rAjyazrI kalyANarAya zrIlalA rAjA visAjI Ara AkhaM ghAyaMtInI vAvyapUtI bADI che spohA hA~hu tathA jazala komara majhAmati thai-tehanI gdhiiuipli.|| Samvat 1634, Kartik Shudi 2nd, Sunday, in the glorious reign of Padishah Sri Akbar, Rajesri Kalianrai being in charge of the port) ...... in the reign of Visoji... ... ... the way of Ghayanti in the Pati Garden ......... and Jesal Komar ............ This inscription finishes with the gadha gal. Gogha became an imperial port, it is said, in the following way :- When Muhammad Toghlak conquered Gogha and Piram, Harishankar ISwarji, the ancestor of the Gogh Desais, came from Una with a body of men to the assistance of the Emperor, and from his local knowledge made himself exceedingly useful. The Emperor accordingly conferred on him a desdigiri allowance, also some fields and other rights in the then flourishing port of Gandi. Gandi was shortly afterwards closed, owing to the silting up of the creek, and Goghe was made a dependency of Khambhat, and large vessels destined for Khambhat were wont to unload at Gogha, whence their cargo was sent in small craft to Khambhat. In aftertimes the Nawabs of Khambhat acquired power in Gogha, but were gradually onsted by the Desais, whether by means of the Gohels 'or the Peshwa. When the Gundi port was closed, and when Gogha rose into notice, these rights were transferred to Gogha; and the Desais contriving, with much ability, to keep on good terms both with the Goghari Gohels and the Ahmadabad Sultans, managed always to increase their rights, and eventually established a right to sukhri over the villages subordinate to Gogha. When Akbar conquered Gujarat, Desai Somji, perceiving the strength of the imperial power, persuaded the Gohel chieftain to offer Gogha as a nazardnd. For this he (Somji) was rewarded by a grant of some villages and an increased allowance, while he was allowed rights in all the harbours of Gohelwar. Desai Somji, having no sons, repaired the temple of the Nilkantha Mahadev at Hathab, which village was the port of Gundi, The Ras Mala mays Dangarpur.-J. W.W.

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284 THE INDIAN ANTIQUARY. [OCTOBER, 1874. and besought the deity to grant him sons. He married again when fifty years of age, and begat four sons :-(1) Mahadev (so named out of gratitude to the god), (2) Lakshmidas, (3) Purshotam, (4) Karsanji. His son Mahadev is mentioned in an inscription in the temple of Kalka Mata at Gogha. This lekh is dated S. 1672, when Dhunaji was reigning at Sihor. Mention is made of Grasia Akhirajji. This was probably Dhuninji's second son, who may have held lands near Gogh. The inscription is as follows: zrIgaNezAyanamaH zrImahAkAli mahAlakSmI mahAsarasvatI prasAdA svastI zrIjayAmaMgalAbhayodaye zrIpAtazAha zrImaNIhotra zAha zrIsalemazAha vijayarAja avaM zrIgopApAlaM amala hathAlIvajIrakhAta zrIkAsamakhAta, tavaraNazevaka thobhaNa, zeTha zrIudhavadAsa kAjIzAha mahamada garAzIyA rAjazrI akherAjajI; desAI zrImahAsomajI tathA viThala, AhamIra vahorA vIsA kalyANa TOT wat war : THuatt toft likhyate saMvat 1672 varSe saMvata zAlIvAhana zAke 1537 49 T4 Taft saet fra en mahAmAse zukrapakSe dazamiyAyAM tIthI guruuvaasre| atra dIne zrImaMgalarAtAya sonIvejAnaM suta sonI- haradAsa tasya bhAryA gAI kIkiketyaraMya prasAdasthApItA; bAIkIki,mAtA bAI viravAI pItA sonIrAma, bhAna sonI thobhnn| asmIn prAsAde hathaSatane saMkSAMnI jayazAI 1607 soLazesAta etata sAkSIpramANa asmIn prAsAde zreSThapArSANasevakosmI shriirstu|lekhkvaackyo kalyANaM // "Adoration to Sri Ganesh. We invoke the grace of Sri MahA Kali, Mahi Lakshmi, Maha Sarasvati, from whom happiness, success, progperity, and good fortune proceed. In the reign of Padishah Sri Manihotra Shah Sri Salim Shah, protector of Sri Goghi. Vazir Khat Sri Kasam Khat being in charge of the Government, His servant Thobhan. Sheth Sri Udhavdas, Kazi Shah Mahmad, Grasia Raj Sri Akherajji, Desai Sri Maha Somji, and Vithal Amir Vahora Visa Kalyan, the heads of such families being in existence, and in their presence, this stone was inscribed. In the Samvat year 1672 and Salivahana Sake 1587, when the sun was in the tropic of Capricorn, during the cold season, on Thursday, the 10th day of the bright half of the auspicious month of Magba. On this day Bai Kiki, wife of Soni Hardas son of Soni Veja, of good intelligence, established this temple. Her mother was Bai Virbai, her father Soni Ram, her brother Soni Thobhan. In constructing this temple 1607 Jamshai (koris) were expended. In witness thereof are the excellent stones of this temple. May Sri (Lakhshmi) look favourably on me her adorer (i.e. the engraver), and may peace rest on the writer and reader of this inscription !" Bhaosinghji founded the present city of Bhaonagar on the site of the ancient Wadawa in A.D. 1723. At this time Desai Surji II. was alive, and was one of the leading politicians of this part of Saurashtra, and mediated between Bhaosinghji, the Nawab of Surat, the Ahmadabad Subah, the Marathas, and the Junagadh Faujdars. Desai Surji assisted Bhaosinghji in the founding of Bhaonagar, and managed at the same time to obtain a grant of certain rights in that port. Bhaosinghji, however, was apprehensive of Surji's influence, and, though outwardly friendly to him, determined to get rid of him on the first opportunity. Bhaosinghji accordingly entertained Surji and others at a feast given by him near the Chadika Dhar, near Bhaonagar; on this occasion (it is said) poison was mixed in Surji's food, so that he died immediately after eating. Bhaosinghji now plundered Surji Desai's house, and obtained possession of all his papers. In 1731 the Peshwa defeated Trimbak Rao Dhabare, Da maji Gaekwad, and other chieftains, and obtained a cession of half of the revenue of Gujarat, while in 1729 he had obtained from Sarbuland Khan, the imperial viceroy, the cession of the chauth and sardesmukhi of Gujarat. In the division of Gujarat with Damaji, the port of Gogha and the Goghabarah fell to the Peshwa's sbare. Nahana Desai, therefore, taking with him Surji's son Waghji, repaired to the Peshwa's court at Puna, and entreated the Peshwa to redress his wrongs. Nahana Desai died shortly afterwards, but Waghji obtained a renewal of the sanads, and other rights destroyed by Bhaosinghji, under the Peshwa's great seal, and also obtained orders on the Peshwa's representative at Ahmadabad and the Kamnaviadar of Gogha to ensure his rights being respected, and established his power on so firm a basis that Bhaosinghji was utterly unable to encroach. Waghji died in 1786, leaving two sons, Rapji and Somji II. The Bhaonagar Darbar, ever anxious to extend their influence, finding that during Wagbji's lifetime they could do nothing, now offered the post of Divan to Rapji. Rupji accepted, and, unlike his father, did all that he could to extend the Bhaonagar influence, and to lessen that of the Peshwa and Gaekway. During Rupji's

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OCTOBER, 1874.] VAKYA-KANDA OF BHARTKIHARI'S VAKYAPADIYA. 285 tenure of the Bhaonagar Divani the power and influence of the Bhaonagar Darbar was much extended, and on Rupji's death in 1806 the Bhaonagar Darbar were so alive to the advantages they had obtained during his tenure of office that they conferred the Divani on his brother Somji II., who followed the policy of Rapji, and died in 1814. This concilation policy had become the more necessary as by the treaty of Bassein, concluded on the 31st December 1802, the Peshwa had resigned to the British Government his rights in Gogha, aud the Bhionagar Darbar were among the first to perceive the permanent character of the British rule. The permanent settlement of tribute of the Kathiawad States effected by Col. Walker, Resident of Baroda, in conjunction with Babaji Appaji on behalf of the Gaekwad, in 1807-8, established the British influence throughout Gujarat, and afterwards on the fall of the Peshwa in 1818 the British Government succeeded to the entire power and rights of that government. Since 1802, then, Goghe has been a British port, and the Goghabarah district has from that date passed under British jurisdiction. The prosperity of this port depends very much on the state of trade at Bhonagar: when trade is slack at Bhaonagar, then Gogha flourishes, and vice versd. The name Gogha is spelt in many different ways, thus Ghogha, Goga, and Gogo; but Gogha is correct, and old lekhs bear out this view. The form Gogha is borrowed from the Persian historians, who invariably spelt the name of this port as Ghogha or Khokha. The principal representatives of the Desii family of Gogha at the present day are (1) Ranchoddas Vithalji, (2) Dharnidhardas Harjivandas, (3) Santukram Sevakram, and (4) Chaganlal Sivprasad. THE CONCLUDING VERSES OF THE SECOND OR VAKYA-KANDA OF BHARTRIHARI'S VAKYAPADIYA. BY Dr. F. KIELHORN, DECCAN COLLEGE. It was, I believe, the late Professor Gold Punyaraja, and occur in the resume which that stucker* who first drew attention to certain scholar has given of the contents of the second verses of Bhartrihari's Vakyapadiya which are kanda of Bhartribari's work. of considerable interest for the history of As I have at last succeeded in procuring Sanskrit Grammar. As the London MS. made considerable portions of both Punyaraja's and use of by him is unfortunately very incorrect, Helaraja's commentaries, I propose to republish Professor Goldstucker was obliged in many below the last ten verses of the second or cases to have recourse to conjectural readings, VAkya-kanda of the Vakyapadiya, together with and it is therefore hardly strange that his Punyaraja's gloss. The latter appears to me translation of the passage in question should generally so clear and intelligible as to render have been open to objections. By comparing an English translation for Sanskrit scholars unthe Berlin MS. of the Vakyapadiya, Professor necessary. Webert was enabled to publish a more correct I have no means of ascertaining whether and reliable text of the same verses; in pro Punyaraja and Helaraja "have either of them posing, however, a translation of the latter, he, composed separate commentaries on the whole like his predecessor, laboured under the dis- of the Vakyapadiya: my fragments of Punadvantage of being destitute of the assistance yaraja's work refer only to the second kanda ; of any native commentary. Two Sanskrit those of Helaraja's commentary only to the third commentaries appear to have been accessible to or Pada-kanda, of the Vakyapadiya. Nor have Taranatha Tarkavachaspati, I but in republish- I, up to the present time, been able to learn ing the passage published by Professors Gold anything regarding Panyaraja beyond his name stucker and Weber he omitted some of Bhartri- and the fact that he commented on Bhartrihari's hari's verses, and mixed up the remainder with work. Helaraja was a son of Bhutiraja, and other verses that do not belong to Bhartrihari a descendant of Lakshmana minister of the himself, but were composed by his commentator king Muktapidag of Kashmir; this is clear from * See his Panini, p. 237. I See Siddhanta-Kaumudi, vol. II. p. 2 of the Introduc. + See Indische Studien, vol. V. p. 159, and also Professor tion. Stenzler's notes, 16. p. 447. Also called LalitAditya : see Rajatarangini, IV. 42, 43.

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286 THE INDIAN ANTIQUARY. the following verse which occurs towards the end of my MS. of his work : muktApIDa iti prasiddhimagamatkAzmIradeze nRpaH zrImAnkhyAtayazA babhUva nRpatestasya prabhAvAnugaH / mantrI lakSmaNa ityudAracaritastasyAnvavAye bhavo * helArAja imaM prakAzamakarocchrI bhUtirAjAtmajaH // Punyaraja writes as follows:atha mahAbhASyasyAvatArAnvAkhyAnapUrvakaM TIkAkAro mahattAmupavarNayansvaracitasya granthasya guru pUrvakramamabhidhAtumAha / prAyeNa saMkSeparUcInampavidyAparimahAn / saMprApya vaiyAkaraNAnsaMgrahe / stamupAgate // 1 // iha purA pANinIye'sminvyAkaraNe vyADyuparacitaM lakSaparimA granthaM saMgrahAbhidhAnaM nivandhanamAsIt / tacca kAlavazAtsukumArabuddhInvaiyAkaraNAnprApyAstamupAgatam / tasmAttre zabhIrutvAtsaMkSe parucayaste janAH / ata evAlpo vidyAsu parigrahaH svIkAro yeSA te tathA / tatastaiH saMgrahAdhyayanamupekSita mityastayAtaH saMgrahaH || jJAnopavikalpA dharmasAdhanAcA vyA karaNasmRteravicchedAya karuNAprayuktenAtha bhagavatA pataJjalinA vArttikavyAkhyAna puraHsaraM mahAbhASyanibandhanamuparacitamityabhidhAnumAha / kRte 'tha patanjalinA guruNA tIrthadarzinA / sarveSAM vyApavIjAnAM mahAbhASye nibandhane // 2 // guruNeti bhASyakartaH pUjApadam | tIrthAnyAgamavizeSAstAnpaiyati vijAnAtIti tIrthadarzI / anena gurutvanibandhanaH prabhAvAtizayo bhagavata uktaH / tacca bhASyaM na kevalaM vyAkaraNasya nivandhanaM yAvatsarveSAM nyAyavIjAnAM boddhavyamiti / ata eva sarvanyAyavIja hetutvAdeva mahacchabdena vizeSyaM mahAbhASyamityucyate loke // atha mahattvameva vizeSaNadvAreNAsyopapAdayitumAha | alabdhagAdhe gAmbhIryAduttAna iva sauSThavAt / gAdho niSThApariccheda iyatteti yAvat / asAvalabdhI yasya / kasmAdityAha / gAmbhIryAditi / gAmbhIryaM gahanatA prameyabAhulyena duravagAhatvam / atigambhIraM hi bhASyamuparacitaM bhagavatA pataJja lineti / na tasyAbhidheyaM vyavacchettuM kenacicchakyata iti / kimevamekAntagahanamidaM bhASyam / netyAha / uttAna ivetyAdi / uttAnaM spaSTam | sauSThavaM paripAThI | yasmAdetadvASyaM paripAThIlakSaNAdatra sauSThavAduttAnaM spaSTaprAyaM yata evaM pratibhAtyato nedamasevyam | sabjanamAnasamiva nisargasukumAramatigambhIraM caitadata eva mahAbhASyamityucyata ityarthaH / etena saMgrahAnusAreNa bhagavatA pataJjalinA saMgrahasaMkSepabhUtameva prAyazo bhASyamupanibaddhamidamityuktaM veditavyam / tadevaM brahmakANDe kAyavAgbuddhiviSayA ye malA ityAdizlokena bhASyakAra prazaMsaktiha caivaM bhASyaprazaMseti zAstrasya zAstrakale TIkAkRtA mahanI // ana evedaM mahAbhASyama kRtabuddhayo naiva boddhumalamityAha / [OCTOBER, 1874. tasminnakRtabuddhInAM naivAvAsthita nizvayaH // 3 // kRtA vyutpattyA prakarSaM prAptA mahatI buddhiryeSAM te tathA tadrUpavaikalye nAkRtabuddhayaH svalpaprajJA ucyante / teSAM nizcayo nirNayaparyanto bodho naivAlAvAsthita / na pratiSThA malabhata / na tenAsmadgu - rostatrabhavato vasurAtAdanyaH kazcidimaM bhASyArNavamavagAhitumalamityuktaM bhavati // tathA ca bhUrApAsta vidyAmA pATavAdidamAplAvitamAbhAsI kRtamityAha / vaijizaiaubhavaharyakSaiH' zuSkatarkAnusAribhiH / ArSe viplAvite granthe saMgrahapratikaJcuke || 4 || zuSkatakoM SnyazAstraparimalarahitaH kevala evaM bhaNyate / tamevAnusaranti prameyanirNayAyeti tadanusAriNaH / mahAbhASyaM hi bahuvizvavidyAvAda vahalamA vyavasthitaM tatazcAnvIkSikImAtrakuzalaH kathaM tannizcinuyAditi tarkamAtrAnusAribhistaistadviplAvitam tarkazca puruSANAM svabuddhimAlanirmitavigraho 'vyavasthita eva / yaduktaM s partha kumAH / bhAmekatarerayeranyata iti // itthaM ca parasparavaimatyAdAgamasaMtyAgAcca yathAvasthito vyAkaraNAgamaH pAtaJjaliziSyebhyaH kAlaparivAsAdbhbhraSTaH sanpranthamAtre pAThamAtra eva vyavasthito dAkSiNAtyeSvityAha / yaH pAtaJjaliziSyebhyo bhraSTa vyAkaraNAgamaH / kAle sa dAkSiNAtyeSu granthamAtre vyavasthitaH // 5 // tadevamutsannakalpaH saMjAtI vyAkaraNAgamaH // atha kAlAntareNa candrAcAryAdibhirAgamaM labdhvA tena copAyabhUtena sakalAni bhASyavyavasthitAni nyAyavIjAni tAnyanusRtya vyAkaraNAgamaH punarapi sphItatAM nIta ityabhidhAtumAha / parvatAdAgamaM labdhvA bhASyavIjAnusAribhiH / sanIto bahuzAkhA candrAcAryAdibhiH punaH // // videza I rAvaNaviracito mUlabhUtavyAkaraNAgamastiSThati kenacicca brahmara kSasAnIya candrAcAryavasurAtaguruprabhRtInAM datta iti taiH khalu yathAvadvayAkaraNasya svarUpaM tata upalabhya saMtataM ca ziSyANAM vyA khyAya bahuzAkhatvaM nIto vistAraM prApita ityanuzrUyate // atha kadAcidyogato vicArya tatrabhavatA vasurAtaguruNA mamAyamAgamaH saMjJAya vAtsalyAtpraNIta iti svaracitasyAsya granthasya gurupUrvakamAva nyAyaprasthAnamArgAMstAnabhyasya svaM ca darzanam / praNIto guruNAsmAkamayamAgamasaMgrahaH // 7 // nyAyasya pratiSThA prasthAnaM tasya mArgAn nyAyaprasthAna mArgAn / nyAyapratiSThitairbahubhirmArgeriti yAvat / nyAyaprasthAnamArgAMstAnvaM ca darzanaM vyAkaraNasiddhAntalakSaNamabhyasyAyaM praNItaH / anena guruNA saMjJAya na tathA mamAyamAgamasaMgrahaH praNIto yena saMdeho * MS. bhuvA.

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OCTOBER, 1874.] NOTES ON CASTES IN SOUTHERN INDIA. 287 bhavedApi tu sAvadhAnenetyuktaM bhavati / asmAkamiti bahuvacanAda- | pratividhAtum / kadAcitparamarSayo yogajadhamotpannasAmAdyathAnyeSAmapi sahAdhyAyinA grahaNasAmarthya bodhitam / mayA tu tadanu- vadAnpazyantaH siddhAntamabhidhAnumalamiAta zobhate ye vArurucchedAyAyamupanivandhaH kRta inyAtmano bahumAnaH prkttitH|| | kSavaH prAthamakalpikAbhyAsamAlanacittavRttayaH zAstrAdevAtItAnAnanvetAvAnevArya kANDadvayamokto vyAkaraNAgama ityaashjhyaah| gatavyavahitapadArthasvarUpaM nizcinvanti teSAM nAnAgamopasevayavAvartmanAmata keSAMcidvastumAtramudAhRtam / nuprasIdati bhagavatI pratibheti // kANDe tRtIye nyakSeNa bhaviSyati vicaarnnaa|| 8 / yuktametadeva nirUpayitumAha / atrAsminvAkyakANDe kANDadvaye vA kecideva nyAyavarmanAM tattadutprekSamANAnAM purANarAgamairvinA / vastumAna vIjamAtra pradarzitamavaziSTe tu nRtIye 5 sya granthasya anupAsitavRddhAnAM vidyA nAtiprasIdati // 10 / padakANDe kANDadvayaniSyandabhUne nyakSeNAdaravizeSeNa svasiddhA- pratiSThAmupagataH pUrvairAgamehuvidhevinAzrayameva tattadityayathAyantaparasiddhAntavArtA vicArANAM yuktAyuktavicArapUrvakaM nirNIti- thamevotprekSamANAnAM vikalpayatA pratipatRNAM zAstropajJamedhAvirabhaviSyati / tato nAyametAvAnvyAkaraNAgamasaMgraha iti // | hiNAM paNDitaMmanyAnAmabhimAnAgrahAvRtAnAM teSAM bhagavatI vidyA nanu tattacyAyaprasthAnamArgAbhyAsena kiM kRtyaM svadarzanameva | vizuddhaprajJA pratibhAlakSaNA na prasIdatyatyartham / kiM tArha / vRddhosunizcitaM kiM na vicAryata ityh| pasevAzAlinAmAgamajuSAM vigalitAbhimAnAnAmabhijAtAnAmevaiSAM prajJA vivekaM labhate bhitrairaagmdrshnaiH| bhagavatI prajJA prasAdamupayAta.ti siddham // kiyaddA zakyamunnetuM svatarkamanudhAvatA // 9 // . The London and a Benares Ms. which I have botla nAnAvidharAgamadarzanarAgamasiddhAnta : khanu prajJA viveka labhate compared read vaijisaubhava.. vaizAradyamAnoti / tatava niHsaMdigdhaM svasiddhAntameva spaSTIka 2 Ms. te khalu. bhinnAgamadarzaneH zaktirjAyate / adRSTaparakIyAgamasvarUpeNa prati- 3 MS. nyakSeNA.. MS. saparIkatuM. pannA sonmekSAmeva teSu cAvasthAneSvanusaratA kiyacchakyamunnetuM- 5 Ms. teyu. M8. pazyan si.. NOTES ON CASTES IN SOUTHERN INDIA. ___BY J. A. BOYLE, M.O.s. There are some extraordinary instances among separated from social intercourse and from interthe castes of Southern India of the self-insulat- marriage with other families of the great Vel. ing tendency, which, beginning it may be with 18 !ar caste, perhaps the most numerous caste the eccentricity of an individual, passes into the in Southern India. distinctive habits of a family, and thence into The traditional origin of this tribal or family the social status of a race or tribe. It may be | settlement is dated 950 years ago, when the instructive to note one mode in which, in ancestors of the Kottei Vellalar were special circumstances, new castes may form driven by a political revolution from their home themselves almost before our eyes, and so to in the valley of the Veigwy, to settle in catch a glimpse through the past of the manner the far south, where Para krama Pandya in which old castes split themselves off from the offered them a home and protection. mass, and become fossilized into insulated units. Under the Pandya dynasty of Madura I will begin with the case which shows the most these Vellalar were, they allege, the chamcomplete caste-insulation that has come under berlains or treasurers, to whom belonged the my notice. hereditary dignity of crowning the newly sucIn the centre of the town of Srivaigun- ceeded king; and this traditional dignity is tam, in the delta of the Ta mbrapurni still commemorated by an annual ceremony, river, in Tin neveli, there is a small fort, performed in one of the Tin neveli teenples, enclosed by a wall about 150 yards square and | whither the heads of the family still repair, and 10 feet high. Though called a fort (kottei), it crown the head of the Sva mi. Par akrama has no strategical strength, and is simply a mud Pand ya is represented to have been a local enclosure, containing the houses of about thirty chieftain, and was probably the political suzerain families, known as Kottei Vellalar,' or the of the fief of Korkhei, hard by, who welVellalar who live in the fort. comed industrious and well-equipped settlers These people constitute a caste completely, to his remote valley. But however much of

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288 THE INDIAN ANTIQUARY. [OCTOBER, 1874. truth or of fiction there is in the dates and the is no hindrance to women of other castes to particulars of this emigration and settlement, enter. the special interest of the Kottei Vellalar This custom of female seclusion extends even consists in this, that, differing in no way from further than this : for after marriage no woman their brethren of the Vellalar tribes, they of the Kotte i Vellalar may be seen by have resolutely, as it were out of mere whim, | man's eyes except those of her husband, father, shut themselves out from social intercourse with brothers, and maternal uncles. The strict obtheir kinsmen, and have established the most servance of such a rule must within so narrow a singular customs, absolutely unknown to the rest space be physically impossible ; but the theory of the tribes; and that it was a personal or family is preserved, and is believed in by all outsiders. institution, and not one of the hereditary caste- This seclusion is maintained even in death, for usages (kulasarum), is proved by the fact that when a death occurs, and the dead body has to until lately they housed within the same fort be carried forth to be burned, it is carefully certain predial slaves, Kottar-smiths, of shrouded from all eyes, and the men alone acinferior social status, who worked for their company it, and sit beside the pyre until every masters, and lived in the same rigid seclusion as vestige is consumed. regards their women. These slaves, partly The men are distinguished by no sign of social from the cbanged social atmosphere of the time, superiority from their neighbour Vellalar which made them rebel against their servitude, of other sects. Their skin is as dark, and their and partly from want of sufficient space within appearance as homely, as that of any other the fort, have within the last generation been Tinneveli rayat; so that not only has seclusion turned out to live beyond the enclosure, but of their women failed to whiten their skins, they still work for their hereditary masters at but there is little ground for supposing that their rates fixed far more by custom than the com- proud isolation is based on nobility of rank in petition of the market. old times. And yet it is difficult to form any It may be doubted whether any credence other theory of the foundation of such a colony can be given to the extreme antiquity claimed than that the proud patriarch of an illustrious for this colony, since the habit of secluding family which from high position and influence their women can scarcely have been formed until had fallen on evil days, and had been exiled the Musalmans had arrived in Southern India from their ancestral home, must have estabto suggest and set the fashion of this practice. lished himself and his kinsmen in a new settleIf this be so, the colony can hardly have been ment, and shut them in by these restrictions settled in its new home for more than half the and these ramparts from contact of the outer time that is claimed for it. world. How else would the in-dwellers have I have gathered from the head of the invented such a scheme of life? Why else Kottei - Vellala r the following sketch of should their neighbours have respected it? their mode of life, and need only add that they There is something positively dreadful in the bear an excellent local reputation for peaceable idea of these wretched women immured their and inoffensive ways, industry, and simplicity, lives long in this narrow enclosure, forced which form a pleasant contrast to the restless to submit to any cruelty, and denied all prointriguing spirit of common Vellalar. Their tection, even of life. The law cannot reach women never leave the precincts of this mud these people, for no officers of the law may enclosure--a rule which it is certain death to pass their gates. When the census was taken break, and it is never broken. After seven their families were not numbered, for they years of age no girl is allowed to pass the gates; refused to say how many women there were and the restriction is supported by the tradition inside the fort; and infanticide is not only of a disobedient little girl who was murdered by possible, but most probable; for there is a her own father for a thoughtless breach of this suspicious absence of increase in the colony, law. The men pass freely in and out, and which suggests some mode of disposing of the engage in the ordinary occupations of their useless mouths' unknown to health officers and station; but into the fort no male stranger policemen. can enter on any pretence, though there Here is a family that has passed into a caste,

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OCTOBER, 1874.) NOTES ON CASTES IN SOUTHERN INDIA. 289 and is now isolated by the most rigid social of the soil. It is also a tradition with them restrictions from their old caste-brethren and never to eat the salt of the Sirkar, nor to take any from the whole outer world. service under Government, whether as soldier or Another such caste or tribal group of Vellalar writer or policeman. The head of each village I met with in Ramnad. They are known as is of course a recognized official; but this duty the " Aram-pu-kutti Vellalar," i e. the Vellalar he fulfils rather to the village as patriarch than with wreaths of the aram flower. This flower to the Government as magistrate. is one of the decorations of Siva; but I have The cause of their original migration is heard no explanation of the name. This forgotten, if it was ever recorded; but it is monfamily group has established itself in twelve tioned as one of the results of their coming to the villages on the north-east frontier of the southward that they first established the wore Ramna d territory, a tract bounded by the two ship of Siva in the district in which they settled. rivers, the Uppar on the north, and the ! The name of Siva's flower, the Arampa or Veiga y on the south. Attipu, may have some bearing on this conThere are said to be seventy families of them, nection of the tribe with the Siva-creed. who occupy a tract of about twenty-tive square It would be rash to generalizo from two such miles; but this nameration of the group repre instances as to any principles of caste-formasents rather a traditional than the actual num tion. But one thing inay be noted, and that ber, which must be far larger. is that the vulgar explanations of caste derarThe family traditions record that they emi- cations as arising from differences of religion on grated five centuries ago, in the time of Vara- the one hand, and from diversities of trade or guna Pandya from the Tonda-man- occupation on the other, are wholly inadequato dalam, of which Kanchipuram was the to explain such caste-units as I have described. capital. The migration was made--so runs the Socially these Kottei-Vellalar and tale-in devendra vimanam' or covered cars; Arampu-kutti-Vellalar are perfectly and still this form of vehicle is invariably used distinct from each other, and from the main body in marriage ceremonies as the peculiar vehicle for of the Vellalar tribe. They certainly will the conveyance of the bride and bridegroom not intermarry : I doubt whether they would eat around the village. Physically the members of together; but their occupations and creeds are this tribe of Vellalar differ in no way from identical. What then made them separate into other sub-divisions of the tribe. But their social distinct castes, and cutthemselves off from all the customs are in many particulars remarkable world ? Mainly, if not wholly, this arose from and distinctive. The women never wear a purely physical causes: from their originally cloth above the waist, but go absolutely bare on settling as a family in a strange country, where breast and shoulders. The two rivers which they recognized no kin, and proudly avoided all bound their district on north and south are connexion with the former settlers. Partly, too, rigid limits to the travels of the women, who because the ground was unbroken and the are on no pretext allowed to cross them; and it country unpeopled, so that the new settlers is said that when women, as they sometimes will, lived alone, and while they forgot the ties that make vows to the deity of a celebrated temple, bound them to the home they had left, they grew Avudiar-kovil, in Tanjor, which lies to up" between the rivers" as it were, and knew the north of the Uppar, they have to perform nothing of their new neighbours, who were their pilgrimage to the temple in the most per- often distant and always hostile. Thus, in the fect secrecy, and that if detected they are fined. two cases I have quoted, the one family shut Intermarriage is also prohibited with "those themselves up within narrow walls, and the beyond the rivers," as all of the outer world is other between two rivers, but the result of incalled. The men, too, have some peculiarities, sulation was the same, and the method similar, of which one is invincible aversion to emi- and they now have succeeded in developing grate to Ceylon, as half the population of Ram- themselves from small families into small but nad do from time to time. They never leave the perfectly distinct castes. mainland, and adhere solely to the cultivation Tinneveli, 9th July 1874.

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290 SOME PERSIAN WORDS IN ARABIC DISGUISE. BY E. REHATSEK, M.C.E., Hon. Mem. B. Br. R. A. S. The Arabs justly boast of the antiquity and purity of their language. In later times, however, some Persian words have crept into it unchanged, in non-classical writings, and can easily be recognized; but as an evidence that their number is not considerable it may be mentioned that the Alf lailah wa lailat, which consists of four bulky volumes, contains scarcely more than fifty or sixty, of them. The case, however, is different with the words which have undergone considerable change, and, although rather scarce, occur in ancient books, and even in the Qoran. Some of these, which I consider curiosities, I give here, especially as their disguise is not always easily discoverable, and they generally pass for genuine, pure Arabic words, even with learned Maulvis, in this country. I shall also adduce, in confirmation of my statements, reliable authorities, admitting of no doubt in the matter : 9/0/0 Vestis serica crassior (Freytag).-This Pin is derived from P. f implying thickness, heaviness, grossness. which has retained the same meaning as the P.-column, cylinder, portico. 702 S 10 SI JE THE INDIAN ANTIQUARY. wr .the same with P swr@ .pl srr wj rider, and taken from it. is explained in the Bibliotheca Indica (Calcutta, No. 58, p. 46) as-Sal soporificae herbae species nota. (Freytag.) The word is bhang in Hindustani; and some would also derive the English beverage punch from it, whilst others consider it more suitable to take it from the P.. or Hindustani panch, because it is said to consist of five ingredients. -meaning height. The same occurs also from P.-sackcloth, &c. Freyin Dr. A. Sprenger's Masudi's Meadows of tag, Einleit. in d. Stud. d. Arab. Sprache; Bonn, Gold, notes pp. 157-8, as 1 derived from 1861. .An arabized word" from P wj lG@ `rb .apogeum-w or wr docktailed, thebryd Courier; from bryd. mules used for carrying the post in ancient times in Persia being of that description. See Sprenger's Masudi's Meadows of Gold, p. 331, note*. This Buredeh has given origin also to the Latin Veredarius. It may be interesting to insert here the following line from the Hamasa:; / 017 102 SII khyl lm lslsbyl w dwnh msyr@ shhr lbryd 1017 lmqlb "The image of Omm Alsalsabil [a woman], although a courier, requires a month's journey to reach her [has paid me a visit]." The commentator observes that in this place the word means a horse, though he also explains the phrase to mear that, "Such and such a one sent a courier to me," and admits that the root has many significations. He also states that those who desire to derive the word from the Arabic mean by it--a distance after performing which the heat of a traveller's speed becomes cooled. Freytag gives the following footnote to the above, in his translation of the Hamasa, 328: [OCTOBER, 1874. Vox equos aut mulos aut camelos in magnis viis dispositos, quorum ope principum mandata perferantur, significari notum est. Vocabulum autem a Persico quod talium equorum caudae amputatae sint et rex Persarum Dara tales equos instituerit, derivant. Makrizius in descriptione Aegypti, a quo modo beatus De Saciyus (Magasin Encyclopedique, p. 61) recessit, vocem a latino veredus (cui nostrum Pferd cognatum est) derivandam esse censuit. 105 ,hyoscyamus-sykrn 10 .1 bnk .ex. Pers pnj pnj .composed of P bstyn .Garden, pl bwstn -smell and l-place, which latter word never occurs as an affix in Arabic in any other instance; whereas it is frequent in Persian, and is moreover referable to the Sanskrit -to stand. -a little foot-pydkh is taken from bydq man, which is the diminutive of sal and is the chess-figure called in some European languages Peon or Pawn, in French Pion. In later times the Persians themselves have reborrowed the word from the Arabs in its

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OCTOBER, 1874.] SOME PERSIAN WORDS IN ARABIC DISGUISE. 291 which is analogous to the Latin - bydhq brdn mTrn j`ln `lyh sflh : mwn flm j `lyh Hjr@ mn sjyl nnh lmSdr b`rby hw lys tryn ..... wqyl bufalo, is arabized from P j mws gwmysh . | Hjr@ mn sjyl arabized form, and use it thus in the locution quorundam nomina inscripta. This word occurs thrice in the Qoran, i.e. xi. 84 :palmam ferre, and to the English to gain an advantage, to take the shine out of. 2 On this word the following note occurs on p. 59 of No. 59 of the Bibliotheca Indica "And when our decree came, we turned those j ho RC g u l Tarikh ..... is (cities] upside down, and we rained down upo said not to be Arabic, because it is the Macdar them stones of baked clay, &c." of Murmakh, which is arabized from Mah ruz. Uull TUILE/11 11111011! peale lybol, lololololo Wiles (xv. 74.) Coll. a Pers. ulos Margarita, vel Res rotunda margaritae similis ex argento. (Freytag.) 1 "And we turned [the city] upside down : 14 Of this not merely the noun is, and we rained upon them stones of baked clay." but also the verb from which it is formed, occurs in the P. Uus -to digest. The meanings Join in illa pelo ju (cv. 4.) differ when pronounced guwariden or kuvariden. To digest a thing means to cook it in the "Which hurled down upon them stones of stomach; hence the analogy of the word with baked clay." In a life of Muhammad, written the E. cook, L. coquere, G. kochen, &c. about the middle of the second century of the Ulga fr. P. og Freytag, Einleit, &c. p 49. Hejirah by Muhammad Ben Es-hiq, which I translated from the Arabic and sent to the Royal Asiatic Society of Great Britain and meaning at present a herdsman, at the one Ireland, the following words occur after the spelling is connected with night and the other with wood, as any Persian scholar inay easily quotation of cv. 3, 4 on p. 37 of Wustenfeld's edition : perceive. both chwbn ,an shbn This word is also spelt .essence gwhr .This is taken from P jwhr J Hamasa P. de *, ahol salgs The y is the essence of a thing; it is Persian arabized. els Loricam habens, indutus vir. (Ereyt.) blfrsy@ nh klmtn lmfsryn w dhkr b`D j`lthm l`rb klm@ wHd@ w nm hw sny w jl lHjr w ljl lTyn y`ny lHjr@ y`ny blsn . mn hdhyn ljnsyn lHjr wlTyn - zrh .which again is from P - dr` This is from coat of mail, originally shirt of mail composed of little rings. 37-Quicksilver, where "quick" is to be taken in the sense of living," as in Argentum vivum, whence it will appear that it must have been taken from the P. 8)--the origin of which is evidently Sanskrit, and also implies life. sl derived from P. x slow plain (Dr. Spren. ger, Bibliotheca Indica, No. 76, Transl. of Risalah Shamsyyah, p. 2). This termination occurs only in one other word in the language "Some commentator mentions that these are two Persian words of which the Arabs have made one, namely, sanj (for sang liw] and jil (for gil US) the former meaning stone, and the latter loam, implying stones of these two kinds, stone and loam." There is no doubt that the Latin sigillum is the first European derivation; whence G. siegel, E. seal, &c. It must have been common in Persia to make cheap signets, simply by writing characters on a piece of clay and baking it, for use as signatures, stampe, and for various other purposes. i vox Pers. Amussis, funis ad quem dirigitur structura. Kam. Tabula astronomica. The anthor of the Burhan Dictionary is of opinion that the word is arabized from the P. Sy. The word 8j means inter alia, also a string, and Dr. nmwnh .from P nmwdhj specimen, pattern . JAS Lapides argillae similes; vel Lapides ex argilla igne infernali indurata, in hominum

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292 SII Sprenger gives it as the origin of in Masudi, pp. 157-8, and he derives from -birth. Vapor, qui meridici tempore apparens in deserto iter facientibus e longinquo aquae speciem habet. Kam. Djenh. Among other definitions the Burhen, which, as is well known, does not give any Arabic words, contains also the following: THE INDIAN ANTIQUARY. zmyn shwrh r gwynd khh z aftb my drkhnh r z dwr ab nmyd "This is said to be marshy ground illuminated by the sun and having the appearance of water." 2 Heaven, in the Arabic Tashrih utluflak, the P. and P. ; both these words were also melted into one in the P. f, and the Burhan states that is synonyme with -a mill turned by the hand, water, or animals, whilst le is a house, accordingly the literal meaning would be mill-house; apparently not an inappropriate expression for the sky, which with its hosts of stars seems to be constantly turning. 757 .pl snyk snbk Ungula equi, ejusve anterior pars. This is the P. -the diminutive whereof is the same with the arabized word, i.e. On this word we read in the Hamasa, p. 1 lhnd sh m`rb ndzh fbdlt l'lf l'wl~ blh wlz blsyn w Hdhft l'lf lthny@ fSr | astronomy, this word is said to be derived from hnd sh lsnbk Trf lHwfr lwHd snbk frsy m`rb [OCTOBER, 1874. "Alsanabiku, sides of hoofs: the singular is sunbuk, Persian arabized. wny@ Another reason for supposing that the present designation of Bombay cannot be ascribed to the Boa Bahia or "good bay" of the Portuguese, but is derived from the word Mumba, of pure Marathi origin, is the fact that the natives always write in their vernaculars (Mumbai), and not Bombay, which last is evidently a corruption by foreigners. This supposition has been, moreover, corroborated by such writers as Briggs and Sykes, the former of whom, in a note to his excellent translation of Firishtah's History of the Rise of the Mohammedan Power in India, states that Pers. Species dulciorum, proprie | videtur saccharum purissimum. Kam. The Burhan states that the arabized form of this word is. Compasses. This is arabized from P. prkhr awais Geometry, is derived by F. Rosen, in his ed. and transl. of Muhammad Ben Musa's Algebra, on p. 198, from P. sjal and in the Bibliotheca Indica (Calcutta, No. 58) we have (p. 46) the words: "Hindisch is arabized from Andazeh by changing the first a to h, the z to 8, and omitting the second a, whereby it became Hindisch." As, however, most of the Mathematics came first from Hind, i.e. India, some would prefer to derive the word from the name of this country, and to translate it "Indian science." In conclusion it may also be remarked that there are a few words in Arabic and in Persian belonging to both languages and differing very slightly from each other, the common origin of which will perhaps for ever remain shrouded in mystery. One of these words is A, , P. both meaning leaf. WORDS AND PLACES IN AND ABOUT BOMBAY, BY DR. J. GERSON DA CUNHA. (Continued from page 249.) it appears to him the shrine of Mumbadevi may have been the occasion of the appellation; while the latter asserts that Mumbai is the name of Parvati, the wife of Mahadeva, a compound of Mum, from Mumba, the demon slain by her on the island, and bai (art), which is a term of courtesy employed for dignified or noble Maratha women. Again, Tod is of opinion that Mum ba devi is a corruption from Mama devi, "mater dea," the divine mother, or alma mater. I am not aware that any early writer, European, Arab, or Chinese, mentions the name of See page 249.

