Indian Antiquary Vol 04

Author(s): Jas Burgess
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032496/1

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH IN ARCHEOLOGY, HISTORY, LITERATURE, LANGUAGES, PHILOSOPHY, RELIGION, FOLKLORE, &c., &c., &c. EDITED BY JAS. BURGESS, M.R.A.S., F.R.G.S., MEMBRE DE LA SOCIETE' ASIATIQUE, FELLOW OF THE UNIVERSITY OF BOMBAY, ARCHAEOLOGICAL SURVEYOR AND REPORTER TO GOVERNMENT, WESTERN INDIA, AUTHOR OF "THE ROCK-TEMPLES OF ELEPHANTA," "THE TEMPLES OP SATRUNJAYA," "VIEWS OF ARCHITECTURE AND SCENERY IN GUJARAT AND RAJPUTANA," &c. VOL. IV.-1875. 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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.... Authors' names arranged alphabetically. RAMCHANDRA G. ANGAL, B.A., Junagadh : THE GIRNAR Mahatmya L. Y. ASKHEDKAR, B.A., Miraj : Verse 33 of Chand's XXVII. Canto V. BALL, M.A., Geological Survey, Calcutta :Supposed Asiatic Origin of the Primitive American Population NIKOBARESE HIEROGLYPHICS or Picture Writing JOHN BEAMES, B.C.S., M.R.A.S., &c., Katak :On the AGE and COUNTRY of BIDYAPATI PROF. H. BLOCHMANN, M.A., Calcutta Madrasah :PERSIAN INSCRIPTIONS from Belgaum, Sampganw, Gulbarga, and Siddhapur EIGHT ARABIC and PERSIAN INSCRIPTIONS from Ahmadabad Two INSCRIPTIONS from AHMADABAD J. G. BUHLER, Ph.D., Educ. Inspector, Gujarat:The AUTHOR of the PAIALACHHI A GRANT of King DHRUVASENA I. of Valabhi 35 RIDDLES... CONTENTS. A GRANT of King GUHASENA of Valabhi A. C. BURNELL, Ph.D., M.C.S., Tanjor: Earliest Christian Missions in South India: a reply to Rev. R. Collins PAGE ... SWORD-WORSHIP in Kachar The Two BROTHERS; a Manipart story COL. R. R. ELLIS, Exeter:--- ... REV. R. COLLINS, Kandy, Ceylon:The Manichaeans on the Malabar Coast C. E. G. CRAWFORD, Bo. C.S., Gogha:Note. The TOLLS of Goail Hat Snake-Worship among the Kathis 1 PERSONAL NAMES in the Southern part of the Ahmadabad Collectorate... DR. J. GERSON DA CUNHA, Borabay: WORDS and PLACES in and about BOMBAY (continued from Vol. III.) NARAYAN DAJI, G.G.M.C., &c., Bontbay: Reply to Botanical Query on p. 118 G. H. DAMANT, B.A., B.C.S., Rangpur:NOTES on HINDU CHRONOGRAMS LEGEND from DINAJPUR-The Finding of the Dream Notes.-Sampgaum, Belgaum, &c. Queries.-Chakan, Belgaum, and Chakabu ... 238 152 REV. JOHN CAIN, Dumagudem :NATIVE CUSTOMS in the GODAVARI District.... ... 197 MRS. ANNA M. H. CHILDERS, London:HERODOTUS'S TRADITION of the GOLD-DIGGING ANTS, translated from the essay of F. Schiern, Professor of History at the University of Copenhagen REV. F. T. COLE, Taljhari, Rajmahal:SANTALI FOLKLORE-Toria the Goatherd and the Daughter of the Sun 10 The Tale of Kanran and Guja. 257 164 153, 811 117 341 299 6 289 367 59 104 174 183 225 61 83 236 358 156 13 54 114 260 156 852 J. F. FLEET, Bo.C.S., Kaladgi:The Ring-Finger.... INSCRIPTIONS at BAIL-HONGAL, in the Belgaum District 115 SANSKRIT and OLD KANARESE INSCRIPTIONS, 176, 203, 274, 327 J. F. GOULDING, Principal, Ajmer Govt. College:On a Copper-plate Grant from Udaypur F. S. GROWSE, M.A. (Oxon), B.C.S., Mathura:Botanical Query On a Copper-plate from Udaypur W. L. HEELEY, B.C.S., Calcutta : EXTRACTS from TARANATHA'S HISTORY of BUDDHISM in India TALIB UL-ILM: ... PAGE *** *** KAMANDAKI on the POISONING of KINGS PROF. F. KIELHORN, Ph.D., Puna:NOTE on the Rajatarangini REV. F. KITTEL, Mercara, Coorg : OLD KANARESE LITERATURE SEVEN LINGAYTA LEGENDS MISS E. LYALL: BIOGRAPHIES OF ASVAGOSHA, NAGARJUNA, ARYADEVA, and VASUBANDHU, translated from Vassilief TARANATHA'S account of the MAGADHA KINGS, from the same... GILMOUR M'CORKELL, Bo.C.S., Belgaum :A LEGEND of OLD BELGAUM CAPT. J. S. F. MACKENZIE, Maisur Commission:TREE and SERPENT WORSHIP CASTE INSIGNIA E. REHATSEK, M.C.E., Hon. M. Bom. B.R.A.S. SKETCH of SABEAN GRAMMAR... THE LUNAR MANSIONS of the Muhammadans *** *** 85 ... 348 ... 117 349 101 116 107 15 211 REV. D. MACMILLAN, M.A., Edinburgh :SACRED FOOTPRINTS in JAVA, translated from the 355 Dutch of DR. A. B. COHEN STUART MAJOR S. B. MILES, Mask&t:KALHAT, in South-East Arabia... REV. J. MURRAY MITCHELL, LL.D., Edinburgh:MUNDA- KOLHWEDDING SONGS, from the German of the Rev. Th. Jellinghaus 51 342 SANTALI SONGS with Translations J. MUIR, D.C.L., LL.D., Ph.D., Edinburgh:On Dr. LORINSER'S BHAGAVAD GITA and Christian Writings... 77 BELIGIOUS and MORAL SENTIMENTS freely translated from Sanskrit Writers... 199, 269 THE HONOURABLE JUSTICE J. B. PHEAR, Calcutta:GLIMPSES of OLD INDIA as seen through the pages of MANU 121 SHANKAR PANDURANG PANDIT, M.A., Deputy Collector, Surat: Dr. BUHLER on the BHANDAR of SANSKRIT MSS. at Jesalmir... 81 141 361 138 5 344 48 23 150

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CONTENTS. - 185 PAGE Need or Purpose, from the Mesnavi of Jellal al-din Rami ... ... .. Last of Dominion, from the same "... ... 186 Embryonic, Mundane, and Supramundane Life, from the same ... ... ... ... ... ... 218 BIOGRAPHY of JELLAL AL-DIN RUMI ... ... 293 SANGAMNER INSCRIPTIONS ... ... 349 LEWIS RICE, Actg. Director of Public Instruction, Maisar : Query.- Lada Lippee'... ... ... ... ... 61 W. F. SINCLAIR, Bo.C.S.: On the Catholics of Western India ... Notes on the Central TAlukas of the Trasi Collec torate ... ... ... Rouge Notes on KHANDESH... ... ... 108, Query.-Botanical (Reply, p. 156) ... ... 118 SCULPTURE or the Cave at Lonad, Bhiwandi... ... 165 Note.-Saghar ... ... ... ... ... 350 Some Songs of Western India ... ... ... ... 350 Note.-Chakan ... ... ... .. ... ... 352 SRI KRISHNA SASTRI TALEKAR, Deputy Edu cational Inspector, Ahmadnagar : The LEGENDARY ACCOUNT of OLD NEWASA... ... 853 PROP. O. H. TAWNEY, M.A., Calcutta :METRICAL TRANSLATION of the Niro SATAKAM of Bhar. tnihari ... ... 1, 70, 148, 264, 826 KASINATH TRIMBAK TELANG, M.A., LL B.: Kalid Asa and Sri Harsha PAGE RAOJI VASUDEVA TULLU, M.A., Indor : MAHESVARA in MALWA ... ... ... .. ... 846 M. J. WALHOUSE, late M.C.S. ARCHEOLOGICAL NOTES: 1. Miniature and Prehistorio Pottery ... ... ... 12 2. Snake-Stones ... ... 45 3. Corpse-Candles and Will. o'-the-Wisps ... ... 47 4. Old Walls and Dykes ... 161 5. Folklore-Water Stories... 163 6. Buddhist Vestiges in Tri. chinapalli ... ... 272 7. Bronze Antiquities in India 802 8. Masons' Marks ... ... 302 MAJOR J.-W. WATSON, Kathiawad : SPECULATIONS on the ORIGIN of the CHAVADAS ... 145 SKETCH of some of the principal places of SNAKE WORSHIP in Kathiewed, with a brief account of Tan and the DHANDHAL Kishis ... ... ... 193 SKETCH of the Kasals, especially those of the Tribe of KHACHAR and House of CHOTILA ... .. 321 Pror. ALBRECHT WEBER, Berlin: On the Yavanas, Mahabhashya, Ramayana, and Krishnkjanmashtami ... . .. *** Col. H. YULE, C.B., Palermo : Malifattan... . *** SELECTIONS AND MISCELLANEA ... 29 ... 221 ... 251 ... 60 PAGE The God Vithoba of Pandharpur... Agaris... ... Hinduism and Revelation ... The Draidshariya ... ... ... 71, 110, 232, 265 The Kanarak Temple The Garkhas... . . ... ... ... ... 88 The Uraons ... .. The Buddhist Works in Chinese in the India Office Labrary, by the Rev. S. Beal ... ... ... ... 90 Song of Hatiz ... ... ... 156 The Prehistoric People of the Nikobars ... ... 156 Observations on the Kudumi, by the Rev. Dr. R. Caldwell, S.P.G.... Note on the Review of the Panchatantra, by 'Anubis'. 218 PAGE Mr. F. W. Ellis *** " . ... .. ... 219 Tamil Proverbs Coins ... ... Panini ... .. ... 281 Notes on the Antiquities found in parts of the Upper God&vari and Krishna Districts Godkvari a ... .. ... Progress of Oriental Research, 1874-75 ... ... Report on Sanskrit MSS., by Dr. J. G. Buhler Sufi Manzals ... Cape Comorin or Kum&rt ... ... Religious Harmony in Jhelam District ... ... Albirani on the Deluge ... .. H&tifl's TimurnAmah ... ... ..87 317 BOOK NOTICES. PAGE ... 61 PAGE The Panchatantra, by Drs. F. Kielhorn and J. G. Buhler,-Bombay Sanskrit Series ... ... The History of India, by J. Talboys Wheeler. Vol. III.-Hindu, Buddhist, Brahmanical Revival ... 62 Records of the Past:-Vol. I. Assyrian Texta, Vol. II. Egyptian Texts ... . ... Hodgson's Essays on the Languages, Literature, and Religion of Nepal and Tibet ... ... ... ... 89 Religious and Moral Sentiments from Sanskrit Wri ters, by J. Muir, D.C.L., LL.D., Ph.D. ... ... 118 La Langue et In Litterature Hindoustanies en 1874, par Garcin de Tassy ... ... ... .. ... .. 120 The Dasakum&racharita, by J. G. Buhler, Ph.D., M.A. ... ... Thacker's Hand-books of Dehli and Agra, by H. G. Keene ... - ... ... 160 Origin of the Durga Pujd, by Pratapa Chandra Ghosha, B.A. ... .. ... ... ... ... 160 Benmes's Comparative Grammar of the Modern Aryan Languages of India ... ... ... ... 186

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CONTENTS PAGE Statistical, Descriptive, and Historical Account of the North-West Provinces of India-Vol. I. Bun delkhand, by E. F. Atkinson, B.A.... ... ... 190 The MAlavikagnimitra, by Shankar P. Pandit, M.A. 1 The Malavikagnimitra translated into English Prose, by Prof. C. H. Tawney, M.A. ... ... 222 A Dictionary of the Hindi Language, by the Rev. J. D. Bate ... ... .. ... ... ... 223 Administration Report of the Bombay Presidency for 1873-74 ... ... Keralacharam, by N. Sankanni Wariyar ... ... 255 PAGE Map of Ancient India, by Col. H. Yule, C.B... ... 281 The Romantic Legend of Sakya Muni, by Rev. S. Beal ... .. . ... .. .. . 283 Sir H. Elliot's History of India as told by its own historians. Vol. VI. edited by Prof. J. Dowson ... 284 Indian Wisdom, by Prof. Monier Williams, M.A. ... 285 The Book of Ser Marco Polo, by Col. H. Yule, C.B. . 988 Census of the Bombay Presidency ... ... ... 318 The Principles of Comparative Philology, by Rev.. H. Sayee . . .. .. ... ... 319 ILLUSTRATIONS. PAGE Snake Worship... ... ... ... ... to face 5 Coorg Pottery, Ancient and Miniature A Kanarese Inscription Boulder near Trichinapalli bearing Buddhist Sculpture .. ... ... . ... Pour Arabic Inscriptions from AhmadAbad ... 290 Four Arabic and Persian Inscriptions from Ah madabad PAGE Ancient Bronzo Jug ... ... ... ... to face 302 Masons' Marks (two sides) ... ... ... ... 304 Dravidian Burial-places in the Godavart and Krishna Districta ... ... .. ... ... 305 Nikobarese Hieroglyphics .. ... ... 343 A Copper-plate Grant from Udaypur ... .. 348 Inscribed Rocks in Charoenten, Buitenzorg, Java. 856

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH. A TRANSLATION OF THE NITISATAKAM, OR HUNDRED VERSES ON ETHICS AND POLITICS, BY BHARTRIHARI. BY PROF. C. H. TAWNEY, M.A., CALCUTTA. THE following translation is made from the to be found in an inscription of the tenth century, recent edition of Bhartrihari's Nitisatakam and that the passage in question must therefore and Vairagyzsatakam by Kashinath Trimbak be regarded as an interpolation. Another alTelang, M.A., LL.B. In the introduction pre- lusion, i.e. to the Puranas as containing doctrines fixed to his edition he maintains " the tradition to which the author attaches no value, cannot of king Bhartrihari's full authorship of these help us to fix his date, as we may understand works." He then arrives at the conclusion that by the expression the older works that passed onr author flourished about the close of the first under that title. I base my opinion that the and the beginning of the second century of the poems in question must be referred to so early Christian era." It is unnecessary to recapitulate a period principally upon their great literary his arguments here, as No. XI. of the Bombay merits, which render them conspicuous among Sanskpit Series may be presumed to be in the i the productions of the Indian muse. They place hands of most readers of the Antiquary. before us in terse and pithy language the Indian I proceed to extract from Lassen's Indische views about the chief aspirations of youth, Alterthumskunde (vol. II. p. 1174) some remarks manhood, and old age, about love, about concerns on these poems and their authorship. "The with things of this world, and about retirement opinion I before expressed, that the date of the from them into lonely contemplation. They composition of the three hundred short poems contain a rich 'store of charming descriptions which by universal tradition are ascribed to of lovers and their various states of feeling; Bhartrihari, must be placed before the over- of shrewd and pointed remarks about human throw of the older Gupta dynasty, I is of course life, about the worth of virtue and the evils of untenable if the passage in which Buddha is vice, and of sage reflections on the happiness of represented as a tenth incarnation of Vishnu ascetics, who in their lonely retirement contemreally formed part of the original collection, but plate all things with indifference. On account I have already remarked above that the earliest of the perfect art with which they are composed, evidence of the reception of Sakya Muni these short poems are worthy of being ranked among the incarnations of the Brahmanic god is among the masterpieces of Indian genius. Some * The Sentences of Bhartrihari have already appeared in + The poems are also to be found in Haberlin's Anthology more than one European dress. Pet. von Bohlen published (Calcutta, w. Thacker & Co., 1847). This seems to be the & Latin version with a commentary at Berlin in 1833; D. edition used by Professor Lassen. Galanos translated them into Greek under the title of I i.e. before the end of the third centary after Christ. Ivk peradpacewy IIpopopos, published by G. K. Typaldos at Athens, 1845; and H. Fauche gave a French $ Of which Lassen supposes the present eighteen Purs. version in 1852.- ED. Das to be a rifacimento.

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2 THE INDIAN ANTIQUARY. of them are connected in sense, as the description of the seasons; others form a whole by themselves, and may be most fitly compared to miniature paintings, as presenting to us a complete picture in the narrow frame of one strophe. As to the tradition that their author was Bhartrihari, it probably arose from the circumstance that, according to one story, he is said to have retired to Banaras after he resigned the crown; for the last hundred in the collection of poems attributed to him contain the praises of a contemplative life, and the city of Banaras is mentioned as one in which such a life can be profitably spent; on the other hand, as soon as Bhartrihari's authorship was generally believed, a strophe in the first hundred in which the faithlessness of women is censured, and a curse is pronounced on them and on the god of love, may well have given rise to the notion that he became disgusted with kingly power on discovering the faithlessness of his wife Anangasena, and abdicated his throne." Considering the great uncertainty which attaches to Hindu literary history, we may perhaps think it fortunate that there is something like a consensus as to the date of these poems. Whether the author of these you was a king or a sage, a man of the world or a pedant, no one can help endorsing Professor Lassen's opinion of their literary merits. Some of them are characterized by an epigrammatic point and a subacid humour rarely to be met with in Sanskrit literature, and remind us of the best pieces in the Greek Anthology. She whom I worship night and day, she loathes my very sight, And on my neighbour dotes, who in another takes delight; A third she in my humble self nothing but good [JANUARY, 1875. Easy is a fool to manage, easier still a man of sense, Brahma's self is foiled by one of little brains and great pretence. If you squeeze with might and main, Oil from sand you may obtain; If with parching thirst you burn, Some mirage may serve your turn; If you wander far and wide, Rabbits' horns may grace your side; But you'll never trust my rulePlease a headstrong, bumptious fool. As well attempt to pierce with flowers the diamond of the mine, As well attempt with honey-drops to sweeten ocean's brine, As well go bind with lotus-bands the lord of forest herds,+ As strive to lead in wisdom's ways the bad with sugared words. When the Creator made the dolt, He left him not without his bolt; That fool shows best the wise among Who strokes his beard and holds his tongue.++ When but a little I had learned, in my own partial eyes FIRST SECTION. I seemed a perfect Solon and immeasurably wise; Eternal, Holy Spirit, free from bonds of space But when a little higher I had climbed ir. and time, wisdom's school, Whose essence is self-knowledge, Thee I call to The fever-fit was over and I knew myself a bless my rhyme. fool. can see: Now out upon the god of love, and him, and them, and me! Lassen observes that the etymology of her name (host of love) confirms his view. i.e. the elephant. Snatch a jewel, if it please you, from the tiger's ravening throat; Cross the ocean, though its billows toss in foamwreaths round your boat; Fearless twine an angry cobra like a garland round your head; But with fools forbear to argue,-better strive to wake the dead. See that pariah making off there with a filthy greasy bone, How he'll mumble and enjoy it when he finds himself alone! Not if Indra's self reproved him would he blush and leave his treat, For the mean abhor no meanness if it only yield them meat. Compare the epigram of Palladas - Pas tis apaidetos phronimotatos esti siopon Ton logon egkruupton os pathos aiskhrotaton.

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JANUARY, 1875.] BHARTRIHARI'S NITISATAKAM. From Heaven to Siva's head, and thence to Himalaya's snows, To India's plain, thence to the main, the sacred Ganges flowsA sad descent! bat rivers go astray, like fool ish men, From heaven's crown they tumble down, and never rise again. Deem him who verse and music scorns A beast without the tail and horns ; What though he never feed on grass, I hold him none the less an ass. Those slaves who neither fast nor give, Onjust, unthinking, idle live, Are beasts, though men by rigat of birth, Unwieldy burdens, cumbering earth. I'd sooner live in mountain caves with lions, bears, and apes, Than dwell in Indra's heavenly halls with * brainless human shapes. (Here ends the section devoted to the censure of fools.) SECOND SECTION. Here follows the praise of the wise man. Kings iri whose country tunefal bards are found Naked and starving, though for lore renowned, Are voted dullards by all men of sense; Poets are ever lords, though short of pence, And he who spurns the diamond's flawless ray Himself degrades, not that he flings away. Those who possess that treasure which no thief can take away, Which, though on suppliants freely spent, in creaseth day by day, A source of inward happiness which shall out last the earth To them o'en kings should yield the palm, and own their higher worth. Scorn not those sages who have scaled the topmost heights of truth, Nor seek to bind their might with bands of straw, For lotus-strings will never hold in awe Th' infuriate sovereign of the herd, drunk with the pride of youth. Heaven, if the swan deserve no quarter, May drive him from his lotus-bower, But cannot take away the power By which he severs milk from water.* Neither rings, bright chains, nor bracelets, per fumes, flowers, nor well-trimmed hair, Grace & man like polished language, th' only jewel he should wear. Knowledge is man's highest beauty, knowledge is his hidden treasure, Chief of earthly blessings, bringing calm con tentment, fame, and pleasure ; Friends in foreign lands procuring, love of mighty princes earning; Man is but a beast without it: such a glorious god is Learning. Better silence far than speaking, Worse are kinsmen oft than fire, There's no balm like friendly counsel, There's no enemy like ire, Rogues have keener teeth than vipers, Brains outweigh the miser's hoard, Better modesty than jewels, Tuneful lyre than kingly sword. Ever liberal to kinsmen, to the stranger ever kind, Ever stern to evil-doers, ever frank to men of mind, Ever loving to the virtuous, ever loyal to the crown, Ever brave against his foemen, ever honouring the gown, Womankind distrusting ever such the hero I would see, Such uphold the world in order ; without them 'twould cease to be. What blessings flow from converse with the wise! All dulness leaves us, truth we learn to prize, Our hearts expand with consciousness of worth, Our minds enlarge, our glory fills the earth. Those bards of passion who unfold The secrets of the heart, Their glory never groweth old, Nor feels Death's fatal dart. A duteous son, & virtuous wife, a lord to kind ness prone, A loving friend, a kingman true, a mind of cheerful tone, * According to Dr. Kielhor on the Panchatantra, I. p. 2, L. 16, it is only the heavenly swans that possou thin power.

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4 THE INDIAN ANTIQUARY. A handsome shape, a well-filled purse, a soulillumined face, Are theirs on whom great Hari smiles, and sheds peculiar grace. But the huge elephant erect Bates not one jot of self-respect, Abstinence from sin of bloodshed, and from speech of others' wives, Truth and open-handed largess, love for men of And after thousand coaxings deigns to taste his holy lives, food. Freedom from desire and avarice,-such the path that leads to bliss, Path which every sect may travel, and the simple cannot miss. Cowards shrink from toil and peril, Vulgar souls attempt and fail; Men of mettle, nothing daunted, Persevere till they prevail. Not to swerve from truth or mercy, not for life to stoop to shame ; From the poor no gifts accepting, nor from men of evil fame ; Lofty faith and proud submission,-who on Fortune's giddy ledge Firm can tread this path of duty, narrow as the sabre's edge ? (Here ends the section devoted to the praise of the wise man.) THIRD SECTION. The praise of self-respect and valour. Worn with hunger, faint and feeble, shorn of glory and of power, Still the king of beasts is kingly, even to his dying hour; Will he graze on hay like oxen? No, he longs to meet once more Task-armed elephants in battle, and to drink their spouting gore. Lions spare the prostrate jackal, but the forestmonarchs smite, [JANUARY, 1875. Dogs fawn on those who bring them meat, And grovel whimpering at their feet With upturned throat, and wag their tails in gamesome mood, E'en by fortune pressed the valiant scorns to waive his proper right. The poet's meaning certainly is that a special impurity attaches to eating the flesh of the cow. B&bu Rjendra Lala Mitra has shown that this notion is of very recent origin. In fact it did not prevail in the time of Bhavabhuti, who is generally placed in the eighth In this revolving world the dead Are ever born again, But he is truly born whose race By him doth praise attain. Two paths are open to the proud, As to the woodland flowers, Which flourish high above the crowd, Or wither in the bowers. Fling a dry and gristly cow's-bone to a lowbred cur to gnaw, Straight he wags his tail delighted, though it A lion's whelp will boldly face th' earth-shaking cannot fill his maw. monarch's rage, Rahu spares the lesser planets, As unworthy of his might, But he wreaks his lawful vengeance On the lords of day and night. On his hood the serpent Sesha doth this triple world uphold, On the broad back of the tortoise he lies stretched in many a fold, On the ocean's breast the tortoise like a speck eludes the sight: Who in thought can limit greatness, or set bounds to Nature's might? Better had the mount Mainaka borne the brunt of Indra's ire, Than thus plunged beneath the ocean severed from his sorrowing sire:+ Though he saved unharmed his pinions from the blazing thunder-stone, Yet he mourns with all his waters for his selfabandoned throne. The sun-gem touched by Heaven's rays, Though void of sense, is all ablaze; How then can men of spirit brook A fellow-mortal's scornful look ? For valour dwells in valorous kind, without regard of age. (Here ends the praise of self-respect and valour.) (To be continued.) century. So that this stanza at any rate must have been composed at a far later date than that assigned by Professor Lassen to the majority of Bhartrihari's poems. Himalaya-his son Mainaks was the only mountain that escaped having its wings clipped by Indra.

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WOriggs Photo Lith. a. -H b. SNAKE WORSHIP. D Indian Antiquary,

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JANUARY, 1875.] TREE AND SERPENT WORSHIP. TREE AND SERPENT WORSHIP. BY CAPT. J. S. F. MACKENZIE, MAISUR COMMISSION. Round about Bangalor, more especially to- By the common people these two are supposed wards the Lal Bagh and Peru, - as the native to represent man and wife. town is called, -three or more stones are to be The reason given to me for the niab and bil. found together, having representations of ser- patra trees being selected as witnesses proves pents carved upon thein, and of which the ac- that the Saivite religion is in some mannercompanying sketch will give some idea. These and this is further borne out by the lingam stones are erected always) under the sacred fig. being engraved on a and b-connected with tree by some pious person, whose means and this form of tree and serpent worship. piety determine the care and finish with which The fruit of the nib and bilpatrd is the they are executed. only one which in any way resembles a liugam, Judging from the number of these stones, and by placing the frait of either of these trees the worship of the serpent appears to be more on the leaf of the pipal, which represents the prevalent in the Bangalor district than in yoni, you hava a fair representation of an other parts of the province. I have seen entire liigam. stones like No. 16 in other parts of Maisur, but The custom among Brahmans, still acted up their appearance would lead one to think that to, that under Curtain circumstances men must in the present day they are not worshipped, marry plants, is curious. If a Brahman is while those in the immediate vicinity of Ban- desirous of taking to himself a third wife, he goes galor are often adorned with saffron; &c. I have through the marriagec@remony correctly, but abbeen able to learn but little aboat these stones. breviated in details, with a yekke gidu (AristoloNo priest is over in charge of them. There is chit indica). This is looked upon as the third no objection to men doing so, but, from custom marriage; after the ceremony has been com, or for some reason-perhaps because the ser- pleted the yekke gile is cat down and burut. pent is supposed to confer fertility on barren The man is now free, without fear of evil conwomen-tho worshipping of these stones, which sequenca, to wel the woman who is nominally takes place during the Gauri feast, is confined his fourth wife. to women of all Hindu classes and creeds. This custon owes its origin not to treeIn fig. 1, a represents a seven-headed cobra* worship, but to the belief that the number three and is called Subramanya. b, a female, is an unlucky on. By burning the third wife the lower portion of whose body is that of all bad luck is averted. a snake. She is called Muda ma, and is It sometim3 happens that the elder brother, the principal and most important figure in the not having come across a suitable wife, is still group. b represents two serpents entwined, unmarried when the youngar brother wishes to the children of c. These three representations get married. Before the younger can do so, are necessary to a complete and orthodox group. however, the elder goes through the ceremony of These stones, when properly erected, ought to marriage with a plantain tree, which is afterwards be on a built-up stone platform facing the cut down, and the younger is then free to wed. rising sun; and under the shade of two pipel The privileges of chewing betel-nut, wear. (ficus religiosa) trees-a male and female ing flowers in the hair, using sandalwood paste growing together, and wodded by ceremonies on the body, and tying up the cloth behind in a in every respect the same as in the case of particular manner, are confined to married men human beings -close by and growing in the only. By going through the ceremony of marsame platform a niinb (margosa) and bilpatrat riage with a plantain tree, the unfortunate (a kind of wood-apple), which are supposed to bachelor who cannot get a wife is entitled to be living witnesses of the marriage. The expense exercise all the coveted privileges. of performing the marriage ceremony is too NOTE BY THE EDITOR. heavy for ordinary persons, and so we generally | All over Western and Southern India we find find only one pipal and a ning on the platform. the serpent more or less venerated, and a collec* This stone was about 4, feet high. + Cratova religiosa P-ED.

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THE INDIAN ANTIQUARY. [JANUARI, 1875. tion of the sculptured representations of the many forms employed could not fail to be interesting Sketches of a few varieties of serpent images are given in the Report on the Archaeological Survey of Western India for last season; and from these figs. 3, 5, and 6 are taken. Fig. 2 is from a village in the Belgam district; Fig. 3 and 5 are from a photograph of six scnlptured stones in the principal temple at Sinde-Manauli, on the Milaprabhi, of which two are carved with nine figures each of Hindu devas or gods, seated in a line, and another bears a figure of a single hooded snake, a fourth of a pair-the male with three hoods and the female with one; the fifth (fig. 3) had a single snake with seven heads (one of them broken off) very neatly carved in a compact porphyritic slab, - each head has & crest, and over the whole is the chattri or umbrella, emblematio of sovereignty: the sixth (fig. 5) has a pair of crested snakes, the male only with its hood expanded. No. 4 is from a stone at Aiholli or Aiwalli, further down the same river, in the Dharwad zilla; and No. 6 is from the door-jamb of a deserted temple at Huli, not far from Manauli. At Than, in Kathiawad, is a temple of Bashanji,' as Sesha Narayana is locally called The principal image is a three-headed cobra with two smaller monocephalous ones-one on each side-carved on the same slab. To the spectator's right of them is a figure of Vishnu in the human form, with four arms; while on, and in front of the altar on which the images are placed are saligramas and sankh shells. A common votive offering at this shrine seems to be a representation of the three snakes in alto-rilievo on a flat earthenware tile. Near the same town is a shrine of Bandill Naga, t where there is an imago bnt no temple. As snake-worship prevails among the K A this, similar shrines are doubtless to be met with in many places throughout the peninsula; and an account of the traditions, beliefs, and rites connected with them would be specially interesting. The following notice of the worship of the living serpent is given by Dr. Cornish, in the Report of the Census of the Madrus Presidency, 1871 (vol. I. pp. 105-6) :-"In many places," he says, "the living serpent is to this day sought out and propitiated. About two years ago, at Rajamandri, I came upon an old anthill by the side of a public road, on which was placed a modern stone representation of a cobra, and the ground all around was stuck over with pieces of wood carved very rudely in the shape of a snake. These were the offerings left by devotees, at the abode taken up by an old snake, who occasionally would come out of his hole, and feast on the milk, eggs, and ghee left for him by his adorers. "Around this place I saw many women who had come to make their prayers at the shrine. If they chanced to see the cobra, I was assured that the omen was to be interpreted favourably, and that their prayers for progeny would be granted. There is a place also near Vaisarpadi, close to Madras, in which the worship of the living snake draws crowds of votaries, who make holiday excursions to the temple (generally on Sundays) in the hope of seeing the snakes which are preserved in the temple grounds; and probably so long as the desire of offspring is a leading characteristic of the Indian people, so long will the worship of the serpent, or of snake-stones, be & popular cult. In all probability the snake-stones were originally set up in commemoration of a living snake, formerly tenanting the spot. In most places the stones are to be counted by the dozen, or score; and, judging from the modern practice, as I saw it myself at Rajamandri, they were probably set up in fulfilment of vows, and in remembrance of blessings.flowing to the donors through snakeworship." PERSIAN INSCRIPTIONS FROM BELGAM, SAMPGAN, GULBARGA, AND SIDDHAPUR. BY H. BLOCHMANN, M.A., CALCUTTA MADRASAH. Mr. Burgess some time ago sent me tracings 1. The inscription from the Sampga+ of several Muhammadan inscriptions at Belgar, Mosque is of no interest. It only contains Sampgam, Gulbarga, and Siddhapar. I now three Qoran verses, viz. Surah Lal, 13, XII. 64, give my readings and translations. and vi. 161. * Anto, p. 306. 8oo Ind. Ant. vol. L-p. 7. I 8ampgd is village to the south-east of Belgfxn.

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[.1875 ,NUARYdl PERSIAN INSCRIPTIONS. 2. One of the Belgam inscriptions refers to the rebuilding of the south-east wall of the Fort of that place in the A.1. 1043, or A.D. 1633-34. which give 937 A. H. The connected writing dilshad and janydd in the first and last hemi. stichs is unusual.t 4. The fourth is a photograph of an inscription from Gulbarga, halfway up the bastion, where the great gun lies. b ftH HSr z zmyn ftr@ z brn mDbwT wr wtyn bh bstnd tmm srw p z mst`d shdy mkyn `bd lHsyn bhngm hjrt tryn nwshth Hsby z wsh dn dr rb`yn lf snh khtyh `bd l`zyz yn brj Trb dwzdh gzy dr `hd bw lmZfr brhym `dl shh khld mlkhh bd `mrt khrd brh mlkh w mlt Sndl snh 1034 lsn This bastion of the 12-gaz Gunt was erected in the reign of Abul Muzaffar Ibrahim 'Adilshah by Barah Malik and Malik Sundal, in 1034 [A.D. 1624-25]. .is rather unusual twp for Twp The spelling wn The three letters and ws below the l o Opener! The Fort having been destroyed by the rains, it was again made strong and firm. It was entirely renovated at the time of 'Abdul Husain, the powerful. A reckoning according to the date of the Hijrah was written down: know it to be the year 1043.* Written by 'Abdul 'Aziz. The metre is Mutaqdrib; but the 5th hemi. stich alone is salin. 3. In the N.E. wall of Belgam Fort, Mr. Burgess found another inscription, of which he has sent me a photograph. It consists of three distiche, Ruba i metre; but the third hemistich contains one syllable too much. The inscription shows that the foundation of the walls was laid in A. H. 937, or A. D. 1530-31, by Ya'qub 'Ali Khan. final words fill up a vacant space, but have no meaning. 5. The fifth inscription was discovered by Mr. Burgass in 1869 on a ruined Wav, or well, at Siddhapur, and is mentioned by him in his Notes of a Visit to Gujardt, p. 72. His tracing enables me to give a correct reading and translation: y`qwb `lykhn khh zw dlshdst jn abdst khnh z mrdm khsh z stHkhm dywr dmr r ss chwn st skhndry qwy bnhd st gft dbyr trykh mrtb shdnsh jnyn st dywr qwy tr zhmh bny yn by dr Hyn khh wh bh st pwr bj gyr sll@ lmr l`Zm myrz mHmd nwr wld khn bwd bhtmm Hjy `Zm nwb mstTb sm`yl lshryf bn Hjy bkhtyr dr mh rmDn lmbrk mnh 110 hzr w dh bGyryt mrtb gsht w`l~ llh qSd lsbyl wmnh jy'r ymlyn zrqTywns yrnsbws mkhslmyn khshfrTT tbywns w sm khlbhm qTmyr ktbh lTf llh Ya'qub 'Ali Khan, who is a joy to the heart, and by whose benevolence the house of the soul is prosperous, laid the foundation of the wall of the Fort in strength, firn like the wall of Alexander. The date of its being built was expressed by a sage in the words ' a rather strong wall,' as has been mentioned by all people. The date lies in the words diwar i gruitar, God is Great ! The building of this Bdi (well) was sticcessfully complated in the time when the town of Sitpur was the jagir of the scion of nobility Mirrd Muhammad Anwar, son of the excellent Nawab A'zam Khan, under the superintendence of Haji Ismd il al-Sharif, son of Haji Bakhtyar, in the blessed month of Ramazin 1010 [April 1601 AD.]. And with God rests the guidance to the right road, although there are that deviate from it [Qoran, AVI, 9]. memorates ita completion." (Historical Account, ut sup., 1 This has reference to the hugo brass gun which still lies close by.-ED.. $ The names of the builders are such a are given to Eunuchs And Habshia. A.D. 1633-34. Mr. Stokes only alludes to this inscription, but gives the date as A.D: 1640. See Historical Account of the Belgdh District, by H. J. Stokes, M.C.S., p. 40.-ED. 1 + From this inscription Mr. Stokes infers that the wall was completed nineteen years after Asad Khin first got possession of Belgar, if, as I believe, this stone com-

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THE INDIAN ANTIQUARY. [JANUARY, 1875. Yamlikhi, Maksalmind, Kashfuti!, Tabyunus, Azarfatyunus, Yuwanisbus, and the name of their dog is Qitmir. The writer is Lutfullah. Nawab A'zam Khin is better known under his full name, Khan i A'zam Mirza 'Aziz Kokah, of whom the reader will find a biographical note in my Ain (translation, p. 325). He was long employed in Gujarat. Mirza Muhammad Anwar was his fifth son (Ain, p. 328). Mr. Burgess also ascribes the digging or repair of the Khin-Sarowar near Patan to Anwar's father (Visit to Gujurat, p. 91). The names Yamlik ha, &c., in the end of the inscription are the names of the Ashab i Kahf, the Lords of the cave,' who form the subject of the xv[ith surah of the Qoran. The Lords of the Cave' are well known to ns under the name of the Seven Sleepers." The origin of the legend is given in Gibbon's History, chap. lxxiii (end of vol. III., Buhn's edition). The dog Qitmir, was with the seven in the cave, and is much respected by Muhammadaus. Sa'di mentions him in the Gulistan; and his name and those of his masters are often written on amulets as a powerful protection against loss or destruction. Hence the occurrence of their names in this inscription, which served both as a historical record and as a talisman. MALIFATTAN. BY COL. H. YULE, C.B., PALERMO. My friend Mr. Burnell, in his Essay on the Apostle's death. The Catalan Map, executed Pahlavi Inscriptions of S India, has incidentally about 1375, gives Mirapor. Nicolo Conti, expressed an opinion that the town of Mayilip- according to different readings, Malpuria, pur, or San Thome, is the Malifattan of some Malpulia, and Malepor. Barbosa, soon of the Muhammadan medical writers.t after 1500, has Maylapur, Mailapur, and Though I have often tried, I have never been Malepur; with De Barros, Couto, and the able to arrive at any satisfactory conclusion on Portuguese of their age, it takes the form this point; and Mr. Burnell's view is perhaps Melia por. In Fra Paolino, again, we find expressed too positively. I will here put down "Mailapuri, or Mailapuram,-City of all the data known to me. Peacocks." First as to the old name of San Thome. Then for Malifattan. This is mentioned The present form Mayilappur is, I ima by Rashiduddin, in his notices of Malabar, gine, accommodated to the long-popular ety. as one of the ports belonging to Sundar mology Peacock-Town.' Mr. Burnell thinks the Pandi Devar,-"Fattan, Malifattan, proper name was prohably Malaippuram, and Kayal," as well as in Wassaf's edition Mount-Town.' of the same notices. And Abulfeda names Marco Polo gives no name to the city. He Manifattan, probably the same place, as a calls it a certain little town having no great po city on the coast of Malabar. pulation, and frequented by few traders. Neither Other notices seem very rare. That of Friar is any name given to it by Friar John of Monte Jordanas, who was a Catholic Missionary in Corvino, afterwards Archbishop of Cambaluc, Western and South India, and on his return to who, on his way to China (circa 1292-93), spent Europe was named by the Pope Bishop of some time in the vicinity and buried a comrade, Columbum or Quilon in 1328, is remarkable. Fr. Nicolas of Pistoia, in the Church of St. Naming the kingdoms of India that he was acThomas. The first traveller, as far as I know, quainted with after Molebar, where the pepper to name the place, is John Marignolli, about the grows, comes Singu yli (or Cranganore), and middle of the 14th century, who calls it Mira. then Columbum, "the king of which is called polis, but who had, I suspeot, heard the Lingua, but his kingdom Mohebar. There peacoek etymology, for he mentions the peacocks is also the king of Molephatam, whose kingparticularly in connexion with the legend of the dom is called Molepor, where pearls are taken * Conf. Fundgruben des Orients, III. 347-381. + Ind. Ant. vol. III. p. 813. I 89e Dowson's Elliot, vol. I. p. 69, and III. p. 32, disregarding erroneous readings. $ I will not digress on this curious and perplezing statement.

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MALIFATTAN. JANUARY, 1875.] in infinite quantities." The name re-appears in the Papal records in connexion with the nomination of Jordanus, the Pope in two letters commending the new Bishop to the Christians of Columbum, and "to the whole body of Christian people dwelling in Molep hatam."* The only other notice that I can find is in the interesting memoranda of Joseph the Indian of Cranganore (circa 1500) published in the Novus Orbis. After noticing the former trade of the Chinese (incolae Cata ii) with Calicut, and their abandonment of that port on account of the king's ill-treatment of them, he goes on: "Post hoc adivere urbem Mailapetam, quae urbs paret regi Narsindo; regio respicit orientem, et distat ab Indo flumine milliaribus xc. Ibi nunc sua exercent mercimonia." The statement about the Indus is perplexing,t but the eastern aspect, and the subjection to the Narsingha, or king of Vijayanagar, show that the place was on the Coromandel coast. Joseph, however, does not mean St. Thomas's, for in another passage he speaks of that as Milapar, "urbs...quae instar promontorium in mare prominet." This, and the mention of the pearl-fishery by Friar Jordanus, are considerable obstacles to the identification of the two places, though the Mole por of Jordanus seems in favour of that identification. Is there any evidence that Mailapur was frequented by the Chinese traders ? Ritter cites the name China patam, applied to Madras, as a trace of ancient Chinese traffic there. I have elsewhere objected to this statement (quoted from J. T. Wheeler) that the name in question, properly Chennapattan or Chennapapattan, was bestowed on the site granted to the English in 1639 by the Naik of Chinglepat, in honour of that chief's father-in-law, Chennapa by name. But this may not be conclusive; for the Naik may have only modified an existing name, as often happens. And De Barros saysSS: "Though the greatness which the city of Meliapor possessed in those (ancient) days had, by the time our people arrived, become almost annihilated by the wars that occurred in the time of the Chinese, who had held in that place their Od. Raynaldi, Annales Ecclesiast. An. 1330. lv. From another passage he would seem by Indus to mean Ganges. Possibly he was shown a map founded on Fra Mauro's, in which the Indus does take the place of the Ganges. 9 principal settlements, of which we see traces. to this day in their great edifices."-This seems at any rate to imply traditions of Chinese frequenting Mailipur. Barbosa also tells a story of Chinese in connexion with the tomb of St. Thomas. Chinese coins have been found on the beach, I believe, at various points down the coast as far as Kayal, both by Col. Mackenzie's people and by Sir Walter Elliot's; but what De Barros says of buildings left by the Chinese warns us to recall the confusion which has taken place in some instances certainly, between Chinas and Jainas. This is particularly the case, as Dr. Caldwell has pointed out to me, with regard to the famous China Pagoda of Negapatam, the destruction of which, I may observe, has been variously ascribed to the Railway Company and to the Jesuit College there-Palmam qui meruit ferat!" I trust at least it was not the Public Works Department! My own impression has always been that Malifattan was to be sought further south than Madras, but the only map on which I could ever trace such a name is one in the Lettres Edifiantes (Recueil XV.) representing the southern part of the Coromandel coast. In this Malepatan appears in Palk's Bay north of Ramiswaram, about the position of Tondei-scarcely a possible place, I imagine, for a seaport frequented by foreign trade. I have generally found my ideas recur to Negapatam as the most probable locality. Dr. Caldwell mentions that the Jaina Tower aforesaid was sometimes called the "Tower of the Malla." Is it possible that Negapatam, so long one of the most frequented ports on the coast, was ever called Malla pattan? The three names "Fattan, Malifattan, and Kayil" would then be in proper order, Fattan representing K a veripattanam (as Mr. Burnell confirms), Malifattan-Nega patam, and Kayil of course Kayal at the mouth of the Tamraparni.|| Further, is not Nega patam the city which is sometimes called the "city of Coromandel," marking it as the place on the coast which foreigners recognized as the great place of traffic, just as old geographers give us the city of Ritter, V. 518, 620; Wheeler's Madras in the Olden Time, I. p. 25; Cathay, &c. p. lxxvi. Dec. III. liv. II. cap. i. The Missionary's map just alluded to presents Cael in its proper position.

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10 THE INDIAN ANTIQUARY. (JANUARY, 1875. Bengala ? Thus Varthema's "city of Cho romandel" must be Negapatam, as Dr. Badger points out, unless indeed it be a fiction altogether. A less suspicious authority is a Report from Mynheer Ryklof van Goens to the (Dutch) Governor-General in Council, dated September 1675, of which an immense extract is given by Valentyn (vol. V., Ceylon, pp. 204 seqq.). This speaks of the city which the Portuguese had built and fortified upon the site of "the old Gentoo city of Chiormandelan," and how it had pros. pered, not only in coasting trade, but in the groote Zeevart with Tenasgerim, Achin, Malacca, Cambodia, Siam, Johore, and above all with Chine." I do not see what place this could well be, except Negapatam, although that name is not mentioned in connexion with it, and does occur incidentally in the following page of the Report. Some reader of the Indian Antiquary may be able to speak with more precise knowledge on the subject. SANTHALI FOLKLORE. BY REV. F. T. COLE, TALJHARI, RAJMAHAL. Toria the Goathers and the Daughter of the Sun. Once upon a time there was a certain shep- open his mouth to ask her to be his wife ; so be herd named Toria, who fed his goats on the simply said "Now you may go." But she replied banks of a river. Now it happened that the "No, I will not return; my sisters by this time daughters of the Sun used to descend from will have gone home; I will stay with you, beaven by means of a spider's web every day and be your wife." All the time this was going to bathe in this river. Seeing Toria there, they on, a parrot, whom Toria had taught to speak, wanted him also to bathe with them. After kept on flying about the heavens, calling out to they had finished their ablutions and anoint- the Sun "O great Father, do not look down. ed themselves with haldi and oil, they again wards." In consequence of this the Sun did ascended to their heavenly abode ; whilst Toria not see what was happening on earth to his went to look after his flock. daughter. Toria, having formed a pleasant acquaintance- This maiden was very different from the ship with the daughters of the Sun, by degrees | women of the country,-she was half human, became enamoured of one of them. How to half divine,-so that when a beggar once came obtain such a fair creature he was at a loss to to the house and saw her, his eyes were dazzled know. However, one day when these maidens just as if he had stared at the sun. said to him "Come along and bathe with us," It happened that this very beggar in the he suddenly thought upon a plan, namely, that course of his travels came to the king's palace, when they had laid their sarkis (upper garments) and having seen the queen' (who was thought down, he would seize hers and run off with it. by all to be the most beautiful of women), he So he said to them "Let us see who can keep said to the king "The shepherd Toria's wife under water the longest;" and at a given signal is much more beautiful than your queen. If they ail dived, but very soon Toria raised his you were to see her, you would be enchanted." head above water and, cautiously observing The king said to the beggar "How shall I be that no one was looking, he hastened out of able to see her?" The beggar answered "Put the water, took the maiden's sarhi, and was in on old clothes, and travel in disguise." The the act of carrying it away, when the others king did so, and having arrived at the house raised their heads above water. asked alms. Toria's wife came out of the The girl ran after him, begging him to return house and gave him food and water, but for her garment, but Toria did not stop till he had very astonishment at seeing her great beauty reached his home. When she arrived he gave he was unable to eat. His only thought was her her sarhi and said to her "Now you may "How can I manage to make her my queen ?" return." Seeing such a fair and noble creature He then went home, and after thinking over before him, for very bashfulness he could not many plans at length decided upon one. He * Travels of Lud. Varthema, Hak. Soc. 1863, p. 186. + Or Nagore P. But I cannot leam if this port is a place of antiquity.

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JANUARY, 1875.] SANTHALI FOLKLORE. 11 said "I will cause Tora to dig a large tank quantities of brush wood to the mouth of the cave, with his own hands, and if he does not perform and set fire to it, to smother Toria. Having done his task, then I will kill liim, and seize his this, they returned home, boasting that they had wife." Having summoned Toria to his palace, at last done for the troublesome shepherd. But he commanded him to dig a large tank, and fill Toria broke the eggs, and all the ashes were it with water in one night; and said "If you scattered; then he poured the water that he had fail to do it, I will have you put to death." with him on the remaining embers, and the firo Torin, having heard the king's command, was extinguished. With great difficulty Toria slowly and sorrowfully returned home. His managed to crawl out of the cave; when, to his wife, noticing his sad countenance, said to him great astonishment, he saw that all the whito "What makes you so sad to-day ?" He re- | ashes of the fire were becoming cows, whils plied "The king has ordered me to dig a large the half-consumed wood becamo buffaloes. tank, to fill it with water, and also to make Having collected them, ho drove thom home. trees grow on its banks, during the course of a When the king saw these, he became very ensingle night." Toria's wife said to him "Cheer vious, and asked Toria from whence he procured up, do not be dispirited. Take your spade them. The shepherd replied "From that cave and mix a little water with the sand, where the into which you pushed me. I have not got tank is to be, and then it will form by itself." very many; for I was alono, and therefore Toria did so, and the tank was found com- could not manage to drive more away. If pleted. The king, being greatly astonished, you and all your retainers go, you will be able could not accomplish his purpose of killing to get as many as you want. But to procure Toria. them it is necessary to close the door of the Some time afterwards, the king planted a cave, and light a fire in front, as you did for very large plain with mustard seed: whon fit me." The king said "Very well, I and my for reaping, he commanded Toria to reap and people will enter the cave, and, as you have gather the produce into one heap on a certain sufficiont oxen and cows, be pleased not to go in day; if not, he would order him to be put to with us, but kindle the fire for us." death. Toria, hearing this, was again very The king and his people then entered the sad. His wife, secing him in this state, askod cave. Torin blocked up the doorway with great him the reason. He told her all that the king exertion, and then lighted a large fire at the had said to him. She replied "Do not be sad cntrance. Very soon all that were in the cave about this, it shall be performed." So the were suffocated. daughter of the San summoned her children Somo days after this occurrence the danghter the doves; they came in large numbers, and of the Sun said to her husband "I intend in the space of one hour carried the produce to visit my father's house." Toria said to her away in their beaks to the king's threshing-floor. * Very well, I will also go with you." She Again Toria was saved through the wisdom of answered "It is very foolish of you to think of his wife. However, the king determined not to such a thing, you will not be ablo to reach be outdone, so he arranged a great hunt. On where I am going." Toria replied "If you are the day fixed he assembled his retainers, and a able to go, surely I can." She said "Very well, large number of beaters and provision-carriers, come along then." After travelling a long disand set out for the jungle. Amongst these tance, Toria became so faint that he could prolatter, Toria was employed to carry eggs and ceed no further. His wife said to him " Did water. The object of the hunt was not to kill not I warn you not to attempt such a journey? tigers and bears, but to kill Toria, so that the As for quenching your thirst, there is no water king might seize the daughter of the Sun, and to be found here. But sit down, I will see if I make her his wife. can find some for you." But when she was Having come to a cave, they said that a hare gone, inpelled by his great thirst, Toria sucked had fled for refuge into it. With this pretext a raw egg that he had brought with him. No they seized Toria and forced him into the cave; sooner had he done this than he became changed then, rolling large stones to the door completely into a fowl. Soon after, Toria's wife came back blocked up the entrance; then they gathered large bringing water, but Toris was not to be found

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12 THE INDIAN ANTIQUARY. (JANUARY, 1875. anywhere; but, sitting where she had left him, a solitary fowl was to be seen. Taking the creature up in her arms, she pursued her journey alone. At length she reached her father's honse, and amongst the many questions asked her was " Where is your husband Toria ?" She replied "I don't know; I left him for a while till I went to fetch water, and when I returned he was not to be seen. Perhaps he will soon arrive; he must be on the road." Her sisters seeing the fowl, thought that it would make them a good meal. So, in the absence of Toria's wife, they killed and ate it. Some time afterwards they again inquired of her as to her husband; she replied "Perhaps you have eaten him!" ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. I.-Miniature and Pre-historic Pottery. at first sight seems natural, but on consideration In the megalithic chambered graves in Coorg there are some points that require clearing up. it is not unusualto meet with complete sets of pot- If miniature vessels were found in miniature tombs, tery of the forms commonly found in them, but the hypothesis would be very strong; but they are all in miniature, giving the idea of toy-pottery. found in the huge megalithic primaeval structures, Similar tiny vessels are said to have been found built when the faith, whatever it was, that dictatin such tombs in other provinces, but I can- ed them, must have been in full life, and which not just now find a reference to any instances. also abound with pottery of the ordinary size. In Koimbator and southern districts I have The question then arises, Why, if sepulchres of the often found various small vessels, but can- full dimensions could be formed, should minianot say they were so small as to be evidently ture vessels have been put in them? It seems miniature, or smaller indeed than some occa- also questionable whether it could have been sionally now in use. At page 479 of Rude done for cheapness' sake. Ancient nations have Stone Monuments, Mr. Fergusson, remarking often entombed valuable things with their dead, upon the little box-like sham kistvaons formed and as the feeling and castom relaxed have ceased at the present day by the mountain tribes of to bury the real valuables, and supplied their place Travancore on occasions of death, observes, with cheap imitations, as the Chinese to-day are "The people having lost the power of erecting said to make sham vessels and precious objects such huge structures as abound in their hillst on gold and silver paper and burn before their and on the plains around, from which they ancestors' shrines. There may be an analogy may have been driven at some early period, are between such customs and the nse of the miniacontent still to keep up the traditions of a ture pottery, but it is noteworthy that whereas primaeval usage by these miniature shams. nothing can be cheaper and more abundant than There seems little doubt that this is the case, pottery of the common size, which also occurs and it is especially interesting to have observed profusely in the tombs, it seems probable that it here, as it accounts for what has often puzzled miniature ware, expressly made for the purpose, Indian antiquaries. In Coorg and elsewhere, would be more troublesome and dearer to make, miniature urns and miniature utensils, such as and, though possible, it seems difficult to imagine one sees used as toys in European nurseries, it could have been used for that reason. are often found in these tombs, and have given Hence upon the whole question there seems rise to a tradition among the natives that they room for doubt whether the Coorg vessels really belong to a race of pigmies; whereas it is were miniature, or intended to be so; they are evident that it is only a dying out of an ancient not smaller than many tea and coffee cups, espefaith, when, as is so generally the case, the cially such as are used by several Eastern nations, symbol supersedes the reality." and I have seen clay and metal vessels almost The difference drawn in the foregoing passage as small amongst the various Hinda castes, * Continued from vol. III. p. 278. They still number some thousands, and it seems carious that they should have lost the power, when the people of the KHAA Hills, in no wise physically their superiors, are said by Mr. Ferguson (p. 465) to move and erect the great stones, which cover their hills, with perfect facility.

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JIKA 6. 10 190 W. CRIGGS PHOTO-LITH. 3. 5. o 5. COORG POTTERY. ANCIENT AND MINIATURE. 8. 4.

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NOTES ON HINDU CHRONOGRAMS. JANUARY, 1875.] especially Brahmans. Mr. Fergusson says that miniature utensils have been also found with them, which would certainly strengthen his view; but I have not met with any myself, and indeed the custom appears to have been more or less local. I think Mr. Fergusson is mistaken in supposing that this tiny earthenware suggested to the natives the idea that the tombs belonged to a race of pigmies, but that it arose, as I have always gathered from the natives, from the holes or apertures so generally occurring in the slabs at one end of the structures, and which are regarded as doors or entrances to what are popularly called houses, for the natives have no idea of their being sepulchres.* In the accompanying plate the figures marked 1, 2, 3, and 4 are examples of the miniature ware, of the actual sizes of the originals. 1, 2, and 3 are formed of a rather dark-coloured clay, and were found placed one upon the other, the middle vessel, No. 2, containing the incised beads. figured below; these are of red carnelian, with ornamental bands and spots scratched upon them in white; they are bored, too, showing that the cairn-builders understood how to work these very hard pebbles, and they are exactly similar to carnelian beads found in English barrows. No. 4 is formed of red clay with particles of mica intermixed, and is supported on three short feet. Nos. 5, 5 delineate a very characteristic form of a tall urn or jar, standing upon three, and sometimes four short legs. This form occurs not only in Coorg, but wherever kistvaens are found throughout Southern India. I have frequently disentombed it in the Koimbatur and NOTES ON HINDU CHRONOGRAMS. BY G. H. DAMANT, B.A., B.C.S., RANGPUR. In Sanskrit as in Masalman inscriptions the date is often expressed by words, but, contrary to the usage of the Muhammadans, amongst whom each letter has a fixed value, the Hindus usually employ a separate word to represent each figure, although a word may occasionally be taken to represent two figures. The date must, as a rule, be read from right to left. In a date I found on a temple at Bordhon Kuti Rangpur, the sentence representing the date is Yuga-dahana-rasa-kshma, which gives the date A new theory respecting the use of the hole is advanced in a preceding paper, vol. III. pp. 277, 278. 13 Salem districts. These urns vary from one to three feet in height, are made of red clay, very strong and close-framed, and usually contain fragments of bones and ashes. The legs or feet on which they stand present a feature of obvious usefulness that has quite vanished from modern Hindu pottery, so far as I know, all chattis and pots used to-day being roundbottomed and troublesome to steady. Footless pots are also common enough in the cairns, but with them are always found large quantities of earthen stands (figure 8) on which to place them, but no such devices are in use now. No. 7, with its two curious spouts, would seem to intimate that distilling in some shape was known to the people who made it; and No. 6 may be remarked as presenting a shape very similar to some pottery in the Indian Museum from the ancient city of Brahmanabad, in Sindh. This is interesting because, with the exception of the pottery from the megalithic tombs, this from Brahmanabad, to which the date A.D. 700 appears to be ascribed, is probably the most ancient Indian earthenware of which any examples survive, and forms a link between pre-historic and modern pottery. Amongst the Brahmanabad specimens there are urns the same in shape with figures 5, 5 in the plate, but without the legs, and standing instead on a flat-rimmed bottom, like a slop-basin; and there are small vases with the large halves just like figure 6, but with narrower necks and mouths. Two or three small vases with single high loop-handles manifest in design a Greek influence widely removed from any Hindu fashion. 1634 (Saka, as shown by another expression in the inscription); here kahma, the earth = 1, rasa = 6, the six rasas being madhu, honey, sweet; lavana, salt; katu, pungent; tikta, bitter; amla, sour; and mishta, sweet: Dahan = 3, it is a synonym for Kritika, the third nakshatra; and yuga 4, the four yugas. The words employed to represent numbers are usually taken from the Hindu system of philosophy, mythology, or very commonly astronomy or astrology (jyotisha), and in many cases the +In some parts of Western India vessels for holding grain, ghi, &c. are still in use with short feet or supports.-ED.

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14 THE INDIAN ANTIQUARY. allusions are very intricate, and difficult to be understood by any person who is not well versed in Jyotisha and the other sciences. Almost any word which can possibly be construed so as to signify a number may be used in a date. I give a list of some of the words which are most commonly found as substitutes for figures: Sindhudugangabhu = 1624. 0: Any word signifying "ether," such as kha, gagana, and antariksha. Sindhu 4, the four seas on the four sides of the earth-north, south, east, and west, 1: Bhu, the earth, and chandra, the moon, duga 2, anga 6, bhu 1, and the whole with their synonyms. read backwards gives 1624. Again, Kha-dwandwanga-mriganga. 2: Yugal, dwandwa, and such like words. 3: All words meaning fire: Agni is a synonym for Kritika, the third nakshatra. Netra and other words for "eye:" the reference is to the three eyes of Siva. Rama, i.e. Parasurama, Ramachandra, and Balarama. Kha 0, dwandwa 2, anga 6, and mriganga (a synonym for Chandra) = 1, and the whole gives 1620. Another date, Vedaguta-badharana 1634:Veda 4, and vedaguta means that which pre4: The most common words are yuga and cedes veda, i.e. 3; badhara is a derivative from veda. badh, to destroy, and is a synonym of ripa = 6; ana signifies pitar = 1. These dates were all taken from inscriptions on temples in Rangpur. It is usual to add some such expression as parimite or parisankhye, "by counting," to signify that the words are intended to represent the date. 5: Vana and synonyms, the five arrows of Kamadeva. Vaktra, the five faces of Siva. 6: Ripo and synonyms, the six being the enemies of man :-kama, lust; kradha, passion; lobha, covetousness; moha, infatuation; mada, pride; and matsarya, envy. Ritu, the six seasons. Anga, the six branches of knowledge derived from the Vedas,-siksha, pronunciation; chhandas, prosody; vyakarana, grammar; nirukta, explanation of obscure terms; kalpa, religious rites; and jyotisha, astronomy. 7: Muni or Rishi, the seven great sages. Dwipa, the seven continents. 3: Vasu, eight supernatural beings. Gaja, the eight elephants that support the earth. 9: Graha, the five planets,-Mars, Venus, Mercury, Jupiter, and Saturn, with the sun and moon, Rahu and Ketu; Dwara, the nine orifices of the body. 10: Dis, the ten quarters. Avatara, the ten incarnations of Vishnu. [JANUARY, 1875. whole expression is to be read backwards; instances may occur in which the different numbers are to be multiplied or added together, but they are certainly very rare, and I have met with none. The following are ordinary instances of Hindu chronograms: 11: Rudra, the eleven kings of that name. 12: Masa, the 12 months. All words meaning the sun. Surya is supposed to have been divided into twelve parts by the father of his wife Suvarna. For numbers from 1 to 27 the names of the 27 nakshatras may be used. Synonyms may be used in all cases. As a rule, each word is to be taken as the number it represents, and then the Ind. Ant. vol. III. p. 215. The practice does not seem to be one of very great antiquity, and many of the supposed old dates are very doubtful. The instance which Mr. Blochmann quoted in his paper on Muhammadan chronograms from Jour. As. Soc. Beng. Pt. I. 1872, page 310, is admitted in a note by. Babu Rajendralala Mitra to be incorrect, and not to represent the date at all. Again, in the Dinajpur inscription quoted in Ind. Ant. vol. I. page 127, it seems most probable that the words Kunjara-ghata-varshena do not contain the date;t if they do, I cannot help thinking that the interpretation must be 118 if we are to read the date from right to left, according to rule, or 811 if it is to be read from left to right. Kunjara can undoubtedly mean 8; ghata means, in its primary sense, a watering-pot, and secondarily the constellation Aquarius, which is the eleventh sign of the Hindu zodiac, and hence the meaning might be 11; but the date 118, of whatever era we take it, is too early. 811 would be a more likely date, but there seems to be no reason for violating the ordinary rule. See also vol. I. pp. 195, 227.

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JANUARY, 1875.) OLD KANARESE LITERATURE. 15 OLD KANARESE LITERATURE. BY THE REV. F. KITTEL, MERCARA. (From the Indian Evangelical Revier, No. I. pp. 64-9.) Jaina Literature. I means that are famous in poetical and dramaThe originators of Kanarose literature are the cal works, Vibhdva occurs. Further, when the Jainas, who have cultivated both Sanskrit and specialities of the action of the mind, the properties the vernaculars of the South. They have not of which are, as stated, constant and inconstant, only written from sectarian motives, but also from are perceived by spectators from perceptions a love for science, and have reproduced several (anubhava) of amorous looks, movement of the Sanskpit scientific works in Kanarese. The Sans- arms, and so on, Anubhdvas occur. By in various krit works dato back as far as the beginning of ways putting in front and setting in motion the fourth century A.D. Their great gramma- i (sanchdra) death and the other constant ones, rian Hemachandra probably lived in the twelfth Vyabhichdiris are produced." century. The oldest Jaina manuscript in Kana- "Bhdua becomes apparent by the mind (chitta); rese of which I know was copied A.D. 1428. The Rasa arises from the Bhava; Speech (vadana) saying that its original was composed a thousand displays this (the rasa). Bhdva is the action of years ago may be true. the mind (manal pravritti); Vibhava specifies the Some of the scientific Jaina works in Kanarese, Rasa that is born; those that have a sense for all of those in Sansksit verse, are the following :- beauty (bhavuka) know and enjoy the Rasa which 1. Nagavarma's Chhandas or Prosody. His is born of the bhava, and this is Anubhava. The birthplace was Vengi desa. His work on prosody action completely pervaded by the mind wherein is the only standard work on that subject known the sthdyi (constant property) is (still) combined to the Kanarese. It comprises both Sanskrit and with constancy is natural disposition (satva), and Kanarese metres. As his Sanskrit source he by this (parichetas) the sdtvika bhdva is displayed ; mentions only the well-known Chhandas of Pili- when it is not constant, it becomes sanchdri (or gala Naga. vyabhichdri, i.e. inconstant property)." 2. Nagavarma's Kdvydvalokana, a comprehen- "The eight constant affections (sthayi bhiva) sive treatise on the rules of Poetry. I have as are: amorous passion (rati), mocking (parihasa), yet only been able to procure the first and the grief (soka), effort (utscha), wrath (prakopa), astonbeginning of the second chapter. The headings ishment (vismaya), fear (bhaya), and aversion of its five chapters are: Sabda smriti, Kavya mali (iugupsatd)." vydovitti, Guna viveka, Riti krama, Rasa nirupana. "The eight natural (spontaneous) affections (odt 3. Nagavarma's Nighantu, a vocabulary based vika bhava) are: horripilation (pulaka), tears upon Vararuchi, Halayudha, Bhaguri, and the (asru), perspiration (sveda), inability to move Amarakosha. The author gives only here and (stambha), mental absorption (laya), inarticulate there the Kanarese meanings of the Sanskrit speech (svara bleda), tremor (kampa), and change terms, being often obliged, on account of the of colour (vaivarnya)." metre it appears, to use a generally known Sans. "The appearance-affections (gestures) (annkrit one. Halayudha was a predecessor of Hema- bhava) are: frowning (blisikuti), colouring of the chandra, but later than Bhaguri and Amaradatta. face (mukha rdga), change in the look of the eyes 4. Salva's Rasaratrakara, a treatise on poetry (lochana vikriti), tremor of the lower lips (adhara and dramatic composition, is professedly based op kampana), displacing of hands and feet (kara Nagavarma, Hemachandra, and others. The text charana vyasaka), and other actions of the memof my manuscript is rather incorrect. Here are bers of the body." a few sentences from its first chapter in an "The thirty-three inconstant affections (vyabhiimperfect translation : charibhava) are : intelligence (mati), shame (lajju), " The action of the mind (chitta vritti), the pro- haste (divega), apprehension (bank), death (marana), perties (lakshana) of which are constant (sthuyi) fickleness (chapalata), delight (harsher), self-abaseand inconstant (vyabhichari), and are combined ment (nirveda), indigence (dainya), recollection with the pantomimes (abhinaya) of amorous (smriti), loss of presence of mind (moha), indolence passion (rdga) and so on, is Bhdva. When the (dlasya)," etc. actions of the mind arouse the constant affections "The eight mild condiments (or tastes, santa (bhava) by a playful woman and other such objects rasa) are: amorous emotion (eringdra), mirth as belong to the means of excitement (uddipana) (hdaya), tenderness (karuna), heroism (ufra), anger of (or concerning) the real object of affection (praraudra), surprise (adbhuta), terror (thaydnaka), (alambria, for instance the hero of the piece), and disgust (Bibhatsa)."

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16 "As it has been said: The pearl of pleasures is woman with her antelope's eyes' (bhoga-ratnam mrigakshi), the amorous emotion-condiments are of all the condiments (rasa) the most pleasing to the world. The amorous emotion-condiments are, therefore, treated of in the first instance. Herein some mention the tender constant (sthdyi) attachment-condiment (sneha-rasa); it is included in the amorous passion (rati), and so on. Where women are the friends of women, and men those of men, all such friendship too is included in the amorous passion. But the friendship of Rama and Laksh mana and others is included in the peculiar heroism (dharma vira). The love of children for mother and father is included in the fear (blaya)," THE INDIAN ANTIQUARY etc. 5. Kesava's or Kesi Raja's Sabda Mani Dar. pana, or Grammar of the Kanarese language. His father's name was Mallikarjuna. As this is also the name of one of Siva's Linigas, it is no wonder that Lingait books claim the renowned Kesi Raja to have belonged to the Ligait sect. But would a Lingait poet under any circumstances adduce, for instance, the prayer "Give me abundance of joy, O highest Jinendra!" merely to give an example of a very common form of the vocative, having the choice between this one and hundreds of others ? And would he not, once at least, have shown his Lingait (or Saiva) colours? Besides, his curt language is precisely that of Jaina authors. Kesava's grammar is very valuable, and the only complete one of the Kanarese language in Kanarese (there is also one in Sanskrit) that is authoritative. It deserves to be studied by all that are interested in the Kanarese language.* 6. Devottama's Nanartha Ratnakara, i.e. a collection of Sanskrit words that have various meanings-168 verses in different Sanskrit metres. That the author is a Jaina appears, for instance, from verse 157, in which he states that the word Paramatma has three meanings: (1) the state of existence which wants no support (andharata) (2) Jinesvara; (3) a Siddha. A few sectarian works of the Jainas are: 7. Nagachandra's Jina Muni Tanaya (i.e. O son of the Jina Muni "), these being the words. with which each verse concludes. It is a somewhat flat exposition in 102 Kanda (Aryd) verses of what according to Jaina views is virtuous. 8. Sastra Sara. Of this and of the next work I have seen only a fragment. It propounds the views of the Jainas, at the same time refuting Brahmanism. 9. Vrittavilasa's Dharma Parikshd. Here is the beginning of it in an abridged form:Vaijayanti was a town beautiful for its Jaina [JANUARY, 1875. chaityas (sanctuaries). Its king was Jitaripu, his wife Vayuvega, and their son Manovega. At the same time Vijayapura was ruled by Prabhusalika, whose wife was Vimalamati; their son was Pavanavega. Manovega studied under the teacher (Upadhya) Pushpadatta. His intimate friend Pavanavega had his doubts regarding the Jaina tenets. Manovega asks a Muni what should be done to convince his friend, and is advised to take him to Patalipura, where, by means of disputations with the Brahmans, his friend would become acquainted with the futility of Brahmanism. The two friends went to that town with its fine temples of Brahma (hiranyagarbha alaya) and various Brahmanical devotees (also bhutikadi lingi), encamped in its garden, the next morning put on the disguise of grass- and wood-cutters, entered the town by its eastern gate, went into a temple of Brahma (abjablava), put down their bundles of grass and wood, beat the big (temple) drum (bheri), and sat down on the throne (sinhdsana). As soon as the learned of the town heard the sound of the big drum, they came to the temple, thought the two strangers were great men (karana purusha), made their obeisance, and asked: "What is your country? What sdstra do you know? With what vidyd are you conversant ? Tell us quickly!" They said: "We have seen the whole world, and have come here to see the town. But with sustras and vidyas we are not conversant." Then the Brahmans said: "Except learned men come, beat the big drum, and gain the victory in disputation, they are not allowed to sit on the throne." They answered: "Be it so," and came down from the throne. The Brahmans put the question: "How is it that people of your glorious features appear in such a miserable state ?" The strangers said: "Why do you ask thus? Have there never been any such of your own sect (mata) as have lived in the same state ?" The Brahmans responded: "If there ever have been any people gifted with the same supreme power (vibhaya) as you in our sect, that have lived in such low circumstances, tell us!" Thereupon the strangers adduced a soka about the ten avataras of Vishnu (which I give, as it is also quoted in the abovementioned Sastra Sara): matayah kurma varahas cha narasimhas cha vamanah | ramo ramas cha krishnas cha bauddhah kilki dasdkriti, arguing that Vishnu, as being subject to death and birth, could not be eternal (nitya); and, as having been born as animals, could be but ignorant (alnyani); and said: "Such being the case, your question regarding our low circumstances is quite futile." To this the Brahmans had no *This work was published in 1872 at the Basel Mission Press, Bangalore, by C. Stolz.

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JANUARY, 1875.] OLD KANARESE LITERATURE. answer, declared the strangers to be the victors, and gave them a testimonial to that effect (jaya patra). Then the two returned to the garden. The next morning, in another disguise, they entered the town at another gate, went again into a temple of Brahma, and a similar occurrence took place. After eight such meetings, during each of which Manovega plainly shows the foolishness of Brahmanical hero and deity tales, the friends return to their home. I have still to mention two valuable Jaina Commentaries : 10. A commentary in Kanarese on the Amara Kosa, called Ndchirdji. 11. A commentary on Halayudha's dictionary, the Abidhanaratnamdia. Lingaita Literature. The Linghitas or Lingavantas (not meaning here the Aradhya Brahmans, who also wear the linga), have always been very active in expressing their ideas in poetry. At first, as it appears, they used Sanskrit, and perhaps Telugu, as their medium; for instance, the poet Somesvara of Pal. kurike wrote a Basava Purana in one or the other of the two languages; I do not know whether it is still extant in the original, but we have a translation of it in Kanarese. The following are Kanarese Lingaita works : 1. The Sataka of Somesvara of PAlkurike, who lived in the time of the Ballala kings. It consists of 110 verses in the Mattebha Vikridita metre, and contains some moral and other reflections on various subjects. The 7th verse may serve as & specimen: "O Hara, Hara! O rich and beautiful Somesvara (Siva)! Though one tree of the wood in which the bird roves becomes barren, will no fruitful treo grow for it? Though one flower fades, will there be no flower for the black bees? Though always one self-conceited man lies against the poet, or one is parsimonious, will not constantly some liberal persons be born on earth P" The poem occasionally utters some really fine thoughts. 2. Bhima's Basava Purana, 61 chapters in Satpadia translation of the above-mentioned Somesvara's Basava Purdna. Bhima finished his work A.D. 1369. It states that Siva sent Nandi, the bull of Kailasa, to the earth to become the son of Madalambike, the wife of Mandige Madireja, of the town of Bagavadi in Karnata, and to make the linga worship independent of Brahmanism. Nandi being born of her, and being called Basava (Vpishabha), in course of time entered the court of Bijjala, the king of Kalyanapura, on the Tungabhadra, as prime minister, and by the power of his high position, by doing wonders and giving instruction, did all he could to promote the growth of the Lingavanta sect. In the end he instigat some of his followers to murder Bijjala, who had no lasting faith in Lingavantism. According to one account Basav a died 810 A.D. (Kali 3911). One of the stories runs thus : "Once when Basava with pleasure was sitting in the assembly of the king (Bijjala), he called out: 'It will not be spilled. Do not fear! Holla! and with excitement stretched out his hands, as if at that moment he were lifting up an earthen vessel. Then said Bijjala : 'He who has smeared a little finger's ashes on his body becomes mad to the degree of & mountain ! Such is a true saying,' and gently laughing addressed Basava : Alas, master Basava, has Siva's madness come upon thee too P Has the feeling of devotedness risen to thy head P Why didst thou, as if raving, suddenly call out in the assembly of the odd people (asama, i. e. people who worship Siva with his three eyes, and who at the same time are curious characters themselves): "Do not fear !" joyfully lift up thy srms. stretch them out and act as if thou seizedst something P' Then said Basava: It is not meet to tell the mass of good properties which one has to each other; but if I do not tell, the assembly will laugh. Hear, therefore, O king Bijjala ! To the east of yonder Tripurantaka (Siva) temple, about six miles from here, is a renowned Kapilesvara (linga). When a certain female devotee, from love, was giving it a bath of a thousand and one hundred kehandugas of milk, this ran from street to street in a stream, and by the walking of elephants a muddy quagmire was produced. In one of the streets with such deep mud a female of the name of Kataka carried buttermilk for sale, when her feet slipped, and she with trembling looked in this direction, and called out: " O Basava, reach and take the falling pot !" Then, before it could fall, I raised the pot by stretching out my hands in that direction. The king, who had his doubts, had the cowherd brought, who corroborated Basava's statement.t Besides legends regarding Basava, the Purana contains many others regarding Saivas that lived before him, or at the same time with him. 3. Virdpaksha's Channa Basava Purana, I finished A.D. 1585; 63 chapters in the Satpadi metre. It contains the legend of Channa Basava, who was one of Basava's near relations and fellow-labourers . See a translation by the Rev. G. Wurth, Jour. Bom. Br. R.As. 800, vol. VIII. pp. 65-97. + Conf. Jour. Bom. Br. R. As. Soc. vol. VIII. p. 76. I see a translation of this also by Rev. G. Wurth, Jour. Bom. Br. R. As. Soc, vol. VIII. pp. 98-991,

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18 THE INDIAN ANTIQUARY. [JANUARY, 1875. at Kalyanapura, and some sayings of his contem. performed many wonders and obtained Siva's poraries. Channa Basava's own sayings in general grace." are tales about certain feats of Siva, and statements 5. Totadarya's Sabda Manjari, i.e. a vocabuabout Lainga doctrines and ceremonies. Chapter lary of Tadbhavas and old Kanarese words-140 54 gives the Soma Sarya anvaya, of the members verses in Satpadi. Totadarya lived in Keggere of which it is said that they could not have got at the time when the Narasimha dynasty of Videternal bliss; chapter 55 has short legends of 1 yanagara was declining. Siva Saranns: chapter 57 is a recapitulation 6. Kabbiga Kaipidi (the poet's vade mecum) by of Basava's wonders, etc.; and chapters 62 and Linga, the prime minister of the king of Uggehalli 63 contain some so-called prophecy. and son of the Brahman Virupaksha. His work 4. Sisigi Raja's Mala Basava Charitra (Pu- is a vocabulary like the preceding-99 verses in rana), i.e. legends regarding the great Basava the same metre. Another vocabulary, the Oha(Bijjala's primo minister); 48 chapters in Sat- turdaya Nighantu, by Kavi Bomma (Brahma), may padi-doings and sayings of Basava that bear be Jaina, as it is composed in Aryd verses ; the same type as those of the preceding two Bomma, however, is a name not unfrequent with Puranas. A story that was told by Basava in the Linigiitas. It contains 100 verses. Bijjala's court is, in an abridged form, as follows:- 7. Chikka Nanijesa's story of the poet Raghava. A huntsman by profession one morning told his | It was composed after Nos. 2 and 4, as it refers to wifo that he was going to bring her some sweet their authors. It is in Satpadi, and has 19 venison, and went away. On the road he heard chapters, with 1495 verses. the sound of conch-shells and drums proceeding Raghava's father was Mahadeva Bhatta out of a siva temple, and thought that to be a of Pampapura (Hampe, Vidyanagara); his guru was good omen. The whole day he roamed about in Haris vara. Being once a little cross in his bethe jangle without seeing any game. In the haviour towards his guru, who had reproved him evening he camo to a tank, and ascended a tree for not using his poetical faculties exclusively that stood on its bank. It was then the four- for the honour of Siva, this worthy knocked out teenth day from the full moon of the month several of his teeth by a blow with one of his Magha. He plucked off the leaves that were ob- wooden shoes. The pupil, however, was received structing his sight (then occurs a flaw in the back into favour, his teeth were restored to him, manuscript). The leaves, together with some spray and he was instructed. The drift of one of the water, came in contact with an old linga that for stories that formed part of his instructions may thousands of years had been left alone. After a be given here. At the time of king Bijjala there sleepless night, the next morning he saw that the was an excellent Lingavanta woman in Kalyanalinga had been worshipped, was comforted, and pura, called Kamalayi (Kamale). Siva wanted to took some roots and fruits home as a gift (prasdda) visit her, assumed the form of a debauchee, and from the Siva lifiga, which he, and his wife who went to the street of that town inhabited by prog. had observed the watch of the Siva rdtrd in a titutes, in company with Narada (the favourite temple during the night, ate as food after a fast | Rishi of the Lingaitas), who had to carry his betel. (pdrane), and made up their mind always to do pouch. The worthies of that street wondered at the same. However, the huntsman continued his his beauty, and were entertained by him. Evensinful occupation of killing animals, till death ing came on. (Here follows a very obscene deshowed its face, and the messengers of Yama scription of what takes place in that direction.) came to take the old sinner to hell. Then Siva's Meanwhile Siva went with Narada to the bazarservants strongly interfered, so that Yama went street called "the great dancing-school," and to Siva to complain. Siva called his servants, was again the object of admiration of bad men who related the story of that night, and, by and women. Narada pointed out to him a numquoting a verse of Sanskrit Siva Dharma showed ber of houses occupied by femalo devotees, till the great virtue of presenting even a few leaves they came to the house of Kamalayi. She received and some water (to a linga). Thereupon, Siva him as a beautiful libertine, and did still more; at sent Yama away, and blessed the huntsman and this last act her life entered into a linga. In the his wife, because they had performed a Siva morning sho was found dead, and a great lamentar'dtrd. tion commenced; the linga, however, in which her The age of Singi Raja is doubtful; he had, life was, became known, was brought and tied to however, become a known personage at the year her neck, when instantly her life returned to her. 1585 A.D., when it was said of him by the author The poet Raghava is introduced as calling of the Channa Basava Purana that he had himself "the inventor of the Satpadi metros" * See also Basava Purana in Jour. Bom. Br. R. As. Soc. vol. VIII. p. 94.

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JANUARY, 1875.] OLD KANARESE LITERATURE. 19 (Kanarese metres with six lines), metres in which nearly all the Linigavanta and Brahmanic Kanarese poems appear, but, as far as I know, none of the Jainas. He is pictured as a very good disputant, and died in Volapura. His death took place before 1369 A.D., as at that year he had already become a renowned man of the past. There is a work of recent date, named Anubhava Sikhamani, containing Saiva stories, that professes to be & work of Raghava in a revised form. 8. Prabhu Linga Lid-25 chapters, with 1110 verses, in Satpadi. The author's name is not given in my copy; but it is probably the work of the same name that was composed by Chamarasa Ayya at the time of Praudha Raja of Vidyanagara. It is the legend of the Tangama Allama Prabhu, (the son of Nirahackara Muni), who at last ascended the guru throne in Kalyanapura in Basava's time. The first story relates how Allama went to the town Bana va se, in the country Belavala, where the king Mamakara Prabhu ruled, and how he seduced the princess Maye, the king's only child. 9. Praudha Raja Katha, i.e. stories told to king Praudha of Vidyanagara, to convince him of the truth of Lingavantism. It was written by Adrisa, the son of Aznappa, of the Kare kula of the merchant-chiefs deadyi) of the parganah (para. gane) of Kollapura. The stories are mostly, if not throughout, somewhat more detailed accounts of the short legends of Saivas found in Bhima's Basava Purdna and the Channa Basava Purana. 10. Akhandesvara vachana, a treatise setting forth the specific Lingaita tenets and ceremonies. It is also called Sat Sthala Acharana. The sacred. ness of the number six with the Lisigaitas is found. ed on the mantra om namah Sivaya, which has six syllables. Thus they speak of Sad akshara, Sad dhatu, Sat karma, Sad indriya, Sal Bhava, Sa linign. The headings to the nino chapters are as follows (the word sthakt meaning topic) :Sri guru kirunya sthala, Linga dharana sthala, Vibhuti stholi, Rudraksha sthala, Bhakti sthala, Turya niralamba stlali, Prasadi sthula, Prana lingi sthala, Sarana sthala. 11. The Brahmottara Kanda of the Skanda Purina or Siva katha amrita sara, translated after the time of the poet Raghava--31 chapters, with 1844 verses, in Satpadi. 12. Sadakshari Dera's Rajasekhara Vilisa, i. e. a legend regarding some episodes in the life of the Chola king Rajasekhara-14 chapters: finished A.D. 1657. Sadak-shari, a disciple of Chika (chekka) Vira desika, stands as a poet, according to my impression, higher than all the other Kanarese poets known to me. His diction, however, is somewhat too flowery and verbose, and he frequently uses very obsceno language. He introduces no verse in Satpadi, and in this, as well as in grammar and vocables, imitates the ancient poets. His language is difficult, but a model of exactness. Saiva Literature. By Saivas (whether all of them were Aradhya Brahmare or not is doubtful) were composed the following works : 1. Bhakti Rasayana, by Sahajananda; 107 verses in Satpadi. It has some good thoughts. 2. Anubhavamrita, by Sri Raiga, son of Mahaliniga of the Sahavasi family, and a pupil of Sahajananda guru. A very popular treatise on Vedantism; 856 verses in Satpadi. 3. Chidakhanda anubhava sara; 537 Sat padi verses on the Vedanta by Chidananda. 4. Dnyana Sindhu; a Vedantist treatise in Satpadi, 46 chapters, by Chidanandavadhata, whose guru was Chidananda. 5. Viveka Chintamani; ten Prakaranas, by Nijaguna Sivayogi, on matters regarding the Nigamas and Agamas. Its first paragraph, for instance, concerns Isvara's attributes; then follow the four divisions of the Veda, then the four divisions of vadas (vidhi vdda, artha vida, inantra udda, ndmadheya), then the Veddigas, the Upavedas, &c. It is often too short to be of much use. 6. Sarvadnya's Pallas. Verses that sometimes express neatly the wisdom of the streets. The metre is Vipadi, a kind of Kanarese verse with three lines, that is not often used. He tells his own story in the concluding chapter. Entire copies of his work appear to be rare.* 7. Manga Raja's Nighantu. 8. Isvara Kari's Kitcijih vibardhana. I Vaishnara Literature. Works that fall under this licading are of comparatively little interest, as they, with the exception of the Dasa Padas, alio incre translations of. or free extracts from, Pauranika works. 1. Jaimini's Dhurit, translatod by Lakshmisa of Dovanar (Maisar), son of Aunnina, of the Bharad vaja family. It professes to be a translation of the Ascorullu perca of a work by Jaimini Muni, the muni lanving given this description of Dharma Raja's horsc-sacrifice to king Janame. jaya. It is in Satpadi, and is written in a simple but classical stylc; 31 chapters containing 1907 # A few verses of his are translated in the Ind. Ant. vol. II. (187) pp. 23 xey. + An account of this work is given in the Ind. Ant. vol. I. (187) p. 315 19 I See the Mangalore edition of the Subdamanidarra a, p. xxiv. se . A Sangita Ritrians, which I have neve seen, is said to treat of melodies (ruga).

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20 THE INDIAN ANTIQUARY. verses. Some say (for instance the Munshi Tirumale Syamanna of the Wesleyan Missionaries in Maisur) that it is not more than about 150 years old. 2. Mahabharata, ten of the Parvas in Satpadi. The translator, who calls himself Kumara Vyasa, dictated his verses in the town of Gadagu (not far from Dharvad). In his time, he states, there already existed a number of translations of the Ramayana. This translation, as well as that to be mentioned next, cannot be called classical. 3. Ramayana, translated in Satpadi by a Brahman under the assumed name of Kumara Valmiki, as it seems, an inhabitant of the place Torave (in the district of Solapur). This work is later than Kumara Vyasa's, as he refers to him. (Can they be identical?) He honourably mentions the Vedantist Sankaracharya. 4. The Bhagavata Purana; 11,208 verses in Satpadi. Towards the end the author says: "The good poet Chatu Viththala Natha has made the Kanarese translation." 5. Jagannatha Vijaya; 18 chapters, by Rudra. He says he has taken his stories from the Vishnu Purana, and his object is to glorify Krishna. The work contains well-known Krishna legends, in this case in various Sanskrit metres, thus bearing the appearance of some antiquity. Also the predecessors he mentions-Bana, Harsha, Magha, Sankhavarma, Santivarma, Gunavarma, Manasija, Karnama, Pampa, Chandrabhatta, Ponnamayya, Gaja. kusa-are of a peculiar character. 6. Krishna Lilabhyudaya, taken from the Bhdgavata Purana. The author invokes Madhava Muni or Anandatirtha (of Udupa or Udupi, on the western coast, who died A. D. 1273). Regarding his family, &c., he says, "In the grama of Kadagatur, in the country Penugonda (P), is a Brahman of the Jamadagnya gotra, a servant of Madhava Muni, a Kanarese of the northern district. His son is Veukarya Timma Arasarya. Of him I, Veikayarya, am the first-born son; my mother is Seshambe, my brother is Narayanarya. I bear the appellation Haridasa. The lord of my work is Venkata Sauri" (i. e. Krishna of Tirupati). The work consists of 51 chapters, with 2543 verses in Satpadi. It bears also the name of Kanaka Krishna Lilibhyudaya.+ 7. Hari Bhakti Rasayana by Chidananda, 301 Satpadi verses in 5 chapters. In the prologue he confesses he does not know the mysteries of Conf. Weber's Indische Streifen, p. 392. + Verse 2 of the work is: "When a sapphire (indra nila) is set in gold (kanaka), people think it natural; when gold is set in a sapphire, they wonder (? here occurs a flaw in the manuscript). May the godly Venkata Sauri, who always wears the spotless gold-jacket (Pkdaignank) [JANUARY, 1875. the Vedanta, or the Kapila, Patanjala, and Sandilya methods, or the way of the Agamas and Puranas, and will only write by the grace of his guru. Afterwards, however, Le professes to give a short abstract of the Agamas and Puranas. 8. The Dasa Padas; songs by Krishna's servants, in honour of their master. They are in various Ragale metres, composed to be sung, and each accompanied by a refrain. They frequently refer to Ramanuja and Madhava of Udupu as the great gurus. There exist many hundreds of these popular songs by Kanaka Dasa, Purandara Dasa, and others. Krishna is always introduced as being represented by an idol, this being either at Udupu, or Tirupati, or Pandaripura, or Velapura or Sriraniga, or Kaginele (in the Koda taluk of Dharvad). The Krishna Dasas in South India may stand in connexion with Chaitanya (A. D. 1486-1534) SS and his followers. I give a Purandara Dasa hymn that has the honour of being the first piece in a school-book in a prose translation: "Refrain. In the whole world those are fools Who leave the one god (Krishna) and adore bad gods." Hymn. "He who leaves his wife alone (not thinking that she might yield to temptation) is a fool; He who lends money to relations is a fool; He who entrusts a person with his money-bag is a fool; He who is an impudent fellow is a great fool, O master! He who sells his own daughter to sustain himself is a fool; He who lives in the house where his wife has been born is a fool; He who uses bad language when poverty comes on is a fool; He who has no fixed mind is a great fool, O master! He who in his old age takes a wife is a fool; He who plays with a serpent is a fool; He who does not support the twenty-one families (kula) is a fool; He who does not say O father Vithala !' (i.e. Krishna) is a fool; He who milks the mother the calf of which has died is a fool, O master ! He who lends money without a pledge is a fool; on his breast that is like a sapphire (hari nila) give me success!" Of these 174 have been printed at Mangalore, and reprinted at Bangalore. SS See "Chaitanya and the Vaishnava Poets of Bengal;" Ind. Ant. vol. II. (1873) pp. 1 seqq.

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CORRESPONDENCE AND MISCELLANEA. JANUARY, 1875.] He who is brooding over eighty subjects is a fool; He who uses bad language against his own mother is a great fool; He who betrays the house in which he has eaten is a fool: He who utters calumnies is a fool; He who sees the glorious Purandara Vithala with the white-lotus eyes and does not worship him is a great fool, O master!" According to many other hymns the Purandara Vithala is identical, for instance, with the Krishna idols at Pandaripura and Tirupati, in the lastmentioned place being the Venkatagiri or Paragiri or Seshadri on which he dwells. 9. Krishna Charitra or Vara mohana tarangini; 42 chapters, with 2705 verses (the metre of our manuscript being very irregular, I cannot tell in what metre it is composed), by Kanaka Dasa. The second chapter begins: "He who has uttered the work is the best servant (dasa) Kanaka; she to whom he has uttered it is his wife, the very wise woman; the lord of the work is the Adi Kesava of Kaginele; when a person hears it, virtue is obtained." And towards the end of the work Kanaka Dasa says: "Kaginele's Narasimha, who is the Adi Kesava, will cause the wishes of good people to be fulfilled." Kanaka Dasa, "by the favour of Kaginele's Adi Kesava," composed also a Bhakti Sara, 108 verses in Satpadi. Of Stories in prose I mention the translations of the Sanskrit Panchatantra, Vetala Panchavimsati, To the Editor of the Indian Antiquary. SIR, Since the publication, in your December number, of my concluding paper upon Castes in Pun and Solapur, I have received from a Catholic friend a letter objecting to some statements made in it respecting the native Christians, of which I hope you will publish the enclosed copy. The passages omitted and indicated by asterisks were purely personal, or referred to names of persons and places which I think it unnecessary to publish, although entrusted with a discretion to do so. CORRESPONDENCE AND MISCELLANEA. Even without the proofs advanced by my correspondent, I would have no hesitation in accepting his authority as superior to my own, and to the sources whence my original information was desired, although these were not prima facie untrustworthy. It only remains for me to add that I used the word Ultramontane' simply as the name of a party, for which I don't know any other in general use, and without attaching to it any objectionable sense, and that the paper in question . 21 and Hamsa Vimeati. The translation of Suka Saptati is in Satpadi verses. Of stories in prose I may adduce still the following, as they are connected with a semi-historical person, viz. the tales about Rama Krishna of Tennala. The work begins with saying that in Tennala, to the north of Madras, there was the Brahman boy Rama Krishna. Once when a Sanyasi saw him, he liked him so much that he taught him a mantra, telling him to repeat it thirteen million times in a Kali temple, when the goddess with her thousand faces would appear to him and bestow a proper boon on him, if he did not lose his courage. The boy did as he had been told, and Kali appeared to him as a female with a thousand faces and two hands. He was anything but afraid, and began to laugh. Kali asked: "Why dost thou laugh at me?" Then said the boy: "O mother, man has one nose and two hands; but whenever he catches a cold, he gets overmuch to do with blowing his nose. Thou hast a thousand faces and a thousand noses; well, when it sometimes happens that thou catchest a cold, how dost thou blow thy noses ?" Then Kali cursed him to become a prince's jester. In course of time he went to Anegondi, the capital of the Karnataka country, where Krishna Raya, with his minister Appaji, ruled, at the court of whom he played the nineteen tricks related in the work. I trust others will undertake to make our knowledge of Kanarese literature more complete. was written several months ago. Had I written now, after Mr. Gladstone's essay and pamphlet have excited men's minds upon the subject, I should certainly have omitted the whole passage, having no desire to make the Antiquary a field of religious discussion, whatever my private opinions may be. W. F. SINCLAIR. MY DEAR MR. SINCLAIR, I however take exception to the correctness of your remarks on the Catholics of Western India under the jurisdiction of the see of Goa. You say (1) that they are very much at one with the (so-called) Old Catholics of Germany, and (2) that they are at bitter feud with the 'Ultramontane party,' as represented by the Bishop of Bombay and the Jesuits. I have had nineteen years' intimate personal experience of the condition of Catholics of both jurisdictions, and say confidently that you mistake in both these assertion. In March last there was an open-air meeting in

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22 THE INDIAN ANTIQUARY. the quadrangle of St. Xavier's College at Bombay, attended by not less than 4000 persons; at least two-thirds of them were of the Goanese obedience. This meeting was presided over by the Vicar Apostolic (who is commonly known, as you style him, as the Bishop of Bombay), the Vicar General of the Portuguese jurisdiction sat on his right hand, and numbers of each jurisdiction were seated alternately on the dais. Each motion was proposed and seconded by persons of each jurisdiction. The utmost goodfeeling prevailed, and the two telegrams which resulted from the meeting-one to the Pope congratulating him on his 83rd birthday, and the second to the German Bishops, offering them our sympathy under persecution-were sent signed by the Vicar Apostolic and by the Vicar General, in the name of " the Catholics of both jurisdictions." The clergy of the two jurisdictions constantly officiate in each other's churches at Bombay, Mahim, and Bandora, and doubtless elsewhere. It is true that there was at one time a dispute between the two jurisdictions which ran to the scandalous length of disputes in civil and criminal courts, but what I have said above is, I hope, evidence to prove that the quarrel was of short endurance, and that now there is not only no feud, but Catholic harmony between the separate jurisdictions. As to the alleged Altkatholiken sympathies of the Goanese Catholics, I point to the telegram of our March meeting to the Catholic Bishop of Germany in refutation of it. I have lived for four years under the Goanese jurisdiction, and have not been able to discover any difference in doctrine or in sympathy . I see that you, in common with the English press, use the very puzzling word Ultramontane in connection with the Jesuits. The word was first coined in reference to the temporal power of the Pope, but it is difficult to say what it now means. I have come to understand it to mean "a consistent, firm, and enthusiastic Catholic;" if you use it in this sense, I take leave to apply it to the clergy of both jurisdictions here. THE GOD VITHOBA OF PANDARPUR. The defilement and injury of this idol, which have been already referred to, form a regular case of Hara versus Hari (Siva versus Vishnu Vithoba being held to be an incarnation of the latter). Three devotees of Siva from one of the great South of India shrines found access to the temple of Vithoba, and from jealousy, it is sup Ind. Ant. vol. II. p. 272. [JANUARY, 1875. posed, of his popularity, and from covetousness of his emoluments, set to belabour him with stones suspended from their necks. They inflicted serious injuries on the face, belly, and feet of the image before they could be disarmed. They were nearly beaten to death by Vithoba's votaries, but saved ultimately by the police. On being brought before the magistrate (a native judiciously selected), no person appeared to prosecute them for the supposed sacrilege of which they were guilty; and they were duly set at liberty, and have disappeared from the scene. The calamity was then, with telegraphic speed, bruited throughout the whole of the Maratha Country and other provinces of India. The inquiry universally arose among the natives, What can be done to mitigate the catastropho? The doors of the temple were shut, and workmen were understood to be busy, either in effecting repairs, or in constructing a new image likely to be floated on a tank by the help of a board beneath it, and given forth as the return of the "self-formed" image so long worshipped. While repairs have been effected in the way expected, the image worshipped in the shrine frequented by the lowest castes has interchanged places with the article that was mended, and which was wont to be worshipped by the thousands and tens of thousands of Maratha pilgrims.-Dr. J. Wilson. AGARIS. Agari: a numerous caste in Thana district, and found on or near the sea-coast. There are two divisions: 1, Jus agari; 2, Mithagari,-the former working in cocoanut plantations, drawing the toddy, is said to be addicted to drinking, yet to rank as Marathas or Kunabis: the latter, or Mithagaris, work in the salt-pans on the low, flat shore. Their work is very arduous and necessitates long exposure to the sun's rays: character similar; also said to be a branch of the Marathas, but they neither eat nor intermarry with Agaris; and it seems probable that the whole of the people termed Agaris are of the same origin as the Kolis, whom they are said to resemble in every part of their character. In Gujarat the salt-preparers are Kolis, and in Kanara a corresponding people have been noticed, the Kharwist-wrongly, it would seem, termed Sadras, in the Leper return of that district,-intimating that there also an idea prevails that the caste belongs to the Sadra division. Kharwis are also compared to Bhills They are probably of aboriginal origin. Trans Med. & Phys. Soc. of Bombay, No. XI. N. S. + Ind. Ant. vol. II. p. 154, and conf. vol. III. p. 77.

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JANUARY, 1875.] SKETCH OF SABAEAN GRAMMAR. jntn fy msknhm : 14 lqd SKETCH OF SABAN GRAMMAR. DY E. RELATSEK, M.C.E., Hon. Mem. B. Br. R. A. S. During the latter part of the first half of this inscriptions, which aro by the Arabs called contury, when certain inscriptions were first Hem ya ritic. brought to Europe from the southern part of According to Muhammadan tradition the Arabia, hazy notions were entertained about town of Hemyar was not originally the seat of them. It was not even certain whether they empire; it was Saba, the present Mareb, onght to be read from right to left, as all the which was annihilated by the breaking of a Semitic languages, or in the contrary direction, dam not only husbanding the waters flowing and conjectures were hazarded about their from the mountains for the irrigation of the Abyssinian, Ethiopic, or even Phoenician origin. land, but also enhancing the power of the Fresnel, the French Consul for Jeddah, made a monarch, who thus kept in his hands the key of collection, which was published, and gradually fertilization, and was enabled to grant or to scholars, like Osiander and others, ventured to withhold it as he listed. The memory of this read and to interpret them. The number of these catastrophe, considered as a chastisement from inscripcions, small and large--the shortest con- God, in which many inhabitants perished, and sisting only of a few words, and the longest in consequence whereof the seat of governof many lines, engraved on stone, but some also ment was transferred to the town of Hem yar, on metal plates--amounts now to inore than survived till the Quran was written, and is cight hurdred; but as the language ceased alluded to in sura xxxiv. 14 and 15, as the to be sp ken, probably about the beginning of inundation of Ala'rem, i.e. of the dams that the Christian era, and no other written mo- confined the water : Ulu numents of it exist, considerable difficulty is ! experienced in eliciting the true sense of these records, though at present the mode of deciphering theva has become so woll fixed that their spesso reading presents not much difficulty, except in / 911 S/./S/U/ / asets where the letters aro indistinct either 1.0 je li to joid wg Angle yahy ! 19Scot in the originals or the copies. There is also 10 IU / Ull Ulu! it blacksmitir in Mareb who, allured by the profit arising from the sale of copper tablets, inanufa tures spurious ones from old inscrip- "14. The people of Saba had indeed in their tions, and has been exposed in the Journal of the dwelling-places a sign :-Two gardens, on the German Oriental Society as a forger; some right and on the left! [It was said to them] fabricated texts also were published there by Eat ye of the bounty of your Lord and be Pretoris in 1872 (pp. 126-433). thankful unto him! [Yours is) a goodly country The cognute languages, but especially the and a gracious Lord. 15. But they turned Arabic, Ethiopic, and Hebrew, afford the most aside from this injunction]: and ve sent upon valuable aid to the scholars who have signalized them the inundation of Ala'rem." themselves in this field of Oriental research ; as The names Hemy a r and Saba are also of yet they do not all quite agree in their transla- frequent occurrence in the inscriptions themtious, but they may nevertheless be depended selves, but it appears that the expression Hemupon as safe guides in researches of this kind. yaritic instead of Sabaean language, which has The number of such men at present is small; hitherto been current, will in course of time have the chief scholars are Praetorius, Lenormant, to give way to the latter, as being perhaps more Socin, Levy, and Halevy,--the latter of whom expressive and comprehensive. was boll cnongh to go personally to Southern The Languages of Southern Arabia. Arabia and copy nearly seven hundred of these There is great probability that the language , um lods vion, wtb or use n rsln `lyhm syl l`rm Se M. Coussin de Perceval, Hist. des Arabes, Tome III. He and M. de Sacy agreo in fixing this flood of Irem in te second century A.D.--ED.

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THE INDIAN ANTIQUARY. [JANUARY, 1875. ance). In sura L. 35 g rendered by Sale "Pass therefore," is, in the language of Yernen - hrbw book is in the ktb they fled. Lastly .sTwr Hemyaritic language called whose written monuments, in spite of the icono clastic fervour of the first Moslems, have been preserved to our times, must have been the principal idiora of Southern Arabia, though there is no doubt also that various other dialects, and even languagos, were current; but in the entire absence of reliable information it would be useless to adduce the scanty and unreliable notices in Muhammadan authors, by whom such pagan The following expressions, occurring in the same work, p. Pir, stated to be Hemyaritic, with their Arabic equivalents, I insert without comment : unless they contribute in some way to elucidate their own religion, and to this circumstance we are indebted also for the meagreness of the blG@ Hmyr tfshl tjnb `thr Tl` sfh@ jnwn zyln researches were generally considered sinful myzn mrjw Hqyr lsqy@ ln msnwn mntn mm khtb pnGDwn yjrkwn Hsbn brd mn lkbr vocabulary purporting to contain Homyanitic and :Yamai words given by Suyuti as follows Hjt khrj j`l Grm bl `ny n`wl m'rb lGn why bhnyh | qwlh t`l~ wntm smdwn ql ...... `khrmh ql my bl`myryh lSrH lbyt nkr lSwt tb`h ydrkm ynqSkm | qwlh t`ly d lr lGl m`zbry ql stwrh . ql mdynyn mHsbyn rby@ shdyd@ rbyh shdydtr bjr blG@ 'hl ymyn | l wzr ql l mbl , w hy blG@ 'hl lymyn bh snT mrD zn lqTr lnHs mHshwr@ mjmw`@ | llhm blsn lymynh lmr@ m`kwf mHbws >> qwlh td`wn b`l ql rb blG@ lymyn lTyr jhl@ blG@ Hmyr wntbr hrbw blG@ lymyn blG@ Hmyry@ ysmwn lktb sTwr It will be observed that some Qorinic words are here translated differently; thus in sura wu. 61 USow , is nsually rendered by "And you are careless or triflers," or, as Sale has it," spending your time in idle diversions ;" Hemyaritic is believed to have ceased to be a spoken language long before the Hijrah ema; but porhaps it may have been used later also, in the same manner as Latin inscriptions are still employed on buildings, monuments, and coins among ourselves, long after the language itself has become a dead one. The Hemyaritic or rather Sabean language, as at present known from the inscriptions, although essentially one, may be divided into fuar varieties or dialects, the first of which is the general Sabuan, comprising by far the greatest number of all the inscriptions hitherto known; the second was current in Ma'in, and is the Minan dialect belonging to the people called Mina ei by the Greek and Roman geographers; the third is nearly the same as the last, and was spoken in the interior of Hadra. maut; whilst the fourth, to judge from ter lGn y m t`d wn but Suyuti renders the word Again, in LYY7 the wlw lqy mnbr@ 15 . meaning is "and though he offer his exenses." m`dhyry or set forth his plea); but Suyati pats for) its equivalent 8gin; and in the same chapter, "minations of words such as crimm his sanctuary l'wzr we have in Suyuti for kl wr ,11 .2 "no place," the word diay. He further says that ) [play] is in the Yamani language woman]. In sura Xxxviii. 15, "Do ye] lmr@ and berapa "their rank and under," appears to have been affected by Persian influences, as it is well known that Persian colonies existed there. The inscriptions hitherto discovered may, according to their contents, be divided into six invoke Ba'l," he says the acc. of (Lord). The word b (bird, &c.] means, according to him, in the Hemayaritic language ] jhl@ , ignor-| classes -: Calc. 1857, pp. 310 seqq ltqn fy `lwm lqrn llsywTy * .

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JANUARY, 1875.] SKETCH OF SABAEAN GRAMMAR. I. Votive inscriptions, usually engraved on! The Sabaean Alphabet. Ironze tablets or stone slabs, occurring in the i In the following sketch of Sabaan grammar interior or in the immediate vicinity of temples. I shall give only what has been fixed by valuable A multitude of national and local deities are authorities, not the least of whom is Halevy, mentioned in them, and these prove the whom I intend to follow closely. I shall only Sabean pantheon to have been prodigiously mark by signs of interrogation words not yet rich. fully authorized, and shall designate the inscripII. Votive tablets, called by Halevy Pros- tions of Fresnel, Osiander, and Halevy respecaynemes, belonging to strangers who completed tively by 1. 08. Hal. or H. Although the some act of devotion in the sanctuary and there alphabet is at present well fixed, I append inscribed their names and descent. These in- A larmonic Salaan, Hebrew, and Arabic scriptions are engraved on slabs snitable for the Alphabet, and shall adduce some pecnliarities purpose, and the formulae vary but slightly. of certain letters; mention a few, the occur. The chief interest of these inscriptions centres rence of which is rare, and whose value was in the large number of territories, towns, and not at first very well fixed; enumerate those tribes mentioned in them, affording materials letters which are apt to give rise to confusion; for a restoration of the ancient geography and and, lastly, I shall mention such letters as may, ethnography of Sonthern Arabia. by their too great proximity to each other in III. Architectural inscriptions, traced on the certain inscriptions, sometimes be mistaken for walls of temples and other public edifices, in one letter. order to commemorate the name of the building, The generally remains after the preformaor of the persons who had contributed to it. tive letters of the Imperfect, thus :-DT, yet. In this latter case, care is taken to indicate the There are, however, a few exceptions : yor (H. 152, exact dinensions of the portion constructed by 14*), no (Os. vir. 11t). In the Minwan dialect each man, and if a stranger was among them then is sometimes considered as a vowel: thus his country and tribe are mentioned. Inscrip- we very often find 773 (com H. 188, 5), 72 tions of this kind constitute the majority in (H. 199, 1), mai (H. 111, 5) for 7, 2w, nats. Halevy's collection. This takes place even in the divine name mima IV. Historical inscriptions, intended to an (H. 222, 1; 229, 2), which is certainly derived nounce a victory gained over a foe, or to com- from the radicalin ( =en). The other memorate an event wherein the author plays gutturals, , , , and s, present no peculiarity. 1 part. Under this head fall the texts of The letters 1 and, like the first radical of verbs, Mareb and of Sirwah, the inscription on are often elided by the servile letters :Hisn G'ura'b, and especially the inscription for prin, pr; when the forms the third radical on the monolith of Sirwah, the copy of which it generally remains unchanged, thus :-(n) at, was stolon from Halevy by the Arabs. in, ink; but also in, Diin occur (Os. XII. 9; 1, 9). V. Police orders, engraved on pillars at the The servilen usually becomes in the Minean entrance of temples or other public localities, in and in the Hadramaut dialect; thus , n, the order to warn the people against the commission suffix of the third person, appears in these dialects of damages under pain of fines. These texts in the form o, for instance 103 or 3, COCON are very interesting, because they show great instead of a (a), DHODIN (1TDD, DDCON). In the perfection in the civil organization, as well same manner the fourth form of the verb, which is the existence of a penal code among the is in ordinary Sabean won, becomes w in these Sabaeans. dialects: thus the Sabean , him in the VI. Funerary inscriptions, not many of Minwan and Hadramaut dialect will be , hone. which have as yet been discovered, but whichThis is another approach to the Assyrian, and prove that the Sabaans were in the habit of in general to the languages of East Africa. This carrying away their dead from inhabited places form angwers to the Aramaean 500w and to the into isolated valleys, and up monntains, where Ethiopic N. they erected small houses for them. The change of the servile into is much * Hak vy's inscriptions here referred to will be found in the Journal Asiatique (1872 Fev.-Mars). + Osiander's are given in No. 7, Oct. 1873, &c.

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THE SABAAN ALPHABET. Harmonic Sabean, Hebrew, and Arabic Alphabet. A.-Doubtful letters. B.---Letters easily confounded. I. Al 1 1 = * * Babaan. Hebrew. 1 Arabic. p. po ian 1928 7 X n, A, very rare X, I Sound between and III. 11 IV. YPY 1,1,1 V. Oo C.--Combinations apt to be unistaken. ol ford p for p I forh 71 for 11 VI. HH 8 VII. 98 R D.--Letters sometimes mark. VIII. ing the commencement or the end of an inscription : (s) sh S fy The Sabean Numerals. 20 100 2 (Hal. 154, 8.) 22 nool (Hal. 478. 10.) 3 (H1. 151, 9.) 251400 (Tal. 196, 10. 11.) 30 1000 (Hal. 188, 3; 459, 2.) 4000 (Hel. 400.) Horghe 47f4000f(Hal. 199, 1.) 50 111 (Hal. 150.) 1011 60|01| (Tal. 352, 3.) 63 (IIah 151, 10.) 112,02 100111,61 (Hal. 412, 2, 12100 fre. 15140 (Hal. 192, 8., 1000 X 171940 (Hal. 199, 1; 3000 (Hal. 150, 8.) 478, 12-13.) 4000 Andal 18 17of (Hal. 208, 4.) The figure 8 also oocars for oo or 20. (rarely ) 3.) 8,8,8,8 (i very rama) E. Rehatsek.

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JANUARY, 1875.] more strictly observed in the Hadramaut than in the Minean dialect, where sometimes the usual form occurs. The first of these dialects, however, displays another peculiarity, namely, if an is to be added to a word terminating with n it is not affixed, but then is changed to 5, thus SKETCH OF SABEAN GRAMMAR. gnts Ahts `lpts N. II. 1), for) bnt (gnAt Aht`lph But this, instead of representing an absorption of t, may perhaps only represent an aspirated pronunciation of the feminine n, as is usual in Barbary and in some districts of Yemen. Permutation between and p occurs seldom, as in me (Fr. LV. 4), R (N. H. 1), and (H. G. 1, 3) for TE, n, ans, but this may perhaps be an error of the copy. A much more important permutation is that according to which the sound (g') is rendered by a simple (g) like (Os. XVII. 8-9) instead of (ibid. XVIII. 10). In the same way the root no (H. 169, 2) must assimilate with the Arab, and the root hidden in the form pr (Hal. 639 3) does not differ from that occurring in m (Os. IV. 10-11. This permutation proves that the Sabeans always pronounced hard, as some tribes still do, and not like j, as is most usual with modern Arabs. In the repetition of two consonants the full uncontracted form is preferred in Sabaan. This peculiarity appears to be confined to the liquids 5, 5, 3, 1; for instance: (Os. x. 7), poem (D. M. G. XIX. 1), p (Os. xv. 2), ro (H. 191, 1), The proper noun 5 must certainly be pronounced Waddadel (15) "friend," as the form of the participle (n) (H. 187, 2) proves. The roots of the Sabean language are mostly triliteral, and present all the forms occurring in the other Semitic languages : - sr`yvn yt`mn hdyn instead of ;rbh hrg spr SHb` KHbr: I. Perfect roots ;ygr, yry bsdr ; vpr, yrd, vld, vsT vKHl vkh: p"y p"z .II ; kyh lybSHybSHym ; KHyn zyd tvb : `y and `yyn ; znn hbbsl kTA TSdy bsy bny; Atr SHbv rAv : lA and lyy lyy .IV hnA mrA brA gnA III. V. Mixed roots:,,, N57, 777. As already observed, quadriliteral roots are scarce, and seem to occur only in some proper and in the hdbr htprm or hprm nouns, such as name of the divinity, which latter is abridged to n when it designates a man's name. hvp`tt hvk` `ttr (hvSH` ytr are contracted from hvk`t and 27 .(hyd) hTSAlhh is contracted from hdlh The noun The word "ram" (H. 187, 6, &c ) appears to be formed from , "he who enters into the house" which epithet may refer to the unconcernedness of this animal. The degradation of the sibilants may be represented by the following scale :--- -9-7 ---* -**-n 5-y These transitions do not occur with regularity and in a logical manner in the Semitic languages; they are possible without being necessary. The forms accompanied by an asterisk are common both to the Arabic and to the Sabaan; the latter, however, may degrade the original a degree further by transforming it into h. The Aramaan descends to this last stage of degradation. In the other consonants the Sabean generally agrees with the phonetics of the Arabic language; sometimes, however, it deviates, and follows a manner peculiar to itself. Among cases of this kind the fact is to be pointed out that the Arabic words from and who are both rendered by p, so that it becomes difficult to distinguish them from the substantive son, but in some cases this change does not take place, and the word occurs exactly as in Arabic. The exact determination of the letters equivalent to and is due to Osiander, but he was not so successful in determining the equivalent of. There is also another character the value of which was debated, but is now believed by Halevy to represent an intermediate sound between the Arabic letters and . (See p. 26. B.) The Sabaeans rivalled the Egyptians and the Assyrians in the extreme care with which they produced their graphic texts: hence the inscriptions of Yemen are numbered among the most beautiful of antiquity. They are traced on stone or metal, and present a monumental character which seems to have been immutably fixed in very remote times, else it could not have subsisted with such uniformity from the banks of the Euphrates to Aden. Some details observed in certain letters are not confined to a fixed region, but arise only from the sculptor's manner. But, in spite of the general neatness of the characters, it is impossible for copyists not to confound with each other certain letters, especially when they have to deal with a text obliterated, or seen

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28 THE INDIAN ANTIQUARY. [JANUARY, 1875. from a distance. The chief sources of confusion adjoining characters, and is apt to give rise to are the Sabxan forms for the letters mistakes. For instance, the representative of I. , , , . II. , , , , n. III., and . standing too near after the perpendicular of IV. 1, P. V. and . VI. and c. separation, may with it be read as 4, 7; if it be VII. and n. VIII. y and . IX. p and D. after it will make with it the letters, and An attentive collation of texts only can elicit if it be immediately after the supposed coalesthe true lection. (See p. 26.) cence will represent Sy; and lastly if it precedes There is reason to believe that, besides the both together will make ? 5. The end of monumental, another more manageable cursive the inscription is sometimes indicated by certain form of writing also developed itself: the in- ornaments; there are also two or three signs to scriptions of Beled Arhab, of Beled indicate the beginning, especially in long texts Nehm, of Silyim, but principally the sculptured on large edifices. Inscriptions of graffiti of Jebel Sheyhan, which contain small extent destined to attract the attention of so many strange signs, bear witness to this. It the publicare enclosed by one or two letters. (D.)* is even possible that a portion of these signs are The Verb. due to the combination of two or three letters The voices which have hitherto been authen. for their unusual forms. That the Sabrean ticated are the following seven :characters allowed of ligatures is proved by the 1. Original form - Qal :-71, IT, NO, :( existence of numerous monograms where one Cre, p. common trait serves to unite three and even 2. Energetic form Pa'el:-*, T. four letters. Like many other nations, the 3. Reflective form won Tafa'el (tafa'el) : an, Sabreans also used ornamental letters, of which several specimens exist. In the Museum of the Opn. Bombay Branch of the Royal Asiatic Society 4. Internal reflective form wno Pat'al :-- , there is among the Sabaan inscriptions one with UND, op, wr. it large ornamental initial enclosed in a quadran 5a. Causative formen Hafel: hm, VT, pular frame cut round it, leaving the letter 91, D, 1951, 973. in relievo, with threo ornamental cavities in its 5b. o Safel : TC, 30, 38(), (), : body; and in another much smaller slab one trait (Minean and Hadramaut dial.). 6. Reflective causative form : Seno Satfal ; unites several letters. The Sabaean orthography is very sparing in word, in, rino. the designation of vowels. The letter a never 7. Causative and reciprocal form on Hingraphically denotes a vowel; with rare exceptions fa'al : 27. i and u are rendered by and at the end of The Qal is the principal voice, from which words only. There exists, on the contrary, a the other voices are derived, either by internal great tendency to elide these in the body of modifications of the radical, or by the aid of words, even when they are radicals, or when they certain letters added externally. As the Sabaean represent an element of grammatical flection. writing shows only the skeletons of words, we Thus we meet with 7 (77.624, 2), ON (H. 155,1), are not able to point out the various details of 13 (08. iv. 1), en (H. 589), instead of the the root with reference to the vowels. Accordnisual orthography, Dan, D1, 2, br. Sometimes ingly we do not know whether the second the scriptio defectiva is adopted where the exist- radical was pronounced with the vowels a, i, u, mce of a diphthong is certain; thus, for instance, as in the majority of the Semitic languages, or the word lladrama nt is nearly always spelt whether it was affected by the sheva, ns in norin; likewise xx (Os. XVIII. 5) for . Ethiopic. The words are generally separated by a per- Thanks to the usage of separately pronouncpendicular line; this, however, is often omitted ing the duplicated liquids, it is possible to in inscriptions written with cursive characters, 1 discover the existence of the Pa'el among the which aggravates the difficulty of interpretation. voices derived by the internal modification of Often this mark of separation is too close to the the root : wc, pop, me (H. 188, 2); the proper * All this I have shown on p. 26.

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JANUARY, 1875.] SKETCH OF SABEAN GRAMMAR. noun (H. 193, 1) leads also to (e); to the voice Pa'el belongs also D (ND, OS. VIII. 3) and we (wwD, O8. VI. 4, VII. 4-5, &c.). As the Pa'el (third Arabic form) is discerned only by the vowel, it is of course not visible in the text; but as this voice exists also in Ethiopic, it could not be wanting in Sabean. The Paal, which answers to the Arabic ifta'al (8th conj. Ji) but is wanting in Ethiopic, is a much more interesting voice. Numerous examples of it occur: no (H. G.); anno (H. 187, 3), D (Naqab el Hajar, 1), ro (Os. XII. 5), Tins (H. 484, 4), or (H. 478, 16), from D, .`KHKHr kds srb The voices formed by an external augmentation are the same as in Arabic and Ethiopic, only the physiognomy of the preformatives is more original than in those languages. For the Tafa'al (5th conj. JJ) we possess as examples (Fr. No. LV. XIV. 3; Os. v.), hon (Fr. No. LV.), Yon (win, II. 147, 1), on and tapan, whence the divine names-osano (H. 144, 6; 145, 3; 146, 3, &c.) and ann (H. 189, 1; 222, 1) are derived. The addition of a prefix serves to form the causative; this voice, identical with the Hebrew , corresponds to the 7 of the other Semitic languages (Arabic 4th conj. J). As a proof that the is original, it may be adduced that instead of the Minaan and Hadramaut dialects regularly present the form ; but, as the change of the servile n into D is repeated in the pronoun, it becomes clear that the wo of these dialects implies the existence of a ; accordingly the x is a degradation of n, and no the a strengthening of x. This point will aid us in recognizing the nature of the Semitic verbal prefixes in general. The occurs very frequently in the inscriptions, as for example: .Os. VIII hvpyv) hvpy; hkny,(.Fr. No. Liv hhvry) hHvt 3), TN (TANA, Os. X. 5), (, H. 681, 5-6; 682, 9) in the Minaean and Hadramaut dialect nino (H. 257, 1), (H. 353, 2; 63, 2), NED (DND, H. 257, 3). The voice Satfal (D) answers to the Arabic 10th conj. Jak which occurs also in Ethiopic and Assyrian. The examples of this voice are numerous-ro (wono Os. XVI. 7), Do (Cruttenden Sana 1), o (mmino, H. 681, 4), pro (H. 51, 2), no (H. 535, 2). The last voice is the Hinfa'al (E), the Arabic 7th conj. . The original & occurs also in Hebrew, especially in the Imperative; only one example of this voice can be produced: N (H. 237, 7); from this example, belonging to a Minean text, it may be seen that all the Sabean dialects agree on this point. This voice is probably the origin of the divine name m (H. 189. 191, 2, &c.), the root whereof appears to be me. It may be presumed that the emphatic forms Patel (el) and tafa'el (sl), which are very common in Arabie and Ethiopic, existed likewise in Sabaan, as also the voices (x) and () which the Ethiopic has fully developed; but as these delicate shades concern merely the vowels, they are not perceptible in the texts. 29 As to the prefixed consonants which maintain themselves in Sabean in an original state, it is important to observe that the reflective is formed by then alone, without the support of a guttural, whilst the reciprocal form is preceded by an . This induces to the belief that this form (Arabic 5th conj.), instead of being identical with the Hebrew Hitpa'el, as is generally conceived, constitutes a simple and anterior element whence the Hebrew form composed of the causative and of the reflective n is derived. A similar remark also suggests itself with reference to the 7th Arabic form, which is usually iden tified with the Hebrew, without considering that it has for its organic form not the: alone, but .(.c& bhinniy contracted from bhikbeTS hinnabel = hinamel) hn exactly as in Sabean, that is a compound formed from the causative and from a reciprocal; accordingly we may ask whether the of the Arabic infa'al represents the enfeeblement of the organic, or is perhaps merely paragogic (euphonic); and in that case it would represent the simple form, whence the Sabran and Hebrew forms were derived. The nature of the vowel attached to the personal letters of the Imperfect of this form appears to be in favour of the latter alternative. It is that in the imperfect the personal letters 281 2!!! 101 generally have the sound a way is tie &c. opposite to the Hebrew 2nd (3rd) and 4th forms, (e), excepting the in which these letters are pronounced with u:whilst the Hebrew has sheva: J~11 /// 201 yqbl yqbl ) yqbl - ; d . It

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30 is evident, accordingly, that if the 5th form were identical with the Hebrew the vocalization 710 of the Imperfect would have been with u, 7101 and not with a; consequently we must consider the Arabic infa'al as having only one single preformative, the, herein resembling the 5th form, which, combining with the particle of the causative, has produced the Hebrew Hitpa'el Original theme or Pal J. Reflective theme. Internal reflective theme. Reciprocal theme............. Cansative theme Causat. and Refl. theme.< THE INDIAN ANTIQUARY. (.Ar. Ass) np`l mp`l Eimple. ren (Aram. ? Ass.) n (Arab. Sab. Ass.) htp`l synp`l [JANUARY, 1875. In the 10th form likewise, apart from the prosthetic alef, which is wanting in Sabaan, it may be observed that the preformative ro is composed of the causative D, which supplants the in the dialects, and of the reflective n, so that this form answers to the Hebrew Hitpa'el. The following table presents a view of the most-used forms in the Semitic languages, and the arrangement of the voices from the simple to the compound: (Heb.Sab.Arab. Aram. Eth.) As we have just seen, the Semitic languages use the three letters n, s, and n (, ) sometimes simply and sometimes combined, in order to form derived voices, for the purpose of indicating an action which strikes by its external effect. These letters, which are visibly pronominal themes, serving also for the inflection of nouns, and constituting a real link between these two categories of words, show that the verb and noun were originally confused in the linguistic corception of the Semites. The most powerful instrument used in these languages to discriminate between the verbal and the nominal idea was the tonic accent, so well conserved in Hebrew, thus: verb-habal, a "to wound," noun- an, hebel "a wound;" verb-gadal, "to become great," noun- godel (godl) "greatness;" verb-gamas yop "to grasp," noun-pop "fist." The Semitic nations, which manifest so delicate a perception in picturing the movements of the Emphatic. (Ar. Eth. Sab. ?) Sn (Ar. Eth.Sab. ?) spa`l stp`l (Aram. Ass. Eth. Minean (Eth. Sab. dial. ") and Hadr. dial.) Causat. and Recipr. theme. (Heb. Sab.) Recipr. and Refl. theme... Ser (Rabbinic Heb. Ass. Aram.) Energetic. p`l (Aram. Ass. Eth. Min. & (Eth. Sab. dial. ?) (Eth. Sab. dial. ?) Hadr. dial.) en (Aram.) (.Ass) pt`l {? .Ass) nptl sp`l (.(He) htp`vl stp`l (Eth. Sab. dial.) mind that produce action, have come short as to the manner of indicating the succession of actions. They have not conceived of time as a determined and fixed period, but appear r: ther to have considered it as a point always receding. which cannot be seized, and which may be spoken of in a relative sense only. Accordingly Semitic verbs possess originally no special designation to distinguish time in the modern sense of the word. From a Semitic point of view the names Past and Future, applied by ind genous grammarians to the chief verbal inflections, arc inaccurate; these forms indicate neither an absolute Past nor an absolute Future; they merely designate a relative succession floating between a distant past and a distant future; the names of Perfect and Imperfect, denuded of every idea of time, are more convenient. The Perfec! points out the act as completed in an absolute state, whilst the Imperfect designates the same in a

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JANUARY, 1875.] SKETCH OF SABAEAN GRAMMAR. 31 subordinate uncompleted state. It may even befect a singlen occurs in the Plural: room wa (H. said that a relation analogous to that between a |3, 2-3; 10, 1-2; 10, 2-3); in the Dual, piima noun and an adjoctive exists between the Perfect (H. 43, 2), in pprnon (. 35. 1); for the and the Imperfect. Hence it follows that in the Singular Halevy gives three examples; one in conjugation, the Perfect, being considered as a masculine, non (H. 169, 2), and two in the kind of verbal nonn, precedes the terminations feminino, piam mian (H. 681, 2; 682, 2), som of the subject; whilst on the contrary the Im- NADA (H. 681, 6); whence it may be seen that perfect, marking an act yet in need of a sub- the feminine n disappears before this termiject, is placed after it, so that the personal nation. pronouns are placed at the head of the com- At prosent, however, Halevy considers it more plex. probable that in the two last examples the second The modifications to which the vowels attuch- verbis in the Imperfect, analogous to the formula ed to the radical letters of the verb were subjected -powam, nors, which is so frequent in the inscripin order to indicate the Subjunctive Mood can- tions of Amran. From this it may be connot of course be ascertained, but they could not cluded that the n constitutes so important an be different from the method adopted in the element for the verb that it is doubled in the Ethiopic language, with which the Sabaean con- Imperfect Plural. jugation has several features in common. Among The preposition is often added to the Imthe terminations of the moods, the termination perfect in order to impart to ita Subjunctive sense; with, is of great interest. The first inter- it is sometimes added to the simple, and somepreters of Sabran texts observed that the times to the prolonged form, e.g.rth (H. 259, 1), Imperfect often shows , at the end of the arh (H. 259, 3), maith (Os. iv. 11-12), mien (Os. word, like the Emphatic Arabic Imperfect. IV. 10-11), pern (Os. XXVII. 9), pain (H. 152, 4), This n is considered identical with the Hebrewnish pin' (H. 147, 6), ponos (Os. xxxv. 4), and particle "now, behold," which would serve to even to the Perfect in these two forms: Nain (Os. emphasize the idea of an act yet waiting for com- VI. 6,7. VII, 8), man (ib. xx. 6), nin (H.149, 11), pletion : but this explanation does not well agree 37" (ib. 149, 9); the forms are perhaps Infiniwith the fact that this n stands also before the tives. Halevy also discovered the preposition prefixed to the Imperfect bapa (H. 259, 7), a 22727, eh, art; it is moreover often used in form very coinmon in vulgar Arabic, and in the the particles ana, w, and even sometimes be- Ethiopic dialects. fore the possessive suffixes attached to the Perfect. The Sabecan verb has two genders, the masOsiander meant to surmount this difficulty by culine and the feminine; and three numbers, the supposing that the n had in Hebrew an origin singular, the dual, and the plural. There is no different from the Arabic n, whilst on the other doubt about the existence of the dual, which was hand he declared that the n of the Perfect is first suspected by Fresnel, and afterwards denied due only to a false analogy with the Imper- by Osiander. Whenever two subjects are treatfect; but such a system of explanation, in- ed of, the verb takes the termination instead creases the difficulties instead of solving them, of , which is the mark of the plural --( Tin and it receives the most formal denial by the me') : mont (08. XXXV. l), 07 (10mbway) fact that in Sabaean the n is added even to (Fr. No. Liv. 2), " (17. 169, 2): the feminine the Perfect. These two moods may be called dual is formed by n, as shown by the exConsecutive Perfect and Consecutive Imper- ample (opm) 70 (08. XXXIV. 4). The termifect, because they are almost always sub- nations in are the organic forms of the Arabic ordinate to the absolute verb and preceded dual -, and seem to have been pronounced by the consecutive. Examples of the Conse- -e, -te. The dual of verbs has disappeared in other Semitic languages, and among them also No. Lv. 4, 5); the Plural shows n twice, 77, sp in Ethiopic. Halevy has found no example for (03. xxv. 5, 6), pronon wund (ib. xvi. 7): this the dual of the Imp?rfect, but, to judge from the prolonged form occurs also after other particles: analogy of the Perfect, it ought also to have pe (Os. X. 10), me (ib. x.), pp (ib. iv. 15), existed. 2 (ib. xvIII.5), * (ib. XVII. 11). For the Per. As the texts are all composed in the third ,hyyiSHrayah yibrbanv :personal suffixes in the poetical forms .Fr) vhvpyn hvpyhv Almkh eative Insperfect Singular

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32 THE INDIAN ANTIQUARY. [JANUARY, 1875. person, they leave us in uncertainty about the | god remains in ) SHym H. 76, 1; Os, Iv .H) kyp ,(5 . | 8, 1), sometimes also mp (H. 44, 2, 3), but the yod is elided before the suffixes beginning with a ) SHmty :consonant 0s. XXXIV .(4. personal suffixes of the first and the second person of the Perfect. There is, however, reason to believe that they were j and y, as in Ethiopic. To the conjugation of the verbs yo, it is to be observed that the is suppressed in the Subjunc In the Perfect and Imperfect, personal suffixes may be added, as in Arabic. The rule is that in the Perfect the suffix is appended immediate tive; thns ) yrdnn Fr. No. XI ,(3 ,259 .H) lyhn ,(3 . n ) sAlhv -ly after the third radical; e.g 0s. vi ,(3 . .08) vykhn IV. 13), from heard * `nvah probably for) `nv ,(4 ,681 .H) s`drh | verbs pyy The .vkh ,zhb , ,147 .H) tglyv ,(5 ,1 .45) bnyv :never elide the yod ) ykhhmv ,(7 ,681 .her prayer," H vkrhmy ,(5.0s. I H. 681, 2; 682, 2). It is interesting | (Ox, xxxIv. 6). Examples for the simple Im) tnHyt ,(1 - : perfect =) ysnAs ,(hnnvhv = .Mine9an dial) ysgKHvs ,257 .H ,hnAhv | It was probably pronounced .KHvnt ,Hvr ,hvb :tained ,(4 ,465 .H ,srhm =) mvrsm ,(2-3 d, as in Ethiopic, and did not become 4, as in H. 465, 4); for the prolonged ,hpAyhm =) ySHpAsm | Arabic. The same analogy with the Ethiopic | Imperfect ,681 .H) tvbnh . ,(2 ,680 .H) ytbrnhv-: to find that in the sy verbs the medial is re system is observable also in the wy roots; the 7-8). Paradigm. 1st Perfect. 2nd Perfect. 1st 2nd Imperfect. Imperfect. spr SHym gmtn ykny yknyn 3rd pers. 3rd p. f. 2nd p. spvt ? sTrn .PS .2nd p y Dual m. Dual f. ? sTrKHy ? sprKH OT hmr ? sprty sprv ? smrKHTr ? skrKHn sprv II. 2. KHmv . II. Causative ..... With Sufixes. khhv hkny sHr hTSr`t hHdrty hdtv KHtvb `nv III. IV. Internal Reflective ...... External Reflective ......... .IV .V .VI ...1st Precative HgbA tmhyt tbhyr sHvpy st`rrt stmlAv ykrhmy vykhhmv hgb h sH`rrthv hvASHm lvlA V. Causative and Reflective... ...2nd Precative lvbhv bykns VI. Causative and Reciprocal... 2 Passive.