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OCTOBER, 1874.] Bombay or Mumbai before the arrival of the Portuguese. Ovington, however, who wrote in 1689, makes Bombay known to the Greeks and described by Ptolemy under the designation of Milizigeris. t WORDS AND PLACES IN AND ABOUT BOMBAY. Bombay, notwithstanding its ancient pagodas, its sand-lingas of yore, and its glorious wars with the terrible Mubaraka, can lay no claim to ancient political distinction, nor can it boast of any royal charter or parchments of nobility. Of heraldry it has hardly any, except perhaps a little dark-greyish slab with the arms of Portugal engraven on it, which, according to Portuguese travellers, used to adorn, some years ago, one of the gates of the Fort. It was left for British intelligence and enterprise to raise Bombay from its humble condition to that of a capital of one of the great Presidencies of India. But of this hereafter. If we turn our attention to the times when the Portuguese took possession of Bombay, we shall find, both from the indigenous bakhars (chronicles) and tradition, as well as from a few manuscripts left by the Portuguese themselves, that Bombay, properly so called, was simply one of a cluster of rocky and mountainous islets scattered in the waters of a muddy estuary. Such a group of parched and desolate See A Voyage to Suratt by F. Ovington, M.A., page 129. No faith can be placed in the Greek nomenclature of Indian towns and places, for, besides numberless mutilations undergone in the mouths of the Greeks, they are not unfrequently made victims to the caprice of copyists. (De Saint-Martin, Etude sur la Geographie grecque, &c. p. 4.) If Ptolemy, from his depending altogether on the journals of early navigators and itineraries of caravans, was liable to frequent error, his commentators have unfortunately erred still oftener. As an instance, Mr. R. H. Major, in his introduction to India in the Fifteenth Century, has identified the Musiris of Ptolemy and Arrian with the modern Mangalur. Now this I fancy is a grave mistake. Every student of the ancient geography of India is, or at any rate should be, aware that about the beginning of the Christian era a commercial port of some importance, by name Masuri (H), was exist. ing on the western coast of India, a little to the north of Malwan, the vestiges of which, in spite of all changes, are even yet visible. This was the place with which the ancient Egyptians used to carry on an active trade; a port distinctly mentioned by the author of the Periplus of the Erythraan Sea, where the famous Hippalus (who first discovered or practically tested the use of the Monsoon, or South-West winds, in navigation, and gave it his name) landed after a perilous passage from the Arabian Gulf. When writers so erudite and careful as Mr. Major expose themselves to correction, I should infer that the identification of such places under classical names is a matter of almost insuperable difficulty, and Ovington's theory, I am afraid, must be rejected. This castle was built by the Portuguese soon after the conquest, and its description is given by Fryer in his New Account of East India and Persia, pp. 63, 64. SS At the rate which Mr. Peile adopts, viz. 4 souls to a 293 islands as they then appeared to be, although worthy of the study of a geologist, could not have at all excited the ambition of a conqueror, and consequently their political history has from the beginning merged in that of the adjacent mainland, with which, and with the more im portant islands lying to the north, it has shared the vicissitudes of conquest, and the rule of numerous dynasties and chieftains. During the Portuguese period, although Bombay could boast of a fine castle commanded by a petty Governor, a couple of churches under the pious Franciscans, and about 400 huts said by early writers to contain 10,000 inhabitants,SS it was still a mere dependency of the great "Court of the North," or Bassein, || and one of the eight divisions subject to its jurisdiction under a military government whose head was named the "Capitao Mor," or General, of the North. From the annals I have been able to collect and peruse, as well as from tradition, it is to be concluded that the primitive condition of Bombay was that of a sandy and uncultivated island circumscribed within very narrow limits, traversed by innumerable creeks, and partly overflowed by the sea, to such an extent that even so late as the time Fryer wrote (1675) about 40,000 acres of the island were under water. house, this population appears too large for the estimated number of huts.-ED. The eight divisions that were under the jurisdiction of the "Court of the North" are found enumerated in an official Portuguese document of the 16th century, which I append. It contains some words which have now become quite obsolete; while others, which were probably invented for the occasion, have even ceased to find a place in Portuguese lexicons: 1st-Bagaim, the capital, called also the Saibana de Bacaim, including one town (villa), a cacabe, with 16 pacarias and 8 hortas. The cacabe of Agacaim, with 20 pacarias and 10 hortas. The pragana Salga, with 18 aldeas (villages) and 3 terras. The pragana Hera, with 20 aldeas. The pragana Cama, with 25 aldeas and two sarretores. The pragana Anjor, with 18 aldeas and 7 sarretores. 2ndThe cacabe of Tanam, with 8 pacarias. 3rd-The isle of Salcete, consisting of one pragana, with 95 aldeas. 4thThe isle of Caranja, with its cacabe and terra of Bendolac and 3 islands, viz. Ne vem, Seveon. and Elefante. 5th-The isle of Bella Flor de Sambayo, with the pragana Panechana of 30 aldeas. The pragana Cairana, with 17 aldeas, and the pragana of Sambayo, with 17 aldeas. 6th-The pragana of Manora, with 42 aldeas and one sarretor. 7th-The pragana Asserim, with 38 aldeas and 6 pacarias. 8th-The island of Bombay with the rocks near it. It will not have escaped the attention of the reader that Mahim is not included in the above list; the reason is that the Portuguese at first, by a freak of transposition that cannot be easily accounted for, made Mahim a dependency of the city of Daman, passing over the court of Bassein, though almost contiguous;, but at later times better sense seems to have prevailed, and it was afterwards, at the time of the cession, a dependency of Bombay.

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294 THE INDIAN ANTIQUARY. [OCTOBER, 1874. Bombay was then scarcely one tenth part of what it has now attained to be. It extended in a central straight line from the pier of the Castle, which was almost parallel to the modern Palava (Anglice Apollo) Bandar, to its northern extremity, at the point now called the Payadh ani station, a distance of about one mile and a quarter. In the middle of this line, or about the grounds on the Esplanade now occupied by washermen, and called the Dhobi Lines, stood the Mumbadevi temple, subsequently transferred, as before stated, to the spot reclaimed for the purpose just north of Payadhuni. The tanks now used to wash clothes in once belonged to the temple, and were held in high veneration : their desecra- tion has been most distasteful to Hindu feel- ings. The Western side of the island extend ed in a curved line along the shore of Back Bay, including Girgaow and Chaupati, from its southern extremity called Mendip's or Mendham's Point, I to a spot, facing the Bastum or "Tower of Silence" of the Parsis, which was then separated from Walukesvara by a narrow creek of sea-water, which allowed the water of Back Bay to communicate with what once covered the flats below Ta adeva (Tardeo), now reclaimed by the Breach Candy Vellard or dam which keeps out the sea on the "west face of the island. On the eastern side the shore extended in a zigzag line along a wavy hill called the Dongari, which extends from Fort St. George to the southern margin of another shallow creek, which used once to separate the island of Bombay from that of Maz& gai w a little beyond Umark hadi (Oomercarry). This hill was formerly quite arid in appearance, and wholly inhabited by fishermen. Now the term Payndhuni means 'washing of the feet,' and plainly indicates that it was a place used for that purpose. People and cattle coming down to Bombay from Salsette, Mahim, and other islands lying northwards, used to wash their feet in a shallow stream of water, which became deeper by the tide, especially during the solstitial heats, before stepping into the more civilized soil of Bombay. Another argument favouring the supposition that Bombay was an island quite distinct from Parel, Mazaga ow, &c., is that the natives living in Kulaba, Waluk esvara, and Maza ga i w say even in our time, from a traditional habit, that they are "going to Bombay," meaning the Fort, which to a modern writer would probably appear absurd. At the time of the cession to the British crown, Bombay was given over for a very insignificant 'quit-rent to a lady by name D. Ignez de Miranda, widow of D. Rodrigo de MonCanto,ll who was called "a Senhora da Ilha," "lady of the island," and to a few others. It then, and for some time after the cession, consisted of one cacabe, which means a grove of trees and gardens (hortas), and three paddyfields. These groves and gardens contained 40,000 cocoanut trees, out of which only 4,000 or 5,000 belonged to the E. I. Company. The value of each of these trees varied from 6 to 9 xerafins. There was also one bandrastal, which means the right (jus) to extract * A pretty good ides of the castle, built by the Por- I tuguese, before ita repairs and modifications by the English, may be formed from a "Delineation of His Maties Citadel and Fort of Bombay, April 2nd, 1668," given in Orington's work above cited. + See muMbaIcevaNena, p. 91. I Mendip's or Mendham's Point was a place where a cemetery was built in the time of Cook, and the early writers mention, that it was named from the first individual buried there. The locality has been much disputed; some writers, such as Philip Anderson, in his English in Western India, think it was at the modern Cooperage; while others state that it was about 100 yards from the Lighthouse at Colabe. This however, seems to be erroneons from the fact of Aler. Hamilton writing :-" Mr._Aungier advised the Company to enclose the town from Dungaree to Mondham's Point ....," which certainly cannot be Kul&b. Others with some semblance of truth, believe it to be the plot to the west of Apollo Pier where the Baluting Battery is placed. I have adopted this latter theory. Murphy's "Remarks on the History of some of the Oldest Raceu now settled in Bombay, &c." (Trans. Bomb. Br. R. Geog. Soc. vol. I. pp. 128-86), with map, though not quite precise in all details, will give the reader some idea of the former divisions of the island. S A writer in the Monthly Miscellany of Western India in reference to this has the following :-"And if tradition be at all consistent with truth, when carriages (cxcepting the Indian vehicles) were unknown, and Bombay Governors were wont to garb themselves in Saletni starched caps, and to trust more frequently to their feetthey too, it is said, were accustomed to unhose themselves, and with shoes and stockings in hand march across, avail themselves of the foot-wash, rehose themselves and pro. ceed on their jaunt." It was at the residence of this lady that Hamphrey Cook and the Portuguese Commissioners signed the articles of delivery and the instrument of possession when the island was ceded to England. The serafin is considered by Warden, in his Report on the Landed Tenures of Bombay, p. 7, to be equivalent to 20 pence: or that formerly they used to take thirteen bergfins for the sterling amonnt of PS1-3-6. The Portuguese zerafim, however, which seems to have been adopted with out any alteration in value by the early English governors, is only about half rupee, or, strictly speaking, it corresponds more exactly to the French franc or Italian lira when the serafim is in copper, and to about one-sixth more when in silver.

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THE LIFE OF BABA NANAK. OCTOBER, 1874.] the sap of both cocoanut (Coros nucifera) and toddy palms (Borassus flabelliformis) for the purpose of alcoholic fermentation, which right was eventually ceded to the said Company. The annual rent of this bandrastal amounted to 2,000 xerafins. from the class of Bhandaris, who eventually sank the latter name and assumed the warlike one of Bhangulis or Trumpeter Chiefs. They were subdued by the Muhammadans, and when in 1533 the Portuguese took possession of the islands of Bombay and Mahim they were follow Bandrastal, it appears, was originally derived ing the peaceful profession of toddy-drawers. THE LIFE OF BABA NANAK, THE FOUNDER OF THE SIKH SECT.* By R. N. The life of a person, who by his actions and precepts has influenced the ideas and consciences of a large number of his fellow-creatures, both during his lifetime and for centuries after his death, can never be devoid of interest. When that influence has not been owing to his wealth, rank, or power, but simply to his own merits, that man must be called truly great; and when we find that his motives were unselfish, that after a long life devoted to the instruction of others in the paths of virtue and moral purity he died poor, and delegated his office, not to his children, but to that one of his disciples whom he considered most virtuous, that man must be considered truly good, as well as truly great. Such was B&b & Nanak, the first teacher and founder of the Sikh tenets. However much we may differ with him in many of his doctrines, we cannot but admit that he was one of those on whom the Almighty has vouchsafed special blessings for during a long life of seventy years he laboured unceasingly at one object, viz. to reform the lives and religion of his countrymen, to break through the tyranny of priestcraft, outward ritual, and caste. He taught that purity of thought, word, and deed, abstinence from lust, anger, and avarice, were better than feeding Brahmans or making offerings at temples. He tried to amalgamate the Hindu and Muhammadan religions, and convince all that they were really brothers, descended from one Father. He lived long enough to see the seed which he had sown bring forth fruit: that in afterages the plant has been choked by the thorns of worldly cares and corruptions is owing to the imperfection of all things human;-that he made the noble attempt, that he set the example in his own life, and partially succeeded, is his greatest praise. There are some who have tried to impose upon the ignorant by asserting that Nanak was an incarnation of the Deity, and that he worked miracles... The same assertions are made in favour of every person who is renowned for sanctity or virtue. 295 Reprinted, with slight abridgment, from an educational tract published at Lahor about fifteen years ago. It also CUST, B.C.S. In that province of British India which, from the circumstance of its being traversed by five large rivers, is called the Panjab, in the division and district of Lahor, in the parganah of Sharakpur, in the tract betwixt the rivers Ravi and Chenab, called the Rechna Doab, near the banks of the Degh Nala, there was a village named Talwandi, the property, as it is still, of a tribe of Muhammadan Rajputs who had emigrated from the sandy regions between the Jamna and Satlej, known as Bhattiana. The time of our narrative is the year 1469 of the Christian era, corresponding to Samvat 1626. This part of India was then governed by the dynasty of Lodhi Pathans, whose name still lives in Lodhiana, on the Satlej. Four hundred years had elapsed since the first Muhammadans had invaded India, and their power was firmly seated in Northern India: the great Timur the Lame had sacked Dehli, and his great grandson Baber, who was destined to be the founder of a line of emperors, was still a child in the countries beyond the river Oxus, and the valley of Kashmir. The country round Talwandi was wild, badly cultivated, and covered with brushwood: it is at the edge of the great jangle waste or Bar which occupies the vast space betwixt the Ravi and Chenab, containing many million acres of uncultivated land. Two religions appeared to meet here also, for the industrious and settled Jats, who were Hindus, here came into contact with the idle and migratory Bhattias, who had adopted the new religion of Muhammad. In those days persecution on account of religion was very common, and many changed their faith from base motives; bitter feelings existed between the Muhammadans and Hindus there, as elsewhere. No roads traversed this savage region: it was then, as it is now, in a corner, and when, many years after, this neighbourhood passed into the hands of independent Sikh chiefs, they assumed the name of Nakya from this circumstance. . . The Muhammadans were always desirous of mak. ing converts, and succeeded in so doing by force, appeared in the Oriental Christian Spectator, Mar. Apr. 1863.

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OCTOBER, 1874.] THE LIFE OF BABA NANAK. 297 of Maula, of the Chane got of the Khatris, a resident of Lokhoki, Pargana Batala, in the district of Gurdaspur: her name was Solakhni. By her he had two sons, Sri Chand and Lakhmi Das. From the latter descend the whole tribe of the Bedis, who pretend to the sanctity, though they do not adopt the virtues, of their great ancestors : the former founded the sect of the Audasis, who dwell in numerous convents, or Akharahs, all over the Panjab. Nanak had no other children, and he gave no authority to his descendants to practise the wicked custom of killing their daughters: indeed it is contrary to the mild and benevolent principles which he taught. He appears to have anticipated that his descendants would make a bad use of the circumstance of his being their ancostor, for he was unwilling to marry, and had no wish to have children. In none of his travels did he take them with him, and he expressly excluded them from the succession to the position of spiritual teacher, which he had attained, and chose one of his disciples, as more worthy of that important office Soon after the birth of his children he ceased to care for worldly affairs : his mind was more and more occupied with a sense of the vanity of wealth, nk. and power, and even of life. He went once to bathe in the Bau Nadi near Sultanpur, and stayed there a whole day in the water : the tree is still shown where he used to sit, and is known as Bdbd-ki-Bir, and the place where he bathed is called Sant-Ghat. Even the shop where he used to trade is called Hath-Scheb, and weights are shown stated to be those which he had used in his trade : so great is the reverence paid to his name. He now abandoned his home, and took up his abode in the jungles: his friends tried in vain to dissuade him : many went out to talk him over, and among others his father-in-law, Muld, who was naturally very much annoyed at seeing his daugh- ter and her children deserted without any pro- vision. Nawab Daulat Khan was persuaded to send his commands to him to return, but in vain. Nanak replied that he was the servant of God alone, and knew no earthly master. It may be remarked that all his replies are given by the narrator in the form of short pithy Vurdes : this may or may not have been the exact form in which they were delivered The tendency of all Nanak's remarks bad been that there was one God, one true faith, and that the divisions of religion and castes were but the work of man. This led the Nawab to persuade him one day to accompany him to the mosque at the hour of prayer. When all the Muhammadans knelt down to pray, Nanak alone stood up: when the Nawab remonstrated, he said "O Nawab, you were not praying your thoughts were occupied in the purchase of a horse at Kandahar." The Nawab, who was an hou. 1st, truth-loving man, confessed that his thoughts had wandered. The Qazi was much enraged, and asked Nanak why he did not pray with him. He replied, "You, O Qazi, were not praying: you were thinking of your daughter's illness, and wondering whether your colt had fallen into a well." The Qazi's countenance fell, and he was obliged to confess that the Guru had truly read his thoughts. Nanak now finally abandoned the world, and adopted the life of a Faqir. His wife and children were sent to his father-in-law : he took leave of his sister Nanaki, who remained always warmly attached to him, and started on his travels from village to village and from country to country. His companions were Bald, who had accompanied him from the earliest day, and is thence called "Bhai Bal," and Mardhan, a Muhammadan Rababi or musician, who voluntarily joined him, and who used to play to his master on his harp, while he was abstracted in thought and prayer. Bhai Mardhana is described as a strange companion, who was always hungry, and getting into scrapes, from which Nanak had to extricate him. When be played on the harp it was always in the praise of the Creator :"Tuhi Narankar, Kirtar,-Nanak Bandah tert." Nana k used to be whole days rapt in meditation, with closed eyes, and thoughts fixed on God, and unconscious of what was going on, while Mardana suffered much exposure, hunger, thirst, and a desire to return to his family. One day he went to A min & bad, then as now an important city in the Rechna Doah, in the district of Gujarenwala. He put up in the house of Lalu Thakar, whom he knew to be virtuous and honest, and refused to eat the food of Wazir Malak Bhagu, because he was an oppressor of the poor, and had collected his wealth as an unjust raler of the people. The name of Naushirvan still lives by justice after the lapse of many centuries. So does the name of Misr Rap Lal in the villages of Jhalandar Doab; while the memory of the evil ruler and of his family is cursed, and his ill-gotten wealth is the cause of strife among his descendants, and is soon squandered. The place where Nanak slept at Aminabild is still venerated under the name of Rori-Sahob, from the circumstance of the Guru having spread gravel on the spot. While he was residing here, the great invasion of India took place under B&ber. Aminaband was taken by storm and plundered, and the Guru and his companions were seized to carry bundles 18 Begars : he submitted, and was carried to the Emperor's tents, accompanied by Mardhand playing on the rabdb.

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296 THE INDIAN ANTIQUARY. [OCTOBER, 1874. persuasion, and the offer of worldly advantages. But the new converts rarely abandoned their Hindu customs, or comprehended fully the simple tenets of Muhammad. Among them the system of castes was partially introduced ; the Sayyid was considered as powerful as a Brahman; Pirs and Shabids were as much venerated as Jogis and other Faqirs; pilgrimages to tombs and shrines were neld to be meritorious. The true meaning of the Qoran and Vedas was unknown to the multitude; wild stories of miracles and super- natural beings were believed ... Many abandon ed the duties of life in the hopes of obtaining purity by escaping from what they could not but admit to be deception, and in different parts of India different sects had been formed under Ramanand, Gorakhnath, Kabir, and the ascetic orders of Bairagis, Gosavis, and Jogis had come into existence. It was at this period, and at the place above mentioned, that a son was born to one Kalu, a Khatri of the Bedi got, a poor but respectable man who occupied the post of Dalwai, or village accountant. The father and mother of KAlu were named Sivaram and Banasi; and he had one brother named LAlu, and his wife came from near the village of Kanakacha, halfway betwixt LAhor and Feruzpur; her sister was the mother of Ram Tamon, a person of great celebrity at Kasur. Kalu had ono daughter, who was named Nanaki, and who was married to Jayaram, a corn-dealer at Sultanpur, now in the territory of the Raja of Kapurthala, in the Jhalandar Doab. Kalu named his son Nanak, and when he afterwards became famous he was called by Muhammadans-Nanak Shah, and by Hindus-Guru Nanak, Baba Nanak, and Nanak Nirankar. Many wonderful stories are told about the birth, the infancy and childhood of Nanak... The nurse who assisted at the birth stated that she heard, at the moment of his entering the world, sounds as of a crowd welcoming with joy the arrival of a great man: the spot is shown, and a temple built over it, called N&nak a na. Close by is another place where he used to play with other boys, called Balkvida, on the banks of a magnificent tank. Nanak acquired a knowledge of Persian and accounts in a very short time, but he was disinclined to any worldly pursuit, and one day while in charge of cattle he fell asleep, and by his carelessness the crops were destroyed. He was one day found sleeping exposed to the rays of the sun, but a snake had spread its hood over his head to shade him. The place is called Kiara S&heb, and a handsome building has lately been The wal story told of Buddha and other reformers. erected there. K&lu then tried to employ him in mercantile pursuits, and sent him on a journey with BAIA, Jat of the Sindhu tribe, and gave him forty rupees to trade with. On his road ho met a party of Faqirs, and entered into conversation with them. Surprised to find that they had neither home, clothes, nor food, he learnt from their mouths the vanity and uselessness of these things, and the danger of living in cities and being engaged in worldly matters. As they refused his offer of money, and asked for food only. he went to the neighbouring village, and invested all his money in flour, and fed the whole party. He returned home and was found by his father concealed under the wide-spreading boughs of a tree; he told him what had happened, and justified himself by stating that his father had directed him to do a good business, and he had done so by laying up treasures in heaven, the fruit of works of charity. His father was very angry, and was proceeding to beat and ill-use him, but Rai Bholar Bhati, the Muhammadan zamindar of the village, interfered; he had been struck by the wonderful stories current in the village with regard to Nanak, and by the purity of his character, and the nobility of this last action : he repaid Kalu the money, and forbade him ever to ill-use or constrain his son. The place where Nanak fed the Faqirs is called Khara Saud & or "Real Profit," and the tree where he lay concealed is still shown-its branches sweep down to the ground on every side-and is known as MSI Saheb As he would not settle down to any regular trade, to the great sorrow of his father, though his mother always took his part, Kalu sent him to visit his sister Nanaki at Sultanpur, on the Bain Nadi, in the Jhalandar Doab. This was a city of some note situated on the great imperial road from Lahor to Dehli, as can still be traced by the numerous Kos Minars and the Serais at Sarai, Ameanat Khan, Naurangabad, and Dakhni. At that time the Governor of the province, Daulat Khan Lodhi, a relation of the Emperor of Dehli, resided there; he was at that time a person of great importance, but soon after, being defeated by the Emperor Baber, he lost his possessions, and died. Jayaram, the brother-in-law of Nanak, had sufficient interest with this Nawab to get him appointed to the charge of the supplies of the household. Nanak received a large advance, but he gave away so much to mendicants that he was accased to the Nawab of having behaved dishonestly; when, however, accounts were taken, a large balance was found in his favour.t At this time Nanak was married to the daughter Compare the story of Brava, Jour. Bom. Br. R.As. Soc. vol. VIII. p. 77.-ED. UD.

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298 THE INDIAN ANTIQUARY. The Emperor was struck by his appearance, and still more by his words, and held a long conversation with him and ordered his release; the Guru is said to have told the Emperor that his descendants to the seventh generation would sit on the throne of Dehli, which came true. It is also narrated that while the Guru was talking with the Emperor the servants brought bhang, an intoxicating drug, in which the latter too freely indulged. Baber offered some to the Guru, who declined, stating that he had a supply which never failed him, and of which the effects were never exhausted. Upon being asked to explain, he replied that he alluded to the name of God, the consideration of which occupied his faculties at other times he made similar remarks, that he had no thought for food, that the name of God was his only food; and, when urged by his relations to return home to Talwandi, he replied that he had no parents, brethren, or family, that God was all in all to him. Among other places in the Panjab that he visited was Hasan Ab dal, in the Rawalpindi district, where they show the impression of a hand in marble, which the inhabitants are good enough to call Panjah-Saheb, as the hand of Nanak: how it came there, when it came there, what good it does there, is not explained. The Guru also visited Siyalkot; and the tree under which he sat is still shown as Buabd-ki-Bir. He also visited P a k Pattan in the district of Gugara, and Chuhar Chuar Khana, in the district of Gujodranwala, at the last of which places is a building in his honour. Once or twice he returned to his native place at Talwandi to visit his parents, who soon after died, and his kind friend and protector Rai Bholar. Although Nanak lived to the age of seventy years, his uncle Lalu outlived him. After his return from his travels he settled down on the banks of the Ravi, the district of Gurdaspur, Parganah Shakargadh, in the Rechna Doab. He built a house there, and called the place Kirtarpur; there he gathered his family and his disciples around him, and there eventually he died. With regard to his travels it is difficult to speak with precision, but that he visited all the chief cities and tirthas of Hindustan is probable: mention of them all is made in the traditions, and wonderful stories connected with some. Nanak appears generally to have entered into discussions of a hostile nature with the Brahmans and Pujaris, pointing out the uselessness of works and rituals if there was no purity of mind or faith: at Hardwar, on the Ganges, he told the people to beware of the Pandits, who would infallibly lead them to perdition, and that, until the mind of man became pure, all pujapath, or sacrifice, [OCTOBER, 1874. was vain. One day, as the Brahmans stood looking to the east, and pouring out water as a funeral offering to their ancestors, Nanak stood up and did the same looking to the west. When asked the reason of his so doing, he said that he was watering his fields at Kirtarpur, which lie to the west: they scornfully remarked that his water could never reach so many hundred miles; "how then," he replied, "do you expect that your water can reach to your ancestors in the other world ?" He accused another Brahman of thinking of a woman while he was apparently muttering his devotions. With regard to his travels beyond the limits of Hindustan nothing certain is known: he kept no regular diary, and left no account himself. Bhai Mardhana died before him, and all that is known was collected from the mouth of Bhai Bala, an ignorant Jat, who undertook to record, many years after, all that he had seen. The people who drew up the narrative were ignorant of geography and of the distances of one city from the other: all they could do was to enter at random the names of all the places of which they had ever heard from travellers or books. We thus meet with the names of Lanka, all the Dvipas of the Puranas, Sindh, Kabul, Khorasan, and we find that the Guru availed himself of the easy mode of transport of flying through the air, or wishing himself at any place, or directing the place to come to him. This entirely prevents us from following him, and describing what happened to him at each place on his travels. We can only conclude that he travelled as Faqirs do now, putting up at night in roadside hermitages, and at times in the large convents, and preaching and conversing with all ranks of men. He came back as poor as he went, for he had no thought or care for wealth and luxury... Two places of great note were no doubt visited by him, namely, Makka and Medinah, in Arabia. In those days, as now, there was a constant flow of pilgrims from India to Arabia, and the communication was easy. Nanak was described as having assumed the garb of a Muhammadan Faqir, and with him was Mardhana, an undoubted believer in Muhammad. At Makka he entered into discussions with the Muhammadans in charge of the Kaaba, and when he was reproved for sleeping with his feet turned towards that building, which seemed disrespectful, he inquired in which direction he could turn his feet where the same disrespect would not be offered, for God is everywhere. Many strangers, convinced by his words, asked what they should do to be saved: his answer was, "Worship God." He died in the year of the Christian era 1539,

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THE LIFE OF BABA NANAK. OCTOBER, 1874.] and 1596 Sainvat, at the advanced age of 70 years, He selected Lehna, a Khatri of the Tihan got, to be his spiritual successor, and named him Angad, which is fancifully derived from the word Ang Khud, as if the Guru considered him to be his own body. He considered his own sons to be unworthy of the succession, because they were undutiful; and when expostulated with on the subject by their mother he tried their obedience in the following way:-A cat had flung a half-dead mouse at his feet: the Guru ordered his sons to remove it; they drew back, and refused; Lehna without a moment's hesitation obeyed the order. Nanak blessed him and said that he was the real son, who obeyed his father. Another miraculous story is told to the same effect. One day they had found a dead body in the adjoining jungle: Nanak said to his followers, "Whoever is my disciple let him eat of that dead body." They all drew back in horror, but Lehna at once stooped down to obey the order, and behold! the body was gone, and a plate of excellent food was in its place. The real truth is that Nanak in his wisdom foresaw the tendency of all hereditary appointments to become abuses: his object was not to found a family who, under a false pretence to sanctity, might lord it over their country, while they practised abominable crimes. He wished to provide for a succession of wise and good teachers of the doctrines which he had himself taught. His intentions have not been carried out; and his sect, as a separate form of the Hindu religion, will soon cease to exist. Nanak had never abandoned the Hindu nor adopted the Muhammadan religion, but his disciples were of both faiths, and when he died a discussion arose as to the mode in which his body was to be disposed of-the Hindus desired to burn, and the Muhammadans to bury it. They were commencing to fight, when happening to look under the sheet they found that the body was gone, having, no doubt, being removed by some of his disciples. The sheet was cut in half, and one portion was burnt with the usual ceremony, and the other buried with the usual prayers. Both the tomb and the math have since been swept away by the waters of the Ravi. "In a paper read before the Lahore Missionary Conference, the Rev. W. Keene, B.A., gave some interesting information regarding the Sikhs. The teaching of Nanak, their founder, is at variance with the popular belief of the Hindus on the Godhead, idol-worship, caste, and the immolation of the Hindu widow. The writers of the Granth acknowledge only one Creator, styled 'Kartapurkha;' at present some of the Sikhs, although they do not discard the teaching of the Granth, have returned to the Hindu belief of many creators, and since the taking of the country by the English several have gone back to idolatry. Of caste Nanak says- What power has caste? Know the truth. It is as poison in the hand; eat it and you die." The ancient Sikhs ate together in common. To do so 299 Angad succeeded him, and lived and died at Khudur, in Pargarah Taran Taran, of the Amritsar district. He elected as his successor his pupil Amardas, of the Khatri caste and Bala got, who lived at Govindwal, on the Bias River, at the point where the Imperial Road from Dehli to Lahor crosses that stream; this is marked by a Kos Minar on the high bank. To him succeeded his son-in-law R&mdas, Sodhi got of the Khatri caste, in whose family the office of Guru, or, as the followers now began to style it, Padishah, became hereditary, till it finally ended in the person of Guru Govind Singh, who converted the peaceful Sikhs into warlike Singhs, and established a state of things deadly hostile, instead of being conciliating, towards the Muhammadans.* The descendants of Nanak are known as the Bedis, and when the Sikhs became powerful this family became rich and arrogant, living in luxury on the jaghir lands bestowed by the Government, and the collections made from the Sikhs. This last item used to be very considerable, and members of the family travel long distances to Shikarpur and Kabul to collect their Sikhi Sewaki. They reside chiefly at Derah B&b & Nanak, on the Ravi, near the spot where their great ancestor died, and have in latter years taken very much to trade. Lives of Baba Nanak, called Janam Sakhis, are very common, but they are so full of fable and invention, displaying such intense ignorance, that they are more calculated to deceive than instruct. The whole life of the Guru has been depicted in a series of pictures, which are often found on the walls of shrines. Every act of his life, true or fabulous, is there narrated. He himself is generally represented as a white-haired venerable old man, with Bala fanning him, and Bhai Mardhana playing on the rabab. From these pictures and oral tradition all the details of his life are well known to the people. His sayings and his precepts were collected by his successors, and written in the volume called by the Sikhs the Adi Granth, or first volume, to distinguish it from the Second Granth, composed one hundred years later by Guru Govind Singh. This book is written in the dialect used with those of a different creed, and also with Mazbi Sikhs, was, however, never their practice. In the time of Ranjit Singh indiscriminate 'marriages were not contracted; but Brahman Sikhs married with Brahman Sikhnis, and so with the other castes. Now, the Sikhs do not even eat in common, much less contract indiscriminate marriages. Nanak assails sati in the following lines:-Those women are not called Satis who burn on the funeral pile. Nanak says those are Satis who die from the blow of separation." As the influence of Nanak's teaching was for good, so was that of Govind for evil. He abused the principles of Nanak to lay the foundations of Sikh independence; but in so doing he roused the very worst passions."-Friend of India, 1863.