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FEBRUARY, 1875.] SKETCH OF SABAAN GRAMMAR. hp`l and hp`l The two last forms are derived from ,'n`m or yhn`m : tion with is still more often used and KHbvr also the proper nouns ; s`vl and p`yl Nouns. (=vuls), handed down by the author of the The nouns, to which also the Infinitives of verbs belong, are sometimes simple, and some Periplus. Our texts present the form in Kuraib (30V, H. 48, 13), the diminutive of 0; but the times augmented by the addition of certain letters internally or externally to the roots. Nouns of nouns (o) (Os. XIII. 1) and DTON (08. XI. 1) simple formation are oxtremely numerous: bra, do not indicate it with certainty, because it WT, TON, , , , , ; with the feminine is possible that they were pronounced Qaryan, termination non, my; with , termination : pop, Asyad, according to the analogy of non, of which, however, there is little probability. PIT, 77, 70, 72, 79. As profixes to substantives, the letters , In the adjectives all the external formations (Minaan dial.), D, and n are used, e.g. uro, sp existing in Arabic also occur : () TOD (= Syro), mano, Na, o rap (Min. o), win, bhon. mm (930) TT (58 yo ), pano (H. 202, 1); as to the words (Os. xxxv. 5), 2 (08. XX. 8), respectively. For the proper nouns the most pm (Os. xx. 7-8), it is doubtful whether they frequent prefixes are * and e.g. N, TN, SON; were pronounced kebir, qarib, rahiq, as the Arabic conf. Heb. Sad and Phoenician poor; the form - Jyri, or whether the pronunciation was kebar, qarub,rahuq, as in Ethiopic. The active participle (Fr. No. Liv. 1 ; XL. 1), mor or n (Os. VIII. 10), new was certainly pronounced us li fashion, shuni Dna (Os. VIII. 1), aty (Os. xxxv. 1), S (Os. (sjL). Both pronunciations must have existed xxxv. 5), 2 (N. H. 1. 1), a formation identical with the Hebrew pror, apor, nime. While simultaneously, since the words adduced above, and Ton, may be derived only from the forms properly speaking, expresses the third person masculine, the prefix n designates the feminine MITO (?) may be mentioned. gender man (H. 686, 5; 08. XXXI. 5) for the masculine my: thus the name of the town brin The denominative adjectives are formed by in the Khanlan, built at the foot of Mount the addition of an 3, e.g.p (H. 257, 3) "eastYina'm, ey is formed. A similar formation ern" from me "east." The gentilitia termi nate with yod, e.g. (1) Had (Os. XXVII. 3) Sabwan,' occurs in py, the Semitic name of Palmyra. 61) en (Os. XXVII. 1) Minaean,' (1) 'ono (H. 144, The prefix occurs in the divine name (mo (H. 189, 1, &c.), and is derived from the voice 6-7), 'he of man,' (1) 2 (H. 682, 3), she (f) of 2, 1) (H. 682, 1-2), she of pn, the people called Anachitae. very common in Assyrian.* In Sabman, as in Arabic, there are three numThe principal letters entering into the body bers. The dual is formed by the addition of the of the root are n, 2, 1, and ; the n is inserted letters, which represent the abbreviation of the chiefly in nouns and infinitives derived from numeral 26, Phen. (b), Heb. (), e.g. mmg 37 the sono voice, e.g. 1 (H. 474, 4); the occurs (H. 520,10), o vn (H. 353,4), an 'double gift' in ()xa (H. 157, 11-12), which is also written (H. 259, 4), (F) (H. 535, 1). The ; may also sam (ibid. 1); at present, however, Halevy believes the lection of the last-mentioned word to fall away, leaving only the yod, which was probe false, and that it is always to be read an. bably pronounced e, and in this manner the yod The occurs in op (Os. XVII. 1); yod appears is also to be read in 'heaven,' which is the in 3 (Os. Ix. 1) and was probably also pro root of the divine name moi, the Baalsamen of nounced in dosis (H. 588); the inser the Phoenicians. This abridged form is adopttion of the letters and after the second radi ed in all the Semitic languages which possess the dual, e.g. Phoen. ( v samem, Heb. (c) cal is interesting, -e.g. my Sirvah ( go) ( or two days,' Arabic . This ap pearance of the organic and consonantal form () mor Himjar ( ); perhaps also go Mar in the Sabwan dual-upsets the opinion broached yaba (Fr. No. LIV., LVI.) may be added. by some grammarians, according to which the The existence of a diminutive in Sabaean is Semitic dual is only the accusative plural of the attested by the pronunciation Xoaussos, ' Arabic declension; it is now clear that the dual, * Oppert, Assyrian Grammar, pp. 100-101. This formation is .nptly like the Hebrew ,hnp`l

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34 THE INDIAN ANTIQUARY. (FEBRUARY, 1875. it as the apocope of 'quod,' thus imparting to the name to which it is added an indefinite senso; in short, the m is a sign of indetermination. |The Sabaean mimmation in general follows the same rules with the Arabic tanwin, e.g. coon (cubwa, Os. X. 1)= mocico (Ab. 1. 5) = Heb. sw; omi (Os. I. 11) = j, camu s, om (H. 478, 16), = *=, (to= ibid.) , spoed (ib.) = 3, Dan (ib.) = So, ondes (I. 681, 8) = aidi, onun = , and the diminutives Dtox , comp (06. XIII. 1) = wy, ory=ssen, and the internal plurals SU as well as many other inflections, owes its existence to the degradation of entire words gradually incorporated into the terms they are intended to inflect. The external plural seldom occurs in the absolute state; it is indicated by the terminations ,, and n. In the names for the decades the occurs constantly, e.g. 20 (Wr. 5), waw (H. G. 1, 10) or (H. 199, 1) 40, w 70 (H. 3, 4). The letter is probably the characteristic sign of the plural in the other words : pom (H. 3, 3) merciful (gods)' Then of the plural does not disappear before another termination, e.g. (7)ana the houses' (H. 657, 2; 4b. I. 11), ()2301 (H. 373, 4). The plural in -at occurs even in words not terminating with n in the singular (0) (08. XXXV. 6), (-) (H. 63, 5), pop (H. 169, 2), (0)mino (H. 484, 9), and with internal modi. fications: nopo (Os. XXXI. 3), MO (H. 51, 7), from epo (08. xx. 9) and (08, XI. 3). The reduplication takes place in the Alilat of Herodotus, originally 5 Ilos, the Semitic Kronos, then by extension 'god.' The Minnean texts often show nit, e.g. ()noty (H. 666), (1) (H. 361, 2; 362, 2, 3), ( D on (H. 395, 2), (1) man (ib. 403, 2). The various forms of the internal plural are not distinguishable in the consonantal writing; the form occurring most is - (J gel, Jlol) (27 (08. XXXI. 3), (-)DODH (8. 468, 3), (Fr. XLV. 2), (1) TON (Os. iv. 14), (107) H (ib. XII. 8); m (Os. XVII. 5) probably = now, aswuf. There are also examples for the plural of the plural: (7)anbis (H. 666), (07) MYTH (Os. XIII. 8), (1) ape (ib. xx. 3). The yod is the characteristic for the status constructivus of the external plurals, so that graphically the plural and the dual are both the same, e.g. (Os. XVIII. 3), (1) TN (Os. ix. 1), who (Os. xxxv. 5) The 'the gods and goddesses of...' (Os. XXIX. 6). The yod is sometimes sapplanted by a , e.g. (08. ix. 2, &c.), ( n n ) 'wa (Ab. 1. 11-12). It may be seen that no regard for cases exists, contrary to the usage of the Arabs. It seems also that the use of the form va is limited only to the names of tribes, like how (Os. 1. 1; 16. 1), 1 (ib. ix. 2; II. 3), 13 (ib. XVIII. 2), &c. The Arab grammarians, who were struck by the termination in m of many Hemyaritic and indigenous proper nouns, have justly considered DTH = , ora =) WI. The following do not always receive the m in conformity with the Arabic tanwin: 1st-Proper nouns terminating in and ): e.g. Na 'Sabe,' Map Kine,' Kaminakum,' p 'Karnon,'and the divine name me, the Semitic Astarte; 2ndThe elative = wel, D, E ; 3rd-Proper nouns resembling one of the inflections of the Imperfect, or rather the third person of the Perfect: rot or no, n, 33poest, me, noe naop, non, nabo, non ; 4th-Proper nouns terminating in : mor, pnpKatabani,' meo Gedranitae par Gebanitae.' These rules nevertheless have many exceptions, and the use or omission of the m appears to depend on local usage. Thus we meet with be, T3 Vodona,' borin 'Hadramaut' by the side of 'w, toa, nim; the omission of mis so frequent that it is superfluous to give further examples. As a sign of indetermination the m must naturally fall away in the status constructivus, where the first word is closely connected with the following one, and thus obtains a determinate sense: nie na (H. 257, 1) the house, the temple of Attar,' KOD Vox the peoples of Saba,' 0:50 Ton the kings of Ma'in, i.e. of the Mingeans;' nor can the m occur before the personal suffixes mar, mops &c. The linguistic problem here presents itself: Does the Sabwan language possess a definite ar. ticle, like nearly all the northern Semicic idioms, or has it none, like the Ethiopic? Osiander after a minute investigation decided that the Sabaean

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FEBRUARY, 1875.] SKETCH OF SABAEAN GRAMMAR. 35 language from the very beginning had no article at all, and herein he perceived a special ap- proach to the Geez and the other Abyssinian languages. To Halevy this approach between the Ethiopia and the Sabwan appears very problematic. It is easily urderstood that a language, like the Latin or the Ethiopian, which developed no indefinite, had no need of a definite article; but it is less intelligible how a language, such as the Sabran, which had an indefinite article, should not have developed a particular form in order to indicate the much more salient idea of emphasis and of deter- mination. This reasoning Halevy thinks must suffice for a conclusion a priori, that the Sabaean could not have been without a definite article. This new linguistic feature, more complicated than the mimmation, and affording a key to certain hitherto inexplicable Semitic flections, was discovered by Halevy after a diligent examination of the texts. As a counterpoise to the mim, which imparts an indeterminate sense, the syllable wis appended in the Sabwan language to a word in order to give it a determinate or emphatic sense ; this syllable is attached to proper as well as appellative nouns, e.g. To * Kaminakum' (H. 327, 2), in the month of...' pesma the town of Neskus' (H. 282), mon; the often disappears in the writing-such is even the usual orthography-e.g. Fox, rah, mam, TODyr name of a divinity (H. 144, 8-9); in the divine name minto the raw has become yod, probably in consequence of reaction of the preceding war, whilst then has fallen away in my * Karnon. This is visibly nothing else than the pronoun of the third person 77, 7 from which also is derived the indefinite Hebrew article -7, which has become a prefix; whereas it is in Sabaean a suffix, exactly like the emphatic - of the Aramean languages, which is itself also a degradation of the pronoun n. The particle in question may remain even at the end of words in the status constructicus: mom 270 (Hal. 176, 2-3) the sanctuary of Madhab,' or in old English phraseology Madhab his sanctuary,' het tona (Hal. 185,5) "in the day of Yeta'el, capo (Hal. 353, 9), 'King of Ma'in,' crow' (Hal. 465, 2) *the gods of M in.' The Sabuan dialects often present an instead of r, c.9. E' YTO (Os. XXIX. 5) 'the sanctuary of Al'm,' weens (Hal. 208, 3), 'the house of ec', no I (Hal. 193, 2), the people of Ma'in.' Persian influence may have had something to do with this change into o, though Halevy makes no allusion to it here, and in some other cases he seems to disregard it. Even in compound proper nouns, the tends to maintain itself, especially after monosyllables formed from the roots , e.. 20 7730 (Os. 1. 10), D (Fr. XLIX.), D OT (Hal. 588), though in closely united compounds the original sense of this particle, which properly means 'he, him,' has become almost effaced. Besides the signs of determination and indetermination, the Sabaean has, in the form , a third sign, which appears to be equivalent to a very energetic and almost demonstrative definite article; this termination, usually abridged to , is visibly composed of and of another pronominal root, and thus resembles the Hebrew particle p., behold,' the prolonged form whereof is . This energetic article is even of more frequent use than the other two terminations, e.g. mao prian (Os. xxix. 6), '(the gods and goddesses) of this town of Sabota,' rom (Os. Vir. 2) or only romo (Os. 1. 4; rv. 2, &c.), 'this table,' p = nian (Os. 1. 4; 1v. 3), "because,' pesam (Hal. 257, 1-2), the, or this, house with flagstones,' tao (Os, xxvir. 1), the Minman,'non (Hal. 682, 1-2), she who belongs to the Anchito, ma (Hal. 615, 30), 'he of the Kaurarani,' in it (Har. vi. 9-10), in winter and in summer, men m an all the houses of Hirran and of Thuran.' It is probably this organic compound 17 which forms the numerous class of proper nouns terminating in n, eg. tro= 45, , poy, go, ps, pin, por, pr., , , 2n, &c. particularly frequent in the names of the ancient Horites, which seem to be of Kushito origin (Gen. XXXVI. 26, 27); 95 m, , 97, 9&c. and also among the Abrahamites, the sons of Keturah: mp, 170 (ibil. xxv. 2). This exposition which embraces nearly all the varieties of nouns as far as they occur in the texts, seems to confirm the idea broached in the preceding chapter with reference to the original identity of the nominal and verbal categories in the Semitic languages, since the flections of these two categories of words take place by means of the same pronominal themata : Nem contracted to 1, 1 0, 3, n and for the compounds p and na. These themata are in reality five, as follows: let-The elative # of nouns; the byen form

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36 THE INDIAN ANTIQUARY. [FEBRUARY, 1875. the finni (Ahlt) Alt and hmt ,hvt In the pronouns | of verbs in Aramwan; this w appears to arise from an original m. 2nd-nin nouns. This is the determinative article and denominative sign, and in verbs the causative; voice on. 3rd-, in nouns the sign of indetermination ; in verbs the sign of participles and of verbal nouns. 4th-3, 31 in nouns the sign of the ploral and the demonstrative article; and in verbs the sign of reciprocity and of emphatic action. 5th-n, na in nouns the neuter (feminine) gender; in verbs the intransitive, the passive, and the optative. Pronouns. The number of pronominal themata is very small, and consists generally of ponosyllables, excepting however the nominal and verbal roots, which are in the Semitic languages always biliteral or triliteral. In these essentially polysyllabic languages, the pronominal themes tend by the force of analogy to combine with each other and to escape from monosyllabism, so that they rarely occur in a simple state. In the Sabaean texts the pronoun 1, corresponding to the Arabic Is, Hebrew m, Phoenician 1, &o., does not occur isolated when it has a demonstrative sense, but only combined with another demonstrative pronoun which likewise does not occur isolated; thus we get the com appears to be purely enclitical, and not a femininetermination. Of not only a few examples exist: (Hal. 49, 8), 'that land there,' po ma (ib. 48, 5), 'this village (?) there,' prom (ib. 62, 9). For the plural demonstrative the word "w is used, which becomes in the Minnan texts. It occurs sometimes isolated, and sometimes combined with ,, e.g. r b (H. 196, 5; 191, 10; 243, 13) these flagstones or slabs,' pine poe (Hal. 352, 3) these idols.' In non of the exariple poona (Hal. 465, 2) these localities' the final n is only enclitical; and the same is also the case with then added to the remote plural demonstrative pronoun on in the example prow DT These fields there' (Os. iv. lines 14 and 19) which occurs twice. on itself is not yet perfectly fixed, on account of the bad state of the texts. Accordingly we cannot say anything as yet abont feminine pronouns of remoteness, as the results hitherto obtained are confined only to the masculines, which are summarized as follows: Singular net and nat (?) that, there. Plural non, and we those. The Semitic languages have but one root to indicate the subject in an indefinite manner, namely, by o, the vowel of which is in Hebrew expressed by, and in almost all the other languages of the same family by N. From its nature it designates objects having no salient individuality, and is applied to things, but must, in order to become personal, be combined with other pronouns. In Hebrew it is composed of the simple radical , and produces by phonetic transformations the form , which, whilst the cognate idioms have selected the complex y, becomes me. The Sabonn follows this latter method of combination, but presents & very singular phonetic peculiarity, namely, the change of m into b, so that p becomes p; per. haps this use is restricted to the Minaean dialect, where it occurs very frequently. In tho following examples, however, the lection is uncertain, on account of the mutilated state of the texts : dopri p (Hal. 257, 3), he who retires, he who deranges,' and 1 p (Hal. 535, 4), 'he who overturns. There is also an example in which the is not changed, op (Hal. 259, 2), and this case occurs especially in common Sabran (Hal. 242, 2; 343, 3; 344, 29). For the simple there is one example which is uncertain : pound , which reminds us of the Arabic (2) dhyn and the Aramaic , 97 e.g. noori (Hal.615, 14: Fr. L.), this inscription,' pin (Hal. 602, 5; 603, 5, 6; 604, 2, 3), this idol,'mo (Hal. 232, 6), 'this door,' por (Hal. 48, 12), yom (Os. VII. 2; VIII. 2; IX. 3-4, &c.), 'this tablet (document, monument)', por (Hal. 438, 1), this construction. In the feminino nin ots of the other Semitic idioms makes its appearance, c.g. non mi (Hal. 149, 15), 'this agreement(?), NON ni (Hal, 217), 'this plate (plank)?' pao ni (Hal. 51, 17), 'this decision.' Like the northern Semitic languages, the Sabwan also makes use of ( N) for the remote demonstrative pronoun; it occurs either isolated or combined with. Of the first case Halevy knows only the example po nov (Hal. 49, 15), that elucidation there, but the compound form is more frequent: 90 (Hal. 203, 2), that construction there,' trobar (Hal. 49, 11) pp? (Hal. 149, 3).

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FEBRUARY, 1875.] DPD (Hal. 188, 5); but it seems to exist under the form of a in pa joined to the Perfect (Os. x. 3; XIII. 3, 10; XXVII. 3) or to the Imperfect (ibid. XIII. 10); this word appears to Halevy to represent the Arabic locution () SKETCH OF SABEAN GRAMMAR. ,(3 .Os. XIII) bmsAlhv bKHn tSHAl b`mhv Thus the phrase compared with the variant or no co (ibid. XII. 5), may be translated 'in the demand which he demanded of him.' This meaning suits also the other passages. The may also be doubled to express the vague idea whatever may be, whoever,' e.g. op op (Hal. 149, 10) of any damage whatever.' This curious word suggests the striking manner of the Hebrew D or D used as a substantive in the sense of 'something;' the medial appears to be the copula 'and;' and the whole compound properly means 'what and what.' Some of these pronouns are also used as relatives. First, is prefixed to verbs:-1727 (Praetorius in II. 2) he who would break it,' revi (Os. XXVII. 2-3) in whom he has confidence.' In lieu of sometimes i also occurs, e.g. man that which he asked from him.' When is placed before substantive or proper nouns, it always means of, from,' and must never be taken in the sense of the Arabic, 'endowed with,' as Osiander fancied. The serves exclusively to express the periphrasis of the genitive where the object is to be pointed out with greater emphasis: THOD TO (Fr. XLV. 3) King of Saba and of Raidan,' (Hal. 465, 3) 'A'ttar of -233,10 .Hal) `bd bn `mKHrb vhTSln lAh gbAn ,Yahraq 11) A'bd son of Ammikarib from Khadlan of. (belonging to) the people of Gaban.' It serves also to form adjectives: Daphn (Hal. 442, 3) Attar, Egyptian, and A'thtar, Oriental; for the feminine ni is used, e.g. Do ni (Os. XV. 1) The Marthadatess,' ni mi on (ibid. XXII. 1, 2) Halkm the Beni-A'bdess (i.e. she who belongs to the Beni A'bd) of Raotan.' The is sometimes supplanted by, which is evidently an alteration of the demonstrative : for in -Al Alm dhn = (5 .Os. VII) Almkh hyhvn ,stance is maqqahu of Hirran.' The demonstrative also used as a relative, and is then treated as a singular, he who (Hal. 349, 12) 'he who causes to fructify,' www (ibid. 6) 'he who accelerates (?),' (ibid. 344, 26) 'he who has.' This remarkable fact occurs in vulgar Arabic and in Tigreh, which proves once more that the popular dialects sometimes retain an 37 cient elements consigned to oblivion in the literary language. As to the origin of ", which its biliteral form ranges by the side of, it is doubtless not a properly so called pronominal root, because in that case they both ought to be decomposed into two separately used monosyllables, which never takes place with them. No alternative remains but to consider them as derived from verbal roots forming a kind of infinitive. In fact the verb 'to be' exists in Araman, and with a slight change in Hebrew ; Halevy thinks that the original type of a is the Ethiopic, Tigreh Amh. to be, to exist,' whence apparently the Hebrew particles in this direction' (properly existing,' understood 'place') and (b) in this direction' are derived. Each of these two synonymous verbs has furnished a remote demonstrative, which has, in its turn, become transformed into a definite article in Hebrew and JT in Arabic; then is known still to maintain itself in the pronunciation of the Bedavis of the Najd. Let us pass to the personal pronouns. Here our texts are the best refutation of the preconceived idea, broached by numerous psychologists, according to which the Semites in general are an entirely personal and subjective race. A supposition like this has no other basis except the justifiable extension of the Arab national character to the entire Semitic race. It is undeniable that the eight hundred inscriptions as yet known are all conceived in the third person, and present no trace either of the first or second person, except in certain cases where the use of the first person is indispensable. The same use occurs again in the Hebrew writing and in the Phoenician texts, where the pronoun of the first person is not only rare, but purposely avoided by circumlocution; thus we read: (ph) for (His. 1, 2), Tx (?) for p (Sid. 3), &c. Moreover, the personal pronouns of the Semitic languages present a phenomenon worthy of the attention of physiologists just as much as of linguists, and which puts the original objectivity of the Semitic race in the best light :-Whilst the Aryan idioms possess a radical ah (am), az (em), ad (am) for the first, and a tw (tu) for the second person, the Semitic languages possess nothing of the kind, so that they are obliged to

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38 THE INDIAN ANTIQUARY. have recourse to combinations of demonstrative roots, the personal signification whereof is rather accidental than natural. This becomes clear from the analysis of, wow, Ut, the organic form of all of which is T, meaning literally 'is qui (est) is;', is composed of mm 'is qui (est) id. Let us add that the complete form of these pronouns is (H), 7. The final is radical, as is proved by the plural -common to all the Semitic lan Anh AnHnA AnHnv guages, and where the has maintained itself under the form of n. For the second person the originality of the becomes also evident by comparing the possessive suffix 7' thus,' although the original exists only in Egyptian: 50 (Hal. 450, 3) posuit eumdem, ipsum' cono (ib. 437, 2) posuit eosdem' (conf. Hal. 259, 3, 4; ib. 478, 17); I would here mention the Persian Saliquis,' which Halevy does not notice, but which is at least in the writing, if not in the meaning, nearly the same with D and may have something to do with it. From the above analysis he concludes that is composed of from T from is qui (est) idem is, and 7 is qui (est) id, idem,' lastly is qui (est) idem qui + pl.' In consequence of the too impersonal locutions of the inscriptions, it is impossible to ascertain (x) was in use among the Sabaans. This appears improbable, because these forms are also unusual in the cognate languages. As far as the second person is concerned, it could not be different from the form ros, no common in the Semitic family. The isolated pronoun of the third person is identical with the demonstrative (MT), but it is not known whether the feminine was H(T), as in the sister languages, or whether it resembled the demonstrative form peculiar to the Sabean. The masculine plural on occurs in several passages (Hal. 446, 2; ib. 344, 18; 346, 4), and the analogy of the other Semitic languages presupposes the certain existence of the compound (=) for the feminine. [FEBRUARY, 1875. dundant. No example of the feminine exists, as in Persian, and perhaps none ever did, although Halevy says it must certainly have been, D. Instead of the simple v, sometimes b, c, occur: D'OOD (Os. 1. 5) in his request,' non non Drop in no (Hal. 478, 10) 'may his country (lit. earth), his people, and his town perish (lit. die).' This interesting form, which it is impossible to take for a plural suffix, must be considered as composed of prolonged by means of the particles and respectively serving as the indefinite and the definite article. The same occurs here and there in Hebrew, where, o occur for and for 3. This is confirmed also in Phoenician; for which see Schlottmann in Z. d. D. M. G. 1870, p. 406, &c. No possessive suffixes except those of the third person are to be met with: for the singular masculine, and for the same in the Minsan dialect; the often disappears in writing: 1 (Os. 1. 1), worn (Hal. 478, 1), D (Hal, 187, 2) 'his nory (Os. XXIX. 7) 'his eye' the second is re List of the Pronouns from Sabaan texts. Demonstrative Pronouns. Singular. 5 m. nif. this. this. , that. that. AnbyAny whether the Hebrew form of the first person > that. in ; psrsh son, exactly like the Persian in ? who bn mn Plural. these Ahlt Alt Al .Aln 0,1 (07, 7) those. , non those. Interrogative Pronouns. TO, (2) what? Relative Pronouns. 5, he who, of, from. nif. she who, of, from. he of, he from. he who. hm Isolated Personal Pronouns. Mhe. n they. Suffixed Personal Pronouns. 177, 77 , ohis. hKHd ks their. Dual: on. Numerals, Measures, and Chronology. The Sabean like the Arabic numerals have a double form, the one being the simple radical word, and the other presenting, as in certain Arabic numbers, the addition of an in the masculine, whilst reserving the simple form for the feminine: 1 T (Hal. 446, 3.) (Hal. 598, 2.) (Hal. 667, 1-2.) Fire (N. H. 1.) 2 (Hal. 358, 4; Wr. 5.) nn (Hal. 598, 5.) (Hal. 667, 2.)

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FEBRUARY, 1875.] 3 nito (Hal. 50.) ni (Hal. 3, 4.) 4 raw (Hal. 412, 2.) 5 (noon.) 6 no (Hal. 192, 1.) 7 (930) 8 h (Hal. 51, 19.) 9 Don (Hal. 648, 3-4.) 10 T (Hal. 125, 14-15.) 17 Arb`n .12 .Os, XXXI) Arb`tn `SHr 20 (08. XXXI. 1-2.) Hlh wrw (Hal. 199, 1.) n (Fr. LL. nin Fr. LIV.) 21 (Hal. 148, 10.) SKETCH OF SABEAN GRAMMAR. 30 min (Hal. 485, 3.) 40 ww (Hal. 48, 10; H. G.) Don (Hal. 152, 6-7, 8-9.) FO (Hal. 192, 1; 256, 2) no (H. G.) ya (Hal. 199, 1.) ?ran (Os. 1. 8.) (ron) DON (Hal. 49, 3, 4.) phe (Hal. 526, 2.) (Hal. 152, 5.) TYD (Hal. 199, 1.) 50 (on.) 60 (Hal. 352, 3.) 70D (Hal. 3, 4.) 60 (Hal. 412, 2, 3; 661, 2.) (Hal. 384, 3.) Tonn (Hal. 466.) 90 (on.) 100 AND (Hal. 598, 4; 466.) CANO (Hal. 3, 4.) 1000 (Hal. 535, 1.) The variety presented by the numerals in the above table arises chiefly from the addition of the terminations and . In the Minean dialect the of non is elided, and the word becomes", it appears, with the reduplication of the n absolutely, as in the Hebrew on for app. The pronunciation Fre for seems to be a peculiar ity of the Hadramaut dialect. The fluctuation between me and Fire is observable in ordinary Sabaan, and the same , n (nn); lastly is contracted to no in the inscription of Hisn-G'hurab, which is probably one of the least ancient texts. The inscriptions furnish the following precious but insufficient information concerning the measures and money current among tho Sabaans:-Among them, as among other Semitic nations, the cubit appears to have been the unit of measurement: T (pl. ) Hebrew O, pl. mp. Thus ONTD (IIal. 199, 1), 17 cubits; ON A TAD (ib.) 47 cubits; OR D (Hal. 256, 2), 6 cubits; mos ne (IIl. 200, 2), one-third of a cubit; TON on (Hal. 413, 1; 417, 2), 5 cubits. Among the divisions of the cubit the finger is twice mentioned in the texts: DINN (Hal. 667, 1-2), one finger; (ib. 661, 2), eight fingers. Then comes the 7, which was a measure of capacity among the Jews. This fact results from the following passage:Day Don now po(2) (Hal. 215, 2), half a cubit and five qab. The foot appears to have been designated by the word te (ha int. pl. DW), from recessit:'D (Hal. 352, 3) sixty feet (?). A sub-division of the foot occurs * The whole system up to the number 4000 will be easily understood from the plate, page 26. 39 Oi DO n wii, of the year 640' (Munzinger's copy, H. G.) Of multiplicatives Halevy found only ri, which appears to him to mean 'two pairs' in res (Hal. 375, 2), 'two pairs of planks?' written defectively for r, which is suggested by the Hebrew. Among the fractions (Hal. 200, 2), 'one-third,' occurs in conformity with the Arabic. The phrase n www (Hal. 667, 2) appears to mean 'two portions of ten,' because the word T, strictly band,' implies also part, portion,' and this locution proves to a certainty that the Sabeans used the decimal system in their measures of length, which C will be mentioned further on. There are but few examples of derived numerals; the radical numbers serve also as ordinals, e.g. Da ora, 'on the eighth day.' In compound numbers an is added to the first numeral, thus :-DANO Dom w (Hal. 3, 4), of (the year) 573;' Like all civilized nations of antiquity, the Sabaeans made use of numeral figures, but their system of notation differs from that of the other Semitic nations. The figures are always placed between two ladder-like strokes larger than the other characters, to avoid confusion. As in some inscriptions the numbers are not only given in figures, but, for greater security, also in letters, they can be identified with tolerable facility. Up to 4 the numbers are represented only by perpendicular strokes, as in the Roman notation, and the large numbers are, as far as possible, represented by the initials of the words used to designate them in the written language. ,SHlH occurs also in

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40 THE INDIAN ANTIQUARY. in the word (pl. int. a), apparently representing the Arabic, res, nail,' in order to indicate the inch. The passage in which this [Fm] (H. 188, 7). 47 inches. Among the weights used by the Sabeans only one can be recognized with any probability; it is in po poun (Hal. 148, 7).. It is possible that some current coin was designated by int. pl. [o]n, thus N Do (Hal. 152, 8-9), five sela.' The word ' means 'rock, stone,' and designates in the Rabbinical writings the weight of half a drachm or Other names, apparently desiguating weights and measures, are of a still more questionable character. These are: zuza, Nm. .(5 .40) [v] `br ngvt CH[Fm] (ib. 152, 15). ,1991 .Hal) sb` vArb`h AlbrT measure occurs is .(16 .ib) [vrH ]Hl`t .(14 ,149 .ib) hmHTdm kdmtn On the assumption that the names of the months actually corresponded with the seasons they etymologically designate, Halevy supposes that the month must, according to its name, have fallen in autumn, and that, designating greenness, began after the cessation of the rains, when everything becomes green. The expression onopi means, no doubt, 'harvest,' p being derived from T Araman, 'to harvest;' and the first harvest i: in the Wadi-Saba collected in March; from the form of this word the conclusion may be drawn that there was also another month bearing nearly the form Dan, month of the second harvest,' the latter taking place about three months afterwards. The name means probably 'raising of buildings.' The months and appear to be of mythological origin; Ni means 'of the fathers,' and suggests the month of 1st. The x, occurring in the phrase (Hal. 598, 2), 'for one azlm;' 2nd. The (o), which occurs in Hal. 148, 8-9, ib. 154, 18, and ib. 151, 10; and lastly, 3rd. The , mentioned twice in the same inscription: DON (Hal. 152, 6, 7), five haialaym,' and 'NT TO (ib. 152, 5), 'ten haialaym,' 7. rho (int. pl. 8. [D]. 9. [D]ion. The words apparently indicating weights and the Hebrews; it was perhaps sacred to the measures are these:deceased. The other name seems to be 1. TON cubit. o.) composed of i, 'force,' and of Fr, the abbreviation of the divine name r, the Astarte of the northern Semites. This is not extraordinary among a people like the Sabeans, who named N (Hal. 50, Fr. 9)? certain days after celebrated personages, perhaps revered as demigods. For example:DADDY (Hal. 50, 1, 2), "The day of Ha' Harmatm ?" 2. [] finger. 3. [o] gab. 4. uro (int. pl. me) foot? 10. []. (int. pl. Duo) nail, 11. inch ? 5. [FEBRUARY, 1875. hTS 6. 27. 12. (08. 1.8). The Sabaean year began, it seems, towards the autumnal equinox, because the word, which designates the year, means strictly the autumn, i.e. the rainy season, in opposition to the other half of the year, called 7, from the root = No, to germinate, to produce plants,' during which the earth is covered with vegetation. The months are lunar, as may be concluded from the name Fr, month,' properly 'moon;' accordingly they must have been in the same position as the Muhammadans still are in our times, whose months rotate through every season, and do not serve to ascertain it. The names of the ten months discovered in the texts are as follows:[m] (Hal. 3, 4). [F] (H. G. end), Munzinger's copy pari. of Ydhme rmalik and by A'ttar.' [Fm] (H. 51, 19, 20). [1m] (ib. 51, 10, 11). poo[m] (ib. 48, 11, 13). (Ab. 1. 5), "On the day Naof." ,(5 ,485 .Hal) byvmh ytSHAl rm vbns tb`rb mlKHy m`n On the day Yta'el Riyam and his son Tobba'karib, kings of Ma'in.' 504.Hal) byvm mAsm vkhAl yt` vbns Alyp` ySHr mlKH m`n 3, 4), 'On the day of their masters Waqhael the saviour, and his son Eliafa the just, kings of Ma'in.' mom or (Hal. 145, 6, 7; 146, 6, 7; 148, 12, 23), On the day of Ydhmarmalik and of Watrael.' Ho (Hal. 153, 8, 9), 'On the day of Ydhmarmalik and of Watrael.' poon (Hal. 153, 8, 9), 'On the day KHyvm TON D (Hal. 209, 2), On the day of Abyada' and of Yta'el.' ,522 .Hal) byvmh hvSHAl TSdk vbns vkhAl yh` mlKHy m`nm

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SKETCH OF SABEAN GRAMMAR. FEBRUARY, 1875.] 2), 'On the day of Yta'el the just, and of his son the saviour, kings of Ma'in.' The Sabean texts are never dated according to the year of a king. There are two different ways of fixing dates. The first and more, recent relates to a previous time which had, in consequence of some memorable event, become the commencement of a new era. Hitherto only two inscriptions bearing traces of an era are known; namely, the third inscription of Halevy's collection, occurring also in Fresnel under the same number, and the inscription of Hisn G'hurab. The first bears the phrase 11 DAND DOM 12..., 573 Hayw.' The opinion of Fresnel that the word " means 'may you live,' and was merely added that the phrase should not terminate with the word 'hundred,' which resembles the word mo 'to die,' is too fantastic to be tenable; the only thing certain is that w, written also DT, is a very frequent Sabaan name, and appears here to be that of the engraver. The beginning of this era may be approximatively fixed about 115 years before Christ. This date results from the inscription of Hisn G'hurab, which is of the year 640 (anti bo on ww), and is the work of a prince escaped from the Ethiopians after their victory over the last Hemyarite king (see 2. d. D. M. G. XXVI. p. 436, the translation by Levy of this inscription). As, however, this last-mentioned event, according to the best chronologies, took place A.D. 525, it is clear that the era in question cannot be of later origin than 115 years before Christ. At that time the Sabaean empire was still in its power. A century afterwards the rumour of the great riches accumulated by the Sabeans had spread as far as Rome, and made such an impression as to tempt the cupidity of Augustus. The Sabeans, like the Assyrio-Babylonians, instead of fixing dates by an era of long duration, generally preferred to determine them by the use of eponyms; the years were accordingly named after certain celebrated personages, probably kings and governors. It may be seen that in order to designate years the Sabeans used the same system as for indicating remarkable days. Our historical knowledge is so imperfect that these kinds of dates are closed letters to us; but it is possible that when the great ruins in Yemen are excavated, eponymic tablets, like those of the Assyrians, may be dis 41 covered. For the present this way of dating may be elucidated by quoting the following ten passages from the texts : Os. 1. 9-11), In) bHrp `mKHvn bn smbrg bn htprm .1 the year of A'mmikarib, son of Samhikarib, son of Hatfarm.' 0s. x. 4, 5, In) bdrKH smhKHrb bn tb`brg bn pnHm .2 the year of Samhikarib, son of Tobba'kerib, son of Fadhm.' ,(13 ,12 .XIII .) bhrp vrdAl bn ykhmlKH KHbr Hll .3 In the year of Waddadel, son of Yaqahmalik Kebir Khalil (or the great, the well-beloved).' ,(6 ,5 .Os. XIV) bHrp smhKHrb bn hb`brb bn Hvmvt .4 In the year of Samhikarib, son of Tobba'kerib, son of Hadhmat.' ,* (3 .XXXII .... bn vhbAl yHt mlKH sbA .5 ... son of Wahbel Yahat, king of Saba.' 6. (08. XXVI. 9-10), 'In the year of Nabthaol, son of A'mamir." (13 ,12 ,48 .Hal) vHrp...KHrb bn nSHAKHryb bn pnHs .7 Of the year of...Karib, son of Nishakurayb, son of Fadhm.' (Hal. 51, 10, 11), 'Of the year of Ba'ttar, son of Hadhmat.' 8. Hal. 119, 20), Of) vHrp nSHAKHrb bn KHbr hHll .9 the year of Nishakarib, son of Kabir Khalil.' ,(5-7 ,I .(4) bhrp smh`ly bn AlSHrh bn smhKHly .10 'In the year of Samhia'li, son of Elasharh, son of Samhia'li.' These dates are real eponyms, which do not necessarily refer to the reigning king; as is clearly proved from the inscription of Abyan, which was engraved during the reign of me van 5, Tobba' Shorahbil, and is nevertheless dated from the year of Samhia'li II. Particles. By particles are meant the words serving to determine the mutual relation of the members of a phrase, and also that of whole phrases. Some particles are nouns which have lost their original signification, by a process analogous to that which produced the names of the numerals; but others show the original nouns in a more or less mutilated form, suggesting the formation of the pronouns. The disbelief of Halevy in the existence of pronominal roots in the Semitic languages has already been mentioned, and he is still less disposed to admit an independent original for the monoliteral prepositions, e.g. ",", ", and the copulative 1, as has already been explained in the chapter on pronouns.

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42 THE INDIAN ANTIQUARY. The Sabean particles are either prefixes or isolated words; the first category comprises the particles 1,,,, ), among which 1, 5, (1) accept the possessive suffixes. (N. HI. VIII. Os. I. 7, &c.). (Hal. 48, 3) ? 127 (08. XVII. 11-12). (Hal. 466) ? (Hal. 682, 8). (Hal. 681, 5). (08. XIII. 11). (Hal. 412, 3). As to the use of these particles: The preposition 1, joined either to nouns or to possessive pronouns, has the same meanings as in the other Semitic languages, e.g. 1st. In, at, on, indicating the time, place, or the state of a thing or of an action, e.g. up run (Hal. DXX. 9), 'in the wall of the town of Qarnu;' m poor (Hal. 145, 6-7) 'on the day of Ydhmarmalik and of Watrael;' Fr. LVI. 2) in peace;' onor (Crutt. 1, 5) in, with agreement." Th(Fr. LVI. 2 &c.). him.' .(14 ,51 .Hal) lhm 2nd. By, with, designating the person or thing by the aid whereof the act is done. In this sense 1 is often used at the end of inscriptions in order to invoke important personages, notably divinities, c.g. t DT (Hal. 144, 8-9), by the grace of Waddm and Yda'simhu.' Instead of the simple a analogous passages show bra (some copies have wa), a word signifying grace, aid, assistance.' 3rd. After, according to, e.g. 1oo (Hal. 149, 15-16), according to the order of Halfan.' 4th. Against: (08. XVII. 12), '(every foe) who shall commit an act of hostility against them,' analogous to the later Hebrew he set the dog against SHTh bv At hKHlb locution As a conjunction 1 is joined either to the Infinitive or to the Imperfect of a verb; in the first case it appears to mean when, e.g. (n), when he elevated the elevation to A'ttar,' or, making an offering to A'ttar.' The joined to the Imperfect serves to form a kind of subjunctive; there is only one example of it known (Hal. 259, 7), 'that he be fined.' The serving as a relative pronoun when joined to verbs (see Pronouns) acts as a preposition before nouns and is translated by of, eg. (08. 1. 3-4, &c.), 'Alr ah of Harron,' in (Hal. 478, 9), "the deities of the sea,' TND TO (Fr. xx., 1), 'king of Saba and of Raidan.' The use of as a conjunction, meaning so that, is still more re [FEBRUARY, 1875. markable: om op (08. x. 7), 'so that their house (village) was destroyed, and their property conquered.' With reference to the particle the new texts offer interesting information, though they are somewhat obscure on account of their fragmentary state. 1st. There is no instance of the serving as a particle of comparison before proper or appellative nouns; in all the passages where a similar case occurs, the idea of comparison does not suit the text. Comparison appears to have been indicated in Sabean by oo, as in Ethiopic; this, however, is not confirmed by the texts. 2nd. Joined to a verb the particle renders the idea of when, after. The inscription of Naqab el-Hajar presents the necessary examples: ron (1. 7), when he returned near his walls (house); an to D (ib. l. 9), after they had conquered the king of Himyar.' 3rd. The designates likewise the motive of because; this meaning appears to be inherent an action, and answers to the Hebrew ", 'for, in war, which is the first in the following diffi .N) KHstTSb`v bhv KHnbAv dn ArTS HbSHt :cult expression H. l. 8), which Halevy proposes to translate as For those of the country of Habashat (Abyssinians) had taken hold of him at their last invasion,' or, literally, 'For they had taken hold of him, when they made invasion, those of the earth of Habashat." 4th. In conformity with the Hebrew, the Sabean is used to designate the purpose of an action, and has the meaning of in order that: The following example, as has been observed by Osiander, is very decisive: DIN (Os. XVI. 5), In order that he may cause men and the inhabitants of their house to prosper.' 5th. But the last and most surprising use of the particle in Sabean is that it indicates the accusative and even the dative. The examples ara too abundant to allow of doubts about the accuracy of Halevy's copies. The following are the clearest passages-pin (1) (Hal. 535, 1), They have dedicated to Attar of Qabadm,' in lieu of the usual formula: (). Likewise op (Hal. 221, 2), and (Hal. 192, 2), in contrast with the usual locution (Hal. 426, 2). The dative is indicated in phrases such as Dip (Hal. 534, 2), 'He has renovated to the

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FEBRUARY, 1875.] SKETCH OF SABAEAN GRAMMAR. 43 honour of A'ttar,' and mosaiio (485, 1), 'he has renovated to the honour of Nakrah.' Exam- ples could easily be multiplied to show this peculiarity, but the preceding ones are all taken from the Minaean dialect. The use of the particle is less varied, but more frequent than the others. It occurs 1st. As sign of the dative : mot 23 (08. v. 4), 'to the Beni Yahafra';' (Fr. LVI.), 'to him ;' T' (Os. xx. 8), 'to his vassals (lit. men);' poles (Fr. Liv.), 'to the honour of Almagqahu.' 2nd. To indicate the purpose, the motive: por dh (Fr. Liv.), 'for the welfare of the house of Silhin ;' ym moty (08. XVIII. 7), 'on account of, in consideration of this tablet.' As in the majority of Semitic languages, the is joined to the verb and makes a precative expressing a wish: e.g. more! (0s. Ix. 5), 'may he bless them,' strictly 'in order to bless them;' DOM TOP 5 (ib. vi. 6-8), 'may Almaq. qahu continue to gratify Anmarm.' When the of tendency precedes the complet- ed verb the latter takes they of prolongation : (Os. XXVII. 9), m n (ib. xx. 6), rits (H. 147, 6); in the plural : ponos (08. xxxv. 4). Sometimes, however, also the simple Imperfect occurs: 7 (Hal. 259, 1), 27 5 (ib. L. 3), ma (Os. iv. 11-12), un 5 (ib. L. 10-11). In all these examples the precutive sense is less strong, and we perhaps even have here a simple affir- mation corresponding to the Arabic J. Unfortunately the passages from which these examples are taken do not happen to Le clear enough to allow of discovering the precise shade of meaning in this particle. The particle , abridged from you , occurs &c.); Win P (Fr. XI. 3), opposite to mina (Os. VIL. 4), ha (Crutt. San. 1. 17), 'in summer and in winter;' pra (Fr. LIII. 2), which appears to mean 'in the sanctuary.' The last two examples, however, may be explained differently; in this a the preposition ), between,' with the scriptio defectiva may be concealed. At all events the obscurity of the passages quoted allows of no positive assertion. The passages wherein the compound appears to supersede the simple 5 are still more obscure; a few of them are here submitted to the attention of Semitists : mox (Fr. xi. 3); ma (ib. L. 4); i (Os. XVIII. 1); it would naturally be more simple if this n were to be the prefix of the first person plural. Among the isolated prepositions the followin occur in the inscriptions : 1st. y upon, to; this is identical with the Arabic isle, and occurs in the following: Yimi Who's wing (Hal. 49, 12), who carried help to (= b1) Halikamir.' Also you by thg (Hal. 152, 13, 14), upon all men.' 2nd. p, from, of: e.g. op DVD (H. 149, 10), of any malediction whatever;' for (ib. 152, 8), pprmo p (ib. 152, 8), "from this sanctuary (?). The form p is more frequent : poa (Os. xxvi. 9), he has preserved him from blows ;' 13001 ohm 1711 (Os. XVII. 8-10), that he may conceal them from sickness, from malediction, and from witchcraft. 3rd. until, towards : e.g. (Fr.. LVI. 2), and they came till Maryaba ;' DEN P poo (Hal. 535, 1), 'from the foundations till the roof (?). This preposition is also speltw, e.g. OSTO povo my ruin mia (Hal. 682, 5, 6), 'and because she has gone out towards impure places.! This is Halevy's rendering of the phrase translated as follows in the Z. d. D. M. G.: "and because she kept herself pare in impure places' (und weil sie sich rein hielt in unreinen Orten). In Os. XI. 7, 8 the word seems to mean 'in that which concerns.' In the dialect of Hadramaut my bKH-`d appears to correspond to hrAd thelocution in several passages : Na z ... phir (Fr. XLV.) * Yta'mir...of the (cultivated) plain of Saba,' TOO (Hal. 681, 5), 'it (the illness) retired from her, abandoned her ;' 7 (Hal. 412, 3) and with transition to a: man (Os. XIII. 11) and above that ;' likewise in the preposition by, equivalent to the Hebrew opp. There is yet an interesting peculiarity to be noticed concerning the Y's particles. These particles seem, according to the analogy of the relative to possess the faculty of combining with without changing their signification. Thus it may be seen that no 2 (Hal. 221, 2) supersedes the usual formula no Hal. 226, 2, (N. H. 1. 2). The inscription of Obne shows also opo # (1. 5).. 4th. Between, among, amidst : e... ETO . (H. 535, 1), between their two?) towers ;' 2 (Os. xiv. 4), 'amidst his sheep.' 5th. appears to mean in consideration, in exchange : Tomo 1 (Os. 1. 7)'in consideration of their gift.'

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44 THE INDIAN ANTIQUARY. The following are the compound prepositions, as far as Halevy has hitherto been enabled to establish them:Heb. am from, by: e.g. po TT (Os. IV. 6-7), 'by Almaqqahu of Harran,' = b`m .1st .XII .) bmSHAl ySHtAln b`mhv and with the suffix 5, 6), 'in the asking which he will ask of him.' 2nd. Heb. 2, for, relating to, concerning: op n (08. XIII. 4, 5), 'for, on account of, the misfortunes (lit. happenings) which happened in the family of the Beni Quraynm.' 3rd. means probably near to, e.g. un (08. XXXV. 3,4), 'near to the town of Maryaba;' D(OS. VIII. 10), 'near Manhatm.' 4th. nma Arabic, Heb. p, under, beneath; of this only one example is known to Halevy (1)mos nm (Hal. 62. 10), 'under their masters.' 5th., according to, in conformity (?), occurs in the passage (Hal. 49, 15), the sense of which is obscure. Adverbs are rare in the texts: some are here appended : occurs in the location yet more, moreover (?). (Os. XIII. 11), ,(8 ,7 ,682 .Hal) vbrt HTAt bllm : in the night bllm 'and for what she has sinned in the night." Ar., without, e.g. Dopo (Hal. 682, 6-7), 'places without purity (impure places). It takes also the prefix 1, e.g. T DPT (08. XVII. 12). [FEBRUARY, 1875. (Os. XIII. 6-7), and Almaqqahu has also gratified Shammar according to his demand.' This is, no doubt, analogous to the Arabic conjunction . The conjunctions of the Sabean language form a rich and varied category, displaying affinities with the northern Semitic idioms, especially the Aramaan group : This particle is just as much conjunctive as disjunctive: (Hal. 144, 3-4), 'Al and Attar;' (Hal. 257, 1), 'constructed and renovated; O 3 (08. x. 6, 7), 'but he (Almaqqahu) has destroyed their author.' The is also placed in the beginning of a sentence, e.g. (Hal. 259, 1), will be judged (punished) he who will commit havoc,' or ' verily he will be judged who,' &c. 1 D marks the adjunction and, also (= also): DAN DAN PE (08. XVI. 5, 6), ' that he may cause to prosper the men and (also) the inhabitants (strangers) of their house; o no pen or, occurs in the unintelligible phrase OHIT IN ON (Hul. 152, 2). It occurs often combined with p, thus, e.g. as we D (08. XXXV. 6), 'great or small ones; D (08. Iv. 14, 15), the Beni-Martadm or those who obey (them). has almost the same meaning with w, or, be it. Of this only one example is known to Halevy: corpo (Hal. 259, 2, 3), or he who will derange them.' TN when (=51, 151):51 (Hal. 149, 4-5), when they made the journey (?) of Ital.' while, during, e.g. po (Hal. 149, 14, 15), during (the month called) Dhamahdadm-Qadimat (of the first harvest).' yvm hkdmhv yrmrmlKH : on the day where, where ym or yvm (Hal. 154, 4, 6), on the day when Ydhmarmalik placed him at the head of the army of Awsan.' In many inscriptions the word or is several times repeated at the beginning of phrases exhibiting various constructions which certainly required much time to be finished; hence it may be concluded that the word in question has also the sense of then, afterwards, subsequently. (Comp. e.g. Hal. 188, 520, &c.) on account of, because, conformably to. This conjunction is derived from the verb un, to turn D= expresses negation: () (Hal. round; its use is extremely varied and not 682, 8, 9), that which she knows not.' very intelligible, but the following will partly elucidate it : 1. alone appears to have the meaning of pl yhvpyn Hg SHlm bhv t`lm s`dlh : in conformity with (Os. IV. 16, 17), that he (the god) may accordingly be favourable in conformity with the indication given to Sa'dilah (lit. by which was indicated Sa'dilah).' .08) tg dt vkhhmv bmsAlm : because Hn or Hg dt .2 i. 4-5), 'because he has heard them in their request;' pr (Os. VII. 2, 3), 'because he has heard him in his request.' 3. pr the same: pn (08. XVII. 3, 4), 'because he has heard him in his request.' This conjunction appears also to mean in con Hvn KHHvr bkdmy [t] tnytn formity to in the passage (Hal. 147, 8, 9), 'in conformity to what has preceded this decision (?).'

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FEBRUARY, 1875.] ARCHAEOLOGICAL NOTES., 45 4. This form occurs in the mutilated appears to be according, in conformity: thus passage D 22 (Hal. 349, 5), which is perhapswara won pa opa (08. XIII. 3, 4), (he has to be translated according to the writing.' heard him) in his request, in conformity to what The meaning of yar (Hal. 520, 22) is still more he had asked from him.' As a conjunction the obscure. word pa scarcely differs from nia, and the inThe causal conjunctions here appended have scriptions of Amran furnish numerous examtheir best analogies in the northern sister lan- ples of this Sabaean particle. guages : 3. aph opposite to this, in regard to this = 1. nia firstly means on that account, as nuta Arabic hy before. in Hebrew : ob 1 917 nia (Os. 1. 5, 6), 'on The inscriptions present no example of any that account that Almaqqahu may favour them, interjections. then it takes the meaning of because and in order List of the Particles. Conjunctions. that, accordingly as the verb which follows it Prepositions. is in the Perfect or in the Imperfoct. The fol 70, p lowing is a very instructive example : pAv Av hn dt bhn bvot hvpyhv bmsAlhv vbrt ytAn hvpynhv bmsAl ystAln b`mhv po pen ia, ni b`m btHt KH`r ym ,yvm lkbly ldt lkbl dt ,lkbl i b`r bHlp * Because he favoured him in his request, and in order that he may continue to favour him in the request which he will have need to make.' Instead of nia often ni occurs, especially in the phrase pm mppa ni (08. vi. 11, VII. 12, &c.), and in order that good may happen continually (lit. and in order that good should be, and that good be). 2. p. The original sense of this particle TSb (7), 17 Adverbs. bllm b`yr ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continued from p. 13.) II.-Folklore,-Snake-stones. and mountains respectively; and the way in It is remarkable how ancient and widely. which the Indians destroy them is told as folspread the notion appears to be of snakes bear- lows: "They spread a silken robe inwoven with ing in their heads stones of beautiful or magical golden letters before the entrance of the serproperties, the obtaining of which is a feat of pent's cave, and those letters, being magical, the utmost difficulty and danger. The idea is bring on sleep, so that the eyes of the serpent, donbtless of Eastern origin, and is generally although exceedingly hard (they are said to connected with the belief in the guardianship sound like brass when the creature moves-anof concealed treasure, and sleeplessness, and in- other instance of the idea of sleeplessness), are tensity of sight, that in popular imagination overcome, and then with powerful incantations have always characterized the dragon-Opakov- they so allure the serpent as to be able to cast the beholder, the creature that sees--a belief over it the magical robe, which induces sound springing from the fascinating influence always sleep. Then, rushing on it, the Indians cut off ascribed, and apparently with truth, to the eyes its head with an axe, and take out certain of serpents. The snake of Persian tradition small stones found therein. For the heads of has a small stone, called Mohrah, in its head, by the mountain-serpents are said to contain small which it sees concealed treasure. In the Life stones very beautiful, and endowed with a peculiar of Apollonius Tyanaeus there are some mar- lustre and wonderful virtues. Such a stone was vellous stories of huge Indian serpents, which in the ring that Gyges is said to have possessed." are divided into those haunting marshes, plains, This account is most probably a wildly exag

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46 THE INDIAN ANTIQUARY. [FEBRUARY, 1875. the shape of a horse-bean, or sometimes pale and semi-transparent, made apparently of sandarach or false amber. Though adhering for a time to bites, they have no curative properties, as has been largely proved by experi gerated version of the Indian snake-charming, and one of the earliest notices of it. The ring of Gyges, it will be remembered, conferred invisibility; beliefs respecting snakes usually have especial reference to the eyes, and at the present day, on the western coast at least, sore eyes are ascribed to the anger of serpents, and a snake is the worst omen a Brahman can behold. I have not been able to trace with certainty whether the notion of snakes bearing precious stones prevails in Southern India at the present day, but Babu Raj Chandra Sandel of Banaras tells us that in Bengal it is a popular belief that the cobra bears a diamond, "learned men imagining that as that poisonous reptile lives a long life, the effect of time matures its carbon to a diamond. Some people say it sometimes emits light, which has perhaps led them to believe this." As in some degree connected with this, I am tempted to add a strange bit of folklore from the Rev. G. Richter's Manual of Coorg, where (at p. 166) we are told that, according to Coorg belief, the cobra lives a thousand years. After passing the meridian of its long life, its body begins to shrink and brighten till it shines like silver, and measures three feet or less at the age of six or seven hun lred years. Still later it shines like gold, and is only one foot in length. At last it shrinks to the size of a finger. Then some day it flies up high in the air, dies, and sinks upon the ground, where it disappears. The spot is called Naka, and is marked by a little stone enclosure. Should any one unawares set foot upon it, he will be attacked by incurable skin disease, and rot away by degrees. In Kanara if any one points at the sculptured serpent-stones so often set up under trees, it is believed the hand will rot. Returning to the subject of the talismanic stones borne in the head, though I have not been able to hear that the peninsular serpents carry diamonds or bright gems, the cobras are everywhere believed to bear on their heads the famous snake-stones which will adhere to any venomous bite and extract the poison. When taken from the reptile's head he is no longer venomous. Charmers will often pretend to extract this stone from the head of a snake they have caught, but of course it is all a sleight of hand. These stones, as is well known, are dark-coloured and shining, the size and almost Adair's History of the American Indians may be further consulted on this subject-p. 237. ments. In the New World there are some remarkable parallels to the Indian legend of Apollonius, which might perhaps be pressed into the service of those who contend that the primitive American population were Turanians, who, starting from Central Asia or from India, reached even America at some unknown epoch, and being the earliest serpent-worshipping race, and first discoverers of gems and metals, originated the infinite variety of stories and superstitions that always in some way connect serpents with precious metals and precious stones. The American Indian tribes reverence the rattlesnake, and believe that somewhere in the mountains there is a secret valley inhabited by the chiefs of the rattlesnake tribe, which grow to the size of large trees, and bear on their foreheads brilliant gems that shine with dazzling splendour. They are called the kind old kings,' 'the bright old inhabitants,'-appellations evidently placatory, in the same sense as the cobra is always spoken of throughout Southern India as "the good snake." They know all things, and may be consulted if properly approached and besought. At the present day an animal called the Carbunculo is popularly believed to exist in Peru; it appears only at night, and when pursued, a valve or trapdoor opens in its forehead, and an extraordinarily brilliant object, believed by the natives to be a precious stone, becomes visible, dispelling the darkness and dazzling the pursuers. This account is averred to be so far attested as to warrant a belief in the existence of an animal possessing some remarkable quality which serves as a pretext for the fable. In Cyprus and the adjacent islands and coasts, false precious stones are fabricated by Jews and said to have been taken out of the head of the Koup; they are worn as amulets to protect the wearers from the bite of venomous animals. So wide-spread and persistent is this ancient belief, which seems to have originated in India. It appears in England respecting the toad, which 'Ugly and venomous, Wears yet a precious jewel in its head.'

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ARCHEOLOGICAL NOTES. FEBRUARY, 1875.] III.-Folklore,-Corpse-Candles and Will-o' the-Wisps. Some thirty miles north of the favourite and fashionable station of Bangalore rises the great hill-fort of Nandidurg. Its summit being 1500 feet above the elevated Maisur plateau, and commanding varied and far-stretching prospects, and the many buildings comprised in the fort affording ample accommodation, it is often resorted to by health and holiday seekers. From its top a remarkable exhibition is sometimes seen, known to many as "the Nandidurg lights." Not having ever witnessed them myself, I will borrow an account that appeared in a Madras newspaper of last year. The correspondent writes that being on a visit to the fort, and looking at night from his windows, which commanded a view over all the country around, he was amazed and frightened at seeing "the whole expanse for miles and miles one blaze of lights, the appearance being as of a vast city lighted by gas,-hundred of thousands of lights extending for miles and miles, dancing and glittering in all directions, a weird, horrible, yet beautiful sight." On hurriedly asking a peon what was the meaning of it, he was told "it was the bodies of all those who were killed in battle at Nandi; they all come up at this time with. lights in their hands." The opinion of the correspondent's host was that it was the people on the plains with lights collecting white ants after rain; and that though Sheikh Daud declared the lights were corpse-candles, and every candle. borne by a body killed in action, yet he believed it was the white ants. This strange exhibition is occasionally seen from the fort, and it is characteristic of Englishmen that, like the correspondent's host, they so often rest satisfied with explanations of unusual phenomena so obviously inadequate as that advanced. A German savant travelling there would soon unravel the mystery; but, though large English communities have long lived in the neighbourhood, no explanation seems to have been offered. It is not unlikely that some luminous insects may be the cause of this wonderful display, which is commonly seen after heavy rains, when some species of insects appear in vast myriads, and amongst them a species of mole-cricket, which I mention because in England the ignis fatuus has been, with some apparent probability, ascribed to the English mole-cricket (Gryllotalpa 47 vulgaris). But the more immediate concern of this note is with the peon's idea that the lights seen by the newspaper correspondent were borne by the bodies of the slain in battle, and its analogy with the Welsh belief in corpse-candles. In Wales the latter are called Canwyll gorf, and the popular belief is that a short time before the death of a person a light is seen issuing from the sick-bed, or sometimes from his nostrils, and taking its course to the churchyard. along the very track the funeral is afterwards to pursue. It is dangerous to stand in its way. Some who have been so foolhardy have been struck down, and been long in recovering, but none are hurt who do not stand in the way. Some who have been bold enough to lie down by the wayside when the corpse-candle passed and look carnestly, have seen the resemblance of a skull carrying the candle, or sometimes a dark shadow, in shape of the person that is to die, carrying the candle between its forefingers, holding the light before its face. In some parts of India when a man has been killed by a tiger, his ghost is believed to sit on the tiger's head holding a light, by which it guides the beast to its prey. The cunning of old man-caters, and the difficulty in killing them, are ascribed to this ghostly guidance. In a paper read before the Bengal Asiatic Society, Mr. W. Theobald relates that in Burmah it is believed that there is a class of wizards whose heads become dissociated from their bodies during the night, and wander about the jungle feeding on carrion, the bodies remaining at home; and the ignis futuus is supposed to proceed from the mouth of one of the wandering heads. If a head be seized whilst so wandering, it screams to be released, and if detained more than twelve hours both head and body perish. This in one or two points rather resembles the Welsh belief. Mr. Theobald further says that the ignis futuus is very common in the flat alluvial country near the Rajmahal Hills, and is called Bhutai, from Bhuta, a goblin; the prevailing belief is that it is borne by a ghost. The Rev. Mr. Caldwell, in his interesting account of the Tinnevelli Shanars and their devil-worship, has a sentence echoing the folklore of many nations:"In the dark of the evening, devils have been observed in a burial or burning ground assuming various shapes one after another, as often as the eye of the observer is turned away, and have

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48 THE INDIAN ANTIQUARY. (FEBRUARY, 1875. often been known to ride across the country on invisible horses, or glide over marshy lands in the shape of a wanderiug flickering light." In Tamil the Will-o'-the-Wisp is called peijnerappu = devil-fire. I once saw one on wet jungly ground at the foot of hills, and was told what it was. It moved along in a manner much resembling the flight of an insect. In Manu, XII. 71, it is said that a Brihman who omits his duty is changed into a demon called Ulkamukha, or with a mouth like a firebrand, who devours what has been vomited. There appears, however, to be nothing in Eastern belief analogous to that which associated the Will-o'-the-Wisp with the tricksy goblin, that shrewd and knavish sprite called Rohin Goodfellow,' who shows his lantern to "Mislead night wanderers, laughing at their harm." That pretty and practical fancy appears to have prevailed only in England. Only there did the mischief-loving Puck with his wispy fire delight to lure the belated wanderer into pools and bogs, "And, leading us, makes us to stray Long winter nights out of the way; And when we stick in rire and clay He doth with laughter leave us." But these mysterious night-fires have always been associated with tombs and the dead. In Scandinavian legends tho sepulchres of the heroes emit a kind of lambent flame, woich was always visible at night, and served to guard the ashes of the dead; it was called Hauga Elldr, or the sepulchral fire. It may be a survival of this belief that originated the custom of a 'chapelle ardente' at the lying-in-state after death of royal and very distinguisher personages, when the darkened chamber is illuminated by a multitude of tapers and flambeaux. Throughout the East the Musalmans placo lights in little recesses made in their tombs, a custom suid to be also followed by some of the wild mountain tribes. Such beliefs and usages would tend to connect strange fires seen by night with demons, ghosts, and the dead. ACCOUNT OF KALHAT, IN S. E. ARABIA. BY MAJOR S. B. MILES, POLITICAL AGENT, MASKAT. About eighty miles to the south-east of, ed by some. Pliny, however, whose knowledge Maskat is the ancient city of Kalhat, which of the eastern side of Arabia was superior to though long since fallen to ruins and deserted, was that of Strabo and Ptolemy, mentions Okelis formerly the most important seaport town of separately and seems to place Akila on the Oman, and the principal emporium of her com- east side; and both Hardouin und Forster, fol. merce. According to the traditions of the Arabs, lowing this arrangement, have located it on the Kalhat was partially destroyed by earthquake Oman coast, though Forster is, I think, misabout four centuries ago, and from this time taken when he identifies it with El Ceti (proprobably commenced its rapid decadence, while perly El Yeti), a spot ten miles south-east of other canses, such as the filling up of the haven Maskat. I have no doubt myself about Pliny's or creek, and the rise of Maska t in the hands Akila being identical with Kalhat, the name of the Portuguese, completed its extinction as a being simply incorporated with the article al. commercial entrepot. There is no other point on the coast nearly so Kalhat can lay claim to high antiquity, and probable, and, besides the similarity of name, it is perhaps one of the most ancient seaports of is confirmed by Pliny's account of the place, Arabia In the Periplus of the Erythrean Sea which agrees well with our knowledge of Kal. it is called Kalaios, and appears as a place appears as a place hat. He says :of considerable importance, as it gave its name "We then come to the Sabaei, a nation of to the group of islands now known as the Skenitoi, with numerous islands, and the city Doymaniya h group, about one hundred miles of Akila, which is their mart, and from which further up the Gulf of Oman. Pliny calls it persons embark for India." Now it is certain Akila, but with regard to the identification of that Kalhat was for centuries the great rendezthis name some confusion exists among com- vous for trading vessels between India and the mentators and geographers. Strabo confound- Persian Gulf; and as regards the people, it is to ed A kila with Okelis, a town at the Straits be noted, though perhaps it may be merely a of Babelmandeb, and in this he bas been follow. coincidence, that the few inhabitants of Kalhat

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FEBRUARY, 1875.] ACCOUNT OF KALHAT, IN S. E. ARABIA. 49 - are to this day the Beni Shaabain,-a small mosques that you could see anywhere, the walls but distinct clan, and probably the remnant of of which are covered with enamelled tiles of some great tribe. Oman, however, having been Kashan. The city is inhabited by merchants, from early times a province of Yemen, the people who draw their support from Indian import would, like the Yemenites, be called Sabaans trade. Although they are Arabs, they don't from their religion, which, indeed, they retained speak Arabic correctly. After every phrase they until the introduction of Islam. In earlier have a habit of adding the particle no. Thus times, before the opening of the navigation of they will say You are enting, no! You are the Red Sea route in the time of the Pharaohs walking, no! You are doing this or that, no!' of the nineteenth dynasty and in the infancy of Most of them are schismatics, but they cannot maritime commerce, Kalhat was not improbably openly practise their tenets, for they are under the seat of a Phoenician factory or trading the rule of Sultan Kutbuddin Tehemten station, as Oman was one of the principal routes Malik of Hormuz, who is orthodox." by which the productions of the East were 1 The notices of Kalhat, however, by native obtained by those enterprising merchants who, anthors are in general very mcagre, and add little established all along the South Arabian and to our knowledge of it. The fullest account Oman coasts and in the Persian Gulf, had an of the place I have met with is in the itinerary almost entire monopoly of the Indian trade; of Ibn El Moja wir, who wrote in A.. and Kalhat, being the nearest port to India in 625 (A.D. 1228), and which I here translate:Arabia, would be peculiarly well suited for their "The first who established themselves on the purpose. shore at Kalhat were some poor fishermen, who From the time of Pliny to that of Marco earned their bread through the bounty of God, Polo, a period of nearly thirteen centuries, we and as their stay increased they found the local have, I believe, no mention of Kalhat by any ity suited them, and people collected there and European author, and we are dependent on Arab multiplied. Now there was a Sheikh from among and Persian authorities for what we can gather the Sheikhs of the Arabs who was at the head regarding it. One of the first of these is Ibn of this community of fishermen, and his name Kelbi, who died in A.H. 200 [A.D. 821-23), and was Malik bin Fahm, and as he stood on the who, as quoted in an historical work discovered shore he became possessed with the desire of by Colonel E. C. Ross and translated by him in augmenting the place and the number of inhahis Annals of Oman,* relates, in connection bitants. When, therefore, ships were observed with the emigration of the Yemen tribes in sailing past, he used to tell his people "kul consequence of the bursting of the great dam of hat,' meaning, call to the people to put in here, Mareb, that the Azdites, under the leadership and from this the place was called Kalh a t. It of Malik bin Fahm el Azdi, having arrived was related to me by Ahmad bin 'Ali bin Abdulin Oman, settled at Kalhat, whence they suc- la el Wasiti that it was called in ancient times ceeded in expelling the Persians from the country Hatkal. I asked why it was so called, and he and establishing themselves therein. Marco Polo said that when the tribe (meaning probably the devotes a chapter to the city and gulf of Kalhat, Ibadhia schismatics) fled from the battle of in which he styles it a great and noble city, Nahrwan, they kept calling to their slaves subject to the Malik of Hormuz. He says that hut,' that is, bring the provisions). Now "the haven is very large and good, frequented by the provisions had been brought with them from numerous ships with goods from India, and that El Irak, and as the food decreased, one of them from this city the spices and other merchandize said to his slave lat' and the slave replied are distributed among the cities and towns of kal,' that is, there is but little left. Hence the interior." Ibn Batuta visited this port in the place was named Hatkal, and in process of A.D. 1328, about thirty years or so subsequent to time the name changed with the revolution of Messer Marco, and thus describes the placet:- affairs to Kalhat, and the population increased. "The city of Kalhat stands on the shore; it has Subsequently a stone wall was erected, and ships fine bazaars and one of the most beautiful arrived there from every port, bringing merchan * Jour. A3. Soc. Beng. vol. XLIII. (1874) pt. i. p. 112. + Yule's Marco Polo, vol. II. p. 382.

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50 THE INDIAN ANTIQUARY. dize of every kind, and it became a large and majestic city." Account of the conquest of Kalhat by the side, somewhat apart from the town, there is Khwarezmians:a wall, descending from the top of the hill to the sea, erected by the inhabitants to keep out the Moors of the interior from coming to plunder. It belongs to a king called Benjabar, who has good cavalry. There are no trees around the city except a few palm trees near some wells, from which they get drinking-water. From the interior comes an abundance of wheat, barley, millet, and dates. The port is a great rendezvous for ships, which come thither to load horses and dates for India. The king of Ormuz despatched every year a suitable person as Goazil, who governed the country, administered justice, made war, &c. As regards the revenue, there was a eunuch or Cojeator whose duty was to collect taxes and remit them to the king. In all parts of the kingdom of Ormuz were placed these eunuchs, who govern the treasury of the state, and who receive great respect and obedience." On his return from Hormuz, D'Albuquerque picked a quarrel with the Governor of Kalhat, notwithstanding his having offered submission to Portugal on the former visit, and having attacked the place, destroyed and burnt it. This was the last historical event connected with the town, which never rose again from the ashes. After a few years more it sank into utter insignificance, and its very name now has almost passed into oblivion. The site of these interesting ruins is on the littoral declivity at the foot of the high and precipitous range of hills called Jebel Kalhat, and at the eastern termination of the mountainous district which lies between Maskat and El Sharkiyeh. The town covered a wide space, and the ground, which is very uneven, is everywhere strewn with the debris of houses and buildings, showing that the population must at one time have been very considerable. The foundations in many places are still observable, but there is not a dwelling of any description left standing, nor are there any signs of architectural grandeur anywhere to be seen. Issuing from the hills and dividing the town is a deep ravine called the Wady Is sir, the mouth of which is very broad, and being entered by the sea, doubtless proved an excellent haven for bagalas and native craft in "When Khwaja Raziul din Kowam ul Mulk Abubekr el Zozeni became governor of the countries of Karman, Mekran, and Fars on behalf of the Sultan Ala ul din Mohammad bin Naks, he possessed himself of Kalhat by the sword, and it is said that Malik bin Fahm died in the time of Razi ul din Kowam ul Mulk. Now about that time Razi ul din Kowam ul Mulk found an opportunity to despatch ships to gain possession of Kalhat with all the dependencies of Oman, and he established therein his officers and lieutenants, and they used to collect the revenue and transit dues. He used to send silk there from Karman for sale, and after collecting the revenue of the town, to purchase with it Arab horses and have them brought over in batches of about five hundred. Of these horses the inferior ones were kept for his own stables, but the best were sent to Khwarezm as presents to the Sultan. When Razi ul din died in Karman, he left in Kalhat 64,000 maunds, or, as some say, 80,000 maunds of silk, besides about 500 horses, and, with his death the country fell from the grasp of the Khwarezmians, with its horses and silk, in the year A.H. 615. After the death of the Sheik Malik bin Fahm bin Malik, fortifications of stone and mortar were built at Kalhat in the year 614" [A.D. 1217]. Description of Kalhat. [FEBRUARY, 1875. sea strikes it, and the haven is very good, situated at the foot of high hills. On the inland "Kalhat is a town situated on the shore of the sea and is surrounded by hills, and it is said that its appearance is similar to Aden. Its water is good and is brought from Meida, and there is a stream named Sukherat flowing from the hills between palms and gardens, the water of which is light and digestible, and sweet as the Euphrates. The tribe to which Kalhat belongs is a very small one." The glory of Kalhat was on the wane, though it was still a considerable town, when visited by "D'Albuquerque in A.D. 1507 on his way to Hormuz, and he gives the following description of the place at that time: "Calayet is a town as large as Santarem, not very populous, and with many old buildings almost in ruins, and, according to the information D'Albuquerque received from some Moors, was destroyed by Alexander, who conquered all the country. The

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FEBRUARY, 1875.] old days. The only building that has hitherto escaped the general ruin around is a small domed tomb, about fifteen feet square, standing in the highest part of the town. It contained an inscription in Neskh characters in coloured stucco, fragments of which bestrew the ground; and the walls were lined with coloured tiles, similar, probably, to those ornamenting the great mosque of this city, as described by Ibn Batuta. The dome is constructed in a somewhat primitive fashion, with bracketing work or pendentives. It is built entirely of unshaped stones and coral, as indeed were all the buildings in the city apparently, no hewn or shaped stones being visible anywhere. Near the tomb is a rectangular tank or reservoir, now filled with rubbish, with a broad arch over it, and probably intended as a storage tank for water. The line of fortifications by which the town was enclosed can still be traced without difficulty. On the south side the wall, flanked by three towers or bastions, ran with a slight bend from the sea to the abruptly rising hills, which formed a sufficient protection on that side. To the northwest the town was protected by two towers on a small eminence called El Sheikh, commanding that part of the town, and on this hill the governor of the city is said to have had his residence. Under this lies the present village of Kalhat, inhabited by the El Shaabain, a petty tribe of about two hundred souls, who live by fishing and doing a small trade in dates. The Wady Issir, which seems the natural pass into the interior from Kalhat, is, however, so blocked up by huge boulders and fragments of limestone washed down from the lofty, precipitous walls above, that it is impassable for laden camels, and their place is here taken by asses; and I imagine, therefore, that the route by which SPECIMENS OF THE WEDDING SONGS THE GERMAN OF THE [Mr. Jellinghaus mentions that his translation is literal, and therefore but poorly represents the harmony of the original. The following is a literal rendering of Mr. Jellinghaus's German, made by a friend and rapidly glanced over by me.-J. M. Mitchell.] WEDDING SONGS OF THE MUNDAH-KOLHS. Speech of the bride, who is leaving her father's house, to her brother. In one mother's womb we were sister and brother, Drinking we have drunk a whole cask of milk, 51 the bulk of the produce and merchandize was carried to and fro between the town and the interior was round by Sur, which is easily reached by sea and land, and which lies open to the inland districts of El Sharkiyeh and Jaalan. About two miles up the wady is Sukherat, where there is room for a little cultivation, and where a small but perennial mountain stream, bounding and cascading among the rocks and stones, once fed an aqueduct that supplied the city with pure water, and the traces of which are still visible along the right bank of the wady, though generally destroyed by the hand of time and the action of the torrent. The beginning of the aqueduct is marked by a square chunammed cistern, which, with part of the canal leading from it, is still in good preservation. Meida, also alluded to by Ibn El Mojawir, is merely a deep pool in the bed of the ravine about half a mile from the town, and was at best a precarious source of supply. There are said to have been one hundred and one wells within the walls of the city, but none of them now contain water. In former times vessels are traditioned to have ascended the creeks and anchored abreast of the town half a mile from the sea, where they would of course find perfect shelter from every wind; but these creeks, apparently by the scour of the torrent, have now become filled up with detritus and sand from above, and are too shallow for any but the smallest boats to enter them. This fact is alone sufficient to account for the total eclipse of Kalhat as a commercial port, and its place is now to some extent taken by the neighbouring and flourishing town of Sur, which, with its deep and capacious creek, has become next to Maskatand Muttra h the greatest rendezvous for native shipping on the Oman coast. OF THE MUNDA-KOLHS, FROM REV. TH. JELLINGHAUS. Drinking we have drunk a whole cask of milk: Thy lot, O brother, is the father's wood-house; My lot, O brother, is the distant land. The mother weeps her whole life long, The father weeps six months, The brother weeps during the (marriage) talking and eating, The sister-in-law weeps a moment, The fowls, calling out for me, already begin to smooth their combs again.

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52 THE INDIAN ANTIQUARY. 2. Conversation between husband and wife about growing old. O thou, in grass-covered hut, In the wood-house, my mate, Like the flower thou art dried up, Like the red flower thou art faded: Is it from the earth's heat, my mate, Or from the heaven's glow, That thou like the flower art dried, That my mate like the red flower is faded ? The husband's answer. It comes not from the earth's heat, It comes not from the heaven's glow ; Time goes on, my mate, Age is drawing near; Time goes on, my mate, Like a narrow footpath; Age draws nigh, companion, As on a broad highway. As in a dull, damp upland, O mate, Have we become dull, O mate; As in a confused waste vale, O companion, Have we become confused; You are dull and I am dull, O mate, We are both alike dull; You are confused and I am confused, O mate, We are both alike confused. 3. Alternate song at the wedding between bride and bridegroom. (Chiefly sung by the person who brings in the bride.) Bride. Come in, lad, come in To the kuda-tree's low shade, To the fruit-tree's deep recess Go in, lad, go in. Bridegroom.-I will go in, I will go in, Though I have not much gold, For the kuda-tree's low shade, For the fruit-tree's deep recess. Bride. Is not the price of the wedding-money there ? Then, my lad, go not about, loving, piping; If thou hast not much money, Then, my lad, my lad, go not about piping with your teeth: Then say not to me "Come here," Then say not to me "Go with (me);" My hair-top is loosed, My upper covering is unbound. Wilt thou care for me like the falcons, Thou who sayest to me, "Come to me"? Wilt thou provide for me like the great falcons, Thou who sayest to me "Go with me"? [FEBRUARY, 1875. Bridegroom,-A village is there, and land is also there, my dearie; Wilt thou carry it away rolling it up like a mat? A village is there, and land is also there, Wilt thou carry it away like wood on thy back? (The meaning is, Don't be so covetous.) Thy mother's and father's house was like the possessor's of the village (dicku), Like water are they dried up; Thy uncles and cousins were like the wise men (sadu), They are extinguished like fire. Thy father and mother are overgrown with thorns, Thy relations are covered with stones: Ah, weeping comes over me They are grown over with thorns; Sorrow rises up in my soul They are covered over with stones. 4. Satirical song of the bride's relations Our lassie, our lassie (konea), Rub her and adorn her, our lassie. Your young man is a crow young man, is a crow young man ; Our rice, our rice is the white flower-rice, Our rice, our rice is the white flower-rice; Our flesh is like the beautiful cotton-plant, Our flesh is like the beautiful cotton-plant; Eat well, O guests, Eat well, O guests, And stuff it in with the bar of the oxen's house! The tone and form of this song has in Mundari something very cheerful, droll, and har monions. 5. Drinking-song on the women who at the marriage provide the rice-brandy. Draw out, draw ont The kila sala (rice) beer; Strain out, strain out The tali sala old beer; Give some, O drawer-out, Into the masuri leaf-vessel, Share out the beer to me. Well, now, O drawer-out, Into the talari leaf-vessel Share out the beer to me. She who draws it out is drunk, O aye, She who shares it out is drunk, O aye.

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FEBRUARY, 1875.] WEDDING SONGS OF THE MUNDA-KOLHS. 53 6. Satirical song of the sister to her 11. Order for the dance. brother in love. Come, lassie, let us go to the dance, My brother had gone on the way to Doisa, Only the stone remains lying on one spot; My brother had gone on the street to Khukkra; Come, lassie, let us draw to the feast, My brother has now stood up, We will not live like (rooted) flowers. I have bronght on the chair for my brother, When the life is out, the body will be burnt: For my brother I have brought out the foot. When the life is out, we shall be earth. stool of pappra-wood. 12. Harvest-song.--Conversation between My brother bas no desire for the chair of gandu wife aul husband; the wife speaks. wood, We two, my dear fellow (boio), My brother has no pleasure in the footstool of We are bound together like twin trees; pappra.wood; We two, my dear fellow, My brother is in his soul in love with the Brah Are united like trees in an avenue. man maiden, We two, my dear fellow, My brother's life and desire goes out to the Shail forget the village lord, Santhal maiden. And together plunge (into the dance); 7. Another satirical song sung by the women We two, my dear follow, on the arrival of the bridegroom. Shall forget the holy people, Here and there a river, a large one ; And together fall into the line. Yonder and bere a river, a small one, Early, when the cock crows, Obow how he can spring over it! Shall we care for hunger; Truly he must have dogs' feet, Afterwards, when the peacock invites us, And a backbone exactly like a dog's. Shall we think of thirst. 8. Song of the relations of the bridegroom. The husband's answer. Try, lad, try You, O my wife, think of hunger; Jungle-grass that shakes; You, O my partner, care for thirst; Try lad, try exactly, In the morning when the cock crows, Try foot and head; Shall we think of work ; Is the lower leaf on the tree Later, when the peacock invites, Already full of holes and old ? Shall we attend to business (out of the houseLook up; that is young: in the market-place, &c.). Take it for thyself quickly. For our children and our grandchildren, (The meaning is, he should not take the elder For them will we care; sister, because she is already oid.) For our children and grandchildren, 9. Another satirical song about the bride For them will we care. groom's hair. 13. Wail of an orphan. Lcok, pray, at the jungle grass, Look, pray, at the shaggy grass : The upper tola (part of the village), oh! it is It looks like bcars' liair, lonely; Look at the man shaggy as a bear. The under tolu, oh! it is desert: 10. Counsel and instruction of the relations of the O my mother, who is no more! brulegroom to the bride on the married slate. The upper tola, oh! it is lonely; Warm work will it be for you, O bride, The lower tola, oh! it is desert; O my father, who is no more ! Soundly will you sweat, O bride; This way, that way, must the rice-pounder fly; Ah! if my mother still lived, If you do it not, who will give you to eat? Ah! if my father still lived, If the father-in-law quarrels with you, I would place myself on their bosom. If the mother-in-law also calls you names, Ah! if my mother still lived, Do not, lassie, do not, do not Ah! if my father still lived, On that account give up. I would lay myself on their breast. * The old capital of Chutia Nagpur.

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54 THE INDIAN ANTIQUARY. Motherless! ah! I am deserted: O my mother, who is no more! Fatherless! oh! I am left alone: O my father, who is no more! To be motherless is a great sorrow; To be fatherless, is it not deep darkness? O my mother, who is no more! O my father, who is no more! To be now a servant, that is most painful; To be a hireling is also very sad. O my mother, who is no more! O my father, who is no more! This song is also very harmonious in Mundari. The Finding of the Dream. There was once a king who had two queens, named Durani and Surani; he was very much distressed because neither of them had borne him a son, so he worshipped God and both conceived, but Surani bore a son first, and when the ceremony of susti was performed the name of Chandra was given him. After that Durani bore her son, and at his sasti ceremony he was called Siva Das. Now before Siva Das was born, a soothsayer had come, and, after making magical calculations, had declared that the king would become blind if he saw the child who was in the womb of Durani; so directly the child was born the king put Durani and her son forth from the women's apartments, and made them live in a house which he had provided in another place, neither could he bear to hear her or her son's name mentioned. [FEBRUARY, 1875. 14. Warning about going home quickly. Run, girl, on the broad way; Trip, girl, trip on the long footpath. Run, girl, run, your mother's house is on fire; Trip, girl, trip, in your father's house a hole is burnt. BENGALI FOLKLORE-LEGENDS FROM DINAJPUR.* BY G. H. DAMANT, B.C.S., RANGPUR. If my mother's house is burning, then will I go; If a hole is burnt in the father's house, then will I run. When Siva Das reached the age of ten or twelve years, both he and his mother suffered great hardships from want of food, for they lived by begging, and only obtained just enough to eat. Siva Das was very much devoted to the worship of Siva, and never ate or drank without first worshipping him. Siva was very much pleased with him, and one day disguised himself as a sanyasi and went to his house as a guest. As soon as Siva Das saw him, he saluted him and wrapped his cloth round his throat and said with folded hands, "My lord Brahman, this is a lucky day for me, since I have seen your honoured foot." He then went to his mother to make some arrangement for his guest's food, and asked her what they had in the house: she said, "Child, we have nothing at all; what you get by begging in one day is only enough for us two, mother and son, for one meal; it is not sufficient for two meals. Who suffers hardships like us?" Hearing this, Siva Das began to cry, and to think what he could give his guest to eat. Durani, seeing her son crying, went into the house and began to search amongst the pots and pans, till in one corner of the house, in a pot, she found a little broken rice, and thought that if she had seen it before, it would not have been left there, it must have been overlooked. So she took about half a ser to the sanyasi and said, "This is all I have, be kind enough to accept it:" so he took the rice and cooked and ate it, and Siva Das and his mother ate what was left. The sanyasi was pleased with Siva Das and said to him, "I will give you a sword which you must always keep with you; it has many good qualities: if you say to it, 'Sword given by Siva, take me to such a place,' it will instantly fly with you there, and you will be victorious in battle, and as long as it remains with you you will never die." With these words he gave him the sword and went away, and Siva Das always kept the sword by him. In the meantime Surani's son, Chandra, was about sixteen or seventeen years old, and could read and write very well. One night the king saw a very wonderful dream, and remained awake till next morning thinking about it. At one watch next day he was still in bed mediContinued from Vol. III. p. 343.

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FEBRUARY, 1875.] LEGENDS FROM DINAJPUR. 55 tating on it, so his men-servants and maid father, and if Chandra had gone to try and find servants and the prince came to him with folded the dream he would go too. Durani replied, hands and invited him to rise, but he paid no "My child, you are the only wealth I have in attention to any of them, and still continued my poverty, if you go away I cannot bear to to think about the dream. Meanwhile the prime live alone without you : moreover, how can von minister, divan, and other officers of state were support yourself? You cannot go." Siva Das waiting in court, and wondering why the king paid no attention to his mother's words, but dewas so late in coming-they thought he must termined that as he was the king's son he would be angry with some of them : so the prime go to him and obtain his consent to search for minister said he would go and call the king. He the dream. So he went to court, but, not having entered the palace and asked the king why he sufficient courage to approach the king, ho sent was so late in rising, and requested him to be a message through an attendant to say what good enough to tell him about what he was his request was. When the king heard it he said, meditating. The king told him he was medi. "Why has Durani's son come to me? he may tating on a very wonderful dream which he go if he likes: I shall not be sorry if he dies; he had seen in the night, and said, "I thought is no child of mine." Siva Das was satisfied I saw a large two-storied house surrounded on with that, and went to his mother to ask for all sides by all kinds of flowers. A very beauti- her consent, and told her that his father had ful woman was lying inside it,- her beauty was agreed to let him go; she would not at first such that it lighted up the whole house ; at consent, but at last gave him leave to go. So every breath she took while she slept, a flame he took his sword and went into a field, and like a flower issued from her nostril, and when sat on the sword and said, "Sword given by she drew in her breath the flower of flame was Siva, take me to the place where Chandra again withdrawn. I have been thinking of this and the prime minister now are." The sword dream ever since, and it will be well for you if instantly lifted him up and took him to the you can show it me, for if you do not I will pat place where thoy were, finishing a six-months' you to death." The prime minister replied journey in one day. Siva Das went to Chandra that, since the king had seen the dream, it must and saluted him, and asked whether he had exist somewhere, and he would take the prince succeeded in finding the dream; but he replied and go in search of it, and meanwhile the king that they had come across the jungle, and, not must rise and go to court. So the king rose finding a road through it, had been unable to and washed his hands and face and went to discover anything concerning the dream, and court, but the whole day he did nothing but that the jungle was full of Rakshasas, and the talk about the dream, so that the business of the more they cut it the more it grew. kingdom was entirely stopped. The king then | Siva Dis said he would go to the west of the appointed a day, and the prime minister and jungle and see if there was any road or not. So Chandra started to find the dream, taking with he went a little way, but saw nothing but jungle them abundance of provisions, elephants, horses, on every side; he then cut a road with his sword silver sticks, flags, weapons, and soldiers. They till he came to the other side, but the jungle travelled for six months towards the south, grew up behind him as fast as he cut it. All when they came to a terrible jungle which they this time Chandra was in the same place, were unable to penetrate : it was full of Rak- still clearing jungle. When Siva Das came shasas, and there was no road in it. They set into the open country he could see village a great many labourers to work, but the more or people, so he travelled on to the west for jungle they cut, the more there seemed to be five days till he came to a village, which he left. entered, and inquired who was the king of the Meanwhile Durani's son, Siva Das, heard of country and whether there was any bazar. the dream and asked his mother about it, and The people told him there was a great king she told him all the king had seen, and how the there, and also a bazar: so he went to the prime minister and Chandra had gone in search bazar and bought a house, in which he lived, of it. Siva Das said that although the king and after he had eaten he bought a shield and could not bear to look on him, still he was his a necklace of beads and put on the dress of an

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56 THE INDIAN ANTIQUARY. upcountry man. He then went to the king's palace, taking his sword and shield, and seeing the iemadar in the courtyard he told him he was an upcountry man seeking for service, and that he would undertake whatever no one else could do. The jemadar iaformed the king, and the latter ordered him to be brought before him. Siva Das came very respectfully, and the king, being pleased with his appearance, ordered him to be appointed to keep guard in the courtyard. So Siva Das continued to eat and live there. Now the king had for a long time been subject to a disease which came on once or twice a month, and it attacked him just at this time and he became senseless. A great many doctors and physicians had formerly attended him, but none of them could cure the disease; so the prime minister, remembering that the new servant had undertaken to do what no one else could, sent for him to the king's presence and told him about the king's illness. Siva Das inquired the nature of the disease, and the king told him that a sound of weeping was heard to the north, and when it reached his ears he was instantly attacked by the disease and became senseless. Siva Das, on hearing this, waited till midnight, and then, taking his sword and shield, went twenty kos along the north road till he reached a high mountain, which he ascended, and on the top found a beautiful girl who was screaming and crying, but she was really a Rakshasa who had assumed the form of a woman, and when her crying reached the king's cars he became ill. Siva Das asked why she was crying, and told her she must leave that place, and when she refused to go away he threatened to cut her in pieces; she grew angry at that, and assumed her own shape and came towards him, and they fought for a long time, but at last he cut off one of her arms, which was fifty cubits in length. She ran away as soon as her arm was cut off, and the king's disease was stayed. Siva Das thought he had better take the arm with him and show it in the palace, or no one would believe him: so he took it, and seating himself on his sword said, "Sword given by Siva, take me and the arm of the Rakshasa to the king's palace." He was instantly lifted up and deposited in the king's courtyard. The next morning every one was astonished at the sight of the arm of the Rakshasa, and the king was very much pleased [FEBRUARY, 1875. with Siva Das, and, wishing to know more about him, inquired whose son he was and where he lived. Siva Das gave a true account of himself, and the king gave him his daughter in marriage. Siva Das remained there for a few days after his marriage, and then determined that he would proceed in search of the dream, so he took leave of the king and travelled along the road for a month, and then mounted his sword and flew over the sea to the country or the Rakshasas. As he was approaching, two Rakshasas were bathing in the sea, and one of them said, "I smell the scent of a wondrous man." At that moment Siva Das descended beside thera, and they seized him and began to smell and lick his body. One of them said, "I shall eat man's flesh," the other said, "No, brother; what is the use of eating one man? he will not fill your belly; we will hold him to ransom and take him to the king, who will be pleased with us." So they agreed on this plan, and held him to ransom and took him to the king, and said, "See, we have brought this man from a long distance for you: be pleased to accept him." The Rakshasa king was excessively pleased to obtain Siva Das, but, liking his appearance very much, he refrained from eating him, and said to his prime minister, "I do not wish to eat this son of man; he is very good-looking and must be some king's son, so I will not kill him, but will marry him to my daughter." The minister told the king to do as he pleased, and the matter was settled, and in a few days Siva Das married the Rakshasa's daughter. Some time before the marriage, Siva Das said to the king, "You have promised to marry me to your daughter, but suppose she should kill and eat me?" The king replied, "We are Rakshasas, it is true, but we do not kill our husbands and suffer the torture of widowhood; we could not commit such a sin." Siva Das was reassured at hearing this, and spent some time happily with his Rakshasa wife, and as he was really fond of her he constantly remained with her. One day he told the king about the dream which his father had seen, and how he had come to search for it, and asked if he knew where it was to be found. The king said he had heard that the dream really existed, but he did not know where it was to be found; he heard of it from an ascetic who lived in the forest three

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FEBRUARY, 1875.] LEGENDS FROM DINAJPUR. 57 days' journey to the south, and he could tell where and how it was to be found. Siva Das inquired how he could approach the hermit, and the king told him that when the hermit went to the river-side to perform his devotions he must go to his hut and clean it thoroughly and remain in hiding near, and when the hermit returned and saw all his house cleaned he would wonder who had done it, and after considering a little time he would discover who it was and call him by name: he must then go and prostrate himself, and when he was questioned relate the whole story. Siva took the advice of the Rakshasa, and went to the house of the sage, but found he was not at home, so he cleaned the house and remained concealed near. The sage returned and wondered who it was that had cleaned his house, and after considering a little time he discovered that it was a king's son named Siva Das, so he called him by name, and Siva Das came and stood before him and saluted him; the sage told him to sit down, and asked him why he had come. Siva Das told him all about the dream he had come to seek, and said he had come to him as he heard he could give him some information about it. The sage said, "The dream is true, but very difficult to find; if you will remain here a few days, I will tell you how you can get it." Siva Das remained there for some time, living on fruits and roots, and at last told the sage he wished to hear how the dream could be obtained. The sage replied, "There is a pond here, and on the north side of of it isa ghat and a temple of Siva: on the night of the full-moon five nymphs from heaven, amongst whom is one named Tillottama, will come to bathe there ; they will descend from their chariot and take off their clothes and put them on the bank of the tank and go into the water : you must take their clothes and remain concealed. The girl who has the mole on her nose is the one from whose nose the flower will come out." On the night of the fall-moon the gage said, "Siva Das, to-night you must go to the pond, for the nymphs will descend, and I will give you some holy water which you must take with you, or they will burn you to ashes : and you must go very carefully." Siva Das took the holy water and went to the temple of Siva on the bank of the pond. In the meantime the nymphs came down from heaven and went to bathe in the water. The whole place was lighted up with their beauty, and Siva Das was so cnraptured that he forgot to take the holy water, but took the clothes of all five and went and hid again. When the nymphs had finished bathing, they came to the ghit and found that all their clothes had disappeared, so they wished that the man who had taken them might be reduced to ashes, and as Siva Das had not the holy water of the sage with him he immediately became ashes. When the sage saw it he repeated an incantation and restored him to life, telling him that he would have perished entirely had he not seen his ashes. So Siva Das remained with the sage till the next full-moon, when the sage again gave him some holy water and fastened it in his dress, and told him to take the clothes of the nymphs and go and sit in the temple of Siva ; and when they saw that their clothes were gone they would curse him, but no harm would befall him; and when they asked him to give back their clothes he was to refuse, and they would urgo him and promise that if he consented he should marry whomsoever he liked among them; and if he married the one who had a mole on her nose and was called Tillottama the dream would be obtained, and lastly he was not to mind her being very ugly, but to marry her all tho same. Siva Dis gained confidence on hearing this, and went to the temple, and the nymphs came down and bathed as before, and he took their clothes away and went into the temple and clung to the idol. When the nymphs had ended bathing, they came up the ghat and found their clothes gone, so they uttered the curse as bofore, but as Siva Das had the holy water with him no harm happened to him. The nymphs inquired who he was, and told him to give up their clothes, but he continued to refuse. Now they were naked and could not delay, because they were engaged to dance in Indra's court, so they promised that if he would restore their clothes he should marry the one he liked best among them. On hearing that, he gave back the clothes, and they came and stood in a row before him, telling him to choose the one he preferred, and all the time Tillottama was standing there, looking very ugly. Siva Das looked at them, but was so bewildered that he could think of nothing; at last, however, as the sage had bidden him, he married Tillottama, although she looked so ugly, but the other nymphs said, "We are much the most beauti.

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58 THE INDIAN ANTIQUARY. ful, and yet you have married her, although she looked so ugly for shame, prince!" : Tillottama regained her former good looks, and she and Siva Das went away and remained a little time together, and when she was starting for her own country she gave him a flute and told him she would come to him whenever he played it. Siva Das took the flute and returned to the house of the sage, and told him how he had found the dream. The sage told him not to delay there any longer, but to go back to his own country; nevertheless he stopped there a little time, till one day he thought that he had never put the dream to the test, and he wished to see it, and also to see whether the flute was true or not. Having determined on this, he played on the flute, and Tillottama instantly appeared before him and said, "You madman, have you no consideration for time? this is the time for me to dance in Indra's court." However she stayed with him a little time and then went away. [FEBRUARY, 1875. Das selected a lucky day for his journey and prepared to start. He and the Rakshasas packed up a great many things in a small compass, and he said he supposed they must trave! by palki, but the Rakshasa king said they never went in pallis, but travelled in the air. So say. ing, he gave his daughter a great many ornaments, and bade her and his son-in-law farewell, They all three travelled onwards in the sky till they reached the city of the king whom Siva Das had served and whose daughter he had married. Siva bought a house in the bazar, and then went alone to the king, and remained in the palace for two days, and was treated with great respect, and then he told the king that he had found the dream and wished to go to his own country. The king replied that he might take his daughter and go; and he adorned her with jewellery and sent her with Siva Das, and he and she and the two daughters of the Rakshasas all travelled along the sky together till they reached the place where Chandra, the son of Surani, and the minister were trying to cut their way through the jungle. Chandra asked if he had found the dream, and who the three women were, and Siva Das said he had found it, and the women were his wives. So Chandra concluded that th dream was in the power of one of them, and he and the minister plotted together to kill Siva Das by some stratagem, and take the three women to the king and tell him they had found the dream. Having determined on this, he one day invited Siva. Das to play at dice on the edge of a well. Now Siva Das was a very intelligent man, and he suspected some design, so he said to his wives, "If Chandra should throw me into the well, you must take all your clothes and ornaments and throw them in after me and then go with Chandra, and if he attempts to misuse you, you must say that you have made a vow, and until that vow be accomplished you will not touch a man." Next day Siva Das thought that, now he had proved the flute to be true, he would like to see the dream, so one day at midnight he said to his sword, "Sword given by Siva, take me to the place in heaven where Tillottama is sleeping" so the sword took him to heaven, and he found Tillottama asleep, and the house was lighted up by her beauty as if by lightning, while the flower of fire kept coming out from her nose and retreating again. Siva Das was excessively delighted at the sight and seized the flower, and she woke up instantly, overcome with joy, and said, "Your death has come, for if you come face to face with any of the gods you will be reduced to ashes and will make me a widow: you must leave this place at once." So Siva Das descended to earth and went back to the sage, and after he had taken leave of him went back to the country of the Rakshasas. His wife and her mother were very glad to see him, and set food before him. The king of the Rakshasas had a young unmarried niece, whom Siva Das married, and passed some time in great happiness, but at last thought he ought to return to his own country: so he went to the king and said he had found the dream and did not wish to make any further delay. The king said he had no objection to his going, so Siva So they went to play at dice, and while they were playing one of them gave Siva Das a push and threw him down the well. He had his sword and flute with him, so he merely said, "Sword given by Siva, protect me," and immediately he spoke, although he had fallen halfway down the well, he rose in the air; but in the meantime his three wives had come and thrown their ornaments and clothes down

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THE AUTHOR OF THE PAIALACHHI. FEBRUARY, 1875.] the well, so he took them with him. Chandra and the minister then took the three women and went to their own country, and Chandra tried to misuse them on the way, but they spoke as Siva Das had told them, and he de sisted. The king was very glad to hear that the son of Surani had returned with the dream, and ordered dancing and singing; he then invited a great many other kings to witness the disclosure of the dream. Now before Chandra had reached home, Siva Das had come out of the well and gone to his own house, where he remained in secret. In the meantime Surani thinking that Chandra had married the three wives greeted them like a mother, and sent a servant to call Durani. When the servant told Durani, she said, "I am only a poor woman, why should I go?" Siva Das said, "Mother, it is better that you should go; no man has ever seen ornaments like those I have brought from the land of the Rakshasas, and no man can make them." So he made her wear them, and sent her to the king's palace. She found the bridegroom and the three brides there, but when the latter saw her wearing their own clothes and ornaments they made signs to each other that she was their mother-in-law, and had worn the ornaments as a proof of it, so they kept quite close to her and followed her wherever she went. Surani wished happiness to the bridegroom and brides, but when she found they would not enter the house she began to abuse Durani, calling her witch, meddler, burnt forehead, and saying, "You have come into my house and bewitched the three wives; you cannot bear to see the prosperity of others: die, unlucky wretch! This is the reason, too, the king has become blind." Durani said to the three wives, "I am only a poor old woman, do not come with me, I have nothing to do with you." They replied, "You are our mother-in-law." Durani said, "No, you must go now into the house of this other mother-in-law; see how she continues to abuse me !" So the girls In my first notice of the Desikosha entitled Paialachhi (Ind. Ant. vol. II. p. 305) I had to leave it doubtful who its author was. I pointed out that according to Dharmasagara's and other 59 left her and went into the house of Surani. In the meantime the son of Surani was about to show the dream to the king, and a great many other kings had assembled to witness it. The king said, " Chandra, our court is now crowded, show us the dream." So Chandra went into the house to the three wives and said, "Which of you knows about the dream? show it to me." The girls said, "What is that? we know nothing of any dream." So Chandra fled away by the back door. The king, seeing he delayed to return, sent to look for him and found he had run away, and after hearing the whole story from the three wives he banished Surani and her son from the palace, and summoned Siva Das and said to him, "What do you know about the dream ?" So Siva Das related all his adventures from the beginning, and how he had found the dream. Then the king took him to his heart and was excessively pleased with him, and changed the name of Durani to Surani, and took her to live in his palace. Siva Das asked his father to build him a two-storied house surrounded by beautiful flowers and adorned on the walls inside with carved work. So the king ordered the house to be begun at once and completed within a week, and then he said, "The house is ready, now show me the dream." But Siva Das said, "Ask all the other kings as before." When they were all assembled, he chose THE AUTHOR OF THE PAIALACHHI. BY J. G. BUHLER, PH. D. lucky moment and went into the house, and sat on a magnificent bed and began to play his flute; Tilottama instantly appeared, and they were both delighted to see each other again: her beauty lighted up the whole place, and after a little time the flower was seen coming out and entering her nose as before. Siva Das called all the kings who were assembled to witness it, and when they saw it they all exclaimed, "What a wonderful sight we have seen!" and praised Siva Das. When the king saw it, he gave up his kingdom to Siva Das, who henceforward lived with his four wives in the greatest happiness. Jaina writers' Gurvavalis Dhana pala, a protege of king Munja and King Bhaja, wrote a Desinumamala in the year Vikrama 1029 at Ujjain, and that the Paialaehhi had been

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60 THE INDIAN ANTIQUARY. [FEBRUARY, 1875. composed in the same year and in the same place. If I was unwilling to declare myself for the identity of the two works, the reason was that I could not trace in my MS. some passages which Hemachandra, in his commentary on his own Desikosha, ascribes to Dha- na pala. I have, however, lately found a second copy of the Pdialachhi, which is more correct than the first. On looking over the concluding verses in this MS., I find that verse 279 contains a conundrum on the author's name, the solution of which is Dhanavala, the Prakrit form of Dhana pala. The verso runs as follows:kaino 'andhajana kiva kusalatti payanam antima vanna namammi jassa kamaso tenesa viraia desi | 279 ||"By that poet this Desi has been composed, in whose name the last syllables of the words anDHA, jaNA kivA kusaLA occur in their proper order, i.e. Dhana vala.'" "Andhajana kiva kusalatti" may be understood to mean "a fool or a clever man." The author probably means to convey the idea that a fool won't find out his name, but that a clever man will. MISCELLANEA AND CORRESPONDENCE. HINDUISM AND REVELATION. most assiduously performed according to an ela. In his Sixth Anniversary Address illustrating borate ritual, had no necessary reference whatever the existence in Hinduism of faint traces of the to any divine presence, certainly not the Supreme great truths of Revelation, the Rev. K. M. Ban- | Divinity, for the Sankhvas and Mimath nerjea thus writes of "the inscrutable Will of saks, who denied such a Divinity, were even the Almighty that without shedding of blood the moro assiduous in the performance of these there is no remission of sin. This too appears duties' because of their atheism. The overt embedded in ancient Aryan traditions-in the bruti ceremony was performed without any covert or hearings' of our ancestors." That the great notion of a presiding deity, although theoretically religious duty according to the precepts of ancient some elemental or creature divinity was somehow Brahmanism consisted in the offering of sacrifices, connected with it. The ceremony was indeed is a notorious fact on which it is not necessary to considered a mysterious opus operatum-which, say much. Next to the Jews, this religious duty if only gone through according to rule, conferred was most assiduously observed by the Brahmans. the blessing expected. The ritual was performed Names of priests, words for fire, for those on -the theology was forgotten. And therefore the whose behalf the sacrifices were performed, for the efficacy of the sacrifice was called a mdyd--or a materials with which they were performed, abound mysterious power. "We abolish, O Death! by in language etymologically derived from words the mayd or mysterious efficacy of sacrifice, all implying sacrifice. No literature contains so many those bonds of thine which are for the destruction vocables relating to sacrificial ceremonies as of mortals." Taitt. Aranyaka. Sanskrit. Katyayana says that heaven and all Mr. Bannerjen further finds among his Aryan other happiness are the results of sacrificiul cere- ancestors recollections, however distorted, of monies. And it was a stereotyped idea with the various events in sacred history from the very founders of Hinduism that animals were created creation of the world down to the dispersion of for sacrifices. Nor were these in olden days con- mankind-as (1) the recollection of the Spirit sidered mere offerings of meat to certain carnivor-| brooding on the surface of the waters in the story ous deities, followed by the sacrificers themselves of the egg in the midst of chaos in which Brahfeasting on the same, as the practice of the present ma was produced;-(2) of the sentence pronounced day represents the idea. The vicarious nature of on the great dragon the serpent called Satan, in the sacrifices appears to have been substantially the story of Nahusha similarly cursed for his comprehended by the promoters of the institution pride and sacrilege to become a serpent creeping in India. The sacrificer was believed to redeem on his belly-the name itself corresponding to the himself by means of the sacrifice. The animal word in Genesis which stood for that subtle enemy sacrificed was itself called the sacrifice, because it of God and man;-(3) of the righteousness in was the ransom for the soul. which man was originally created and his primitive Not only was the sacrifice quite free from the longevity, in the story of the Satya Yuga-of idea of offering meat for the carnal gratification of the deluge itself in the story of Satyavrata and any special deity, but the sacrificial ceremony, his ark resting on a mountain.

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FEBRUARY, 1875.] THE TOLLS OF GOAIL HAT (vol. III. p. 342). The story of the Tolls of Goail Hat is also told about Junagadh, but there it is the wife who colJects them, calling herself Phuiba. C. E. G. C. NOTICES OF BOOKS. QUERY" LADA LIPPEE." SIR, In a memoir of Dr. John Leyden, who accompanied the Mysore Survey at the beginning of the century as Surgeon and Naturalist, I lately met with the following passage: 'He particularly distinguished himself by translating some inscriptions in an obsolete dialect of PANCHATANTRA (Bombay Sanskrit Series), Edited with. Notes, I. by F. Kielhorn, Ph. D., II.-V. by J. G. Buhler, PH.D. NOTICES OF BOOKS. About a quarter of a certury ago, the Asiatic Society of Bengal, under the patronage of the East India Company, took in hand the publishing of valuable Sanskrit works which had previously been accessible only to the few, and that often in an incomplete and inaccurate form. The thoroughness of the work was sufficiently guaranteed by the names of the scholars selected to carry it out, and we owe much to the labours of Ballantyne, Cowell, Hall, Roer, Rajendralal Mitra, and others, the fruits of which are presented to us in the old series of the Bibliotheca Indica. Some books, however, are now out of print, and others-the Lalita Vistara for example-were never finished. Simultaneously with the retirement of the European editors from this country the series appears to have ceased. It was afterwards resumed, but not under the same auspices, or with the same happy results. It would be unfair to pass by unnoticed the very laudable efforts in the same direction made by the learned grammarian Professor Taranatha Tarkavachaspati and his worthy son, who have striven to bring the classics within the reach of the poorest. The number of works brought out of late years by these two scholars is amazing, but accuracy has, we regret to say, been often sacrificed in the desire to bring out a book rapidly. The editors of the Bombay Sanskrit Series are endeavouring, it would seem, to take up the thread where it was dropped by the former labourers in Bengal, and to give us thoroughly accurate and trustworthy texts, with the tion of concise notes in English. How far their efforts have been successful we propose to examine, confining ourselves on the present occasion to Nos. I. III. and IV. of the series, which comprise the Panchatantra. We would remark, however, 61 the Tamul language, and in an ancient character called the Lada Lippee or Verraggia, which no European had ever been able to decypher, and which was hardly known even to the most learned Indians, but which he found out by comparing together several different alphabets." Can you or any of your readers supply informa tion as to what the character referred to was, and where specimens of it are to be met with ? LEWIS RICE. Bangalore, 9th December 1874. Possibly the Vatteluttu (Ind. Ant. vol. I. p. 229; vol. III. p. 333) may be here meant.-ED. that whilst the native professor and his son have fallen into the Scylla of undue haste, the scholars here have been drawn into the Charybdis of excessive slowness. Five years ago, when No. VI. of the series was published, we were informed that the Daeakumaracharita, Kadam iri, and Malati Madhava were in preparation, yet up to the present time Part I. of the first-mentioned is all that has appeared. Let us hope that the remainder are not about to share the fate of a valuable and voluminous work on Caste which was in the press in Bombay more than fifteen years ago, but has not yet been disgorged by that monster! Very little need be said regarding the text of the Panchatantra which Drs. Kielhorn and Buhler have now secured for us. It is a thoroughly good one. Misprints have crept in here and there, chiefly in the latter part of the work, but perfect accuracy in Oriental printing seems at present unattainable. The notes, too, as a whole, are all that could be desired, and are truly multum in parvo. It were to be wished that those appended to the other volumes of the series had been drawn up on the same principle. A notable example of entirely opposite principles of annotating is furnished by the Bhartrihari published this year. Regarding some of the notes now before us we must, however, join issue with the learned editors, and we will begin with those in No. I. (Tantras iv. and v.) On page 4, the alligator, giving a description of the preparations made by his wife for the reception of the monkey, describes her as addi-forfor, which might be rendered" arrayed in pearls and rubies," or "having prepared pearls and rubies." Dr. Buhler, however, renders fra by "splendid," which seems wholly unauthorized. The same word occurs in Bala Bharata, i. 5, 81 lakSmIriva svayamarAjata rAjaputrI kasmaicana

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62 THE INDIAN ANTIQUARY. praguNitA puruSottamAya, where it evidently means tired" or "got ready." In the form 66 vApIkUpataDAgAnAM devAlayakujanmanAm utsargAtparataH svAmyamapikartuM na zakyate. at it is found also in Tantra ii. page 12, and means "spread out," "arranged." Passing on to page 52, where we are introduced to some young Brahmans who are lamenting their poverty, the following line occurs- - arthomaNA virahita: puruSa: saeva bAhya: kSaNena bhavatIti vicitrametat, "man forsaken by wealth immediately becomes (is looked upon as) a stranger (or outcaste)," but, strange to say, the word art: has been translated "a corpse"! Possibly the learned annotator had in mind the word "to be carried away," and concluded that the poverty-stricken wretch was only fit to be taken away to the burning-ground! We are inclined to think that the words mUrcchanA and tAna on p. 63 are mistranslated, but this is a difficult point. The music of India and Europe are so dissimilar that it is hard to say what terms in the one are exactly represented by those of the other. Turning now to No. III. (Tantras ii. and iii.) we find on page 17 the expression rendered "with the help of the fire imparted by the treasure," but more correctly it should be "by means of the warmth of the treasure." Again, instead of the note on page 50, line 15, we would suggest the words "in order that we may fix upon a plan and the means of carrying it out." On page 66, the following verse occurs : is translated "slaves," but we should like some authority for it. Its literal meaning is "low-born," but such a one is not necessarily a slave, and we have never met with a passage in which the word required that interpretation. In the Bhagavata Purana, IV. 4, 22, it is used in its literal sense as an epithet of . In the passage quoted above, however, it would be infinitely better to derive the word from, the ground, the whole compound thus meaning "ground-produced," i.e. "a tree." The vocable, a tree, is met with in the Kiratarjunkya, XV. 18, and is merely another form of it, on the same principle as and . If rendered "ponds, wells, tanks, temples, and trees," the passage presents a more homogeneous whole than it does if "slaveR" are introduced. [FEBRUARY, 1875. offered. What authority is there, for instance, for translating (page 16, line 9) by "appellation;" or a (page 18, line 21) by "after great consideration," when it evidently means "as a special favour"? We cannot uphold either "one who is a stranger to noble conduct (but) possesses manifold wealth" as the interpretation of the compound dUrIdAracaritra citravibhavaM, which really means " having wonderful dignity on account of his very magnanimous actions." is here equivalent to af, and is used adverbially. It is used in a similar sense in Bala Bharata, i. 4, 183. Then too T: (page 38, line 14) means "convinced by what he had seen," rather than "one who has seen conviction"! On page 45, line 12, the annotator suggests that should there be considered a noun. There is not the slightest need, however, of so taking it. The word in the sentence is equivalent to tasmin (devAyatane ), and the compounds which follow are adjectives qualifying it. The meaning of the word in question will thus be "filled with" or "thronged by." Doubtless the meaning wick admirably suits the word T on page 57, line 10, but some authority should have been cited for it. It is not countenanced by Amara, Medini, or any other dictionary consulted by us. Could the wick be rightly termed, however? Those submerged in the oil of a regular diwa are anything but bright! It would be almost better not to carry the analogy beyond the first line, and so confine the : to the king. (page 74, line 21) does not mean "one who requires some nourishing food," but "one who is going through a course of diet;" similarly f (on the next page) is improperly translated "the suppression of hunger, i.e. the inability to satisfy one's hunger." It means rather " the check (to your recovery) caused by hunger." The lion was being dieted after an illness, and the want of his usual diet would retard his recovery. We will close with one more instance, taken from page 76. We find there this obscure sentence, gataM cAnRNyaM bhartRpiNDasya, which Dr. Kielhorn renders "you are not guilty of his majesty's fq, i.e. you are not guilty of his death." This is scarcely satisfactory, and we suggest instead, "you have done your duty as regards our master's person." These, then, are the chief points on which we differ from the editors, and they are as nothing in comparison of those of agreement. We proceed now to No. IV. (Tantra i.), which was edited by Dr. Kielhorn. There are many difficult and doubtful passages in this Tantra, which have generally been elucidated, though we cannot but demur to some of the explanations THE HISTORY of INDIA from the earliest ages, by J. Talboys Wheeler: Vol. III.-Hindu, Buddhist, Brahmanical Revival. (London: Trubner & Co. 1874.) "The present volume," says the author, "opens

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FEBRUARY, 1875.] NOTICES OF BOOKS. 63 with retrospects of the Vedic and Brahmanic ages rather than towards that Christianity which is by the light of the materials already brought freely offered, but which they are not prepared under review in the two former volumes. It then to accept." What could have led the author to brings every other available authority, excepting make so rash a statement in face of the latest that of the Musalman historians, to bear upon the population returns, which shuw that the Muhamgeneral subject." And after enumerating as the madans are increasing in slower ratio than chief authorities the Buddhist writings, the tra- even the Hindus, while the Christians have fully vels of Fahian and Hiwen Thsang, the Hindu doubled in ten years ? Drama, Rajput traditions, Marco Polo and other Again, commenting on the change from animal travellers, and Faria y Sousa's History, ho con. sacrifices to those of rice and butter, he remarks tinues that these have all been laid under contri. that the latter " was thus associated with the bution for every variety of information, and have materialistic religion of the non-Vodic population. been further illustrated by the experience derived This fact," he grey on to say, "throws a new light during fifteen years' official residence in India upon the legend of Cain and Abel... The fleshand Burma. In this manner," he adds, "the at. sacrifice was accepted; but the vegetable offering tempt has been made to throw every light upon was rejected. So far it would seem that the story the history, the religion, and the civilization of was intended to enforce sacerdotal ideas. But the people of India before the coming of the Eng. offerings of grain were especially associated with lish upon the scene." a materialistic religion, as in the Greek worship of Such a work as here indicated would be hailed Demeter; and this form of idolatry was condemned hy every Oriental student with delight. But, un- in the strongest terms by the Hebrew prophets. fortunately, Mr. Wheeler seems to have no better Hence the offering of Cain was rejected." We conception of the magnitude of such a task than confess our utter inability to follow this logic: and he has of' "every available authority" on the sub- we think a more careful reading of his Bible might ject. Hence his three expensive volumes already help Mr. Wheeler to see that it was the characters publishell come very far short, not only of his pro- of the sacrificers that primarily had to do with mise, but of what has already been achieved by the acceptance of their offerings. But he is his predecessors. Mrs. Manning's two volumes on not particular about catching precise shades of Ancient and Medieval India are far more trust- meaning or expression; thus (p. 125) he says-. worthy and valuable to the popular reader than Mr. "In Buddhism there is the tree of wisdom, which Wheeler's three. He has not availed himself of every possibly may bear a resemblance to the tree of authority, nor even of the best of them; and of Hiwen knowledge of good and evil:"-in Genesis we read Thsang's works, he does not appear to have con- l of the tree of the knowledge of good and evil;"sulted directly the translation by Stanislas Julien, and he quite misconstrues the expressions in Hos. but only a translation from the French of the vi. 6; Micah, vi, 6, 7; Isaiah, i. 10-14, into unqualibrief resume given by M. Barthelemy St. Hilaire. fied denunciations of sacrifices ! Of Megasthenes, he is acquainted only with the His ideas regarding the origin of the Brahmans fragments in Strabo and Arrian, which he quotes are neither very clear nor well supported. "The in the English translations of Falconer and Rooke. Vedic Aryans," he says," who colonized the Panjab The Satruitjaya Mahatmyam be refers to (p. 281) in a remote antiquity, were worshippers of the " for pious legends of Siladitya, and public dis. spirits or elements of the universe as gods and god. putation between Buddhists and Jains"-an idea desses, and invoked those deities in old Sanskrit of the contents of the book which the author verses known as Vedic Hymns. At some subsecould never have entertained had he consulted the quent period the Brahman appeared upon the work itself, or even looked into the well-known sceno." Then "the Vedic Aryans had neither tem. German analysis of it by Prof Weber. The Lalita ples, idols, nor rigid casto distinctions. But the Vistara and Ruija Tarangini he does not even Brab mans, on the contrary, appear to have enname; nor is any work cited-oriental or classical couraged the construction of temples, and to have -of which there is not an English translation ; set up images or idols." Again-"the Aryan relinot even that invaluable cyclopaedia of Indian his- gion may possibly have been a development of the tory and antiquities--Lassen's Indische Alter- ancient worship of the genii loci,--the spirits of thumskunde. the hills, forests, glens, and streams. To this In his remarks and generalizations Mr. Wheeler day many of the hill-tribes in Eastern India. . still is singularly unhappy:-"fow impartial observers," practise this simple worship." Are these hill. he thinks, "will deny the fact that to all ap- tribes Aryans ? Siva, be considers," was the most pearance the people of India are drifting slowly ancient and most mystic" deity in the Brahmatowards the religion of the prophet of Arabia, nical pantheon," whilo "in that remote age which

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64 THE INDIAN ANTIQUARY. [FEBRUARY, 1875. may have preceded an Aryan invasion, the Brah- small white elephant!" "Thu Kathaei," he says mans were probably the priests of a phallic deity (p. 172)," have been identified with the Chatties named Brahma, from whom they may have derived of Kattaywar in Guzerat !!!" The serpents mentheir distinctive name." " Again, the Indian home tioned by Megasthenes, with membranous wings of the Vedic Aryans was in the Panjab, to the like bats, whose moisture will putrefy the skin, westward of the river Saraswati. The Indian "are nothing more," he says, "than the common home of the Brahmans was apparently in Hinda. house lizards, and certainly their moisture will stan, and extended from the Saraswati eastward to cause acute inflammation." Plithana and Tagara the banks of the Ganges in the neighbour are "two important marts on the western coast." hood of the ancient city of Kanouj." Further, In the name of Zarmanochegas, who burnt him"the Brahmans had undoubtedly made their way self at Athens in the time of Augustus, the word into the Panjab, whilst the Vedic Aryans were "Chegas," he says, " has been identified with mere colonists in the land. But the Rishis com- Sheik ;" but he never says who made this or any posed satirical hymns against the Brahmans." other of the identifications he notices. What will the Brahmans themselves say to this He makes Sankar Acharya Lingayat (p. 364), and other similar assertions of the author's P and does not seem to have heard that there The origin of Sati, Mr. Wheeler considers as a are Digambara Jains (p. 361). Sometimes Brah"Skythian usage modified by Aryan culture." ma, Vishnu, and Siva, he tells his renders, are "The Skythinn Sati was modified by the Aryan "separately worshipped "as the creator, the preworship of the fire and the sun. Agni, or fire, was server, and the destroyer of the universe, under the purifying deity. She was not only the domes. the name of the Trimurti." The Smartta sect tic goddess of the household, but the divine mes- wear the linga (p. 393): and possibly the era of senger that carried the sacrifice to the gods; the Parasurama (A.D. 825) corresponds to the era of purifying flame that bore away the widow and her Rama's war with Ravana (p. 423). lord to the mansions of the sun." Now we very | When he comes to points of chronology Mr. much doubt the Skyths ever having influenced the Wheeler tosses about without helm. First Asoka inner life of another race to any such extent: was lives in the age of the rebuilding of the Jewish satt not a political institution to get rid of the temple,--that is, we suppose, in the fifth century widows, whose plots still disturb native states | B.C. He is so like Sandrokottos that the two He returns to the details of the former two may b. one and the same (pp. 232, 487); then he volumes, and again drags the weary reader over ascended the throne B.C. 325,---quite forgetful the stories of Rama and Krishna, leaving him no that in the great edici Asoka mentions Antiochus wiser than before, except that "the whole narra- Ptolemaios, Antigonos, Magas, and Alexander, who tive" of the exile of Rama "may be dismissed as lived nearly seventy years later, or in 258 B.C. apocryphal; as a mythical invention of compara- We had noted many more such rash or ertively modern date, intended as an introduction | roneous statements in this volume; but these may to the tradition of another and later Rama," who suffice to show with what care its assertions must carried on a war with Ravana, whose subjects, be received. The author is a good precis-writer, and, "there is reason to believe, represent the Bud with the text of Tod's Rajasthan, Fahian's, Fytche's, dhists." But Mr. Wheeler is fond of relegating or Marco Polo's Travels, Faria y Sousa's History, people wbom he knows little of to the Buddhists. or Bigandet's Legend of Gaudama before him, he He says elsewhere (p. 428) "there is reason to can produce a readable and interesting resume: suspect that St. Thomas was a Buddhist Sraman but bis reading is too 'limited, his power of obserwho had perished in the age of Brahmanicalvation too superficial, and his logical faculty too persecution;" Chera Perumal, of whom Faria y untrained, to enable hiin to generalize with accuSousa mentions that he is said to have retired to racy or to investigate with approximate certainty : the Church of St. Thomas and died at Meliapur, he is more of the sciolist than of the investiga"in all probability" also "turned a Buddhist monk tor, and wants that accuracy without which even in his old age." Even Manu was a Buddhist such a book as this is not only wanting in what (p. 82). ought to constitute its chief value, but is positively Though a gifted writer, Mr. Wheeler does some- pernicious. The scholar will detect its faults, but times write in a style that is unnaturally inflated; it is addressed to the popular reader, who has not and the employment of similes like "the Indus the special knowledge to enable him to sift what and its tributaries" appearing "on the map like is matter of history from the misconceptions of the the sacred candlestick with seven branches" is author. To those who can do this, however, the tasteless as it is pedantic. He speaks also (p. 165) volume will afford pleasant and interesting readof Mays becoming "incarnate in a dream with a ling.

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MARCH, 1875.) NOTES ON THE THANA COLLECTORATE. NOTES ON THE CENTRAL TALUKAS OF THE THANA COLLECTORATE. BY W. F. SINCLAIR, Bo. C.S. PROBABLY no capital city in the world is so arrangement on the Raja by which he was 1 closely surrounded by wild and uncivilized allowed to retain territory to the annual value country as Bombay. I have, both in the Thana of from Rs. 15,000 to Rs. 20,000 only."+ It and Kulaba districts, heard the fort guns in would also appear, from ruins and tradition, that places which (for any sign of civilization they the Portuguese possessed at one time much of the showed) might have been in the deepest recesses southern part of Bhivandi, and on at least one of the Satpuras, and among people as wild, per occasion advanced as far inland as Gunj, in the haps, as any in the Presidency. The difficulties Ware Taluka. Everywhere along the creeks are of provision and transport through most part of the ruins of small Portuguese towers, and somethe North Konkan are what one might expect times wells; and at Ka mbe, a mile N. W. of in the remotest backwoods. For these reasons, Bhivandi, is a small square fort with two basprobably, less than we night expect is known tions at opposite corners, well placed so as to about some places not wanting in interest in the command on the one side the Lakivli Creek, country lying between the Bassein hills, the and on the other that of Bhivandi, which is the N. E. extension of the G. I. P. Railway, and estuary of the Kanwari river. It is said to be the southern boundary of the State of Jawar, Portugueso; but I had no time to examine it and comprised in the British talukas of Bhi. in search of inscriptions. A hamlet two miles vand i and Ware, to which the following off is called Firangpada. notes chiefly relate. The Musalmans are numerically very strong Early in the 14th century a freebooting Koli in all this country--a curious circumstance named Jayappa Nayak Mukhne founded considering how little political power they have the kingdom of Jawar; and so favourable was ever possessed in it. But these are not like the the country then, as now, to predatory enter- Musalmans of the Dekhan, descended mostly prise, that in 1341 the Court of Dehli recognized from military adventurers. By race and habit his son, by the title of Nem Shah, as Raja pacific and industrious, they are thriving traders of a territory extending from the Damanganga and cultivators; and, though many are patils, nearly to the Ulis or Bor Ghat river, and from the temporary service of Government is not much the Sahyadri range to within a few miles of sought after by them as compared with the the sea, and allowed him to exercise in its name Dekhanis, who seem to think it the only labour the Faujdari of Bhivandi.* From that day worthy of them. They seem to have, for Muto this it does not appear that the Emperors ever hammadans, some taste for education, and stand exercised permanent authority in these parts alone among all castes of these talukas in their otherwise than through this mountain robber abstention from drunkenness, the besetting vice and his descendants; nor can I discover that of the Korikanis: the Kings of Ahmadnagar, the nearest of the At Bhivandi they have one or two pretty Dekhani Musalman states, ever brought the mosques, of modern date; a fine 'Idgah, date Jawar territory into subjection. But with the rise unknown; and a beautiful tomb which enshrines of the Maratha power came a struggle of diamond the remains of a certain Husain Shah. cut diamond. The Angria family pushed so commonly called the Divan Shah, of whom far north, especially in the neighbourhood of they tell that he was Vazir of Bijapur, but rethe fin navigable estuary of Kalyan, that we tired into religious life in this place, and that find lands held under their sanads ten miles after his death the then Shah of Bijapur built N. E. of Bhivandi ; and with the increasing power the tomb. 1 of the Peshwas times got worse and worse for I have not seen the inside of the building, as the Rajas of Jawar; till in or "about the year I could not enter it in boots without offending 1782 Madhavrao Narayan Peshwa imposed an the reverential feelings of the Musalmang, or * Rough Notes connected with the petty estate of Jawar, Bombay Government Records No. XXVI. New Series. in the Thana Collectorate, by S. Marriott, Esq., Collector p. 16. of the North Konkan. Submitted to Government in 1823: Ibid. This, from the dates, is improbahle.

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66 THE INDIAN ANTIQUARY. take them off without hurting my own; but it is said to contain two Persian and two Arabic inscriptions, of which I append copies to this paper. There is a good tank beside the tomb, and a short way south of it a small but deep and good well, with a Persian and a Marathi inscription, of which also I append copies, estampages being unobtainable either here or in the tomb. I found no Hindu buildings or remains of any importance near Bhivandi, nor any at all at the next camps to the N. E. at Parghe on the Agra road, and to the N. at Nanditne. But to the west of the latter is the fort of Ghautara, which may, for aught I know, contain something to repay an obviously very toilsome ascent; and at the village of W a dowli, half a mile N.E. of Nanditne, I measured a pimpal-tree (Ficus religiosa) 46 feet 9 inches in girth. This is the second largest tree that I have measured in Western India, the largest being an African Baobab (Adansonia digitata, Marathi Gorakh Chinch) at Jannar, with a circumference of 47 feet, and a hollow in it big enough to stable a pony in. The third is a common tamarind (Tamarindus Indica) messuring 45, which stands near a village on the right bank of the Arunavati river, about a mile above the town of Sirpur, in Khandesh. The pimpal, however, is beyond comparison the handsomest tree of the three, and is justly held in high veneration by the inhabitants of the village, which, as it shows no sign of unsoundness or decay, it may continue to overshadow for many generations to come. Four miles north of Nanditne is the town of Dug had, famous for the defeat of the Marathas by Colonel Hartley.* From Dughad, riding over the battlefield and through the pass in rear of it, it is four miles to Aklol, on the Tansa river, where commences the group of hot springs known generally as those of Wazrabai, cursorily alluded to by Colonel Sykes under the name of "Vizrabhaee." These springs occur in or near the bed of the Tansa river, every here and there along about four miles of its course, which here lies over a common reddish trap pierced by occasional dykes of intensely hard and homogeneous black basalt. I had no thermometer, but, with the aid of one improvised of an egg, ascertained that none of the springs approach boiling-point in temperature; and into most of Grant Duff, Hist. of the Marathas, vol. II. pp. 426-428. [MARCH, 1875. them natives jump at once, though there are one or two which it is thought prudent to approach by first entering one of lower temperature. The water is tasteless; and the strong smell of rotten eggs and gun-washings, which pervades the neighbourhood of the springsarises, I think, less from it than from the bubbles of gas which rise through it, being certainly strongest when and where these are most numerous. The natives believe much in the power of these springs for the purification from deadly sin and cutaneous diseases. Those at Akloli are clustered round a temple of Mahadeva called Rameswar (from which name one might perhaps infer that it was originally a place of Vaishnava, and not of Saiva, worship). The temple itself is not very remarkable or ancient. It has two or three good cisterns filled by the hot springs; and about a hundred yards lower down are half a dozen others in the bank and bed of the river. A little way north-east of the temple, in a pretty spot on the river-bank, is the nameless tomb of a European officer, of whom no one knows anything but that "he was a Captain Fras Saheb (query Frost or Ferrers), who came here with his wife and children about fifty years ago to have the benefit of the hot waters, and died here. Then the Madam Saheb chose this spot, and buried him in it and went away." About half a mile down the river from Rameswar, in the village of Wadowli, are the springs of Wazres war or Wazra hai proper, which are in the bed of the Tansa, and exactly similar to the last-mentioned or lower Rameswar group. On the side of a spur of the Ghautara range stands the temple of Waz ra ba i herself; "Our Lady of the Falchion" the Brahmans here say her name means,-interpreting ward to mean "a very sharp short sword," though 1 should have been inclined to derive it from vajra (Sanskrit, a thunderbolt). This lady is a Yogini who became incarnate in this neighbourhood to destroy Daityas, and formerly resided at Gunj, seven miles to the north, but broke up house there under circumstances hereafter to be mentioned. There is very little to be learnt about her from the people around, and though there is a Mahatmya or chronicle recording some particulars about her and the river Waiturna, it is not kept here, but by her upadhyd or hereditary priest, who Geol. Papers of Western India, p. 108.