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300 THE INDIAN ANTIQUARY. [OCTOBER, 1874. by the people of the Panjab at that period, and Panjab, but which, having been used for these difficult to understand now, and in that variationsacred books, is called the Gurmukhi, the words of the Nagari character which is common in the having been uttered by the Guru. CORRESPONDENCE AND MISCELLANEA. STRICTURES ON PROF. WEBER'S KRISHNA. anniversary in almost every nation, and is as JANMASHTAMI. naturally observed by Hindus as by Christians; SIR-I have read with great care Prof. Weber's while prima facie the fact that one birthday is article on the Hindu festival of Krishna's Birth- celebrated in mid-winter and the other in midday; but the special argument is imbedded in summer does not seem a very valid reason for such a mass of irrelevant matter that I cannot feel connecting the two. sure that I have thoroughly apprehended the The essay displays unquestionably much learning writer's intention. Concisely stated, his reason- and some ingenuity; bnt the Professor frankly ing appears to be as follows: admits that one-half of his subject, viz. Christian 1st. The similarity in several striking inci. archaeology, is strange ground to bim, as is very dents between the Gospel narrative and the legends evidently the case, otherwise he would scarcely related of the deified Krishna suggests the idea of refer the Rosary (a devotion instituted by St. some connection between the two. This is grant- Dominic in the 13th century) to Siva's garland of od on all sides; and if the connection could be skulls, and conceive that the name was a mistransproved there would be nothing in it to shock the lation, by early Christians of some very remote most scrupulous Catholic theologian period, of the Sanskrit japa-mdla. Again, what 2nd. The idea is strikingly confirmed by the is stated about the variety of dates on which Indian tradition that the doctrine of salvation by Christmas used to be celebrated requires some faith in the one god Krishna was brought by qualification: for St. John Chrysostom-in his serNa rada from the northern region of Sveta-dvipa, mon, quoted by Prof. Weber, preached in 386 A.D. which may be interpreted to mean white man's notes (it is true) that at Antioch the festival had land,' or Europe. This again is no novel dis- only been in existence for ten years, but adds that covery. at Rome it had been celebrated on the 25th of 3rd. If any European country is really intend- December from the first days of Christianity. The ed, it would probably be Egypt; as the connection remark also that the Madonna-cult has some with Alexandria was easier than with any other connection with the worship of Isis can scarcely place. This also is an obvious sequence. have been introduced except from a wanton desire 4th. The popular pictorial representation of to give offence; since after discussing the point Krishna at his mother's breast, assumed to be a (which has no bearing whatever on the main argucopy of a picture of the Madonna and Child, must ment) through several long columns, the writer is have boen borrowed-if from Alexandria-before at last obliged-though showing a strong personal the Muhammadan occupation of that city in 640 bias in its favour-to admit that the theory is unA.D. Granted. founded, since the oldest picture in the Catacombs 5th. It may have been borrowed so early as is distinctly classical, and has no leaning whatever the second century, since there are frescoes of the to the Egyptian type. Madonna and Child of that date in the Catacombs. F. S. GROWSE. Admitted. Mathura, N. W. P. April 23, 1874. 6th. Between the two limits of the second and seventh century the most probable period would be from 350 to 431 A.D. : because till 431 the KANDHAR AND SOMANATH. Alexandrian Church celebrated not the birth of SIR, -At page 445 of the Appendix to vol. I. of Christ, but his baptism, on the 6th of January, Sir H. Elliot's History of India, Professor Dowson and after that time observed, as now, the festival has fallen into an inaccuracy which you may of his birth on the 25th of December, in the same think worthy of notice. The passage I allude to way as the Hindus observe the festival of Kfishna's is : birth in the month of July or August. "About this time the Sindian Arabs engaged in This last step in the argument, the only one a naval expedition against Kandahar, at which of any individuality, is difficult to follow. I fail place the idol temple was destroyed, and a mosque to detect the slightest parallelism in the two facts raised upon its ruins. Here, again, we have that are brought together. A birthday is an greatly to reduce the distance within which these

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OCTOBER, 1874.] CORRESPONDENCE AND MISCELLANEA. 301 operations are supposed to have been conducted, M. Reinaud, in his earlier publication, in which he is followed by Dr. Weil, considered the place here indicated to be Kandhar, near the Gulf of Cambay; but in his subsequent one he inclinus to the opinion that Gandhara, on the upper Indus, is meant, of which Waihind was the capital. There is little probability of either being correct, and we need not look any further than the Peninsula of Kathiwar, on the north-west angle of which is situated Khandad ar, one of the objects of ou" attack in 1809, when, unlike its neighbour, Malia, it surrendered to Col. Walker's detachment without resistance." And again in Appendix to vol. II. p. 473, quoting from the Tarikh-i-Alfi : "When Mahmud had concluded his expedition against Somnath it was reported to him that Raja Bhim, chief of Nahrwara, who at the time of the late invasion had fled away, had now taken refuge in the fort of Kan. dama, which was by land forty parasangs distant from Somnat." Professor Dowson adds in a note : " Firishta says Gandaba, which Briggs conceives to be Gandavi. Some copies read Kha. d a ba or Khand & va. [Ibn Asir has Kandahat, supra, p. 249. It is probably Khandadar in Kathiwar. See vol. I. p. 445.)" Now in the first place Khanda dar is incorrect, the correct spelling being ITU, Khandad har, literally, the edge of the sword. It belongs to a Gondal Bhayad and is subject to that State, and is situated some eight miles to the north-east of Gondal, and is about the very centre of the province, being at least 80 miles from Malia, and 60 miles from Juria, the nearest seaport. Khan. dad har has never been a place of any importance, nor has it claims to any high antiquity. The Residerit of Baroda, in para. 6 of his letter to Government, dated 14th April 1809, speaks of "the small fort of Kundadhar, situated about 5 kos to the westward of Gondal, and the possession of La- khaji, one of the Bhayad of the Gondal Chieftain," and in his letter to Government of June 17th, 1809, he describes the surrender of the fort. I think the position of Khand Adhar is sufficient of itself to show that it cannot possibly be either the Kan. da h&r against which the Sindian Arabs directed their naval expedition, nor the Kanda ma of the Tarikh-i-Alfi. Khanda dh&r is neither on the north-west angle of Kathiawad, nor is it the neighbour of Malia. The Tarikh-i-Alfi (Elliot, vol. II., Appendix, p. 473) goes on to say: "Mahmud im- diately advanced towards that place, and when his victorious flags drew near the fort, it was found to be surrounded by much water, and there appear ed no way of approaching it. The Sultan' ordered some divers to sound the depth of the water, and they pointed him out a place where it was fordable. But at the same time they said that if the water (the tide) should rise at the time of their passing, it would drown them all." Khandad har is 60 miles from the nearest coast, and the insignificant little fort is not the sort of fortress which one might expect would have been resorted to by Bhim in this extremity. I venture to think that Kandahar is Gandhar at the mouth of the Dhadar river in the Gulf of Khambhat, HG Gandhar is evidently the same as the Kand har of M. Reinaud and Dr. Weil, and is always written Kandhar by the Persian historians of Gujarat. Kanda ma might very probably be t-Gandevi, as suggested by Col. Briggs, and Firishtah's rendering, Gandaba, makes this still more probable; possibly, however, it might be Gandh ar. A still more extraordinary error occurs at page 468 of the Appendix to vol. II., where the Professor says, "though the position of Somnat is well known in the district of the Guzerat Peninsula, now called Bhabrewar, yet by some extraordinary mistake, in which he has been followed by Rampoldi, D'Herbelot considers it to be the same as Viziapur in the Dekhin." But Somnath is not in Babri& wa d; it is in the sub-division of Sorath called Nag her, and 30 or 40 miles to the west of the Babriawau frontier. The error is probably borrowed from Bird, who says in his History of Gujardt, page 37: "The district of the Gujarat Peninsula, now called Babrewar, of which Billwal Patan is the chief town, was formerly known by the name of Patan Somnath." Bird, though generally accurate, here (probably from want of local knowledge) has blundered. Veriwal is the port of Patan Somnath, from which town it is about two miles distant, and both are in Nagher, neither in B & bria wad. Verawal (called by the Muhammadan writers Bilawal) is indeed usually called Verawal. Patan, according to the usual native way of coupling places which have a connection with each other, whether near or far. Thus Gundi. Koliak, Koliak and Gandi being close to each other; P. & j k o t - Sard har, these towns being the principal towns of the Rajkot estate, though 15 or 16 miles apart. Thus Chuda-Ranpur, Dhrol. Sarafdar, and many others. Billawal or Vera wal Patan was never known by the name of Patan Somnath, both being distinct places. Patan is still called Patan Somnath, Prabhas Patan, and Dev Patan; while Verwal, from its connection with Patan, is called V er Ayal-Patan. Somnath, I may add, is usually called Sorathi Somnath. Nagher extends, ronghly speaking, tre N&gher extends, ronghly speaking, from MAdhavpar to the B&b ri a wad frontier, which, roughly speaking, is the line of the Repen

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302 THE INDIAN ANTIQUARY. [OCTORER, 1874. River; the coast line is called Nagher, extending | "second Nagamangala copper-plates. I can see no about six to ten miles inland, and thus forming " defect,' no large white spot on the nga,' in the a long narrow strip of coast. Nagher is called "third line of the first plate. It is clearly erimatLili Nagher, or the damp Nagher, alluding to "konganivarmma. I am equally certain that the the high level of the water in the district. The "letter ng in the third line of Plate I. is exactly the following dahd is said regarding N&gher:- "same as the letter which occurs in the second "line of Plate II. in uttamangah. The combination "dg occurs in Plate I., line 2, in svakhadgaika. vAjA ThAkara ne aMbavana, "Here the photograph, even when magnitied, is a "little indistinct, and it seems to me as if the lithomai pada maNI gheraH "graph had not rendered the upper portion quite reMTa khuTake vADIyAM, "faithfully. But so much is clear from the bhoMya lIlI nAghera. "photograph, that the combination dg has a dif "ferent character from the combination ng I (Where are) WjA Thikars and mango groves, "mean particularly the top part of the letter. And Padmanis dwell in the houses, " Yours very truly, MAX MULLER." And Persian wheels groan in the gardens, This land is Lili Nagher. Mr. Rice mentions that on a stone in Coorg, uf which he took a hand copy, he found the form JOHN W. WATSON. Kodgini. Until I have an opportunity of seeing a J'adhwan, July 8th, 1874. photograph or an impression of this inscription, I cannot help being sceptical on this point, the more so, as in the Hala Kannada character dgi SIR, From Mr. L. Rice's reply to my remarks might easily be confounded with riga. on his rendering of the Nagamangala plates, in the I cannot refrain in this place from expressing Indian Antiquary of May last, I perceive that he my opinion that the time has come when lithoaccepts the readings proposed by me with one graphs prepared from hand copies can no longer important exception, viz. the name of the first satisfy the requirements of Oriental philologists king mentioned in this inscription, which he still and antiquarians, or be adduced as historical insists on reading Kodgani, and not Kongani, as I evidence. Nor is it to be expected that lithographs thought it should be read. Mr. Rice, however, prepared from photographs or squeezes can escape admits this much, that in the photo-lithograph mistakes, often of a serious kind, unless they can published in your journal "the word undoubtedly be checked by their means by at least ore inappears as Kongani; " but this, he contends, is by dependent compeient hand. no means the case in the original photograph As regards the passage enlogizing Bhd Vikrama from which the lithograph was obtained, and in we must perhaps be satisfied with having got rid which, he thinks, there is some defect in the dis of Daradana. Whether or not the statement that puted combination of letters, Bo much, however, the king 'bore the marks of wounds received from as appears being in his favour. It therefore rests kulisa-weapons and elephants which he captured with me to show that the photo-lithograph has not [i.e. at the time he captured them)-in his many been altered by me (whilst passing it through the battles,' savours of puerility (as might perhaps press) so as to favour my own views, but that in have been said with more reason of some of this respect it faithfully reprodaces the photograph the passages corrected in my former letter), or which Mr. Rice himself supplied to you, and which whether by straining the compound it may be is still in my possession. For this purpose I in found to yield a 'figure of much beauty,' is a point the first place submitted both copies to Mr. Arthur which I am not at present in clined to argue. Mr. Grote and Mr. James Fergusson, neither of whom Rice adheres to his reading svdsthyad, but does could perceive any difference between the two. I not tell us what form this is, and what it means. have also sent the photograph and lithograph of the The first syllable is certainly bhua in the photofirst two plates to Professor Max Muller, and graph, and not ava. received the following reply, dated July 23rd, which he has kindly allowed me to communicate to J. EGGKLING. you "MY DEAR PROYESSOR EGGKLING, I have carefully 22, Albemarle Street, London, "examined the photographs of the first and 24th July 1874. This is undoubtedly the case. The lithograph has khadggeka, having missed a second curved line beside thee, which is clearly distinguishable in the photograph.

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OCTOBER, 1874.] CORRESPONDENCE AND MISCELLANEA. 303 To the Editor of the Indian Antiquary. believe they did not use it; for if they did, it would SIR, -Allow me to say a few words with regard be necessary to assign 272 or 330 years to the to the charge of misquotation brought against six reigns on the only rational suppositions about me by Mr. Fergusson. He himsell quotes the pas- its initial date, stated above. But if they did use sage in my article, on which he founds the charge, the so-called Valabhi era, that era could not have in a mutilated form ; for he omits an important been theirs. But of this moro below. clause at the end, which is calculated to throw The period of 120 years assigned by Mr. Ferlight on my real meaning. The whole passage gusson to these six reigns appears to me to be too is "Mr. Fergusson refers the dates in the grants long : for though the reigns are six, the generato the Valabhi era, but it is difficult to conceive how it should have escaped his notice that 272 tions are really only three, for the sixth indivi. dual, Gahasena, was the grandson of the first, years, or according to the old reading 330 years, Bhatarka, and the usual average of twenty years is far too long a time for the reigns of Bhatarka, is held applicable in these cases, in which the his four sons, and his grandson Guhasena, sup reigns represent so many generations. Bhatarka posing even that the era began from the date of the original founder of the dynasty, and not from that must have been a middle-aged man when he of Drona Sinha's coronation. The words in italics founded the kingdom; and the period between the have not been given by Mr. Fergusson. time when a man arrives at that age and the death It would, I think, appear from this that my of his grandson is in very rare cases so long as 120 years. The tradition which Mr. Fergusson adduces meaning is as follows:-On the supposition that in support of his view is very vague. Supposing the era of the Valabhi dynasty began with the founder of the dynasty, or with Droga Sinha's it to be trustworthy in every way-which it is not, as I will give reasons to believe-Skandagupta may coronation, the only rational suppositions that can be made.- it would be necessary to assign 272 have reigned even for 20 or 30 years after 141, and - Sri Dharasena may have begun his reign even 20 or 330 years or thereabouts to the six reigns, years before 272, in which case the duration & period which is too long, if the dates in the of the six roigns would be reduced to 91 or 81 Valabhi plates were taken to refer to the Valabhi years. But the tradition itself, though interesting era. This necessity has "escaped Mr. Fergusson's notice;" i. e. he has left out of sight the fact as giving the truth generally, cannot be considered that the only rational hypothesis is that the era to be true in the particulars. For in the first place should have derived its initial date from either of it makes Chakrapani the son of Prandat, who is certainly the Chakra palita son of Parnndatta of those two events; and also the consequences of that fact, viz. that it would be necessary to assign the Junagadh inscription, + viceroy of the father too long a period, i.e. 272 or 330 years, to these of Kumaragupta and grandfather of Skandagupta, six reigns. This is my meaning. I have not while the inscription represents Parnadatta as said categorically that Mr. Fergusson assigns 272 Skandagupta's viceroy, and Chakrapalita as or 330 years to th: six reigns. It was thoroughly governor of a certain town, appointed to that place immaterial to my argument how many years he by his own father. Again, Skandagupta is repreactually assigned to those reigns, which assign sented as a weak king in the tradition; whilo his ment must be quito arbitrary. My object was to inscriptions, magniloqucnt though they are, do give reasons why the Valabhi dates should not be show that he must have been a powerful monarch. referred to the era of the dynasty, and this I have Lastly, Bhatarka is mentioned as having assumed done in the sentence complained of by Mr. Fer the title of King, while tho Valabht copperplates gusson. I think the gist of my paper as a whole, spenk of him as Senapati, and represent Drona and the concluding clause I have italicized, ought Sinha, his second son, to have first assumed that to have saved me from being misunderstood ; title. The tradition, therefore, is not entitled but since they have not proved adequate to the to any reliance as regards the particulars. It task, I see I ought not to have been so brief as simply gives us what was known before, that the I was at the end of the article. I have so little Valabhis succeeded the Guptas. succeeded in making myself understood that Mr. Now as to the general question of Valabhi Fergusson still says that no one has a given any chronology, and of the era to which the dates in reason why the Valabhi kings should use any other the copperplate grants are to be referred, I have era than that that bears their name." I cannot recen+ly seen reason to modify the opinion I ex. say why they should not have used their era, but I pressed more than two years ago. Even then the * Vol. III. p. 335. Jour. Bon. Br. R. As. Soc. vol. VII. pp. 122, 123. I Mr. Wathen's plate, Jour. B. 4. 8. vol. IV. and another in my possession containing a grant by Guhasona, not yet translated.

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304 THE INDIAN ANTIQUARY. [OCTOBER, 1874. mention of Valabht by Hwan Thsang as a flourish- Guhasena (grant not yet translated), 250 G. ing city, and of Dhruvapatta as its king, seemed to or 568 A.D. me not to harmonize with my view ; but having Dharasena II. (grant translated by Wathen), brought the known kings of that dynasty up to 272 G, or 590 A.D. 434 A.D. I was in hopes that further researches Siladitya I. (grant translated by me, Ind. Ant. might bring to light the names of other kings, vol. I. p. 45), 286 G. or 604 A.D. so as to bring the dynasty down to Hwan Thsang's Dharasena IV. (two grants translated by me, time. But three copperplates have since turned Ind. Ant. vol. I. pp. 14 and 45), 326 G. or up, yet none of them goes beyond the last king 644 A.D. of the former plates, Siladitya II. And the cha- SilAditya (two grants), 356 G. or 674 A.D. racters of the Valabhi grants are so different R. G. BHANDARKAR. from, and so much more modern than, those of Gautamiputra's inscription at Nasik, which I have Bombay, 24th August 1874. recently translated, along with most of the other N&sik inscriptions, that it appears that from two to three centuries must have elapsed between NOTES. Gautamiputra and the Valabhis. Gautamiputra A species of slow-worm, or ar phisbona, which I have, in common with Mr. Fergusson, assigned . I have not seen before, was killed in my comto the first quarter of the fourth century. The pound on the 15th September. It was about 10 Valabhi characters resemble very much those in inches long, of a uniform diameter of 1 inch, the Chalukya grants of the early part of the eighth dark bottle-green, with a narrow seam of pale century. For these and other reasons I have begun yellow on the belly. Can any reader of the Antito think that the Valabhi dates must be referred to quary recognize it? an era other than the Saka. But that they cannot be referred to what is considered as the era of the The word Kilik signifies an anchor in the dialect dynasty I still maintain, for the reasons I have of the Konkan boatmen. The same word, under given in my paper and explained above. It appears the form "Killock" or Killoch," is used by to me there is some confusion about this era. American boatmen. Query, unde derivatur ? Albiruni calls it the era of Ballaba, and Col. Tod's W. F. SINCLAIR. Somnath inscription, the era of Srimad Balabhi, as if Ballaba or Balabhi were the name of an individual. But in the dynasty of Bhatarka there INDIAN ARCHAEOLOGY.-The Geographical Magais no king of that name, so that it is doubtful zine announces that the India Office has resolved whether the era was really of Bhatarka's family. to print the account of the recent researches of If the era was not the era of the dynasty, but was Mr. Burgess in the Bombay Presidency, together in use in Surashtra before the foundation of the with its socompanying illustrations. The report dynasty, the Valabhi dates may bo referred to it. ). contains an exhaustivo notice of his discoveries Or, more likely, since the Guptas, who preceded at Belgam, Konur, Badami, Pattadkal, and Aiwalli, that dynasty, introduced their era into the country, in the Kanarese districts. At Badami are some the grants must have been dated in that era. But highly interesting sculptured caves of the sixth there is no difference in effect, since the initial century, a complete delineation of which, with a dates of both are the same. I thus see much few casts, would form & valuable illustration of reason for the present to agree with Mr. Fergusson Hindu art and Vaishnava mythology-only to be in the Valabhi chronology he has given in his rivalled by what Ajanta affords of Buddhism. paper, except in so far as he has adopted the Mr. Burgess has brought home altogether fiftydates misread by previous translators, though four photographs, between twenty-five and thirty there is difference between us as to the era, which fac-similes and copies of inscriptions, about forty is rather of a verbal nature. I would thereforeground-plans, sections, and other drawings, and arrange the Valabhi kings thus : forty sketches of sculptures. * Inc. Ant. vol. I. p. 45, and Jour. Bom. Br. R. As. Soc. vol. X. p. 75. + Jour, Bom. Br. R. As. Soc. vol. III. 1 Jour. R. As. Soc. vol. IV. N. S.

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7. BADAMI-INSCRIPTION IN CAVE II! :-DATED 'SAKA 500.-A.D. 578. kh'aadihaa hai| lg fun bleeggu Gutt taaN vraaypikai ceekkaalm p 3: h ct Phai17 JnuuN gtnkh'b8 h735,no: :36JJJ8 Fa: 5gt nuuN6kh' nN: 4% 4 4%e0chuu jaannhunn Ckhuduu yingkhair maiud Jo tthhsnny00 3g4 3 nee jhJtn supnaaguup5 Sizie 383 nuuN hoonn tee 18bjpnnjhnnaahnuuN ZnveeN khaannaa Ja j4 iihaa khpurbkh535 bu933% tNg nj409:17 vaahrnn h5)nn tHm 1 Zajhunn hHkaanuuN k0828E90JXFveeN 33 lkh3839 nuuN & 02 hghee 90(r) munnn3%8nnaa hai 4khnnghil 7 3gs

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NOVEMBER, 1874.] INSCRIPTION FROM BADAMI. 305 AN INSCRIPTION FROM BADAMI. BY PROF. J. EGGELING, LONDON. THIS Inscription of Mangaliba is from a pilas- | importance, as determining not only the age of the 1 ter near the east end of the verandah of temple in which it was found, but also that of the largest of the three Brahmanical Caves at the succession of a king about whom there was Badami, in the Kaladgi Zilla. It measures 25 hitherto some doubt as to whether he did reign by 43 inches, but the letters have not been deeply at all. cut, and are so injured and indistinct in places | Mangalisvara, the younger brother of as to render it almost impossible to obtain a | Kirttivarman, according to this inscription legible impression. In March last Mr. Burgess ascended the throne in Saka 488 (A.D. 566) took two or three estampages,' and then made and was reigning in Saka 500 (A.D. 578). & careful tracing from the best parts of each, The chronology of the Western Chalukyas revising it from the stone, by which means a before the establishment, by Kubja Vishna. copy was obtained in which there is perhaps vardhana, of the Eastern line, is still far from not a single doubtful word except the pame of satisfactory. There exists a grant of Pulakesi, the village in the 13th line, the first part of father of Kirttivarman and Mangalika, which is probably Kanarese. The accompanying dated Saka 411.* If these dates be correct, we plate is a photo-lithograph of the tracing cor- should have to admit a duration of more than 77 rected again by the estampages. years for the reigns of the two kings preceding The discovery of this inscription is of some Mangalisa. Transliteration: Svasti || Srisvamipadanudhyatanam Mana vyasagot ran Hritip utrana agnis homagnichayana vaja poya paundarika bahusu var nnas vam edha vabhrithasnanapavitrikritasirasan Chalkyana vamse sambhutah saktitrayasanpannah Chalkya vam am barapurnnachandrah anekagumaganalankritasariras 88rvvasastrartthatatvanivishtabuddhir atibalaparAkramotsahasampannah sri MANGALISVARO rasavikrantah pravarddhamanarajyasamvvatsare dva da se Sakansipatirajyabhishekasamvvatsareshvatikrinteshu panchasu sateshu nijabhujavalambitakhadgadha ranamitanripatioiromakutamaniprabharanjitapa dayugalas chatussagaraparyantavanivijayamangali(mangalai?) kagarah paramabhagavato layane mahavishnugriham atidaivamanushyakam atyadbhutakarmmavirachita (1) bh0mibhagopabhagopariparyantatisayadarsan iyatamam kritva tasmin mahakarttikapaurnnamasyam brahmanebhyo maba pradanan datva bhagavatah pralayoditarkkamandalakarachakrakshapita pakaripakshasya v ishnoh pratimapratishthapa nabhyudaye Nipinma?lingesvarant nama graman nara yanabalyupahara rtham shodasasamkhebhyo brahmanebhyas cha satranibandham pratidinam anuvidhanan kritva sesham cha parivrajakabbojyan dattavan sakalajaganmandalavanasamarthiya r athahastyasvapadatasamkulane kayuddhalabdhajayapata ka valambita chatussamudrormminivaritayasah prata. nopasobhitiya devadvijagurupujitaya jyeshthayasmadbhratre KIETTIVARMMANE parakramesvara ya tatpuayopadha ya phalamadityagnimahijanasamaksham odakapurvvam vieranitam asmadbhratribuiru (sha)ae yat phalam tan mahya syad iti na kaibchi(1) parihapayitavyah | bahu bhir vvasudha datta bahubhis chanupalita | yasya yasya yada bhumih tasya tasya tada phalam | svadattam paradattam va 78tnad raksha Yudhishthira mahir mmahikshitam sreshtham danach chhreyo 'nupalanam svadattam paradattam va yo hareta vasuna haram evevishth & y a mi krimir bhutva pitribhir saha majjati || VyAsagitah blokah # Jour. R. As. Soc. vol. iv. (1837) p. 8, and N. 8. vol. i. p. 261, and conf. Jour. Bomb. Br. R. As. 800. vol. ix. p. cxcix.-ED. + The inscription is indistinct and abraded here, and the traces of letters might also be doubtfally rend Tipitma.

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306 THE INDIAN ANTIQUARY [NOVEMBER, 1874. Translation. -bas, at a festival held for the inauguration of May it be well! In the race of the Chalkyas | the imaget of the holy Vishnu,-who destroys --worshippers of the feet of the lord (Vishnu), the hosts of his enemies with his chakra members of the Maaa vya-gotra, sons of which has the form of the sun rising on the disHariti, whose heads are purified with sacred solution of the universe-arranged for the reablutions after the performance of the Agnish- venues of the village named Nipinmalingetoma, Agnichayana, Vajapeya, Paundarika, Basvara (?) to be applied for daily making offerhusayarna, and Asvamedha rites--was born ings to Narayana and giving charitable relief to one who being endowed with the three (regal) sixteen Brahmans, distributing such food as repowers and possessed of extraordinary strength, mains to be eaten by mendicants. bravery and perseverance, is the full-moon in This grant is made in the presence of the the firmament of the Chalk ye race, his person sun, the fire, and the people, after pouring out being adorned by a numberless series of virtues, water, for the benefit, and to increase the reliwhilst his mind is imbued with the essence of the gious merit, of my eldest brother Kirttivarobjects of all sciences,-Sri Mangalisvaraman, the lord of valour, and beloved of gods, who-victorious in battle-in the twelfth year twice-born, and garus, who was equal to rule of his reign,-five hundred years having passed the multitudinous countries of the entire world, since the coronation of the king of the Sakas, and who was adornod with creepers of fame dehaving made his feet brilliant with the glitter pendent from the standards of victory guined in of the jewels of diadems of kings whose heads many battles thronged with chariots, elephants, he bent with the edge of the sword wielded by horses, and footmen; and spreading to (lit. only his own arm, and having, by the conquest of checked by the waves of the four seas. the earth bounded by the four oceans, become By many land is given, and by many it is the sole ?) receptacle of prosperity,-after retained; whoever, at any time, is in possession having built on the site of the most holy of the ground, he at that time enjoys the fruit (Vishnu) a house of the great Vishnu, surpassing thereof. Guard thou diligently, 0 Yudhishthira, all things divine and human, constructed by that (land) which is given by thyself or by most marvellous labour and highly beautiful (or another; land is the most valuable gift of kings; conspicuous) through the enclosing boundaries and better than giving is protecting. He who of the chief and the adjoining grounds [? or, takes away ground given by himself or by anbeautiful on all sides on the chief, &c.]; t and other, together with his ancestors becomes a having in this (temple) on the great full-moon of worm and is immersed in dogs'ordure. Verses Karttika, made a grand gift to the Brahmans, composed by Vyasa. THE DOLMENS AT KONUR AND AIHOLLI. It would probably be a great help to the yet to be collected; many groups are entirely right understanding of the origin of the Rude unknown except to individuals, and must reStone Monuments of India to know main so until such persons can be induced to accurately their geographical distribution, and give some notice of them. the character and differences of the various Some years ago Mr. J. F. Fleet, C.S., made groups of such remains. Within the last few known to the writer the existence of dolmens years considerable attention has been directed at Konur, a village in the Belgam Zilla, on to them, and though it is to be regretted that the Gh atprabha river, about three miles some of them have been so ruthlessly handled W.N.W. from Gokak, and much nearer and destroyed by investigators, the amount of to the justly famous falls of that name than information we now possess, in scattered papers, Gokak itself. The village of Konur is itself is very considerable. Much, however, remains in no way remarkable: it has a Jaina temple * So here and lower down for Chalakya + The estampage had distinctly bhimibhagopab hagopari. 1 This my possibly refer to a figure of Vardha to the left of this macription, or to one of Vishnu on Ananta, with the five hoods of the sake overshadowing his bead, which fills the east end of the veranda of the cave.-ED. SA more common reading for fuavishthayath is savishthaydi.

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DL OS W. GRIGGS, PHOTO-LITH, DOLMEN AT KONUR.

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NOVEMBER, 1874.] DOLMENS AT KONUR AND AIHOLLI. 307 of no pretensions; the shrine and antechamber of loose stones has, in most cases, been entirely of what has once been a pretty Saiva temple removed, partly perhaps by cattle climbing over built in the Dravidian style; and some silasa. them, and by other accidental causes during the sanas or inscribed slabs. The falls, about a course of ages, but, to a large extent probably, mile above the village, are truly grand,-theby herdsmen and others from motives of cariosity water plunging over a black perpendicular cliff or in search of treasure, or by Wadaris to get 178 feet high, worn back by the action of long at the capstones, which have nearly all disages into a horse-shoe form. Right opposite appeared. In the case of that just described, to this, on the south side, is the temple of the stones are thrown in a heap just behind the Mahaling es varu, and round it are several dolmen; in other instances they are scattered all others, mostly in ruins, as are also those on the round; and, in some few, a part of the cairn stogp north bank. In the large temple is a still remains against the sides of the dolmens. sila a a sana, apparently much older than the A dolmen beside this one is said to have present temple, bat so besmeared with white- been excavated by some European, and to have wash, oil, &c. that it is almost impossible to obtain yielded bones, earthenware, pottery, and ashes a satisfactory copy until it can be cleaned by or charcoal. But the hurried excavation of chemical means --for the incrustation is as hard these remains by inexperienced amateurs is as the stone, and any attempt to take it off greatly to be deprecated: it deprives us of much mechanically could only be made at the risk of information which only the skilled expert can damaging the inscription. be expected to elicit on the spot. Around the The first group of dolmens is a little to the two just mentioned are several others, without south-west of the village, but, like the other capstones and otherwise damaged ; and to the two, it has suffered sadly at the hands of the south-west of them, there crop through the sand Wadaris-the worst enemies of ancient two or three large slabs, probably the capstones art,--who, without reverence, will break up of dolmens as yet undisturbed. The entrances the finest sculpture or inscription or level an are all to the south, or a little to the west of it. old temple for the sake of a stone that will Across two fields to the south-west is a still serve their purpose for a lintel or a door-post to larger group of these structures, of which five a cow-shed. In this group, only one stands or six still retain their capstones; others have nearly entire-that represented in the illustra- them lying broken; two are apparently undistion. It is not a very large one : the capstone turbed ; and of two others the covers still is a conglomerate slab, about a foot thick, 8 remain on the entrance passage; while thirty or feet long, and varying in breadth from 4 feet forty have been ruined. All are surrounded by 2 inches to 8 feet; this is supported by five loose stones, with which there can be little doubt stones set on edge, namely two side-stones about they were originally covered. One of the entire 4} feet long each and 3 feet 8 inches high, a ones is 5 feet 9 inches high inside, 2 feet wide back 4 feet 3 inches long, and two stones in in front, and 4 feet 8 inches at the back, and 5 front about 2 feet wide each. The cell within feet 10 inches long. The entrance passage must is thas 2 feet 9 inches wide in front, 4 feet 3 have been 2 feet 6 inches high. inches at the back, and 4 feet long by 3 feet On the west of the road close by is one with the 8 inches high. The entrance at the south end capstone, but the east side slab is broken, and one between the front stones is 18 inches wide; and of the front stones has been removed. The enfrom the door two lower stones extend outwards trance passage appears to be undisturbed, and part about 5 feet, forming a sort of alley or passage of the cairn or mound still rests against a corner up to the entrance. Other examples, in another of it. Near this are also fragments of three others. group, show that this was a low covered passage Still further to the west are twenty or twentyby which the cell could be reached, when--as five more, three of them with capstones; one seems to have been the case with most of the with the cover quite recently chipped ; and a dolmens here--the whole structure was covered fifth that must have been been smashed by the over with small stones, and outwardly presented Wadaris very shortly before, if not in, February the appearance of a rough cairn. This covering last. One or two capstones here just show above * Vide ante, p. 185.

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308 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. ground, and it will be a pity if they and the few than those at Konur,-one side-stone measured others that still remain entire in the first two 11 feet 9 inches in length, and the capstones groups cannot be preserved from destruction. are proportionately large; but the cells are not Twelve or fifteen miles east-south-east from high. Some are full of earth, inhabited by white Badami, in the Kaladgi zilla, is the village of ants; but though the surface of the hill-top is Aiwalli or Aiholli--the Eiwally and Iwullee strewn with loose stones, there is not much of old maps, &c.-a place remarkably rich in evidence that the dolmens have ever been corancient remains, with a Saiva and a Jaina ered with them as at Konur. cave-temple, and many structural temples of To the west of Aiholli, on a rocky rising the sixth and seventh centuries, better known ground on the banks of the Mala prabha, to the destructive Wadari than to the archeo- are several small dolmens, mostly open at the logist. On the south-east of this village is a sides; and among a group of very old temples rocky hill, the top of which is covered within the same place is one raised on four rough dolmens. These stand on the bare rock, while unhewn pillars :--but this may have been the those at Konur are on a sandy soil. A large shelter of some devotee of bygone days, or number of the Aiwalli dolmens still retain otherwise appropriated to purposes quite different their capstones, bat perhaps all of them want the from those on the hill and at Konur, which were stone that filled the entrance ;-for here they undoubtedly burying-places, and bear a strange do not seem to have been entered by a covered unhown resemblance to the table-shaped monupassage as at Konur, but through a round monts, often also enclosed by side-stones, known hole in the stone that formed one end of the cell. in Scotland by the Saxon name of Thruh-stanes In one case, at least, this stone still lies beside (Sax. thruh, tharrue-a grave or coffin). the dolmen. . They appeared generally larger J. B. ON SOME PAHLAVI INSCRIPTIONS IN SOUTH INDIA. (Reprinted, with additions.) BY A. C. BURNELL, Ph.D., M.C.s., TANJORE. The Christian antiquities of Southern India, been thus modified becomes an important have been as yet quite neglected; perhaps be- question, and one which may not be neglected, cause the Brahmanical system once seemed to especially since Prof. A. Weber's remarkable promise more results, and therefore to be better publications on the Koishnajanmashtami and on worthy of attention, and perhaps also because the Ramayana. I would therefore draw the of Dr. Buchanan's ill-considered books. His attention of archaeologists in India to the early information was by no means new, for much settlements in Southern India of Persian Chrishad already been written on the subject by tians who preceded the Syrians, and to the chief Portuguese and Italians, but he displayed so records left by them--bas-reliefs of the cross much credulity on his favourite subject that with Pahlavi inscriptions, still existing in several no one would be likely, after reading his books, places in Southern India. Though these tablets to consider their object worthy of serious notice. had been often noticed, I was the first to point But as now the great age formerly attributed out the true nature of the inscriptions.t to a considerable portion of the Sanskrit litera- The origin of the Christian colonies in Southern ture is ascertained to be fabulous, and the India is very obscure, and rests upon native originality of much is open to doubt, it is very legends which, most likely, were first suggested necessary to collect all facts which throw light by foreigners in the Middle Ages; for the on foreign intercourse with India, as the possi- narrations of the medieval travellers afford bility that Indian literatures and religions have numberless instances of the way in which the * He worted that the Syrians of Travancore are Christinas of the pare primitive type, proof against the corruptions of the Jesuits; whereas if it had not been for the Catholio missionaries they would long ago have relapeed into heathenism. He grossly exaggerated the number of Irmelites in Southern India, and relates with grest nalvets his attempts to steal some documents from them. Academy, IV. p. 237 (June 2nd, 1873); also Ind. Ant. rol. II. p. 183.

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Fig. 1. H SS. 11 Uneler KAWA WWW T Galli WWW.ROM 21 ban AIMER WWW 2 . THE MOUNT CROSS.

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NOVEMBER, 1874.] PAHLAVI INSCRIPTIONS IN SOUTH INDIA. 309 mythology of one country is transplanted to, amplified, and localized in another. The visit of St. Thomas (the Apostle) to India has long been a favourite legend, but it rested on the apocryphal Acta Thomae,t which seomed totally devoid of an historical foundation till Reinaud pointed out that the king Gundopharus is probably the Gandophares of the IndoScythian coins. The legend goes on to state that he was killed in another part of India. This, however, is no warrant for supposing that St. Thomas visited Southern India, an idea which appears to have arisen in the Middle Ages, and has been since supported on fanciful grounds by some missionaries. It seems as if the early travellers finding some sect of Christians in India, and relying on the legend, called them Christians of St. Thomas, just as they called the Mandaeans Christians of St. John. The Indo-Syrians tell a story that the Apostle Thomas founded seven churches in Mala kare (i. e. Malabar or S. W. India), but the names are given differently in different parts, and whereas in Travancore the legend excludes the Mount, intelligent Syrians of the Cochin territory, with whom I conversed, expressly included it. This legend cannot be worth any notice historically, as it is evidently based on the mention of the seven churches in Asia in the Apocalypse (i. 4), but the names are certainly those of old churches. They are usually given as Niranam, Chayal, Kollam, Palur, Kodungalur, Gokka ma ngalam, and Kotta ka y al. Of these the second (in the Travancore mountains), and the fifth (i. e. Cranganore) are no longer existing; the rest are in the Travancore or Cochin territory. Another Syrian legend mentions a Kanan Tom ma i.e. Thomas), a foreigner, as having preached in Malabar. This may be the disciple of Manes. After him the same source mentions a Mar Sa phor and a Mar A phrotta as coming from Babylon: both of these are evidently Persian names. Of the date of their arrival in India nothing is however known, and were not their names so unlike forgeries, this legend would be of as little value as the last. The first historical notice of a Christian Mission to India we have is that of Persians who were Manichaeans. It is uncertain, though not improbable, that Mani himself preached in India, but one of his works was a Greater Epistle to the Indians, and it also appears probable that one of his disciples came to this country. I As, after his execution, about 272 A.D., his numerous and influential followers were much persecuted in their native country, it is not unreasonable to suppose that many emigrated to India and Ceylon. Without some such event it is difficult to understand how the Christians became no numerous in Southern India during the Middle Ages as can be proved to have been the case; and there does not * Everything strange that the medieval travellers from Europe found in India was connected with the legend of St. Thomas. Elephantiasis was imagined to be a panishment on his murderers and their descendants several trees and plants with remarkable flowers are still called after him, and are supposed to prove the legend. + Attributed to a bishop of Babylonis named Abdias. These Acts state that the Indian king Gundopharus wanted an architect, and that Thomas was sent by Christ. This Syrian legend is copied in other documenta: see Z. d. D. M. G. XXV. p. 321. The Syriac text has Gadnpr or Gudnfr (Wright, 4pocryphal Acts of the Apostles, II. p. 147). It must be recollected that in the early centuries Indis' hads very extensive meaning the importance of the story of Pantoonus is therefore doubtful. So also that the Metropolitan of Persia and India attended the Council of Nice. 1 Yule's Cathay-Recollections of Travel in the East by John de Marignolli, pp. 376-7 (notes). Since this paper was written, Col. Yale writes to disclaim all right to this identification (which I attributed to him), and points out that it was first made by the late eminent Arabic 'scholar the Abbe Reinaud. Peter Paulinus a St Bartholemo India Orientalis Christiana, p. 125 ff. He relies on the "traditio Catholicorum et schismaticorum," which he supporta by distortion of Malaylam words and similar obsolete learning. Essay on the Syrian Church of Malabar (in Malay. lam) by Rev. I. Ippan (a Syrian), p. 3. There is another similar tract, also lately published, by another Syrian (Rev. G. Kuriyan), in which I do not find mention of this legend. Both these essays give an account of the Travancore Syriau Church in a brief compass, but they rely on Little except English second-hand compilations. The Roman Catholic History of the Syrians in India (printed at Kunamavu in 1872) gives ample quotations from Syriac and other origina! sources. Ippan, ut supra, p. 9. Apbratta is evidently Aphraates. * Al Nadim (Flugel, Mani, p. 52) says that Mant" called on" Hind and Sin and the people of Khorasan, and a deputy of one of his companions in each province." The verb lsy (called on or preached to) does not appear to mean that he actually went to those countries. Flugel's Mani, pp. 73, 103, and 370. There can be no doubt as to what country is here intended by "Hind," nor consequently to a Manichaean Mission to the peninsula of India. I Flugel's Mani, p. 174. The anthorities are Abd'lfaraj and Al-Nadim. About 277 A.D. Manichseism began to spread to s wonderful extent in the Roman Empire. Beausobre(I. pp. 122-8) says of the date : " Quant au tems ou son heresie commenca d'etre connue dans l'Empire Romain, il y a trop d'accord entre nos auteurs pour nier que ce ne soit la premiere ou la seconde annee de Probus." In the Theodosian Code (A.D. 438) they and the Gnostics are persecuted. They were also proscribed at Rome much about the same time.