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NOTES ON THE THANA COLLECTORATE. MARCH, 1875.] lives comfortably on his pay at Ku vad, some twelve miles away. There are six inam villages belonging to this temple, the proceeds of which are mostly expended on absentee dignitaries of this sort. I really think that when state property is alienated for the support of religion, it would be worth while for the state to see that it is so applied; the temple here, a fine one though modern, is not half kept up; and as the worship of W a zres war consists to a great extent in washing in good hot water, it is deserving of support on sanitary grounds. The Gaikvad has recently added to the temple a large mandap of timber, with a tiled roof embellished, among other things, with a picture-gallery mainly recruited from the backs of French comfit-boxes, of which the chief and most conspicuous work of art is a portrait of Mabel Grey in a riding-habit. The goddess herself is a rude stone female figure, holding in her right hand the short Roman-looking sword from which she derives her name. West of Wadowli is Gane spuri, which contains the lowest group. of hot springs: the temperature of these is higher than at either Rameswar or Wazrabai, but still not up to boiling-point; and there is no other difference. There is here a temple of Mahideva, with cisterns like those at Rameswar. This temple is said to have been built by Ramaji Mahadeva Bivalkar, Sar-Subedar of Kalyan under the last Peshwa, and looks much as if it had been. But there are two stones lying in front of it which evidently once formed part of a much older building. The one appears to have surmounted a window or small door, and is covered with a very finely and deeply carved foliage pattern surrounding a sitting figure, probably of Vishnu, about four inches high. The other is a bracket* formed of a naked female figure of much grace and truth, in the position of the lady on the heraldic Irish harp. She has a curious sort of chignon, quite different from the coiled pigtail of the modern Hindu Leauty, but exactly resembling those of some female figures at A mbarnath. I am disposed, however, to surmise that she is not exactly a contemporary of theirs. It is deeply pierced above, and served apparently to support a flagstaff, or part of the woodwork of a well. (Or probably a toran or flying bracket under a lintel. -ED.) + Compare the legend of W Alukeswar, Ind. Ant. vol. III. p. 248, and that of this same goddess (if I recollect 67 For, in the first place, the brackets at Ambarnath are all monstrous or conventional figures; secondly, though the Ganespuri lady would be quite in the fashion among those of Ambarnath in the matter of coiffure, they are all highly adorned, and she in the garb of nature; and while she is just such a sonsy lass as may have been bathing in the sacred spring under the eyes of the sculptor, they are all deformed to that slim-waisted, huge-breasted figure dear to the heart of modern Hindu artists and poets. From Wadowli a pass called the Gunj Khind leads to Gunj, in the Ware Taluka. It is barely passable to light carts; but there are two good passes further east-those of Dongaste and Saprunda. At Gunj there is a small tank, well supplied by springs, which apparently was in former days faced with stone walls and good ghats, and surrounded by a group of Hindu temnples of more than ordinary number and sanctity. But "when the Firangi lok came, the gods all ran away." Wazra bai escaped through the hills to her present abode. Parasurama was apparently short-winded, for he only got about half a mile up the mountain close by, and another temple has since been raised to him at the spot where he pulled up. Kalka Bhawani plunged into the foundation of her own temple,+ which, being perhaps protected by her subterraneous presence, remains in better preservation than the others. It is a small and very solid building with a shrine and mandap, the latter partly supported by pillars carved with figures of wrestlers, fighting elephants, &c., rude enough, but a good deal better than modern Hindu sculpture in these parts. "Hemad Pant built it"-of course. Of the other temples only the platforms remain in situ, with part of the superstructure scattered around in ruin. Near the rain south of the tank is an upright slab, on which is carved an incident similar to that mentioned by Herodotus as having occurred before his visit to a place in Egypt when "yuuki Tpayos emloyeto avadardov." The carving is very rude, and has been, I suspect, the work of a recent artist upon a paving-stone not originally intended for the purpose. It is worshipped with much devotion and red paint by right) at Chanl, where, on the approach of the Musalmans, she sprang into a tank beside her temple. The tank and temple, the latter a dome rather like a Musalman tomb, "are alive at this day to bear witness," and rank among the triple lions of Chaul-360 temples, 360 tanks, and 360 shoals in the river.

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THE INDIAN ANTIQUARY. [MARCH, 1875. the people of Gunj; but they could, or would, tell me nothing about it. I failed altogether in finding any inscription among the ruined temples, or on a fine well between them and the village. From Gunj it is about eight miles to Gates, a fnvourite camp in a beautiful grove of mango and jack trees on the bank of the Waiturna ; and from there it is three more to Ware, formerly the royal residence of the Ja war Rijas. Nothing remains of them but a few tombs completely dismantled by the Wadicis ;* a mosque and temple of Maruti-both in ruins; and a good tank, the stone facings of which have been pretty well trampled into the mud by the village buffaloes. Marching back from Ware to Bhivandi by the shortest route, nothing worth recording is to be seen except a dam formed across the Tansa river at Dighashi by a basaltic dyke, which any one not well acquainted with the trap formations would have difficulty in believing not to be an artificial barrier " built by the hands of giants, for godlike kings of old." It might be made the foundation of a good masonry dam easily enough, and the formation of the land is suitable for an irrigation scheme; but the agriculture of the Konkan has not got up to irrigation-point yet-at least on this scale.t But on marching from Bhivandi eastwards my inquiries were rewarded by two discoveries of some importance. I had been told by Mr. Madhavrao Anant Gupte, Inamdar of Badhana, and hurder of one of the Angria sanads already mentioned, that "there was a temple on the top of a hill in the jungle of Lonad, which he had not himself visited, but understood to be of great antiquity and sanctity, and a place of yearly pilgrimage;" and being at Lonad on duty, I made inquiries, upon which the villagers showed me a fine but ruined temple of Mahadeva in the village, which appeared to have been founded by somebody who knew how both to build and carve, and afterwards continued or repaired in a period of considerable decadence of both arts. I had not at the time seen A mbarnath, but on visiting that temple I saw at once that it was identical in style with the older part of the temple of Lonad. So upon the 3rd of January I started off back to Lonad, determined to hunt up the temple "in the jungle," and supposing that it might prove to be another member of the same family. The villagers were ready enough to come; and after about twenty minutes' riding and climbing, wo came, not to a Saiva structural temple, but to, as I think, a Buddhist vihara which I have every reason to believe has hitherto escaped European discovery. It is in a hill which forms one side of a glen above Lonad, facing S. by W. and consists of the following portions :-First. an outer verandah 19 yards long by 3 wide and high. A good deal of the rock in front has tumbled down, but it does not appear ever to have been supported by pillars, nor could I see among the debris any remnants of chisel-work or sculpture. About this, however, one could not be certain without clearing away the fragments-a work of considerable labour, and not to be accomplished without pick and crow. At the left end of this verandah is a small cistern of good water, said to ebb and flow with the tide in the Kalyan creek, about 175 feet by aneroid below this level. It certainly did appear to have recently shrunk a couple of inches at the period of my visit, about one third of ebb-tide; but it would require a day's residence on the spot to certify this phenomenon, and a good many to explain it.. Opposite the well is a large group of figures in high relief. They seem to represent a king surrounded by his court; there is nothing monstrous or unnatural, and very little even of ornament, in the sculpture. The principal figures are lifesize, four feet high as they sit. At the back of this verandah is a frieze sculptured in lower relief, a foot deep, and running the whole length of the cave. There are figures on it of pretty nearly everything that an Indian artist could think of, from a charging elephant to a woman on a bed, executed with much skill and spirit. This verandah is separated from an inner one 14 yards X 3 X 3 by four pillars and two pilasters. The pillars are all three feet square; the two centre ones have a curious capital like a fluted hourglass. The outer ones and pilasters are plain, having only a sort of leaf at the corners--common enough at Ajanta, Bhamer, &c.-and a circle on each side. The circle on On subsequent investigation I found it was all non * Ind. Ant. vol. III. pp. 185 and 307. + Mr. Terry found at Ambarnath the remains of a very large canal, whoever bnilt it.

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MARCH, 1875.j NOTES ON THE THANA COLLECTORATE. On the east side. chwn zmyn shd jlwh gr zyn gnbd `lyjnb asmn br nthrsh Ty'f kmd chwn Hbb bft trykh tmlm b ny'y an qTb dyn nwr mytbd mdm z Hsn qbh ftb 1111 (A.D.) 1699 On the south side. smh swlhdh lshrf qb@ hkdh ql qTb ldyn bny rws l`jy'b smh trykhh wlmny mn b bh ls`d@ On the west side. gnbd slTn dyn chwn br zmyn shd sr blnd jnt z Gyrt nhfth asmn shd rqShnd gft: trykh tmmsh b ny'y an qTb ldyn dr `lm fgnd nwr qbh Hsn Hsyny the pilaster next the well has something carved in it like a medallion, but I could not make out what, and suspect that this was added by a later hand--the simple circle suits so much better with the severe style of the pillars. This inner verandah opens by three doors into the great hall. The centre door is moalded and has two pilasters, and two stools in front which seem to represent a basket or jar carried upon some one's head, the hands clasping the edge to keep it steady. The outlines of three tiny Chaitya arches are lightly chiselled over it, is an ornament. It is 7 feet high, and 4 feet 7 inches wide. The side doors are plainer, but have small standing figures at each side. The left one is 6 feet 10 inches high at present, and 3 feet 8 inches wide. The right one 7 feet 4 in, by a ft. 10 in, * The inner Hall is 14 yards long by 7 wide, and about 10 or 11 feet high. A cell or shrine has been hewn pretty deep into the centre of the innermost wall, but left quite rough; and two smaller ones have been commenced right and left of it. In the shrine and inner verandah are placed rude modern images of the present tenant, a "Gandevi" called Khandeswar. She is a Yogini, and first cousin to Wazreswar both in nature and name (khanda = a sword). There is one rough block of stone in the inner hall (ancertain what it represents if anything); and a linga in the outer verandah. A little higher up the hillside to the left are two or three small cells, unfinished. The closest search, with a large grass fire barning in the hall and shrine, failed to show any inscriptions, nor was there any ancient image. The sculptured figures, I think, are decorative, and not meant to be worshipped. There is a small crosslegged figure under a pimpal-tree in the village between the Saiva temple and a small tank; but he does not give me the idea of Buddha. These ternples are so easy of access from Bombay that it is to be hoped some effort will be made to photograph or mould the figures in the outer verandah: I should think either process would be easy, from the position of the sculptures.* The following are the inscriptions above alluded to, in the tomb of Husain Shah at Bhi- vandi : On the north sile. bGyb ndrn mn drllh byd qTb lHsyn mqm btrykh `yb bn Gryb bd bHb qd s khby@ 1118 (A.D.) 1706 bny On the well ; sest side. . syd qTb ldyn mHmd khn bhdr snh 1186 jry mqd sh bwzy khw a bnm drd hiduda bAvaDI sayada katavdIna mahamadakhAna bAhAdura yAhI bAMdhalI zake 1684 naMdananAma saMvatsare sana 1985 phasala nA If Ire is qata=. Sayad Kutbudin Muhammad Khan Bahadur built this milk-well in Shake 1684; Fasli 1181. (A.D. 1762) Naik Babale Patharwat. I have since completed a very full set of notes of these sculptures for the Indian Antiquary. + Name of the stone-cutter.

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70 THE INDIAN ANTIQUARY. OF BHARTRIHARI'S NITI SATAKAM. BY PROF. C. H. TAWNEY, M.A., CALCUTTA. (Continued from p. 4.) On Wealth.* Down to the lowest pit with rank, and gifts that all admire; Hurl virtue headlong from the steep, burn pedigrees with fire; On valour let the bolt descend: for wealth alone we pray, Without which noble qualities are vile as mouldy hay. With mind and senses unimpaired, In act and voice the same, He moves among us like a ghost, Wealth's warmth has left his frame. The man of means is eloquent, Brave, handsome, noble, wise; All qualities with gold are sent, And vanish when it flies. The king by evil counsel falls, By worldliness the saint, Brahmans by want of sacred lore, Bad friends good manners taint ; Indulgence spoils a son, and he Upon his race brings shame, Continual absence poisons love, Neglect cools friendship's flame; Carelessness ruins husbandry, Wrong saps a nation's health, Wine chases modesty, unthrift And largess squander wealth. Three courses open lie to wealth, to give, enjoy, or lose ; Who shrinketh from the former two, perforce the third doth choose. Less in size the polished jewel, but its rays far brighter gleam, Who regrets the dwindling sandbanks when boon autumn swells the stream? Glorious we hold the victor, though his life-blood gild the plain, Such the generous soul's undoing, that which seemeth loss is gain. These stanzas have no heading in the Bombay edition, but they refer principally to wealth and its uses and abuses. Ou p. 3 after 4th line the following lines were omitted by an oversight -- Water will serve to put out fire, umbrellas 'gainst the heat, A sharp hook guides the elephant, the ox and ass we beat, [MARCH, 1875. Lo! the same man who longs for a handful of meal As a treasure of infinite worth, When his hunger is sated, esteems not a straw All the riches and glories of earth; Hence this moral we draw-in this transient world Nothing's trifling or great in itself, 'Tis the mind that projects its own hues on the mass, Now 'tis gold, now 'tis counted but pelf. King, if thou wish the earth to yield to thee the milk of wealth, Cherish its offspring, let thy care be for thy people's health, For if thou watch to do them good with seldomsleeping eyes, Thy realms with golden fruits shall bloom like trees of Paradise. Grasping and bountiful, cruel and kind, Savage and merciful, watchful and blind, Truthful and treacherous, policy's art Changeth its shape as an actress her part. Fame, might, the power to give and spend, To nourish Brahmans, help a friend, These blessings are a courtier's lot; What boots his toil who gains them not? Fate writes upon thy brow at birth the limits of thy store, In barren wilds, on Meru's peak, 'tis neither less nor more; Then cringe thou not to wealthy men, but let thy looks be free, A pitcher from a pool is filled, as well as from the sea. Well spake the chatakt to the cloud, "By thee alone we live, This all men know, then why require Our prayers before thou give ?" Disease we care with doctor's stuff, the serpent's bite with charms, Against the fool, the worst of ills, nature provides no rms. A bird that lives upon rain-drops.

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MARCH, 1875.] THE DVAIASHARAYA. O chatak, listen but a while, and to my speech A speechless mouth, a grasping king, a scoungive eardrel in his train, Not all alike the clouds that on the face of Are seven thorns that fret my soul with neverheaven appear, ending pain. Some fertilize the earth with showers, some fruitless thunders hurl : This lesson learn-a suppliant speech is wasted on the churl. Next follows the praise of the wicked man.* A cruel mind intent on strife, Envying his neighbour's gold and wife, Hating the virtuous and his kin, Denotes and brands the man of sin. What though the scoundrel learned be, avoid him, cut him dead: Men shudder at the snake that wears a jewel in his head. The modest man's accounted dull, the pure a prudish knave, Th' austere a sourfaced hypocrite, the meek a heartless slave, The orator is tedious, the ascetic but a fool, The dignified is haughty, stolid and obtuse the cool, The hero savage; thus the bad do all things good despise, Each virtue with its kindred vice is tainted in their eyes. Treachery divideth households, Avarice is a world of vice, Truth is nobler far than penance, Purity than sacrifice, Charity's the first of virtues, Dignity doth most adorn, Knowledge triumphs unassisted, Better death than public scorn. The moon when dimmed by daylight, and a maid whose charms have fled, A lake with faded lotuses, a good man ill bested, The Dvaidsharaya is one of the few historical works that have been left us by Hindu writers. It appears to have been begun by the celebrated He macharya, the great Jaina scholar of Gujarat in the reigns of Siddharaja and Kumarapala, the latter of whom died about A.D. I would not be the kinsman of a monarch prone to ire, Not e'en the sacrificing priest unharmed can touch the fire. Not e'en a wonder-working saint Can hope to please the great, The silent man is said to sulk, The eloquent to prate, Patience is held but cowardice, Impatience disrespect, Officiousness is impudence, And modesty neglect. Those do not lead an easy life who fall into th power Of one in whom the seed of vice matures in perfect flower, Who with a herd of fawning rogues delights to engird his throne, Whose lawless will no bonds of faith nor ties of blood doth own. The kindness of the bad at first Is great, and then doth wane; The good man's love, at th' ontset small, Slowly doth bulk attain, Such difference between these two In nature doth abide, As 'twixt the shadow of the morn And that of eventide. 71 Hunters entrap the harmless deer, Fishers the finny brood, So bad men causeless interfere To persecute the good. (Here ends the praise of the wicked man.) THE DVAIASHARAYA. 1174. It was so called because it was intended to serve the double object of teaching Sanskrit grammar and relating the story of the Solanki kings of Anhillawada Pattan: this double task being attempted in verses which must be read alternately to bring out either sense. In the original dwyanaprasansa. The praise is so faint as almost to be tantamount to ninda.

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72 THE INDIAN ANTIQUARY. [MARCH, 1875. Lakshmi Tilak Kavi made a tika or com- therefore the city too is called the 'pure.' The mentary on, and corrected it, as we are told by king's servants are clever and intelligent. All Lesaja ya Tilak Gani, a Jaina monk, who its women are practisers of Sati-dharma, therecompleted the work as we now have it at Pral. fore the age is continually called the Satyuga. hadan Pattan-probably, as K. Forbes con- Beside the city flow Sarasvati's clear waters, joctures, Pahlanpur (though possibly Pitlad)- rendering pure the earth and the air: here at the Divali in the Samvat of Vikram 1312, or live Brahmans equal to Vasishtba or VisvaA.D. 1255. The narrative portion of the work mitra, who could produce warriors from the does not even assume to be a connected relation; fire-pit. it is rather a series of anecdotes; but the informa- Mularaja t was the rst of the Solanki tion afforded by it and the Prabandha Chin. race in this city. He was the benefactor of the td mani, in reference to customs, manners, world, full of all good qualities and generousinstitutions, and modes of thought, may be re- minded. All kings worshipped him as the sungarded as a correct reflection of the times when is worshipped. He gained the title of the "enthese works were written : anda curious picture thraller of the universe," for the subjects of all is thus presented of superstition and moral ef- lands came to his country and found a happy feteness beyond hope of reformation from within, residence. To Brahmans he gave great gifts : even after the warning lesson taught by the sci- his enemies, like Dheds, begged outside the town mitars of the Ghaznivide host in 1026,-though from fear of him. When this Raja went out that invasion had probably no small influence in on vijayayatra he subdued the Raja of North developing such characters as Bhima Deva Kosala Desa ; half the inimical kings he slew, I. and Siddharaja. But though such princes the other half he forced to submit. The wives of might delay for a time, they could not save their his enemies, that, like frogs in a well, had never people from the fate their grovelling subjection in their lives seen anything beyond their own to a superstitious priesthood, with its debasing houses, were seized by Bhillas as they wanresults, had earned for them,-a fate finally dered in forests, and were carried by them to the inflicted by the merciless Ala-ud-din in city to be sold as slaves. This Raja often per formed yajna : he caused the Vedas and other The following is an outline of the narrative books to be collected. He slept not in the dayportion of the Dvaidsharaya* : time, and was often awake at night for the The First Sarga. protection of his subjects. There is a city named Anahilla pura, The Second Sarga. that is as it were the svastika of the earth, the To Mularaja once on a time Somanatha abode of Nyaya Dharma and Lakshmi, by reason Mahadeva said in a dream : "Othou who wert of which the whole world is beautified. Beauti- born of the Chaluky& race, be prepared to fal are its women, and the kings that have ruled fight with Gra haripu and other Daityas who there have been handsome and strong, obe- wish to destroy Prabhasa Tirtha by my dient to parents and gurds, and possessed besides splendour shalt thou overcome those Daityas." of sons. Excellent arrangements are made in When he awoke, Mularaja was delighted at that city by the king for the snpport of scholars the recollection of what Mahadeva had said to studying Vidya. Religion flourishes in it, and him. In the morning the Raja entered the the people are opulent and have abundant oc- matramandapa (court) with his chief ministers cupation. It is surrounded by beautiful gardens Jambak and Jehal the Ranak of Kheralu, full of trees of varied kinds. Debt is unknown that he might tell them what Mahadeva had in the city. Many munis are there, and such said. But at that moment several crown-bearing as perform austerities. Svarga is near to them princes presented themselves according to cus. as are the courts in front of their houses, and tom, so that Mularaja was not able to speak, 1297 A.D. * The substance of the first five Sargas has already been given by Mr. K. Forbes in his Ras Mais, vol. I. pp. 52-59. Mularfja was the son of Rija, and grandson of Bhuvang. ditya, of Kalyan, by Lill Devl the daughter of the king of Anhillapar, and was adopted by Samant Singha, the last Chhuda prince. Mularkja succeeded his uncle Samant! Singhs about A.D. 942. Cunf. Forbes's Ras Mala, vol. I. p. 65; Gladwin's Ayeen Akbaree, vol. II. pp. 74 ff.; Sir W. Elliot, Jour. R. As. Soc., vol. IV. p. 1; Tod's Western India, p. 150. Conf. Ras Mala, vol. I. 52. A town to the east of Siddhapur.

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MARCH, 1875.) THE DVAIASHARAYA. 73 but took his seat on the throne. Afterwards, when opportunity occurred, the Rija told Jamhak and Jehal his thought of destroying Graha. ripu and the other injurers of Siva's tirtha at Prabhasa Kshetra. "Gra haripu," said he, "was made of consequence by me, but, as if born in an inauspicious hour, he has grown shameless and slays the people performing penances; therefore, as a man who has been entrusted by another with authority should not be killed, I put it to you both whether, looking at it in this way, this one should not be killed ? Say, therefore, what is your joint opinion : should he be destroyed or not? O Jambak, slayer of enemies, who art like Vrihaspati, and 0 Jehal, who art wise as Sukra, tell, therefore, at once what is fit to be done." Jehal answered, -"Gra haripu, who is an Abhir (or shepherd) by caste, is very tyrannical: therefore the order given you by Sivaji for his destruction is right. I think you should act even so. Gra haripu, being ruler of Saurashtra Desa, kills the pilgrims going to Prabhasa, and casts their flesh and bones entire into the way, so that though people wish to go to that tirtha, no one can do so from this terror; and the seat of royalty in Sorath Deba, which, from the splendour of Sri Krishna, till now deserved praise, has become soiled by the tyranny of Raja Graharipu. This is the cause of anger. Gra haripu lives at Vamanasthalit-the city rendered splendid by the flags of Hanuman and Garuda, and in Durga pali and other places he permits to dwell thieves; and in his strength this Raja dwells at Va manasthali without fear. He is like to Rivana, and therefore the devout cannot live there ; like an arrow he causes pain in the breasts of the religious. He slays the armies of his enemies and is victorious; he eats the flesh of animals and drinks spirituous liquor; and in the fight he feeds the Bhutas and Pisichas and all their crew with the blood of enemies. He despises Brahmans; this lord of the west, Gra haripu, has caused many Rajas cfthesouth and of the north to flee leaving their chariots ; therefore now he regards no one, nor thinks of any, but looks loftily as he walks, as if he medi tated the conquest of Svarga. The earth is afflicted from the weight of his sins; and the men of skill in his kingdom, from associating with such an evil one, practise their skill in constructing all sorts of weapons, from which it is impossible to escape, --in discriminating between religious and irreligious practices they do not exercise themselves. Graharipu is young and lusty, and full of desire : therefore, slaying his enemies, he carries off their wives to his female apartments. In military force he is strong, so that all Rijas have to yield to him. Like Yama, Graha ripu is huge in person, and in temper too he is like Yama,-he seems disposed to devour the whole world or to seize upon Paradise. This Gra haripu causes great calamity, plundering people passing along the roads, and destroying great forty and places of safety among the mountains. He can pass and repass the ocean also: therefore, as when Destiny is enraged with the world, people have no means left of escape. He is very wealthy : the Raja of Sindh Desa he seized, compelling him to pay a fine of elephants and horses; and many Rijas has he subiaed. Were he to make war on Yama, I believe his only means of escape would be submission. This Mlechha hunts in Revata chal, and slays the deer at Prabh a sa, which should not be slain. He eats the flesh of cows, which should not be eaten, and commits other tyrannical acts. Wise men say that any Rija who has the power of punishing this tyrant and does not, becomes guilty of his sins; therefore if you do not destroy him, yours will be the sin. If you assemble not an army and expel him, his strength will day by day increase, till at last he will be unconquerable by you, and, on the contrary, will overcome you. I "O Raja, though now you could take him if you chose, yet still you keep on a sort of good terms with him. But he is a deceiver, un. worthy to be trusted. Besides, Mahadeva has ordered you, O Raja, in a dream at night; and it is the practice of the Chaluky a race to punish such tyrants: therefore consider this. O Raja, Sivaji has given to you the command, becauso before Mularija's time, and yet makes his son Kheng &r, the contemporary of Siddhar ja, in the 12th century! + The modern Vanthali or Banthali, eight miles from Jun gadh, where the ruins of the palace of Vera R&ja ere pointed out:conf. vol. III. p. 180. I Girns.r and the surrounding hills. $ Pattan Somankth. Conf. Ras Mald, vol. I. pp. 53-4. TE- ter-animals, and fig-enemy :-The enemy of the water-animals-a title rather than a name. Conf. Tod's Rajasthan, vol. II. pp. 447, 451; Forbes's Ras Mala, vol. I. pp. 53, 58. Probably the Rio Day at of tradition, or his son Naughan, is here meant. The latter was reared by an Ahir Damed Devat. But Amerji Ranchodji Diwan's chronology places Nsaghan 180 or 140 years

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THE INDIAN ANTIQUARY. [MARCH, 1875. there is no other than you able to destroy him : not be overcome; and this Gra haripa has therefore summon an army, and, as this vile one the command of the mountains, forest, and the cannot be destroyed by an army alone, seek for ocean-all three: therefore it is difficult, and some other resource also, and prepare munitions there is none on the earth or in the sky beside of war. It is fit to kill Gra haripu, who yourself who can subdue him. O Master, the exacts new taxes from some people, plunders the moment you bugin to advance against Graproperty of others, slays others. The Raja who haripu and the other warriors of the Abhir can punish murderers and does not, is a murderer race, that moment their wives, hearing it, will himself: be assured of this and relinquish sloth. begin to lament, because your exploits are as As Indra slew Jambusar, as Vishna slew MA famous as Arjana's."S dhava Daitya, as Siva slew Tripurasura, so you When he heard these words, great was the must slay this Gra haripu that afflicts the thirst in the mind of Mular aja to do battle. world." Like a flower was his person with joy : looking Tbus spake Jehal. On hearing this, the at his two hands he stood up and came forth Raja asked Jambak, making a sign to him with from the court chamber, followed by all the the eye, whether or not it were proper to slay | chieftains that were seated there. Gra haripu and the rest. He answered The Third Sarga. thus:-- Afterwards Mularaja prepared for vijayaya. "This Vamanasthali, where Graharipu tra : meanwhile the Surd Ritu (Divali) too relives, is seven kos from the Ujjayantadri turned. At that season a good crop was raised. mountain and twenty from the ocean, and he has The village lords took a share of it from the cultibailt another fortf one kos from the mountain vators, for it is they who have a claim upon the and four (224) kos from the ocean ;I and this cultivators; and the Raja took his share from Gra haripu closes not his eyes even at night, these lords of the villages, because the Raja's Bo that he may not be easily conquered. And claim is upon the village lords. you think of sending an army to conquer him: When the rains begin, the hansa, rising, flies that is as if one were to attempt cutting down off to the Manasarovara ; and after the rains a great tree with a grass-cutter's sickle. Your the linsu returns to the Ganga and the other army could not encamp within even a hundred rivers; and the Sard Ritu having come, so it kos of Gra haripu's city, and when he sur- happened. At that time the rice crop was rounds your army, then you cannot even render ready, and the cultivators' wives, guarding it, assistance. If, therefore, you wish to conquer sang songs in the fields, causing to look very this Gra haripu, you must not only send an beautiful the country. Then, from the day of army, but you must go yourself: then will he be Nararatri, the Raja seated Brahmans in the conquered. Moreover, Lakha, the lord of temples of the Devas to make the parayana of Kachhdesa, is so great & friend of Grathe Vedi and the Chandi Pat. Setting up the haripu's that one would think they were waterpot, the Brahmans fasted for nine days, brothers; and other Rijas too are his assistants, sleeping on the ground instead of their beds at Turk and Mlechha, that cause fear to the world ; night, and abstaining from intercourse with and L a kha too is a great Raja that cannot be their wives. On the ninth day they made & overcome by any. Kachhdesa is thirty-two feast, -on the day of the Dasark they anointed kos from Sorath desa, so that that son of the head of the Raja with water from the jar Phula Maharaja, L & kha, is not far they had set up. At this time it is customary to off from Gra haripu, and there are many begin to teach children the Vedas and other Vidya, other Rajas to aid these two inimical ones; because this is the month of Sarasvati. It is be not confident, therefore, that the leader of the custom to hold a great festival to Indra from your army, going alone, will seize and bring Ashad Suddh 8th to 15th, and to raise great flags upon the temples. The cowherds at this "O Raja, the enemy that has the aid of moun. Beason drink milk and coarse sugar. The young tains, or of Mewas (forest), or of the ocean can- women in the small villages sport, bantering Or Urjayantadri--Mount Girner. 1 Probably referring to Junagadh. + The Uparkog of Junegadh. $ Ras Mal, vol. I. p. 55. him.

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MARCH, 1875.) THE DVAIASHARAYA. 75 each other, and boys play at gedi ded. Now | followed Mularaja also came, ready to go to the water in the rivers and tanks becomes clear, Sorath to slay Graharipu the Daitya. The and the sky is freed from clouds; the flowers Gor (household-priest) caused the worship of the of the lotus and baporiu are in fall bloom, and horse, elephant, &c. to be performed: the Raja the poets compare them in their similes to himself worshipped. Astrologers skilled from women's lips. Because their husbands go abroad their youth in jyotishy isdotra set up stakes nine for their livelihood at this time, and they are fingers high in the sunshine, and began to measeparated from them, many women are in great sare the time to determine the muhurta. Then the grief. Nowt people perform the sradlh of Rija caused the stickholder to advance: a line of their deceased parents and ancestors. Now the soldiers stool armed at the door: the musical inrice crop ripens, and, by way of compliment, struments sounded; the Rija and his chieftains people send a few sers of rice and del to the made presents as religious gifts to Brahmans Raja's Minister. In the Sard Ritu, when the and to the recorders of fame.ll For forty kos sun is in the Sivati nakshatra, if rain fall and along the road that Mularaja travelled, the peodrops of it enter the oyster's mouth, they be- ple of the neighbouring villages, the city women, come pearls. Vows that people have made, left off their house-work, left their children performing penance, commence in the rainy crying, to come and see the cavalcade ; for as season, and last from Ashid Suddh 11th to Indra among Devas, was Mulara ja among men Kartik Suddh 11th. Kartik Suddh Ist is called in beauty, qualities, and strength. As the proBali Raja's day, because on that day Vamanji cession went on, great was the throng in the gave king Bali the kingdom of Patala: there- city; in the press many a pearl necklace was fore whoever spends that day happily will have broken, many a flower scattered, and the women a prosperous twelvemonth, and whoever spends sprinkled dkshat on the Raja till it seemed to it unhappily will have an unhappy year (so strew the ground. The unbroken akshat was a says the Bhuvishya Purani): therefore on that good omen. Other women brought flowers, fruit, day people dress themselves in fine clothes and and cocoanuts, sandal, cards, darbha-grass, loadornaments, eat good dinners, and go to visit their ed in vessels. When the cavalcade set forth, friends; and it is the great day for eating pan, there was not a woman in all the city but was so that even poor people must have pan on that dressed in scarlet, and glittering with ornaments, day: the valu (daughter-in-law) touches the feet and her person anointed, lest any bad omen of the sasu (her mother-in-law), and the sisu should appear. For good luck, before the problesses the vahu. Vishna sleeps on the sea of milk cession started from the palace for the city-gate, from Ashad Suddh 11th for four months, until the whole way was sprinkled with kanku (redKartik Suddh 11th, when he arises. On Ashad dened) water. As they set out, the horses began Suddh 10th (the Disart), people go into the to neigh, from which favourable portent every fields to look for omens: this is called simlanghan. one augured speely success. As the king started, In the Sard Ritu the sa mbar and other deer the Gor stepped forward and marked upon his shed their horns, and balls are in mast. forehead the tilak, pronouncing the words 'ProsAt such a time Mularaja set out on his perity (kalyana), prosperity.' Sathyas made of expedition; the drums and the nobat were beat : pearls were placed beside the throne of the Raja. the sankhs sounded for a prosperous omen, and Beside him the singers sang, the servants waved the Brahmans began to read the Vedas. When, chamaras and fans (vinjhans) over his head. after waiting the fortunate time, Mularaja as- Blessing him, the astrologers said, "May you be samed his arms and mounted in hope of victory, victorious ! may you be victorious !--may your the noise of musical instruments made known enemy go to the south, to the city of Yama!" his setting forth even to Indra. The Rajas that When he mounted, the Raja paid obeisance to * IT -the hockey-stick,' and T - the ball.' From le 'not,' and 'broken,' because composed of whole rice and other grains. | Bhadrapal vad or sraddh paksh. Crosses or svastikas, a common sign of rejoicing among 1 Bee Renaudot, p. 97. Hindus, made on festal occasions on the thresholds, This day is called Jharant, that is Juharanf-the &c. of most houses; it is also the usual female signaday of salutation. ture. It is a favourite Bauddha symbol, and the chinha or cognizance of Supir swa, the seventh Tirthaikana Cherang, Bhata, &c. of the Jainas.-Rds Mau, vol. I. pp. 56-7.

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THE INDIAN ANTIQUARY. [MARCH, 1875. the Isht Deva. He rode upon an elephant huge friendship can I have with Gra ha ripu, who as a mountain. On mounting, the first object annoys Brahmans and obstructs pilgrims? He the Raja beheld was a jar filled with water-- is worthy to be destroyed: he carries off other great omen of good. The eunuch on the Rija's men's wives; he destroys Prabhasa Tirtha left hand kept crying, "In a moment will I and plunders the country. He is rejoiced when he throw down the house of Gra haripu, and you has slain with the sword those in the act of pershall with ease overthrow his castle." As the forming sacrifices. By hunting there, he has procession passed through the bazar, the people defiled the great place of pilgrimage-Girnar, cast flowers, fruit, akshat, &c. in the way before famous throughout the world. With such a the Raja. Mlechha how can I be friendly ? Go to GrahaMula raja's deceased father, Raja, had two ripu and tell him to meet me on the borders brothers, Bija and Dandaka, both de- of Sorath with his army." ceased ;-their sons did not serve Mularaja.] Graharip u hearing this, joyfully prepared Where the army of Mularaja balted, traders for battle: the kings in alliance with him, and plied their callings as in their shops in the city, those he had subdued, also made ready armies and thus they pursued their way to the river at his command. With him were many Mewa. Jam bu mali. si Bhillas. His friend Lakh a too, with The Fourth Sarga. his army. The sons of Gra haripu's wife A servant of Graharipu's came where Nili aud his other wives got roady. The warMularaja was encamped on the Jambu. riors wore iron armour. As he set forth, many mali river and said "O Raja, why have evil portenty encountered Graharipu, and you come hither? My name is Dranasa, Pretas, Pisachas, &c., that drink human blood, Graharip has sent me to inquire." (He followed his army. His wife wrote in the Ya. had come, however, of his own accord.) "Have vana languaget to her sons who dwelt at the the Brahmans invited you, making false com- Bhadar river-famous in Sorath-to call plaints that they suffer injury? My Raja does them to the war. Gra haripu advanced with harm to no one without cause : what they say his army to the Jambu mali river. The Sinis false. What enemy have you in this coun- dhu Raja, whose kingdom was on the shores try? my Raja is your friend. Is it to hunt on of the ocean, brought an army and with it the Jambumali river or in the mountains occupied the south. La kha, the Raja of that you have come? When the Yada vas Kachh, sent for the joshis and inquired of came to this country they used liquor, so there them: they predicted his death in the conflict, is no sin in using liquor in this land : is that but he set forth desiring to die in battle and why you have come? Or is it because Raja attain to Svarga. Lakha cries Shame to him LAkha of Jartradesa (? Jatwada) and his whose youthful deeds no one has witnessed ! soldiers annoy you that you bave come hither The days of my life are counted; how shall i to take counsel with my prince? Or havo you know their span?' When Mula raja saw come merely out of friendship to visit Graha- the enemy arrived he prepared nis army. ripu? Or is it to see Somanatha Maha The Fifth Sarga. deva, or to perform pilgrimage at Sankho- The Raja of Silaprastha, who was with dhar in Sorath? If any of these be the Malaraja, twanged his bow: the twelve reason, why have you brought no large an army? kinds of music began to sound. Mularaja Besides, you have no quarrel with Graha- and his younger brother Ganga maha, Raja ripu, nor can there live who quarrel with him. of Gangadhar, with his friend Rovati. I see anger in your eyes and you make no reply. mitra Raja, prepared for the fight. With I will go and make this known to my Raja at Mularaja were Bhillas: there were many once." RAjas with him, and, regarding Graharipu', The RAja answered him-"You are bold that army as weak, they determined to give battle speak thus in my presence : men like you are few at once. There was a Mirwad Rajat in Mulaamong the liquor-drinkers of Sorath, What raja's service, followed by Marwadis wearing * Tod's Travels in Western India, p. 168. siyoji, the son of Seth Rlthod the ancestor of the + Probably Sindhi, or perhape Persian hopees of Jodhpur and Idar-Ras Mau, vol. I. p. 60,

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MARCI, 1875.] THE BHAGAVAD GITA AND CHRISTIAN WRITINGS. 77 long locks of hair on their unshaven heads. Mularaja struck Gra haripu from his eleThe armies discharged arrows at each other; phant and made him prisoner. Then did great the Daityas, seizing arms in their hands, roared rage seize Lakha, and he rushed upon Mulalike thunder-clouds : of some the spears were raja: at length he offered to pay him a broken ; some, though covered with armour and ransom of elephants and horses for the release bearing shields, were struck with panic and of Graharipu; but Mulara ja said a cow. tried to hide themselves. Some of the Daityas killer such as Graharipu was not to be rebegan to offer balidan to Durga and the other leased. Mularaja and Lakh i then fought deities, of warlike weapons, and to worship them. with arrows, till at last Mularija struck To conquer their enemies, some Daityas began Lakha with a spear and slew him. I Treading to call on Mrityu Devi with incantations. down the Jhideja Raja, Mularaja set his foot Then Mularija's Gujarati warriors, who on his throat. were skilful in the use of weapons, began to dis- The mother of Lakha, beholding the body of play their expertness exceedingly. A river of the her son, his long moustache stirred by the blood of warriors flowed; and many, abandoning wind, heaped curses on his destroyer :-By the life in so great a tirtha, became dwellers in spider-poison (luta)may his race perish! Svarga. On the side of Mularijan Raja of At that time a number of men of Sorath, Kasides a fought well; Rajas from the north dressed as women, taking Graharipu's of Arbuda were in Mula raja's army, their children with them, went to Mularaja and warriors were very valiant: therefore his army began to beg of him saying, "Our husband has being drawn up in the form of chakravyuhur made us this present." Then they were reand garudaryuha, the Abu people fought with leased, and from that day the people of Kachh the enemy on the banks of the Jam bum ali wear a scarf like a sashi for the fame of Molaseparate from these orders of battle. The Abu raja, and the Sorath people too retained a Raja took a banner of victory: he was looked distinctive mark. up to by the Raja of Srimalat :---he of the With great delight Mularaja went to the Pramira race slew many warriors. Graha- tirtha at Prabhas a with Brahmans. He worripu had with him a lakh of Mlechhas. Many shipped the linga at Somanatha, and then of his army were cut to pieces: they began to returned home with a hundred and eight eleassume the forms of all the classes of Bhutas. phants and his army.-(To be continued.) ON DR. LORINSER'S BHAGAVAD GITA AND CHRISTIAN WRITINGS. BY J. MUIR, D.C.L., LL.D., PH.D., EDINBURGH. rarisches Centralblatt for 15th October 1870, In the Indian Antiquary, vol. II, pp. 283-296 followed by some remarks with which Professor (October 1873), is a paper on the Traces of Weber and Dr, Bohtlingk have favoured me on Christian Writings and Ideas in the Bhagavad the subject of the dependence or independence Gita, translated from the appendix to Dr. of Indian writers on Christian or other foreign Lorinser's German version of that work. As sources for any of their ideas. Professor Winthe question whether the ideas and doctrines disch says :of the Indian poem are derived from, or have "We have not as yet spoken of the object been influenced by, the New or the Old Testa- which the book before us has properly in vicw. ment, is one of great interest and importance This is nothing less than to show that all the in reference to the science of religions, I give nobler thoughts in the Bhagavad Gita are below a translation of the latter part of an article derived from Christianity, or from the primby Professor Windisch of Heidelberg on Dr. aeval revelation. It is impossible here to exaLorinser's book, which appeared in the Lite- mine minutely Dr. Lorinser's process of proof, * See Ind. Ant. vol. I. p. 276, note. took the clothes from Lekha's body (after he was slain by Bhilmala-his tributary. Siyoji), and going to Pattan with them said he had slain Lakha, and received from Mulardja in reward Way Therid 1 Lakh is also said to have been slain by Siyoji at and seventy villages, in S. 1201 = A.D. 1144,-nearly 200 Atkot. Other accounts say he was slain by Bija Solanki, years after Mularkja's accession. Mulardja's uncle ; and one states that Dhawal Waghela $ That is, 'by leprosy."

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THE INDIAN ANTIQUARY. [MARCI, 1875. since it is based upon a large number of parti rived at an early period in India, and that in cular passages. According to the judgment of particular the worship of Krishna, and the the author of this notice, however, the proof legends relative to him, were formed under the has not yet been adduced that in the Bhagavad influence of Christianity, is very widely different Gita we have a piece of Christianity translated from Dr. Lorinser's conviction, according to into the form of Indian conceptions. which the composer of the Bhagavad Gita must "To refer to at least, some general points of have learnt at least the New Testament directly view, Dr. Lorinser's failure to make use of by heart. This is the conclusion at which every Indian commentaries has had, first of all, for one would arrive who believingly reads the lists its result, that he could not always apprehend the put together in the Appendixt of-i. passages Indian thoughts in an Indian spirit. Secondly, which vary in expression but agree in sense Dr. Lorinser has paid no attention to the proper (60 in number); ii. passages in which a charYoga literature, and in particular to Patan. acteristic expression of the New Testament occurs jali's Satras with their commentaries : for an in a different sense (23); iii. passages in which inquiry should first have been instituted into the sense and expression correspond (16). Even relation in which the philosophical doctrines the ideas of the Church. Fathers are supposed contained in the Bhagavad Gita stand to this not to have been unknown to the poet (see, e. g. principal work of the Yoga philosophy. Con- p. 82, note 56; p. 179, note 6; p. 207, note sidering its poetical character, the Yogavusish- 27, &c. So much the more surprising is it, tharamdyana might also present many important therefore, when Dr. Lorinser himself (p. 211, points of comparison. The immediate introduc- note 54) finds it necessary to refer to the sharp tion of the Bible into the explanation of the contrast in which Christianity and the Indian Bhagavid Gita is, therefore, at least premature. conceptions stand to each other in regard to Besides, the particular. Biblical passages them- the doctrine of the human soul, and when selves an with great confidence designated he further (p. 117, note 18) cannot avoid by Dr. Lain as the sources of the Indian ascribing to the poet an acquaintance, though though xp essio. It cannot be denied that a very defective acquaintance, with Christihe b uclually adduced some surprising parallel anity. It is impossible to combine Dr. Lorin. passages; but the most of the texts which he ser's ideas into one general picture. Finally, has cited can at the utmost claim our consi- as regards the thoughts in which Dr. Lorinser deration only after it has been proved in perceives traces of the primeval revelation' another way that the Bhagavad Gita and the or primaeval tradition' (see, e. g. pp. 45, 122, Bible stand in a near relation to each other. 231, 250), he should first have investigated If the author should think to rely upon the whether they can be pointed out in the Veda. multitude of the passages which he has quoted, Had he done this, he would probably have it should be recollected that a hundred uncertain discovered that the contrary is the case. references prove no more than a single one of "The "book before us plainly shows how the same character. Has Dr. Lorinser noticed much the text and the explanation of the Bha. that the comparison of the human soul with a gavad Gita stand in need of a thorough reviteam of horses adduced by him in p. 60, note sion on the part of scholars who are familiar 59) from the Katha Upanishad, corresponds with this branch of study. The view of which with remarkable exactness to the beautiful myth Dr. Lorinser is a representative must be subin Plato's Phaedras? This might be - regarded jected to a closer examination than was here as one of the most interesting examples of ac- practicable." cidental correspondence. For the rest, it is In the preceding notice reference is made to much to be questioned whether Professor Weber, the opinions of Prof. Weber on the influence to whom the author repeatedly appeals, shares exercised by Christianity upon Indian religious his conviction. For Professor Weber's assump- ideas: I am indebted to Prof. Weber, with tion that Christian teachers and doctrines ar- whom I have communicated on the subject of * This assertion requires some qualification.- ED. + Ind. Ant. vol. II. p. 286-291. Prof. Windisch puts his conclusion too strongly.--ED. I Ind. Ant. u. 6. p. 287. $.Conf. Ind. Ant. vol. II. p. 291.

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MARCH, 1875.] THE BHAGAVAD GITA AND CHRISTIAN WRITINGS. Dr. Lorinser's book, for an indication of his views regarding it. He refers me to a brief mention of the work in question in a rote to an article republished in his Indische Streifen, vol. II. p. 288, where he speaks of Dr. Lorinser's remarkable endeavour to point out in the Bhagavad Gita coincidences with and references to (Anklange und Bezietrungen) the New Testa ment, and states that although he regards this attempt of Dr. Lorinser's to be overdone, he is. not in principle opposed to the idea which that writer maintains, but regards it as fully entitled to a fair consideration, as the date of the Bhagavad Gitd is not at all settled, and therefore presents no obstacle to the assumption of Christian influences, if these can be otherwise proved. He adds that he regards Wilson's theory that the bhakti of the later Hindu sects is essentially a Christian doctrine, as according well with all that we know already about the Svet advipa, the Krishnajanmashtami, &c. As regards the age of the Mahabharata, Prof. Weber thinks that it should be borne in mind that in the very passages which treat of the war between the Kaurava s and Pandavas, and which therefore appear to be the oldest parts of that vast epic collection, not only is direct mention made of the Yavanas, Sakas, Pahlavas, and the wars with them (see Prof. Wilson's Academical Prelections on Indian Literature, p. 178), but further that the Yavanadhipa Bhagadatta appears there as an old friend of the father of Yudhishthira (see Indische Studien, V. 152). He concludes that all these passages must be posterior to Alexander the Great, and still continues to regard his calculation that this most original part of the poem was written between the time of Alexander and that of Dio Chrysostom (see Ac. Prel. p. 176) as the most probable. I am not aware in which, if in any, of his writings Professor Wilson may have expressed the opinion that the Indian tenet of bhakti is essentially Christian. I find no express statement to this effect in his Sketch of the Religious Sects of the Hindus, though he there says that "the doctrine of the efficacy of bhakti seems to have been an important innovation upon the primitive system of the Hindu religion." On the same general subject Dr. Bohtlingk has favoured me with the following expression of his opinion. He writes: "Neither in the 79 Mahabharata nor in later writers have I found any utterances of moral or religious import which could with any probability be referred back to any foreign source. In this department the Indians have themselves reflected so much, and presented their thoughts in such elegant forms, that with their riches they might easily supply the rest of the world. The ethics and the religion of different peoples are not so different from one another that here and there coincidences should not be expected to be found between them. The line of the Katha Upanishad,-sasyam iva martyah pachyate sasyam ivajayate punah" (like corn a mortal ripens, like corn he is produced again) "sounds as if from the New Testament, but is not therefore borrowed." I should be glad to find that this subject attracted the attention of any correspondents whose previous studies have qualified them to discuss and elucidate it. Edinburgh, November 5th, 1874. II. Dr. Lorinser considers that many of the ideas and expressions of the Bhagavad Gita are derived from Christianity. There is, no doubt, a general resemblance between the manner in which Krishna asserts his own divine nature, enjoins devotion to his person, and sets forth the blessings which will result to his votaries from such worship, on the one hand, and, on the other, the strain in which the founder of Christianity is represented in the Gospels, and especially in the fourth, as speaking of himself and his claims, and the redemption which will follow on their faithful recognition. At the same time, the Bhagavad Gita contains much that is exclusively Indian in its character, and which finds no counterpart in the New Testament doctrine. A few of the texts in the Indian poem also present a resemblance more or less close to some in the Bible. Perhaps the most striking is the declaration of the Bhagavad Gita, ix. 29, " They who devoutly worship me are in me, and I in them," as compared with John vi. 56, "He that eateth my flesh and drinketh my blood dwelleth in me, and I in him." But it will be observed that the condition of oneness with the speaker is different in each case; and that it is that oneness with him only that is common to the two texts. (See, however, John xvii. 21-23, where the same reference to the condition of the oneness is not found.)

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80 THE INDIAN ANTIQUARY. [MARCH, 1875. In the Rigveda some passages occur which in part convey the same or a similar idea. Thus in ii. 11. 12, it is said : tve Indra apy abhuma viprah, "O Indra, we sages have been in thee;" and in x. 142. 1, Ayam Agne jarita tve abhud api sahasah suno nahy anyad asty apyam, "This worshipper, O Agni, hath been in thee: 0 son of strength, he has no other kinship;" and in viii. 47. 8, Yushme devah api smasi yudhyantah iva varmasu, "We, O gods, are in you as if fighting in coats of mail." Prof. Roth assigns to the words api smasi in the last passage the sense of being in any thing," being closely connected with. To the similar phrases apy abhima and abhud api in the other two texts he ascribes the sense of having a share in,' which is, no doubt, the meaning in some passages where the compound verb occurs. In any case close connection is intended. And in viii. 81. 32, the worshipper says to Indra, tvam asmakasi tava smasi, "thou art ours, and we thine." The following are some instances in which I think Dr. Lorinser's renderings are erroneous: Ind. Ant. vol. II. p. 288: "He is far from darkness" (viii. 9). p. 289: "Light of lights, far from darkness is his name" (xiii. 17). "God is light, and in him is no darkness at all" (1 John i. 5). The words here translated "far from darkness" (tamasak parastat) would be better rendered by "beyond the darkness." They are not peculiar to this passage, but occur also in the Munda Upanishad, ii. 2. 6, and Mahabharata, v. 1712. The words tamasas pari, meaning "above, or beyond, the darkness," occur also in Rigveda i. 50. 10: "Gazing towards the upper light beyond the darkness, we have ascended to the highest luminary, Surya, a god among the gods." In the line of the Bhagavad Gita, the words tamasah parastat are immediately preceded by aditya-varnam," "the sun-coloured," "beyond the darkness." The Indian writer had thus no need to borrow this epithet from the Bible. It may be remarked, besides, that the verse vii. 9 contains many other epithets of Krishna as the supreme deity. p. 291: "But if I were not constantly engaged in work, unwearied .... these worlds would perish if I did not work my work" (iii. 23, 24). "My Father worketh hitherto, and I work" (John v. 17). This is quoted as one of the passages which contain a characteristic expression of the New Testament with a different application;" but as the author translates it the application seems to be nearly the same, as he renders the words utsideyur ime lokah,"these worlds would perish," or "would sink" (versunken) ; whereas the whole context (vv. 21ff.) points to the influence exercised by the example of an eminent man on the people around him, and leads to the conclusion that the words should be rendered "these men would be discouraged," or led into error, if I did not perform good works as an example for their imitation. In Ramanuja's commentary the words are paraphrased sarve sishtalokah, &c. : "all good people." The sentiment expressed in v. 21 is also to be found in Ramdyana ii. 109. 9 (Bombay ed.). p. 291 :"I who am the highest way" (vii. 18). "I am the way... No man cometh unto the Father but by me." (John xiv. 6.) "I am the way" (John xiv. 6). I am the first and the last" (Rev. i. 17). p. 292: "Dead in me" (x. 9). "Ye are dead, and your life is hid with Christ in God" (Col. iii. 3). The phrase here rendered "dead in me" is mad-gata-pranah. It is explained by RAmanuja as mad-gata-jivitah | maya vind atmi-dharanam alabhamanah ity arthah "Having your life gone to me. The sense is, not obtaining a support for your soul or self without me." The participle gata, followed by pruna (gata-prana) undoubtedly means "dead," i.e. one whose breath is gone, just as gatasu (i.e.gata +asu) does. But with a word preceding it gata means "gone to; "thus hrid-gata means "gone to, or abiding in, the heart." The compound before as therefore signifies whose breath rests in, or depends on, me." It is preceded by mach chittah, "having your hearts in me." Lorinser quotes Mr. Cockburn Thomson as supporting the sense he gives, but it is not adopted by Schlegel or Burnouf. p. 293: "I am the way, beginning, and ond" ix. 18; (the German of the two last words should be rendered "origin and dissolution)." The word here translated " way" is in both passages gati. This I regard as incorrect. Gati means "going," and so, no doubt, stands for "path," but bere, as in many other passages

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MARCH, 1875.] THE BHANDAR OF SANSKRIT MSS. AT JESSALMIR. 81 of the Indian writings, it certainly signifies the or may not be true of blukti; but sraddha place reached by going," " resort," "refuge." (together with its cognates, participial and Ramanuja explains gati in the second passage verbal) is found even in the hymns of the thus : gati-Sukra-loka-prabhriti prapyaatha- Rigveda in the sense of belief in the existnam, i.e. "the abode which is to be attained in ence and action of a Deity, at least, if not also (or by the heaven of Indra." of devotion to his service. In pp. 103 ff. of the It is further to be observed that whilst Jesus fifth volume of my Original Sanskrit Tests a designates himself as "the way, the truth, and number of passages are cited and translated the life," Krishna, in one of the verses referred in which the word occurs, together with a great to, calls himself only the "unequalled abode or variety of other expressions, in which the worresort ;" and in the other "the resort, the sus- shipper's trust in and affectionate regard for tainer, the lord, the witness, the abode, the the god Indra are indicated. He is called a refuge, the friend, the source, the dissolution, the friend and brother; his friendship and guidance stay, the receptacle, the undecaying seed;" so are said to be sweet; he is spoken of as a father, that, in any case, the resemblance would be but and the most fatherly of fathers, and as being partial, while some of the ideas in the Bhagavail both a father and a mother; he is the helper of Gita are foreign to the New Testament. Most the poor, and has a love for mortals. In other of the verses cited from that poem by Dr. Lo- texts adduced in the same volume from those rinser as parallel to texts in the Bible appear to ancient compositions, there may be found interme either to exhibit no very close resemblance mingled no doubt with many ideas of a dif. to the latter, or to be such as might naturally ferent and much less elevated character) the have occurred to the Indian writer, and to offer most lofty conceptions of the power, omnitherefore only an accidental similarity. Dr. science, and righteousness of the same god, or of Lorinser considers (see the note in Ind. Ant. vol. other deities, --conceptions which, I apprehend, II. p. 286, and in p. 56 of the German original) are quite sufficient to show that, however the that two Sanskrit words denoting faithful and question regarding the introduction of Christian reverential religious devotion (Sraddha and doctrines and sentiments into Indian writers in bhakti), which often occur in the Bhagavad later times may be determined, the people of Gita, do not convey original Indian conceptions, Hindustan were not deficient in high and debut are borrowed from Christianity. This may vout religious sentiment from the earliest ages.* DR. BUHLER ON THE CELEBRATED BHANDAR OF SANSKRIT MSS. AT JESSALMIR. Translated from the Transactions of the Berlin Academy, March 1874, BY SHANKAR PANDURANG PANDIT, M.A., DEPUTY COLLECTOR, SURAT. Prof. Weber presented a short letter from tificate of Jina Bharasuri, to which were Prof. G. Buhler, dated Bikanir, 14th February, gradually added six o her temples dedicated to on the subject of the collection of MSS. in the different Tirthankanis. Through this temple Temple-Library in Jessalmir. + and the wealth of the Jain community, which In Jessalmir, which was founded about the has spread its trade and banking business over middle of the twelfth century, after the destruc- the whole of Rajputana, Malva, and Central tion of Lodorva, the old capital of the Bhat- India, Jessalmir has obtained a high fame as ti Rajputs, there is a large colony of Jains. one of the principal seats of the Jain faith. According to tradition the forefathers of these Especially, however, is the renown of the Bhanpeople came from Lodorva along with the dur or Library everywhere celebrated, which, Rajputs, and from thence brought with them according to the statements of the Gujaratis, to Jessalmir a most holy image of Paras- surpasses all similar Bhandars in the world. It nath (Paravanatha). For this image a temple was therefore one of the chief objects of my was built in the fifteenth century under the pon- journey to obtain admittance to this Bhandar, Part of this article is a reprint from pages -vii of Edin. 1874.).- ED. the preface to the author's Religious and Moral Senti- See Dr. Buhler's letter of the 29th January in the ments freely translated from Indian Writers (pamph. Indian Antiquary, vol. III. p. 89 (March 1874).-ED.

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82 THE INDIAN ANTIQUARY. [MARCH, 1875. HILI and to make its contents accessible to science. dra-H & ripala, the Chakrapasikavya by After some trouble I succeeded in solving the Bhatta Lakshmidhara. Among these mystery, and it turns out that the magnitude of the Vikramankacharita is of the greatest imthe Bhandar has been very much exaggerated, portance. It is a historical work, that gives but its contents are nevertheless of great value. the history of Somes vara I, surnamed According to an old list, which was prepared Ahavamalla, Somesvara II. or Bhu. about 90 years ago by a Yati, the Brihajjnana-vanaikamalla, t and of Vikramadit. kosa contained then 422 different works. It yadeva, surnamed Tribhavanamalla. is clear, however, from what I observed, that | All the three are well known to have reigned in the list is made with great carelessness, and the 11th century at Kalyanakataka in the the number of books which existed at that time Dekhan, and to have belonged to the family of amounted to from 450 to 460. These MSS. are the Chalukyas, commonly known as 8o. mostly written on palmyra leaves, and go bark 18 nkis. Bilhana algo relates his own to a very ancient date. At present there is only history at pretty considerable length, and says & remnant of what was at one time a splendid that Vikramaditya deva made him his collection. The Bhandar still contains about Vidyapati. He wrote the work, as it appears, 40 pothis or bundles of well-preserved palmyra in his old age, but still under the reign of MSS., & very great mass of loose and broken Vikramaditya, and consequently gives palmyra leaves, four or five small boxes full of only a part of the history of that prince. The paper MSS., and a few dozen bundles of paper work is divided into 18 sargas, and contains leaves torn and disordered. The completely 2545 slokas. Bilhana has taken the Raghupreserved palmyra MSS. which are all written vansa for his model, and changes his metre in with a pen, not with a stylus, contain very few almost every sarga. He says that he writes in Jain works. Of these there are only a Dhar. the Vaidarbha style, but he uses very high lanmottaravritti, a Kamalaslatarka, a Pratyekabudguage. His hyperboles greatly mar the effect hacharita, a Viseshavasyaka, and a few frag- of his poetry. Nevertheless there are some pasments of Satras, as well as a great part of sages that are really poetic and correspond to Hemachandra's grammar (Adhy. 1-v.), our tastes. Besides accounts of Vikrama's and a commentary on the Anekarthasangraha, | many warlike expeditions, already known to which, like the commentaries on almost all thens through many inscriptions, there are many works of Hemachandra, is composed by other notices that are highly interesting. Thus the author himself. The title of the latter we learn that somes vara II. was the elder work is Anekurthakairavarakaumudi. Ite discov- brother of Vikrama, and was dethroned by ery is so fur important as the genuineness of the latter. Bilhana describes some svara. the anekdrthakosa, hitherto doubted, is thereby as a madman, who bore a deadly hatred to placed beyond question. wards his more talented brother, and who, after The remaining palmyra MSS. contain Brah- his flight from Kaly ana, sought to destroy manical books belonging to the Kavya-, Alan- him. It was with difficulty, and only at the kara-, Nydya-, and Chhandas-sdstras. Of the express command of the family god Siva, that great Kavyas there are the Raghuvana as well Vikrama resolved to fight against his broAs the Naishadhiya, the latter of which has also ther. In the battle he was victorious, and he an old and very rare atka by Vidyadhara. took Somerver & prisoner. Another inter(Conf. also Catalogue of Sanskrit Mss. from esting passage is the description of a SvayanGujarat, No. II. p. 90, No. 124.) Then there vara, which was lield by the daughter of the is also a Bhattikavya with the (ka of Jaye. Karah a ta pati, and in which she chose ma igala. Vikrama as her consort. Bilhana, while Besides we found the following larger new describing his own history, regrets that he should works: the Vikramankacharita by Bilhana | not have been able to visit Bhoja of Dhara. or Vilhana, the Gaudavadhasdru by Upen. The liberality of Bhoja and Munja is si * Is this the name of its author ? It is to be observed that many of the commentators of the Raghuramba quote the commentary under the name of Jayamangall, and its author under that of Jayamanga1 ALAT-S.P.P. t See Ind. Ant., vol. 1. p. 141. -ED. Ibid. pp. 81-83, 158; vol. II. p. 297-8.-ED.

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MARCH, 1875.] CORRESPONDENCE AND MISCELLANEA. 83 praised. While I refer to Bhoja, it may be mentioned that we have received from a Brih- man a Karana of Bhoja which is dated in the Saka year 964 (A.D. 1042), as also that the Jes- salmir Bhandar contains a fragment of a ro- mance by the great Pra mar a prince, entitled Sringarainanjarikathanaka. As the Vikramankacharita appeared to be so very important, I resolved to copy-it myself; and this undertaking, as well as a full revision of it, was finished in seven days, through the friend ly assistance of. Dr. Jacobi, my companion. The MS. is excellent, corrected throughout, and annotated. It bears no date, but according to a subscription it was purchased in Samyat 1343 through Khetmall and Jethsingh. The Gandavadhasara is a Prakrit poem of considerable extent: it celebrates a king Yaso-varman. The MS. contains also a commentary and a Sanskrit Chhaya. The work is not divided into satgas, but into kulakas. The Chakrapanikavya, which celebrates Vishna, is not of great length, and probably dates from the 11th century. The Bhandar farther contains four natakas, viz. the Prabodhachandrodaya, the Mulrarakshasa, the Venisahara, and the Anargharaghava, the last of which is furnished with a commentary. The prose works are represented by Suban. dhu's Vasavadatta. The Alankara is represented by very important works. Of works that are already known there is Dandin's Karyadarsa in a copy dated Samvat 1161 (A.D. 1105). There is also the Kavyaprakasa of Mammata, with a commentary by Somesvara which I believe is new. Besides there is the Udbhatalankara, the Alankaraaustra of Vama na charya and a tika on a portion of the Rudratalunkara, as also an Alankaradarpana (134 slokas) in Praksit. The first three authors are cited by Mammata. AMS. of the Udbhadlankara is dated Samvat 1160 (A.D. 1104), the oldest MS. of the collection. For Chhandah, there is, besides Hema. chandra's Chhandunusasana, Jaya deva's long-sought work with a dika by Harsluata. The nyaya-works are numerous and mostly new. A complete copy of the Kandali is interesting. The Sankhya philosophy is represented by the Aniruddhabhashya, the Saptati, and the Tattrakaumudi. Among the paper MSS. is a very beautiful collection of the Jaina Satras from the 15th century. It contains little that is new, at least to me. The chief value of the Library lies in the palmyra MSS., the neatness and the high antiquity of which make it most desirable that all the known works should be accurately collated through Pandits. All these MSS., with the exception of the Raghupansa, belong to the 12th and 13th centuries. From Bikanirt I have brought with me an almost complete Nalycsustra of Bharata, the Setubandha, the complete commentary on the Satapatha Brahmana, the Pratisakhya of the Atlvirvaveda, together with a kindred I'anchapatilika and about a dozen other novelties. I have besides made a very considerable purchase of Jaina MSS. Bhatnir has given very little. The beautiful palmyra MSS. which Cunningbam mentions were absolutely untraceable. For chess I have found a new work, the manasolla sa of the Chalukya prince Soma deva, which describest all the pleasures of Indian princes, and chess among them. CORRESPONDENCE AND MISCELLANEA. SNAKE-WORSHIP. the Dhandbal Kaths (who are the worshipAt this place, a large village in the part of pers in particular of the cobra, the other branches Kathiawh under Dhandhuka, is a thanak of preferring the Sun), got him conveyed on a cot to Charmalia, a local name for the Naga. It was a field outside Khas, where he was found by the not here when I encamped at this village last year. people in a dying state, but with hopes of reI am told the history of it is as follows: viving him they carried him to the place where A woman in the neighbouring village of Aldu the shrine now is, and spread sand for him, and mortally wounded a cobra, and then, for fear of put a canopy over him to shield him from the sun. Vide vol. III. pp. 89, 90. I To this obviously belongs the fragment 7941 in Cham. + Added during the correction of the press from a more bers. See my Catalogue of Sanskrit MSS. of the Royal recent letter, Allahabad, 26th March. Biblioth. here, pp. 172-173; the chapter on chess is wanteg there.-Weber.