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310 THE INDIAN ANTIQUARY. NOVEMBER, 1874. appear to have been so extensive a persecution of any other Christian sect till the Nestorians got power, in the 6th century. As the naviga- tion by the Red Sea to India ceased in the 4th century, on the growth of the Sassanian kingdom,* Christian Missions must have come, up to the 16th century, from or through Persia and vill Mosene, and this is proved by facts also. The next historical mention that I know of is in the Christian Topography of Cosmas Indicopleustes, a Byzantine monk of the 6th century. He says: + "In the island Taprobane (i.c. Ceylon) there . . is a church of Christians, and clerks, and faithfal. . . . . . . Likewise at Male where the pepper grows; and in the town called Kalliena there is also a Bishop, consecrated in Persia." "Malo where the pepper grows' is Malabar and Travancore beyond doubt, but it is not so easy to identify Kalliena. In the sixth century there were two, if not three, places of this name. One was then the capital of the Chalukya kingdom of the Dekhan, the other a seaport on the west coast of India. At present there are two seaports which answer to the description of the last-one near Bombay, and the other near Udupi, and about 32 miles north of Mangalore. This last is now a mere village, but it seems most probable that it is the one intended by Cosmas. About the middle of the 6th century we find the Indian Panchatantra known by name in Persia, and a learned Persian named Barzu weh or Burzweh came to India to get a copy of it He is said to have been a Christians; but Prof. Benfey doubts it. This circumstance shows a considerable intercourse between the two countries. The next proofs of Persian settlements in S. W. India are the attestations to the Syrian grant B. T which is an endowment to the Tarissa Church at Cranganore by one Marvin Sapir Iso; the church is said in the document to have been built by one Iltavirai. There can be no question that this deed is of the early part of the 9th century A.D., the date assigned by Dr. Hang; and though it was attested by Indians, Arabs, and Persians, there is not the least trace of Syrians anywhere to be found in it. The Israelite colony is associated in trusteeship of the endowment; a strange rebuke to tho fanaticism of modern times, and to the reckless attempts at proselytism which have long since destroyed all good feeling between the different sects in India. + About the year 916 A.D. we find the Arab geographer Abu Zaid (who completed the accounts of a traveller and merchant named Sulai. man who was in Southern India about 850 A.D.) writing of Sarandib (ie. Ceylon): "There is a numerous colony of Jews in Sarandib, and people of other religions, especially Manichwans." As the connection between Ceylon and S. E. and S. W. India has always been very close, this notice is very important, and it is * Reinaud, Relations politiques et commerciales de l'Empire Romain, pp. 265-9. I am obliged to take P. Paulinus's extract from Montfaucon, as I am unable to consult the original work. Kalliena is mentioned in the Periplus of the Red Sem (p. 295, ed. C. Muller, in vol. I. of the Geographi Graeci Minores, 1855), as a decayed port. The editor of this fine edition quotes a passage from Cosmas by which it appears that in the Gth century the articles of export froin this place chief steel (for hy v e this must be intended) and cotton cloth. This fact makes me think that the southern Kalyana must be intended, as steel appears to have been made only in the southern parts of the Dekhan, in Maisur and Salem. & Wustenfeld, Geschichte der Arabischen Aertate, p. 6, says: "Er hatte ein frommes Gemuth, und es ist nicht un. wahrscheinlich, dass er ein Christ war. Aus eigenem Antrieb oder im Auftrage des Konig's, reiste er nach Indien, um sich das beruhmt gewordene Buch, die Fabeln Bid pai's, zu verschaffen: er war so glucklich, dasselbe mit mehreren anderen abschreiben zu konnen und ubersetzte es bei seiner Ruckkehr in die Pehlevi Sprache." This is based on Ibn Abu Oseibia's Lives of Physicians. || Conf. Benfey's Pantschatantra, vol. I. p. 76. FI place the three very important documents in possession of the Israelites and Syrians of Cochin and Travancore in the order given to them by Dr. Gundert (Madras Journal, vol. XIII.), and call them A, B, and C. * The pression in the original Tamil Malayalam is Tarisd-or(asit occurs again in the same document) Tarussipulli. Tarist or Tarussd is obviously the modern Persian Tars, and also the same as Terzai, by which some sect of Christians was called in Tartary in the Middle Ages. It appears not to have been explained as yet. That the last part of the woru represents some form of the name Jesus or 1 sa is impossible. The concurrent use (in B) of i and u for the second vowel can leave no doubt that it was short, and it is most unlikely that the longiof Isa should have been shortened and then lost in modern Persian. I am inclined to think that it is a corrupt form of a Semitic word darus (as it actually occurs in Arabic study), which in the Stat. einple would bo dars, and as palli a Malayalam word) room for assembling, darsupalli will thus be exactly translated by meeting-house (i.e. for study or prayer), and would equal the Jewish-German Schul. Tarsu in Modern Persian has the sense of prayer (according to Richardson). Drast occurs in a title of a Mandaan book with apparently much the same sense; Euting translates it by forschung. There is a strong reason for believing that the Persian colony at Cranganore was Manichwan, in the name of their little principality-Janigraman. It is not likely that the natives would ever give a village such a name, for Mani in Sanskrit - jewel or amulet, and we never meet with the word used in this way. It is therefore in all probability a foreign word, and if Persian, can only refer to the followers of Mani. This explanation already suggested itself to that profound Dravidian philologist Dr. Gundert in 1813. Sir H. M. Elliot's History of India.vol. 1. p. 10.

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NOVEMBER, 1874.] PAHLAVI INSCRIPTIONS IN SOUTH INDIA. 311 probable, as I shall afterwards show, that the the Indo-Persians probably changed (like those Mount colony was established near Madras of all Indian converts) but little, whatever their about this time. spiritual masters may have professed. ConsiThus all the trustworthy facts up to the 10th dering that, as far as we have any historical century that I have been able to find-Mani's records, they have been nearly always the Epistle to the Indians'-the Indo-Syrian victims of priestly fanaticism and greed, it is legend of Saphor, the testimony of Cosmas in perhaps a matter for surprise that anything rethe 6th century, the tablets now described, the mains to show their history,wo need not Arab traveller Abu Zaid, and the Syrian grant wonder at the nakedness of the land. That the B, all go to show that the earliest Christian Pahlavi tablets have been preserved is the work settlements in India were Persian, and probably, of ignorance and superstition only, and is not therefore, Manichaean or Gnostic. It is not till to be attributed altogether to the Indo-Syrians. we como to the mediaval travellers that we II. find Syrians mentioned as living in India.* The number of Pahlavi inscriptions which The causes which transformed the old Persian are known to have existed in Southern India, and church into adherents of Syrian sects seem the distance from one another of the places where to be that Christianity made but little progress they occur, is sufficient to prove the importance in Persia except in the directions of Gnosticism of the Persian settlements. At present I know and Manichaeism; but these were much perse- of examples actually existing at Kottayam in cuted from the beginning, and, according to Al Travancore, and also at the Mount near Madras, Nadim (p. 77), barely existed in the beginning but it is probable that many more still exist, of the 10th century A.D., and were then much not only in Travancore, but in other parts of disliked and persecuted by the Muhammadan India, for (as mentioned already) there are rulers of Persia. The more orthodox Syrian some Pahlavi scribblings in the caves near churches had meanwhile made immense pro- Bombay, which show that they were visited by gress in Babylonia, being patronized by the Persians. Khalife, and were certainly not wanting in The bas-relief crosses with Pahlavi inscripmissionary fervour, and thus, both in Babyloniations early attracted the notice of the Catholic and elsewhere, took the place (with the excep- Missionaries, who took them to be relics of tho tion of the so-called Christians of St. John or mission of St. Thomas. The best general acMandeans, in reality Gnostics) of all the earlier count of them that I know is in the Viaggio Persian sects. No doubt it must have taken some all' Indie Orientali" of P. Vincenzo Maria di time for the Nestorians to get complete influence S. Caterina da Siena, an Italian Carmelite, and over the Indian churches, and thus it is difficult Papal Envoy to Travancore in the 17th century. to put the date of this event earlier than the He says (p. 135 of the Roman edition of 1672): eleventh or twelfth century A. D. The latest "La seconda (memoria) sono le molte Croci, Pahlavi inscriptions in existence are attributed formate dal medesimo, che in diuersi luoghi si by Dr. Haug to the beginning of that sentury,t trouano, tutte vniformi, benche diverse nella and as one of the tablets at Kottayam has, in grandezza, ripartito nelle pareti delle Chiese. addition to the usual Pahlavi inscription, one in doue sono venerate dal continuo bacio de' Fedeli Syriac also, I this may be taken as a confirma- Questo sono tagliate nelle lamine di marmo, per tion of that date. The practices and belief of il piu bianco qualita di pietra, che hora piu * Prof. Weber has noticed in his Krishnajanmdshame Contury, published by the Haklayt Society, p. 7.) A Chris. a P AGE from a Byzantine author which refers to tian was Dewan) of Vijayanagara about 14-15.. (Abd-er. Syrian Bishop at Romaguri in India. It belongs to the Razzak in do. p. 40.). 12th century. The Syrians (Nestorian and Jacobite) appear to have had The most important historical notices of Nestorians and very little influence over the Christians in the west coast Syrians in India which I can find are: (1) by Friar Odoricus, of Southern India before the 16th century; for the early who about the beginning of the 14th century was in 8. India, Catholic Missionaries speak generally of " Christians of St. and mentione 15 houses of Nestorians at St. Thomas's Thomas," and not of "Nestorian heretics." Varthema abrine; (2) by Nicolo Conti, who travelled in India in the (1603-8) states that a priest came to Malabar from 15th century. Speaking of Malepur (St. Thome) he Babylon once in three years only. says: "Here the body of St. Thomas lies honour. These are the scribblings of Persian visitors to the caves ably buried in a very large and beautiful church; it is near Bombay. Haug, Essay on Pallavi, pp. 79-80. worshipped by heretice who are called Nestorians and I See below. The Indo-Syrians do not appear to have inhabit this city to the number of a thousand. These Nes. the least notion that the inscriptions are Pahlavi, nor have torians are scattered over all India." (India in the 16th they (as far as I could find) any tradition at all about them

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312 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. non se troua.* La forma e di quattro lati quasi vguali, con certi ornamenti nell' estremita, simili a quelli delle Croci de' Caualieri di S. Mauritio di Sauoia. Quella di Cranganor I, e riposta in vna Cappella aperta, ed e grandemente riuerita. Piu volte e stata vista solleuata in aria per Diuina virtu, cinta di raggi splendi- dissimi, con ammiratione non solo de' Christiani, ma ancora de' Gentili, de' quali, si mossero alcuni per tal prodigio a confessare la verita della fede, e sino al giorno d' hoggi molti la venerano, visitano & adornano, offerendoli ricchi donatiui. Quella di Meliapor e la piu celebre & o miracolosa, auanti la quale oraua il Santo quando fu ferito dalli Brahmani; ondo resto conspersa in piu luoghi del suo sangue pretioso.|| La lamina, nella quale sta scolpita, non e piu alta di quattro piedi, tre larga, di color piardo chiaro, alla quale foi fu aggionto vn' ornamento di basso rilieuo, che la circonda, su la forma d'vn niccio, e certi altri arabeschi antichi mal fatti, con vn giro di lettere antichissime, le quali essendo incognite, furono poi riconosciute in dinersi tempi, da certi Brahmani del Canara, li piu sauij, e dotti dell' Indie, che concordamente, doppo hauer dato il giuramento di non alterare a verita, f dissero qualmentre erano misturate di cinque specie die caratteri, de' quali l'vno non s' vniua con l'altro, ma ciascuno a guisa delle lettere Chinesi, 8 delle gieroglifiche degl' Egittij, bastaua per esprimere vn significato. Essendo dunque le lettere trentasei in numero, con tre punti, li quali non sono senza mistero, contengono la seguente interpretatione. Nel tempo, che regnaua il figlio del Re Sagad, il quale gouernd questi stati trent'anni, il solo, e vero Iddio discese in terra, prese carne nel ventre d'una Vergine e diede fine alla legge delli Giudei. Dalle loro mani, per sua libera volonta, sostenne la pena douuta alli peccati degl' huomini, doppo * All I have seen are of the ordinary granite or gneiss found everywhere in S. India. That at the Mount is of stone evidently brought from Sadras. t See Fig. 1 and Fig. 4. Cranganore was destroyed in 1790-1 by Tipu's officers, and there is not the least trace left of it at present except some heaps of rubbiah, the ditch round the fort, and a small piece of a wall. I recollect seeing a plan of it in Valentijn's great work on the Dutch colonies. There is a view in Baldeus. The tablet is probably buried in the heaps of rubbish overgrown by jangle which mark the site of the town. SS i.e. at the Mount near Madras. Probably iron stains. The stone is black, and it requires a good deal of imagination to see anything like stains. This naive story is no doubt true; the Portuguese Missionaries of those days were the victims of an impudent hauer vissuto nel mondo trentatre anni, ne quali insegno a dodici suoi serui la verita, che predicaua. Vno di questi venne a Maiale con vn bastono nella mano, e loud vna gran traue detta Bagad, portata dal mare nel lido: con la medesima fece vna Chiesa, con che tutto il popolo si rallegro. Vn Re di tre Corone, Cheralacone, Indalacone, Cuspardiad, & il Principe d'Ertinabarad, con Caterina sua figlia, o molt' altre Vergini, e sei sorte di caste, prefero spontaneamente la legge di Toma, per esser quella della verita, ed esso gli diede il segno della Santa Croce, perche l'adorassero. Ascendendo poi il medesimo il luogo d'Antinodor, vn Brahmane gli diede con vna lancia, ed esso si abbraccid con questa Croce, la quale resto macchiata dal suo sangue. Si suoi discepoli lo leuarono per Maiale, doue fu sepolto nella Chiesa, che haueua fabricata, e perche noi Regi sopranominati, vedemmo tutto questo, habbiamo fatto formare li presenti Caratteri a perpetua memoria." He then proceeds to relate a miracle * worked by this cross: "Questa croce ogn'anno, il decimo ottauo di Decembre, giorno nel quale fu ferito l'Apostolo a morte, cominciandosi l'Euangelio della Messa cantata, si fa oscura, e molto carica di colore, con vn lustro mirabile, particolarmente doue cadettero le gocciole del sangue, terminando l'offertorio si schiarisce, sino a farsi tutta candida e risplendente ; verso la consacratione, ritornando al color naturale, si risolue in copiosissimo sudore sanguigno, del quale li Fedeli ne raccogliono li panni pieni." This passage shows that there were several such crosses in S. W. India, besides the one at the Mount; Persian communities were, therefore, established round the South of India ; and at Cranganore, at least, possessed important privileges. + That many of these monuments are irrecoverdeception. Except the reputation for learning, which does not exist nowadays, the whole story gives a very fair notion of the character of the people of Canara. All Earopean inquirers in India hare, however, been more or less victimized in this way. Wilford's case is notorious, and even Colebrooke did not escape (Essays, I. p. 47 n.). The last notorious instance is that of M. Jacolliot. * The cross is built into the wall behind the altar in a church on the Great Mount which is served by a native priest under the Goa jurisdiction. The occasion described in the text brings a large assemblage of native Christians every year to the spot, and an amount of disorder which the European Catholic clergy of Madras have in vain tried to put down. + One of these is recorded by Marignolli (in Yule's Cathay, p. 348): "Nor are the Saracens the proprietors (of the pepper), but the Christians of St. Thomas. And these

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Fig. 2. MIS Sassanian Pahlavi attestations to grant B (Syrian) 5 A rSHv vTk Jq=) 3>< #clu SHTrsup .3. 4 Poll Jigit 6 95 pr?gl/iT 19IR-6 IMUNO-old. DIDEL Chaldaeo-Pahlavi attestations to B (Syrian grant) 5 b. lgn KHn H`n, prSH `ms. rKHy gn mn zs SHy kKHy`lTySH ghvm hpgyzKHn. ArbH m kyvmy. gyt 21/1918 (slit (-) ins leic cogiro 5(21 Prouty-IN Det gir 1966 00 leforc bv Vir ov TO AD B (Continuation) Tablet at Kottayam. Fig. 4. ALP ... . - - cover. . . * * * * * *

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NOVEMBER, 1874.] PAHLAVI INSCRIPTIONS IN SOUTH INDIA. PAHLAVI INSCRIPTIO 313 ably lost is more than probable, but some may Since then it has been visited and described by yet be discovered, like the famous Mount tablet. perhaps a score of travellers, and it certainly This was found during some excavations made deserved this notice far more than many similar by the Portuguese about 1547. According to objects in Southern India. Lucena, a safe authority on the Portuguese All the Persian crosses that I know of closely transactions in India of that time, it was met resemble one another, yet it is impossible to with "on digging for the foundations of a assign them all to the same period. The oldest hermitage amid the ruins which marked the of the two at Kottayam || and that at spot of the martyrdom of the Apostle St. Madras appear to be of much the same time, if Thomas. On one face of this slab was a cross one may judge from the formation of the letters. in relief, with a bird like a dove over it, with The symbolical ornaments of the cross are its wings expanded, 'as the Holy Ghost is nearly the same, and the Pahlavi inscription is usually represented when descending on our the same in both cases. I was not able to Lord at his baptism or our Lady at her annun- examine the tablets at Kottayam as closely as I ciation. This cross was erected over the altar could have wished, for the native priest there at the chapel which was built in the new was anxious to hurry me away as soon as possanctuary.". This account is, no doubt, ac- sible, and the older tablet is so covered with curate, for the Portuguese on first visiting the whitewash as to render the letters in many parts Mount found the Christian church in ruins, indistinct; but of the identity of the inscription and occupied by a native fakir. The descrip-| on this tablet and that at the Mount I have no tion of the slab is also accurate. It does not doubt. appear what cause had destroyed the Christian The inscription on the older tablet at Kottacommunity there, but it probably was owing toyam and on the one at the Mount is longer the political disturbances attending the war than that on the altar tablet at the former place, between the Muhammadans of the north and the first part being omitted in the last. The the Hindu kingdom of Vijayanagara. # inscription on the two former is divided into Once re-discovered, the cross at the Mount two parts by a small cross on the right of the continued for a long time to excite considerable arch. The first part is then to be read downattention. 'I have already given in the extract wards, and the second over the arch to the left. from P. Vincenzo) the story of the attempt to The characters and language are nearly those get the inscription interpreted, when so remark- of the books, but are not, by any means, of the able an imposture was practised with success earliest period. If one may judge by the by some Brahmans. By the end of the 16th legends on coins the dates of which are known, century this story was universally accepted in the earliest of these inscriptions may belong to Europe, and is even given by Cardinal Baro- the seventh or eighth century. The earliest apnius in his Ecclesiastical Annals. In the 17th pear to be the ones at the Mount and in the century the zealous antiquarian P. Kircher, south wall of the Kottayam old church, and also Couto, engraved figures of the cross. the latestt that behind a side altar in the same p. 181.) latter are the masters of the public steelyard." (About 1347 A.D.) Singularly enough, this is the very privilege assigned to Taries & palliat Cranganore by B, which transfers to that church the vdrakkst or steelyard held by Marvin Sapfr Io. (See Madras Journal, XIII. * I take this from the Life of St. Francis Xavier by the Rev. H. J. Coleridge, S.J., vol. II. pp. 49-50. Maffei gives long moount of the excavations made by the Portuguese. t See plates, fig. 1. It is by no means clear what is the proper name of the town between the Mount and the sea now called ridiculously Mayil Appar, but which the Portuguese called San Tome. The European medieval travellers (Conti and Varthema) who mention it call it Malepur or Melis pore. This indicates the Tamil Malaippuram = mount-town). The Muhammadan geographers (Abd-er-Razzak and Abu'l. fida) speak of a Malifatan which is evidently the same place pattana and pura being interchangeable and having the same meaning town. The Mount is a very conspicu ous object on the flat Coromandel coast, and this accounts for the name. The place was the chief port of Tondai. a&du, the ancient kingdom of Conjeceram. The Araba also mention another Fatan; the Pattanam par excellence on the Coromandel coast was Kaveripattanam, at the mouth of the KAvert, which gives name to the Tamil poet Pattanattu Pillai, and was the great port of the Sola (Chola) kingdom; this must be the place intended. $ I am indebted to Col. Yule for this information. See fig. 4. This is in the south wall of what may be called the nave of the older Syrian church at Kottayam, dedicated (I was told) to St. Gabriel. The other tablet is behind one of the minor altars in the same church. I refer to Dr. Mordtmann's articles in the German 48. Society's Journal, and to those by Mr. E. Thomas in the Journal of the Royal Asiatic Society. The forms of the letters agree vory nearly with those of the third epoch of the Sascanian character as determined by M. Lenormant, Second plate, fig. 4. + This is written in a sort of running hand (conf. the word mathd in the plates, fig. 4). TAIP baser Ridentis id having

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314 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. church, and on which is also a sentence in Syriac in the ordinary Estrangelo character, * to judge by facsimiles of MSS. of a period not older than the 10th century. At all events these crosses are long subsequent to the time of the Apostle Thomas. In this paper as formerly printed I attempted to read and explain this inscription as follows:- 1. Yin riya mn un drd-i dnmn: 2. Mun ann msiha af alha-i mdm af rod-i (or rkki) aj asar bokht: In English: "(1) In punishment (?) by the cross (was) the suffering of this (one): (2) (He) who (is) the true Christ, and God above, and guide ever pure." In a review of my pamphlet + Dr. Martin Haug suggested a different reading for some words (rikhi for rad-i; raziya for rjya ; vanbart [P vandard] for un drd, as he writes me), and the following translation :-"Who believes in the Messiah and God above and in the Holy Ghost is redeemed through the grace of him who bore the cross." Dr. Haug takes anin to be a verb without the Persian termination that one usually finds. He considers that the order of the persons of the Trinity distinctly proves the inscription to be Nestorian in doctrine and origin. Dr. E. W. West, in a review of the same pamphlet in the Academy I, proposes greater changes in the reading, and a totally different translation, but he expresses an opinion that no two Pahlavi scholars will probably ever agree about the proper translation. His reading nslation. His reading and version are as follows : -The longer line, "with tolerable certainty," --Mun amen meshikha-i avakhsha-i madam-afras aj kharbukht. Of the shorter line, which he regards as " much more uncertain," he gives, as perhaps the most likely reading, "-suldd i min van va dard-i denman. Taking the lines in this order he translates them thus :-"What freed the true Messiah, the forgiving, the upraising, from hardship? The crucifixion from the tree, and the anguish of this." Or, secondly, by taking the lines in the reverse order, "The crucifixion, &c. which freed, &c.," or, "which the true Messiah, &c. freed from hardship." The difficulty and uncertainty attending the deciphering of all Pahlavi inscriptions are still so great (notwithstanding the labours of Muller, Haug, Justi, Thomas, and others in Europe, and of the learned Parsi priests in Bombay) that at present I shall not attempt to discuss this very interesting relic any further, especially as Dr. Haug promises a detailed criticism. In the example of this inscription, which contains only the longer sentence, and a shorter one in Syriac at the foot, I think that my reading of amn as an adjective is still to be preferred, for otherwise it would be difficult to make ont a satisfactory sense. If my reading be allowed, the whole would run: (Syriac) "Let me not glory except in the cross of our Lord Jesus Christ;" (Pahlavi) "Who is the true Messiah and God above and Holy Ghost." This statement appears to be intended to contradict the Manichaean doctrine that the crucified Messiah was the son of a poor widow, and not Jesus. If these Pahlavi inscriptions were Manichuan, they would be in a different character. It seems to me not unlikely, however, that relics of the Manichaeans may yet remain to be discovered on the west coast of the Peninsula, where they once were very numerous. The text of the grant B throws a little light on Pahlavi pronunciation. The following names occur in it: Marvan Sapir I so and Isod ata virai. Now the pronunciation of the South Indian alphabets has certainly not changed since the probable date (8th century) of this inscription, so it is evident that the modern Pahlavi pronunciation has varied in some letters. Sapir is now pronounced Shapir; but it is, however, evident by the above that the Pahlavi s or sh was the same as the Sanskrit s, and the Pahlavi s the same as the Sanskrit s about the 8th century, as these words are written with Grantha letters, there can be no doubt as to the pronunciation. The original grant of the privileges of a factory to the Persians is to Iravi Korttan; what the Persian original of this name is, I cannot guess. In order to bring together here all that I can find relating to the Persians in Southern India, I give (figs. 2 and 3) the Sassanian and * It is the first half of Gal. vi. 14 ("Let me not glory except in the cross of our Lord Jesus Christ"); an obvious addition by poople who wanted to make all orthodox according to Nestorian views. + Beilage zur Allgemeinen Zeitung (No. 29), Jan. 29, 1874. I Academy for 1874, p. 97.. As I shall prove elsewhere (in a Manual of 8. Indian Palcography).

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NOVEMBER, 1874.] PAHLAV! INSCRIPTIONS IN SOUTH INDIA. 315 Chaldaeo-Pahlavi attestations to the grant B clearly legible, which indicates a true Parsi already referred to, and which is now in the name. E. W. West has made an attempt at possession of one of the rival Syrian Metro reading almost all the names, but, as they are politans at Kottayam. These few lines have neither legibly written, nor familiar to us, I do been already discussed by Dr. E. W. West, not think it safe to venture on an explanation and subsequently by Dr. Haug, whose remarks of them. The shape of the letters is nearly the are as follows: same as in the books, and the compound cha"Of more interest is a Pahlavi inscription racters are employed throughout. found on a copper plate in the south of India. "Regarding the signatures in the Hebrew It forms part of a grant which records the character, which have been all read by E. W. rights and privileges of the early Christians on West, in his paper on the Sassanian inscripthe Malabar Coast. The grant is engraved tions, the names Has an 'Ali, Mikia il on six copper plates, five of which contain, in (Michael), and Abraham are pretty clear. old Tamil characters,* the grant made by an Each signature is introduced by the phrase ancient king to the Christian congregation of hak-gun-kun, which is translated by E. W. his country it the sixth contains the names of West as 'the truth-speaking-doer.' To this the witnesses, in three different characters and interpretation, which appears somewhat artifi. languages, none of them Indian, viz. eleven cial, I cannot give my fall assent; I quite agree names in the Kufic character and Arabic lan- with taking kun as identical with the Persian guage, ten in the Sassanian Pahlavi character kun, 'making, doing,' in fine compositorum; but and language, and four in the Hebrew (Chaldaeo- gun cannot be taken in the sense of speaking,' Pahlavi?) character and the Persian language. as this would be gu alone, but not gun; .... Its date cannot be ascertained until the besides I doubt if the Arabic word haqg, 'truth,' inscription shall have been deciphered, but we were used at so early a time in Persian. I am, shall not be far wrong if we assume it to belong however, unable to offer any satisfactory exto the 9th century. planation; I take hak as identical with the "Each attestation in the Sassanian Pahlavi Chaldee hakh, this,' and gun as the Peris introduced by the words minuku li, then sian gun, 'manner, mode, way;' and the whole follows the name in full, succeeded each time would thus mean doing in this manner;' i.e. by the phrase patash gokas humanam, 'I am hereby (by the signature which follows). Each witness to it;' which language is identical with signature is followed by the words badish guvathat of the books. As regards minuku, it can ham, 'I am witness to it;' badish is equivalent only be taken as a title which is attributed to | to patash in the Sassanian signatures, and every witness, and which contains the minu, guvaham to gokds humanam; guval being Per spirit,' of the early Sassanian inscriptions. Li, sian guvah, 'testimony,' 'a witness,' and the which follows, is 'I;' and the whole means the suffix am is 'I am. These readings show spirit of me, my spirit,' i.e. I myself; mina that the writers did not use the Hebrew language; always signifying the invisible counterpart of for the language here is clearly Persian, but in a anything visible on this earth..... The form which closely approaches to the so-called names are difficult to read, and do not look Chaldaeo-Pahlavi, which appears from this doculike common Parsi names, nor are they Chris ment to have been still in use in the 9th century tian ; in line 13 (? 14) anhoma Ormazd' is among certain classes of the inhabitants of * i.e. Vatteluttu.-A. B. + Rather, by A (. 774) privilegee are granted to one Iravi Korttan by the local prince (Vira Raghava); by B some of these privileges are made an endowment of the church, about half a century after the date of A. These settlements of foreigners probably enabled the local rulers in Malabar to throw oft allegiance to the Chera kingdom, which fell in the 9th century.--A. B. I Anquetil's version (from a Sanskrit copy) shows that ono plate is now missing, and that it contained the names of Indian witnesses. (Madras Journal, XIV. p. 199.) I saw these plates last April, and found that one (2) had been recently damaged.-A. B. 9 Dr. Haug's date is confirmed by the Tohfut.. Muja. hideen (p. 56), which puts (on tradition, however) the great settlement of Arabs at Cranganore at about 829 A.D. He is, however, mistaken in supposing that the inscription has not been deciphered; the explanation of it by Dr. Gundert (Madras Journal, vol. XIII.) is one of the most remarkable results of Dravidian studies.-A. B. | 1 would vonture to suggest that these lettere may be also read Min nakab, which conf. the Persian-Arabie raqab) would mean by sign' or 'mark,' which would be much as the same as Dr. Haug's translation of the Chaldoan part of the attestations which follow.-A. B.

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316 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. Persia. For all those who signed the grant as witnesses seem to have come from Persia and Arabia, and were probably emigrants."* That so well-known an object as the Mount cross should have not been long ago examined, and its origin determined, is a matter perhaps for surprise out of India; in this country there is so great indifference to Indian antiquities, and those few who do devote a little of their leisure to such subjects are so much inclined to rely on Munshis only, that there can be little doubt but that real research will yet yield much, and even in places already well known. THE TEMPLE OF AMARNATH. AMBARNATII or Amarnath is a small town try-probubly on withdrawment from it, by a or village of about 300 inhabitants, which gives change of sovereignty, of the patronage of the name to the parganah in which the town of Chola Rajas, by whose influence it seems almost Kalyan in the Konkan is situated. The old certain the ancient Brahmanical excavations and Hindu temple, which the accompanying drawings Jaina structural temples were constructed. In illustrate, is in a pretty valley, less than a mile this temple there is a Trimurti, or threeeast of this village and four and a half miles south- headed Siva,-proved without doubt to be east of Kalyan. It stands on the edge of the of this god, not merely from the general relittle river Wald b a n or Wad hw a n, which, presentations of the Saivas, which attribute rising near the base of the Malangad or creation, preservation, and destruction to their Ba w a Malang mountain, flows northwards favourite deity, but from the embracement in its into the Ulds above Kalyan, and, with its unity of Parvati, the spouse of Siva. The tributaries, waters nearly the whole of the par- figure, strange to say, is not only monstrous, but, ganah. That strange peaked hill rises very near, from its multiplex and factitious heads and and its every furrow is distinct, whilst its sum- skeleton legs, is of as deformed a character as mit seems from this point of view as thin as a can be conceived." wedge. Altogether the prospect is very beautiful. In another paper, read January 1853, Dr. So far as we know, the temple is without a Wilson adds, that before visiting it he was history, either written or traditional, and till inclined, from the drawings of it which he had comparatively recently it seems to have escaped seen, "to reckon it of the same era as the Elethe notice of Europeans. At a meeting of the phanta Caves. The Trimurti, which is found Bombay Asiatic Society in Sept. 1850, Dr. J. at it, however, occupies a very spbordinate Wilson mentioned it as having been first dis- position. It is in one of the external niches." covered by Vishnu Sastri, who had reported its In March 1852 Dr. Wilson with some of existence to Mr. J. S. Law, C.S., who in turn his friends paid a visit to it: and since the had called his attention to it. Dr. Wilson then railway was opened it has become known to described itt as "decidedly of a Saiva character; many. It is an object of considerable interest and, though originally built of the most sub- as a specimen of genuine Hindu architecture. stantial material, it has been considerably injured In the latter part of 1867, the attention of by the hand of violence, and has long ago lost its the Government of India was directed to the sacredness,-one of the many illustrations of the conservation and delineation of ancient archifact noticed in the Memoir't--that the form tectural structures, and a scheme was drawn of religion which the oldest Saiva temples out, dividing India into four great provinces, embodied has vanished from the Maratha Coun- and allocating Rs. 13,000 per annum as the * Expay on Pahlavi' (in 'An Old Pahlavi-Pazand Glos- and Bhava, possessing the attributes of creating, presary, 1870), pp. 80-82. serving, and destroying." And in the Suta Sanhita of the Jour. Bomb. Br. R. As. Soc. yol. III. pt. ii. p. 349. Skanda Purana (Yadnyawaibhaux, c. vi.): "As, therefore, Memoir on the Cave Temples and monasteries, and those three forms are his efficient agenta, let us always with other ancient Buddhist, Brahmanical, and Jaina Remains delight devoutly meditate on the celestial figures of of Western India,' by J. Wilson, D.D., F.R.S., in Jour. Rudrs, Vishnu, and Brahm &, who, when they proBomb. Br. R. 48. Soc. vol. III. pt. ii. p. 83. ceeded from his essence, were not subjected to the accidents Rather in a niche (marked Q on the Plan No. L) of this life; yet are not these three gods equal to Siva," outside, on the north side of the shrine. &c.; and conf. my Elephanta, SS 19-25 and notes 31, 32. Thus, in the Linga Purdna, I. 18,-"I (Visveca or Jour. Bomb. Br. R. As. Soc. vol. IV. p. 369, note t. Mahadeva), the undivided gupreme lord, am divided in a Resolation of the Government of India, Home Dept.. threefold manner under the names of Brahm&, Vishnu, No. 14-931 of 24th Feb. 1868.

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#T AMBARNATH TEMPLE. W Gray Li Pued Pat Clyde 0 Feng SOUTH HALF PLAN LOOKING UP HALF GROUND PLAN. FO Indian Antiquary, Vil

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AMBARNATH TEMPLE. ATTINA LONGITUDINAL SECTION. W Griggs Pholick

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AMBARNATH TEMPLE. AR 22 XX POT LA Ines re 112 LEAGUE th TRANSVERSE SECTION. Sale LLLLLLLLLLLLL w Grigys. Housut Marwulandard T Rodrigu GN Tung

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AMBARNATH TEMPLE. NIV Indian Arzignary. Val I. Delal of North West corner of Handap Mon Plan. a Plan af Spanel on p Elertion B UNDA Selinn KSC55 2 Plcon riadengiz fost W Griggs, Photo list Mural und Druwdy, R.VA. Dhairy

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N'T Indian Antiguary AMBARNATH TEMPLE. Dalail of Marl Mel.core Wadap Non Plan ase L Howwwwape TV LO HELLO ETICHE Sra Brigge Motel W 7 vry Nawet te brengen en

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NOV. AMBARNATH TEMPLE. : Indian Antiquary, Vol. III. Detail../NordWest Corner Munday W... Plam. The beceberglasbo TUDIO. COTOTIPTOP a puno .W. Terry Scale of 1 W riggs Phou dich landby TryAAL

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NOVI Section on GD Condom the LX Try HOM Eleration of Column Plan sm@ AMBARNATH TEMPLE. Section through AB ai Sretum on Net through I.J. Sant Debat Plan of ruling Plan Danil Plan of Carling Netion on N3 through G.H. Deal Plan of Culing Can Plan Ddail Plan of Ceiling on Plan Belimon Plan M AD W Griggs Photo BRA Indian Antiquary. Vol III Mansued and Dry F.P.F

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NOVEMBER, 1874.] THE TEMPLE OF AMARNATH. 317 expense of the survey in each. The scheme, antae (No. XI.) in the west porch, and of the however, was but ill conceived, and could not pillar (XIII. marked O on the plan No. I.) on have been expected to produce results of much the south side of the same: both of them are value. It was suggested that it might be best elegant in their proportions and general conto proceed in the first instance experimentally, ception of details. and that the Local Governments might allow The roofs of the porticos, between the lintels, the experiment to be carried out at first under are covered by carved slabs, the details of which the charge of the Principals of the Schools of are given, for the west portico in the drawings Art and Industry of the Presidencies. In the No. IX, and for parts of the north and south Bombay Presidency the work was accurdingly ones in No. VII. In the west or principal enentrusted to the Acting Superintendent of the trance there is a defaced Nandi, one of the School of Art, who started for Ambarnath strongest indications left that the temple was on the 14th Nov. 1868 with a head moulder dedicated to Siva. The door leading from this and draughtsman and eight students as portico into the temple is richly carved, more assistants. There they produced 24 drawings, in the style of a Vaishnava or Jaina temple than 35 photographs, and 76 moulds, at a cost is usual in Saiva ones. It is drawn in full of Rs. 10,714-3-1, an expenditure for which detail (No. X). The mandap or body of the Government was not prepared, and con- temple is 22 feet 8 inches square, with an addisidered that the costliness of the experiment tional area or lobby inside each door measuring might have been avoided by more careful 10 feet 8 inches in width by about 5 feet deep. management. The drawings, however, were The roof of this hall is supported by four very not quite finished, and a further grant was elaborately carved columns, nearly square at the requested for their completion. They were base, changing into octagons at a little above prepared with great care; indeed, the labour one-third their height. The capitals are circular bestowed upon them was quite beyond what under square abaci. These again are surmounted was at all necessary: thus, for example, the by square dwarf columns terminating in the flagstones of the floor have been all measured usual bracket capitals of the older Hinda works. and carefully laid down to scale in the plan So rich and varied is the sculpture on these (No. 1). To rescue the results of this expedi- pillars that no description could give anything tion from the oblivion that too frequently over- like a correct idea of it. In lesser details no takes the work of such surveys, the accom- two of them are exactly alike, but, while in panying drawings,-all of the series, except general they do not attract attention as differing, two, that are as yet accessible--are published. a second glance at once indicates that, like those The name Amarnath means "immortal in the cave-temples of Ajanta, they have been lord," and may bave been first applied to the wrought in pairs, the pair next the shrine being, temple as a shrine of Siva, whence the name if possible, the richer. Besides the sections Nos. was transferred to the neighbouring town. As II and III, in which they are represented on a Dr. Wilson conjectures, it was perhaps built in small scale, the north-west column (K on the plan the neighbourhood of some suburban residence No. I) is given in detail on No. VII. In addition belonging to a viceroy ruling at Kalyan, to these there are on each wall two semi-detached but whether we owe it to the Devagiri Rajas pillars at the entrances to the lobbies, with coror the Rajput princes of Anhalwada Patan he responding half-pilasters in the corners. These cannot decide. attached pillars are nearly equally richly carved The temple itself faces the west, but the with the four central ones. For plan and elemandap or antardla--the hall in front of the vation of the one on the west side of the north shrine-has also doors to the north and south. lobby see XII; others with the half-pilasters Each of the three doors has a porch, approached are shown in the sections I and II. by four or five steps, and supported by four The lobbies are roofed, each with a carved nearly square pillars-two of them attached to slab, the patterns being all slightly varied, that the wall. The style of these columns is well on the west side is given on IX, and those illustrated by the drawing of one of the two on the north and south sides on VII. The * Jour. Bomb. Br. R. As. Soc. vol. IV. pp. 369, 374, 375.

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318 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. roof of the mandap itself is beautifully carved of basin to receive the water (at S on the plan I). and well deserving of study. The frieze roundIf this was ever used for the water from the the wall head is sculptured with sitting figures image, the base of it must have been nearly six in compartments (shown in XI); and over this feet above the level of the present floor. But a few mouldings from which rises the deep there is another channel from the middle of the cornice, with two large flowered cavettos, which floor leading out through the north side into a reaches across to the lintels over the central small cistern there, which is connected by a slab columns. The section of this and of the cor- drain with the rivulet on the north-cast. The nice with the plan as seen from below are given present linga is only a rough stone projecting in VIII. (See also the plan and sections I, II, some three or four inches from a depression in and III.) the middle of the floor, evidently a modern and The area within the four columns is covered very rude contrivance. by a small dome, with a frieze carved with danc- How the shrine came to be in its present state ing figures in the compartments, and above is a puzzle requiring some ingenuity to solve. this, the succeeding tiers of the dome are sculp- The interior of it shows well how carefully the tured with floral patterns (see I, II, and III). long and very compact stones of dark-colourThe roof of the space between the central area ed basalt were jointed and bedded probably and the entrance to the shrine differs from throughout their whole depth. Local tradition that on the other three sides, being a flat says the builder was famous for his skill in this carved slab. In the east wall of the mandap, way, and in none of his works did he require or on each side, is a gokhla or niche for images use any mortar. But, as is well knowr, mortar (seo III), and in that on the south side is was not in use among the Hindus until the & defaced Ganesa, who also figures on the Muhammadan conquest. Opposite the south finial above it (see XV). In the vestibule to entrance are the remains of a wall with images, the shrine are also small recesses, one on each behind which there has been a tank surrounded hand (see II). by a wall elaborately carved; but it is now We come now to the doorway leading into almost filled up with debris-much of it from the vimand, the pediment of which is orna- the ruins of its own enclosing wall, and mented above with elephants and lions, and in fragments of sculpture .stick up through the the central band with figures of Siva, yogis, &o., mud. while just over the cornice are other figures in The wall is part of the boundary of an oblong varied postures, but which have suffered at the enclosure round the temple, entered by three hand of violence; the jambs have a neat pilas- gates on the west side, with descents of a few ter and three figures below, the central one steps inside each. a male, with big mukuta or cap, four-armed, and Like all Hindu temples of the northern style, holding up a skull; the base has & figure, the outside of the building is, as it were, a probably intended for Parvati; and the front series of projecting corners, generally about.2} of the step is carved with swans, &c. (see XIV). feet on each face, with an ultimate front of fully Through the door at the east end of the hall, double this width on each side of the vimand we descend by some nine steps into the gabhara or shrine. In the base, on each of the three or shrine, which is also square, measuring 13 faces, is a recess or niche (P and Q on I), -the feet 6 inches each way. It appears to have been south and east ones are now empty,--but in the entirely denuded of ornament; if ever it was north one is the three-headed figure with a sculptured, every indication of it has been strip- female on his knee,-already mentioned. This ped off, and very few fragments of the original has been called a trimurti, and perhaps not surface of the walls are left. The spire, too, altogether incorrectly, for the figure has three has been ruined, so that the light comes in from heads or rather faces :-there is an old granite above, where the top or roof is wholly open. In trimurti in the India House Museum, in which the south-east corner at a considerable height- Brahma has a long beard, and the other two fully five feet-above the floor there is a pipe chan- faces are otherwise distinguished; and most nel through the wall, and at the outer end a sort visitors to Elephanta have remarked the differ * Moor'. Hindu Pantheon, p. 396.

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NIX. Detail Plan of Ceiling at West End Fon Plan G.W. Terry. Section through E.F. AMBARNATH DETAILS. Section through." C Detail Plan of Caling at West End Don Plun MEZZA TEMPLE. Section through C.D Delort Planof Ceilingat West End Eon Plan W Griggs, Photo-Lith Section through AB Indian Antiquary. Vol III.: -H Mead and Drinn by PP.Hernand

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NOWI AMBARNATH TEMPLE. Indian Antiquery, Vol. III. HET Diluit of South Wait Pilanlara Wat Parch. W. Grigga Photolith

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MU Tactions Plan looking up Plun Elevation Scented AMBARNATH TEMPLE. Plalaking Detail y South-East of Munday RunPlan Detail of Recen Griggs Lith North R Plan looking up Indian Antiquary, Vol III. Half Plant North Elin ES B Eleron of the Her HalfBlevation of the Bacons on the East Side on the North Plan Pan Plan Plan Looking up Heat and Doby

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NOVEMBER, 1874.] THE TEMPLE OF AMARNATH. 319 ences in the faces of the great Trimurti there.* Bringi is to be seen. Above this course the In this all three are bearded, and a female sits horizontal members become smaller; only the on the left knee of the figure: it is probably next has single figures on each face; and a intended simply to represent Mahadeva and little higher up we reach the cornice, supported Parvati. by modillions formed of dwarf figures such as The base is a series of projecting and receding are so common at Ajanti (see VI). A curious members, one of the upper of which has been belt of beautiful carving runs up each face of carved in a string of curious horned bat-like the vimand. The small linga shrine at the east faces; the next fascia is filled with elephants' side of the north door is evidently an afterheads and small human figures; then comes a addition to the plan of the temple. Except a string of tracery with the half-bat half-goat little carving about the entrance it is a very faces interspersed (No. IV); over this, a slightly plain structure. deeper course with innumerable human figures, The sculpture both on the pillars of the hall and having a niche on each face and a miniature and round the whole of the outside shows a de. canopy over the figures in it. The next pro- gree of skill that is not surpassed on any temple jection is a heavy torus with a sort of boss on in the Bombay Presidency. This has led Dr. each face; the next is plain : and then there is Wilson to suppose the artizans must have ac. a single small figure on each face. The next quired their skill by working "in softer stone, course is the deepest, and is one series of male the marble of the north." And possibly they and female figures in every variety of attitude may have learnt much as to the treatment of (see V.). Several of these represent Mahadeva figures from those accustomed to work in softer or Siva and Parvati; and all the withdrawn stone, but they must have learnt to cut skilfully and subordinate positions are filled with female in moro obdurate material than marble before figures. Of these last--one on the north side they attempted the figures pourtrayed in this has her back turned to the spectator, and her temple. hair hangs in a large ball from the back of her It seems, however, that this is not the first head; another on the north-west of the vimana temple that was erected here, for, as Mr. Terry is on the whole a well proportioned figure and remarks in his report, -"soon the discovery in has been exceedingly well cut, but it is damaged the upper story over the Mandap of a quantity about the feet. of worked material. cither mouldings, ornaments, On the south-east of the vimand are sculp- or figures, some sharp and perfect, others much tured some of the vagaries of Hindu mythology, mutilated, worked indiscriminately into the stone of which we need only particularize that of walls, or as columns supporting the roof, the dif. Kali, represented in the terrific form she is ference in the characters composing the largest fabled to assume in order to frighten her votaries inscription found cut into one of the architraves to provide her with the bloody sacrifices in in the Mandap to those discovered on a stone in which only she delights; her limbs bend, her the upper story, the frequent discovery that hands are usually open, bat here they have been parts of figures and ornaments had been delibebroken off'; as described by mythologists-a rately cut to fit them into their present position, serpent forms her girdle and another convolves and that others had been selected to fill parts about her neck. She is naked, except a scanty for which they were not originally intended, cloth, called pira, round her middle; her belly is being either too large or small, led me to doubt empty, thin, and shrivelled; her breast, pendant that I was then investigating the original temwith long disgusting nipples;' and a long neck- ple, and to conclude after further investigation lace of skulls hangs down to her ankles. This that this one had been either rebuilt, or partly figure has been repeated on the base of one of restored from an older structure, of which the the pillars in the hall, and there too it is defaced. least mutilated sculpture had been incorporated Nearly facing her is a male figure with lank belly into the present building, which, I was led to and somewhat jaunty moustache. In another believe, was of a cognate nature from the subpart of this line of figures the skeleton form of jects chosen for the decoration of both." There is a somewhat striking trimurti about 8 feet high in an old temple at Chittar, locally known as Adbuddha Mah&deva's.

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320 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. On the inside of the lintel over the north door of the mandap was discovered an inscription, of six lines, in characters more obliterated than could easily have been the case with an inscription never exposed to the action of the rains, &o. The characters are those of the 9th centary, and have been thus transliterated and translated by Dr. Bhau Daji (Jour. Bomb. Br. R. As. Soc. vol. IX. p. 220): zakasambat 782 jeTha suda 9 suke samadhigatAzeSa paJca mahA zabda mahAmaMDalezvarAdi pahiripudaityadalanadAmodara saraNAgatavanapajarItyAdisamastarAjAvAlavirAjamAnamahAmaNDale zvara zrImahambANirAjadevaH etatsamastajAtyadhitAbhava samuddhamanamahAmAtya zrIvigapayastathA mahAprajanaH zrInAgaNeyastathA lekhasandhiviyahika zrIvekareyastathA mahAsAMvivigrahikazrIjAga laiyastathA bhANDAgAra prathama sapamisena mahAdeva yastathA dvitIya khamabhAile yAdipradhA- zrIkaraNAdvihitakalyANavijayarAjya vRddhatazrI mahArAjaguruNAbhAlagharAjaguruzrIvikallAsidabhasmakANApivayakama hAsAmaMtazrItA-varA-lekArApakenabhUtvA zrIbhAmranAthadevaku - - T - TYATT RTI OG mahAmaNDalezvara samAchitta rAjadevasya bhavanaM saMpAdita Translation. "In Saka Samvat 782 (A.D. 860), the 9th day of the bright half of the month Jetha, Fri. day, (during the reign of) the Mahamandalesvara Sri Mahavanirajadeva, who has obtained the title of Mahamandalesvara, (also) the five great insignia of royalty, &c., who is a Damo. dara (Vishnu) in punishing his enemies the Daityas, a cage of adamant to those seeking his protection, &c., and resplendent amongst the row of rajas,----whose various officers were the large-minded Mahamatya (chief minister), Sri Vigapaya, also Mahaptajana (the chief relative), Sri Naganaiya, also Lekha Sandhi Vigrahika (secretary), Sri Dheka Dheya, also Mahasandhi Vigrahika Sri Jagalaiya, also Bhan dagaraprathama (chief treasurer), Sapayisena, also the second (treasurer) Mahadevaya, also Khamabhaileya, and other ministers: whilst under their auspices the administration of the kingdom was successful and beneficent, there flourished Sri Maharaja Guru, and Sri Bhallagharaja Guru, also Sri Vikallasida Bhasmaka (3 letters lost), and they, at the desire of Mabasarnanta Sri, having undertaken the construction, the temple of Sri Amranatha (2 letters lost) was restored in stone. The house of Mahamandalesvara of Udanya (?) Samachitta Raja Deva was (also) constructed." As the present position of this inscription can scarcely be its original one, it seems probable that the present temple is a restoration, or has been rebuilt of the materials, of the one raised in A.D. 860. It need hardly be added that all the roofs are of stone, constructed in the manner described by Mr. Fergusson in his History of Architecture. And the whole has been painted, -though nothing but the faintest indication of it is now traceable. BENGALI FOLKLORE-STORIES FROM DINAJPUR. BY G. H. DAMANT, B.C.S. (Continued from p. 12.) The Minister and the Fool. about in God's kingdom, and where he places A fool was sitting by the side of a village me there I remain for the day." Seeing the fool's road digging holes in several places. Now it trust in God, the minister felt kindly towards happened that the Raja's minister passed by him and inquired if he had any kinsfolk. The that way, and seeing the strange appearance of fool said he had a father, and the minister asked the fool he said to him, "Why are you digging where he was ; the fool replied, "Why should holes on the side of the road ? people passing by he be with me?" The minister, seeing his foolwill put their feet in them and fall down ; did you ishness, said, "Will you come and live in my not think of that?" The fool replied, "Why house?" The fool asked, "What shall I do should they fallin ? I have not dag in the middle there P" and the minister answered, "You will of the road; only those who leave the straight water my trees and flowers, and get food and road and come off the path will fall into my clothing." Then the fool came quickly towards him pit." The minister then asked what was his and consented, and went with him to his house. occupation, and where he was going. The fool Now a pair of birds had built their nest in answered, "I do no work at all, but I wander the minister's garden, and one day the hen saw

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NOVEMBER, 1874.) THE BENI-ISRAEL OF BOMBAY 321 another hen walking about with her mate. She said angrily, "Leave her alone." The cock said, "Both of you can be my wives and live with ine." The hen did not approve of this arrange ment, and a great dispute arose, and at last they all three went before the Raja to have the matter settled, and when the court was closed they flew away. In this way they continued to come and go for two or three days, and then the Raja asked the minister what was the reason of their ceming: he said he had not the least idea. The Raja then said, " If you can tell me to-morrow, good ; if not, I will cut off your head." The minister, hearing the Raja's orders, went into his garden and sat thinking, with his head between his hands. The fool seeing his master's dejected appearance asked why he was so distressed, but he answered nothing till the fool continued to ask him in such a determined way that he could not help telling him the royal coinmand. The fool said, "Is this the reason you are distressed? I understand all the birds are saying." And then he told him the whole story of their quarrel, and also said, "If the king decides that both the hens shall continue to live with the cock, then show two fingers and they will all fly away; but if it is decided that he is only to live with his wife, then show one finger, and one bird will immediately fly away, and a little time after the pair of birds will fly away together." The minister was dolighted to hear all this, and next day went early to the darbar, and found that the birds had already come and were sitting there. The Raja said to him, "To-day the case of the birds will be tried : what is their complaint ?" The minister told him what he had heard from the mouth of the fool, and he was much astonished, and decided that the cock should only have one wife; so he showed one finger, and immediately one of the birds flew away, and a short time after the other two went off together. The case being decided, the court was closed, and the king thought the minister's conduct very praiseworthy. The minister thought within himself, "This is no ordinary fool, and if he remains here this story will come to the king's ears, and I shall lose iny reputation, while the fool will get the credit: so I inust kill him." Accordingly he thought over the matter, and decided to send an order to the exeentioner to kill him. lle then wrote the order in it letter and gave it to the foul, and told him to take it to the executioner. Is he was taking the luttor, the minister's sou met him and ordered him to pick a nosegay of flowers. The fool said he would deliver the letter and then como and pick the flowers, but the ininister's son would not listen to him, but told him to pick the flowers and he would deliver the letter himself. So he went with the letter to the person to whom it was addressed, and the executioner read it and put him to death. After a little while, the minister seeing the fool walking in the flower-garden asked him if he had not delivered the letter, and he replied, "My lord, your son told me to pick a nosegay for him, and would not listen to my excuses but took the letter himself." When the minister heard this, he was overwhelmed with grief for his son and fell down on the ground and cried aloud. His wife ran out and asked why he was crying, and he told her about the letter, and sho too fell on the ground and they both became insensible. When the fool understood what the minister had done, he called him and said, "My lord, when I first saw you I said, "Those who leave the road and come off the path will fall into my pit.' My lord, you have left the straight road and come off the path." So saying he left the place and was never heard of again. THE BENI-ISRAEL OF BOMBAY. From a lecture by John Wilson, D.D., F.R.S. In the island of Bombay and on the adjoining artizans, particularly masons and carpenters. On coast on the continent, from the Puna road to the the continent they are generally engaged in Bankot river, there is a population of Beni.! agriculture, or in the manufacture and sale of oil. Israel amounting to about 8,000 or 10,000 souls. Some of them, often bearing an excellent character In worldly affairs they occupy but an humble as soldiers, are to be found in most of the regiposition. In Bombay, with the exception of a few ments of native infantry in this Presidency. They shopkeepers and writers, they are principally can easily be recognized. They are a little fairer

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522 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. than the other natives of India of the same rank of For long wo were accustomed to consider them the date with theinseires; and their physiognomy descendants of a portion of the Israelites who were seeins to indicate a union in their case of both the removed from their homes and carried captive to Abrahamic and Arabic blood. Their dress is a Halah, and Habor, and Hara, and Nabar-Gozan, and modificatiou of that of the Hindus and Musalmans other places in the neighbourhood of Mesopotamia, among whom they dwell. They do not eat with by the Assyrian kings Pal, Tiglath-pelneser, and persons belonging to other communities, though Shalmanezer (see 1 Chron. v. 26; 2 Kings, xvi. 6). they (rink from their vessels without any scruples But the communication of those Israelites with of caste. 'They have generally two names, one of the tribes of Judah and 'Benjamin after their which is derived from the more ancient Israelitish captivity under Nebuchadnezzar, as certified by personages mentioned in the Bible, and the other Josephus, and with the body of the Jews resid. from Ilindu usage. Their social and religious ing on the banks of the Euphrates and Tigris, and ilincipline is administered by their elders, the chief in Persia, as implied in the book of Esther, and a of whon in the principal villages in which they intimated by the historians of Alexander the Great reside are denominated Kulis, or judges. They and his Seleukidan successors, and later narraare all circumcised according to the law of Moses; tives, seem almost to forbid the use of such lan. ind, though they have no manuscript copy of the guage as the "Lost Ten Triles," and the exl'entateuch, or other books of the Bible, they pectation that any bodies of Israelites isolated receise the whole of the Old Testament as of di- from them in general religious communion are vine authority. When they began, about fifty still to be found. The observance by our Beni years ago, particularly to attract the attention of Israel of Jewish festivals and fasts commemoour countrymen, they were found combining the rating events connected with the later Jewish worship of Jehovah with divination and idolatry, history, and even the destruction of Jerusalem, serving other gods whom neither they nor their have at the same time appeared to us hostile fathers had known, even wood and stone. From the to the theory of their being a distinctive porArabian Jews visiting Bombay, they hul received tion of these Ten Tribes. We are now disportions of the Hebrew Liturgy of the Sephar posed to believe that they came to India from dim for use in their humble synagogues, or | Yemen, for Arabia Felix, with the Jews or I s. places of assembly. They denominate themselves raelites of which province,-for they have both Beni. Israel, or Sons of Isracl; and till lately desiguations,--they hare from time inninemorial they viewed the designation of Yehudi, or Jew, as had much intercourse, and whom they much reone of reproach. They have been settled in India semble in their bodily structure and appearance. for many centuries. The Jews of Cochin state, ac- These Israelites of Arabia have a very remarkable cording to the authority of Dr. Claudius Buchanan history. The remnant of Judah, after the captir. history. The remnant of Judah. After in his Christian Researches,t that they found the ity effected by Nebuchadnezzar, was placed under Beni-Isruel on their arrival at Rajapuri in the the care of Gedaliah the son of Ahikam, who was Konkan, where many of them still reside. The murdered by Ishmael the son of Nethaniah. It Beni Israel themselves say that their fore afterwards adhered to Johanau the son of Koreal. fathers came to Indiat from the west or north by and Jezaniah the son of Hoshaiah, who with the sea, that is, either from Arabia or the Persian Gulf. other captains were besought by the prophet * The Hebrew names current among the men are the follow + pp. 204-221. ing: Abraham, Leaac, Jacob, Reuben (which is said to be most prevalent), Joseph, Naphtali, Zebulun, Benjamin, Their ancestors, they say, were seven men and seven Sanson, Mosbe, Aaron, Eliezer, Phinehus, David, Solomon, women, who were saved from shipwreck Dear Chaul. Klijal, Hexkiel, Daniel, Sadik, Haim, Shalom, and Na. about 30 milen mouth-east of Bombay, and they found a shim. The name Judah, it is to be remarked. is not to refuse at Navaganw.-Lands of the Bible, vol. II. We found among them. The Hindu names by which they p. 667. are most commonly known among the natives, aro-Saku, Jitu. Rama, Bapu, SavandobA, Tan, DhondA, Abau, 9 Jos. Antiq. lib. xi. Bandu, Nathu, Dada, Dhamba, BALA, BAA, Vita or Yethu, On the disposal of the Ten Tribes, see the History of Phakira, Yeshu, Satka, Apa, Bhiu, Bapab, Gauria, Pits, the Jeres by Basnage, bk. vi. chap. 4, etc. Benjamin of Bawi, Anandia, Kama, Jangu, Aba. Among these there Tudela, in his travels in the twelfth century, found several are only a few that correspond with thuse of the heathen bodies of Jews in Persia and its confines, who professed to a. Sarab, Rebecca, Rachel, Leah, Saphira, Milcah, belong to the twelve tribes; but they were all in religions Zilchab, Miriam, and Hannah are the Hebrew names communion with the Israelites of other parts, with Rabbis viven to the women. Esther, the favourite Jewish from Aleppo and other places presiding over them. 11. me, does not occur among them. The names derived From the Hindus, which are found among them, are Yemen, literally, the right hand' (the spectator Bulku, Abli, Ama, Yeshf, Zaitu, Tanu, Hfau, Luli, Bain looking to the rising sub), as opposed to 3 h&m, the left, is Aka, Riuu, Bayuwa, Bai, Nanu, Raju, Thaku, Kalabi, applied to the country south of the Hejfe; Sh Am in the Maka, Saku. Gowaru, Dadi, Sal, Sama, and Bhiku, Pithu, same relation referring to that lying to the north, of which Wohu, Dhakulu. The Hebrew names are first conferred Damascus is considered the capital. The " South-Country un the occasion of circumcision; and those of Hindu origiu seems to have been an ancient name of Arabia Felix; for shoat month after birth.-Wilson, Lands of the Bible, in the Gospels the queen of Sheba, in this district, is called I. II. p. 8, 6EUR9. the "queen of the south.'

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NOVEMBER, 1874.] INKSTAND WITH ARABIC INSCRIPTION 323 Jeremiah to remain in the land, and by no means to flee into Egypt, where they should be pursued by the king of Babylon, and afterwards by Darius Hystaspes acting in his place, who should smite the land of Egypt, and deliver such as were to death to death, and such as were for captivity to captivity. (See Jer. xlii. xliii.) They nevertheless went into Egypt; for "they obeyed not the voice of the Lord." They were there overtaken by the judgments threatened. Many of the captives were sent to the Hej Az in Arabia, where they founded sereral towns near Yathreb, afterwards called Medinah, and in which they maintained and er. tended their religion. These towns were visited by Tobba, a king of the Hemyarites, from Yemen in the south of Arabia, when he was advancing northwards on a military expedition it and he was influenced by the Jewish teachers Ka'ab and As'ad to embrace their faith, which, with the aid of these teachers and other Israelitish colonists, he afterwards propagated in his native land.. To this country, too, many of the Jews betook themselves after their dispersion by Titus and Hadrian, and the defeat of Zenobia by Aurelian. Judaism Was violently upheld and propagated by the kings of Yemen. Dhu Nawas, one of their number, proved such an eager opponent of Christianity when it began to be propagated in that country that he provoked an invasion of his territories by the Ethiopian sovereigns, whose country had been converted to Christianity in the fourth century, who maintained their ground in it for four genes. tions, till, by the help of the Persian Khosru Anushirwan (Chosroes), they were finally expelled. not many years before the rise of Muhammadism, The Israelites of Yemen, descendants of the original stock of Abraham, and the Arabian proso. lytes, are still estimated at 200,000 or 300,000 souls. From this body of Israelites, the most contiguous to India, as we have already hinted, and maintain. ing intercourse with India to the present day, our Beni Israel, who so much resemble them, have most likely been derived. It is not improbable that, with some of their women, their forefathers left Yomen during its occupation au subjection and the retaliation against it, by the Ethiopian kings, in the sixth century of the Christian era: about which time also, we are now inclined to think, the Cochin Jews came to India : for their first copper-plate charter, which has not the early date commonly assigned to it. || seems to belong to this period, and was witnessed by Mark har Chattan, evidently a Christian, probably cne of the early converts of the Syrian missionaries to Malabar. The Bene-Israel themselves say that they have boen in India about fifteen or sixteen centuries, but they have not a single document confirmatory of this tradition. Oar present remarks show that a modification of some of the dates connected with the Indian Israelites is neces. sary. These dates do not much affect the question of their origin. fl tktb btfk Gyrshy bswk fy lqym@ n trh wm mn ktb l synqy fdt lHshr m ktb bd SILVER INKSTAND WITH AN ARABIC INSCRIPTION. BY E. REHATSEK, M.C.E. The explanation of the accompanying plate re. " Write not with thy hand except what it will presenting a silver inkstand is as follows:-1.- rejoice thee at the resurrection to see." Top of the box, full size, displaying the distich- "For there is no writer but will meet on the morn of judgment what his hands wrote." The space between the two lines contains, above, the word JL, and, below, the number 110: it would * Price's History of Arabia, p. 99. profess to be descendants of Jews who came to India im. mediately after the destruction of Jerusalem; but their + Conf. Pococke, Specimen Historiae Arabum: Michaelis, fainily names, such as David Castil (David the Castilian) go 'ssui do Tables chronologiques des Anciens Rois de to prove that they are descended of the Jews of Spain, probal'Yemen : De Sacy, Memoire sur divers Erenemens de bly of those drion frornaat country in the reign of Ferdinand I'Hist. des Arabes arant Mahomet ; Price, Essay on the and Isabells, and of German and Egyptian Jews.-a fact Hist. of Arabic, from the Tarikh Tabari ; &c.-ED.. wbich ime been long ago noticed. The real ancient Jews De Sacy, Mem. de Litterature, tome xlviii. pp. 735.753. of Cochin aro,the Black Jews, descendants, we believe, of Judeo-Arabians and Indian proselytes. Some rather $ Ibid. pp. 596, 597. obscore references to the Jews of Cochin and Quilon (and I See Inl. Ant. vol. I. p. 229.-ED. also of Aden) are made by Benjaminot Tudela, who returned to Spain from his eastern journey A.D. 1173. He Irayan Chattan, another of the witnesses, was proba- found no White Jews in India. Speaking of those in the bly also a Christian. (Conf. Mad. Jour. of Lit. and Sc. pepper-country near Chulam (Quiloul, he says: "All the vol. XIII. p. 1-10; Lands of the Bible, vol. II. p. 679; and cities and countries inhabited by these people contain only Orient. Christ. Spectator, 1839.-ED. about one hundred Jews (members of the synagogue), wbo * Lands of the Bible, vol. IL. pp. 667-678, also contains are of black colour as well 29 the other inhabitants. The historical notices (pp. 651-664) of the Arabian Israelites, Jewe are good inen, observers nf the law, and possess the from whom, we think, they are sprung. Pentateuch and some little knowledge of the Talmud and ita decisions." Asher's Benj. of Tud. vol. i. pp. 140, 141. + The accounts given of themselves by the White Jews More Black Jews seem at this time, according to Benjamin, of Cochin are to a great extent fabulous. These Jews i to have been in the island of Khandy or Ceylon."

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324 THE INDIAN ANTIQUARY. be impossible to know what the number means without an explanation; but the present owner of the inkstand states that he inherited it from his father, who was the Vazir of Maskat, and that the number 110 stands as a chronogram of his father's name, which was 'Ali, because we get, according to the Abujad = 70, J= 30, and = 10, and the sum of the three, 110 Hence the two spaces contain the words "The property of 'Ali." 2. The inkstand, with two holes for ink, into which the pen is to be dipped. One of these holes is shown on the figure, and the other is covered by a leaf. Both these leaves move on hinges. Asiatic Society of Bengal. The parent Society at Calcutta has, as usual, contributed an ample share to the cultivation of the various fields of Oriental research,-thanks to the liberal patronage of the Government of India, to the ability and zeal of many of the members of that Institution, and to the unrivalled facilities it enjoys for obtaining new materials of literary and antiquarian interest. Among the numerous original papers in its Journal, the excellent contributions of the learned Honorary Secretary of the Society, Dr. H. Blochmann, deserve especially to be mentioned, viz. his essay on "Koch Bihar and Asam in the 16th and 17th Centuries," and two papers by him "On the Geography and History of Bengal." Scarcely less valuable are Mr. A. M. Broadley's detailed descriptions of the Buddhistic remains in Bihar; Sir Arthur Phayre's sketch of the history of Pegu, chiefly based on the narrative of a Buddhist monk, written in the Mun language, and Babu Rajendralala Mitra's papers on the consumption of Beef and Spirituous Liquors in Ancient India. [NOVEMBER, 1874. There is a partition in this little inkbox, so that, if required, one of the holes may be filled with black, and the other with red ink. Branch Societies.-A number of the Journal of the Bombay Branch which has been recently received contains some valuable archaeological contributions by Prof. R. G. Bhandarkar and Dr. Bhau Daji, consisting of copies and translations of ancient inscriptions. The former scholar has also contributed to it a paper on the Mahabharata, which contains an admirable summary of the evidence found in Sanskrit works regarding the age of that epic; whilst Dr. Bhau has also given an analysis of the Harsha-charitam of the poet Bana, from the first complete MS., which a former pandit of his has had the good fortune to discover in Kasmir. It had been hitherto supposed that the writer did not live to finish 3. The whole box, the top of which alone is shown in Fig. 1. It may be seen that the small space on the left side is to receive the inkstand shown in Fig. 2. The larger space serves as a receptacle for the sandbox, penknife, and kalam or reed-pen. PROGRESS OF ORIENTAL RESEARCH IN 1872-73.* [Abridged from the Report of the Royal Asiatic Society, 1874.] 4.-A small silver ladle, nearly like a saltspoon, for sanding any particular spot of the writing. 5.-Cover for the sandbox; but the top is also used as a seal. 6.-Cylindrical sandbox. this work; but the copy now brought to light shows it to be complete in eight books. Mr. Visvanath N. Mandlik has given an account of the shrine of Mahabales vara, on the Sahyadri mountains, near the source of the river Krishna, together with a legendary text on the origin and history of that temple, forming part of the Skandapurana. On the authority of the Prabandhakosha, the work of the Jain Rajasekharasuri, containing biographical notices of twenty-four celebrated men, which Dr. G. Buhler has lately acquired for the Government of Bombay, that scholar discusses the age of the Naishadha-charitam of Sri Harsha. The conclusion at which he arrives is that the work was composed between A.D. 1163 and 1174. Some further discussion regarding the date of this writer has since taken place, with reference to Dr. Buhler's paper, in the Indian Antiquary. + The last number (No. VI. of the New Series) of the Journal of the North China Branch is also full of valuable and interesting information on subjects connected with the history and geography, the manners and literature, of China. Of especial interest are the contributions of Mr. E. J. Eitel, on the fabulous source of the Hoangho, which the Buddhists believe to spring from a Himalayan lake; of Mr. W. F. Mayers, on the Chinese God of Literature; of Mr. K. Himly, on the Chinese game of chess; the Journals of Mr. J. Markham and Dr. S. W. Williams; and a retrospect, by Mr. J. M. Canny, of events in China and Japan during the years 1869 and 1870. The Journal of the Ceylon Branch for 1872 also contains some very valuable contributions . . . ++ Ceylon.-Some papers recently submitted to our Society by Mr. Rhys Davids show that the exploration of the archaeological and literary re Vide ante, p. 56. +See vol. I. pp. 30, 298, 299; 352, 353; vol. II. pp. 71 ff. 127, 128; 213, 240, 306; vol. III. pp. 29, 31, 81. I See Ind. Ant. vol. II. p. 229.

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SILVER INKSTAND WITH AN ARABIC INSCRIPTION. Indian Antiquary, Vol. III . sus Mo co LATIH TH VONKO ENTE 000009 AVISOR XAVYO ce AS HE G LAS NONSER N4 VANAVANO A TEHO 1. 02 LORE E. Rahatek.de/! W rige ih .

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NOVEMBER, 1874.) ORIENTAL RESEARCH IN 1872-73. 325 mains of Ceylon may be reasonably expected to ence as an archaeologist, that his operations wil throw much light as well on some dark chapters of be productive of important results. the history as on the comparative pluilology of the INDIAN HISTORY AND ARCILEOLOGY.- Meanwhile Aryan vernaculars of India. Of a fine set of pho- the Iulian Antiquary, edited by the samne gentographs of Ceylon ruins taken some years ago tleman, has lost nothing of its vigour and usefulfor the Coylon Government by the late Mr. ness as a channel of publicity for the most varied Lawton, it seems that unfortunately only two information on subjects of historical, literary, and copies are now in existence. It is to be hoped that antiquarian interest. Discussions such as those the negatives of them have not been destroyed, lately carried on in its columns by Professors and that the collection may yet be made accessible R. G. Bharularkar and A. Weber, Drs. G. Buhler, to the public, accompanied by such drawings, J. Muir, and A. Barnell, Mr. Telang, and others on plans, and descriptions as can alone render such various points of Sansklit and Praksit languages photographs of scientific value. and literature, and its numerous communications Java.--In their last Report the Council drew on archaeological matters, and of copies and attention to a splendid collection of upwards of translations of inscriptions, ought to secure to this 300 photographs of antiquities of Jara executed by periodical a hearty support from Orientalists. order of the Dutch Government, of which a copy The publication of Colonel W. E. Marshall's was presented to our Society. Now, thanks to the | investigations into the physical peculiarities, the enlightened liberality of the same Government, a manners and institutions of the Todas in the still more mngnificent work has since been brought Nilgiris forms a very welcome addition to out, and a copy of this also has been munificently our knowledge of the mountain tribes of India, presented to tho Society. This publication consists enhanced as it is by excellent autotype plates, and of eight volumes of lithographed drawings of the by a sketch of the Toda grammar by the wellsculptures of the famous dagoba known by the known Tamil scholar Dr. G. U. P'ope. In an name of Boro. Bedoer, executed chiefly by appendix the Rev. F. Metz has given a vocabulary Heer F. C. Wilsen. They are accompanied by a of Toda words. Two other works --Colonel E. T. volume of excellent descriptive and explanatory Dalton's Descriptive Ethnology of Bengal, illustrated letterpress, edited by Dr. C. Leemans, from reports by lithographs from photographs taken by Dr. B. by Heeren Wilsen and Brumund. Simpson, and published at the expense of the N. India. The results of the archaeological sur. Government of Bengal; and the Rev. M. A. vey of Northern India by General A. Cunningham Sherring's Tribes anil Castes de represented in and his assistants during 1871-2 have now been Benarcs, --contain a mass of useful facts for made public. The principal ancient sites visited and ethnological students, who must also have wel. reported upon in this volume by the General himself comed two additional volumes of the People of are Mathura, Buddha Gaya, and Gaya. India by Dr. F. Watson and Sir J. W. Kaye. These reports also add a number of new inscrip- The liberal support accorded by the Court of tions, and revised copies of others already known. Directors and the Indian Government to the former The General mentions that he also paid visits volumes of Sir H. M. Elliot's History of Indiu to Sunargam, the ancient capital of Eastern as told by its own Historians, ably edited by Bengal; to Bikrampur, the place of residence Professor J. Dowson, has been deservedly extended of the Sena Rajas of Bengal after the Muham- to the fifth volume, which contains a transiation madan occupation, and to Gaur; and that he has of the Tabalet-i Allure, and extracts from the had plans made of the tombs and masjids of the Turkh-i Alft and the Muntakhab-t Thrikk, Dihli and Jaunpur kings, and collected fresh in- dealing with the interesting reign of Akbar the scriptions at these places. Greut. W. India.- After the remarks in the last Report, The Rev. E. Downes, of Peshawar, has lately it will be satisfactory to the inembers to learn published a pamphlet giving some account of the that Mr. James Burgess has since been appointed customs, language, and country of that littleArchaeological Surveyor of Western India. It is knowu tribe the Siah-Posh Kafirs. At recent understood that that gentleman is at present meetings of the Society, Dr. G. W. Leitner, of engaged in exploring Dharwad. His attention Lahor, he also given an account of the materials has been particularly directed to the Jaina temples collected by him on a tour among other tribes of Belg & m and Aiwalli, and the little-known beyond the north-west frontier of the Paujab. series of Cave Temples at Bada mi; and it may An interesting and useful account of the debe confidently hoped, from Mr. Burgess's experi- velopment of the Hindu creeds has been published * Ante, p. 58.

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:20 THE INDIAX ANTIQUARY. NOVEMBER, 1874. by the Rev. P. Wurm. Of new editions of im. portant works on the history and architecture of India, those deserving of especial notice are vol. 11. of Professor Lassen's Inlische Alterthemskuwele, and Mr. James Fergusson's Tree and Serpent IVorship. Sanskrit Bunuscripts. The examination of the collections of MSS. in private nul public libraries, carried on at the expense of the Government of India, has been continued with laudable energy. The result of Dr. G. Buhler's labours in Gujarat have been made known in three additional numbers (Yos. 2 to ) of his Catalogue of Sanskrit SS., embracing the several departments of cinssical Sanskrit literature. From reports and occasional notes published by that scholar in the Indian Antiquary, it appears that he is now chiefly cleroting his attention to Jaina literature, written in one of the Prakpits or popular dialects. Copies of several highly important works for the study of theso dialects have lately been discovered by him and purchased for the Bombay Government. Baba Rajendralala Mitra has also issued three more parts (Nos. 4 to 6) of his Notices of Sanskrit MSS, in the Bengal Presidency, which, when com plete, will, together with the already published catalogues of the Banaras and Calcutta libraries, atford a tolerably completo view of the MSS. in that part of India. The same scholar has also editel a catalogue of Sanskrit MSS. existing in Oudh, prepared by Mr. C. Browning and Pandit Deriprasiula. ORIENTAL LANGUAGES-Sawskrit. That most in- dustrious scholar Dr. A. Burnell, who has lately examined for the Madras Government the large MS. collection at Tanjor, has further done good service by undertaking an edition of the eight Brilands of the Simavela, together with SA- yana's comment. Of these works, three have al. ready been published, viz. the Sameroidlina-, tho Deratuidhytya-, and the Vaino-Briihmanas. The last-named text is preceded by #bigbly interesting introduction, in which the editor arrives at the conclusion that Sayana and Madhava are the same person. The publication of work which is of the highest importance for the study of Sanskrit, and of which a complete edition has long been ardent- ly wished for-viz. Patanjali's Muluibhaskyrun or "great conimentary" on Panini's grammatical aphorisms-has at last taken place. For a lithographed edition of this work with Kaiyata's commentary, in the form of a Sanskrit MS., scholars are indebted to the industry of Professors Rajara masastrin and Balasistrin, of the Banaras College. In the 13th volume of his Indische Stulien, Professor Weber, with praiseworthy energy, has already published a summary of such gleanings from the work as appeared to him of historicul and antiquarian interest. An instructive discussion has also taken place in the Indian Antiguury between him and Professor Bhan darkar concerning the age of this work. The latter scholar, for independent reasons, agrees with the late Professor Goldstucker in placing the composi. tion of the valuibluishyor about the middle of the second century B.C. ; whilst Professor Weber as. signs it to a dato several centuries later. Dr. H. Grassmann's Glossary of the Rigvedla, of which three parts have been published, containing about one-half of the work, is likely to prove of great assistance to Vedic studies. Or the same Veda, Professor Max Muller has brought out, with the assistance of Dr. Thibaut, a complete edition (the first in the Dovanagari character), in both the Senhill or connected, and the Pada or disconnected, texts. The great Sanelerit Worterbuch, published at St. Petorsburg by Professors Bohtlingk and Roth, h as steadily advanced towards completion. Five parts (48-52) have been brought out during the years 1872-3, carrying the work on to about the middle of the last letter but one. It may, therefore, be reasonably expected that this grand under. taking will reach its end within tbe next two years. Meanwhile Professor M. Williams has published, in one volume, a Sanskrit-English Dictionary, partly in the Roman character, which is a very useful book of reference to the English student. Of Kalidasa's drama the Sakuntala, three recensions are known to exist in different parts of India. The text of two of them, prevalent respectively in Bengal and in Western India, has long been made accessible to European Sans. kritists; and by all scholars except Professor Stenzler, of Breslau, the palm of priority had been, until lately, conceded to the Western or so-called Devanagari recension. The cause of the Bengali version was, however, boldly taken up some time since by Dr. R. Pischel, who, after a special study of the Prakritic dialects, concludes that it has more faithfully preserved the original Praksit type than either the Western recension or the one newly discovered in the South Indian MSS., the briefest, it may be noticed, of the three, the Bengali being by far the longest. Of the Devanagari version a new but scarcely sufficiently critical edition, with a useful index of words, has lately been brought out by Dr. C. Burkhard. Hemachandra's Aphorisms on the Praksits, a * Vol. II. pp. 17, 102, 166 ; vol. III. p. 89. + Ante, vol. I. p. 299; vol. II. pp. 57, 59, 69, $4, 206, 238.