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THE INDIAN ANTIQUARY. [MARCH, 1875. But in two days be died. Then they bethought I have not seen Pandit Vidyasagar's Discourse, themselves of worshipping him. But others ob which is in Bengali. But Mr. Narayana Iyangar jected that unless he rose from the dead he has kindly sent me a translation of the Pandit's recould not be held to be a god to be worshipped. marks on these coincidences. He appears to hold So they waited and were duly rewarded. For that the Siva Purdna probably borrowed these they tell me, from a hole hard by came forth a | lines from Kalidasa, and not vice versa. He bases fine ndga exactly like the deceased, and when it this opinion principally on the style of the lines, was said he must have a consort, two ndgans as compared with other parts of the Purana. He followed him out in succession. Then they began adds also: "I conceive that a considerable portion to collect money to build the present shrine, of what are known by the name of Puranas are which is still unfinished, not having a roof over not old (prdchina). Unless, therefore, implicit conit. It resembles a wide squat chimney, and con- fidence can be placed on the Puranas, it is difficult tains, besides a live cobra wrapped in a blue cloth, to believe that the Siva Purana is.older than Vi. a red-daubed stone said to resemble the hood of a kramaditya'st time." And he proceeds to point cobra, which appears to be the actual object of out further that stanza 39 of the fourth canto of the worship, and a small pan for fire. This inner Kumara Sambhava also occurs in the Yogavasishshrine is being encircled by four stone walls which tha. are at present only breast-high. On its south- Now in the discussion of the questions to which west corner was lying an earthen representation these coincidences give rise, it would be of im. of the hood, coloured red, and much more like portance to know the context in which the lines the original than the stone in the inner shrine. quoted occur in the Siva Purdna. Especially is it This shrine, though new, appears to be of great 80 with regard to the last two lines; for in vach of virtue, to judge from the number of strings which them we have only one half of a stanza, and what are hang on a horizontal rod above it, being --like the other is in the Siva Purana does not appear. a large heap of cocoanuts in one corner-the votive But having obtained a copy of this Siva Purana, I offerings of persons who have been cured of some am in a position to point to another circumstance pain, not necessarily snake bite, on vowing to visit of moment in the inquiry. Not one of the lines the shrine, and tying one of these strings round above quoted is to be found in this copy,-- which the place affected in token thereof. belongs to the library of the Bombay Branch of C. E. G. CRAWFORD. the Royal Asiatic Society. Unluckily, I have as Camp, Khas, 31st January 1875. yet failed to procure another copy. But the absence of the lines even in this one is enough to cast KALIDASA AND SRI HARSHA. suspicion on their genuineness. It will be observed, In my article on Kalidasa, Sri Harsha, too, from the extracts to be given presently, that this copy contains lines corresponding to some of and Chand (Ind. Ant. vol. III. p. 81), I referred those quoted above, and to the same effect. And to a verse quoted by Sri Harsha from Kali. this affords some guarantee that the other lines d&sa, and inferred from it the chronological have not been omitted in this copy by inadvertence priority of the latter to the former. With regard or the like. to this, Mr. B. Nariyana Iyangar, writing from The last line of the 9th chapter of the Siva Shimoga, has been kind enough to draw my atten Purana, which, if any, ought to contain the lines tion, in & private letter, to the circumstance mentioned by Pandit Isvar Chandra Vidyasagar, in above set out, says t te sarve ca militvA te brahmANaM zaraNaM his Sanskrit Language and Literature, that the Prat: and the 10th chapter opens thus:following lines, which occur in the Kumdra Samb ||teN sarve ca tadA gatvA brahmANaM zaraNaM gtaaH|| hava of Kalidasa, also occur in the Siva Purana:tadicchAmi* vibho sraSTuM senAnyaM tasya shaantye|| // namaskRtya gatAstatra namrIbhUtA RssiishvraaH|| **ier 2 4999: || Kumdra, II. 51. // tAnviSaNNAnsurAndRSTvA brahmovAca pitaamhH|| og fafcenfura || Kumdra, II. 23. ||yuuymtr kathaM prAptAH kiM duHkhaM bhavatAmiha / / faite #6 ER Bhar411 Kumdra, II. 55. // tadahaM sphoTayAmyadya yadi sAdhyaM bhvenmm|| Mr. Naravana Iyangar states that these lines occur in the 14th chaptur of the Uttara Khanda of the || TEETH ET 16T: 45*4: || Siva Purana. || 991: 91: 19 CHE || * Sic in Mr. B. N. Iyangar's letter. Our copies of the Kalidiss flourished in the time of Vikramaditya. Kumdra hare icchAmo. It may be mentioned that in the following lines some | Pandit VidyanAgar seems from this to maintain that obvious corrections have been made.

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MARCA, 1875.) CORRESPONDENCE AND MISCELLANEA. devA UcuH // bhavataH kimavijJAtaM yahuHkhaM samupasthitam // THE RING FINGER. 1 TK TECHY HETETTIIN To the Editor of the "Indian Antiquary." SIR.-In a paper prepared for the London HET I GT 79THALI International Congress of Orientalists of 1874, // matto naiva vadho yogyo matto vRddhiMgatasya ca // Professor Hunfalvy pointed out that "in every It will be observed that the lines under discus one of the ten Turanian languages-from Fin land in the west to Manchuria, the northern sion must occur, if anywhere, somewhere between the first and the last of the lines here given. But portion of the Chinese Empire, in the east, the ring-finger is known as the finger without a name;" they do not occur there, nor indeed in the whole of the section of the Siva Purana treating of the and the Pall Mall Budget further points out that in story of the Demon Taraka. It will be observed, the Dravidian languages the word for this finger in too, that the last line of those just cited expresses one of similar meaning, viz.' andmika,' the nameless identically the same idea as that contained in the thing, adopted from the Sansk it and derived line irom Kumdra II. 55. If we look to other from 'ndman,' a name, with the privative, 'a' parts of this chapter, we find that while there are prefixed. No tenable explanation has as yet been no lines identical with any in the Kumdra Sam suggested as to the reason for such a term being applied to the ring-finger. bhava, there are several expressing similar ideas in other words. Thus compare the following: The following verse on the subject,-one of those traditionary verses which, like that which enuSiva Purana. merates the names of the "nine gems" of literature II UT HITT: AT: HETTATII who flourished at the court of the emperor VikravinaM ca niSphalaM syAdvainaM tu naiva kadAcana // maditya, are known to all but cannot be traced to an authentic source,-is current among the Pan. Kumara Sambhava. dits of this part of the country. 117399 HECH || The little finger is called in Sanskrit kanish11 TT 9 AN II thika.' One name in Sanskrit for the finger next And these others, where the point is brought out 1 to the little finger, on either hand indifferently, is in an exactly similar way in both. Kama says in "upakanishthikd,' and the verse in question is always the Siva Purana : quoted as purporting to furnish the required expla11871 TTT TETT TIL nation as to how the term andmikd' came to be substituted for and preferred to 'upakanishthika.' And Indra replies : It is almost needless to point out that the cor // yatkAryaM manasodiSTaM tatkAyeM kathitaM tvyaa| struction of the verse itself shows that this is not Now in the Kumara Sambhava, too, Kama says- the caso; for, the erumerator of the poets did not / kuyAM harasyApi pinAkapANe dhairyacyuti ke mama dhnvinonye|| give the name of anamika' to the ring-finger And then Indra answers : because, after Kalidasa whose name fell to the little finger as being the name of the greatest of // AzaMsatA bANagatiM vRSAr3e kArya tvayA na: pratipatrakalpam / / all poets, there was no poet whose name was Examples of this description might be multiplied, worthy to be mentioned and to be allotted to the but these are encugh for the present purpose. next finger; but, in consequence of his so being Unfortunately I am unable to compare another unable to allot the name of a poet to the ring. copy of the Purana with this one, but it is an finger, the name of' anamika,' which had previously old Ms., bearing a date which is unluckily not been given to that finger, thereupon became a quite clear, but which, I think, is most probably term possessed of a significant meaning. Somvat 1716, and which, if correct, would make The verse, however, is of interest as showing it more than two centuries old. that long ago curiosity was felt by the natives of The result is that when, in the paper alluded to this country as to the explanation of the name of above, I spoke of Sri Harsha as quoting the line "the finger without a name." viSavRkSopi saMvarya svayaM chettumasAmpratam from Kalidasa, I To understand the verse, the native method of did not say anything that need yet be withdrawn. counting on the fingers must be borne in mind. For it is at least questionable whether that line The bands are held up with the palms towards does really occur in the genuine text of the Siva the face, and the little finger, usually if not always Purdna. I may add that as to this line in parti- of the left hand first, is bent down, then the cular, the evidence at present available is stronger next finger, and so on to the thumb, and then with next unger, and so on to the tnumo, and than that is to the other lines cited at the begin the right hand in a similar way :ning of this paper. purA kavInAM gaNanAprasaGke KASINATE TRIMBAK TELANG. kaniSThikAdhiSThitakAlidAsaH /

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86 THE INDIAN ANTIQUARY. sanft agurkerdanAmikA sArthavatI babhUva // "When formerly the poets were being enumerated, Kalidasa was made to preside over the little finger; and, because, even in the present day there is no poet equal to him, the (name of) anamika' became possessed of a significant meaning." In Professor Monier Williams' Sanskrit Dicderivative from naman,' a name. Bearing in mind, tionary andmika, the ring-finger, is given as a however, the peculiar difficulty, alluded to in the extract referred to above, of bending the third finger of either hand, I would submit for consideration the possibility of the etymology being rather ndmaka, fem. namika,' with the negative 'a,' from 'nam,' bend, like 'karaka, karika,' from 'kri;' pachaka, pdchika,' from 'pach;' dayaka, dayika,' from 'dd;' &c. A Vedic word 'anamin,' unbending, is given in the dictionary. J. F. FLEET, Bo. C.S. Camp Miraj, 3rd Feb. 1875. THE GURKHAS. The Gurkha is of Tibetan origin, but his pure Tatar blood has mingled with that of Hindu colonists, who helped to found principalities in Nepal under Rajput chiefs. One of these was Gurkha, an insignificant State lying west of the Trisul-Ganga. In 1765 Prithi Narayan, the then ruler of this small territory, began to supply his retainers with European firearms, and to drill them after the English fashion. Prithi soon proved a formidable antagonist to the neighbouring princes of Katmandu, Lalitapatan, and Bhatgaon, in Nepal Proper. He ultimately overpowered them, and the year 1767 saw him master of the whole country, whose inhabitants received the designation of their conquerors. The latter advanced rapidly westward, till, twenty-three years later, the fall of Almora made them masters of all the districts east of the Ramganga. To use an Orientalism, a rock soon appeared in this river of success, the Emperor of China, in his capacity of defender of the Buddhist faith, sending seventy thousand men into Nepal to avenge the plundering of the sacred Lama's temples. The Chinese marched up to the very gates of Katmandu, and its defenders were glad to get rid of their Mongol visitors by paying a tribute to Pekin, besides disgorging plunder. Garhwal, however, still belonged to the beaten Nepalese, and in 1803 the Dan also acknowledged their supremacy. The famous earthquake of that year, vulgarly regarded as announcing the British advent in the Upper Doab, was also considered as heralding the Gurkha conquest, Colonel [MARCH, 1875. Burd marching into Saharanpur only a few days before the men of Katmandu occupied Dehra. At first the Gurkhas ruled with a rod of iron, and the once fertile Dan seemed likely soon to become a wilderness, the inhabitants emigrating, and cultivation disappearing rapidly. An improvement, however, was inaugurated in 1810, which may be ascribed to the determined character of the Gurkha governors, who, though personally prone to had the temerity to set the new government at oppression, did not suffer their subordinates to molest the people. A band of marauding Sikhs defiance, and, as of old, sacked a village, lifting the cattle and enslaving the women. Two hundred Nepalese followed in pursuit, and every man, woman, and child owning the Sikh name was massacred in cold blood, except a few of the handsomest females, whose beauty purchased them their life. Slavery flourished throughout the Dun till we rescued its people from the Nepalese thraldom. Defaulters in cases where sentence of fine had been passed invariably expiated their fault in a lifelong bondage, together with their families. Parents sold their children, uncles their nephews, and elder brothers their younger sisters. The number of Garhwalts sold by auction during the brief period of Gurkha supremacy has been estimated at so high a figure as 200,000, the) prices ranging from ten to a hundred and fifty rupees a head, while a camel fetched seventy five, and a common horse three hundred.-Friend of India, Aug. 20, 1874. THE TEMPLE AT KANARAK. The Rev. T. Bailey, in the beginning of 1873, attended the large festival at Kanarak. It was twelve years since he had seen the famous temple there, and he was struck with the changes time had made. Many of the figures have fallen down, and the growth in the interstices of the stones is much more luxuriant. At the present rate of decay, a very few years will suffice to obliterate much of what has been esteemed the glory of ancient Hindu art, but which in reality surpasses in indecency anything to be seen probably in any other part of the world. About 200 yards from the temple lies the huge stone with the celebrated sculptures of the Nava Graha, or nine Brahmanical planets, upon it: these latter also are disfigured, and will soon be obliterated, by the custom of the people smearing vermilion on whatever they deem to be sacred. The failure of the Government either to remove the stone bodily, or to cut off the slab with the sculptures upon it, is distinctly ascribed by the natives in all the region to the miraculous interposition of the god.-Friend of India, 10th Dec. 1874.

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MARCE, 1875.] BOOK NOTICES. 87 THE URAUNS. The Urauns have hitherto, for the sake of convenience, beon classed with the Kolhs, but we find that they are not connected with the Kolarian tribes who took possession of Chutia Nagpur; they show by their language and their own traditions that they are cognates of the Dravidian race, and a branch tribe of the Rajmahal hill-people. They are the last of those aboriginal tribes who bought shelter in the forests of the Nagpur plateau, and they have now been on the spot more than 1700 years. It is evident that during such a period many of their original habits have either been lost or modified by constant contact with the Mundas and the Aryan conquerors, who have been " lording it" over them ever since the confederate government of the Kolhs had to give way to the mon. archical constitution forced upon them by the ancestors of the Nagavansis. It is therefore not at all surprising to find their language stocked with Hindi and Munda words, and to see them celebrate the Munda festivals and execute the dances and many of the songs of the latter. They are some what inferior in physique to the Mundas, but their limbs are more pliable and enduring and full of vigour. An Uraun thinks it quite natural to dance the whole night on the Akbra (dancing-place) and to go to his work at once on leaving it in the morning. They are of an exceedingly cheerful disposition and as truthful as the Kolhs. There is only one drawback to this amiable picture of the Urauns, and that is their insatiable thirst. Drunkenness is the national vice of the tribe. Every body drinks, and formerly it was not at all an uncommon thing to find a whole villago completely drunk ; now-a-days they repair in groups of two or three to the grogshops, established in every respectable Uraun village, as early as eight o'clock A.M., in order to take their morning cup.-Friend of India, 10th Dec. 1874. BOOK NOTICES. RECORDS OF THE PAST being English Translations of the The Assyrian volume consists of inscriptions Assyrian and Egyptian Monuments. Published under of Rimmon-Nirari, Khammurabi, Samas-Rimmon, the sanction of the Society of Biblical Archeology. Vol. I. two cylinders and the private Will of SennacheAssyrian Texts, Vol. II. Egyptian Texte. rib, Annals of Assurbanipal, the Bebistun InThese little volumes of translations are of very scription, Exorcisms, Private Contract Tablets, great antiquarian interest, from the remote anti- Legend of Ishtar, and Astronomical Tables. Of quity of the texts they translate, as well as their the Exorcisms, which are all very much alike, we unique character. The volumes are brought out may quote one--"(On) the sick man by means of under the general editorship of Dr. S. Birch, but sacrifices may perfect health shine like bronze; the translations are "printed as received, and each may the Sun-god give this man life; may Merotranslator is only responsible for his own portion dach, the eldest Son of the deep, (give him) of the work ;" and to make the volumes "as strength, prosperity, (and) health : may the king popular as possible, and make the information as of heaven preserve, may the king of earth presimple as it can be given, the translations are serve." only accompanied by such notes as are absolutely The Legend of Ishtar, the goddess of Love, required to explain intelligibly a few of the more descending to Hades is curious, though the narraobscure passages." We could have wished that tive does not state the object of her descent. We the notes had been far more numerous, and that quote Mr. H. Fox Talbot's version in extenso :the editor had added references from one paper "Column I. 1 To the land of Hades, the region to another and tried to obtain more uniformity of of (....) ? Ishtar, daughter of the Moon-god spelling: 6.9. Mr. Sayce has Carchemish' at San, turned her mind, 3 and the daughter of San p. 14 (vol. I.), and Istar and Nin-cigal' (p. 135); fixed her mind to go there] : * to the House of whlie Mr. H. Fox Talbot has at p. 53 Karkamish,' Eternity: the dwelling of the god Irkalla: 5 to the and Ishtar' and 'Nin-ki-gal' (p. 144). House men enter-but cannot depart from : & to The principal translators in the first volume are the Road men go--but cannot return. 7 The abode Rev. A. H. Sayoe, H. Fox Talbot, George Smith, of darkness and famine, & where Earth is their and Sir H. Rawlingon; and, as might be expected, food: their nourishment Clay: light is not the work of each is a model for the translators of seen: in darkness they dwell: 10 ghosts, like birds, ancient inscriptions : each line of the original is flutter their wings there; 11 on the door and gatetranslated by itself, but so expressed that we read posts the dust lies undisturbed. on line after line without much feeling the great " 19 When Ishtar arrived at the gate of Hades, difficulty which the translator has thus bad to 13 to the keeper of the gate a word she spoke : 4.0 grapple with. keeper of the entrance ! open thy gate! 16 Open

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THE INDIAN ANTIQUARY. [MARCH, 1875. thy gate! again, that I may enter! 16 If thou openest not thy gate, and I enter not, 17 I will Assault the door: I will break down the gate: 18 I will attack the entrance: I will split open the portals. 19 I will raise the dead to be the devourers of the living ! 20 Upon the living the dead shall prey !'91 Then the Porter opened his mouth and spoke, 23 and said to the great Ishtar, 23 Stay, Lady I do not shake down the door! I 24 will go, and tell this to the Queen Nin-ki-gal.'+ 25 The Porter entered, and said to Nin-ki-gal, 28 These curses thy sister Ishtar [atters,]: 37 blaspheming thee with great curses' [...]. " 38 When Nin-ki-gal heard this, [....] 29 she grew pale, like a flower that is cut off :,30 she trembled, like the stem of a reed: 31 I will cure her rage,' she said: 'I will cure her fury: 32 these curses I will repay to her! 93 Light up consuming flames ! light up blazing straw ! 34 Let her doom be with the husbands who deserted their wives ! 36 Let her doom be with the wives who from their husbands' sides departed ! 38 Let her doom be with youths who led dishonoured lives! 37 Go, Porter, open the gate for her, 38 but strip her, like others at other times.' 30 The Porter went and opened the gate. 40 "Enter Lady of Tiggaba city!'S It is armitted! 41 May the sovereign of Hades rejoice at thy presence !' || 42 The first gate admitted her, and stopped her: there was taken off the great Crown from her head. 43 Keeper! do not take off from me the great Crown from my head!' 44'Excuse it, Lady! for the Queen of the land commands its removal.' " 45 The second gate admitted her, and stopped her: there were taken off the earrings of her ears. 48 Keeper! do not take off from me the earrings of my ears! 17 Excuse, it, Lady! for the Queen of the land commands their removal ! " 48 The third gate admitted her, and stopped hor: there were taken off the precious stones from her head. 40Keeper! do not take off from me the precious stones from my head!' 60 Excuse it, Lady for the Queen of the land commands their removal ! " 51 The fourth gate admitted her, and stopped her: there were taken off the small lovely gems from her forehead. 62 Keeper! do not take off from me the small lovely gems from my fore. head! 63 Excuse it, Lady! for the Queen of the land commands their removal !' "54 The fifth gate admitted her, and stopped her: there was taken off the central girdle of her waist. 65 Keeper! do not take off from me the central girdle from my waist !' 60'Excuse it, Lady ! for the Queen of the land commands its removal!' "67 The sixth gate admit:ad her, and stopped her : there were taken off the golden rings of her hands and feet. 68 Keeper! do not take off from me the golden rings of my hands and feet!' 60 Excuse it, Lady! for the Queen of the land commands their removal ! " 00 The seventh gate admitted her, and stopped her : there was taken off the last garment from her body. 61 Keeper! do not take off from me the last garment from my body!' 02. Excuse it, Lady! for the Queen of the land commands its removal ! " 63 After that mother Ishtar had descended into Hades, 64 Nin-ki-gal saw her, and stormed on meeting her. 65 Ishtar lost her reason, and heaped curses upon her. 66 Nin-ki-gal opened her mouth and spoke, 87 to Namtar her inessenger & command she gave : 68 Go, Namtar! (some words lost] 60 Bring her out for punishment.' "Column II.- 1 The divine messenger of the gods lacerated his face before them. 3 The assembly of the gods was full,+ 3 the Sun came along with the Moon his father. Weeping he spoke thus to Hea the king: 5 Ishtar descended into the earth; and she did not rise again: 6 and since the time that mother Ishtar descended into Hades, 7 the bull has not sought the cow, nor the male of any animal the female. & The slave and her master (some words lost]; 9 the master has ceased from commanding: 10 the slave bas ceased from obeying.' 11 Then the god Hea in the depth of his mind laid a plan: 18 he formed, for her escape, the figure of a man of clay 13 Go to save her, Phantom ! present thyself at the portal of * This very violent language is evidently introduced by the writer of this Legend in order to justify the subsequent wrath of Proserpine. + Nin-ki-gal answers to the Proserpine of the Latins. Her name means "goddess of the great region," i.e. Hades. She is also identified with Gula or Bahu (the Bohu or "Chaos" of Gen. i. 2), "The Lady of the House of Death,' and wife of Hea or Nin-a'su. I The end of this and several following lines is broken off, which makes the translation uncertain. 9 A principal seat of Ishtar's worship. || Ironical. The end of this line is lost, and all the remaining lines of column I. are similarily mutilated; the meaning in au abridged form is this-Namtar is commanded to afflict Ishtar with dire diseases of the eyes, the side, the feet, the heart, and the head. The story then says that after the goddess of Love had descended into Hades, the world soon felt the loss of her influence. But these lines, which are much broken, are better preserved in the second column, where they are repeated. A sign of violent grief. Forbidden in Deut. xiv. 1, Lev. xix. 28. The bleeding face betokened a Messenger of Evil News. + Line injured : sense doubtful. The original has assinnu, which I have derived from the Chaldee word sin, clay. But this is mere conjectare. The meaning evidently is, that Hea moulded a figure and breathed life into it. Hea was the god to whom all clever inventions were attributed. "Lord of deep thoughts" was one of his most usual titles.

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BOOK NOTICES. MARCH, 1875.] Hades; 14 the seven gates of Hades will open before thee, 15 Nin-ki-gal will see thee and be pleased with thee. 16 When her mind shall be grown calm, and her anger shall be worn off, 17 awe her with the names of the great gods! 18 Prepare thy frauds! On deceitful tricks fix thy mind! 19 The chiefest deceitful trick! Bring forth fishes of the waters out of an empty vessel!* 20 This thing will please Nin-ki-gal: 21 then to Ishtar she will restore her clothing. 23 A great reward for these things shall not fail. 23 Go save her, Phantom! and the great assembly of the people shall crown thee! 24 Meats, the first of the city, shall be thy food! 25 Wine, the most delicious in the city, shall be thy drink! 20 To be the Ruler of a palace shall be thy rank! 27 A throne of state shall be thy seat! 28 Magician and Conjuror shall bow down before thee.' "20 Nin-ki-galt opened her mouth and spoke; 30 to Namtar her messenger a command she gave: 31 Go, Namtar! clothe the Temple of Justice! 32 Adorn the images (P) and the altars (P)! 33 Bring out AnunnakSS! Seat him on a golden throne! 34 Pour out for Ishtar the waters of life, and let her depart from my dominions!' 35 Namtar went, and clothed the Temple of Justice; 36 he adorned the images and the altars; 37 he brought out Anunnak; on a golden throne he seated him; 38 he poured out for Ishtar the waters of life, and let her go. 30 Then the first gate let her forth, and restored to her-the first garment of her body. 40 The second gate let her forth, and restored to her-the diamonds of her hands and feet. 41 The third gate let her forth, and restored to her the central girdle of her waist. 42 The fourth gate let her forth, and restored to her-the small lovely gems of her forehead. 43 The fifth gate let her forth, and restored to her-the precious stones of her head. 44 The sixth gate let her forth, and restored to her-the earrings of her ears. 45 The seventh gate let her forth, and restored to her-the great Crown on her head."|| Having devoted so much space to the first volume, we can hardly do justice to the second somewhat larger one, devoted to Egyptian texts, with an interesting preface by the general editor, who also contributes the translations of the Inscription of Una, and four texts under the general heading of the Annals of Tothmes. The other papers are Instructions of Amenemhat, by G. Mas The present legend was probably a kind of Miracle Play which was actually performed in one of the temples. Juggling tricks, which have been known in the East from time immemorial (vide Pharaoh's magicians), were probably introduced for the amusement of the audience. Only one is related here, but there may have been many more. + The things commanded are now supposed to have been successfully performed. This seems to be the final scene of the Play, represent 89 pero; the War of Rameses II. with the Khita, by Prof. Lushington; Inscription of Pianchi MerAmon, by the Rev. Canon Cook; Tablet of NewerHotep, by P. Pierret; Travels of an Egyptian, by Fr. Chabas; Lamentations of Isis and Nephthys, by P. J. de Horrack; Hymn to Amen-Ra, and Tale of the Doomed Prince, by C. W. Goodwin ; and Tale of the Two Brothers-in which a story very like that Joseph and Zuleika forms the turning pointby P. Le Page Renouf; with Calendar, Table of Dynasties, Weights and Measures; and a list of further texts for translation, the Assyrian arranged by G. Smith, and the Egyptian by P. Le Page Renouf, which lists sufficiently indicate the large extent of these literatures as already known to us. A third volume is also announced, containing among other interesting texts the Deluge Tablet and the Assyrian Canon of Berosus, by George Smith. ESSAYS on the LANGUAGES, LITERATURE, and RELIGION of NEPAL and TIBET: together with further papers on the Geography, Etymology, and Commerce of those countries. By B. H. Hodgson, Esq. Reprinted with corrections and additions from "Illustrations of the Literature and Religion of the Buddhists," Serampore, 1841; and "Selections from the Records of the Government of Bengal," No. xxvii. 1857. London: Trubner and Co. The anonymous editor of this volume informs us that the articles in it are reprints of the papers as first reprinted in the Phoenix, consisting of the original essays in the "Illustrations" and volume of "Selections," with numerous marginal notes, introduced into the text, from Mr. Hodgson's own copies of these two volumes. To the papers that appeared in the Phoenix only eight pages, completing the paper on the 'commerce of Nepal,' have been added. Hence the present volume wants three of the papers that appeared in the "Illustrations," viz. IX. Remarks on an Inscription in the Rancha and Tibetan characters'; 'X. Account of a visit to the ruins of Simroun'; and 'XII. Extract of Proceedings of the Royal Asiatic Society'; and of those that appeared in the "Selections"-'IV. Route from Kathmandu to Darjiling'; 'V. Route of Nepalese mission to Pekin'; XII. 1, Some account of the systems of Law and Police as recognized in the state of Nepal'; and, '2, On the Law and Legal Practice of Nepal as regards familiar intercourse between a Hindu and an outcast." These are serious deficiencies, and all the more so ing a magnificent hall or palace. SA Genius, who is often mentioned. Here he seems to act the part of a judge, pronouncing the absolution of Ishtar. There are 18 more lines, but they are much broken, and they appear not to relate to the above legend. At any rate they belong to another Chapter of it, which has not been hitherto alluded to. A satisfactory translation of them can therefore hardly be given.

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90 THE INDIAN ANTIQUARY. [MARCH, 1875. that the wanting papers are several times referred to pages of Additions and corrections' prefixed. in this reprint. Mr. Hodgson's papers are of such The Index of three pages is also utterly inadequate sterling value that we cannot but look on the to enable the reader to refer with facility to the appearance of this volume with disappointment: | very minute and varied information in the volume. it must stand in the way of the publication of a We trust some worthier and more complete reprint more complete collection, and, besides the dis- of all the invaluable essays of the veteran who first advantage of a double pagination for the two parts, made available the Buddhistic literature of Nepal it is disfigured by very numerous press errors, and Tibet to European scholars, will yet be pub. only a portion of which are noticed in the three lished. THE BUDDHIST WORKS IN CHINESE IN THE INDIA OFFICE LIBRARY.. BY Rev. SAMUEL BEAL. There are 72 distinct Buddhist compilations in it, and that the four characteristics of Nirvana 112 volumes among the Chinese books in the are these :-Personality, Purity, Happiness, and Library of the India Office. Of these 47 are Eternity. One chief peculiarity of this book translations from the Sanskrit. is the particular stress it lays on the fact that 1. There are two copies of a work styled the it was the first made of all the V & ipuly a class Mo-ho pan-nyi-pan-king (i.e. the Mahaparinib. of Buddhist works, and for that reason it somebana Sutt.). I was anxious to determine whether times gives expression to doubts whether or no this work resembled the Satra known by the it would be acknowledged as belonging to the same name in the Southern School (Ceylon, canon. The history of Buddha's controversies Burmah, &c.); and, if not, to investigate, so far with the heretical doctors Kasy apa, Basita, as possible, the degree and character of the and others, is of an interesting nature, the point divergence. of the argument in every case being to prove The general outline is this; Buddha, on a that Nirvana is the one true and universal concertain occasion, proceeded to Kinsinagara, and dition of being, in opposition to all pre-existing entering a grove of sala trees, there reposed. theories respecting a future life in heaven, or He received a gift of food from Chanda, an that unintelligible state of existence supposed artizan of the neighbouring town. After par- to be enjoyed in the Arupa worlds. taking of the food he was seized with illness. From the consideration of this Sutra it seems He discoursed through the night with his likely that the plan adopted in the later disciples, and disputed with certain heretical (Northern) school of Buddhism, in the compositeachers. At early dawn he turned on his right tion of their works (the Mahayana and Vdipulya side, with his head to the north, and died. The Setras), was to take the shorter and more sala trees bent down to form a canopy over his ancient scriptures as a germ, and, by the interhead. The account then proceeds to relate the polation of dialogues and discussions, and at the circumstance of his cremation, and the subse- same time by tedious expansion of trivial events quent disputes, between the Mallas and others, occurring in the course of the narrative, to for his ashes. produce a work under the same name of a totally In these main features the Northern sutra is different character. This method of developin agreement with the Southern,t but when con- ment, I think, may be observed in nearly all the sidered in detail the divergence between the two works of which we possess both Northern and is great. The whole of the first and some Southern versions. portion of the second books of the Chinese 2. The above remarks apply with equal edition is occupied by the narrative of Chanda's force to the Fan-wang-king. This is a Northern offering; the details are most minute and weari- version of the Brahmajala Sutra, a work well some, consisting of sections of a regularly recur- known through the pages of the Ceylon Friend, ring order. In the subsequent books the narrative in which Mr. Gogerly published a brief translais occupied with laboured proofs that Nirvana istion of it. The Chinese version was made by not the cessation of being, but the perfection of Kuma rajiva about 420 A.D., but it has none * Slightly abridged from Mr. Beal's official report. I nibbana Sutta, from the Peli, in the Asiatic Society + Mr. Turner published a brief outline of the Mahapari. Journal of Bengal.

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MARCH, 1875.] of the characteristics of the Pali work bearing the same name. As an instance of the dissimilarity, the Chinese version speaks of the origin of the name Brahmajala as connected with the curtain (net, jala) that surrounds the domain of Brahma or Indra, and compares the gems" that adorn that net to the countless worlds of space, over all which Vairojana is supreme. Whereas the title is explained in the South as "a net in which Buddha caught the Brahmans." BUDDHIST WORKS IN CHINESE. The Chinese translation is only a portion of the entire work, and recounts the rules which bind the Bodhisatwa, in the same way as the Pratimoksha deals with the rules of the Bhik shus. All this is so foreign to the drift and object of the Southern Sutra, that it is plain there is but little connection between the two, except in the name, which was borrowed probably to give popularity and authority to the expanded work. 3. The library possesses a Chinese copy of the Abhinishkramana Sutra, under the name of Fo-pen-hing-tsi-king. The chief interest attaching to this book is the number of episodes (Avadanas) and Jatakas contained in it. Some of these will be found to explain the temple sculptures at Sanchi and Amravati and Boro Bodor. I am inclined also to think that many of the newly discovered sculptures found by the Archaeological Surveyor of India at Bharahut will be explained to some extent in this work. It seems probable that the book under review is only the expansion of the Fo-penhing-king, the earliest known translation of the life of Buddha. (This work was preduced in China about 75 A.D.) My reason for this opinion is (1) the similarity of name; the addition of the symbol " tsi" to Fo-pen-hing would indicate that the new work was founded upon the more ancient one. (2) I find from the Buddhist Encyclopaedia Fa-yuen-chu-lin, that passages quoted from the Fo-pen-hing really occur in the Fo-pen-hing-tsi-king. If my opinion is correct, it will tend to a settlement of the question of the date of the legends and stories, which are mixed up in such a remarkable manner, in the history of the founder of Bud dhism. 4. Perhaps the most interesting result of the examination of these books is derived from a The expression aindrajala is a well-known one to signify "jugglery." If the net of Indra be the "curtain of stars' 91 work entitled King-tsang-yo-shwo. In this book there are fifty Sutras, translated at different dates and by various scholars, all of them from Sanskrit or Pali. The dates extend from A.D. 70 to A.D. 600. Among these Sutras is one called the Chen-tseu-king; this I found to be a translation of the Sama Jataka, which is in fact a part of the story of Dasaratha and Rama. This Jataka has been briefly translated from the Singalese by Spence Hardy (Eastern Monachism, p. 275), and I have identified it with the Sanchi sculpture found in Plate xxxii., fig. 1, of Tree and Serpent Worship. The Chinese version of this Jataka is full and complete, and I hope soon to be able to publish it. A singular circumstance connected with the title of this Sutra or Jataka is this:-In the history of Fa-hi an's travels (p. 157) it is stated that when in Ceylon, he witnessed on one occasion a religious festival during which pictures of Buddha's previous births were exhibited and hung up on each side of the road. Among others he speaks of the "birth as a flash of light" (the Chinese word is 'chen'). Remusat and his annotators having adopted this rendering in their version of Fa-hian, I was led to do the same in my own translation, although I had grave doubts at the time, and tried to explain the character of this birth by the history of the Fracolin given by Julien (II. 336). I now find that the Jataka alluded to by Fahian was the Sama Jataka, of which the book under review gives an account. It is interesting to know that this Jataka was so familiar to the Buddhists in Ceylon at the time of Fa-hian's visit (circa A.D. 410), as it was undoubtedly to the builders and sculptors at Sanchi, some centuries (perhaps) before. A third Sutra in this work deserving notice is the Ta-shing-sse-fa-king, which is the same as the Arya Chatushka Nirahara Nama Mahayana Sutra, a translation of which has been made by M. Leon Feer (Etudes Buddhiques, p. 131). On comparing the Chinese with this version, I find the two agree in the main. There are one or two passages, however, much more distinctly given in the Chinese translation. For example, at the opening of the Sutra, as translated by M. Leon Feer, there is an obscure passage which he renders "n'ayant tous pour vetement that enclose the atmosphere (as it were), we do not wonder that the idea of jugglery should be associated with it.

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92 THE INDIAN ANTIQUARY. qu'un grand amulette" (Maha varma sannaddha); in the Chinese the passage runs thusKai-pi-kin-ku-ta-sze-shai-kwan, that is, "all of them completely armed with the helmet of their strong religious vows," a passage which, although somewhat obscure, is yet common enough in Buddhist books, denoting the power of the vow made by the Bodhisatwas not to give up their condition till they had accomplished the salvation of men (and others). Another passage, p. 134 (op. cit.), is thus given by M. Feer-"Le fils d'un dieu reprit Manjucri en faveur de Brahma qui a les cheveux noues au sommet de la tete, et qui reside parmi les fils des dieux," etc., but in the Chinese version the rendering is "The Deva once more replied, Well said! Ayushmat, the Bodhisatwa ought to be untiring in the work of his religious duties, as in old time was the Brahmaraja Sikhin and his associates," etc. The conduct of Sikhin is frequently alluded to in Buddhist books; he is generally indeed spoken of as one of the old Buddhas, but his exact religious conduct is the theme for constant laudation in the Abhinishkramana Sutra. There are several discrepancies between the Chinese text and the translation from the Thibetan, which I cannot enter into at any length; the following will serve as examples:-iv. 1: "Meditation," Chinese "Faith." iv. 2: "Sagesse," Chinese "reliance on a virtuous friend." v.: "Production de pensee a laquelle il serait dangereux pour les Bodhisatwas de se confier," Chinese "The Bodhisatwas ought to strive after a heart not capable of the four defilements." vi. 3: "La pensee qui consiste a ne pas esperer en la maturite parfaite." Chinese, "A heart that does not anxiously look for the reward of good actions." ix. 2: "Production d'un pensee pour que ceux qui transgressent," etc., Chinese "Having been wronged by any one, not to remember the wrong done." ix. 3: "En quelques contrees vastes et etendus," etc., Chinese "Not to remit any effort although dwelling in the midst of plenty (five desires)." x. 1: "Quand on est dans une maison," Chinese "When leading a secular life." x. 2: "Amoindrir les qualites de l'agitation," etc., Chinese "To practise the Dhuta rules." xi. 4: "Quand on a lie sa pensee a la promulgation de la loi," etc., Chinese "Out of a glad heart ever to speak well of the [MARCH, 1875. conduct of a master of the law (spiritual master)." xvii. 2: "Le tresor cache de l'energie," Chinese "The treasure of dialectics, or of logical discussion." xvii. 4: "Le tresor cache de la benediction complete en richesses inepuisables," Chinese "The treasure of worshipping or paying reverence to the highest riches, i.e. the Three Gems, Buddha, Dharma, Sangha. [I may observe here, throughout the translation from the Thibetan, the expression "benediction complete" (vi. 4, xvi. 4, xvii. 4, xxxiii. 2) corresponds to hwui-hiang in the Chinese, which is a phrase employed to denote an act of external worship, or sometimes mental adoration.] The Chinese version throws some light on the difficult passage xxii. 4: "Ne plus esperer en la transmigration, a cause du desespoir de reussir dans la realisation parfaite de toutes les qualites;" Chinese "Not to resent as a personal injury (with a view to retaliate) because a friend has not been invited with others to partake of charity or hospitality." There is a Chinese version of the "Chatur Dharmaka," according to the Great Vehicle. A translation of this also has been made by M. Leon Feer, from the Thibetan. The Chinese version dates from the Tang dynasty, and was made by Devakara, a priest of mid-India. It agrees very closely with the Thibetan. I now proceed to give a list of other Sutras found in the work under review. (a) Fo-shwo-fan-pih-un-sing-king (Buddha declares the causes which produce birth). This may be the same as the Nidana Sutra. The scene is laid by the banks of the Nairanjana river, under the bodhi tree; Buddha, lost in contemplation, dwells upon the falsity of all sources of joy and sorrow in the world. On this Maha Brahma, lord of the Sa-va world, suddenly leaves the heavens and appears before Buddha. Buddha recounts to him the causes of existence (Nidanas); these are the same as those commonly found in Buddhist books, beginning with ignorance (avidya) and ending with old age, disease, and death. Whereupon Maha Brahma worships at the feet of Buddha and departs. (b) Fo-shwo-ta-sing-i-king (Buddha relates the great and secret principles [trath] of birth). The scene of this sermon is the village of Kuru. Op. cit. p. 68.

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MARCH, 1875.) BUDDHIST WORKS IN CHINESE. 93 Ananda having been troubled with thoughts there will be jealousies and divisions amongst respecting the origin of life, resolves to go to his followers after his own departure, and warns Buddha and request an explanation. Having them against the ruin which will result. arrived and saluted the All-Wise, hespake thus:- (f) Shi-shen-nien-taou-king (The Sutra 4 World-adored, as I dwelt alone and revolved which relates to virtuous principles or a virin my mind throughout the night the causes of tuous Karma). This Satra was delivered in life and death, I was greatly troubled. Would the palace of Sagara, a Nagaraja, in the prethat you would deign to solve my doubts and sence of 800 Great Bhikshus, and 23,000 Boexplain my difficulties." On this Buddha pro- dhisatwas Mahasatwas; Buddha declares that ceeds to show how the perpetual recurrence of all the differences which exist in life, and combirth and death, and all the phenomena of life, parative conditions of happiness, result from result from ignorance of the causes of these the previous conduct of the persons concerned. things. Thus old age and death result from He then lays down ten virtuous principles, birth; destroy the seed of birth and there can be by acting on which there must result conseno old age or death (and so throughout the quent perfection and supreme wisdom (bodhi). sermon). The ten virtues are purely moral and personal, (c) Fo-shwo-u-kwo-king (Buddha recites the relating to benevolence, love of men, self-denial, history of U-Kwo) (defend-country). This Su- energy, and watchfulness against error. tra recounts how Buddha, when residing at (9) Fo-shwo-fa-yin-king (Buddha declares Kuru, departed on a round of visits for the what is the seal of the law). This sermon was purpose of preaching. Having come to the delivered at Sravasti, before all the Bhikshus. village of To-lo (Tara?) he was requested by a In it Buddha declares that the secret, or the young Brahman called U-Kwo to admit him seal, of the law, is to perceive the unreality of into his society as a novice. Buddha inquired all phenomenal existence, and, by a conviction if he had his parents' permission. On being of this, to arrive at deliverance. [Deliverance is told he had not, Buddha declined to receive spoken of as threefold, and is thus denoted, ...) him. On this U-Kwo departs to his home, and (h) Pu-sa-sing-ta-king (The Sutra of the after a great deal of entreaty he persuades his ground of the birth of the Bodhisatwa). This parents to permit him to become a Bhikshu. Satra was delivered at Kapilavastu, under a This having been accomplished, U-Kwo after a nyagrodha tree, in the presence of 500 Bhikshus. time returns to his native village, and whilst A young nobleman, called Chamah, comes to there, is the means of converting the king of Buddha, and begs him to explain the nature of a Kuru by his teaching. On this the king be- Bodhisatwa's conduct. On this Buddha comes a Upasaka. lays it down that the fundamental principle of a (d) Fo-shwo-wou-shang-king (Buddha preach- Bodhisatwa's character is perfect patience and es on impermanency-anitya). This sermon forbearance, and this patience exhibits itself under was delivered at Sravasti, in the Jetavana ; four aspects. (1) When reviled, the Bodhisatwa Buddha declares in it that there are three things reviles not again. (2) When smitten, he rein the world that are universally abhorred, viz. ceives the blow withcut resentment. (8) When -old age, disease, and death. Had it not been treated with anger and passion, he returns love for these, Buddha would not have come into and good-will. (4) When threatened with death, the world. He then recites some verses to the he bears no malice. Buddha then recites some same effect. After which, all the audience, verses (geyas) to the same effect. Again, he says filled with delight, worship him and depart. there are four things that distinguish every (e) Fo-shwo-tong-lai-pien-king (Buddha de- Bodhisatwa. (1) He loves the scriptures, and the clares the changes of the future). This Satra way of salvation practised by the Bodhisatwas; was delivered at Sravasti, in the Jetavana, in with his utmost mind he defends the cause of the presence of 500 Bhikshus, and all the Bo- religion, and desires to instruct men therein. (2) dhisatwas. Buddha describes the way in which He removes himself from the company of all religion (the law) will be destroyed by the females, and will have no business with them. neglect of first principles-morality, submission, (3) He ever loves to bestow charity on Shaman self-discipline, and so on. He tells them that I and Brahmachari. (4) He avoids over-sleep,

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94 THE INDIAN ANTIQUARY. [MARCH, 1875. lest his heart should become indisposed to re- and laying hold of one reality, a man escapes ligion. Buddha then recites some verses to the these consequences and is set free." same effect. On this, Chamah removes from (1) Ta-fang-tang-sieou-to-lo-wang-king. This his neck a beautiful string of pearls and precious is another translation of the previous work; the stones, and offers them to Buddha Buddha, by title is a singular one, and may be translated his spiritual power, causes them to ascend into thus-The Mahd-vaipulya-Satra-raja-Satra. the air, and form a canopy over his head. And (1) Shan-king.fa-siang-king (The Satra which now, from each precious stone, there appears as relates to the thoughts present to those who it were a man, to the number of 500, each wear- practise Dhyana). Delivered at Sravasti, in ing a similar necklace. On this, Chama h asks the Jetavana ; Buddha spoke thus to the Bhik. whence these persons came-to which Buddha shus: "If a man, in the snapping of a finger, replies, They come from nowhere; they are un- can realize in his mind the thought of death, real and apparitional only, as a figure in a glass, and remember perfectly that all which exists must or the reflection in a lake: and such is the nature die, this is no small progress to have madeof all phenomena, they are unreal, projected on this is not the besitation of the foolish, or the the surface of the one reality, Supreme Wisdom charity of the Arab (sih kewo yin). How much (Bodhi). Such is the belief of the Son of more if he can grasp in a moment the thought Buddha, i.e. Bodhisatwa. On hearing this, of the sorrow, the impermanency, tho vanity, Chamah, the four kinds of disciples, and all the folly, etc., of earthly things-how much the Nagas, rejoice and accept it. more has such a man advanced in the power of (6) Fo.shwo-chuen-yeou-king (Buddha delivers Dhyana." the Sutra which relates to the revolution of (1) San-kwei-wu-kiai-888-sin-im-li-lung-tihexistence). This Sutra was delivered in the king (The Sutra that describes the great merit Kalanduvenuvana near Rajagriha, in the presence attaching to the three refuges-lunsardna, the of 1250 disciples and innumerable Bodhisat- five moral rules, a loving heart, and rejecting was. Bimbasara Raja having approached the evil). Delivered at Sravasti, in the Jetathe place where Buddha was seated, saluted vana, for the sake of Aniruddha; Buddha him and stood on one side. On this Buddha ad- speaks of a rich Brihman, called Virama, and dressed him thus, "Maharaja, suppose a man in explains that, though he gave away all his a dream beheld a lovely maiden, bedecked with wealth in charity, his merit would not be jewels; and suppose he dreamt of joys and nearly so great as one who professed belief in pleasures partaken with her, would there be Buddha, Dharma, and Sangha, and any solid truth in such fancied enjoyments ?" undertook to observe the five rules of a disciple. "No," answered the Raja, "for it would be only (m) Fo-shwo-hi-yeou-kan-liang-lung-til-king a dream." "And if a man were, nevertheless, to (Buddha delivers a discourse concerning the hold the fancy that there was such a real maiden supreme source of merit). This sermon is as he had seen in his sleep (or that the maiden directed to show the infinitely superior character were a real one), would this be a mark of of merit resulting from a profession of belief wisdom P" "No," answered the king, "for in the three gems to all others. that dream-thought had no substance and was (1) Li-hu-hwui-pu-sah-sho-man-li-fo-fit-king utterly vain." "Such," continued the Buddha, (Questions asked by a Bodhisatwa, called Li-ku" is the nature of the teaching of the heretical hwui, as to the right way of paying worship to doctors of religion. They use words to describe Buddha). This Sutru was delivered at Sravasti, things which exist not. They receive certain in the Jetavana. The interlocutor is the Boimpressions from without, and then they lay dhisatwa named in the title. He asks Budhold of these vain impressions and call them dha to explain the right method of worship. realities. They are thus bound by their own On this Buddha tells him that he should, with all fictions, and, being bound, they become subject his heart, pay adoration to all the Buddhas of the to all the evil consequences of their own inven- ten quarters, and afterwards prostrate himself tions, viz.--covetons desire, anger, doubt (raga, on his knees, hands, and head to Buddha himmoha, trishna), and perpetual cycles of birth self, beseeching him to bring about the salvaand death. By giving up such imaginary namestion of all men, and cause an end to be put to

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MARCH, 1875.] BUDDHIST WORKS IN CHINESE 95 all heretical teaching. He then proceeds to direct him to worship each of the Buddhas of the different regions of space, beginning with Ak. shobya of the eastern region, down to Vairojana, who is placed in the nadir. () Fo-shroo-tt-shing-pih-fuh-siang-king (Bad- dha declares what are the hundred marks of merit belonging to the Great Vehicle). This Sutra was delivered at Sravasti, in a palace called Po-Min. The interlocutor is Manjusri. In it is given the names of the 80 inferior signs and the 32 greater signs on Buddha's person, also 80 symbols or figures found on the soles of his feet. (p) Man-chu-sse-li-man-po-ti-king (Manjusri inquires as to the character of Bodhi). This Sutra was delivered in Magadha, on Mount Gaya, in the presence of all the Bhikshus, and those Brahmans who had been converted by Buddha; the subject of it is the nature of that condition of mind called the "heart of Bodhi" (esprit de Bodhi). (a) Wou-tsun-hwui-pou-sah-king (The Sutra of Akchyamati Bodhisatwa). This Sutra was delivered at Rajagriha, on Mount Gridrakuta, in the presence of 1250 Bhikshus. The inter- locutor is Ak chya mati, who inquires of Buddha the nature of the heart of Bodhi (as in the previous Sutra). (r) Ta-shing-sze-fa-king (The Sutra of the four rules of the Great Vehicle). This is the same as the Mahayana-chaturdharmaka Satra. It was delivered at Sravasti, in the garden of Jeta (and has already been referred to). (8) Fo-shwo-ta-shing-sze-fa-king (Buddha de- clares the four laws of the Great Vehicle). This Satra has already been referred to. (1) Fo-shwo-pou-sa-sheor-hing-sze-fa-king. Another translation of the above. (u) Fo-shwo-tsing-nieh-chang-king (Buddha narrates the obstacles in the way of a pure karma). This Sutra was delivered when Buddha was dwelling at Vaisali, in the garden of the amra trees, in the presence of 500 Bhikshus and 32,000 Bodhisatwas Mahasatwas. It relates to a conversation between a courtesan and a Bodhisatwa called Vimala nirbhasa (wor- hu-kwong). The former, having used her magic arts, prevails over the Bodhisatwa. After this, being seized with intense remorse, he comes to Buddha; the latter comforts him by an as- surance that all such things are as a shadow and a dream, on which the Bodhisatwa is reassured. Manjusri then enters into a discussion with Buddha relating to the character of the Great Vehicle. (v) Tching-u-ta-shing-kung-til-king(Buddha praises the superior excellency of the Great Vehicle). In this Sutra Buddha describes the superiority of the Heart of Bodhi, and from that proceeds to define the infinite virtue of the Great Vehicle. (This Sutra was translated from Sanskrit by Hiwen Tsang.) (w) Ta-shing.fang-kwang-tsung-chi-king (The Sutra which describes the nature of the Dha. rani, used in the Yoga system of the Great Vehicle). This Satra was delivered at Rajagriha, on the Gridrakuta mountain, in the presence of 62,000 Great Bhikshus. It contains certain Dharani. (*) Wou-shang-i-king (The Sutra of the highest reliance). This Sutra, which is in two parts, contains an account of the relative merit of various actions. It was delivered in the Kalanda venuvana, before 1250 Bhikshus and various Bodhisatwas. (y) Fo-shwo-lo-niu-yin-king (The Sutra in which Buddha describes the conduct of an aged woman). This Satra was delivered by Buddha at a place called Lo-Yin (musical sound), before 800 Bhikshus and 10,000 Bodhisatwas. He describes the conduct of an aged woman who desired to offer him a religious gift. Having only two small coins (mites) she purchased with them a little oil; taking this to a sacred place, she used it in a lamp, to burn for his honour. The lights of all the Brahmans were extinguished, and hers alone burnt incessantly. (2) Fo-shwo-chen-tseu-king (Buddha relates the history of Sa ma). This is the Sama Jataka referred to before. (aa) Tin-wong-tai-tseu-Pi-Lo-King (The Sutra of Pi-Lo, the eldest son of a heavenly king-(Devaraja). This Sutra gives an account of Devaraja-kumara-Pi-Lo's visit to Buddha, during which he recites the history of the Great Brahman, which is identical with the Avadana translated by Stas. Julien, called "Le roi et le grand tambour" (Les Avadunas, tome I, No. 1). (66) Fo-shwo-o-che-shai-wong-shar-ku-king (The. Sutra of Ajatasatru's assurance). This Sutra was delivered at Rajagriha, on the top of the mountain Gridrakuta, and contains an account of Ajata satru's visit to Buddha, and

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96 THE INDIAN ANTIQUARY. [MARCH, 1875. the assurance that he would hereafter become a Chakravartti Raja. (cc) Fo-shroo-tai-tseu-Muh-pih-king (Buddha declares the history of Prince Muh-pih). This Satra was delivered at Sravasti, in the Jetavana. Buddha recounts the history of the prince Muh-pih, the son of Varaniraja. He was a beautiful child, but unable to speak; having consulted the astrologers, they resolved to put him to death by burying him alive; when on the point of being thus sacrificed, he opened his mouth and spake: he declared that, owing to rash words in a former birth, he had suffered punishment in hell. He had resolved, therefore, to remain silent, rather than risk a like punishment. (This Sutra is one of the earliest translated into Chinese, A.D. 100.) (dd) Fo-shwo-'ng-wong-king (Buddha declares the history of the five kings). There were once five kings, one of whom was wise, the other four were foolish. The wise king wishing to convert the others, asked them their several ideas of happiness. The first said, "Nothing would delight me more than during the spring-time to wander through gardens and parks, to see the flowers and watch the fountains. This would be pleasure." The second said, "Nothing would delight me more than as a king to mount my royal horses, to dwell in a lordly court, and ever to be surrounded by my faithful subjects paying me reverence." The third said, "Nothing would delight me more than the joys of wedded life surrounded by my children, beautiful and full of grace, ever de siring to give me happiness." The fourth said, "Nothing would delight me more than to dwell ever with my parents, in company with my brothers and sisters, with the daintiest food, clothed in the costliest raiment, and enjoying the indulgences of sense." The four having thus spoken, the wise king replied, "All these things are vain and perishable; for my part, I would desire nothing so much as a condition that admits of neither birth nor death, joy nor sorrow, nor any.other extreme;" on which the others replied, "And where shall we find a teacher who will explain how this condition may be reached ?" Whereupon the wise king conducted them to the presence of Buddha, at the Jetavana Vihara. Buddha then enters on a discourse in which he describes the eight kinds of sorrow which are incident to all condi- tions of life. In the end the four kings are converted. (ee) Fo-shwo-kin-che-'ng-fuh-ti-king (Buddha declares the five conditions of happiness belonging to the virtuous man). This Sutra was also delivered at Sravasti, inthe Jetavana Vihara. Buddha declares that the virtuous man is in this life rewarded in five ways,-first, with long life; second, with great wealth ; third, with graceful form; fourth, with honour and renown; fifth, with much wisdom. He then proceeds to explain the character of the truly virtuous man. (ff) Fo-shwo-U-lan-pwan-king (Buddha declares the Avalambana Sutra). This Satra was delivered at Sravasti, in the Jetavana Vihara. Maha Mugalan, by the exercise of his spiritual power, beholds his mother suffering as a Preta from starvation; on proceeding to her side and offering her food, she was unable to receive it, as it was changed into burning ashes in her hand. On this he went, with many tears, to Buddha, and declared his great sorrow. Wherenpon Buddha ordains a service to be held on the 15th day of the 7th month, for the purpose of providing food for all those suffering torments of hunger as Pretas. Mugalan, with great joy, performs this service, and so provides his mother with food. (99) Ta-fong-kwang-fuh-hwa-yen-king-sieoru88e-fun (The charity section of the Mahavaipulyavatamsaka Sutra). This Sutra was delivered at Rajagriha, on the Vulture-peak mountain. It is a part of one of the most popular Sutras known in China, viz. the Fu-yen-king. (hh) Fo-shwo-yin-un-sang-hu-king (Buddha narrates the history of Sangharakshita). This indeed is a translation of the Sangha Rak. shita Avadan, known to us through the version given by Bournouf. (Introd. to Ind. Bud. p. 313, ff.) The Chinese translation agrees in the main with this version. It opens with an account of the Naga, which assumed a human form and became a Bhikshu; having gone to sleep, accidentally, his true nature was discovered; after having been instructed in the law, he was dismissed to his Dragon Palace by Buddha; here he was visited by Sangha Rakshita, and further instructed in the sacred books. The narrative then proceeds with the adventures of Sangha Rakshita after having been dismissed from the Dragon Palace. (The details are nearly the same as those given by Bournoaf.)

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APRIL, 1875.] BUDDHIST WORKS IN CHINESE. 97 5. I shall now proceed to translate a short sort; all these things are forbidden. Keep the Sutra called "Buddha's dying instruction" body temperate in all things, and the vital (Fo-wei-kian-king). The interest of this work is functions in quiet subjection. Have nothing to derived from the fact that it is generally bound up do with worldly engagements, either in seeking in China with the Sutra of Forty-Two Sections, places of authority, or pronouncing incantations, the first Buddhist work translated into Chinese. or courting the rich, or planning for the welfare It will be seen that it is of a primitive type, of your worldly relatives. But, by self-control and deals entirely with moral questions. It and right modes of thought, aim at emancipaalso speaks of the Pratimoksha, not as that work tion; conceal none of yoar faults, but confess is known to us, but as certain rules of a simple them before the congregation; be moderate and prohibitive character, affecting the life of the contented with the food, clothing, medicines, and disciple. It would appear from this that the bedding allowed you [Jul. I. 152], and bo bulky work now known as the Pratimoksha is cautious against hoarding up that which is a later compilation, drawn up in fact after the allowed. These are the rules of discipline, introduction of conventual life among the fol- the observance of which is the true source of lowers of Buddha. emancipation, and hence they are called The "The Satra of Buddha's dying instruction," Rules of the Pratimoksha.' Keep then these translated by Royal Command, by Kumara- precepts in their parity, O Bhikshus! Let jiva, a Doctor of the Three Pitakas, in the there bo no careless negligence in this matter; reign of Yaou (Hing), Prince of Tsin [397 to the man who carefully observes them shall have 415 A.D.). power to fulfil all the duties of religion; the "Sakyamuni Buddha, when he first man who disregards them shall experience none began to preach, converted Ajnata Kaun. of the rewards which a virtuous life is able to dinya (0-jo-kiao-tchin-ju); So, on the occasion afford. And for this reason it is I bid you of his last discourse, be converted Subhadra. remember that the knowledge and practice of Having thus done all that was appointed him to these rules is the first and chief necessity for do, he reclined between two sula trees, about to attaining religious merit and final peace. enter nirvana. It was now in the middle of the "If, Bhikshus, yo have attended to this night, perfectly quiet and still; on this occasion, point, and have observed the precepts relifor the sake of his disciples, he delivered a brief giously, then proceed to keep the five organs of summary of his law. sense in due check, not permitting them a loose "Bhikshus, after my death, regard, I pray rein, or to engage in the pursuit of pleasure you, with much reverence, the book of the (the five pleasures); just as a shepherd with his Pratimoksha us a light shining in the darkness, crook prevents the cattle from straying into the or a precious pearl , found by a poor man. neighbouring pastures. But if you restrain pot Let this book be your teacher and guide, even your senses, but permit them the indulgence of as I should be, if I remained in the world. Keep the five pleasures, and put no check upon them, the pure rules of discipline, viz. these-not to then, as a vicious horse unchecked by the bridle enter on any business engagements, whether hurries on and throws its rider into the ditch, buying or selling, or exchanging ; to avoid all so shall it be with you; your senses, getting the purchase of land or houses; all rearing of cattle, mastery of you, shall eventually hurry you on or dealing in servants or slaves, or any living to the place of torment, where you shall endure thing; to put away all money, property, or untold misery for the period of an age (saeculum). jewels--as a man would avoid a burning pit. without any mode of escape or deliverance. Not to cut down or destroy trees or shrubs; not The wise man, therefore, restrains his senses to cultivate land, or dig the earth; not to and permits them not free indulgence- he keeps engage in the decoction of medicines; not to them fast bound, as robbers are held in bonds, practise divination, or casting lucky or unlucky and doing so he soon feels their power to hurt days; not to study the stars or the movements utterly destroyed. The heart (sin) is lord of of constellations; not to predict times of plenty these senses ; govern, therefore, your heart well ; or scarcity;"not to enter on calculations of any watch well the heart, for it is like a noxions * Tsin, a feudal state occupying the region of the rivers Wei and King. See for the date Jul. I. p. 822.

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98 THE INDIAN ANTIQUARY. snake, a wild beast, a cruel robber, a great fire, and worse even than these. It may be compared to a man who is holding in his hand a vessel full of honey, and as he goes on his way his eyes are so bent in gazing on the sweet treasure in his dish, that he sees not the dreadful chasm in his way, down which he falls. It is like a mad elephant unchecked by the pointed crook or like the ape which is allowed to escape into the tree, quickly it leaps from bough to bough, difficult to re-capture and chain up once more. Restrain, therefore, and keep in complete subjection your heart; let it not get the mastery; persevere in this, O Bhikshus, and all shall be well. "With respect to food and drink, whether you have received common or dainty food, let it not excite in you either undue gratification or regret; and the same with clothing and. medicinal preparations-take sufficient and be satisfied; even as the butterfly sips the honey of the flower and departs, so do ye, O Bhikshus, seek not more than is necessary: be satisfied with what is given to you, just as the wise mau calculates the strength of the ox he uses, and gives it as much food as is necessary for it. "Be careful, O Bhikshus, to waste no time, but earnestly to persevere in acquiring a knowledge of the true law. On the first and last nights of the month continue in the repetition of the sacred books without cessation. It is sloth and love of sleep that causes a whole life to be thrown away and lost. Think of the fire that shall consume the world, and early seek deliverance from it, and give not way to sleep. A man who indulges in immoderate sleep can have no inward satisfaction or selfrespect; there is always a snake of dissatisfaction coiled up in his breast: whereas he who denies himself this indulgence is like the man who rises early, and, sweeping out his house, expels all that is hurtful, and so has continual safety and peace. Above all things, let modesty govern every thought and every word of your daily life-a man without modesty is in no way different from the brute beast. "Bhikshus, if a man should do you such injury as to chop your body in pieces limb by limb, yet you ought to keep your heart in perfect control; no anger or resentment should affect you, nor a word of reproach escape your lips; for if you once give way to a bitter thought, [APRIL, 1875. you have erred from the right way, and all religions merit is lost. Patience is a virtue (this is the literal translation of the passage 'Jin che wei tih'); to keep the rules of moral restraint without wavering, to exercise patience without tiring, this is the characteristic of the great man. If a man, because he does not enjoy everything as he would wish, loses patience, he is like a man who will not enter on the path of salvation because he cannot immediately quaff the sweet dew (i.e. attain immortality)." The text then proceeds to speak of the advantage of moderation in all indulgences (pleasures), the happiness of a solitary life; "for they who live in mixed society are like the birds that congregate together in a tree, always afraid of the traps of the fowler; or like the old elephant in the mud unable to extricate himself. Continual perseverance is like a little fire that keeps on burning, but he who tires in the practice of religion is like a fire that goes out. Such is perseverance (virya). "You ought, also, never to forget self-examination and reflection; if you neglect this, then all progress is at an end-in the practice of this you put on, as it were, a helmet of defence, so that no sword can hurt you, and no enemy get the advantage over you (nim, i.e. sraddha). You ought to keep your mind fixed in contemplation (dhyana)-by perseverance this power of fixed contemplation is always ready, even as water kept in the house is always ready for laying the dust out of doors. And so he who continues in the practice of dhyana shall undoubtedly attain wisdom (prajna); and this is the Deliverance spoken of in my law. And true wisdom is this: to cross the sea of old age, disease, and death in a strong and trustworthy boat. It is a lamp shining in darkness, a medicine for all diseases, a hatchet to cut down the tree of sorrow, and for this reason you ought to aim above all things to attain this wisdom, and so bring to yourself lasting benefit. A man who has this wisdom is perfectly illuminated, and needs no other eyes. Again, Bhikshus, if you would obtain final release, you must put away from you all the foolish books (trifling discourses) met with in the world. Think only on the words I have given you, whether in the mountain pass or the depth of the valley, whether beneath the tree or in the solitary cell; think of the scriptures

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BUDDHIST WORKS IN CHINESE. APRIL, 1875.] (law), and forget them not for a moment, persevere in studying them alone; I, as the good physician, knowing the disease which affects you, give this as a medicine fit for the case: without this you die. Or, like the guide who knows the way, I direct you where to go and what path to take: without a guide you perish. And now, if you have any doubts respecting the four great truths which lie at the bottom of my teaching, ask me, O Bhikshus, and explain your doubts; for while you doubt there can be no fixity." This exhortation the world-honoured one repeated three times, but neither of the Bhikshus propounded any question, for so it was they had no doubts. Then Aniruddha, reading the hearts of the congregation, addressed Buddha, and said: "World-honoured, the moon may scatter heat and the sun cause cold-but there can be no difference as to the truth and meaning of the four great doctrines which Buddha has placed at the bottom of his system. There is the great truth of sorrow' (dukha). Sorrow can never co-exist with joy, or produce it. 'Concourse' (the expression concourse,' generally translated 'accumulation,' evidently refers to the 'rush' or 'concourse' of thoughts and events, experiences and anxieties, as the true cause of sorrow), this is the true cause (of sorrow); besides this there is no other. The 'destruction of sorrow' is just the destruction of cause, no cause, no fruit;' and 'the way' is this very way by which the cause may be destroyed, and this is the 'true" way,' and there is no other. World-honoured one, the Bhikshus are firmly fixed in these doctrines: there is not the shadow of a doubt, there is no question or difference of opinion in the congregation respecting them. The only thought which affects the congregation is one of grief that the world-honoured one should be about to depart and enter Nirvana, just as we have begun to enter on the practice of this law and understand its meaning; just as in the night a flash of lightning lights up the way for the weary traveller and then is gone, and he left to wander in the dark; this is the only thought which weighs on the mind of the congregation." Notwithstanding the assurance of Aniruddha, the world-honoured one wishing that every member of the congregation should be 99 strong in his belief, and attain perfect assurance, again out of his compassion addressed them, and said : "Bhikshus, lament not at my departure, nor feel any regret; for if I remained in the world through the kalpa (i.e. to the end of the world), then what would become of the church (assembly) ? it must perish without accomplishing its end! and the end is this: by personal profit to profit others.' My law is perfectly sufficient for this end. If I were to continue in the world, it would be for no good; those who were to be saved are saved, whether gods or men; those who are not saved shall be saved, by the seeds of truth I have sown. From henceforth all my disciples practising their various duties shall prove that my true body, the Body of the Law (dharmakava), is everlasting and imperishable. "Be assured of this, the world is transitory; dismiss your sorrow, and seek deliverance; by the light of wisdom destroy the gloom of all your doubts. The world is fast bound in fetters and oppressed with affliction; I now give it deliverance, as a physician who brings heavenly medicine. Put away every sin and all wickedness; remember that your body' is but a word coined to signify that which does not really exist-ford across the sea of death, old age, and disease-Who is the wise man that does not rejoice in the destruction of these, as one rejoices when he slays the enemy who would rob him? "Bhikshus, keep your mind on this; all other things change, this changes not. No more shall I speak to you. I desire to depart. I desire Nirvana. This is my last exhortation." 6. Another Sutra worthy of notice is the Chong-Laun, or Pranya-mul-sastra-taika, by Nagarjuna. I shall proceed to give the translation of the 25th section of this work on Nirvana. (1) If all things are unreal, Then how is it possible to remove From that which does not exist Something which being removed leaves Nirvana ? This section argues that if all things are alike empty and unreal, then there is no such thing as birth and death; consequently there can be no removal of sorrow, and the destruction of the five elements of existence (limited existence),

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100 THE INDIAN ANTIQUARY. [APRIL, 1875. by removal of which we arrive at Nirvana This means that as all things which the eye (what is called Nirvana). beholds are seen to begin and to end, and this (2) But if all things are real, is what the sloka calls "Life" and "Death" Then how can we remove (or birth and death). Now if Nirvana is like Birth and death, real existence, this, then it would be possible to speak of reAnd so arrive at Nirvana ? moving these things and so arriving at homeThis section argues that we cannot destroy thing fixed-but here is a plain contradiction that which has in itself real existence, and there- of terms-for Nirvana is supposed to be that fore, if all things have this real being, we cannot which is fixed and unchangeable. remove birth and death, and so arrive at (5) If Nirvana is Bhava (existent), Nirvana; therefore, neither by the theory of Then it is personal; Bhava, nor by the theory of Sunyata (empti- Bat, in fact, that which cannot be individu ness), can we arrive at the just idea of Nirvana. lized (3) That which is not striven for, or "ob- Is spoken of as not personal. tained," This means that as all phenomenal existence That which is not "for a time" or "eternal," comes from cause and consequent production, That which is not born, nor dies, therefore all such things are rightly called This is that which is called Nirvana. personal." "Not to be striven for," that is, in the way of (6) If Nirvana be Bhava, religions action (acharya), and its result (fruit). Then it cannot be called" without sensation" "Not obtained" (or "arrived at "), that is, (anuvedana); because there is no place or point at which to For non-Being comes not from sensation, arrive. "Not for a time" (or not by way of And by this obtains its distinct name. interruption [per saltum]); for the five skan- This means that as the sutras describe Nir. dhas having been from the time of complete vana as being "without sensation" (anuvedana), enlightenment proved to be unreal, and not part it cannot be Bhava; for then abhava would of true existence, then on entering final nirvana come from sensation. But now it will be asked (anupadisesha nirvana)-What is there that if Nirvana is not Bhava, then that which is breaks or interrupts the character of previous | "not Bhava" (abhava), surely then is Nirvana. existence ? "Not for ever," or "everlasting," To this we replyfor if there were something to be obtained that (7) If Nirvana be not Bhava, admitted of distinctions whilst in the possession! Much less is it nothing (abhava); of it, then we might speak of an eternil wir- For if there be no room for Being," vana ; but as in the condition of silent extinc- | What place can there be for "not Being." tion (nirvana) there can be no properties to dis. This means that "not Being" is the opposite tinguish, how can we speak of it as everlast- of "Being." If, then, "Being" be not admising?" And so with reference to Birth and sible, how can we speak of "not Being P" (its Death. Now that which is so characterized is opposite). what we call Nirvana. (8) If, again, Nirvana is Nothing, "Again, there is a sutra which says, Nir. How is it called "without sensation" (anpana is the opposite of Being' and 'not vedana)? Being;' it is the opposite of these two combined; For it would be wonderful indeed if everyit is the opposite of the absence of Being' and thing not capable of sonsation the absence of 'not Being.' So, in short, that Were forthwith spoken of as Nothing. which admits of no conditions such as are If, then, Nirvana be neither "Being "nor attached to limited existence, that is Nirvana." "non-Being," what is it? (4) Nirvana cannot be called "Bhava;" (9) By participation in cause and effect For if so, then it admits of old age and death, Comes the wheel of continual existence, In fact, both being " and " not being" are By non-participation in cause and effect phenomena, Comes Nirvana. And therefore are capable of being deprived As by knowing a thing to be straight we also of characteristics. I know that which is crooked, so by the know .