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NOVEMBER, 1874.] work of very great importance for the study of the popular dialects, has recently been published at Bombay. This publication, though it cau scarcely satisfy the requirements of European students, will be of material assistance for a critical edition, which, it may be expected, will ere long be attempted by some competent scholar. In his able Dissertatio inauguralis de Grammaticis Pracriticis, Dr. Pischel has made known the results of his study of those grammatical works on Prakrit of which MSS. exist in the English libraries. ORIENTAL RESEARCH IN 1872-73. Of the Setubandha, a Prakrit epic, probably composed not later than the sixth century of our era, Dr. P. Goldschmidt has lately brought out a specimen, containing the two first chapters, with a German translation, Sanskrit comment, critical notes, and an index of words. A manuscript copy of the Agama, or sacred writings of the Jaina sect, together with their commentaries, lately added to the Berlin Library by the assistance of Dr. Buhler of Bombay, is the first complete set which has reached Europe, and will materially aid inquiry into the Prakrit dialects and the religious history of India. Pali and Buddhism.-In a very important, though certainly startling, paper recently published by Professor H. Kern, of Leiden, an abstract of which has been contributed by Dr. J. Muir to the Indian Antiquary of March 1874 (ante, p. 77), the date of Buddha's death has again been discussed with much warmth. After endeavouring to show that the chronology of the Southern Buddhists, as contained in the Mahdvamsa, is utterly untrustworthy, Dr. Kern suggests as the most probable date for that era the year 330 B.C., viz. some 100 (110) years before Asoka's accession, that being the interval between the two events given in the Asokavadana. The same subject has also been dealt with by Mr. Rhys Davids, who, whilst also rejecting the Mahavamsa chronology based on the lists of Magadha and Ceylon kings, pointed out the interesting fact that in the available MSS. of the older Dipavamsa this chronology is not found, but another, based on the succession of Theras or Buddhist Patriarchs, which, in his opinion, would tend to fix the death of Buddha at about 150 years before Asoka's coronation, or circa 400 B.C. Dr. Kern's paper also enters largely into the question of the philological relation between the language of Asoka's inscriptions and that of the Buddhist scriptures. These discussions clearly show what great service might be rendered by the speedy publication of the ancient historical works in Pali and Elu, described in a postscript to Mr. Davids's paper in the Number of our 327 Journal just published, as well as of the Sanskrit books of the Northern Buddhists bearing on these questions. Modern Vernaculars.-The philology of the vernaculars of Northern India will derive great benefit from two scholarly productions, viz. Dr. E. Trumpp's Grammar of the Sindhi Language, published at the expense of the Indian Government, and the first volume of Mr. J. Beames's Comparative Grammar of the Modern Aryan Languages of India. The latter publication, which contains the phonetics of these languages, is to be completed by two more volumes, of which one will deal with the noun and pronoun, the other with the verb and particles. In the Bibliotheca Indica Mr. Beames has also brought out the first number of the Prithiraja Rasau of the ancient Hindi poet Chand Bardai. The field of philological and ephemeral Hindustani literature has been, as usual, ably reviewed by Professor Garcin de Tassy in his Revues Annuelles sur la Langue et la Litterature Hindoustanies. Zend and Pahlavt.-Two essays, entitled Avestastudien, published by a promising young scholar, Dr. H. Hubschmann, contain some valuable additions to Zend philology. In the first of these are given the Pahlavi text and German translations of the Servsht Yasht and a chapter of the Gathde, and metrical translations of their Zend originals, with notes showing how the two versions differ from each other. The second paper contains several contributions to Zend lexicography, consisting of new explanations of words of doubtful meaning. Pahlart students are indebted to the liberality of the Bombay Government for a critical edition of the Arda Virdf Namah, published in the original Pahlavi and the Roman characters by Professor M. Hang and Dr. E. W. West. The work, hitherto but imperfectly known from Pope's English translation (1815), from modern Persian and Gujarati versions, contains an account of the journey of a Parsi priest to heaven and hell. The text had been originally prepared by Destur Hoshangji Jamaspji Asa, but was afterwards thoroughly revised by the editors from ancient MSS. existing in Europe. To this they have added an English translation, and both the text and translations of two minor Pahlavi treatises, viz. the Gosht-i Fryano and the Hadokht-Nask. Persian. The fourth and concluding volume of M. Zotenberg's French translation of Tabari's Chronicle, published at the expense of our Oriental Translation Fund, will be ready for publication within a few months. Arabic.--The edition of Istakhri's Liber Clima

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328 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. tum, which forms the first volume of Professor J. de Goeje's Bibliotheca Geographorum Arabicorum, has been followed by the not less welcome text of Ibn Haukal's Vie et Regna. The third volume of this series, which it is expected will appear shortly, is to contain the highly important independent work of Mukaddassi, edited from two MSS. existing at Berlin and Constantinople. In the succeeding volumes M. de Goeje intends to furnish translations of these three works. Of Professor W. Wright's Kamil of Al-Mubarrad, published at the expense of the German Oriental Society, one more part, the ninth, has appeared. The edition and French translation of Mas'audi brought out by our learned foreign associate M. Barbier de Meynard, in the Collection d'Ouvrages Orientau of the Paris Society, have now reached the eighth volume, and will be concluded in the next. In the Recueil des Historiens des Croisades, published under the auspices of the Academie des 1scriptions et Belles Lettres, the first volume of the Historiens Orientaux has made its appearance, containing the Arabic text and translations of the portions from Abulfeda relating to those events, together with a translation of the autobiography of the same author by M. De Slane ; besides extracts from the chronicle of Ibn-al-Athir, by Messieurs Reinaud, De Slane, and Defremery. The Divdn of Ferazdak, a poet who flourished towards the end of the first and in the beginning of the second century of the Hijrah, is now for the first time made accessible to European scholars by M. R. Bucher. Two parts of the text of these poems, edited from a MS. at Constantinople, with a French translation, have appeared. M. Garcin de Tassy has published a second edition of his work on the rhetoric and prosody of the Musalman nations, based upon the Hadayik al-balayat. From the manuscript papers of the late M. Canssin de Perceval, the author of L'Histoire des Arabes avant Mahomet, M. C. Defremery has printed, in the Journal Asiatique, a highly interesting though unfortunately incomplete essay, which was to contain biographical notices and anecdotes of the chief musicians at the court of the Khalifahs daring the first three centuries after the Hijrah. The paper, which is based on the Kitab Alaghant of Abu'l-Faraj, breaks off at the beginning of the third century in a notice (the 18th) of Abu Muhammad Ishak. The same Journal (February March 1873) contains a paper, by M. S. Guyard, on the Sufic theologian 'Abd ar-Razzaq, in which an analysis and translation are given of his treatise on predestination and free-will. This Arabic writer was already known from his dictionary of the technical terms of the Sufis, edited by Dr. A. Sprenger. The latter scholar has also shown that the author did not die in 887 of the Hijrah, as stated by Hajji Khalfa, but that he must have lived between 716-736 (A.D. 1316-1335). In spite of the great difficulties of his task, Professor E. Sachau, of Vienna, has mula satisfactory progress in preparing editions of AlBiruni's two important works, the Tarikh i Hind and the Athar ul Bakid, and in translating the latter work for our Oriental Translation Fand. The printing of the Athdr, for which a liberal sum has been granted by the Indian Government, is already far advanced, and will probably be concluded in the course of the year. The text of the Tarikh, which is to be published at the expense of the German Oriental Society, and for which M. Schefer bas kindly placed his MS. at the editor's disposal, being also ready for press, it may be hoped that Dr. Sacbau will soon be able to dovote all his energy to the translation of the former work, 80 anxiously looked forward to by Oriental scholars. Himyaritic-The decided success of M. Joseph Halevy's mission to Yemen has added a mass of new materials to our knowledge of the language and history of the Himyarites. The collection of 686 inscriptions brought away and published by him, with tentative translations, in the Journal Asiatique, have enabled him to enter into an examination of the palaeography of these documents, and the grammatical formation of the language. In the Journal of the German Oriental Society, Dr. F. Praetorius has also published some fresh inscriptions, most of them brought home by Baron von Maltzan, with translations and analyses; and 1 paper on the Himyarite views on immortality and worship of saints. To the Trui.actions of the Society of Biblical Archaeology (vol. II. pt. i.) Captain F. W. Prideaux has contributed an interesting review of the historical and geographical results of recent discoveries in South-West Arabia. Turkish.-M. Belin has published, in the Journal Asiatique, another instalment, the fourth, of his useful Bibliographie Ottomane, containing brief accounts of the Turkish books printed at Constantinople during the years 1288 and 1289 of the Hijrah (22 March 1871 to 27 February 1873). Indo-China-The untimely death of Lieut. Francis Garnier, of the French navy, must have been learnt with regret by all who take an interest in the progress of geographical discoveries in the East. After the death of his chief, the Capitaine de Lagree, it fell to his lot to conduct to its successful termination the expedition which, leaving Saigon in 1866, mapped the course of the Cam. bodia river as far as it is navigable even by

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NOVEMBER, 1874.) INDIAN SOCIETY IN THE TIME OF BUDDHA, &c. 329 canoes, traversed Yunnan, and finally descended the Yang-tze-kiang, and reached Shanghai in 1868. The results of this journey were publishud by Lieut. Garnier in two splendid volumes quarto, with a folio atlas of plates, and are replete with interesting information regarding the antiquities and ethnography, as well as the geography, of these very little-known countries. After the completion of this work, Lieut. Garnier returned to China, with the intention of penetrating into Thibet; but being recalled by the Governor of the French settlement at Saigon, he was sent on an expedition to Tonquin, where ho was assassinated when imprudently truating himself almost alone and unarmed into the hands of his enemies. REMARKS OF M. AUGUSTE BARTH ON THE STATE OF INDIAN SOCIETY IN THE TIME OF BUDDHA, AND THE CHARACTER OF BUDDHISM. Translated from the French by J. Muir, D.C.L, LL D., P.D. The Nos of the Revue Critique for 13th and else. It is in the midst of this state of things, it 20th June last contain a notice by M. Barth on is in this society, and not in that represented in tho new edition of the 2nd volume of Lassen's the Code of Manu, that the nascent Buddhism Indian Antiquities, in which the writer, whilo should be placed. It is there, in what one may doing justice to the great merits of the veteran call the old Vedantism, rather than in the Sankhya Indianist's work, expresses his dissent from somo philosophy, that its source should be sought, and of tho opinions therein maintained. I refer in that parallels to it may be found. It is, in fact, particular to his remarks on the condition of Indian probable that before formally rejecting tlie Veda, society and opinion at the time when Buddha, ap- Buddhism was content, like other schools, to investi. peared, and on the chamcter of Buddhism. Lassen, gate independently of it; andas regards ita atheism as represented in M. Barth's summary, holds that, or rather its tendency to substituto metaphyat the period in question, Brahmanism was a sical abstractions for the Deity (for it never denied fully formed and developed system, carried out the existence of the gods), did the authors of into practice in matters religious, political, and the Upanishads, who sought the primal Principle, social; that the caste regulations as theoretically some of them in thought, others in breath, others laid down were enforced in all their rigour, and in the vital energy, do anything essentially were felt by the people to be a great burthen; and different? These points of contact between the that Buddhism was a vigorous reaction against Brahmanicnl and Buddhist speculations] explain this state of things, against the oppression of the better than the supposition of] positive conver. sacerdotal class, and a moral and religious emanci- sions [from Brahmanism to Buddhism) the fact pation. I will translate the acute and judicious that the same personages sometimes play a part remarks which M. Barth makes on these subjects equally marked in both traditions. If Lassen had at pp. 373 ff. and 385 ff. of his notice, as they made more use of these documents, his description may be acceptable to readers who have not access of Brahmatism would thereby have been sensibly to the Revue Critique : modified. "For the period in question we possess, in the "I believe that we should say the same of the most modern parts of the Brahmanas, and in picture which M. Lassen has drawn of caste such several of the Upanishads, contemporary testi- as it must have existed atthe time when Buddhism monies, which avail at least as much as the portions arose. Here, too, he seeks his point of departure, hitherto published of the Buddhist writings. Now, and his great authority, in the Dharmaseistras, none of these works exhibits to us the Indian and and in particular in that of Manu. Now, it is Brahmanical society in the complete and com- allowable to ask whether here, as in other cases, pacted form which Lassen supposes. There are practice was not different from theory, and no traces of an imperious and jealous orthodoxy. whether the system which is presented to us in Philosophical speculations, religious novelties, these books was, even after it has been stripped even criticisms addressed to the Brahmans, are of certain manifest impossibilities,--ever rigorously in no wise restricted in them. Everything breathes applied. In any case it is sufficiently difficult to life, movement, and liberty. One thing, it is true, say for what period it can be considered as perfectly appears to be on the decline, viz. faith in the old exact. It is certainly not so for the era of worship 88 & means of ensuring salvation. The Megasthenes, who describes to us a society sen. traditional practices and doctrines no longer sufficesibly different. In fact, it would scarcely be to the awakened conscience; it wants something intelligible how the establishment of great mon * &me annee, ler sem. Pp. 360-375, 385-390.

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330 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. archies skilfully organized, and administrative as does not appear to have had the oppressive and inwell as feudal, could have failed to modify, for flexible character,--opposed to all progress-which example, the situation and the recruiting of the we are led to ascribe to it in conformity with M. military class. Although the profession of arms Lassen's views, was the case not different as rehad not ceased to be regarded as hereditary, this gards religion, and did not the omnipotence of the class was then in the pay of the king, and this Brihmanical caste involve the spiritual enslavecircumstance alone, which opened & career to ment of the nation P Here, also, I think that we adventurers and to soldiers of fortune, must must distinguish, more than Lassen does, between have had the effect of shaking the constitution different epochs, as well as between the pretensions of the old Kshatriya nobility. On the other of a caste and the real state of things. The hand, it is evident that with the progress of Brahmans had not yet monopolized all the intelculture the class of artizans must have risen lectual life. Certain testimonies of the epic poems in importance and in prosperity. Now, it is the which are applicable to this very period, as also contrary of this which would appear to result the very nature of the Vedic books, show, for from the testimony of the official literature: accord example, that there existed alongside of them, an ing to it, the condition of the Sadras, in place of entire profane literature of great extent, of which being improved by time, becomes worse. If we we have, it is true, nothing but the remains as ascend higher, to the Vedic books, to the more modified by them, but which was certainly at first ancient as well as to the more modern, we find in other hands. They (the Brahmars) did not, the Indian nation divided into a great number of properly speaking, form a clergy; they had no small principalities, in which the ethnic principle uniform organization, no hierarchy, no orthodoxy, of tribe and clan prevails. This organization, and very few common interests to defend ; nearly which certainly had not become much changed all the domestic worship, and without doubt also in the time of Buddha, agrees still less with the the local religions, were beyond their control; system of Manu, which presupposes & certain and eren in the province of theology their own uniformity, and the existence of large states. The books prove that they understood how, in case of greater part of these tribes had, no doubt, a similar necessity, to accept the lessons of powerful men social condition: from time immemorial they were not belonging to their own caste. Although, for divided into four classes, (1) the priests, (2) the the most part, they derived their subsistence from nobles, (3) those who were either shepherds, the celebration of the received religious worship, labourers, merchants, and (4) serfs. But it is they do not appear to have been all equally bent difficult to define with what degree of rigour this upon defending it; and I have already had occasion division was observed. At a period still compar. to remark that in proclaiming a religion purely atively recent (Chhandogya Up. IV. 4. 1) the spiritual, and the incapability of ceremonies to most jealous and exclusive of all the classes, that secure salvation, Buddha had not brought forward of the Brahmans, does not appear to have been a doctrine absolutely novel. Their teaching, it is very scrupulous as to the purity of its blood. I am true, appears to have been in a high degree therefore unable to see in the official theory of esoteric and exclusive, and in this respect I do. caste anything else than a sort of conventional not wish in any way to deny the immense doctrine of which we must make uso with the superiority of Buddhism. I will only draw atten. utmost prudence,-a doctrine the fundamental tion to the circumstance that, if we were in datum of which must necessarily, inasmuch as it possession of documents fitted to throw light was consecrated by a sacred tradition, lend itself upon the part which the Brahmars must have successively, and in a manner more or legg arti- played in the development of the popular religions, ficial, to the explanation of states of society very this contrast, which we are obliged to recognize, different from each other. Without misconceiving would probably be found to be somewhat dione portion of these facts, M. Lassen soes all this minished. At least, at a more recent period, the in another light. He is struck with the apparent most of these religions have, under the auspices rigour of that symmetrical, immovable, inviolable of the Brahmans, assumed, in reference to the tradition; and one can easily conceive that, from castes, even the lowest of them, a position nearly this point of view, he is astonished, for example, resembling that of Buddhism, without having, on that the rise of dynasties of low extraction,-those, that account, become exposed to a systematic for instance, of the Nandas and the Mauryas in the | hostility on the part of those who remained faith4th century B. C.,should not have shaken it from ful to the old traditions. top to bottom and altogether upset it. "I cannot, therefore, recognize in Buddha, in "But if, when regarded from a political and social the same degree as M. Lassen does, the character point of view, the organization of early Indian society of an antagonist of Brahmanism. Without wishing

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NOVEMBER, 1874.] REVIEW 331 in any degree to disparage the greatness and the nobility of his personal work, without contesting in the least the vitality and the expansive force of some of his principles, I would not seek in its doctrine the great novelty of Buddhism, or the secret of its success. These I find rather in its organization. The founder of the new religion in reality secured for it & militia when he laid the foundations of monachism. He thus created, without wishing it, an institution far better disciplined, and more aggressive, than the Brahmanical caste, but at the same time far more il liberal, and dangerous to independence of thought. Thus Buddhism, in spite of the generous inten. tions of its author, in spite of its fine charac. teristics, its admirable morality, its truly human charity and compassion, appears to me to have been quite the reverse of an emancipation. We are unfavourably placed, it is true, for judging it by its first effects; but it is only too probable that all independence, all true originality of thought, soon lisappeared in the bosom of that enervating or ganization. Except some admirable maxims, and some legends of striking beauty, the literature which it has left to us bears all the characters of decrepitude; and it is astonishing that M. Lassen should have passed by so many evidences of a precocious senility without having been struck by them in the slightest degree. The contem. porary ruling powers committed no such mistake. They were then on the way to gain the ascendancy, and comprehended at once what a powerful and docile instrument they were about to have in these communities which had so recently come into existence, which were without traditions or external support, humble by profession, detached from everything beyond the interests of the sect and the monastery, and sufficiently organized to be serviceable, but not sufficiently so to create any distrust, --something, in short, like the mendicant orders of Catholicism without the Pope. Accord ingly we see the Government soon beginning to take mensures for their protection. M. Lassen has remarked this feature of the fortunes of Buddh. ism; but I doubt if he has given it sufficient prominence. Thus, for example, he is careful not to suspect a concealed political motive for the conversion of Asoka. He presents us with a most attractive picture of this prince, and of his religious zeal, although, even in the absence of other documents than his own inscriptions and the narratives of monks, certain bloody episodes of his history lead us to form a somewhat different idea of the reign of this Oriental Con. stantine." Braemar, July 27th, 1874. REVIEW REPORT on the CENSUS of the MADRAS PRESIDENCY, 1871, toms know that mere distance and variety of with Appendix; by W. R. Cornish, F.R.C.S., Surgeon local speech are generally quite enough to make Major, Sanitary Commissioner, Madras. Government difference of caste, i.e. to prevent intermarriage Gazette Press, Madras, 1874. or & common table, although the race be the Dr. Cornish, Sanitary Commissioner, Madras, same. And although Dr. Cornish does not any. has favoured us with the two large volumes con- where define what he means by a "sub-division taining the results of the census taken in that of a caste," it is obvious that his snb-divisions Presidency in 1871. Comment on the purely sta. | are not mere clans (gotram, kal), but separate tistical part of these returny, valuable as they 1 classes of the community. are from both matter and method, is beyond the One feature of the returns which strikes us province of the Indian Antiquary. But Dr. (writing in Bombay) is that the name of " Parsi'' Cornish's 11th chapter, on Caste, and his nu. does not occur throughout the two volumes. merous extracts and summaries from the reports There must be some Parsis in Madras, and of the district officers, contain a vast amount of wherever a single member of that remarkable race information as to races and religions, most in- ! is found he may well be " made a note of," interesting in an ethnological and philological point stead of being lumped with " other castes." For of view. Specially so is the report of Mr. H. G. the classification of Jains along with Buddhists Turner upon the wild tribes of Jaypur, in the the Government of India is probably responsible. Vizagapatam district (pp. 221 seqq.). It is evident from the remarks of Dr. Cornish These tables give the enormous number of 3,209 that he is as well aware of its absurdity as was sub-divisions of castes in four languages, viz. to be expected from so acute and philosophical Tamil, Telugu, Malayalam, and Kanarese. It is a writer. The fact is that the relation of true that in many instances the same sub-division Jainism to Buddbism is closely analogous to is named in two or more languages; but, on that of Islam toJudaism, the resemblance in each the other hand, those familiar with Hindu cus- case resting upon unacknowlodged borrowings : * p. 386.

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332 THE INDIAN ANTIQUARY. [NOVEMBER, 1874. and it would be quite as logical to lump Musal. mans, and even Christians, along with Jews, as it is to set down the Jains as a mere sub-division of Buddhists. Indeed, as Dr. Cornish remarks, there are practically no Buddhists in Southern and Western India. There may be a few stray Singhalese or Burmese; as to Chinamen the application of the term Buddhist to most of them is rather a strain upon the meaning of the word. Dr. Cornish occasionally gives Marathi names for castes: generally wrong, as Hujam (Hajam) for a Barber, and Dheda as an equivalent to the Madras Paria. (Vide vol. II. pp. 76 and 130.) Both are Hindustani words, andthe latter is applied only to one caste (the Mabars) of several which would come under the term Paria in Madras and are known collectively in Maharashtra as Parwari. This is an instance of how apt the most acute and well-informed of Indian scholars are to be misled in details relating to provinces with which they are not personally acquainted. Dr. Cornish generously acknowledges the credit due to his prede. cessor, the late Mr. Gover, one of the most valued contributors to the Antiquary; and it is pleasant to find here and there in these important returns the names of other supporters still flourishing and scraps of interesting information which have before appeared in these pages. CORRESPONDENCE AND MISCELLANEA. PARADISE. of d into l is common enough between Sanskrit, Answer to Query in the Ind. Ant. ante, p. 236.] Latin and Greek, but it has never been estab The question whether Paradise is connected lished on good evidence as between Sanskrit and with the Sanskrit Paradesa has been asked many Gothic. Besides the h ought in Gothic to appear times, but it must be answered in the negative. as g, as we have it in deig-8. Paradesa does not mean in Sanskrit 'the best or The history of the word Paradise is therefore highest country, but a foreign country,' more this: It was a word of Zend origin, was adopted particularly an enemy's country. The word occurs by the Jews at a very early time, and thus found its for the first time in the Song of Solomon (iv. 13), way into the Old Testament. It was again adopted in the form of pardes, and it has found its way by Xenophon, and thus found its way into Greek. into Hebrew, not from Sanskpit, but from Persian. It was lastly used by the LXX., and thus transThe Sanskrit paradesa would in Persian have ferred into ecclesiastic Greek and Latin, and all the assumed the form of paradaesa, the being a languages of modern Europe. palatal, not a dental e. Such a word does not Max MOLLER. ocour in Zend, but the word which does occur in Zend, and which alone can be the etymon of NIJAGUNA (ante, p. 244). paradise, is pairidadza, which means ciroumvallatio, With regard to the date assigned to Nijaguna, & piece of ground enclosed by a high wall, after- I feel certain "the Saka year counted by guna, wards a park or garden. Xenophon found the pita, giri, and vishaya" is wrong. word used in Persia in that sense, and it afterwards Nijaguna mentions the sabara bhashya; the appears in the LXX. The root of this word is Bhatta of Bhattacharya; the vyakhyana on the DIH(or DHIH), for Sanskrit h=Zend z, and means Sabara bhdshya, called Prabhakara, by Prabhakara originally to knead, to squeeze together, to shape. guru, a disciple of Bhattacharya; the Vedanta From it we have the Sansktit deht, a wall, while bhashya by Sasikara; the vivarana regarding this by in Greek the same root, according to the strictest Vivaranacharya ; a Vitti, the Panchapdelikd, the phonetic rules, yielded toixos, wall. In Latin the Ramdnandiya, the Brahmavidyabharana, and root is regularly changed into fig, and gives us many other vyakhydnasregarding the same Veddnta figulus, potter, fig ura, form or shape, and fingere. In bhdshya by Safi kara's disciples; the Bhamali by Gothic it could only appear as deigan, to knead, to Vachaspatimiera; the vyakhyana called Kalpataru; form anything out of soft earth; hence daig-s, the and the tik& called Kaustubha. English dough. Nijaguna is mentioned in a Cankrese novel of The Sanskrit deha, body, also springs from the 1657 A.D.; and Dr. Barnell has been kind enough same root, body being, like figure, that which is to inform me that the Kalpataru was written by formed. Bopp identified this deha with Gothic leik, Appayya Dikshita, who lived in the Tanjore body, and particularly dead body, the modern Ger- province in the 16th century. So Nijaguna falls man Leiche and Leichnam, the English lich in Lich- somewhere between 1522 (the year generally gate. But such is the strictness of phonetio rules assigned to Appayya Dikshita) and 1667 A.D. that this identification, apparently so simple and F. KITTEL easy, cannot possibly be allowed. The transition Mercara, 23rd October 1874.

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DECEMBER, 1874.] SETTLEMENT-DEED OF THE COCHIN JEWS. THE ORIGINAL SETTLEMENT-DEED OF THE JEWISH COLONY AT COCHIN. BY A. C. BURNELL, PH.D. M.C.S. TE THE existence of a considerable Jewish colony in Cochin and neighbouring towns has long been known, and has excited much interest among very different classes. Of the speculations of people like Buchanan the least said is best; and the prejudiced remarks of the fanatical Portuguese are as unsatisfactory in spirit as worthless in matter. It is beyond doubt that Jewish colonies were established many centuries ago on the south west coast of India. Arab travellers in the 10th century mention them as numerous in Ceylon. Vasco de Gama in his first voyage found a Polish Jew at the Anjedives,+ and the early Portuguese appear to have called the king of Cochin king of the Jews on account of the number in his territory, just as the king of Calicut was called king of the Moors (or Muhammadans). The great original settlement in South India was at Cranganore, but when that place fell under the Portuguese, the Jews met with such injustice that they left it and settled near Cochin, SS which has always been the chief settlement since then, though there are several at Chentamangalam and other inland towns. These colonies generally consist of prosperous and even wealthy families, and are held in much esteem by their neighbours of all classes and sects. They are mostly Sephardim; but there are at Cochin also a few Ashkenazim families: except that they wear the dress used by the people of Bagdad and the Levant, and mostly talk Malayalam as their vernacular language, they do not in the least differ from their coreligionists elsewhere, either in rites, features, or in customs. Since Prof. Max Muller's lecture on Missions (in Westminster Abbey) has excited some discussion as to missionary religions, it may be worth while to point out that the Jews Christian Researches, pp. 204-221. De Barros, Asia, Dec. I. Liv. iv. cap. xii. (p. 364 of pt. i. vol. I. of the edition of 1777). Ib. Dec. III. Liv. vii. cap. xi. (p. 234 of pt. ii. of vol. III. of the edition of 1777). SS According to the Noticias dos Judaeos de Cochin, Amsterdam, 1681 (which I have not seen for myself), the migration to Cochin was in 1565. [Conf. Wilson, Lands of the Bible, vol. II. p. 680.-ED.] Several rambling accounts of supposed customs of the Cochin Jews have been printed, but they all rest on misunderstandings and errors. 333 in South-Western India have been in past ages most successful missionaries; the number of "Black Jews" or proselytes probably amounts to several thousands even now. The accompanying plate represents the grant by which the Jews originally settled at Cranganore, and is still in possession of one of the elders at Cochin. This grant is in Tamil as used on the west coast before the development of Malayalam, and is written in the Vatte luttu, the original character which once prevailed over nearly all the Tamil country and south-west coast, but which has long ceased to be used in the former place, and in the latter is now only known in a later form, used for drawing up documents by Hindu Rajas.+ The existence of this grant has long been known. A. Moens (a Dutch Governor of Cochin) first gave an account of it (in Busching's Magazine) in the last century. Anquetil Duperron gave an account a little later. At the beginning of this century F. W. Ellis (a Madras Civilian and the real founder of Dravidian Comparative Philology) translated the text in a most scholarlike manner; but his sudden death in 1819 prevented the publication of his essay, which remained unknown till 1844, when Sir W. Elliot discovered and printed it with an excellent facsimile in vol. XIII. part ii. of the Madras Literary Society's Journal. Meanwhile another Madras Civilian, C. M. Whish, had attempted to explain it, and his translation was published in 1839 (after his death) in the Oriental Christian Spectator. Lastly, the chief of Dravidian philologists, Dr. H. Gundert, translated it, and his version was published in the Madras Journal (vol. XIII. part i. pp. 135-142). The oldest version of all is, however, one in Hebrew that exists at Cochin ;SS the age of this is uncertain, but it is certainly more than two Buchanan tried to get possession of these plates, but failed; he was given a copy, which he sent to Cambridge. For the peculiarities of the language, see p. 14 of No. ii. of my Specimens of S. India Dialects. I have already given an account of this alphabet in the Ind. Ant. (I. p. 229); a fuller description will be found in my Elements of 8. Ind. Palaeography (which will be shortly published), pp. 38-42. Vol. X. pp. 433-5. Also reprinted in Dr. J. Wilson's Lands of the Bible, vol. II. p. 679.-ED. SS Printed in the Madras Journal, XIII. pt. ii. pp. 11, 12, and translated by Dr. Gundert.

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334 THE INDIAN ANTIQUARY. hundred years old, as the earliest accounts of the grant were given from it. In all probability it was made about four hundred years ago. The actual date of this grant cannot be ascertained, as the date given in it is uncertain; but it cannot be later than the eighth century A.D., for of two other similar grants in possession of the so-called Syrian Christians one presupposes its existence, and one of these I have ascertained to be of 774 A.D., while the other belongs to the beginning of the ninth century. Nor can the grant now published be older than the beginning of the eighth century, as the many Grantha letters in it are too developed to be of an earlier date. As I have already twice printed the Vatteluttu alphabet, it is useless to give a transcript of the Tamil, especially as it would involve the preparation of a number of special types. Taking Dr. Gundert's and Mr. Ellis's translations as guides, I would propose to translate it as follows:-+ Translation. Svasti Sri. The King of kings has ordered (This is) the act of grace ordered by His Majesty Sri Parkaran Iravi Vanmar wielding the sceptre and reigning in a hundred thousand places, (in) the year (which is) the opposite to the second year, the thirtysixth year, (on) the day he deigned to abide iu Mayirikkodu.SS We have given to Is uppu Irabban | Ansuvannam (as a principality), and seventy-two proprietory rights (appertaining to the dignity of a feudal lord), also tribute by reverence (?) and offerings, and the profits of Ansu vannam, and day-lamps, and broad garments (as opposed to the custom of Malabar), and palankins, and umbrellas, (No. I.) and large drums, and trumpets, and small drums and garlands, and garlands across streets, etc., and the like, and seventy-two free houses. We have relinquished the dues by weight and duties. Moreover we have granted by this document on The Jews of Cochin themselves say it was granted in the year 4139 of their era of the creation or A.D. 379.Wilson's Lands, &c. vol. II. p. 678.-ED. The order of the plates as marked on the original impression sent to the Editor had got confused, and this has unfortunately been perpetuated in the accompanying lithograph-II. comes first, then I., and then III. t? Bhaskara Ravi Varm &. SS This is explained in the Hebrew version by Cranganore, and Mayiri is, no doubt, the original of the Mouziris of Ptolemy and the Periplus of the Red Sea. It is (according to local tradition) the part where the [DECEMBER, 1874. copper that he shall not pay the taxes paid by the houses of the city into the royal treasury and the (above-said) privileges to hold (them). To Isuppu Irabban, prince of Ansuvannam, and to his descendants, his sons and daughters, and to his nephews, and to (the nephews) of his daughters in natural succession, Ansavannam (is) an (No. III.) hereditary estate as long as the world and moon exist. Sri. I, Kovarttana Mattandan, * prince of Ven adu, know this deed. I, Kotai Siri Kandan, prince of Venuvalin ad, know this deed. I, Mana Vepala Mana Viyan, prince of Era lanadu, know this deed. I, Irayaran Sattan, prince of Valluvanadu, know this deed. I, Kotai Yiravi, prince of Nedumpuraiyurnadu, know this deed. I, Murkkan Sattan, of Kilpadainayakam (? Commander of the Eastern army), know this deed. The writing of Polanaya Kilvaya Kelappan, engraved (?) by Vanragaiseri Kandan. It is remarkable that the witnesses are all local chiefs, so there can be no doubt that Yusuf Rabban was admitted to a similar position by their consent. The site of An suvannamtis not known; and, though it must be part of the country around Cranganore, there is little use looking for it. Every town in South India which is known to foreigners by one name (e.g. Madras, Tanjore) in reality consists of a larger or smaller number of hamlets, each with its distinct name; and as one or the other of these rises in importance by being made a royal residence, or the harbour being altered, or for similar reasons, the whole town changes its name with strangers. Hence the difficulty of identifying some towns in South India which were formerly well known. Travancore lines end, opposite to Cranganore but across the back-water, and is the only place on the south-west coast (as I have ascertained by personal inspection of the ports) which corresponds with the minute description given in the Periplus. i.e. Yusuf Rabban. Koyil, i.e. King's or God's house (Ko + il). Govardhana Martanda. + Dr. Gundert has ascertained beyond doubt that this word (lit. five colours) does not mean some privilege (as had been supposed), but is the name of a place: Madras Journal, XIII. pt. ii. p. 13.

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DECEMBER, 1874.] MAXIMS FROM INDIAN WRITERS. 335 RELIGIOUS AND MORAL SENTIMENTS FREELY TRANSLATED FROM INDIAN WRITERS. BY J. MUIR, D.C.L., LL.D., Ph.D., EDINBURGH. (Continued from page 242.) Such of the following texts as are not from Sarngadhara's Paddhati Niti, 2. Daily the Mahabharata, -and probably a portion of self-examination. these also,-are derived from Bohtlingk's In- With daily scrutinizing ken dische Spruche. It will be seen that the an- Let every man his actions try, cient epic poem has furnished the substance of Inquiring "What with brutes have I many of the maxims elaborated by later authors. In common, what with noble men ?" Vikramacharita, 232. Piety to the God of Gods. O God of Gods, thou art to me Panchatantra, II. 117. (Ed. Bomb.) A small A father, mother, kinsmen, friends ; part of the pains bestowed on worldly objects I knowledge, riches, find in thee; would suffice to gain heaven. All good thy being comprehends. Fools endless labour, pains, and moil Mahabh XII., 12084, and 9. "Lay up for In storing earthly wealth endure, yourselves treasures in heaven, where thieves do The hundredth part of all that toil not break through and steal." Would everlasting bliss ensure. Before decay thy body wears, Mahabh. XI. 116. No distinctions in the grave. And with it strength and beauty bears; Enslaved by various passions, men Before disease, stern charioteer, Profound self-knowledge fail to gain; Th, frame's dissolver, death, brings near. Some yield to pride of birth, and scorn Those noblest treasures hoard in haste All those in humbler stations born; Which neither time nor chance can waste. By wealth elated, some look down With ceaseless care amass that wealth On mortals cursed by fortune's frown; Which neither thieves can filch by stes ih, While others, trained in learning's schools, Nor greedy tyrants snatch away, Contemn the unlearn'd, and call them fools. Which even in death shall with thee stay. All quickly others' faults discern; Santisataka, 3, 5. Remember thy mortality. Their own to check they cannot learn. Thou hear'st that from thy neighbour's stores But soon a time arrives when all, - Some goods by theft have vanished; so, The wise, the foolish, great and small, That none of thine by stealth may go, The rich, the poor, the high, the low, Thou sett'st a watch, and barr'st thy doors. The proud, the humble,-hence must go. "Tis well: but know'st thou never fear, Within the graveyard lone reclined, When thou dost learn that every day Their pomp, their rags, they leave behind. Stern death from many a dwelling near Soon, soon their lifeless frames a prey A helpless victim tears away? Become to sure and sad decay. Deluded mortals, warning take, When forms, once fair, of flesh are reft, From such insensate slumber wake! And only skeletons are left, Chanakya, 5. Knowledge a treasure which Say, then, of all the bones around cannot be lost. That strow the sad funereal ground, With knowledge, say, what other wealth What eye has power to recognize Can vie, which neither thieves by stealth Those of the rich, the great, the wise ? Can take, nor greedy kinsmen seize, When all by death's impartial blow Which, lavished, suffers no decrease ? Shall, undistinguished, soon lie low, Mahabh. V. 1474. Never do what would Why, why should now the proud, the strong, distress thee on a sick-bed. The weak, the lowly, seek to wrong; Such deeds as thou with fear and grief Whoe'er, before the eyes of men, Would'st, on a sick-bed laid, recall, And when removed beyond their ken, In youth and health eschew them all, Will heed this warning kind, though stern, Remembering life is frail and brief. | The highest future bliss shall earn.

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336 THE INDIAN ANTIQUARY. Mahabh. XII. 859. Rich sometimes die young, and poor live long. Some men decrepit, poor, distrest, Survive to life's extremest stage; While some by fortune richly blest Are seized by death in middle age: And few of those with splendour graced Enjoy the bliss they hoped to taste. Panchatantra III. 103. (Ed. Bomb.) Do not to others what thou would'st not have done to thee. Hear virtue's sum embraced in one Brief maxim-lay it well to heartNe'er do to others what, if done To thee, would cause thee inward smart. Mahabh. III. 16796. Disinterestedness. The good to others kindness show, And from them no return exact. The greatest, noblest men, they know, Thus generously love to act.. Mahabh. XIII. 5572. "Do to others as ye would that they should do to you." Whene'er thy acts the source must be Of good or ill to other men," Mete out to them the measure then Which thou would'st have them mete to thee. Panchat. I. 247. (Ed. Bomb.) "If ye love them which love you, what reward have ye?" His action no applause invites Who simply good with good repays. He only justly merits praise Who wrongful deeds with good requites. Bhag. Furana, VIII. 7, 44. The highest worship of the Deity. To scatter joy throughout thy whole Surrounding world; to share men's grief:Such is the worship, best and chief, Of God, the universal Soul. Mahabh. V. 1518. "Overcome evil with good." With meekness conquer wrath, and ill with ruth, By giving, niggards vanquish, lies with truth. Mahabh. V. 1270: XII. 9972. "Who when He was reviled, reviled not again," &c. Reviling meet with patience; ne'er To men malignant malice bear. Harsh tones and wrathful language meet With gentle speech and accents sweet. When struck return not thou the blow. Even gods their admiration show Of men who so entreat a foe. [DECEMBER, 1874. Mahabh. XII. 5528. "If thine enemy hunger, feed him." That foe repel not with a frown Who claims thy hospitable aid; A tree refuses not its shade To him who comes to hew it down. Pref. to Halhed's Gentoo Code.' Forgiveness of injuries. A hero hates not even the foe Whose deadly bow is 'gainst him bent; The sandal-tree with fragrant scent Imbues the axe which lays it low. Mahabh. XIII. 3212. Suppliants not to be sent away empty. Let none with scorn a suppliant meet, Or from the door untended spurn; A dog, an outcast, kindly treat, And so shalt thou be blest in turn. Hitopadesa, 1, 55. The same. The good extend their loving care To men, however mean or vile; E'en base Chandalas' dwellings share Th' impartial moonbeam's silvery smile. Subhashitarnava, 275. Men censorious, and blind to their own faults. Men soon the faults of others learn; A few their virtues, too, find out; But is there one-I have a doubtWho can his own defects discern? Panchat. I. 314. Conceit difficult to cure. Declare what power the born conceit Can drive from any creature's mind. See yonder bird, its back reclined On earth, throws up its little feet, While there it sleeps, the sky to prop, Which else to earth might downward drop. Hitopadesa, (ed. Schlegel), I. 98. To advise others is easy, to act well is difficult. Whoe'er will others seeking light, advise, His task is easy,-here all men are wise. But urged themselves to virtue, most no more The wisdom show they seemed to have before. Ramayana (ed. Gorresio), VI. 67, 10. Saying easy, doing difficult. In words to carry out a plan Is easy work for any man; But those with wisdom blest and skill, Alone, hard tasks in act fulfil.