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APRIL, 1875.) TARANATHA'S HISTORY OF BUDDHISM IN INDIA. 101 ledge of the elements of finite existence comes the knowledge of continual life and death. Do away with those, and you do also away with the other. (10) As Buddha says in the Satra, Separate" Being," separate "not Being," This is Nirvana, The opposite of "Being," the opposite of "not Being." "Being" here alludes to the three worlds of finite existence. The absence of these three worlds is "not Being." Get rid of both these ideas, this is Nirvana. But it may now be asked, if Nirvana is not "Being" and if it is not "absence of Being "then perhaps it is the intermixture of the two. (11) If it is said that "Being" and "not Being," By union, produce Nirvana, The two are then one; But this is impossible. Two unlike things cannot be joined so as to produce one different from either. (12) If it is said "Being" and "not Being," United, make Nirvana, Then Nirvana is not without sensation," For these two things involve sensation. (13) If it is said that "Being" and "not Being," United, produce Nirvana, Then Nirvana is not Impersonal; For these two things are Personal. (14) "Being" and "not Being," joined in one, How can this be Nirvana ? These two things have nothing in common. Can Darkness and Light be joined ? (15) If the opposite of "Being" and "not Being" Is Nirvana, These opposites, How are they distinguished ? (16) If they are distinguished, And so, by union, become Nirvana, Then that which completes the idea of "Being" and "not Being," Also completes the idea of the opposite of both. (17) Tathagata, after his departure, Says nothing of Being"and" not Being:" He says not that his "Being" is not, or the opposite of this. Tathagata says nothing of these things or their opposites. The question of Nirvana sums itself up in this, that whether past, or present, or to come, it is one and the same condition of non-sensational existence. Tathagata is ever the same: if he be removed, then Nirvana itself becomes a mere fancy. The conclusion of the whole matter is that Nirvana is identical with the nature of Tathagata, without bounds, and without place or time. From this section of the Chong-lun we can understand the character of the entire work. It advocates the theory that the true condition of Being (Nirvana), or the nature of Tathagata, is to be found in the conciliation of differences. Neither Eternal nor non-Eternal, personal nor impersonal--but above and beyond all such verbal limitations. EXTRACTS FROM TARANATHA'S HISTORY OF BUDDHISM IN INDIA. BY W. L. HEELEY, B.C.S. The existence and importance of Tarana. self. T&ranitha steadily cites his authori. tha's work were first made known to Westernties and shows an historical feeling very alien students by Vassiliev, who used it freely to the Oriental world generally; and his facts in his work on Buddhism; and the book itself have therefore considerable historical weight. was trar.slated by Schiefer from the Tibetan, His lists of kings are full and contain many and published at St. Petersburg in 1869: but names not otherwise known. For the period after it seems to me by no means to have attracted Hiwen Thsang his historical data are particularly the attention it deserves, and I have no doubt valuable, as we are there left very much in the that the extracts which I have now translated dark by historians, and future writers on medifrom Schiefner's German will interest many eval India will have the task of comparing his readers, and serve to lead them to the book it statements with the monumental and numisma * Published in Russia in 1857; date of Schiefner's German translation, 1860.

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102 THE INDIAN ANTIQUARY. [APRIL, 1875. tic evidence on which our knowledge of that period is mainly based, Taranatha's real name was Kun-enjing; he was born in 1575, and composed his work in 1608. He was a monk of the Jonang school, which after Tsongkapa's reforms was numbered among the heterodox schools, i.e. those opposed to the prevalent sect of the Yellow mitres," though at a later period, after Taranatha's death, it was attached to that sect. I begin with the last chapter of the book, as perhaps the most generally interesting. 1.-On Buddhist Art. "In former days human masters, who were endower with miraculous power, produced astonishing works of art. It is expressly stated in the Vinaya-agamu and other works that the wall-paintings, &c. of these masters were such as to deceive by their likeness to the actual things depicted. For some centuries after the departure of the Teacher many such masters flourished. After they had ceased to flourish, many masters appeared who were Gods in human form; these erected the eight wonderful chaityas of Magadha, the Maha bodhi, Manjusridundubhisvara, &c., and made many other objects. In the time of king A soka, Yaksha* artisaus erected tho chaityas of the eight great places, the inner enclosure of Vajrasan a, &c. In the time of Nagarjuna also many works were performed by Naga artisans. Thus the works of the Gods, Yakshas, and Nagas for many years deceived men by their reality. When in process of time all this ceased to be, it seemed as if the knowledge of art had vanished from among men. Then for a long course of years appeared many artistic efforts brought to light by the striving of the individual genius, but no fixed school or succession of artists. Later, in the time of king Buddhapaksha, the sculpture and paint- ing of the artist Bimbasira were specially wonderful and resembled those carly works of the Gods; the number of his followers was exceedingly great, and as he was born in Maga dha the artists of his school were styled Ma- dhyadesa Artists. In the time of king Sila lived an especially skilful delineator of the gods, born in Marwar, named Sriigadhara; he left behind him paintings and other masterpieces like those produced by the Yakshas. Those who followed his lead were called the Old Westcrn school. In the time of kings Deva pala and Srimant Dharmapala lived in Varendra [Northern Bengal] an especially skilful artist, named Dhiman; his son was Bitpalo; both these produced many works in cast metal, as well as sculptures and paintings which resembled the works of the Nagas. The father and son gave rise to distinct schools; as the son lived in Bengal, the cast images of gods produced by their followers were called gods of the Eastern style, whatever might be the birthplace of their actual designers. In painting, the followers of the father were called the Eastern school; those of the son, as they were most numerous in Magadha, were called followers of the Madhya desa school of painting. So in Nepal, the earlier schools of art resembled the Old West school, but in the course of time a peculiar Nepalese school formed itself, which in painting and casting resembled rather the Eastcrn schools; the latest artists have no special character. In Kasmir too, there were in former times followers of the Old Western school of Madhyadesa ; later on, a certain Hasu raja founded a new school in painting and sculpture, which is now called the Kasmir school. Wherever Buddhism prevailed, skilful religious artists were found, while wherever the Mlechchas [Mahamadans] ruled, they disappeared; where, again, the Tirthya doctrines (orthodox Hinduism] prevailed, unskilful artists came to the front. Although in Puka m [Burma] and the southern countries the making of images is still going on, no specimens of the works appear to have reached Tibet. In the South three artists have had many followers: Jaya, Paroja y a, and Vijaya." II.- Panini. (From Chapter X.) "A companion of king Nanda was the Brabman Panini, who was born in the west artistic style to the Nagas, who were without doubt a parti. cular fraternity in Kaainir, supposed to be under the special protection of the snake-gods. Works like the temple of Amravati, which shows an obvious Kasmir influence, were probably ascribed to Naga architects; and if the GracoBaktrian school, traces of whose influence are visible in many parts of India, represented the Yaksha art, it remains only to ascertain what works were ascribed to the Devas, and who they were. # In another place Asoka is described as having subdued India by the aid of an army of Yaksha mercenaries; Vasiliev is inclined to connect the name Yakaha with the Yuei-chei, and suggests that they were Bak. trian Greeks. The author, however, clearly treats the Yakshas as supernatural beings a race of demigods, in the ordinary pense in which the word is used in the Pura. ncs. A good deal may be said for Vassiliev's conjecture, if we bear in mind that T&ranatha also ascribes a special in in mind thar be said for Vi used in the

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TARANATHA'S HISTORY OF BUDDHISM IN INDIA. APRIL, 1875.] in Bhirukavana. When he asked a chiromantist whether he possessed the power of acquiring grammatical learning, and the chiromantist answered in the negative, he made the suitable lines on his hand with a sharp pair of scissors, and resorted to all the masters of grammatical lore on the earth, pursuing that study with the greatest eagerness; and as he was still discontented, he through perseverance succeeded in summoning his protecting deity to his help. When the deity showed his face and uttered the vowel-sounds a, i, and ", Panini attained a knowledge of all the sounds that are to be found in the three worlds. The Heterodox [Brahmanists] maintain that this deity was I svara, but have no special reasons for their belief; the Orthodox [Buddhists] on the contrary assert that it was Avalokites vara, and refer to the prediction from the Manjusrimulatantra: "The Brahman's son Panini will undoubtedly, through the perfect insight of a Sravaka, according to my prediction, invoke by his conjurations the majesty of the Lord of the world." This Panini composed the grammatical Sutra called the Paninivyakarana, composed of 2000 slokas, namely 1000 slokas on the formation of words, and 1000 of explanation. This is, moreover, the root of all grammars. Before him there were no Sastras on the formation of words reduced to writing, and as no system existed which brought the subject under distinct points of view, individual grammarians, who brought special facts cf language into connections of two and two, were esteemed as remarkably learned. Though it is said in Tibet that the Indravyakarana is older, yet, as we shall show below, though it may have penetrated earlier into the Celestial country, in India Panini's grammar was the earliest. And though pandits assert that the Chandravyakarana, translated into Tibetan, agrees with Panini, and the Kalapavyakarana with the Indravyakarana, it is universally maintained that Panini's grammar, in the copiousness of its explanations and the systematic completeness of its views, is something quite unique." III.-Kalidasa. (From Chapter XV.) "Kalida sa's biography is as follows:-At the time when the Brahman Vararuchi was in honour at the court of Bhima s ukla, king of Varanasi, the king proposed to give his daughter V a santi to Vararuchi to wife. 103 Vasanti, however, out of pride, considering herself the more learned of the two, refused to be Vararnchi's servant. On this Vararuchi determined to ontwit her, and said to the king Invite my learned teacher, who is a hundred-fold cleverer than I, and give your daughter to him.' He saw a cowherd of Magadha, with a handsome figure, sitting on the end of a branch and cutting the lower part of the branch with an axe; judging that this man must be unusually stupid, he had him called and after some days' rubbing and scrubbing, he carefully clothed him in the dress of a Brahman Pandit, got him as far as the expression o seasti, and told him in case he found houself before the king and his court to throw flowers at the king and say o svasti, but if any one else addressed him, by no means to answer. But in carrying this out when the rustic threw the flowers at the king he said Usatara. This the Acharya (Vararuchi) made out to be a blessing, thus explaining the sense of the four syllablesUmaya sahito Rudrah, Samkarasahito Vishnuh, tamkarasulapanischa rakshantu Sivah sarvada ;' which is, being interpreted, May Rudra with Uma, Vishnu with Sakura, And Siva holding the sounding trident evermore preserve (you)! "Upon this Vasanti began to ask him the meaning of different words, and when he gave no answer, Vararuchi asked 'How can you expect my learned teacher to answer a woman's questions f'; and when he had thus turned all their heads, he went away to the south. While the bridegroom was carried in triumph to all the temples, he spoke never a word, till seeing at last on the outer wall of a temple the pictures of various animals and among them that of an ox, he was delighted, and put on the aspect and manners of a cowherd. Then Vasanti said As! it is a cowherd!' and saw that she had een played upon. She thought that if he were clever she might teach him the science of language, but on trial she found him very dull of comprehension. She became scornful, and sent her husband every day to gather flowers. In a certam locality of Magadha there was a figure of the goddess. Kali, the work of a divine artist. To this figure he carried every day an abundance of flowers, bowed before it and prayed full of thought. When Vasanti on one occasion

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104 THE INDIAN ANTIQUARY. brought an offering to the goddess, and her husband had gone out at daybreak to pluck flowers, an attendant of hers concealed herself by way of a joke behind the pedestal of the goddess. She was chewing pan at the time, and when the cowherd as usual came to pray she handed him a piece of the betel she was chewing, which he took and swallowed, believing that the goddess herself had really given it. There and then he attained an unlimited intellectual power, and became an eminent authority in logic, in grammar, and in poetry. As he happened to hold in the right hand a day-lotus (padma) and in the left a night-lotus (utpala), Vasanti asked him which he preferred, the beautiful day-lotus with its thick stalk, or the little night-lotus with its delicate stalk; he replied: 'In my right hand the daylotus, in my left the night-lotus; whether with coarse or delicate stalk, take which thou wilt, O lotus-eyed!' As the lady now perceived that he had gained intelligence, she held him henceforward in high honour, and as he had shown so much reverence to the goddess Kali he obtained the name of K alida sa, or the slave of the dark goddess. After this he became the crown-jewel of all poets, and composed the Eight Messengers, the Cloud-Messenger (Meghaduta) and the others, the Kumarasambhava, and the other poetical Sastras. Both he and Saptavar man belonged to the sect of the Heterodox [.e. non-Buddhists]." [APRIL, 1875. IV. Authorities. (From the conclusion.) "If any one ask on what authorities this work depends, let him know that although many fragmentary histories of the origin of the (Buddhist) religion, and stories, have been composed in Tibet, I have not met with any complete and consecutive work; I have therefore, with the exception of a few passages, the credibility of which proves their truth, taken nothing from Tibetan sources. As, however, I have seen and heard the comments of several Guru-Panditas on a work in two thousand slokas composed by Kshemendrabhadra, a Pandita of Magadha, which narrates the history as far as king Rama pala, I have taken this as my foundation, and have completed the history by means of two works, namely the Buddhapurana composed by Pandita Indradatta of a Kshatriya family, in which all the events up to the four Sena kings are fully recorded in 1200 slokas, and the ancient History of the Succession of Teachers (acharyas) composed by the Brahman Pandita Bhataghati. In chronology too I have followed these three works, which agree except in some minor particulars. Their narrations have, as is obvious, a special reference to the rise of religion in the kingdoms of Aparantaka [India proper], but I have not been able to describe its history in Kasmir, Udyana, [Swat], Tukhara, Koki [the Indo-Chinese peninsula], and on the different islands, as I have never seen or heard of any books on the subject.' A GRANT OF KING DHRUVASENA I. OF VALABHI. BY J. G. BUHLER, PH.D. The grant of Dhruva sena I, a transcript | breadth has been broken up into four fragand translation of which are given below, was fourd a few weeks ago by the Kolis at Walla and came into my hands together with another sasana issued by Dharasena II. Like all documents of the Valabhi kings, it is written on the inner sides of two copper plates, which are joined by copper rings. The plates in question had, when I received them, only one ring left; the second, which probably bore the seal, had been torn off. The size of the plates is eleven inches by eight. Their preservation is tolerably good. The left-hand upper corner of the first plate has, however, been smashed-probably by an unlucky blow of the finder's pickaxe. A piece four inches in length and one inch in ments. Fortunately these have been preserved. The second plate is slightly damaged at the lower end,-it would seem, by the same accident which injured the first plate. This injury is more serious than the other, because it prevents me at least from making out several words. When I received the plates, they were covered in some parts with caked mud, and for the greater part with a thick layer of brilliant verdigris. At the edges the copper is disintegrated. A prolonged immersion in lime-juice removed the dirt and verdigris so far that the letters, with very few exceptions, are plainly recognizable. The published Valabhi sasanas make it possible to determine the value of the characters which have remained

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APRIL, 1875.] A GRANT OF KING DHRUVASENA I. OF VALABAI. 105 read. " indistinct. The last figure of the date is, however, any other Walla plate I have seen. The la has very troublesome. The letters of this grant have throughout the old form of the Girnar inscriptions, a much more antique appearance than those of not that resembling the modern Gujarati letter. Transcript. PLATE I. svasti jayaskandhAbArAt khuDuvedIyagrAmavAsakAtprasabhapraNatA- | minA svayamupahitarAjyAbhiSekamahAvizrANanAvapUtarAjazrIH pa. mitrANAM maitrakANAmatula-- balasaMpannamaNDalAbhogasaMsaktasaMprahArazatalabdhapratApaH pratApo- mAhezvaraH zrImahArAjadroNasiMhaH siMha iva tasyAnujassvabhujabalapranatadAnamAnA-2 parA-10jjaivopAjitAnurAgAnuraktamolabhRtaminazreNIbalAbAptarAjya- kameNa paragajaghaTAnIkAnAmekavijayI zaraNaiSiNAM zaraNamazrIH zrIsenApatibhaTArkaH-3 tasya sutaH tacaraNarajoruNanatapavitrIkRtazirAH zirovanata- vAddhA-11zanucUDAmaNi-8 ___ zAstrArthatattva.nAM kalpataruriva suhRtpraNayinAM yathAbhilapinaprabhAvicchuritapAdanakhapaDidIdhitiH dInAnAthajanopajIvyamA- | kAmaphalo-12navibhavaH]-5 pabhogadaH paramabhAgavataH paramabhaTTArakapAdAnuyato mahAsAparamamAhezvaraH zrIsenApatidharasenaH tasyanujastatpAdAbhipra- manta -23-NAmaprazasta -6 mahApratIhAramahAdaNDanAyakamahAkA kRtikmhaaraajshriibhuv| taravimalamIlimANaH manvAdipraNItavidhividhAnadharmA dharma- | senaH kuzalI -24rAja ida vihi- - sarvAneva svAnAyuktakamahattaradrAgicATabhaTAdInsamAjJA-25 tavinayavyavasthApaddhatirakhilabhuvanamaNDalAbhogekasvAminA paramavA-8 payanyasta vassaMviditaM yathA mayA mAtApitroH puNyA-161. The VirAma under the ninth, and the twelfth 9. Nit: is a lapsus styli for lyft: as other grunts akshara, are doubtful.. 2 and 8. First ten aksharna half obliterated by the Jl. Last Akshara nearly obliterated. break in the plate. maulabhRta is a mistake for mAlibhRta, re 14. Tbe sin used beforo kusall is, as in the correspond peated in all the grants. ing passages of other krunts, the Jihvandliya : sce Juur. Bimb. Hr. R.As. Soc.X.21. 8. Last akshara half obliterated. ___16. Last akshara half gone. PLATE II. pyAyanAyAtmanazcaihikAmuSmikayathAbhilaSitaphalAvApti -1 | talAdhikRtAnA yattatrotpadyate taddAhayatA na kenacitpatiSedhI nimittamAcandrArkArNavakSitisthitisamakAlInaH vihArasya pa-|-8tita-2 vicAraNA vA kAryAsmadvaMzajerapyanityaM mAnuSyamasthirANyavizINapratisaMskAraNAsthaM bhUpadIpatailapuSpopayogi ca sa-| zrayaM Nyape-9smidrA......-3 kSyAyamasmadAyonumantavyaH yazvAcchindyAdAcchidyamAnaM vAnumAsAprakSepIyaH sadityadAnakaraNaH savAtabhUtapratyAyaH bhUmicchidra | deta sa paMca -10nya.yena-8 | bhiH mahApAtakaiH sopapAtakaizca saMyuktaH syAdana ca vyAsoktaH zroko bhavati // svadattA-11valabhyAM svabhAgineyIparamopAsikAduDAkAritabihAra pratiSThApi paradatto vA yo hareta vasundharA gavAM zatasahasrasya hantuH prAtAnA-5 moti kilbirSa-12-- bhagavatA samyaksaMbuddhAnAM buddhAnAmAryabhikSusaMghasya ca piNDapA- sa hastI mama mahAsAmantamahApratIhAramahAdaNDanAyakamahAtagla.nabheSaja-6 kArtAkRtika-13cIvarikAlupayogAyAnupuMjyaparAnte pippalAkarIgrAmo datta mahArA[ja] zrIdhruvasenasya... bhogika vaikundhaH likhitaM ki[B] yataH-- - kakena // 216 mApa badi 3-14 1. First alshara half gone, as well as the last. 6. The of an indistinct. But the reading is sap1. Last two aksharna very indistinct. ported by the corresponding passage of my grant of Dha. 3. Second akshara half obliterated. Akshars 26 un. rasena If. certain; several letters lost. 7. Visarga after akshara 25 lost. 4. Lower part of first akshara lost. 1 11. Seventh akshara uncertain. If it is the rat a lapsus after styli for Tangot, as the corresponding passages of many | papAtakai: is superfluons and angrammatical. 1 13. First akshar obliterated, the next two indistinct. grants show. 14. Second and fourth aksharas obliterated. Aksbaru 5. Last three aksharus very indistinct, though not an. 10-14 uncertain on account of the break in the plate, third certain. ! figure uncertain, di uncertain.

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106 THE INDIAN ANTIQUARY. [APRIT., 1875. Translation. kritika,t the Maharaja, the illustrious DhruHail! From the camp of victory, pitched at vasena, (always) meditating on the foet of the the village of Khudda vediya. (There lived supreme Bhattarakat, -by the strength of formerly) the illustrious Senapati Bhatar ka, his arm sole conqueror of hosts of hostile ele. who obtained an empire through the matchless phants,-the refuge of suppliants,-learned in power of his friends that humbled (his) enemies the truth, the Sustras' meaning-granting, like by main force,-who gained glory in a hundred the tree of Paradise, the fruits of their wishes to battles fought at close quarters, who acquired his loving friends according to their desires. royal splendour through the strength of a multi. (He), being in the enjoyment of good health, tude of friendly kings, faithful by virtue of their addresses (these) commands to all his own of affection gained by gifts, and honours, the results ficials, heads (of villages), (heads) of towns, of (Bhatarka's) glory, and by (his) uprightness. fortune-tellers, warriors, and others : His son (was) the devotee of Mahesvara, "Be it known to you that in order to increase the illustrious Senapati Dharasena, whose the spiritual merit of my parents, and in order bending head was reddened and sanctified by the to obtain according to my desires blessings in dust of his(father's)feet,--the brilliancy of whose this life and in that to come, I have granted the foot-nails was obscured by the glitter of the crest- village of Pippalarunkhari, || (situated at jewels of his prostrate enemies, --whose wealth the extremity of Anupunjya, which is not to be afforded sustenance to the distressed and helpless. meddled with by our officials, T together with...* His younger brother (was) the devotee of and together with all revenuest derived thereMahesvara, the illustrious Maharaja Drona. from, according to the analogy of the familiar simha, comparable to a lion, whose spotless instance of the ground and the cleft, I to the crest-jewel (received) additional lustre through worshipful Baddhas endowed with perfect inhis doing obeisance at his brother's) feet, --who telligence, who have been consecrated at Valalike Yudhishthira (observed as his) law the rules | bhi in the monastery erected by (my) own sister's and ordinances proclaimed by Manu and other daughter, the Bauddha devotee, Dudda, (sages),-who enforced the rules on (religious) and to the communion of the reverend ascetics obedience,--whose royal splendour was sancti. (dwelling there), for the purpose of res viring the fied by the great gift, his solemn coronation per- fallen and broken (portions) of the monastery, formed by the supreme lord, the Lord para- and for procuring frankincense, lampe, oil, and mount of the whole earth, in person. flowers (for worship), and for procuring food, His younger brother (was) the devotee of medicine for the sick, clothing, and so forth-the Bhagavat, the great feudatory prince, the great grant to hold good) as long as moon, sun, ocean, chamberlain, the great general, the great Karta- and earth endure. Wherefore nobody shall favorein, or the inted includes the va that a villars that it is * Dandan Ayaka may mean-Magistrate, Faujder, or General. Here it has probably the latter sense. + Kart&kritika is derived from Kritak vita, "done and not done," or "done in vain." It is evidently a technical term denoting some kind of officer, and has therefore been left untranslated. I think the five titles given to Dhruvasena are the five mah sabdas mentioned so often in ancient grants. I The BhattAraka or high lord' intended is probably the elder brother Dronasimha. $ Chata has been translated according to Colebrooke and Fitz Edward Hall, though the correctness of the translation is very doubtful. Compare also Jour. R. As. Soc. N. S. I. p. 285. || The second part of this name contains apparently derivative from the nasalized form of the Prakrit rukkha, tree,' and the whole appears to be an equivalent of our modern Piplod, Pipalgar, or Pipalgabhan. The text is probably faulty, but the sense of the passage is clear from the corresponding passage of DhareBona's-grant: Samastardjakiy&namahastaprakshepaniyan." * The compound left untranslated refers probably to some right granted to the donee. Regarding the word Ditya,' which it contains, see Jour. R. As. Soc. 1. cit. p. 284. + The literal translation of the compound is together with revenue blown and grown. The latter two words seem to have a technical sense. V&ta, 'blown,' may possibly mean 'dry or dried, just as apavata (see Petersburgh Dietionery 8. voce a) and refer to the dry gries and wood. The compound savatabhutapratysya is used also in my grant of Dharasena II, and the facsimile of the grant translated by Prof. Bb And Arkar (Ind. Ant. vol. 1.) has sabhutav Stapratyaya, thongh the transcript published in the Jour. Bomb. Br. R. As. Soc. X. p. 80 omits the two participles. 1 The bhamichchhidranyaya is the reasoning from the familiar instance of the ground and the cleft or clefts therein,' or the inference that the whole includes the parts, just as a piece of land includes the various clefts therein. If it is stated in this and other grants that a village or the like is given bh Amichehidranyayena, it means simply that it is made over with all its appartenances, produce, rights, &c. I have heard this Nyaya employed by Sastris conversationally, but am not now able to produce a quotation from & Sanskrit work in support of ita explanation. The words of the whole passage are strangely transposed, I should say, through the fault of the very ignorant engraver. I think, however, that my wrangement of them will meet with approval, as it is clear that the village is given to the monastery of Duda & in Vala bhi, with the threefold object of providing the cost of repairs, of materials for worship, and of food and clothing for the ascetics. The compound dhupadipatailapushpopayogi is remarkable. It can only be understood as an avyayibhava.

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APRIL, 1875.] NOTE ON RAJATARANGINI I, 176. 107 cause let or hindrance to the owners of that 9), it could not be older than 297 A.D. Hence (village) when they collect what grows there. it would be dated twenty one years before the The (kings) of our own line also, bearing in beginning of the Valabhi era. I think that there mind that humanity is frail and power transi- is a good chance that many more Valabhi tory, should recognize this our grant. He who plates will shortly become accessible. I refrain, takes it away, or permits it to be taken away, therefore, for the present from any positive sugshall be guilty of the five mortal sins and of gestion on the questio vexata to what era the the minor sins. And with reference to this dates of the grants really refer. (matter there) is also a verse proclaimed by 1 Professor Bhandarkar has published extracts Vyasa: He who resumes land given by himself from two plates which show that the Valabhi or by others, takes upon himself the guilt of the kings, though worshippers of Brahmanical dei. slayer of a hundred thousand kine." My own sign- ties, extended their liberality to the Baud. manual (that) of the great feudatory prince, the dhas. Hence the grant of Dhruvasena great chamberlain, the great general, the great | I. will excite no surprise, though it may appear Kartakritika, the Maharaja, the illustrious strange, according to European ideas, that Dhruvasena...... Written by Dhruvasena's sister's daughter should have Kikka ka. On the third lunar day of the dark been a Bauddha devotee and should have founded half of MAgha, Samvat 216." a Buddhist monastery, while her uncle was a Remarks. Vaishnava. Indian history furnishes, however, The value of the grant lies in its great age. many instances of great toleration on the part None among the published plates go further back of kings, both in ancient and modern times. than to Dharasena II, the great-grandson Another interesting fact which this grant reveals of Bhatarka, while here we have a docu- is that up to Dhruvasena's time the Valabhi ment proceeding from his third son. Its date, kings were not entirely independent, but that I think, disposes of the theory that, the plates they continued to acknowledge some other being dated according to the Sa ka era, the be- sovereign as lord paramount. No independent yinning of the Valabhi era, 318-9 A.D., coincides ruler would assume the titles Samanta, with the coronation of Dronasimha. For, as the Pratihara, and Dandan A ya ka. It first two signs on this grant, 210, are perfectly would seem that Dronasimha's coronation certain, if dated in the Saka era (even allow- had not cut off the connexion of his house with ing for argument's sake the last figure to be l the supreme power, but only altered its name. NOTE ON RAJATARANGINI I, 176. BY F. KIELHORN, PA. D. candrAcAryAdibhirlabdhAdezaM tsmaacdaagmm| Prof. Lassen : Chandra and other teachers pravartitaM mhaabhaassym|| introduced the Mahabhashya, after having Thus the passage is read both in the Calcutta received his (viz.Abhimanyu's) orders to and in the Paris edition. So far as I am aware, fetch it. a) scholars who have had occasion to refer to it Profs. Bohtlingk and Weber: The teacher (Lassen, Indische Alterthumskunde, II. p. 486; Chandra and others introduced the MahaBuhtlingk, Panini, vol. II. Introduction, p. xv.; bhashya, after having received his (viz. the king Goldstucker, Panini, p. 238, note; Weber, In- Abhimanya's) orders to come there or to dische Studien, vol. V. p. 166) agree in con- him).' sidering it to be corrupt; all of them have Prof. Goldstucker: After Chandra and the changed ar to ti, and in addition to other grammarians had received from him (the this, Professors Lassen, Bohtlingk, and Weber king Abhimanyu) the order, they established have substituted agritat for TTH. text of the Mahabhashya, such as it could be The translations which have been proposed established by means of his MS. of this work are the following : (literally: they established a Mahabhishya * Conf. Ind. Ant. vol. I. pp. 45, 60, and vol. III, pp. 235, 303.-ED.

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108 THE INDIAN ANTIQUARY. [APRIL, 1875. which possessed bis--the king's-grammatical document, or, after they had received from him the order and his MS. they established the text of the Mahabhashya). None of these translations appears to me to be tenable; for, to omit other considerations, I do not believe that the words landhvAdezaM tasmAnadAgame can convey the meaning ascribed to them by Lassen, Bohtlingk, and Weber, nor am I aware that the word at T is ever used in the sense of *& grammatical document' or 'a manuscript, claimed for it by Prof. Goldstucker. Left entirely to conjectare-for MS. copies of the Rdjatarangini do not seem to exist in this part of India-I propose to read the above passage candrAcAryAdibhilenvA dezAntarAcadAgamam / H HENSTEIN and to translate thus At that time Chandracharya and others brought into use the Mahabhashya, after having received its doctrine or traditional in terpretation (ar ) from another (part of the) country.' In support of this alteration and transla- tion I must refer to the verse from the Valleya- padiya. parvatAdAgamaM labdhvA bhaassyviijaanusaaribhiH| sa nIto bahuzAkhatvaM candrAcAryAdibhiH punH|| which I have reprinted in the Indian Antiquary, vol. II. (Oct. 1874) p. 286. Those scholars in India and Europe to whom MSS. of the Rajatarangini are accessible will easily be able to ascertain how far my conjecture may be supported by the authority of the MSS., and none can be more willing than myself to adopt whatever other intelligible reading may be sug. gested by the latter; of hasty conjectures we have, I think, in Sanskrit enough already. I cannot conclude this short note without protesting against the statement, which I find repeated over and over again, that at some time or other the text of the Mahabhashya bad been lost, that it had to be reconstructed, &c. All we know at present amounts to this, that for some period of time Patanjali's great work was not studied generally, and had consequently ceased to be understood. We may perhaps allow a break so far as regards its traditional interpretation, but for the present we are bound to regard the text of the Mahabhashya as given by our MSS. to be the same as it existed about two thousand years ago. Deccan College, February 1875. ROUGH NOTES ON KHANDESH. BY W. F. SINCLAIR, Bo. C. S. The following notes on Khandesh are the mountain and the plain,' into which it founded upon the same data as those contributed is recognizedly divided in modern conversaby me to the Antiquary respecting the racestion; e.g. of two villages of the same name in of the Pana and Solapur Collectorates, viz. the Pimpalner Taluka, one lying in the hills personal observation and communion with the is distinguished as Dang-Sirwara, and its more people themselves, and are of course very much level neighbour as Des-Sirwara. I am inopen to correction from any one who may ! clined myself to believe in the derivation from have had better opportunities of forming an Kenh, and to suppose that it was afterwards opinion. altered by the Musalmans to the modern The term Khandesh is of doubtful deriva- form. Krishna, under the name of Khandoba, tion. It has been supposed to refer to the title is at this day, and would seem to have long of Khan used by the Sultans of Burhanpur, and been, a favourite divinity in the country. And has also been derived from Kanh-desh, 'land the taste of polite Musalmans for alterations of Krishna' (conf. Kanhpur); from Tan-desh, slight in sound but important in sense is well the land of thirst,' in allusion to its arid plains known to scholars : e.g. the Hindu VetalAnd scanty rainfall; facetiously from Kantadesh, wari, or Devil's village, in this very country, 'the land of thorns, in which it certainly is known to Musalmans as Beit-ul-bara--"the abounds; and finally the author of the Ayini place of the house of God;' and the village of Akbari and other Musalman writers allude to it Bhosri, near Puna, remarkable for some miniaas "Khandesh, otherwise called Dandesh," ture dolmens and stone ciroles and for its which might be derived from "Dangdeka." name-atterly untranslatable in polite pages

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APRIL, 1875.] ROUGH NOTES ON KHANDESH. 109 was civilized by them into Bhojapur, 'the town of the burden.' The late district of Khandesh contained almost to an acre the country known in native conversation and to physical geography by that name--extending from the Sat mala, Chan- dor, or Ajanta range (the first is the native name, Europeans use the other two) on the south to the Satpuras on the north, and from the Hati hills (which form the western face of the range that culminates at Gavilgadh) on the east to the Sahyadri on the west. These two latter boundaries are both broken at their northern extremities by the Tapti and its allavial plain, across which I would draw at each end an imaginary line-on the east a few miles east of Burbanpur, though that city is now included in modern and official Nimar; and on the west at the Haran PAl of the Tapti, a little west of Kukarmanda, though the boundary of the present district lies thirty miles further into what is really a part of Gujarat. The country so described forms the first and easternmost member of that great fan-shaped drainage area the ribs or radii of which have for a centre or handle the Arabian Sea, and which may be said to extend from the abovementioned Sat mala hills, south of which the sacred Goniga or God a vari flows eastwards into the Bay of Bengal, to the mountains which divide the Red Sea from the Basin of the Nile. The modern district, however, of which only I have any experience, has been shorn not merely of its ancient capital of Burhanpur and the upper plain of the Tapti, but of three southwestern talukis-Nandgam, Malegan, and Baglana--added in 1869 to the Dekhan Col- lectorate of Nasik. In recompense for this, it not only includes the Nowapur Peta-in language, soil, and position, a part of Gujarat--but stretches an arm across the Satpuras at its north-west corner to grasp the Akrani Pargana, whose water flow into the Narmada. There is no modern race that has made Khandesh its own, and the term Khandesi expresses merely the accident of birth. Lying between Central India, Gujarat, and the Dekhan tableland, regions having each its distinctive population, the basin of the Tapti has been colonized by immigrants from all these, so as to produce a wonderful mixture of tribes, prevented by the laws of caste from fusion into a homogeneous race, and using a patois like the speech of Sir Hudibras, "A particoloured dress Of patched and piebald languages." It is a common thing there to hear a native address his neighbour in Marathi, finishing the sentence in Hindustani; and he will very likely be answered in a speech characterized by the use of the Gujarati genitive in 'na.' The Marathi, of course, prevails in the south-west, whcro the Maratha cultivators, called here Dekhanis, form the bulk of the population. In the north-west Gujarati is the prevailing element, and in the north-east the colloquial speech of the poorest cultivators is much like the patois called Nemati-a cross betwixt Marithi and bad Hindi; but the Gujar element is there also very strong among the richer cultivators, and affects their speech, as might be expected. The use, however, of Marathi by the officers of the Peswus' and our Government and in Government schools is giving it a considerable ascendency; though Gujarati is here, as through. out the north of the Presidency, the language of commercial correspondence; and the Musal ins of course stand, as usual, aloof, and disdain to learn the speech of idolaters-contenting themselves with a vocabulary as scanty as thu ideas it is expected to express, and an atrociously corrupt pronunciation of what they are pleased to call Hindustani. The most marked local tendency of all these languages, however, is to drop every possible consonant. Liquids go first, of course, as in Ko'i for Koli, Jld's for Mali; but they are often followed by sibilants, as in rai'ta for rasta, and by gutturals, as in Waijo for Wagdeo. Of course tho lower you go in the social scale the stronger is this provincialism, which I cannot help endeavouring to trace to the influence of the aboriginal races, among whom it is most marked. (4.) Brah mans. (B.) Shankarjatya, or mixed castes, chiefly traders and artizans. These two classes much resemble their congeners in the Dekhan. In the third class, however, (C), that of military and cultivating races, we find a curious inversion of the conditions of the Maratha and Rajput. For though the Marathas of Khandesh are not so exclusively military in disposition as the Rajputs of the

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110 THE INDIAN ANTIQUARY. [APRIL, 1875. Dekhan, they show a great approach to that practice of infanticide, of which these last are character, especially in the northern part of the accused. district, where they are least numerous; and The Paznis claim to be a branch of the Rethroughout it they are known as Dokhanis, in was, which the latter do not admit. Neither of exactly the same way as the Rajputs of Junnar, these eat meat; a third caste, the Dodhe Gu&c. are called Pardesis. Although one can jars, dorin some villages, at any rate. hardly say that their character is modified, still The Therol Kunbis profess to be immiits shrewd unscrupulousness is perhaps more grants from a place called Therol, in Hindustan, often highly developed among these descend which I have never been able to identify. ants of emigrants and invaders than further There is a place of this name on the Parna river south; while the Rajputs, on the other hand, in the Edalabad Peta of Khandesh itself. They who are pretty numerous north of the Tapti, are also eat meat, and are not so strongly distingenerally peaceable agriculturists, much more guished from the Marathas as are the three nearly resembling the Gujar Kunbis, who castes of Gujar Kunbis. dwell beside them, than the smart and hardy de- The late Major Forsyth, in his Report upon cendants of imperial armies in the Dekhan, or the Settlement of Nimar, published by the Gothe martial Kshatriya of Hindustan. Many of verament of the Central Provinces, alludes curthem are patils and chaudris of villages; and sorily to this caste, but also mentions another of these a few enjoy among their own people of the same name, descended from a colony the titles of " Rawat" and "Rawal," and some- said to have been imported by the Peswas thing of the status of petty chieftains. These, from the Dekhan "in 600 carts ;" of whom some of course, retain something of the military settled in what is now British Nimar, and some character of the race. These cultivating Raj- near Kargund, in Holkar's territory. These were puts are never called Pardesis in Khandesh. probably Tiluri Kunbis, a race well known The Solaikhi, or Chalukya clan, is the most in the North Konkan, but not as far as I am numerous. The name is here pronounced and aware) found above the Ghats. I have already written Salunke,' which is also the Marathi mentioned that some villages on the Tapti are name of the common Maina (Graculus religiosus), inhabited and cultivated chiefly by Na ha visor but whether there is any connexion between the barbers, and some on the Girna by Parits or bird and the clan I do not know. washermen. In both cases they are supposed The Gujar Kunbis are very numerous to be immigrants from Hindustan or Central throughout most part of Khandesh, and in the India, and in both they have become much asnorth-west the land is almost entirely in their similated to their agriculteral neighbours. None hands. They are skilful agriculturists, and, of these cultivating races care much about the being fully a match in acuteness and roguery service of Government, either military or civil. for their countrymen the Wanis, are more free A peculiar race called Alwalas cultivate from debt-and indeed more apt to have others the Al (Morinda citrifolia) and nothing else. I in theirs-than any other body of cultivators do not know much of them personally, but there that I know. There are several castes of them is a full account of them in Major Forsyth's not easily distinguishable, but the following are Report already quoted. The Malis are the same the chief divisions :-The Rewas derive their here as in the Dekhan, and there are no Linganame from the goddess-river Rewa or Narma yat or Jain cultivators in Khandesh, da, whom they reverence exceedingly. They Rathod Rajputs from Marwar; Mak. are, I believe, identical with the caste called ranis; Arabs; Rohillas, and Path a ns 'Lewa' in Ahmadabad, but inquiries made from the Panjab and Afghanistan are found in in 1872 proved them to be free from the the employ of merchants as treasure-guards. THE DVALASHARAYA. (Continued from 77) . The Sixth Sarga. childhood this prince was very clever, and was Some time afterwards a son was born to Mo. fond of going to the Rudra Prasada, t where the laraja, named Cha mand Raja. From his elders assembled, that he might hear the MahaInd. Ant. vol. III. p. 76. + The Radra Mala Temple at Siddhapur.

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APRIL, 1875.) THE DVAIASHARAYA. 111 bharata. Once, on a time, the prince, making were always beside the cooking-fires. On the his salutation to the Raja, sat down in the court : banks of the Schabhravati is the city of Bhri. at that time the Raja of Angad esa brought guka chh & (Bharuch), of which the people, in a chariot to present to Mularaja. On his in- dread of Molaraja's army, fled in all directions. forming the stick-bearer, he came and told The Raja of Lata, bringing his army, prepared Mularaja of the offering the Aiga Raja had for a contest. To attack him Chamand Raja brought to propitiate him. He described the advanced. The Lata Raja was not valorous, so presents of elephants, jewels, &c, and praised Chamand Raja knew there would be no trouble the jewels for their richness which the Raja, in overcoming him. To his son's assistance who lived on the sea-shore, had brought with Mularaja sent certain Rajas and troops. The him. 0 Raja ! the king of Van a vi sa de xa Kunvar's army defeated that of Lata. The has brought a present with great submission : island (dvipa) kings were on the side of the Lata in his country much gold is found. O King ! this Raja. In this contest the Kunvarji overcame, Raja of Devagiri has come agreeing to pay a slaying his enemy. He returned to salute his proper yearly tribute. The Raja of the great father because of his victory. Mularaja embraced city of Kolhapur has brought the Padmaraya the Kunvar affectionately. Then came Mularaja and other jewels us a gift: the Kasmir Raja and the Kunvar to Anahillapura. Mularaja has bronght musk--much esteemed in his coun- sent for his principal ministers, the gore, the try. The Raja of Kurudesa has brought a pandits and the astrologers, in order to perform five-coloured chattra that may be used either in the inauguration of his son. They answered that the heat or in the rains. Pa nchala Raja of Chamand Raja was worthy of the throne, and Kampilya city in Panchala desa has that the muhurta was favourable. Then the brought cows and slaves. Dva rap a Raja of Raja caused the Kunvarji to be inaugurated. La ta, who enjoys the south country, has brought After this Mularaja presented many kinds of slaves and an elephant--one of a bad character." gifts to the Brahmans at Sristhala (Siddhapur), on When he had said this, the Raja, looking at the the banks of the Sarasvati, and then mounted Kuivarji, asked-"What kind of an elephant is the funeral pile. this that is of a bad character ?" The Kunvarji The Seventh Sarga. rising looked at the elephant, and, examining After this Chamand Raja managed the it according to the sa stras for that purpose affairs of the kingdom well. He increased his composed by Brihaspati, said--"Its tail is like a treasures, his army, and his fame. Chimand dog's: whatever raja keeps it in his court de- Raja was deficient in nothing, and he preserved stroys both himself and his race. The reason why the land-gift that his father had bequeathed to him. the Raja of L Atadesa has sent such an incar. To Chamand a son named Vallabha Raja was nation of death must be that he is envious, bord : he too became skilled in kingcraft and fit having heard of your fame. Send therefore an for the throne. This prince even in his childhood army to destroy him. I too am ready to go." began to learn wisdom (vidya): in his amusements When he heard this the Raja replie-"Son! with the boys he played at apprehending thieves the muhurta is not good now; wait a little." as well as at gedi deda, and practised martial ex Then they gave back the elephant to them that ercises with a little bow and arrows. Vallabha brought it, with contempt of the Lata people, Raja grew up condescending and brave: therewho returned home without honour. fore the king was greatly pleased in heart, and The next day Mularaja with his son and an the enemies, who had looked forward in expectaarmy started to attack Latadesa. Mularaja tion of living in quiet after Chamand Raja's advanced to the banks of the Schabhravati (ra) decease, lost that hope. Chamand Raja had (? Narmada), the limits of his kingdom. The another son, named Durlabha Raja : he too women of Suryapur who were washing in that became so full of exploits, that for fear of him 110 river, seeing the troops of Mularaja, fled away. Asura could lift up his head. When the Joshis The women of Latadesa were thick-waisted, and examined this Kurvar's janmotri, they protherefore not good-looking, and dirty as if they nounced with confidence that the prince would * In A.D. 997. -

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112 THE INDIAN ANTIQUARY. be celebrated for great exploits: that he would conquer his enemies, encourage the practice of wisdom, and become a Maharajadhiraja. Durlabha Raja and his elder brother Vallabha Raja pursued their studies together, and had great affection for each other, setting their father before them as an example. Afterwards Chamand Raja had a third son, named Naga Raja. Once on a tine Chamand Raja, inflamed by sensual passion, did wrong to his sister Chachini Devi: to expiate this sin he placed Vallabha Raja on the throne, and went on a pilgrimage to Kasi. By the way the Raja of Malwa took from him the umbrella, chamar, and other insignia of royalty. Chamand, having accomplished his pilgrimage to Kasi, returned to Pattan, and said to Vallabha Raja-"If you are my son, go and punish the Malwa Raja." In obedience to this order, Vallabha Raja, taking his army, advanced towards Malwa. On his way to Malwa several kings, bringing presents in their hands, came to meet Vallabha Raja. They said to him-"Going by this route the Para parariver and the Sindhu sindhu river must be crossed: therefore be pleased to take the way of Kuntala desa, and you will not have to cross these rivers." Then he went by that road. Afterwards, as fate had decreed, Vallabha Raja was afflicted in his person with the disease called silala (small-pox), which no physician. was able to cure. Then Vallabha Raja, abandoning the hope of battle, began to pray to Parmesvara and to perform religious rites. The Pradhan and the Senapati then said to Vallabha Raja-"Let us now return to Anahillapur:" and Vallabha Raja replied "If at this time you do not manage with great care, you will cause the loss of the throne of Anahillapur to my race. Wherefore, without allowing the news of my death to get abroad, do you go back to Anahillapur." Saying thus, Vallabha Raja sent the army back and died there (A.D. 1010). With great sorrow the army returned home, and entered Pattan, and with deep grief related the whole matter to Raja Chamand. For his son the Raja lamented much. Then, in order to depart to Sukla Tirtha to perform penances, the Raja seated Durlabha on the throne, and Part of Belari or Advan! ? see As. Res. vol. IX. P. 435. [APRIL, 1875. retired to Sukla Tirtha,+ on the banks of the Narmada, where he died. After that Durlabha Raja managed the affairs of the kingdom after a good fashion. This Durlabha Raja bravel, conquered the Asuras, and performed religious acts, building temples, &c. Sri Jinesvara Suri gave instructions to this Durlabha Raja: therefore, being informed in the rudiments of the Jaina religion, he travelled in the good way of pity for living things. After this Durlabha Raja's sister, as a Swayamvara, chose Mahendra, the Raja of Marwad, for her husband. According to the practice of his ancestors, this Durlabha also employed himself in defeating his enemies, &c. Once it happened that Durlabha Raja went in great splendour into Marvaddesa, to the Raja of Nad uldesa, and to the city of Mahendra Raja. Then Mahendra Raja advanced many kos to meet him, received him with due respect, and laid presents before him. Durlabha Raja wished to marry Mahendra Raja's sister. Durlabha was exceedingly handsome: the Swayamvara-mandapa was erected for the nuptials of Mahendra Raja's sister: into .he mandapa Durla bha entered and seated himself, wherefore the Swayamvara-mandapa appeared very splendid. Many other kings also graced the mandapa with their presence. Into that assembly came Durlabha Devi, the sister of Mahendra Raja, to select as bridegroom him that pleased her. She was attended by a chobdar's wife, who, naming the Rajas, enabled her to recognize them. When they saw Durlabha Devi, each of the Rajas wished in his heart that the damsel would speedily select him. In this assembly were the Rajas of Angadesa, of Kasi, of Ujjaina, of Vaididesa, of Kurudesa, of Ma. thura desa, of Andradesa. The Chobdar's wife kept telling the Kunvari of the actions of all these Rajas; afterwards she said to her, "This is the king of Gujaratdesa, in whose country Lakshmi and Sarasvati dwell together in union: this king's name is Durlabha Raja-the meaning of which is that she who has performed much penance will obtain him. Your name too is Durlabha Devi, therefore there is a union of the + Near Bharuch.

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APRIL, 1875.] THE DVAIASHARAYA. names of you both, which according to the jyo- will Bhim a imprison, or slay, or fight with; tishyasastra is very fortunate." to himself will he subdue certain lands and seas. This Bhima will practise science extensively, and the people who are of Nastika (atheistical) opinions, or who reckon that neither good nor evil arises from religion or irreligion, will he utterly destroy." Then Durlabha Devi threw on the Raja's neck the varmala that she held in her hand. Then were all the other kings enraged at Durlabha Raja. The Brahmans now advancing performed, according to the Sastra rules, the marriage ceremony. Mahendra Raja gave horses, &c. with much wealth, to the Chaluky a as peheramani. Afterwards Mahendra Raja married his younger sister to Naga Raja, the younger brother of Durlabha. With their brides, Durlabha Raja and Naga the Kunvar. On his neck the Kunwar wore an Raja set off towards Pattan, Mahendra Raja attending them for many a kos. Very dear was this Kuivar to Durlabha Raja: therefore he used to make him lie on his own couch, to give him mangoes and fruits to eat, and to play with him; the half of the revenues of his kingdom he used to spend on The Rajas who had come in the hope of gaining Durlabha Devi in marriage had already taken the road, in order to fight with Durlabha Raja. They came prepared for battle. The armies of enemies rose up on all sides as fire in the forest; but Durlabha Raja was noways dismayed. Ashamed of fighting with these shameless ones,-instead of fighting with them, Darlabha at that time merely warded off their weapons. Some of the kings, however, Durlabha Raja smote with arrows. The Raja of Angades a gave up the fight and submitted to Durlabha Raja; the Ma lw a Raja threw down his weapons; the Raja of Hundesa fled away; the Mathura Raja went to call to his aid the Turks and mountaineers: the Raja of Andradesa was wounded; the Vaidia Raja, the Kuru Raja, and the Kasi Raja, with others, fled with blackened faces. Thus gaining the victory, with great splendour Durlabha Raja entered Pattan. The Eighth Sarga. After this Durlabha's younger brother, Naga Raja, had a son named Bhima.* Mortals owe three debts,-First, Brahmakshana; second, Devakshana; third, Pitrikshana. Brahmakshana is paid by chastity and the cultivation of wisdom; Devakshan by the performance of fire-sacrifice; Pitrikshana by begetting a son:so is it written in the Karma Khanda. When therefore Bhima was born, on account of the debt to the Pitris having been paid, Durlabha Raja and Naga Raja joyfully held high festival at the court. At the time of the Kunvarji's birth a voice from the sky proclaimed-"Whatever Raja does not keep friends with this Bhima 113 ornament of gold set with diamonds-very beautiful to behold. When the Kunwar grew up, he used to go to the chase, but he would only cut the horns and hoofs of the deer, not take their lives. He so learnt the pugilistic art that no pugilist was able to fight with him. Once on a time Durlabha Raja said in great joy-"O Bhima! take you the management of this kingdom and fight with its enemies; I will now go to a place of pilgrimage and perform penances for the happiness of my soul." When the Kunvarji heard this, he answered with tears in his eyes" In your lifetime I will not consent to royalty; besides, you talk of performing penances, but the fruit of penance is royalty, which to the full extent you have obtained and may obtain,therefore there needs not to perform penance. And if perchance it be from desire of svarga that you wish to perform penance, know then that according to the Kshetra Dharma, by turning not back from the enemy you have gained the victory,-you will therefore without doubt obtain svarga: in this view too it is unnecessary to perform penance." Hearing these words the king replied,-"It is written in the Smritis that when a son becomes of age to manage royalty the father should resign to him the throne and go to perform penance; therefore now that I am grown old, I am not fit to retain royalty, but if Naga Raja will manage the kingdom, then too it is well." Naga Raja, hearing these words, said-" As when Yudhishthira went to perform penance, his younger brothers went with him, so I too, refusing royalty, will accompany you." Afterwards Durlabha Raja and Naga Raja, persuading Bhima, performed his installation. Then fell a rain This is summarized in Ras Mala, vol. I. pp. 70, 71.

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114 THE INDIAN ANTIQUARY. [AYRII, 1875. of flowers from the sky. After that Durlabha Raja* and Nagaraja made svargaivasa at Pattan. Bhima Deva ruled well, and refized pardon to the crime of incontinency. He apprehended thieves cleverly, and punished them, so that the offences of depredation diminished in his reign. This Bhima was called Raja of Rajas, and entertained such exceeding pity for life that even the wolf in the forest was restrained from taking life. Some kings Heeing from fear of their enemies lived under the protection of Bhima, some took service with hith. The Raja of Pundrade sa sent presents; the Raja of Andradesa sent him a necklace : Bhima's fame spread into Magadha desa also, there fore the poets of that country began to celebrate his exploits in the Magadha language. In other langaages also were books written relating the story of Bhima. From these books having been spread abroad in distant countries, the fame of Bhima becamo kpown familiarly to men in remote lands. Once on a time some one said to Bhima-- "O Raja! on the earth the Sindh Raja and the Raja of Chedidesa, in their pride, alone regard not your famo, and car.se books to be composed setting forth faults in you. The Sindh Raje says too that he will strike Bhima. This Raja of Sindh has conquered the Raja of Sirasana and made him his subject. The strength of this Sindh Raja and the projects of his heart cannot be estimated. Many lords of fortresses and rajas of islands have become subject to the Raja of Sindh. When his army sets out on mulakgiri, no Raja can restrair him, and Sindhdesa and Chedidesa are under his sole control." Hearing these and other things from the mouth of this spy, Bhima, sending for his minister, began to ponder over this matter. the king, having collected an army, set forth. Then Bhima went to the Panjab, near to Sindh, where five rivers flow together; like a sea was the stream of these five rivers ---therefore the Raja had to consider how the whole army could be crossed over to the opposite bank. It was because of the strength of these floods, strong as a fortress, that the Sindh Raja slept in peace, having conquered his enemies. Then breaking down hills, with the great stones thereof they began to build a bridge: When they had tegun the bridge, then the waters of the stream dividing began to take another channel, as milk upon the fire boils over. For the bridge they used green trees and dry, stones and arth. Bhima was pleased when he saw the work of the bridge finished, and to make all happy he distributed sugar and food to all. Then crossing the bridge they went to Sindh. The king of Sindh came to oppose them in battle : a fight of missiles ensued; the Chandravansi Bhima fought well, he took prisoners many o' the Warriors of the Sindh Raja. In this way conquering in Sindh, he subjected to himself the Sindh Raja, whose name was Hammuk. (To be continued.) SWORD.WORSHIP IN KACHAR. H . BY G. H. DAMANT, B.A., B.C.S., RANGPUR. The most venerated of all the deities worship-, keeps up the image and worship of Ran Chandi. ped in Kachar is a goddess called Ran Chan. 1 The image has never been shown to any one di. She was the tutelary deity of the old Rajas except the reigning Raja and the officiating of Kach ar, and is held in the highest respect Brahman, as the goddess had ordered that she not only by the Kaciaris, but also by the Bengalis was not to be exhibited, and would strike and other Hindas who have settled in the dis- dead any one who saw her; and her reputation trict. One of the queens of the last Raja, Govinda has doubtless been greatly magnified by the Chandra, who died in 1830, still survives, and she mystery which has surrounded her. "The same story that is told by Hemacharya of canned Bhima Devs to become acquainted with the insulting Chamand RAja is repeated by the author of the conduct of the Raja of MAZW. From that time it 18 Prabandha Chintamani in reference to Durlabha added, there arose 3 root of enmity between the lord of RAja, who is stated to have proceeded on a pilgrimage Gajar At and the Malwa king :" Ras Mald, vol. I. p.71. to Banfras sfter having resigned the throne to Bhiina Conf. Tod, Western India, pp. 170-1. Durlabh Sen ascended Deva, and to have been obstructed in his passage through the throne in A.D. 1010, and Bhima Deva in 1021. Malw by Munjs R&ja, who then ruled there, and # Chedi, says Forbes, has been conjectured to be the who compelled him to lay aside the ensigns of royalty. modern Chandail in Gondwina. It was the country Durlabhs, it is said, proceeded on his pilgrimage in the of Siup Ala, the enemy of Krishna. Ras Mald, vol. 1. p. 82. attire of a monk, and died at Banfras, -having, however, ! Conf. Tod, Western India, p. 331.