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DECEMBER, 1874.) CASTES OF THE DEKHAN. 337 in winter wish for summer's glow, In summer long for winter's snow. Drishtanta Sataka, 76. "A prophet has no honour in his own country." A man in whom his kindred see One like themselves, of common mould, May yet by thoughtful strangers be Among the great and wise enrolled. While herds a herd in Vishnu saw, Gods viewed the lord of all with awe. Hitop. II. 44. Virtue difficult ; vice easy. As stones rolled up a b Come quickly bonnding backward o'er its side, "Tis hard the top of virtue's stoep to gain, But easy down the slope of vice to glide. Mahabh. XII. 5961. Retirement from the world not necessary for self-control. Why, pray, to forests wild repair, There war against thy senses wage ? Where dwells the self-subduing sage, The wood, the hermit's cell, is there. Hitop. II. 10. " Gutta cavat lapidem," c.; good slowly acquired. As water-drops which slowly fall A pitcher fill by ceaseless flow; So learning, virtue, riches, all, By constant small accessions grow. Mahabh. XII. 3855. Good and evil not always apparent at first sight. Oft ill of good the semblance bears, And good the guise of evil wears; So loss of wealth, though bringing pain, * To many & man is real gain. Mahabh. V. 1452. The same. That loss from which advantage springs Can ne'er a real loss be deemed ; And that is not true gain esteemed Which, soon or later, ruin brings. Mahabh. XII. 6577. Wealth injurious to some men. The unthinking man with whom, too kind, The goddess Fortune ever dwells, Becomes the victim of her spells; As autumn's clouds the wind impels, She sweeps away his better mind. Pride, born of viewing stores of gold, Conceit of beauty, birth, invade His empty soil; he is not made, He deems, like men of vulgar mould. Subhashit. 110. Discontent. Most men the good they have, despise, And blessings which they have not, prize; Bhartrihari. Contrasts of life. Hark! here the sound of lute so sweet, And there the voice of wailing loud; Here scholars grave in conclave meet, There howls the brawling drunkard-crowd ; Here charming maidens fall of glee, There tottering, withered dames, we see. Such light! such shade! I cannot tell If here we live in heaven or hell. Bhag. Pur. VII. 5, 37. What is injurious, though endeared to us, is to be abandoned. "If thy hand offend thee, cut it off," &c. That alien man who blessing brings The wise with love parental greet, But like a dire disease will treat The son from whom destruction springs. Thy limb unsound, although with pain, Lop off, remove the noxious taint Which renders all thy body faint, That thus the whole may strength regain. August 1874. NOTES ON CASTES IN THE PUNA AND SOLAPUR DISTRICTS. BY W. F. SINCLAIR, Bo. C.B. (Concluded from page 190.) H.-Parsis. exists among those. None, I think, had any There are few Parsis in these districts settlement here previous to the advent of British except the shopkeepers of the towns of Puna | power. and Solapur, and a few rich families from J.-Jews. Bombay who have houses in Pana. The re- A full description of the Jews of this Presigular division into Kadami and Sheharsahi denoy would belong more properly to a paper * Or In Vishnn clowns a herdamon saw. strongly expressed as in my version. They ran thu "! + The last two lines of the original are not quite so know not if the creence of the world in ambrosia or poison."

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338 THE INDIAN ANTIQUARY. on the Kula ba District. They say that, at some time not accurately fixed, certain fugitives of their race were shipwrecked at Nawagam, a few miles north of Alibag (v. ante, p. 322). The graves of those who perished are still in existence there, according to my informant, in the shape of two long mounds. There were no Jews in the Dekhan under the Maratha government; and it is a curious instance of the sort of official emigration that goes on under our government that the whole Jewish colony in the town of Puna traces its origin to a single inspector of police. After him came a few of his own family, and then others; and now they number (in the second generation) about two hundred souls. Of these some are Government writers, some pensioners of the native army, and a good many carpenters. They call themselves Beni-Israel, in a general way, because, they say, they don't know to what tribe they belong. These Indian Jews seem to have no great aptitude for trade, although many were formerly in business in the Kulaba District, especially as dyers. But in the service of Government they are honourably distinguished for intelligence and honesty, and in the native army a greater number of them rise to commissions than of any other race, proportionably to the number of recruits. The Jewish carpenters, too, rank high in their trade. The Kala-Israel, or Black Jews, are said to be the descendants of native concubines kept by Jews, and not, as is sometimes supposed, of proselytes. Considering how unlikely the Muhammadan and Hindu governments were to permit any efforts of the Jews to propagate their faith, I think their account of this matter is probably correct. The Beni-Israel do not marry or eat with the Kala-Israel, but permit community of worship. The latter seem to prefer military service to any other profession. It will be observed that the old warrior-spirit is still strong in the race; and they carry their pugnacity into domestic life, and into the settlement of the religious disputes which frequently arise among them, and generally end in an attempt to "Settle matters orthodox [DECEMBER, 1874. able among other races. Naturally it is usually the latter party who support their views by sermons found in paving-stones. There are two or three families of Mesopotamian Jews, connected in one way or another with the Sassoon family. These latter conform much more to our European idea of the race, being keen men of business, and little given to entering the military or administrative service of Government. Except for the small internal differences already mentioned, there is probably no race in India whose members so seldom come in the way of penal justice: I never saw or heard of a Jewish thief or beggar, or known bad character of any sort. K.-Native Christians. sionaries-miscellaneous in class and insignifi Setting aside the converts of Protestant mis cant in number-the native Christians of these parts are all of the Catholic faith, all descended from the ancient Portuguese converts and mixed marriages, and all immigrants from the Konkan, like the Jews and Parsis. There are two divisions of them; the most numerous are the Goanese Catholics, by which I mean not merely those who are natives of Goa, bu. also those British subjects who acknowledge the authority of the Archbishop of that place. These claim what I may be permitted to call the Portu-Gallican liberties, and, so far as I can make out, are very much at one with the more modern and audacious "Altkatholiken" of Germany. At bitter feud with them are the Ultramon tane party, who acknowledge the authority of the Bishop of Bombay, and whose spiritual affairs are chiefly conducted by the Fathers of the Company of Jesus. These, although less numerous, are the wealthier and more educated portion of the native Christians, and are united with that portion of the community which calls itself Indo-Briton and with the European Catholics, whence it comes about that we hear a good deal more of them in large towns and camps. In the Konkans, where there are ancient By apostolic blows and knocks." endowments and other temporalities worth They have no Rabbis, but elect their readers waging war about, the disputes of these two from among the congregation, which appears to parties sometimes come into court. But above be divided into two parties, the writers being ghat, where the churches are chiefly supported "Progresistas," and the carpenters and military by the members, the native Christians, a peacemen strong Conservatives-a division observable and inoffensive race, seldom come under

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DECEMBER, 1874.] NOTES ON THE 27TH CANTO OF CHAND. 339 the grip of the law. They make excellent domes- 3. Kanphates.- A caste of semi-religious tic servants, musicians, and tailors; a good many mendicants who wear in their ears large and are employed as clerks in public and private hideous glass ornaments, whence the name. offices; but the career most affected by the best. I have now enumerated 87 different races of them is the medical service of Government, observed in the two collectorates of Pun a and in which they have been particularly successful. Solapur; many of these are again subdivided, I have to add, in concluding this list of races, but only in few cases have I been able to give three wandering tribes, of which I have met particulars of their sections, and anyone giving with individuals in the Puna District since his attention to the subject would be able to writing the notes which appeared in the Anti- double the list under the heads of the Brahqurry of July (p. 184) : mans, Vanis, and wandering tribes. Butso minute 1. Komti: appear to be closely allied to an investigation comes rather within the prothe Phansi Pardhis. vince of a student than of a district officer. In 2. Garudis (not to be confounded with one instance, I believe, I have been able to add that division of the Ming caste sometimes known a clear and definite fact to the ethnological by this name). This tribe are tumblers and geography of India, viz. that the Bhill ruce is beggars, and come, they say, from Bengal. not found south of the Kuka di river (ante, They live in grass-mat huts, like most of our p. 189). I hope that any reader of the Antiquary wandering tribes, but they construct them of who has the means of correcting any of tho a ridge and gabie form, while those of all the numerous errors, and still more numerous omisWestern "gypsies" are supported upon bam sions, which must of necessity occur in rough boo hoops, which give the roof a rounded ap- notes entirely the result of personal experience, pearance. will be kind enough to do so. NOTES ON PROF. HOERNLE'S TRANSLATION OF THE 27TH CANTO OF CHAND. BY F. S. GROWSE, M.A., B.C.S. The recent publication in the Bibliotheca Indica which copyists have doubtless introduced into of the first fasciculus of Prof. Hoernle's edition of the MSS., Chand's narrative is so involved and the text of Chand has enabled me to compare digressive, and the structure of his sentences 80 with the original his translation of part of the independent of grammatical restrictions, that no 27th canto, that occupies pages from 17 to 20 of single reader can at all times make sure that he the present volume of the Indian Antiquary. To has grasped his meaning. Occasionally a happy prevent any misconception, I may say at once intuition may lead at once to the true sense of a that I consider it unquestionably and without passage which a better scholar might puzzle over exception the most accurate rendering of a passage for days without apprehending. Thus I claim of any length that has yet appeared : for the no particular merit for the suggestions that follow, specimens given by Tod in his Rajputana are spirit- though all seem to me highly probable, and most ed paraphrases, but make no attempt at the pre- of them absolutely certain. In Prof. Hoernle's cision roquired in literal translations. There are, translation the name of the metre only is given at howerer, several passages in which I think cor- the head of the different paragraphs, but, for conrection is necessary; and as the translator has venience of reference, I have added a serial number invited criticism, I proceed to indicate them. also. Unfortunately, it is scarcely possible to criticize 2. (Kavitta, p. 17.) For he rejoiced the heart of without assuming to some extent an air of Uma,' ranji umayd ur andar, read joy was caused superiority: this, however, I have no wish to in his heart;' umayd being here, as I take it, not claim; but, on the contrary, I feel assured that if the goddess Umi, of whom any mention seems to the original translation had been mine, Prof. be a little out of place, but rather equivalent to Hoernle would have been able to discover many the Hindi mang, connected with uchchho, utsav. more defects in it. For his oftspring becoming embodied,' aulddi To put out of the question the numerous errors tds tanu, read the offspring of his body. In the * Soo an account of the K AnphAfts in Kachh, with the legend of Dharmanath their founder, by Lieut. Postans, in Jour. R. As. Soc. vol. V. (1839) pp. 268-871.-ED.

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340 THE INDIAN ANTIQUARY. [DECEMBER, 1874. sentence "Dahima meeting with his lord,' the de. 12. (Kavitta.) In the lines finite article seems to have dropt out, the Dahima Charhat Raj Prithiraj being Chamand Rai. Bir aginev disa kasi, 4. (Kavitta.) The lines which are translated "When king Prithiraj the ambar bihar gati mand hua mighty, rose to examine the southern country ;'I nar artirhan sangrahiye would take kasi as though kamar were understood, are translated thus removed from the skies their and render The great king Prithiraj marches bodies became weak, and they were caught to south, girding up his loins.' The letter mentioned serve as vehicles for men.' But they are rather at the end of the stanza was not, as it seems to the direct words of the curse, 'Becoming too me, received from Lahor, but reached the Sultan feeble of body for heavenly enjoyment, may you there and came from Jay Chand at Kananj. Thus be caught,' &c. For 'Romapada the lord of the following stanzas do not give the contents of Sambhari going to hunt read. O Lord of Sambhar, the letter, but describe what took place at Lahor Romapada going to hunt;' for Romapada was king, after its receipt. not of Sambhar, but of Champapur. 17. (Doha, p. 18.) For from both sides, east and 5. (Doha.) For 'made the elephants six times west, they joined the Chauhan and the Sultan,' as fat as before,' gaj chigg chhagun kin, read rather Pubb tu pachchhim duhun disd "the elephants screamed again and again with Mili Chuhan Surtan, delight,' chingharna being the technical word for should certainly be read Marching from two opthe cry of an elephant when pleased. posite quarters, viz. east and west, the Chauhan 7. (Kavitta.) The Brahmarshi' should be s and Sultan met.' The message delivered to Jay Brahmarshi,' as the personage so introduced has Chand at the end of the stanzs seems rather a not been previously mentioned. report of what the Sultan had done on hearing of 8. Bor, I think, cannot be 'a bag,' for bora ; Prithiraj's expedition, than a report of Prithiraj's but rather bor liya shonld be taken together as a movements. compound verb meaning 'wiped up :' for neither 18. (Kavitta.) For the 'sword is drawn and would the elephant be carrying about a bag, nor wafting as the leaves of a tree shake' read At could the semen be preserved in an article of that the flash of drawn swords he quivers like the kind. Ur, again, is ordinarily usod by Chand in leaves of the tree the sense of womb,' which is clearly its meaning Loha anch uddanthere. Patt tarwar jim dolai. (10.) Kavitta. For if the prince have a taste 19. The lines for a carriage of ivory,' Bir gaj dant chavana rath, Janai ki Bhim Kauru subar read 'fine elephants with tusks to break off,' rath Jar samih tarwar kinau being metri gratid for arth. The precise meaning are translated. They are like Bhim and Kaurava. of the next four lines is obscure; but I do not think What is a heap of roots compared with the tree?' it probable that Singhavatt' is a proper name. This does not convey any intelligible meaning, And, further on, I feel confident that kul does not and I would correct it to let him know how Bhim mean'& well.' The lines treated the Kaurava leaders, root and branch.' Jal juh kuh kasturi mrig The concluding words of the stanza, wuh sobhd lat, Pah pankhi aru parbbatah are, as the sense clearly requires, interrogative, are translated, .There is plenty of water and weils ; | implying an emphatic denial-Does he get beauty ?' musk-deer and cattle and birds and hills :' I meaning he loses his beauty.' should prefer to render them Flocks of fowls 22. (Kantasoba, p. 19.) It seems impossible to scream on the water, on the plain are musk-deer, extract any meaning from indurja, literally 'the and on the hills birds,' kuh being the verb which is moon-born ;' while andarja, the egg-born, i. e. a more common in the frequentative form kokuya. bird, supplies exactly what is wanted, nor is the 11. (Doha.) The rendering 'having heard from alteration & very extensive one. The line Saje Rao Chamand that a mishap had befallen the lord mano pon pavarg ratle is translated prepared like Pang, and that the place was delightful,' seems to the wind in the car of the apes,' but a query is me a little questionable. I would suggest. In the attached and I would suggest as a more intelligifirst place as a blow to Jay Chand, and also be ble rendering 'fleet as the wind the birdlike cars, cause he had heard,' &c. The words in the ori. avang being taken as equivalent to khag, moving ginal are in the air,' i.e. a bird. Ek tap Pahr-pang kaum 27. In the first line Kari tama itau sdhi, Aru ravanikju than translated (with a query) the Shahar ranged Chamand Rdo bachchan suni. the rearguard thus,' I think tamd is meant

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DECEMBER, 1874.] NOTES ON THE 27TH CANTO OF CHAND. 341 X 11 for tuman, and that the reading chau given in some of the MSS. is better than tau. I would then render the Shah formed four squadrons. The line Sdhi Chinhdb su uttaryau is translated the vanguard of the Shah crossed over ;' but I see no reason why Chindb should not be taken in its much more obvious sense as the river of that name, when the rendering would be the Shah crossed the Chineb. A little further on, the engagement in question is distinctly described as having taken place at no great distance from Lahor. In the next line Sambhali seems to me the verb'gathered together,' rather than 'king of Sambhal.' 33. (Kavitta, p. 20.) The astrological terms in this passage have not, I think, been quite correctly apprehended. Whenever it is required to draw a horoscope, or make any other similar calculation, 197 the first preliminary is the construction of the figure in the margin, which is called a kun. dali: the 12 houses into .which it is divided invariably follow one another in the order indicated by the figures; the first house having the special name of lang, while the four centre houses, viz. 1, 4, 7, and 10, are collectively called kendra, and the eight outside houses, viz. 2, 3, 5, 6, 8, 9, 11, and 12, a poklima, the Greek a oklipa, declination. Further, in deternining an auspicious date there are tive matters to be considered the bar, or day of the week; the tithi, or lunar day; the nakshatra or planet; the joga and the kirana. The bar and the tithi are given in the first lines of the stanza as Tuesday the fifth'; the lines that follow refer to the three remaining particulars. The text stands thus: Ashta chakra jogini Bhog, Bharani sudbi ari. Guru panchami Rabi panchami Asht Mangal npip bhari. Keindra Budh bharath bhal Kar trisal chakrabaliya. Subh ghariya raj bar lin bar Chanbyau udai krurah baliya. This is rendered by Prof. Hoernle :-"Ashta Chakra Yogini and the transit of Bha. rani are auspicious for war; Guru Panchami and Ravi Panchami are inauspicious for the white-marked horse of the lord. Indu and Budha make war prosperous with the trident and the disc in their hands. An auspicious hour the king selected and marched forth; the valiant one at the rising of Krur." The explanations that I have given above will, I think, suffice to prove that the following is a preferable rendering: "The company of the eight Yoginis is auspi. ciously placed, and auspicious for battle is the Nakshatra Bharani. The conjunction of Jupiter and the sun in the fifth house and Mars in the eighth house are also auspicious for the king. Mercury falling within the kendra is good for fighting, for one who bears the marks of the trident and discus on his hand an allusion to the art of palmistry, or samudrik). At a favourable hour the great king marched forth with his forces, at sunrise, with cruel might.'" The meaning of the works translated *cruel might' is a little obscure. Krur is a technical term for the three 'evil' planets, the Sun, Mars, and Saturn, and in this sense it seems Prof. Hoernle takes it: but questionably, since the dies Martis has been specified above as favourable to the king. As to the Yoginis, further explanation may appear necessary. They are believed to be eight in number and to occupy in succession the different points of the compass, moving all together in a body. It is unlucky to face them or have them on the right hand, but lucky to move in such a direction that they are left in the rear or to the left. 34. (Doha.) So rachi uddh avadh adh Uggi mahanbadhi mand Barani khed nrip bandayan Kaun bhai kabi Chand. The two first lines have been omitted in the translation, and the two last rendered which of the servants of the lord can describe his pain, O brother Chand P' In the first line, uddh and adh mean up and down;' avadh, 'round about ;' in the second the alternative reading bidhi should be substituted for badhi ; and kaun bhai in the last line is which you please.' The general meaning and style of expression will be best represented by a verse in ballad measure : From high and low and everywhere, In every kind of way, I call some emblem of his care; Take which you will, I pray. Then follow the emblems, or similes: So pants the warrior for the break of day As parted love birds for the sun's first ray. So pants the warrior for the close of night As saints on earth crave heaven's full power and light. So pants the warrior for the battle-morn, As restless lovers, of their love forlorn. So pants the warrior for the rising sun As sick men pray that the long night be done. So longed the warrior-camp for break of day As beggars long a prince may pass their way. So longed the monarch for the orient fire As faithful widows for the funeral pyre. Mathurd, October 4, 1874.

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342 THE INDIAN ANTIQUARY. [DECEMBER, 1874. ANECDOTE OF NADIR SHAH. BY H. BLOCHMANN, M.A., CALCUTTA MADRASAH. In my last paper on Muhammadan Chro The unique one (nadir) of the land of Iran, and the nograms' I said that chrunograms on coins were world taking sovereign, stamped upon gold the name of rare, and at the time of writing the essay I could his rule in the world. only remember one instance. I have since found On the roverse the above chronogram will be another in the early coinage of Nadir Shah found, the letters of which when added give 1148, When Tahmasp Quli, in A.1. 1148 (A.D. 1735), the year of Nadir Shah's accession. usurped the throne under the name of Nadir But some years later the people at court Shah, the customary chronograms woro presented advised Nadir Shah to omit the chronogram and to him. Among them was an Arabic one change the reverse of the coins, because somo wit had said that by transposing the first two letters, and writing al-khairu fi ma waqa's good lies in what has happened, and Nadir Shah was so pleased with the good 1A khaira fi ma waqa's omen which the chronogram, in his opinion, no good lies in what has happened, conveyed, that he ordered it to be put on the reverse of his coins. Marsden gives a figure in people obtained a most inauspicious chronogram. his Numismata, and I saw also lately a few Nadir Shah was very angry, especially as he could specimens brought by Capt. H. C. Marsh from not trace the perpetrator of the joke, bat hoordered Hirat. The legend of the obverse of Nadir Shah's the chronogram on his coinage to be discontinued. coinage is (metre, long ramal) Hence all later coins of Nadir Shah have other reverses.-From Ghulam Al Ardd's History of Persian Literature, entitled "Khizanah i 'Amirah," sub voce Faiz. lkhyr fy m wq` l khyr fy m wq` mkhh br zr khrd nm slTnt r dr jhn ndr yrn zmyn w khsrw gyty stn BENGALI FOLKLORE-LEGENDS FROM DINAJPUR. BY G. H. DAMANT, B.C.S. RANGPUR. (Continued from p. 321.) The Tolls of Goail Hat. for toll; and I built a shop, which they have A very poor man named Sadu used to live taken for rent and seized me and brought me near Goail Hat; he had a wife and seven child- here : now I ask for justice." As soon as they ren whom he was obliged to feed and clothe, but heard that, they said to & peon, "Why do you as he was a common cooly and received only two not obey your orders ? take his cloth and drive annas a day the result was that they were in him away." This was done and Sadu returned great distress, and never had more than half home in a sad plight and told his wife what had enough to eat. One day his wifo said to him, happened. She was very sorry, but after think"Husband, I have sown a pumpkin-plant and ing some time she said, "As all these tolls are by good luck it has borne twelve pampkins; taken in the market, why should not we take tolls take them to Gonil Hat and sell them and bay too P" Sado replied, "Quite right, you have said food, and we will have enough to eat to-day." well; from to-morrow I will take tolls." So the Sadu was very much pleased to hear it, and put next market-day he tied a pagri on his head the twelve pumpkins in a bangy on his shoulder and put on a dhati ten cubits long, and took & and went to market. stick five oubits long in his hand, and taking Now the market dnes at Gokil Hat were two servants with him went to the Hat. There very exorbitant, and in consequence his twelve he planted his stick before every shop and pumpkins were all taken away for toll, and ordered his servants to take food from each, when he built a shop in the market one of the and if any of the shopkeepers asked what new Rani Mayi's peons came and took it all away toll this was, he would reply angrily, "Do you for rent, so he went to the chief men of the market not know that I am Rani Mayi's wife's brother?" and said, "I brought twelve pumpkins to market They all thought that he must really be her and your servants have taken them all away wife's brother, for if he were not he would not

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FORTUNE-TELLING IN S. INDIA. DECEMBER, 1874.] dare to commit such oppression, and take more of their merchandise in addition to what was taken for the eighteen different descriptions of toll which already existed. In this way Sadu collected toll for ten or twelve market-days, so that he began to live at ease and was no longer in want. In the meantime the shopkeepers, not being able to bear the oppression of Rani Mayi's wife's brother any longer, made a petition against him. Rani Mayi was a very learned and kind woman, and she thought, "What can the A STRANGE MODE OF FORTUNE-TELLING. BY V. N. TIRUMALACHARYAR, MAISUR COMMISSION. The singular custom which forms the subject of this paper is one of the innumerable expedients which the natural tendency of human nature to unfold the future of a man's life has suggested. It is not confined to the table-land of Maisur, but prevails throughout Scuthern India. If a girl does not become pubescent at the usual age, or a young woman does not become a mother for some years after consummation of her marriage, it is a matter of grief to her mother, or other matron interested in her, who sets about ascertaining the future prospects of her youthful relation by the following method:-On a given lucky day, early in the morning, the mother or other relation, having a husband living at the time (for widows cannot take part in any auspicious ceremonies), takes kunku (red powder with which Hindu females mark their foreheads), powdered turmeric, betel leaves and nut, with an offering of jaggery or a couple of plantains, to the plant called Unmatti in Kanarese (Datura fastuosa). Sweeping the spot on which the shrub stands, and spreading thereon cowdung and water, the stem of the plant is rubbed with the coloured powders, and betel, with a couple of fruits or a piece of jaggery, as the case may be, is offered to it; and it is invited to attend the house of the hostess for meals, as if it was a sentient being or human guest capable of responding to the call. After this preliminary, a few raw fruits of the plant are plucked and brought home with all possible haste. One or more of the fruits are cut with a knife. The right halves of the fruits are thrown away as unlucky, and a small quantity of the seeds of 343 stupid people mean? how can a woman have a wife's brother? nevertheless they cannot have come to me for protection without some good reason." So she said, "Yes, I have a wife's brother, bring him before me." So Sadu was brought and, being very much frightened, covered his face and folded his hands and said, "Your Majesty, first hear my tale and then decide." So Rani Mayi heard his whole story and then said, "From this time all tolls are abolished in Goail Hat except the toll of my wife's brother." And this is the custom to this day. the left halves, say a tea-spoonful, is taken out and ground with fresh milk till the whole becomes a thin liquid. Then it is strained in a clean cloth, and kept ready to be swallowed off in a draught. The woman or girl to be operated upon anoints herself and takes a warm bath, and before her system has cooled down from the effects of the bath she is made to sit on the threshold, and in that posture to drink off the draught prepared for her, the female friend taking care to pour it down her throat, and to put a betel-leaf over her tongue, lest it should be hardened by the touch of the draught. This done, the patient is served with kichadi without salt or milk, and also saltless. brinjal curry, and is immediately put to bed. Her sleep does not last long, and, the preparation having by this time operated on the system, she gets up and begins to rave and play the pranks of an insane person, using, however, only words peculiar to her sex. Her hair is combed, she is dressed with a fresh sadi, and is decked with ornaments as on a festive occasion. Female relations successively mount guard over her, lest she should run about mad. She catches hold of anything, often a doll placed at her disposal by sight-seers, and calls it her child, and often plays the part of a mimic. mother, not unaccompanied with incoherent expressions. If the actions of the patient are so directed, they are taken for a propitions sign of her becoming a prolific mother eventually; but if, on the other hand, she weeps, as some often do, or performs other inconsistent actions, they are taken to augur ill. In this state of mind the patient is consulted as an oracle by

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344 THE INDIAN ANTIQUARY. credulous and ignorant neighbours, who assemble on the occasion, as to whether they shall obtain the object of their wishes. Any replies the patient gives are often believed with the credit due to a prophecy. The influence of the preparation lasts generally twenty-four hours or thereabouts, at the end of which it subsides, and the patient will have to be kept upon good and cooling food of antibilious properties for weeks. But THE VISALGADH INSCRIPTION. To the Editor of the "Indian Antiquary." SIR, Allow me to make a final remark on the Visalgadh inscription, which Mr. Rehatsek has again brought up in the Antiquary (p. 265). Mr. Nairne, C. S., has since very kindly favoured me. with the very transcript which Mr. Rehatsek used, -the facsimile in Graham's Account of Kolhapur. The correct reading is CORRESPONDENCE. bhmt khr jhn jmlh bwd shm my shd bkhwb yn brj dwlt gr khwhy khh t rhsh bdny khnwn dry gwysh brj dwlt The business of the world is entirely (dependent) on Madrasah College, Calcutta, 2nd September 1874. energy: This Burj i Daulat was completed in sleep. If thou wishest to know its date, Say now its date lies in the words Burji Daulat. The second line is an allusion to some legend connected with the building of the fort. 'In sleep' means in one night. All big forts, here in Bengal too, are said to have been built by Devs or heroes in one night, during sleep, i.e. very quickly. H. BLOCHMANN. [DECEMBER, 1874. it often happens with persons of bilious constitutions that the intoxication lasts for twice that period or more, in which case the juice of the root of brinjal is prescribed as an antidote against the evil effects of the datura. The females believe as an article of faith that this operation cures them of uterine and other pains which are detrimental to conception or development of the system. ON INDIAN CHRONOLOGY. To the Editor of the "Indian Antiquary." As Professor Bhandarkar, in his letter in the Ind. Ant. (p. 303) withdraws his accusation that I had overlooked the difficulty of filling up 272 or 330 years with the reigns of the first six Bhatarkas, while he admits that his language might bear that construction, there is an end of any personal question between us. I indeed would never have stated the case in a personal form at all, had there been any other mode of bringing it forward. The one question that interested me, or interests the public, is to know whether the Balabhi kings did or did not date their grants from the Balabhi era, A.D. 318. As at the end of his paper Professor Bhandarkar admits to the fullest extent that they did so, we are perfectly agreed on this point; while as he never disputed that the Gupta kings dated their inscriptions from the same era, we are in accord on these two crucial points of Indian mediaval chronology. There may be still details to be rectified and minor difficulties to be removed before this is as clear to others as it has always been to me, and now is to Professor Bhandarkar; but if he will continue to use his opportunities with the same zeal and intelligence as he has hitherto shown I have no doubt that these will soon be cleared away. Meanwhile I am delighted to see that in a paper he sent home to the late Oriental Congress, the Professor has done a good deal towards settling another disputed point in Indian chronology. His improved translations of the Nasik caveinscriptions, and the reasoning he deduces from them, make it tolerably clear that the Saka kings dated their coins and inscriptions from the Saka era A.D. 78, and not from the Vikramaditya Samvat 57 B.C., as I was inclined to believe might be the case. This being so, it now only remains to find out when the Vikramaditya era was first established-not certainly, as far as we can now see, before the age of Bhoja-and what event took place 57 years before Christ which could have given rise to that date being fixed upon for so important a commemoration. These, however, are idle questions in comparison with the great epochal dates alluded to above, whose determination seems to me essential for a right comprehension of the mediaeval history of India, and still. more so for the architectural sequence of its buildings, which, with these corrections, now seems clear and intelligible. JAS. FERGUSSON. London, 6th Nov. 1874.

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INDEX. .. 71 72 ****............ 263 297 212 196 299 137 206 116 116 126 **...... ........... ....... 289 20 Abarana ......... 250 Abhe Kunwar ...................... Abhisi .................... ...... 109 Ab-i-aidh .............................. 116 Abu-Bakhar........................ 115 Abubar (Abokar) ............115, 264 Abujad .............................. 12 Abul-Sikandar Shah ............ 148 Abu-Sarur ........................ 209 Abu-Zaid .................... 310-11 Accanee I. ........................ 212 achandrdrkam ..................... 66 Adi-Granth ........................ 299 Adilabad ...... Adisura..........................82, Adkhat............................ Adkot ....... Agama ............................ Agarwalas .......................... Agnihotris Agoada............................. Agra ..................... 112, 114, 255 Agrais ............... Agrapara Ahavamalla ....................... Ahichhatra ........................ Ahiras........................ 86, 227-9 Ahmadnagar ..................... 181 Ai ............ ............... 147 Aibolli or Aiwalli ............308, 325 Ajanta..................... 25-8, 269-74 Ajata Satru ....................... 256 Ajudahan ........................... 115 Akbar ................................ Akhiraja ....................... Akkatinanhalli .............. Akrura ............................. Alapur .............................. 'Alauddin Ali Shah ............ 'Alauddin Husain Shah......... 149 Al-Bajalisah........................ 116 Alexandria ........................ Aligarli .......... ........... 116 Aliya Santanam ................ 196-7 Alphabets........................... 260 Alvars ................................. 54 Amarnath Temple ............316-20 Amb&bhavani ..................... ................. 226 Ambeganw ........................... 188 Am Darbar .................... 113 Ameni I. Aminabad.......................... 297 Amphisboena ..................... 304 | Aval .......... Amravati........................... 60-1 | Avicenna ...... ... 216 Anaimalai ...................... 33-5 Avinita.......... Ananga................................ 237 Azrak..............................211-12 Anantapur ......................... 196 Anathapindika.................. 258 Babar....................218, 233, 297 Andamanese ..................... 171-3 BAbis................................... 266 Andasis B&brias............................. 228 Ande Koragars ........... 195 Badakshan ........................233-4 Anderoo I. Badami ..................... 304-5, 325 Angara Varma ............... Badaoni..........................217-18 Angad .................. Badhes .............................. 75 Angas ................. Badoon ............................... 254 Angria .......... Badri Narayana................... 42-3 Anjediva ...............117, 209, 333 Bag Devi ............................ 267 Ansurannam ...................... 334 Bagdi .......................... 145, 176 Antyaja........................... 130, 224 Bailur .... ***.............. 191 Ansuvannam ..................... 334 Baiones.............................. Anurajapera ..................... 26 Bairagis ...................... Aobah............................ 117, 119 Bairam ............................ Appavu Mutaliyar ................ Bakanur ......................... 212 Aptoryama ........................ 135 Bakar ............ 115 Arab and his bags ............... 207 Bakhtiyar Khilji................. Arakan .............................. 242 Balal Sen. 176 Arampu.............. Balarama ............................ 103 Archaology ............... 56-9, 304 Bali ............................... 15, 240 Archaeological Notes ...33, 93, 160, Baliankod.......... 191, 274 Baliapatam ............ Arda Viraf Namah............... 327 Balibat-netima............ 251 Ariake ..... Baliram........................... Arivarman .................... Ballala Raya .................... 264 Art .................... Balochi.............................. Aryar ............. Bana ................................. 219 Asaf-ud-Daulah Banaganga ........................ Asat .. Banaras ........................ 111-12 Asal ............ Banavast ........................... 196 Asal Dabhi .................. 71 Bandis... ........................... 208 Asal Simpis................. 74 Bapdrastal ........................ 295 Asaval ......... ........ 71 Banga. Banga...........................145, 176 Asiatic Societies ............144, 173 Bangalur .......................... 55 Asmakaraja .................. ... 272 Bangad Kasaras .................. 75 Asna-ashar ............ ... 40 Bangaranna ............... 196 Asoka ... 78-80, 103, 223, 227, 257, Banias ...... 226 272, 273, 331 Banjaras Atharva-vedis ..................... 134 Banthali ....... Athos, Mt. ......................... 50 Bappa Rawal ...................... Atisndras ........................... 130 Bara Balutedar ................. 76 Atrai .............................. 123 Barahnagar ......................... 242 A 0....................................... 116 Barde ............. 227 Audichyas ..................... 226 Bardaotis ............................ 255 Aulias ........................... 55 Barendra ..................... 145, 176 Avudiar-Kovil..................... 289 Baris .............. 229 212 212 229 248 ............... 225 212

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346 INDEX. 56 43 Barwan .......................... 230 196 149 bim ba . .............. ........ ... . 116 ***** ****** . .... .. ......... . .... ...... .. Barkur ......... 196 Bhimathadi... ........... 76 Chalukyas......... 110, 230, 265, 305 Barsilur .. ......... 209, 212 Bhimsi ......... 109 Chamardi ....... Barth, M., on Buddhism ...... 329 Bhinmal Chamand Roo ..................... 116 Bhishma ........................... 237-8 Chambhars ..................... 77, 132 Barzuweh........................... Bhistis ....................... ..... 76 Chand......... 17-20, 81-2, 104-8, 339 Basahi .............................. Bhogis ................................ 147 Chandalas....................... 195, 230 Bagain ................. Bhoja ...............24, 89, 174-5, 344 Chandali ............................ 136 Basandhari ..................... Bhojakas ........................... Chanderi ........................... 116 Basaror.................. Bhonsles ..................... 109, 126 Chuindogyopanishad ............ 23 Batkal ................ Bhotyas ............................. Chandragupta ............ 78-9, 155-8 Bauris .......................... Bhubhara........................... 255 Chiranas ............................. 226 Bedars .... ........................ Bhuis . ....................... 77 Charvaka ........................... 103 Bedis .............................. 297, Bhamideva .................. 150 Chatranga ...................... 70, 72 Bel............... Bhatas........................... Chattar Manzil .................. 112 Beladars ..................... 185, 224 Bhu Vikrama .................. 152 Chattar Singh.............. 231 Belgols ............. ........... 192 BIAnsh .............. 116 Chatarmasyas - 135 Bellew's Indus to the Tigris' 261 115 Chaal ...... 100-102, 181-2, 214, 322 Bengal................. 145-7, 199-203 | Bidar ........... Chavana ........................... Bengali Folklore .........9, 320, 342 Bilhana... 89 Chayal ................. Beni-Israel ..................321, 338 155 Chenchawas.................. Bepur ...........................213-14 Birjpur .............. Chentamangalam Beruds ............................... 187 Bodfattan ....................... 209, 212 Chers Bhadabhunjyas ................... 76 Bohoras................................ 190 Chettis ............................... Bhadaura ........... 232 Bombay.................. 247, 248, 292 Chingiz Khan .................. Bhadra Bahu ................. 153-8 Borddhon-Kutt ..................62, 63 Chipalun ......................... Bhadra bandhu .................. 272 Bor-GhAt ........................... 101 Chitpavana Brahmans .......... Chittar ... Bhadu ........................... 177-8 Borjbarah........................... 116 166 Bhagavad......................... 166 1 Chola............... Boro-Budur ............... 58, 62, 325 Bhagavadgita ..................... 16 Boyas......... Chomba ................................213 185 Brahma Bhamatyas ......................... Chonda .............................. 44 Brahmachari ..................... Bhangis........................... 131-2 Christians (Native)............... 338 Brahmanas .......................... Bharahut..................... 255, 267 Chronograms ................... 215-19 Brahmans...... 46, 73, 224, 230, 238 Chudasamas .................... 227 Churnakars........................... 180 Brahmanjai ............ Bharatpur Cochin ......................... 213, 333 Bhartsihari ..................... Bramba.............. Coins.................................. 173 Brahdis............................... 229 Bhaskara Ravi Varma ....... Bringi ............................... Bhatasnu ............. Coromandel ......................... 214 Buchanan, Cl. .........308, 322, 333 Coemas Indicopleustes...... 48, 310 Bhatesri Mata ................ bludigumbalakayi ................28, 29 Cranganore v. Kodangalur.... 303-4 Bhatiyas .......................... Couvado ............................ 151 Buddha... 21, 52, 77, 270, 274, 327 Bhattas ...................... Cuipitavaz ....................... 146 Buddhas ........................... 258 Bhatta Kumarila ............ Cuneiform Bhattiprol Buddhabhadra...................... ........................ 260 ............ Bhau Daji, Dr. ................. Buddhist remains 141, 158-160, 269 Cunninghaun, Gen. A. 58, 255, 325 Buddhism..................... 269, 329 Cyril ............ Bhannagar ................ .............. 48 Bhaunagar Dasard Bandva ... 193 Bughra Khan 147 Dabhis ...................69-73, 193 Bhavviraja ........................ 272 Bukkariyada ..................... Dabha Rakhi ..................... 70 Bhikshukas .............. 132-3, 269 Bundelkhanda ..................76, Dabhol ................... 100-102, 313 Bhiladigadh ............ 54, 69, 71-3 Burds ............................... 77 Dahgoba ......................... 270 Bhilalds ........................... 208 Buster ................................ 197 Daman 226 Bhillas 110, 178, 180, 186, 189, 222, Daman Galiga .................. 224, 228, 339 Cambay........................ 115, 116 Damodara.................. Bhillawars .......... 179 Castes...... 44, 73, 126, 184, 287, 337 Danda-Mali ...................... Bhilrigadh .............. 54, 69, 73 Ceylon ........ .........59, 250 Dandin .............. Bhilsa ............. 59 Chahuyen ... .............. 17-20 | Dangas Bhimasankar ...................... 127 Chaityas........................... 270-1 Danglis............. 2 Chonda ........... ***** ............ 169 137 134 28 319 . 272 188 . .....

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Daroda Darogah Dasara Datukarenduwa Daulatabad Days of the Week Debha Debkot (Deokot) De Coutto..... Dehfattan Dehli Dekhanis Deokot De Salles, Eusebe Desasthas Deulganw.... Deva...... Devachandra Devagiri Devaki *****...... ***********.. ***********................. *************** Dhandalpur.. Dhandhuka ********* 23 Devalakas........................... 224 260 272 152 45 258 Dhanabhuti........... Dhanagars........... 127-9, 178, 225 193 194 255 .109, 116 53-4 53 Dharapura Dharasar Dhat. Dhatri Dhedas ******************** 131 200 .63, 223 251 116 .90, 196 70 .123, 146 181 ..209, 210 .113-15 127 .145, 177 204 ........... 45-6 109 166 154 .....17, 223 Devanagari ************.... Devaraja Devendra Varman Devrukh Brahmans Dhaniya Majgowa DhAr Dharasena Dharmadatta Dharmapattan Dharmaidstras ********..... *************** ************.................... Dhobis...... Dholpur Dholos Dhoras ************* *****..... *************** ********** Dinajpur Dindigal Din Divar......... ************ ************* **************** **************** *******................ ................................. 235 272 ..210, 213 ******* 329 97 166 130-1, 226, 229 Dhor-Kathkadis Dhrishtadyumna...... Dhritarashtra Dhruva Sena Dhudias Dibadin.... Dig......... Dikehe.... 77 231 178 .77, 132 190 165 .164, 169, 272 236 *****.... 224 92 .113-14 .154, 155 123 194 213 194 ................................*** ********. ****************** ************ Diwan Dodabetta Dolmens Dongari Draupadi Dravidian... INDEX. ............................................... Dudo....................... Dudu Miyah Duhsala Dungarpur Durbachal Durvinita......... Duryodhana.... Dvarka...... Dvara Samudra... Dwaikir...... .................................................. 200 Gadhipura. 33 Gad-Wadaris 277, 306-8 Gaipat 294 Gajapati .162, 163, 166 160 99 **********. Gajni.... Gandaba Ekabana Ekanansa Ekdalah Elliot, Sir W. Emams Erukalavandlu Esmaylys Eta Etruscan *************** ww ........................... ********** Ebhal Walo............ 194 71 Edar................ Editor's Notes 35, 54, 73-7, 93, 124, 129, 159, 175, 181-2, 184-7, 189, 191-2, 194, 206, 215, 222, 224-5, 227-8, 230-1, 236, 256-8, 266, 276-7, 296, 305-6, 323-4, 326, 333-4, 339 53 24 146 .57, 59 40 151 .121-2 41 ........................................................ 276 87 .23, 52 109 10 151, 263 *************** *******............ ****************** Farmer Fathepur Sikri Faujdar...... Feragis...... Fergusson, J. Firepit Firdzabad... Firuz Shah Folklore Fortune-telling Foshanj Fox W. Frate Khan ... ..230, 264 196 ************. ................................. *********....... 233 Faizabad Fakanur 209 Fakhruddin Mubarak Shah... 147 Fandaraina...... 209, 210, 212, 213 269 Fardapur 112 Farhad Baksh.. Farid-ud-din al-Badhaoni...... 115 11 112 200 87, 88 57, 59 6,8 ...................................... 146 148-9 9, 20, 28, 161, 320, 342. 343 117 205 181-2 **********... Gandar....... 116 Gandhar 301 -81 Gandhara........ Gandophares, Gundupharus... 309 Gangarampur 123, 145 46 Gafigathadi. 176 164 Ganigautri 267 42 | Ganjam. 251 234 Gardner, Col............ 283 328 *********. ***************** ................................ *********** ****************** ************* 30, 174 185 .............. 128 152 69 301 Gara-Yakun......... **************** **********... ********** Gariadhar........................ Garnier, Lieut. F. Garudis.. Gauda Gaudas Gautama.... Gaur Gavalis Gavalgadh Gehlot Georgi P. Germanes.. Ghadasis...... Ghadgis Ghana Gbarbaris.. Ghatis Ghibk **************** 339 178 46 153, 157 123 77,225 222 ................ 278 21 158 77, 132 126 134 75 127 262 148 123, 124 .109, 206 Ghiyasuddin Azam Shah Ghoraghet. Ghorapade.... Ghulam Husain Gipsy language Girnar 'Gisadis 145 160 227 75 342 992 Goail Hat... Godavari Gogha .116, 223, 278-85 Gohels... 71, 193, 227, 278 306 195 ............... 285 156 128, 224 77 .....................75, 186 ..113, 114 1 174 299 347 ************** ********* **********.. ************** .................................. ************** ************** ********.. ********** Gokak Gokul Ashtami Goldstucker, Prof. Gomatesvara Gondas Gondhalis Gosavis *********....... **********... *********....... ********* ........................................... *************. **************** ********...... ****************** Govardhan.................. Gover, C. E. Govindachandra Deva Govind Singh ***************** ...........................

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348 INDEX 128 44 ... 53, 100 ****... Grihasthas.... Gujarat Gujarati 225 Gundigadh ................ 278, 279 Guravas ......................... 77, Gurjaras ........................... Gwalior.............................. 254 S6 . ........ 200 166 ** ... 19 Habank............... Haitkart Hakims............ Halad ............. Halawais ....................... Hamir............ Hanaul ...................... 76 Hansi... 168 . . ..... . . 148 ****...... 117-122 209 Inkstand ............................ 323 ... 323 Jogi ........ Inscriptions, 177, 271, 283, 284, 305 Johas ........... 308, 320, 334, 344 Jones, Sir W. ...................21, 22 Iravi Korttan ..................... 314 Jowar .............................. 189 Irayaran Sattan ........... 323, 334 Juangas ........................... 180 Irich .................................... Junagadh ...................... 43, 193 Irulas ................................ Junnar............ 127, 129, 190, 223 Igana................................. Jurustun .............. Ishtis .................. Jyotisharu ............................. 141 Isis ...................... 49 Isvar .............. Kabah ..................... 'Izzuddin ............... 147 Kachchayana .................... Kachhis ........................ 76, 229 Jackal and crocodile ............ 10 Kachhvahas........................ 129 Jadejas ............................226-8 Kabar Bhuis ..................... 77 Jadhavarios........................ 126 Kaikadis ....................... 185, 224 Jahangir .................... .... 216 Kaisarbagh ......................... 112 Jainas ............... 74, 81, 153, 154 Ksivarta ............................ 180 Jeigishavya .......................... Kajarra............................... 116 Jaimini Bhdrata................... Kakshals .............................. 123 Jait pavar............................. Kakalah........................ 243, 244 Jaitwas............................... Kalachurts ........................ 257 JalAli 116 Kala-Asoka ......................... 78 Jalalpur ............................. 158 Kalanos Jalaluddin ......................... Kala-Amrita Jamalgashi ................. ... 141 Kalau ............................. Jami .................................215-17 Kalarchal........................... 115 Jamuna ............................ 210 Kalfani .... Janaka ............ KAli ............... Janani............................ 114, 115 KAlidasa ... 24, 31, 47, 81, 82, 175, Janardan .......................... 220, 221 Jangams ......... ............. 129 Kalikath ... ............. 209, 210 Japamdia........................52, 300 KAlinadi . ........... 116 Jarafattan ................... 209, 214 Kalinganajaram .................. 152 Jatt ................................... 134 Kaliya ............... . 21.3.24 Jatakas........................ 256, 258 KAIKA-MATA ........................ 279 Jats ................................... 227 Kalliena ...........................310 Java ........................... 242, 243 Kalu ... *****....... 296 ............ 77 Kalusha ........... Jayachand ........................ 340 Kalyana...41, 73, 110, Jayachandra ...... 17, 31, 41, 42, 82 Kamadhajj .............. .... 18 Jayadeva ........................... 175 Kamata..... ........ 146, 147 Jellal-al-din Rami ............... 63 Kambayat .................. 115, 283 Jesalmir..................... 44, 89, 99 Kamnath ............................ 279 Jeshvar Telis ..................... 76 Kamra ........................... 210, 211 Jetavane ........................... 258 Kamrup ........................... 123 Jews .....................323, 333, 337 | Kamul Kosh Qadry ............... 55 Jhalas .............. Kananur ............... 209, 210, 213 Jhalawad ............................ 227 Kanarese ........................... 230 'Jhalor............................... 43, 99 Kanauj ............... 30, 31, 41, 116 Jhorias............................ Kanaujya Brahmans ........... 45, 46 Jidiah ..... 115 Kanchipuram ...................... 289 76 Kanchonpura .................... 84 Jirangadh .... 43 Kandahar ..... ... 116 Jodha 70 Kandhar Jodhpur ............ 96 Kani ........................... 214-15 ..... 169 hari-bol'............... Harihara ....................... Hari-Sambha ............. Haritania Harshadeva Harsha Charitam ......... Haryb ............ Hasan Abdal ................ Hayisyas ...... 179 Helaraja 285 Herat Hili .................................... Hili marawi...................... 213 Hila ............... Himyaritic ............... Hinwar ................ Hiranyakeshi yajurvedis ... Hisam-ud-dia .................... Hiwen Thsang ............. Hol Holeyas ......................8, 191, 197 Holkar ............. Hon war .........116, 209, 213, 225 Horoscope .... Hoshang Huba Brahmans.................. Humboldt, A. ................ Husain ................ Husainsbad ........................ Husain Shah.. Hyatlah ***... 319 . 46 **... 118 227 Ibn Batuta......... 114, 209, 12, 242 Ikhtiyaruddin ..................... 147 Indas................................. 44 Indhyadri........................... 269 Indian Antiquary .........58, 325-7 Indragupta ....................... 273 Induja ....................*** ................19, 20 Indus ............. 114 ... 300

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INDEX. 349 339 ........ 52 305 339 ... 76 Kanishke. ..................... . 78 Kanphatis ..................... Kans ............... 148 Kanungos ......................... 200 Kanvas 134, Kapol Varis ....... Kapurala.. ................. 250-52 Kapur di giri ...................... 56 Karachil ............................ 115 Karana ......................... 137, 140 Karapattan ........................ 213 Karatay .......................... 145 Karbella ...... 40 Kareyiu. ........................ 65-69 Karhadas ................ 45, 226, 230 Karla ........................... 270, 273 Karmara ............................ Karmash ......................... Karna ........................... Karnal ............... Karohs .............................. Karuppan ........................ Kasaras ........................ Kasipura ........................ 83, 84 Kasyapa ........................... 165 Katakah ............................ 116 Katak Caves ..... ...... Kathiawad .............. 225, 227 Kathis .............................. Kathkaris............................. 189 Katodis............................... Katyayana ................... 15, 135 Kaulam ..................... 209, 210 Kaulopen .......... KAwi Kawai ..................... Kavanajahis ........................ K&yal ............................. Kayasthas ......................... Kedarnath Keikadi Gonds .............. Kerala............................ Kern, Prof. .................. Kesava ......................... Ketas .......................... Khajivraho ...................... Khakhisbah Pehlwan ....... Khanbaligh .... Khandadhar ................... Khandar Kharepatan ................ Khattris ............................ Khavarnaq ....................... Khedagadh ...... 42, 44, 69, 71, 72 Khetmall ...... ............. 89, 90 Khordsin ........................ Khosrauabad ................... 115 Khundak ............................ 56 Krishna.............................. 165 Kilik ................................ 304 | Krishnadasa........................ 272 Kimpurushas Kinnaras......... 179 Ktishnajanmashtami... 21, 47, 300, Kirtarpur ........................ 298 308, 311 Kirktas ........................ 178-9 Kritias ............ ................ 237 Kirteori ........................ 252 Ksittikas ............................ 91 Kirttivarman .................. 305-6 krur ................................... 341 Kirwants ........................... 45 Kshatriya.................. 224, 239-40 Kisibosin ........................ 49 Kshitipala............................ 272 Kit's Cotty ....................... 277 Kubja .......... Kizilbashes ........................ 266 Kubja Vishnuvardhana........ Klaproth, M. ................ 234-5 Kukadi Kock.......................... 123, 146-7 Kukah 116 Kodungalur (Cranganore) 213, 309, Kulaba . 294 312, 315, 333-4 Kulambis ......... 222, 228, 229, 266 Kohl ..... ................ 208 Kuli ............. 266 Koimbatur .....................32, 278 Kumara ............................. 243 Koirn ................................. 277 Kumaragupta ..................... Kola-wada .......................... 210 Kumaranna Kolata Kumdrasambhava ............ Kolatiri 210 Kumari.......................... Kolh .................. 116, 178, 223 Kumbhakonam ............... Kolhantis ............... 185 Kumbhers .......... Kolhapur ..................... 110, 222 Kume Brahmans ............... 235 Kolis... 110, 126, 186-190, 222, 224, Kunabis 109, 127, 186-8, 222, 250-4 227-8, 236, 248 Kunda 130 Komatis .............. Kunjikari............................ 210 Komota.... Kurdistan ........................ 266 Komti ........ 339 Kurumbas ......................... 96 Kongani .................... 151, 262 Kurtz H. 204 Konkanastha Brahmans ...... 45 Kurumalai ..................... 34, 35 Konkani ..................... 222, 225 Kutb Minar ......... ............... 113 Konur ............................... 306 Kuvachandas ..................... 230 Konwai.............................. 116 Kuverachal ......................... 115 Korachar........................ 214-15 Koragars .......................... 195-9 LAhari (Lahori) .................. 115 Korankali............................. 115 Lakh Phulani.................. 43, 44 Korati ........................ 198, 199 Lakheris ............................ 77 Korkhei ............................. 287 Lakhmanujahr .................. 145 Korle ........................ 100, 181-2 Lakhnau ................... 112 ***............. 112, 114 Korotoya R......................... 123 Lak'hnauti..................... 145, 147 Kosam .............. ............... 257 Lakshman Sen...................... Koshtis ............................ 76 Lakshmi ........................... 136 Kosi .................. 123 Lamare-Picqnot A. C.......... 205 Kota ................................. 205 Lambanis ..................... 127, 185 Kotas ............................... 36, 96 Languages ......................... 221 Kotikapura ....................... 154 Lanj&dibba .......................... 124 Kotokulum ........................ 213 1 Lanka ........................ 103, 273 Kotra. .......................... 97, 98 Lassen's Alterthumskunde 102, 329 Kottayam ......... 309, 311, 313, 315 | Lati ............... ............... 194 Kottei-Vellalar................... 287-9 | Laukikas .............. Kotwal .............. ............... 200 Lava ............................... Kouan yin ............... ...... 49 Lavangs .............. Koyil............. .. 334 Lehna .......... Krama .. ........... 134 Lenapur ............ Krishna ..................14-16, 92, 30 Linga ............... ........... ...... 136 ...... 123 . ......... ............................. 129

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350 Lingayats Lohanas ************* Loharas Lomasa Lonaris.......... Lynch, H. B. *************** Machu-Kanta Mackenzie, Col. Macudabad Madai Madanapala. Madhupur Madhvas Madhyandinas Madians Madras Census 115 209 174 ........ 212 231 134, 224 197 331 Mafti........................ 200 80 324 ************* ................................ Magadhi Mahabalesvara Mahabharata 23, 24, 47, 52, 162-170, 182 ff., 237, 324 Mahabhashya.............. 14-16, 267 Mahalingesvara 307 130, 221 127 Maharashtra... Mahar ******* Mahars 130, 131, 186, 221, 222, 224, 228 25, 52 273 78, 222, 272 .................................. Maharajas............ Maharattha. Mahavansa..... Mahavira 52, 79, 80, 153, 157 Mahmud Shah... 148, 149, 254 Mahur Mailapur .................... 213 ****** 992 **********................... Maithila Maitreya Makhdumah Jahan Malabar Maladeva Rao **********................. *************** ************ Malaiarasar Malankare Maldaha Malifattan Maligawa Malinatha. 129, 230-31 229-30 75 164 77 204 Malis Maluji Raja Malur Malwan *********...... ***************** ********** ****...................................... .................... ************ .......................................................... Manabhavas.. Manakari Manbham..... Mandowar 'Mandwo' Manes..... ************ 254 209 96, 98, 99, 100 33, 34 309 146 312 252 44 127, 130 109 265 127 224 126, 127 177 44 53 21, 49, 309-11 *********. *************** ******************** ***************** 226 59 ************* ****************** ***************** INDEX. 53 Mangala Ambeikei. Mangalisvara .................. 305-6 Mangalur Mangaruth Manjarar......... 202, 213 Mangs... 131, 132, 186, 222, 224, 228 Manigramam 310 127 Manmodi Mans......................... 230 Manu... mantra-jargaras 237 135 *********......................................... Marathas 108, 126-8, 206, 221-2 Marathi ********......... 250 Maravi 209 Marco Polo ****************** 233, 242 Muktapida Mardan 141 Mulana..... ********..... Mardhana.. 297 Margalah Inscription...... 205, 265 Margaveya 103 Marh....... ............................................................... 116 Mariamma 7 125 Marjala nyaya... Markandeya..... Markata nyaya 164 125 Mar Saba. 50 32 ..74, 75, 129 309-10, 314 ......47, 48, 50 328 224 Naciruddin Mahmud Shah... 148 Naciruddin Nusrat Shah ...... 149 Nadir Shah.... 342 Nadiy& ........... 145 Naga Women. .113, 114, 116 Nagamangala plates 151, 152, 262, 19 49 Nagaras Nagara Brahmanas 302 226 46, 230 Nagaraja ..................... 256, 258 Nagod Nagotne Nagpur.. Nahavis Naikunde Gonds.. Naishadha Charita.. Najafgadh....... Nakaras Nakshatras Naldi....... Namadevi Simpis Namakaranam ...... 255 ..................... 101, 102 .......... 110 ........... 76, 131 ........ 199 29 115 208 ........ 137, 139, 206 146 74 51 45 295 52 130 282 116 Narada 25, 47, 53, 150, 164, 220, 221 Narasinha deva 257 250 Narmada *************** ................................................** ***********... .................................****** *******..... ........... Marumakathyam....... Marvadis Marvan Sapir Iso Mary Masaudi Matangas Mathura... Matsupa Mat-Wadaris Maudgalaputra Mawas .................... ***************** 185 272 74 .127, 187 223. ...................... 116 323 329 87 190 131 Mawalis 176 164 Mawals... Mauri Medinah Megasthenes Meghapana Thagi Mehmons Mehters ******************** ****************** ********** ***************** *********................................................ 185 ............................................ Mehumjogis.......... Merkara plates ........................................ 263 Mianah ... 116 160 ...85-87 65, 66 145 Mikkili Minas Mirasdars Mithila Mohdy Mokheraji Molos 280-82 178 190 241, 335 Moses and the Herdsman...... 90 Momins...... Moral Maxims... *********. **************** ************* ********** Mount Cross. Moustaches ...311-14 54 334 258 109 109 Mouzines Mrichchhalt Mrityu ................ 237 Mudhalkar ..................................... Mudhol... Muganda-patna Mughul 190, 224 Muhammadans ..............................******** 229 Muhammad the Naked 116 Arsian....... 167 Tughlak ..... 281 265 285 190 Muller, Prof. Max... 267, 332, 333 Multan ...................................... 115 Mumbadevi ................................. 249 Mungaranna Muni.......... 196 271,272 323, 334 Murkkan Sattan Musalmans ****************** 87, 190 Musalman remains ......... 181 Music ................. 244-7 33 *******..... **********.. *********** Nana Saheb. Nanak Nanda *********** ************** 40 Nandganw Nandod.... Nandurbar *******..................... ...................................... *********** **********..................... ****************

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INDEX. 351 194/ Nayakas ... 117 ........................... 222 28 ......... 180 Pana .... 285 215 Veuinn ........................ 92 Narsapur stone .............. 192 Pandarani................... ... 210 Prabhus ........ Narvem........ Pandir ..................... 19, 20 Nasika ......................... 257, 273 Panduah Nastika............ .......... 103 Pandurang Hari................ Nata Dewala.................. 252, 253 Pandya...........................81, 155 Prapitamaha ......... Natra ............ 236 Pangu ............................... 65 Pratap Singh ...................... 231 Nausfri............ ................. 214 Panjra .......................... 62, 146 Pravarasena..... ... 271 Navaganw.................... 322, 338 Panjra pola ..................... 73 Prinsep, J. ............ ..... 56 87 Panoo ............ 178 Prithirdja Rasau ... 17-20, 104-108, Nayakadas ................. 224, 228 Panwel ................ 101 174-6 Nazim .............................. 199 Papadu............ Prithu ............... **** ... 237 Nebuchadnezzar .............. Paradesi (Paradise)75, 129, 236, 332 Pudopatana ........................ 210 Nemadi Parakrama Pandya ............ Pumpkins (Grey) ............ Nestorians .................. 47, 48, 50 Parasara ............. 109 Nijagana .................. 244-7, 332 Parasurama........................ Pandi............................... 34, 35 Nilamba ........................... 147 Parbbus .......................... 73, 224 Pundra ........................... 178 Nilapasa ............................ 272 Pareyar.......................... 191 Pundraka ......................... 180 Nila Sekhara ..................... 264 Paritas ........................... 77 Pannei-kayal ...................... 213 Nilgiris ......... 33, 93-96, 275, 276 Parjanya ..................... 168 Punyaraja Nilos Doxopatrios ................ 49 Parsis ... 337 Parnabhabi................ 123, 145 Nimbalkar ......................... 126 Paruwa...... 123 Putra ............................. 150 Nirgunda ........................264-5 Parvaris .............. 131, 133, 222 Nirvana..................... 77-80, 269 Parvati ........................... 150 Qamaruddin ...................... 147 Nishads ............................. Parpaliparinaya ...............219-21 Qandtz ........................ 118-21 Nizami............... Pasun karei......................... 65 Qazis ........................... 199-203 Nizam-ud-din Ahmad Patai .................................... 232 Qeblah ............... Norris, E............................. Patall ............. 150 Quhastan ........................ 121 North West........................... Pataliputra ............ 155, 156, 158 Quilon ................ .......... 214 Patanjali .................. 14, 16, 124 Pathans ........................... 190 ............ 190 Radha ................ Odrades.. Patharwat ......................... 185 Radhanpur ............ Okhamandala ............ Patna ............................. 149-50 Radhika .......................... Osvala Jainas ................. 74, 89 Pattadkal........................... 257 Rajapuri ...................... Otivas ................ Paundras ............................ 178 Rajakas Oxus ................................. Paundra Varddhana ... 62, 63, 154 Rajasekhara ................. 29, 82 Pavegadh (Pawagadh)......99, 279 Rajdvale Kathe ...............154, 157 Pacaculi .............. Payadhani 249 | Rajendra Varman ................. 152 Pachet 177 Penukonda 5 Rajgurus ................... 926 Padas .......... Perahera 250 Rajpipla 282 Padmarada ........................ 154 Persian Words 290 Rajpatana ............. Pagi ................ 208 Peudefitania .... Rajputs ............................... 129 Pahlavi........................ 260, 308 Phansi-Paradhis............. 185 Rajshahi ............................. 123 Paijan Rao .................. 18 Pilleiyar ............ Rakshasas ......................... 150 PAk-patan ..... 115 | Pimpalwadi ................. Rama ......28, 29, 69, 70, 247-8, 257 Palakavys 17 Pinjaris.......... Rama Margaveya ................. 205 PAlam. Pinjerah.. 62 Ramadao ........................... 209 PAlava .............................. 294 Pirambh Island ............116, 230 Ramagiri ............................ 49 Pali.. .......................... 42, 43, 80 Pokharna Brahmans ...... Ramanavami ..................... Pali Women ................... Pola .................................. Ramanujyacharya ... 54, 136, 191 P&lios 50 Polier ............................ Ramayana ........... 102, 124, 266 PAlitare ............... 227 Ponani Rambha .............. 17 Pallavas .......................... 264 Ponrowa ............................ Ramnid ............................. 289 Panchals ............................. 75. Port Blair....................... 171 Ramobis, ........ 131, 186, 187, 224 Panchams .......................... 129 Portuguese ................... 141, 181 Randoliya ....................... 251-3 Panchanga ..................... 137-42 Postpositions ...................... 32 Rangaris ............................ 77 Panchatantra ............... 260, 310 Powar....... .............. 109, 126 Rangpur ......................... 123 ....... ... 180 233 146P ............... 21 10

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352 Ranpur Ranthambhaur Rarhi......... 192 73, 132 42 296 196 Rasatala Rashis of Parasurama 191 ....... 194 Sankaracharya ..99, 232 Sankarajatya... 176 Sanli.... 194 Sant-Ghat Sappu Koragars. Sapta Kotisvara..... 194-5 Sarangji.... 283 Sarasvata Brahmans Sarasvati Sarha Sarnatha 220 136 46, 230 Rati Rauravam Ravana Rawali Rebaris Revadanda 179 41 229 .100, 101 Reviews 59, 203, 233, 259, 331 ....132, 134, 135 Rigvedis Sartr Sassanians Satara Riyaz ussaldlin Rohi Ashtami. Rohilkhanda Rohini Radbar 145 101 222 51 121 ...........118, 121 148 .121, 122 Satgaon Satranj Satvata.. Satya Narayana. Sauda Rad Mallan *****..... *************** ...................................... **********. *************** ********************* ***************** Sabean Inscription Sadasivagadh Sagarji.. Saghar Sahas ********** Rukhuddin Barbak Shah Ry *********** St. Thomas Saivas Sajansi Sakas ......... *********** Sahasanka Saifuddin Aibak Saifuddin Firuz Saifuddin Hamzah Shah *******..... Sakit. Saktas Sakuntala Salad Vanis Salkhoji.... Salis.... Sale custom Samanaeans Samavedis Sambhaji. Sambhari. Samhal; Sambhal Samira *********... ************* 231 116 223, 227 29, 30 147 148 148 ********................. **************** Sanchi Sandor Sangamesvara.. Sangaras Sanjan ...... ************ **************** ************* ............................................. .................................**** Samudayam Sanatsujata .................. 169, 170 59, 61 232 102 225 ********* Sanhita....................................................... 134 116 INDEX. *************** ****************** ***************** ********** Sauraseni. 259 Saurashtra Sauri Samba Sawant Wadi 230 Sayla..... Sazantium. Science........ ************ ************...... *******... *************.. ************ 242 ........................... 111 209 259 109 210 70, 72 47 .................. 83-5 76 32 222, 227 272 **********.......................... ****** ******************* 309 125 109 103 255 229 326 73 39 .42-3 | Shanabig 76 Shashnaghar 90 Sheikhs Shemyran 135 shen 46 Shenvis 17 Shetapalas 115 158 Shihabuddin Bayazid Shingmu 114, 115 .......65, 63 ******* **....... ******************** *********.... ************* ************** ........................................................... 110 193 269 267 .................................................... Segar .............................. 129 Sejo Gohel 193, 194 Seont (Sioni).................. 221, 271 191 Servile castes 327 Setubandha Shah Jalal 211 86 ........................ 233 ************ Shahjohanpur. Shah Rukh Shal Doabhi 71 Shamsuddin Ahmad Shah 148 Shamsuddin Ilyas ............... 147 Shamsuddin Muzaffar Yusuf 149 148 6,7 114 * 190 119 160 46 230 148 49 Shiyogi 43, 44 Shun-ti...... ........................................................................ 115 Siddhanta Siddharaja 137 193 *********** ........... Siddiq Sifardan ...... ... ...................................... ................... *********... ************ .............. *************** 115 Simpis 64 102 Sihor........................... 227, 283 Sihwan.............. 114, 115 Sikalgharas Sikandar Shah Sikhorias Silaras Silhet 110 211 Simes vara ............... 263 Simha Varma ..................... 152 Sena 155 74 116, 117, 209 116 74 229 126 17 150 159, 227 270 Sinhavani............................ 230 221, 271 115, 254 231, 232 ************** ********** Sindabar.......... Sindan Sinde Vaishnavas Sindhi Sindias Singhavatta.. Sinhala.... Sinhapura...... Sinhasana Sioni....... Sirsa.. Sirsi... Sirkes Sisodias Sita ****************** *********................ Solapur Sotamla ********* Gupta Varman *************** 126 126 103 Sitabaldi ........................... 257 Siva 25, 194, 219, 220 Sivaji 109, 224 Sivarai Hills Siyalkot 33 298 Skacha Skanda 272 21 235 152 54 *************** ********* Somanath..... Somesvara Sonars Sonaria Talao Sraddha ************* ***************** ******************* ***************** ******************** 39 Smarttas Smeaton, J......................... 270 Sthala Purana 53 Solanki. ....... 110 129,- 230 71, 72 301 89 ************ ************** ********** ************** *************** 75 148 178 73 Srautis 280 136 135 Sravana Belgola 153, 156 181 Sravaka temple 72 Srenika......... Sri Harsha...29-31, 81, 82, 175, 324 Srikakol Srikaras Srimali Vanis Sripat Rathod..... Srivaiguntam Srivaishnavas. 243 229 73 41 287 54, 55, 136 ************ ****************** *********** ************* ******************** ************

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INDEX. 353 ........ 115 152 .... 921 Srotriyas ........................... 135 Thilaris................................. 129 Wadaris ...................... 185, 307 Sruta Kevalis ............... 154, 157 Thomas Christians ............22, 25 Wadawa ........................... 284 Sthala Bhadra.............. 156, 157 Thomas, E. .......................... 57 Vadha Pala ........................ 258 Sudkawan............................. 210 210 Thomas's Sassanians............ 259 Wadhwan ........................ 193 Sugatas ............. 272 Tiar .............. ......... .. 180 Waghelas..... ................... 41, 193 Sujan Deo 255 Ticuarij 117 Wagho Rathod .................. 97 Suka ................................ 164 Tien-hau 49 Vaishnava..................... 125, 126 Sukadova ......................... 175 Tigaluru ...................... 29 Vaidikas ........................ 133-5 Sultanpur 296 Tilpat.................. ..... 116 Vaidyas ........................... 185 Sumatra ..................... 214, 242 Tinneveli ......................... 287 Wairagadh ....................... 229 Sumras .... Tiparia .............................. 146 Vaisyas ................... 74, 136, 239 Sunith 237 Tiru Narukkarasu Svami...... 162 Vakatakas .. .................... 271 Sunnargaon............ 145, 146, 242 Tithi .......... 137-8 Vakkalaga .................... 28, 29 Surpala ........................... 70 Tivara .... ......... 180 Vakya ................. 137 Suryamana ........................... 140 Tobba ....... ..... 323 Vakyapadiya ..................... 285 Sunurkawan ................... 211-12 Toda... 32, 33, 93-5, 205, 274, 325 W ala................................. 194 Sutaras ............. ................. 75 Togontemur .................... 115 Valabhi. 223, 227, 235, 278, 303, 344 Siwastan ........................ 114-15 Tonda-mandalam ............... 289 Wali yakun ....... 253 Suyodhana ........................ 164 Tonsure of Widows ............ 135 Vallabhacharyas .................. 74 Svastika ................. 13 Toti ............... .............. 6,9 Vallavas ......................... Svayambhu ......................... 166 Travankad...................... 191, 214 Walukesvara ................ 217, 294 Svetadvipa.................. 24, 25, 47 Tree and Serpent Worship...... 59 vanamalla .......................... 89 Sydr .................................. 121 Tribeni ........................ 210, 216 Wanaraja Chiwada ............ 41 Syrian grants ...................310-11 Tribes ............. Vani ......... ..... 188 Tribhuvanamalla ................ 257 Vanis ...................... 73, 128, 224 Tabaqdt-i Akbart 145 Trimurti......................... 316, 318 Wanjaris ......... 127, 184, 186, 188 Tahmasp Quli...................... 342 Trimurti Kovil ................. 35 Vara ................................ 137, 138 Tailapa..... ................... 89 Trivaldr ............................ 191 Varaha Deva ...................... 271 Taipings ........................... Tughlak ....................... 115 Warangal........................... 115 Taittiriyas .......................... 134 Tughlakab&d ...................... 113 Varddhamana ...... 79, 153, 157-8 Taj Mahal .....................112, 114 Tughril............................. 147 Wasai ............. ............. 214 Tajpur ............62, 123, 124, 146 Tukarima ........................ 223 Vastra Koragars ................ 195 Talabda............................... 228 Tuktodar ............................ 193 Vasudeva ........ ............. 16 Talaja ........ 194 Vatteluttu ..................... 333-4 Talesar ........... ............... 116 Uchahara..................... 255 Wazirpur ........................... 116 Talismanic Cup................ 12, 36 Uchh, Ujah .......... ........... 115 Veda ............................ 132, 237 Talwandi ...................... 294, 298 | Udayagiri........................... 62 Vedangas .......................... 134 Tambad Kasaras ................... 75 | Udayapur..................... 109, Velald custom.................... 32 Tangon ............ Udney, Geo. 145 Veldlar ................ ........... 287-9 Tanjor ..........................65, 289 Udumalkotta ...................... 34 Vellatur ........... ......... 124 Tanur ......... ..... 214 Udupi ............ 310 | Vena ......... Tara 129 Ugras ........ 224 Vengipuram Vengirashtram . 152 Tarikhgos ........................ 218 Ujah, Uchh ................... 115 Veniukoff, M. ...................... Tarikhs ........................ 215-219 Ujjain Ujjayini............... 153, 154 Verawal ............................. Tarissa Church .................. 310 Uma Modachi ..................... Wessantara-jdtaka ............... Tarn ................................. 115 Umrala........................ 280, 283 Vidhatsi .......................... Tatar Maruf Khan ............ 17-19 Umri ............ ............231-2 Vidhis Telichedi ............................ 210 Unch-paritas Vidur Telis ........... Upanishads .... Vidyanagar .. Telugu Ballads..................... Upendragupta..................... 272 Vidyaranya Madhava. Tenasserim .......................... 214 | Ur-do-muk ......... 84 Vijayadurga ............. Tengale (Tenkalai) ...... 125-6, 136-7 Uttama-devata Vijayanagara ................ Tetarwa ............ ............ 41 Vijayapala ................... Thags............................... ................85.7 Vadaghald Vadakalai 125, 126, 136 Vikramanka charita ......... Th&kurs ........................... 189 189 | Wadalis ...................... 189, 224 | Vikrama Raya........... Tharad .... 41 | Vadaras .......... 224 Village feast 25 231 237 ......... 234 99 Unon-paritas ................... 77 ***...........76, 184

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354 INDEX. 261 ......... 237 ..... 44 341 Vindhya .............. 155 Vrajavadha............... Vindhyasakti ......... .... 271 Vrishni................................ ... 24 152 1961 War ........... Vira Varman ............... 152, 196 Virajas .............................. 237 | Weber, Prof..... Viramji..... Wheeler, T. Virarakara Agari ............... 126 Xerafin... ... 294 Visala ......................... ....... 153 Yadavas .... Visakha Muni ..... ...... 155-7 Yajnaseni......... 164 Visalgad Inscription ...... 265, 344 | Yajurvedis ...... 45 Vishnu 24, 237, 241, 253, 306, 320, Yakdesso .................. 251 337 Yakshas .... 179, 180 Vishnugopa Varman ............ 152 Yasoda 25, 52 Vishnu Varddhana ........... 264 Yasovigraba .. Vrihaspati .......................... 168 Yaranas .................. 103 ...... 110 Yemen ..... 322 Yezdegird ...... Yezidis ........ 266 Yoga .................. 137, 139, 140 Yoginis Yuddhishthira 162, 16-4-5, 170, 237, 239 Yule, Col ...... 57 Yusuf Rabban .................. 334 Zaitun Zamorin .. Zandiq ........ ...... 64 Zaraftan 209 Zhihar .................. ........ 116 210 ERRATA IN VOL. III. Page 21 a note t, line 10, for * Foncaux' read', Foucaux.' 316, line 16, after. merit' insert *. ,, ,, 17, for * read t. , to last line of the note prefix t. 33 a, line 9. from bottom, ufter from'.insert it.' , 2 , for village' read 'ridge.' 33 b, ,,18, after plains' insert.can. , 25 and 34 a, line 9, for Malaiarasar read.' Malaiarasar.' >> >> 39, for furry read 'fuzzy.' 47 b, ,, 5 from bottom, for 'Akberi' read Akbari.'. 89 b, ,,28, for * Pailapa' read * Tailapa.' ,, ,, 43 , 'bonght' ,, 'brought.' 143 ,,18, omit the period after Vishnu. 165 b, ,, 4 from bottom, for 'as to an' read as an 174 b, 34 & 40, dele * 59 and 6.' 175 b, verse 24, for tha t'readthat.' 176 a, line 1, prefice. VIII.' before. With.' 180 a, ,, 13 & 8 from bottorn, for * Bauthli' react Banthali.' 212 a, ,,, 24, for 182-186 read 209-212. 213 a, ,, 3 & 23 for 183 read 210. ,, ,, 28 183 , 209. 214 b, ,, 20 , 183, 209. 206 a, , 26, for important read' an important.' 225 a, note *, for p. 188 read.'p. 184.' 235 b, note *, last three lines of this note belong to the text. 255 b, line 7, for tread. ,, ,, 22, 24 & 30, for . Yezdejird' real. Yez degird.': 257 b, ,,40 for whicoh' read which.' 261 a, ,,, 16, for Nerschi' read. Nersehi.' 271 b, ,, 7 from bottom, after "Pravarasena' insert & comme 323 b, , 21, for * Markbar' read. Murkkan.'