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APRIL, 1875.] OLD CANARESE INSCRIPTIONS. 115 A few days ago, after representing to the water : he was alarmed at the sight, and instead Brahmans that we were the Raja for the time of seizing it by the head he caught it by the tail, being, the Deputy Commissioner and I succeeded and the goddess took the form of a sword and was in seeing the celebrated goddess. She was kept worshipped under the name of Ran Chandi. in a small thatched house fenced in on every But the king, thinking that the taking of life side, and no one but ourselves and the pujari was the greatest sin he could commit, offered Brahman was allowed to come near. The images no sacrifices to the goddess, and she became were brought out, and we found there was a angry with him and struck all his musical brass image of Ran Chand i and another of instruments, guns and cannons dumb, so that Shama, and two swords which were supposed their sound could not be heard, and again apto be incarnations (if such a phrase may be used) peared to him in a dream and said, "You will of the goddesses. Theswords looked very ancient; enjoy your kingdom no longer; so tomorrow one of them was pointed, and the other cut off | cause instruments to be played and guns to be straight at the point: they appeared to me to have fired in every house, and in whosoever's house been intended for sacrifices. They were entirely you hear the sound of instruments and guns, of iron, with no ornaments about them, but evi- mount him on the throne and yourself cease dently kept with great care, and painted with from reigning." So the king did as he was red and white. ordered, and as he only found one man in whose * The story of Ran Chandi, as told me by house he could hear the sound of instruments the Kacharis, is as follows: and guns, he made him ascend the throne, and There was once a Kachari Raja namod Nir. himself retired from the kingdom. This man, bhar Nira yan, who was renowned as a just whose name was Uday Bhim Na ra yan, and wise prince, but he only worshipped Vishnu pleased the goddess so much by offering her a and never offered sacrifices, till one night Ran lakh of sacrifices and continually worshipping Chandi appeared to him in a dream and said, her, that his posterity, down to the time of Raja "To-morrow morning early you must go to the Govinda Chandra, have always sat on the throne bank of the river Madma (the place is now called of Kachar. Chandignat) and there you will see a living crea- The goddess Shama, who is supposed to be ture; seizeit fearlessly by the head and take it away embodied in the other sword, is said to have in whatever form it may assume, and worship it been captured from a king of the Dehans, the and offer sacrifices to it: by doing this you will hereditary bondsmen of the Kacharis, by Raja become great, and your children will reign after Boulla, a king who reigned at Maibong, a place you." Next morning the king, as the goddess in the North Kachari hills near Asalu, where had commanded, went to the river-side and ruins still exist, from Kha spur, the former there hu saw a terrible snake playing in the capital of the Dehans. We INSCRIPTIONS AT BAIL-HONGAL, IN THE SAMPGAUM TALUKA OF THE BELGAUM DISTRICT. BY J. F. FLEET, Bo. C. S. The temple at Bail-Hongal, standing to the inscription is in the Old Canarese characters north of the town outside the walls, is now a and language. There are traces of about 73 Linga shrine, but appears to have been originally lines averaging 46 letters each. The stone a Jain building. It has two inscriptions con- seems to be a schistose limestone, and the surnected with it : face of it is full of small fissures and is very No. 1. The first inscription is contained on much worn away. With great labour the con stone tablet standing on the right front of the tents of the first twenty lines or so might be semple, i. e. on the left hand of any one facing made out, but no connected transcription could the temple. The emblems at the top of the possibly be made of the remainder; only a few stone are :- In the centre, a linga and priest; letters are legible here and there. It is a Ratta on their right, the sun; and on their left, a cow inscription, that family being mentioned in it by and calf with the moon beyond them. The the older form of the name,--Rashtrakuta. In

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116 THE INDIAN ANTIQUARY. [APRIL, 1875. line 11 it refers itself to the time of the Chaln- emblems at the top of the stone are :-In the kya king Trailokyamalladeva, -either Somesva- centre, a seated figure of Jinendra; on its right, radeva I. (Saka 962 ? to 991 ?) or Tailapadevaa standing figure, full front, with the moon III. (Saka 1072 to 1104), both of whom bore above it; and on its left, a cow and calf with that title; as I have shewn in my paper on the the sun above them. The stone is blacker and Rattas that the chieftains of the Saundatti harder than the preceding, but the inscription branch of that family were independent from on it is still more hopelessly effaced, and no about Saka 1050, I conclude that the Trailokya- transcription can be made of it. It is evidently malladeva here mentioned is Somesvaradevaa Ratta inscription, as it mentions a king Kar. 1. However, I could not trace in this inscrip- tavirya who was ruling with the diversion of tion the name of the particular chieftain whose joyful conversations." Its date is given in line grants are recorded; but the titles applied to 36, and is the Saka year 1086 (A.D. 1164-65), him are very similar to those of the Kalholi being the Tarana saivatsara. Accordingly the inscription. Kartavirya here mentioned is the third of that No. 2 is another inscription in the Old Cana | name in my list of the Rattas,-the Kattama rese characters and languages, consisting of 51 for whom I had not previously succeeded lines of about 39 letters each, and contained on in obtaining a date. Further on the inscripa stone tablet which was lying in the hedge tion mentions a Jain Basadi, and probably resurrounding the town, but which I have had cords the building of the temple to which it is set upright on the left front of the temple. The I now attached and the allotment of grants to it. KAMANDAKI ON THE POISONING OF KINGS. Whilst the eyes of all India are turned to With all respect for the learned BAba, it would wards Baroda, and the inquiry which is now | appeas, however, that the MS. first named was being conducted there, it may not be uninterest- not so very correct as he considered it to be ; ing to reproduce, in an English garb, the for over and over again the reading of the comrules laid down two thousand years ago by mentary is vastly superior to that adopted in Kamanda ki for the guidance of kings in the the text, which is sometimes almost meaning. matter of poisoning. His ideas are exceedingly less. It is time, however, to return to the more quaint, and have probably been disregarded for immediate subject of this paper, and allow the some centuries even by the most orthodox and Pandit to speak :conservative. The extract is taken from the "A king should everywhere be careful reseventh chapter of the Nitisara. It is a pity garding his conveyance, couch, water, food, that this work is not brought more prominently clothes and ornaments, discarding that which forward, and adopted in some measure as a has been poisoned. substitute for the Panchatantra. The Niti of the After bathing in water that is an antidote to Latter was no doubt taken from Ka mandaki, poison, adorned with the poison-destroying gem, and reset by VishnuSarman in baser metal, let him eat that which has been thoroughly more calculated, however, to please the weaker examined, surrounded by physicians acquainted and more sensual minds of a later generation. with poisons and their antidotes. The only printed text of the Nitisdra obtain- At the sight of a poisonous snake, the Maable in India is that edited in 1861 by Babalabar Shrike, the Parrot, and the Maina are Rajendralala Mitra. That scholar states in his terribly alarmed and scream out. preface that his text was prepared "from a When beholding poison, the eyes of the parmodern but very correct manuscript obtained tridge lose their natural colour, the curlew beat Benares," collated with " an utterly un- comes clearly inebriated, the cuckoo dies; and reliable" manuscript in the Library of the in every case languor supervenes. Asiatic Society, and with a commentary which the king therefore should ent that wbich has was "of great use in settling the reading and been inspected by one of the above. meaning of a great number of technical terms." Snakes do not appoar when peacocks and the

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CORRESPONDENCE AND MISCELLANEA. APRIL, 1875.] spotted antelope are let loose, so they ought al- ing looks as if it had been boiled, and assumes ways to be at large in a house. a dark hue,-so the learned say. Some of the food intended to be eaten should first, by way of test, be put into the fire, some be given to the birds, and the effects should then be observed. Some say that a dry substance decays and loses its clearness of colour-that a hard [or pungent] thing may become soft [or mild], and vice versa, so as to destroy small creatures. Clothes and carpets infected with poison become covered with black circles,-and thread, hair and wool are destroyed. Metals and gems become coated with dirt and mud, and their strength, brilliance, weight, colour, and feeling are affected. An experienced man should note the following as indications of poisoning:-a dark hue on the face, change of voice, repeated yawning, stumbling, trembling, perspiration, agitation, staring vacantly in the air, restlessness when at work, and changing about from place to place. The king should not touch medicines, beverages or food until those who prepared them have tasted them :-his ornaments and every article of attire should be brought by his own attendants, after being well examined and marked; and he should scrutinize everything received from another source." If the food has been poisoned, the smoke and flame of the fire will be darkened and there will be a crackling noise,-the birds will die. [The effects on the eater are] absence of perspiration, intoxication, sudden coldness, absence of colour; and the vapour arising from poisoned food is thick and dark. Condiments speedily dry up, and when boiling assume a dark frothy appearance, changing also in smell, feeling, and taste. When a liquid is defiled by poison, its lustre may be either increased or lessened, an upright streak appears, and a circle of froth. In the midst of poisoned juice [as of sugarcane, &c.] a perpendicular dark-coloured streak appears, in milk a copper-coloured one, in intoxicating beverages and water one black as the cuckoo and irregular. Under the influence of poison, a fresh [green] article of food quickly withers, and without cook CORRESPONDENCE AND MISCELLANEA. SUPPOSED ASIATIC ORIGIN OF THE PRIMITIVE AMERICAN POPULATION. SIR,-The remarks by Mr. Walhouse on the above subject in the February part of the Indian Antiquary, vol. IV. p. 46, suggest to me to communicate the following. Last year I exhibited to the Asiatic Society a perforated stone which was obtained at the Mopani coal-mines, in the district of Narsingpur, Central Provinces. In my account of it I pointed out its resemblance to some figured and described in a work on lacustrine dwellings in the lake of Neufchatel by M. Desor. Recently I have found that a still stronger resemblance exists between it-both in size and the special characters of its perforation-and some ancient stones which have been found in abundance in Virginia and other parts of North America. The latter have been very fully described in a journal called the American Naturalist, but I have not the exact reference by me at present. I am inclined to believe that when more attention has been paid than hitherto in India to the distribution of stone implements having special 117 TALIB-UL-ILM. characters, many useful inferences may be drawn as to the migrations of the primitive races who manufactured and used them. Only within the past few days I have received three celts from Dhalbhum (a zamindari in Chota Nagpur). Two of these are of the shouldered type hitherto, I believe, supposed to occur exclusively in Burma and the adjoining countries. As in the case of the Burma implements which have been described by Mr. Theobald, the Rev. Mr. Mason, and Dr. Anderson, my specimens are supposed to be thunderbolts, and a mythical story connecting one of them with a particular thunderstorm has been sent to me. V. BALL. Camp vid Sambalpur, 23rd February 1875. Vide Proc. As. 8. Beng. April 1874, p. 96, Pl. V. BOTANICAL QUERY. To the Editor of the "Indian Antiquary." SIR, I shall be much obliged for information as to the botanical name of a tree found occasionally growing wild in the Mathura district, and there called Laliydri. The name is not given in Brandis's Forest Flora, nor, so far as I can as

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118 THE INDIAN ANTIQUARY. certain, is the tree there described. It grows to a moderate size-say 30 or 40 feet in height, has slightly drooping branches, with opposite lanceolate leaves, and is in full flower at the end of February, when it presents a handsome appearance; the flowers being largish in size, dull-red and yellowish in colour, and dragon-mouth in form, with three drooping and two erect petals; the calyx gamosepalous. F. S. GROWSE. Mathurd, N. W. P., February 25, 1875. BOOK RELIGIOUS and MORAL SENTIMENTS freely translated from Indian Writers, by J. Mair, D.C.L., LL.D., Ph.D. Edinburgh, 1874. (12mo, pp. viii. and 33.) This pamphlet contains part of a much larger collection of maxims which the gifted author is preparing for translation into prose. Of the seventytwo published, fifty-eight have already appeared in these pages (Ind. Ant. vol. III. pp. 182, 241, 335 ff.). In the appendix Dr. Muir has added faithful prose versions of all the passages," with the view of obviating the suspicion," he says, "which some may entertain, that in the metrical versions I have embellished the sentiments of the Indian writers, or imparted to them a closer resemblance to their Biblical counterparts than the tenor of the originals will justify." The following are the additional sentiments :28. Narrow and large heartedness. Panchatantra V. 38 (and in other books); conf. Luke, x. 29 ff. :Small souls inquire "Belongs this man To our own race, or class, or clan ?" But larger-hearted men embrace As brothers all the human race. The next is analogous to that given (vol. III. p. 183) from the Mahabharata, III. 13445, and will remind the reader of Coleridge's verse,-"He prayeth well who loveth well," &c. 43. Austerities and rites are unavailing without purity. Vriddha Chanakya, XV. 1: Those men alone the secret know Which everlasting bliss will bring Whose hearts with pity overflow, And love to every living thing:Not those a beggar's garb who wear, With ashes smeared, and matted hair. The following three are closely related in idea :49. The gods give wisdom to those whom they favour, and conversely. Mahabh. V. 1222 and II. 2679 ff.: The gods no club, like cowherds, wield To guard the man they deign to shield: On those to whom they grace will show They understanding sound bestow; NOTICES. [APRIL, 1875. Query. Can any reader of the Antiquary favour me with the scientific names of (1.) The Kine tree. This is a large tree common in the North Konkan. It has a dark heartwood, sometimes fraudulently substituted for blackwood. (2.) Khurdsant. This is a small oilseed belong. ing, I rather fancy, to the order Compositae, much grown upon the lofty plateaux of the Mawals, and also in the Konkan, especially by the forest tribes. W. F. SINCLAIR. But rob of sense and insight all Of whom their wrath decrees the fall. These wretched men, their mind deranged, See all they see distorted, changed; For good to them as evil looms, And folly wisdom's form assumes. 4 Verse 2679, as the author remarks, "reminds us of the well-known Latin adage, Quos Deus vult perdere prius dementat.' The same thought is stated in the following Greek lines, quoted by Grotius in his Annotationes on the Epistle to the Romane, xi. 8: otan gar orge daimonon blapte tina, touto to proton exaphaireitai phrenon ton noun ton esthlon, eis de ten kheiro trepei gnomen, in eide meden on amartanei. Compare Exod. vii. 1, 3, 4, and 13; and Rom. xi. 18. Also 1 Sam. ii. 25. The converse is expressed in the Mahabh. V. 1222"-given in the first four lines above. 50. A doomed man is killed by anything. Mahabh. VII, 429: When men are doomed without respite, Even straws like thnuderbolts will smite. 51. The same. Mahabh. XII. 7607:A man until his hour arrives, Though pierced by hundred darts, survives; While he whose hour of death is nigh Touched only by a straw will die. 61. Men love enjoyment, not virtue, &c. Subhashitarnava, 43: In virtue men have small delight; To them her fruits alone are dear; The fruits of sin they hate and fear, But sin pursue with all their might. 62. Effects of habitual sin and virtue respectively. Mahabh. V. 1242-3. (Conf. Matt. xii. 43 ff., 2 Tim. iii. 13): Sin practised oft,-experience shows, Men's understanding steals at length; And understanding gone, the strength Of sin unchecked resistless grows.

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APRIL, 1875.) BOOK NOTICES. 119 But virtue ever practised lends Without a bard his deeds to sing The understanding firmer sway; Can any prince be known to fame ? And understanding day by day Of old lived many a valiant king More widely virtue's rule extends. Of whom we know not even the name ! 63. Secret sin not unobserved. Manu, VIII. 84 Comment is needless : the sentiments are ren(conf. MahAbh. I. 3015; Manu VIII. 91) : dered with great fidelity into easy verses, that will "None sees me," so, when bent on sin, be read with much more interest than any mere The fool imagines, vainly bold : prose version, however terse and pithy. For gods his evil deeds behold A portion of the preface has already been given The soul, too, sees,-the man within. (pp. 79-81). In it Dr. Muir observes that "it is The following maxim will be recognized as very worthy of remark how many more parallels to different in its teaching from anything Biblical, what have been commonly, regarded as exclusively and it is on one of the points that differentiate and peculiarly Christian maxims and precepts are Christianity from other systems. presented by Indian than by Greek and Roman 64. Hopelessness of reclaiming the bad. Bha- literature." Greek and Roman literature, however, minivilisa, I. 93:-. is largely historical, and it is principally to phiWhoe'er the bad by kindness tries losophical writers and poets we must look for To gain,--but vainly ploughs the skies, moral maxims. And the whole body of such The viewless wind with water laves, classical authors who lived before the influence And paints a picture on the waves. of Christianity began to tell on Roman thought, The criminal law does not quite recognize the and whose works have come down to us, ought first to be compared in extent with the huge next as teaching the whole truth. 68. Sin removed by repentance. Manu, XI. tomes of Sanskrit philosophy and mythology; 229-231 : for, the larger the field over which the human Whenever men with inward pain mind has exercised its energies, the more traces And self-reproach their sins confess, may naturally be expected of its ethical beliefs. And stedfast, never more transgress, And secondly, is it not a mistake to suppose that Their souls are cleansed from every stain ; sentiments such as those versified by Dr. Muir are As serpents shed their worn-out skins, to be regarded as exclusively and peculiarly ChrisThese men are freed from cast-off sins. tian? If the Bible were to be looked on merely 69. Noble Characters. Sahityadarpana, 322 : as a revelation of certain moral truths, it might A man whom wealth has never spoiled, - be startling to find many of them anticipated in A youth by reckless vice unsoiled, other quarters. But the case is very different : A ruler wakeful, -self-controlled, there were ethics before there were Christian Be these among the great enrolled. ethics, and, as has been well remarked, "it would 70. The prosperity of others not to be envied. be a grievous deficiency" if Christianity, "as regards the whole anterior world except the Mahabharata, XII. 3880-1: Jewish, stood in relation to nothing which men On thee to smile though fortune never deign, had thought, or felt, or hoped, or believed ; with Her favourites' happier lot with calmness no other co-efficient but the Jewish, and resting lear ; on no broader historic basis than that would For prudent men from wealth they do not supply." Christianity accepts these moral maxime, share, But others' own, enjoyment ever gain. these presentiments of the truth, as being, so far as they are entitled to have weight, confirmations 71. The saint should patiently await the time of it, witnessing to its suitableness to the moral of his departure. Manu, VI. 45, and Mahabh. wants and aspirations of humanity. But the good XII. 8929 (conf. Job, xiv. 14) : liest maxim possesses no vital power save in its Let not the hermit long for death, coherence to a body of truth. Such sayings as Nor cling to this terrestrial state: these collected by Dr. Muir, or by Von Bohlen As slaves their master's summons wait, (Das Alte Indien, vol. I. p. 364), abound in every So let him, called, resign his breath. code of morals, but they want the coherence The next and last was well worth quoting on which peculiarly distinguishes the ethical system account of the parallel the lines offer to Horace's of the Bible. As Lactantius remarks (Inst. Div. well-known verse-Odes, IV. ix. 25 ff. vii. 7): "Nullam sectam fuisse taun deviam, nec 72. "Vivere fortes ante Agamemnona," &c. Bil- philosophorum quendam tam inanem, qui non hana in Sarngadhara Paddhati, Samanyakavi. viderit aliquid o vero. Quodsi extitisset aliquis, pramsa, 13 (12): qui veritatem, sparsam per singulos, per sectas

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120 THE INDIAN ANTIQUARY. [APRIL, 1875. diffusam, colligeret in unum, et redigeret in corpus, is profecto non dissentiret a nobis. Sed hoc nemo facere, nisi veri peritus ac sciens, potest: verum autem non nisi ejus scire est, qui sit doctus a Deo." But the Christian Scriptures, while necessarily exhibiting a theory of morality, differing however in its completeness and unity from that of any other system, present themselves not as a revelation of morals, but of life and power, bridging over the gulf between the saying and the acting out of noble sentiments, and claiming to be able to transform even the bad. LA LANGUE ET LA LITTERATURE HINDOUSTANIES EN 1874. Revue Annuelle. Par M. Garcin de Tassy, Membre de l'In stitut, Professeur a l'Ecole speciale des langues orientales vivantes, &c. (Paris. Maisonneuve & Cie, 1876.) We welcome with much pleasure the latest number of this interesting annual review, which M. Garcin de Tassy has compiled for a long series of years with such regularity and assiduity as to deserve the thanks not only of his own pupils, for whom it appears to be chiefly designed, but even of people in India who wish to possess a compact account of the chief publications issued, and of the literary movements which have occurred during the past year, connected with the Hindustani language. It is well known that for several years a contest has been going on in the upper provinces of India, where Urdu and Hindi are most current, as to which of these two rival idioms deserves the preference. The illustrious professor continues to defend Urdu against Hindi, and adduces authori. ties to support his opinion. There is no doubt that whatever part Government has taken, or may in future take, with reference to these two languages, its influence can never extend further than its own documents, and that those who have hitherto used Hindi in the Devanagari character, or Urdu in the Persian, will continue to do so in spite of any Government orders to the contrary. Such things must be decided by the people them. selves. Besides extracts from Indian newspapers concerning the rivalry of the sister idioms, the review contains others on the present state of literary composition, chiefly poetry, and accounts of literary societies such as the Aligarh Institute, and the Anjuman of the Punjab, which held a meeting called Musha'ara when pieces of original Urdu poetry were read by their authors under the presidency of Mr. Holroyd, the Director of Public Instruction, and under the patronage of the Panjab Government. of the books published during the past year, the most notable are the Tarikh-i Hindustan, or History of India, by Munshi Muhammad Zuka ullah Khan, at present Professor in the Muir College at Allahabad ; Facana-i Hamid, the romantic adventures of Hamed, by Sayyid Ghulam Haydar Khan, who is pointed out by the Nativo press as one of the best authors of India; TibbRahim, "the medicine of Rahim," containing 540 pages, and which has been adopted as a text-book by the Medical College of Lahor. The other works are of minor importance, or more translations from the English, and a few are controversial works of small bulk published as usual both on the Muhammadan and on the Christian side. It appears that the fines lately inflicted on some booksellers of LAhor for dealing in obscene books have so frightened the rest, that Pandit Krishra Lal, a member of the Literary Society of the Panjab, who was desirous to buy some books he required, says he could not in all the shops ho visited find anything but almanacks, or works referring to laws and regulations. "India together with Barmah possessed in 1873 not less than 478 journals; namely, 255 in the Native languages, 151 in English, and 67 bilingual ones, i.e. English and vernacular. In Bombay there were more than in the Bengal Presidency, as the former had 118 and the latter only 99. There were 84 in Madras, and 73 in the N. W. Provinces, 40 in the Panjab, and only 3 in Rajputana." Besides the old journals in Urdu, nearly twenty new ones are enumerated this year, but the most remarkable must be the Shams unnahar, "Sun of the day," edited by Mirza Abdulali at Cabul, as that place never before produced anything like a newspaper,--an evident pioneer of civilization, to which even Afghanistan must shortly open. In that turbulent country neither authors nor patrons of literature seem to exist, but in India we have several Native princes who take a lively interest in the advancement of the country; the Maharajas of Pattiala, of Jaypur, of Kashmir, and of Travankor are mentioned as founders of schools and encouragers of literature. Acoording to his usual custom, the venerable professor terminates his review for the year with a necrology, which consists, happily, of only four names :-H. H. AzimshAh Bahadur, prince of Arkat, who died at the age of 72; Kaja Kali Krishna Bahadur died at Banaras on the 18th April, aged 70; our lamented townsman Dr. Bhku Daji on May 30; and Babu Pyari Mohan Banarji, November 10th, 1874. E. R.

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APRIL, 1875.] ANCIENT INDIA ACCORDING TO MANU. GLIMPSES OF OLD INDIA AS SEEN THROUGH THE PAGES OF MANU. BY THE HON'BLE MR. JUSTICE J. B. PHEAR, CALCUTTA. taught it to Bhrigu, and that Bhrigu would repeat it to the sages. The scheme of the Dharma Sastra, which we commonly term the Institutes of Manu, is as follows:-The divine sages (whoever they may have been) approach Manu, described as the greatest and most sublime of mortals, as he is reclining absorbed in the contemplation of God, and ask him to apprise them of the sacred laws which are to be observed by all classes in their several degrees, and also the duties of the mixed classes. It is evident that an advanced stage of social development must have been reached before a request of such a shape as this could have been preferred. Thereupon, Bhrigu takes up the discourse and gives a fresh dissertation on the scheme or method of creation and on natural philosophy, in which is manifested some knowledge of the revolution of the Moon and of the Earth: and a curious speculation on the relation between ether the cause of sound, air the cause of scents and touch, light, water, and earth. This ended, Bhrigu addresses himself to the enunciation of the Sastra in eleven chapters. Manu at once proceeds to explain the creation of the world, commencing with a description of the nature of God, then narrating the production, or manifestation in a corporeal form, of Brahma, who first made the heaven above, and the earth beneath; and afterwards the great soul, consciousness, and the five perceptions, altogether seven divine principles. He goes on to say that Brahma assigned to all creatures distinct names, distinct acts, and distinct occupations, as they had been revealed in the pre-existing Veda; next that he milked out the three primordial Vedas from fire, air, and the Sun; gave divisions to time, distinguished between right and wrong, and assigned to every vital soul occupation and quality, which remained to it for ever through all forms of existence. In these passages, as they stand in Sir W. Jones's version of Manu, there is no little inconsistency; and the last of them assumes the doctrine of transmigration of souls, which is not expressly enunciated until the end of the Sastra. But by the kindness of Babu Rajendralala Mitra I have been furnished with a translation of the 28th sloka, which under the gloss of Kulluka Bhatta amounts merely to a declaration of the permanency of species in animal nature, whatever be the specific character of the soul which animates the individual. Manu next declares that Brahma, having made all creatures and him, Manu, was absorbed in the Supreme Spirit; and he concludes by saying that Brahma enacted the code of laws, and taught it to him: that he, Manu, 121 Smelling, hearing, seeing, feeling, tasting. The figures in these references are respectively the The contrivance thus adopted for giving an ante-creation authority to the law, and to make out that it is the word of God dating from before all time, is not without ingenuity. But, by strange inadvertence, both Manu and Bhrigu betray the, relatively speaking, modern character of their stand-point, by appealing to the authority of the wise (p. 3, 17)+, and to the recognized validity of good usage based on immemorial customs (15, 110). In truth, it is not difficult to perceive, even through the English translation, that the Dharma Sastra of Manu, as we now have it, is the work of many hands, done at various dates. Interpolations, repetitions, and additions seem to be apparent in all parts of the book. Its value, however, in regard to my present purpose is not greatly affected by this circumstancs; for it probably may be assumed, without much risk of error, that inasmuch as the character of the book is dogmatic, and not in any degree historical, the facts of society which are disclosed in it, and which sustain the fabric of instruction and commandment, did not materially differ from those which the last compiler or editor saw around him. I shall therefore suppose that such a picture of civilization and conditions of society as can be got from its pages will more or less correspond with a real original, and may be taken as rudely representing an India of a comparatively early period. The philosophy of the time to which the book may be thus referred, with respect to the origin of all things, is a strange mixture of refined abstraction and absurdity, Returning to the first page, we find that Manu number of the page and verma in the quarto edition of Sir W. Jones's Translation of Manu, 1794.

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122 THE INDIAN ANTIQUARY. [APRIL, 1875. describes the creation of the world, thus (p. narrative, however, at this stage, is far from 1,5): being clear. As has been already remarked, "This universe existed only in darkness, he makes Brahma assign (p. 4, 21) " to all imperceptible, undefinable, undiscoverable, un- creatures distinct names, distinct acts, and discovered, as it were wholly itumerged in distinct occupations, as they had been revealed sleep. in the pre-existing Veda," without any previous "Then the self-existing power, himself un- mention of either the creatures themselves or discerned but making this world discernible, the Vedas; for it is in the succeeding verses with five elements and other principles appeared that he first says, " Brahma, the supreme with undiminished glory, dispelling the gloom. ruler, created an assemblage of inferior deities "He, whom the mind alone can perceive, with divine attributes and pure souls, and whose essence eludes the external organs, who prescribed the sacrifice from the beginning." has no visible parts, who exists from eternity, And "from fire and from the Sun he milked even He, the soul of all beings, whom no being out the three primordial Vedas, named Rig, can comprehend, shone forth in person. Yojus, and Saman, for the due performance of "He, having willed to produce various be- the sacrifice." After this, again, he states that ings from his own divine substance, first with a Brahma "gave being to time and the divisions thought created the waters, and placed in them of time, to the stars also, and to the planets, to a productive seed. rivers, oceans, and mountains, to level plains "That seed became an egg bright as gold, and to uneven valleys." Then follows the blazing like the luminary, with a thousand establishment by Brahma of certain other metabeams; and in that egg he was born himself, physical principles and moral qualities. And Brahma, the great forefather of all spirits. lastly (p. 5, 81), "that the human race might "From that which is, the first cause, not the be multiplied, he caused the Brahman, the object of sense, existing, not existing, without Kshatriya, the Vaisya, and the sudra to beginning or end, was produced the divine male, proceed from his mouth, his arm, his thigh, and famed in all worlds under the appellation of his foot," and this having been effected, he Brahma." brought about the production from himself of In these perhaps somewhat laboured passages Manu, or, to use Manu's own words, of me Manu taught that God, the Author and Origin the framer of all this world." of all things, is to be conceived of as the great | Manu next goes on to say "It was I who, First Cause, a spiritual being, self-existent alone desirous of giving birth to & race of men, perfrom eternity to eternity, without form or parts, formed very difficult religious duties, and first incomprehensible and unknowable to man; and produced ten lords of created beings, eminent that in him the universe was involved as it in holiness, Marichi, Atri, &c. They, abunwere an idea, before it was caused by himself dant in glory, produced seven other Manus, to be a discernible reality. together with deities," great sages, genii, giants, According to the foregoing account the Cre- savages, demons, serpents, snakes, birds of prey, ator commenced the work of evolving or separate companies of Pitris or progenitors manifesting the world by willing the production of mankind, meteorological phenomena of all of the waters from his own divine immaterial kinds, comets and luminaries, apes, fish, birds, substance; upon them he developed himself, cattle, deer, men, ravenous beasts, insects. from the same substance, into the male form "Thus," Manu proceeds," was this whole Brahma, the great forefather of all spirits, assemblage of stationary and moveable bodies cognizable by man and famed in all worlds. framed by those high-minded beings, through Brahma, after pausing a year on the waters, the force of their own devotion, and at my proceeded with the work of creation in a course command, with separate actions allotted to each. which seems at first limited to the production Whatever act is ordained for each of those of certain abstract principles, or perhaps germs, creatures here below, I will now declare to you, of a metaphysical and moral kind. Manu's together with their order in respect to birth." * For which reason he is sometimes termed Nalyana, .e. according to Kallika's gloss "the spirit of God moving on the water."

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APRIL, 1875.) ANCIENT INDIA ACCORDING TO MANU. 123 And accordingly a very short abstract of naturalment to it, and then enunciates in great detail history follows. the whole body of the divine law, directory It is worthy of remark that the ten lords, even of personal acts and conduct for everyday whom Monu here says he produced as the life. origin of the human race, are to this day re- The Hindu philosophers of Mant's time evicognized as Hinda law-writers of authority; dently felt the difficulty of passing froin the and maxims attributed to six or eight of them abstract or spiritual God, which alone satisfied are constantly quoted and relied upon in our the intellect, to the personal agent, and ruler, law-courts. Most of them too, if not all, are who was apparently needed for the creation and even mentioned in the Vedas ! The compiler of the sustaining of the material universe. The the Dharma Sastra, or at any rate the author of first part of the exigency was satisfied by the this passage, thus writing in the name of Manu, temporary manifestation of Brahma, and the furnishes strong evidence of his work being second by the creation of subordinate deities (or published at a time posterior to the age of these as we might term them archangels) to watch sages, --in.leed so long posterior that he could uver and have charge of the several departventure to speak of them as the first created of ments (so to speak) of the world. These are human beings. Also the creation, which Manu (p. 135, 96; p. 159, 4; p. 200, 86) spoken of here asserts he effected, seems inconsistent with as eight in number, the goardian deities of the the prior creation effected by Brahma-though world, or chief guardian deities, and so on. I believe that there are pandits learned enough And indirectly their several functions are to find an explanation--and is especially irre- described in Manu's ninth book (p. 284). Beconcileable with the apparently previous pro- sides these, there were inferior (p. 60, 72; p. 62, duction by Brahma of the Brahman, the Ksha- 84, &c.; p. 73, 164; p. 62, 81; p. 77, 198) triya, the Vaibya, and the Sadra. It seems deities and spirits; and the quasi-deified great certain that there is more than one interpola- progenitors of mankind. tion at this part of the introductory chapter; The sole object of worship, however, was the and it is not quite easy to determine which is one God revealed in the Vedas; all others were the earlier doctrine in the conflict. Considera- but created beings. The Dharma Sastra is tions, however, which may hereafter be referred careful to leave no room for doubt on this to, lead to the conclusion that the caste creation point (p. 356, 85). "Of all daties the princiis of the later date. pal is to acquira from the Upanishads a true After the dissertation upon the animals comes knowledge of one Supreme God : that is the this passage (verse 51), apparently in immediate most exalted of all sciences, because it ensures relation with the 33rd verse, which produced immortality. In this life, indeed, as well as the Manu:-"He whose powers are incomprehen. next, the study of the Veda to acquire a knowsible, having thus created both me and this ledge of God is held the most efficacious of universe, was again absorbed in the Supreme duties in proctring felicity to man; for in the Spirit, changing the time of energy for the time knowledge and adoration of ons God, which of repose." the Veda teaches, all the rules of good conduct Six verses devoted to an almost unintelligible are comprised." discussion of the effect of Brahma's repose seem The Veda was declared to be the direct (p. 18, also to be by a different hand, and finally Manu 11, and p. 357, 94) revelation of God (Srati), says :-"He (Brahma), having enacted this code which could not have been reached by mere of laws himself, taught it fully to me in the human faculties, and of supreme authority. It beginning; afterwards I taught to Marichi was to be viewed as the (p. 358, 97) sole source and the other holy sages." This "Bhrigu" of all knowledge, secular as well as divine, con(one of the ten sages) "will repeat the divine taining everything necessary or possible for code to you without intermission; for that sage man to know. All outside it, or not derived learned from me to recite the whole of it." from it in the Dharma Sastra by the perfect At this point the cosmogony of the Institutes wisdom of Mana, was human, vain, and false, ought naturally to terminate; but Bhrigu, tak- and would soon perish (p. 357, 96, and p. ing up the narrative from Manu, gives a supple- 358). Belief and knowledge of the Veda would

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124 THE INDIAN ANTIQUARY. bring man near to the divine nature even in this world, and to beatitude in the next; while unbelief was deadly sin; and whoever, in reliance upon heretical books, questioned the divine authority of the revealed Veda and of the Dharma Sastra was to be treated as an atheist, and driven from the society of the virtuous (p. 18, 11). The jealous care with which the study of the Veda was reserved to those privileged to use it, and the reverence with which it was to be approached and taught, accorded naturally with the sacred and exalted character thus ascribed to it. It was the especial function of the Brahman to master, to dwell upon, and to study the holy book; the two other twice-born classes, however, were also privileged to have direct access to it. The strictest precautions were taken against the possibility of any free interpretations being arrived at even by these (p. 32, 116). Self-teaching was forbidden, under penalty of the severest future punishment. And only those who sought knowledge with a right (p. 31) spirit were allowed to receive instruction. It was sin to teach for pay (p. 72, 156); knowledge should be imparted gratuitously, as the gift of God, to those only who were worthy of it. A Sudra might not be taught either temporal or divine knowledge, on pain of damnation both of teacher and pupil (p. 99, 80). And if by any means a Sudra acquired knowledge of the Veda, and presumed to teach, his pupil became involved in deadly sin (p. 72, 156). A woman also might not be taught. It was settled law that she had no business with the texts of the Veda (p. 247, 18). Throughout the earlier part, and even in the body, of the Institutes, the Dharma Sastra of Manu is spoken of as the inspired exponent of the Vedas almost of equal (see p. 18 et al.) authority with them, and constituting with them the repository of all knowledge; but in the last chapter of the book is a passage (p. 359, 109) wherein the Vedangas, Mimaisa, Nyaya, Dharma Sustru, and Puranas are called the extended branches of the Vedas; and it is expressly directed that questions not capable of being solved by reference to the revealed law of the Veda shall be settled by a synod of Brahmans properly instructed and informed in this body of learning. In this list the Dharma Sastra, probably of Manu, occupies only the fourth place. Also [APRIL, 1875. in another (p. 207, 139) passage Manu and Vasishtha are spoken of as former lawgivers, and it can hardly be doubted that by the time the Institutes had taken their present form, there existed a philosophical and religious literature which was not all considered equally orthodox. There were also "heretical books" (p. 18, 11, and p. 72, 156), and even Sudra teachers, which called for authoritative denunciation. The religion inculcated in the Dharma Sastra, which probably we may safely assume to have been the active religion of the bettereducated classes, was in its essential features of an advanced and exalted character. The outlines of it may be sketched as follows:After death comes a future state of existence, for which there is a region of bliss, and regions of torment. (See p. 74, 172, et ubique, and p. 165, 53.) In one verse (p. 99, 87) twenty-one different hells are named. Every man's future destination is matter of individual responsibility solely. Alone he must traverse the valley of the shadow of death. "In his passage to the next world," says the Sastra (p. 119, 239), "neither his father nor his mother, nor his wife nor his son, nor his kinsmen will remain in his company: his virtue alone will adhere to him. Single is each man born, single he dies; single he receives the reward of his good, and single the punishment of his evil deeds; when he leaves his corpse like a log, or a lump of clay, on the ground, his kindred retire with averted faces; but his virtue accompanies his soul. Continually, therefore, by degrees let him collect virtue, for the sake of securing an inseparable companion; since with virtue for his guide he will traverse a gloom how hard to be traversed!" Happiness or misery in the next world follow by a strict law of retribution as a consequence of the life spent in this (p. 345, and p. 355, 81). Merit and right conduct meet with immediate reward. The righteous man enters at once upon everlasting beatitude (p. 352, 54). The evil doer passes for a space into the regions of torment, and having there undergone his assigned punishment is born again into this world in some living form, animal or human, varying with the circumstances of his former misdoings. The mode in which the process of transition is explained, involves some minute analysis. The living body is constituted (p. 346, 12) of a

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APRIL, 1875.] ANCIENT INDIA ACCORDING TO MANU. 125 material substance animated with a vital spirit; to these a conscious or reasonable soul is united on the birth of every living being, and the supreme spirit or divine essence pervades all. On death the material body is dissolved, and the two essences, reasonable soul and supreme spirit, closely scrutinize and examine the vital soul; it it turn out that the vital spirit had practised virtue for the most part and vice in a small degree, then the two essences remain with it, and, clothed in a new body of puro material, enjoy delight in celestial abodes. But if the vital spirit had generally been addicted to vice and seldom attended to virtue, then it will be deserted by the pure elements, and in a body formed for the purpose will suffer the pains to which Yama will doom it, and then again the two essences will rejoin it. Yama is the one of the eight guardian deities or principal angels, whose province it is to award to every ill-doer the due punishment to be undergone by him in the next world. He is the minister of God, meting out terminable and purifying correction to the offenders against divine law in strict accordance with the measure of their offences. The merit, right conduct, or virtue which alone will carry man to the region of bliss is continually the subject of expatiation throughout the Institutes. A few references will serve to indicate its nature. It must be founded on the knowledge of one God (p. 356). The essence of conduct is the motive which prompts it (p. 119, 234). Truthfulness, devotion, and purity of thought, word and deed transcend all ceremonial cleansing or washings of water (p. 136, 106, et sey.). Vice is worse than death (p. 165, 53). Intellectual service of God is better than sacrifice or oblations (p. 91, 22 et seq.), for scriptural knowledge is the root of every ceremonial observance. A true believer can extract good out of evil (p. 47, 238). By forgiveness of injuries the learned (in the scriptures) are purified (p. 136, 107). Courtesy and consideration for others are repeatedly enjoined (p. 106, 138). "Let a man say what is true, but let him say what is pleasing ; let him speak no disagreeable truth, nor let him speak agreeable falsehood; this is a primaval rule. Let him say well and good,' or let him say well only, but let him not maintain fruitless enmity and altercation with any man.'" Again, we find the importance of perseverance (p. 106, 137, p. 109, 159) and selfdependence strongly insisted upon, restraint of the passions constantly enforced (see pp. 29 and 30), and the practice of the virtues, gentleness (p. 37, 159), diffidence, modesty, and humility commanded (p. 38, 163). "The scorned may sleep with pleasure; with pleasure may he awake; with pleasure may he pass through this life; but the scorner utterly perishes." And the effects of sin committed may be got rid of by true repentance (p. 339, 228). "By open confession, by repentance, by devotion, and by reading the scripture, a sinner may be released from his guilt. * * In proportion as a man who has committed a sin shall truly and voluntarily confess it, so far is he disengaged from that offence like a snake from his slough ; and in proportion as his heart sincerely loathes his evil deed, so far shall his vital spirit be freed from the taint of it. If he commit sin, and actually repent, that sin shall be removed from him ; but if he merely say: 'I will sin thus no more,' he can only be released by an actual abstinence from guilt. Thus revolving in his mind the certainty of retribution in a future stave, let him be constantly good in thoughts, words, and actions." If the Hindu religious writers had stopped at this stage, and left the form and manner of the retribution in the hands of God's minister, Yama, their system would have ranked deservedly high. But, fortunately for the historical inquirer, they were not mere speculative philosophers or moralists. It was their object to develope a code which should be operative and have practical effect upon society. Therefore, Manu seemingly felt it necessary, in order to influence men's conduct, to declare that the vital spirit after death will be united to a material body very sensitive of pain, and to attach to every class of transgression a specific material punishment. I will not now follow him into the details of this portion of his task, for they are very loathsome and repulsive. In the course of it, however, he takes us vry much behind the scenes of everyday life, and I shall speak of the apparent results presently. He also discloses the leading feature of Hindu philosophy, namely, its realism. The consequence is almost invariably knit to the antecedent by a sort of lew talionis. So far as possible the punishment is made analogous to, or cor

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126 THE INDIAN ANTIQUARY. [APRIL, 1875. respondent with, the evil action. The man which asserts expressly that originally there who permits an unworthy guest to be present was no distinction of castes, the existing distriat a sruddha which he celebrates (p. 68, 133), bution having arisen ont of differences of chamust swallow in the next world as many red- racter and occupation -- a view of the matter hot iron balls as the mouthfuls swallowed at the which is, no doubt, substantially correct. In feast by that guest. If one, through ignorance the Vishnu Purana, too, occur several instances of the law (p. 110, 167), sheds blood from of the different sons of one parent coming to be the body of a Brahman not engaged in battle, of different castes by reason of their several as many particles of dust as the blood shall roll occupations. The whole of this interesting to up from the ground, for so many years shall the pic is exhausted by Dr. Muir (Sanskrit Texts, Bhedder of that blood be mangled by other ani. vol. I. 2nd ed. p. 160), who says "we may mals in the next birth. The action inevitably fairly conclude that the separate origination of brings its own retribution. Another remark- the four castes was far from being an article of able feature of the system is the transfer of me- belief universally received by Indian antiquity." rit and demerit (p. 171,94). If one man wrongs So far as I can judge from the English version another, he takes upon himself the sins of the of the Institutes, the passage in which Manu latter, while the injured man on his side acquires appears to ascribe each class to a separate creaall the good conduct which the injurer had pre- tion is a comparatively late interpolation; inconviously stored up for a future life. And a sistent with the general tenor of the original singular advantage or efficacy was attributed to text. The division of the social functions of just punishment in this world at the hands of these classes is described for us in Manu's the civil power: for Manu says (p. 230, 318) Dharma Sastra several times over (p. 12, 88 "men who have committed offences and have et seq. and p. 286), plainly pictured from the received from kings the punishment due to reality; and doubtless there was then no methem go pure to heaven, and become as clear as mory of any different state of things. The those who have done well." description itself discloses an advanced stage of Although the Institutes afford us many items civilization, and we have not the means of judgof information relative to the existing state of ing how that situation had been arrived at. society, in view of which they were composed, However, it may probably not be unreasonable these are insufficient to enable us to reproduce to assume that the Brahmans were a sacerit as a whole. We get but glimpses of it. dotal class, sprung originally from one family, Amongst other things, the people are represent. or group of families, like the tribe of Levites ed as made up of (p. 289, 4) four principal among the Jews; the Kshatriyas an heredi. classes or groups--termed the pure castes- tary aristocracy, the rulers and administrators namely, the Brahman, the Kshatriya, of the land, somewhat resembling the Patrician the Vaisya, and the Sudra. The sepa- Order at Rome, or that which the nobles of the rate creation attributed to each of these may be feudal times came to be; the Vaisyas all the taken to indicate that, so far back as popular remaining free Aryans, who-engaged in the more tradition reached, these classes had maintained respectable and well-to-do occupations of workthemselves in substance hereditarily distinct, ing life, such as trade, agriculture, &c. in fact and also separate in occupation, pursuits, and the capitalists of a primitive society-succeeded employment. in maintaining privilege of birth ; and the suThe separation of the people into these four dras, a comparatively servile class, composed of classes was certainly an existing fact even in all lower ranks of Aryans, and perhaps of subthe Vedic period, for it is mentioned in theject aborigines. It may not here be out of place hymn to Purusha, --one of the hymns of the to remark that as the stream of Aryan immi. Rig Veda, where each of the classes is allegori- gration into India flowed on from the northcally represented as constituting that part of west, it no doubt, in course of time, became Purusha (or Brahma), from which Manu af- more and more intermixed with the existing terwards, and later still other Smritis and Pura- population of the country, and from this obtainnas, said that they were severally produced. In ed, among other things, the ingredient of the the Mahabharata, however, there is a passage dark skin. The result of the intermixture

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APRIL, 1875.] ANCIENT INDIA ACCORDING TO MANU. 127 would be reckoned as Aryan, or rather as Hin- ently marked to constitute a characteristic, and du, in comparison with the aborigines, and a a community of occupation or situation, the elegradation of colour and features would be effect- ments are present out of which a carte with its ed such as is now to be seen in passing from own peculiar customs and traditions will grow; Peshawar along the Gangetic trough to Orissa. and castes do in this way originate and grow Also, by survival of the fittest, the darker tints under our eyes, even in these modern times. accompanying an Aryan physiognomy would It is obvious that the mixed castes of Manu are come to prevail in the tracts of the tropical del essentially different in kind from the great tribal tas. But it is not likely that any large propor- castes of Brahmans, Kshatriyas, &c.; tion of this more extended growth would be they are, in truth, rather sub-castes than mixed recognized as belonging to the older privileged castes, and bear the same relation to the tribal orders. It seems more reasonable to suppose castes which the genera of plants in systematic that it would remain, as a rule, undistinguish- botany do to the classes. Also, it seems proed from the general mass of the unprivileged, bable that the very reasons which gave rise to and would go to swell the body of Sudras. the sub-caste designation would generally in the There appears to have been, too, a lower social long run cause it to prevail over the tribal. stratum still (p. 268, 179), not dignified by the With the great body of the people the family designation of caste, the members of which were and its employment must have been of a greatly slaves to the Sadras. Or, perhaps, some $u- more distinguishing importance than the tribe. dras managed to attain to a position of wealth It would be mainly the upper classes of society and freedom, and then could command the ser- who, wanting in the particular discriminating vices of other Sadras, as if themselves actually element furnished by the employment, would members of a higher class. Besides these four keep up the distinction of tribe. principal castes, and in a sense comprehended It might perhaps be imagined that the reliwithin them, was a very considerable body of so- gious rite of institution, and the privilege at. called mixed castes (p. 290 et seq.), which, Manu tached to its observance of wearing the thread, is at great pains to explain, arose from the which marked off the three Aryan tribal divi. irregular intermingling of the others : but he be- sions from the Sudras, and constituted the trays the true cause of their formation and per- quality of twice-born, would have been cluing to petuation when he says that they may all be and never lost. Nevertheless, this was not so: known by their occupations (p. 294, 40). We for Manu himself says (p. 294, 43): "The see that in all countries during the earlier stages following races" (afterwards naming them) "of of civilization there is a universal tendency in Kshatriyas, by their omission of holy rites, the various businesses and occupations to be here- and by seeing no Brahmans, have gradually sunk ditary; as the father is, so is the son, and it is among men to the lowest of the four classes." seldom that any one takes up, or indeed has And, again, he says three verses lower: "Those the opportanity of engaging in, a business differ- sons of the twice-born who are said to be deunt from that followed by his father; marriages graded, and who are considered as low-born, also commonly take place within the limits of shall subsist only by such employments as the the families which pursue the same avocation, twice-born despise." He also discloses the and every man is known or spoken of by the fact that the converse process was going on in name of his calling. From this cause such de his time, when he declares (p. 294, 42) "By signations as Smith, Pinder, Hayward, Pedlar, the force of extreme devotion and of exalted Taylor, Glover, and so on, became surnames in fathers, all of them " (the issue of certain speciEngland. In India, even at this day, the fami- fied marriages) "may rise to high birth;" and ly has not yet disintegrated into its constituent in another passage (p. 297, 64): "Should the members. Individuals are held together in a tribe sprung from a Brahman by a Sudra family, and families are connected together in woman produce children by the marriages of its groups by the operation of forces of conserva- women with other Brahmans, the low tribe shall tion which have long ceased to exist in the be raised to the highest in the seventh generaWestern Aryan races. Given a community of tion." It was a principal object with Manu to origin, whether personal, local, or other, suffici- glorify the Brahmans, and to preserve the

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128 THE INDIAN ANTIQUARY. [APRIL, 1875. purity of the twice-born classes by restraining former came to be reckoned Brahmans, and mixed marriages as far as possible; it therefore all the latter Sudras, the Kshatriyas and lay upon him to make out that cross-breeding, so Vaisy as having disappeared as distinct classto speak, was the sole and efficient cause of all es. And this pretty well represents the state caste distinction. But it seems apparent, on of things subsisting in India in the present day. his own showing, that there were natural forces A very large portion of the Dharma Sastra in action under which sub-castes gradually is devoted to the instruction of Brah mans arose, grew, and altered their relations inter se. in their proper daily conduct throughout the The course which society had hitherto run can whole period of life, from the cradle to the be readily imagined: there had been a period of grave; and probably the picture thus sketched time during which the Aryans had developed out may rightly be taken to represent the ideal into three broad hereditary classes,--a sacerdotal perfection of man of that day. It is not, howclass, an aristocracy, and a free plebeian class, oper, altogether a pleasant one to contemplate. while a fourth class comprised all who were Although humanity, truthfulness, honesty, foreign, subject, or not free. But the develop- cleanliness and chastity* are in so many words ment did not end here ; this arrangement could inculcated as the cardinal duties incumbent upon not possess finality. For instance, an ever- all men, the Lawgiver is not content to leave increasing exclusive aristocracy could not possi- the understanding and discharge of them to bly, in its integrity, maintain its place, and his hearers' judgment; he prescribes the utmost accordingly the Kshatriyas had, as we may details of conduct to which they lead, and thus infer from the passage just now quoted, early takes occasion to make us acquainted with much broken down. Something of the like kind had that is gross and offensive. Indeed, the disci. also evidently happened to the Brahmans, for pline and petty observances to which the model many passages of the Institutes (p. 59, p. 64, Brahman was subjected during the two first 89, 3, and p. 299) are directed to the saving of stages of his life, i.e. the periods of studentship class to Brah mans, as well as to the members and of housekeeping, must have gone far to of the other two twice-born classes, who under make him ready to embrace the asceticism which emergency might betake themselves to secular was prescribed to him as his last stage, had he or abnormal pursuits. Then followed a second been there left to himself; but, unfortunately, period, when the small sub-castes had come to Manu followed him to the jun, le and made his be the real practical social divisions, and the last days even a worse state of slavery to former broader divisions were comparatively mortifying rule than his previous life had been. disregarded. Indeed, as time went on, these be- It is almost impossible to believe that any came obliterated or merged into one ; on the one general body of men, such as a whole tribal hand, sub-castes dropped wholly out of them, division of the people, could have actually lived as in the case of Kshatriyas mentioned by their lives in any close conformity with the Manu, and were indistinguishable by privilege minute injunctions of the Dharma Sastra : and from the sub-castes of the sadra class. On with the conscientious the failure to carry out the other hand, sub-castes, which managed to the practice enjoined must have greatly weakusurp or gain privilege, took care to attach ened the desire and endeavour to realize the themselves to the class of highest reputation, principle. The result which was apparently namely, the Brahmans. There was no lon- aimed at, irrespective of the means, is inger cause effective to keep separate the three structive. The child of the Brahman class privileged classes of Brahmans, Ksha. was to be placed under a spiritual preceptor, triyas, Vaisyas, when each had been whom he should reverence almost as a deity, broken into sub-castes, and neither of them, ex- certainly with a respect superior to that which he cept in a degree the Brahman, retained any owed to his own parents (p. 46, 225 ff.). "A exclusive area of employment. All that was teacher of the Veda is the image of God, a natural then left was the line of demarcation between father the image of Brahma, a mother the image those who claimed to be privileged and those of the earth. ... Let every man constantly do who were not privileged. In the end all the what may please his parents, and on all occasions * p. 296, 63, the Five Commandments of Manu.

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ANCIENT INDIA ACCORDING TO MANU. MAY, 1875.] what may please his preceptor: when those three are satisfied, his whole course of devotion is accomplished. Due reverence to those three is considered as the highest devotion, and without their approbation he must perform no other duty... He who neglects not those three when he becomes a housekeeper will ultimately obtain dominion over the three worlds, and, his body being irradiated like a god, he will enjoy supreme bliss in heaven. By honouring his mother he gains this world, by honouring his father the intermediate, and by assiduous attention to his preceptor even the world of Brahma." With his preceptor the student remained a varying time, but at any rate until he was prepared to keep house on his own account. During the whole of this time he was bound to submit himself to a Spartan discipline (p. 45, 220). He rose before the sun, his diet was spare, and only such as he could obtain by begging (p. 40, 183). He was to abstain from every possible form of physical enjoyment (p. 39, 175 et seq.), and to keep aloof from all the pleasures of the world. In the presence of his preceptor his demeanour was to be downcast and humble (p. 45, 218). "As he who digs deep with a spade comes to a spring of water, so the student, who humbly serves his teacher, attains the knowledge which lies deep in his teacher's mind." And when the days of studentship are ended, and the young Brahman has entered upon housekeeping duties (p. 97, 63), he must cultivate and maintain an impassive and dignified bearing; he must be strictly pure and formal in his daily life; he must, before all things, be liberal in his hospitality to Brahmans (p. 60, 72, p. 64 et seq., p. 92, 29) and uninvited guests, and to those dependent on him, for duty's sake. To these must be postponed his own familiar friends, because kindness rendered on the incitement of friendship or selfishness brings no fruit in the next world (p. 66, 113, p. 69, 139). His very salutations must be in conventional words, according to the class of the person greeted. Finally (p. 145, 1, p. 156), "having thus remained in the order of a housekeeper, as the law ordains, let the twiceborn man who had before completed his studentship dwell in a forest, his faith being firm, and his organs wholly subdued. When the father of a family perceives his muscles become flaccid and his hair grey, and sees the child 129 of his child, then let him seek refuge in a forest." We have thus presented to us in a sad and gloomy aspect that which the Hindu Aryan considered the perfection of human life. If there is any truth in the modern theory, that the tone of man's thought and the working of his imaginative faculties is largely influenced by the natural phenomena amid which the cradle of his race was placed, we ought to attribute to the Sanskrit people original experiences akin to those of their Teutonic cousins, rather than those which conferred upon the Aryans of Southern Europe their present characteristic light-hearted levity.* At the time of the Institutes, Sanskrit, according to a gloss of Kulluka, was not generally understood by men, and seemingly not at all by women (p. 33, 123). Probably, if it ever was a vernacular in the polished and scientifically constructed form under which we know it, it had then ceased to be so. No doubt, the language commonly spoken varied with the district, and was a dialect of a Sanskrit original. There were, however, foreign languages prevalent, non-Aryan, i.e. distinguished from that of the Aryans, and it is very noteworthy that Manu seems to reckon some who spoke these as descendants, though out-castes, from the four classes" (p. 294, 45). That the people were poor, even as compared with Hindus of the present day, is abundantly clear. For a while their industry was mainly pastoral, and their acquired wealth took the shape of herds. In one portion of the Institutes, when property is spoken of (as when a present to a Brahman is mentioned, or when a partition between brothers is to be effected), cattle has the principal place and importance attributed to it. But at a later period agriculture and trade acquired considerable development. There is a Deuteronomy in the Dharma Sastra, and a comparison of the two expositions brings this advance to view. The people lived in large families under one roof, or in one dwelling-place, as they do now; and there is little indication of luxury about them. Talking birds were to be found in a king's palace (p. 177, 149), and a wealthy householder might have a riding-horse or carriage and ornaments (p. 264, 150:) "A field, or gold, a jewel, * See Buckle, Taine, &c.

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130 THE INDIAN ANTIQUARY. a cow, or a horse, an umbrella, a pair of sandals, a stool, corn, cloths, or even any very excellent vegetable" (p. 48, 246) is the list of articles any one of which was a fitting present to be made by a young man to his preceptor at the close of his student's career, and it may therefore be imagined to comprehend most of the valuables of the time. The Dharma Sastra nowhere contains any direct allusion to music or to any of the fine arts, and in this respect is in strong contrast with the Hebrew Bible. Gold-workers, however, are spoken of; and rings and jewels are slightly alluded to. In one passage (p. 133, 129) the hand of an artist is said to be always pure, an evident concession to the exigencies of his employment. Manners were very primitive, and not a little coarse. Sexual sensuality must have prevailed largely, if one may judge from the repeated prohibitions of it to be met with in the Sastra under every variety of form. Clothing was scanty, and it was necessary to authoritatively command the student to appear decently apparelled in the presence of his preceptor (p. 42, 193). Domestic utensils seem to have been of the most simple kind, of various metals, i.e. of copper, iron, brass, pewter, tin, and lead, and generally of earthenware (p. 137, 114), but the latter was not glazed. Leather even was used (p. 138, 119). Minute directions are given by Manu for the cleansing of these articles; and the natural inference to be drawn from the character of these is that great simplicity of life prevailed in all classes. From Manu's prescription for a feast proper to be given to Brahmans on the occasion of a sraddha, we learn what in those times was considered choice food, and also the order of serving the viands (p. 80, 225). The most prominent dish in the first course was a large bowl of rice; this was accompanied by soup (or broth) and vegetables, and was eaten with milk and curds, clarified butter and honey. After this came spiced puddings, milky messes of various sorts, roots of herbs and ripe fruits; and then savoury meats and sweet-smelling or aromatic drinks. Venison, mutton, the flesh of wild boars, of wild buffaloes, and even of rhinoceros, was greatly esteemed as food (p. 86, 268 et seq.). And it seems pretty clear that in earlier days there was no restraint upon eating meat; though in the time of Mann it was not considered law [MAY, 1875. ful to eat any flesh which had not been sacrificed (p. 116, 213). Manu says (p. 129, 48) "flesh-meat cannot be procured without injury to animals, and the slaughter of animals obstructs the path to beatitude; from flesh-meat therefore let man abstain." But we must probably look beyond the religious precept in order to find an effective cause for the abstinence of a whole people. Rural life, as opposed to town life, has great prominence given to it in the Institutes. The village, girt with a belt of common pastureground, and cultivated khets beyond, constituted the unit of agricultural occupation or possession (p. 220, 237). The land within the village boundaries belonged generally to the village; thus we have Manu saying (p. 221, 245): "If a contest arise between two villages concerning a boundary, let the king ascertain the limits in the month of Jaishtha, when the landmarks are seen more distinctly;" and Kulluka's gloss or landholders' after the words 'two villages' serves only to make this fact more plain; doubtless, in his time some villages had lost their independent communal character, and come to be reckoned as the property of an individual owner, and hence the necessity for the enlargement of the sentence. But the arable fields, wells, tanks, gardens, and houses were appropriated to the different householders of the village and treated as their private property (p. 223, 262). The mandirs and public pools or tanks stood on the common ground (p. 222, 248). The subjection of women to men was almost servile in its character (p. 141, 147, p. 245, &c.). Manu himself declares over and over again that woman is never fit for independence," though the general tendency to look upon them as mere chattels met with reprehension from him; and he found himself obliged to forbid their being bought (p. 58. 52, p. 257, 98, but vide 216, p. 204 and 205) and sold in marriage, and (p. 192, 29) vindicated such rights of property as they had against spoliation at the hands of the male members of the family. A woman was liable to be personally chastised like a child by her husband (p. 228, 299), and was forbidden to be instructed. She is represented in the Sastra as completely animal in her passions, and entirely unable to resist temptation (p. 247, 15); wherefore she must be guarded, amused, and gratified at home, so that she may not go astray (p. 58,

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ANCIENT INDIA ACCORDING TO MANU. MAY, 1875.] 55 et seq.). She is not to be trusted with a secret (p. 177, 150), and gets no benefit from either the instructional or the expiatory portions of scripture (p. 247, 18), so that a bad woman is bad indeed. 131 event had happened upon the occurrence of which the husband could supersede her; but there are also other passages which certainly authorize polygamy (p. 256, 85 and 86), at any rate if the wives other than the principal wife are of a lower class. And throughout the book it is assumed that a man of the twice-born classes may have a legitimate wife of a lower class in addition to the wife of his own class, a fact which of itself almost demonstrates that Manu's attempt at maintaining a rigid line of demarcation between each of the four classes was most hollow. A different ceremony was prescribed for the marriage according as the union was that of a Brahman man with a Kshatriya woman, a Kshatriya man with a Vaisya woman, and so on (p. 57, 43 et seq.). And unless the nuptial rites were blameless, it could not be expected that the offspring would be so (p. 56, 42). Nevertheless, there seems to have been a nearer approach to social intercourse between men and women than is the case now. And courtesy of demeanour towards the latter was enjoined. Way should be made for a woman when she is met in a road (p. 35, 138). And at meal-time precedence, even before guests, should be given to a bride and to a damsel (p. 66, 114). This spirit seems hardly to have survived to the present day. At the village tanks and wells, and at the stand-pipes of Calcutta, the women coming for water are kept in the background until the men who may be there have served themselves-a marked contrast in the eye of the foreigner to that which occurs at the fountains and pumps of the country villages in Europe. It is noticeable that a great quantity of hair was not considered a beauty in a woman (p. 52, 8 and 10), and that the flexuous motion of a young elephant's limbs was thought the model of graceful gait! Hair with a red tinge was ranked as a deformity. Marriage was a contract of mutual fidelity (p. 258, 101) and was indissoluble (p. 251, 46), and the essence of it did not consist in the ceremony, but in the husband's gift. Marriages of adults, dictated by inclination on both sides, could take place; p. 219, 224; p. 256; p. 257, 93 and 95), though Manu also says (p. 25, 794) "a man aged thirty years may marry a girl of twelve dear to his heart, or a man of twenty-four years a damsel of eight: but if the duties would otherwise be impeded let him marry immediately." A woman was forbidden to remarry (p. 143, 162). Indeed, with the system of the joint family and agnatic succession remarriage of the woman is impossible, except with a brother or near relative of her late husband. Manu, however, admits that it had formerly been different.+ Men, on the other hand, could marry more than once (p. 53, 12). Several passages in the Dharma Sastra (p. 144, 169; p. 255, 80) would support the inference that the second wife could only be taken when the first was dead, or when an + p. 253, 66, and see p. 73, 166. Although Manu in several passages combated the general tendency to reckon woman as a mere chattel, he held to the doctrine that the husband was the marital owner of the wife, and from this by elaborate scholastic reasoning he deduced the conclusion that all her children are necessarily her husband's, whoever the real father might have been (p. 251, 48 et seq.). And upon the same ground, whatever a woman earns during marriage is acquired by her for the benefit of her husband (p. 242, 416); although it is at the same time abundantly clear that a woman might have separate property of her own derived from other sources (p. 58, 52), at any rate after her husband's death, which the king was bound to assure to her in default of efficient protectors at home. The three so-called twice-born classes, that is, the pure Aryans of unmixed descent, endeavoured, so far as was possible, to maintain their race-distinction by observance of the solemn rite of institution (p. 21, 36 to p. 25, 68). It consisted in the investiture of the recipient with a girdle, leathern mantle, staff, sacrificial cord, and lota, hallowed by the gayatri, or mystic sentence from the Veda, (p. 27, 77), and other ceremonies (p. 22, 38). Unless this rite was performed in the case of a priest before the sixteenth year, of a soldier before the twentysecond, and of a merchant before the twentyfourth, it could not properly be performed at

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132 THE INDIAN ANTIQUARY, [MAY, 1875. all; and the uninvested youth became an out- was carried, and the great hold upon the people cast, degraded from the gayatri and despised; for which the Brahman class succeeded in obthe second birth, or peculiar stamp, of the taining by reason of their practical monopoly of superior race consisted in this institution (p. 25, learning and education. 68) by force of an ordinance of revealed law The people in general must have been ex(p. 39, 172). "The young man is on a level with ceedingly credulous and superstitious; for the a Sadra before his new birth from the revealed authors of the Sastra themselves give sanction scripture." Women secured their second birth to many ignorant beliefs. They taught (p. 21, in a similar manner. "The same ceremonies," 30) that there were fortunate and unfortunate says Manu (p. 25, 66), "must be duly perform- days of the moon, lucky and unlucky hours, ed for women at the same age and in the and that the stars exercised good or bad insame order, that the body may be made perfect; fluences according to their qualities. Also that but, without any texts from the Veda, the | an auspicious name was valuable (p. 21, 33, nuptial ceremony is considered as the complete p. 52, 9 and 10). To sacred texts and to gems institution of women, ordained for them in the of certain kinds extraordinary virtues were asVeda, together with reverence to their husbands, cribed (p. 27, 76 to 85). They were prescribed dwelling first in their father's family, the busi- as charms (p. 187, 217 and 218) and as antiness of the house, and attention to sacred fire." dotes to poison. Thunder and lightning were Kullaka's gloss excepts from the ceremonies looked upon as portents (p. 103, 115, p. 102, for women that of the sacrificial thread," and 106). Signs and omens were to be regarded. probably this exception corresponded with an On the appearance of a beast used in agriculture, increased inferiority in the situation of women a frog, a cat, a dog, a snake, an ichneumon, or subsequently to the time when the original a rat, the reading of the Veda must be interpassage was written. The omission of the mitted for a day and a night (p. 105, 26): and Vedic texts was the natural consequence of the much more of the like kind. Strangely enough, exclusion of women from the direct application any one who observed a rainbow in the sky was of the revealed scripture. forbidden to draw the attention of any other The observance of this rite seems to be person to it! historic, or rather memorial, in its intrinsic There is little or nothing which deserves the characteristics. It is analogous in this respect name of natural science in the Institutes : an to the Passover of the Jews; and we are carried interpolation in the narrative of the creation back by it to a time when the Aryan entered (p. 6, 43 to 49) pretends to be a general classithe land a stranger or new-comer, with his loins fication of animals and vegetables, but it is of girt and staff in hand, clad in leathern jacket, a very crude character and betrays no real the pioneer of a new civilization. How or when observation of fact. Gold and silver were the rite sprang into being, or grew into political supposed to be products of fire and water comand religious importance, we have not the mate- bined (p. 137, 113). The celestial phenomena rials in Mann wherefrom to form a judgment. go almost without notice. The only exception But it is possibly not without significance that is to be found in the following remarkable pasin the leading passages which describe the cere- sage, which occurs seemingly as an interpolation mony we find the three classes spoken of or in Bhrigu's preface (p. 9, 64 et seq.): "eighteen referred to quite as often as priest, soldier, and nimeshas* are one kashthas, thirty hashthas merchant as Brahman, Kshatriya, and one kala, thirty kalas one muhurta, and just Vaisya. In the time of the writer they could so many muhurtas let mankind consider as the scarcely have been viewed as the subjects of duration of their day and night. The sun causes separate creation. the distribution of day and night both divine and Funeral ceremonies and feasts receive most human: night being for the repose of beings, elaborate treatment in the Dharma Sastra and day for their exertion. A month is a day (p. 67, p. 80, 226) and we thus become acquaint- and a night of the Pitris, and the division being ed with the surprising extent to which priestcraft into equal halves; the half beginning from the * 1 nimesha = a little more than 1 kala=1%. 1 kashtha=3" 1 muhurta= of an hour.

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MAY, 1875.] ANCIENT INDIA ACCORDING TO MANU. full moon is their day for actions, and that beginning from the new-moon is their night for slumber. A year is a day and a night of the gods, and again their division is this: their day is the northern, and their night the southern, course of the sun." One can hardly avoid the inference that the writer of this was aware of the relative motions of the sun, moon, and earth; and also of the earth's revolution about her axis. The effort at a systematic scale of time-measures is very noteworthy, the more so as later in the book (p. 206, 131 et seq.), and also entirely out of place, appears a similar, though very much longer, scale of weights based on an imaginary atomic unit, namely, "the very small mote which may be discerned in a sunbeam passing through a lattice, and is the least visible quantity" (p. 206, 132). The hereditary transmission of disease had been observed (p. 52, 7). And in Bhrigu's account of the creation there is an attempt at explaining the phenomena of sound, light, and so on. From intellect called into action by the will of Brahma emerges the subtile ether to which philosophers ascribe the quality of sound (p. 10, 75); from ether transmuted in form proceeds air, the vehicle of all scents, and endued with the quality of touch. Then from air changed rises light, making objects visible, and having the quality of figure; and from light changed comes water, with the quality of taste; and from water earth, with the quality of smell. Besides this there is a curious speculation upon a peculiar branch of physiology, which is, however, nothing better than pure guess-work (p. 57, 49). The government of the country, and the general political administration, was in the hands of the hereditary aristocracy, i.e. the Kshatriya class. There was an absolute king of this class who reigned of divine right (p. 159, 3, and p. 160, 8), and was represented as being formed (p. 135, 96; p. 159, 4) by the ruler of the universe out of particles drawn from the eight guardian deities, and as therefore pure and surpassing all mortals in glory. "Even though a child (p. 160, 8), he must not be treated lightly, from the idea that he is a mere mortal: no; he is a powerful divinity who appears in a human shape." His highest attribute is criminal justice (p. 162, 28, and p. 191, 16), which is again in fact itself a deity. He governed by the aid of a council (p. 163, 36; p. 165, 54) of 183 seven or eight sworn ministers. But (p. 163, 37; p. 166, 58) it was right that he should be influenced by the opinions of discreet. Brahmans, and in particular he ought to take the most distinguished of them all as his confidential adviser. Manu is very earnest and specific in warning a king against the common vices of those possessed of irresponsible power, and it is somewhat startling to find hunting characterized as one of the four most pernicious vices in the set which love of pleasure occasions (p. 165, 50). The stability of the royal authority does not appear to have been great, notwithstanding the divinity of the king's person; for Manu enjoins extraordinary precautions for the purpose both of ensuring the security of the king's residence (p. 167, 69 et seq.), and of guarding him from possible violence or treachery on the part of his immediate attendants (p. 187, 217 to 223). The daily routine of the royal business is given in some detail by Manu, broken by a dissertation upon military and other matters. It may be abstracted thus:-The king rose in the last watch of the night, and after making oblations, and paying due respect to the priests, he entered his audience-hall decently splendid" (p. 177, 145). There he showed himself to the people for their gratification, and then retired with his ministers to some private place, in order to consult with them unobserved, and special care was taken that no one should be within hearing who was considered "apt to betray secret counsel." Having thus consulted with his ministers upon all the public matters demanding his attention, he next took his exercise; and then after bathing he entered at noon his private apartments for the purpose of taking food. The meal over, he diverted himself with his women in the recesses of his palace; and having thus "idled a reasonable time" he again addressed himself to public affairs. Probably, his apparel within the palace was somewhat scanty, for it is said at this point that "he dressed himself completely" and proceeded to review his troops At sunset he performed some religious duties, after which he received in a private inner apartment informers and emissaries employed by him to gather intelligence secretly. And this business being despatched, he went, "attended by women. to the inmost recess of his mansion for the sake of his evening meal. There, having a second

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134 THE INDIAN ANTIQUARY. [MAY, 1875. time eaten a little, and having been recreated (p. 173, 114). Besides these, there was a civi with musical strains," he went to rest early, in head or governor to every town, or rather village, order that Ite might rise refreshed from his with its district; and over a group of ten towns labour. or villages was a superior officer to whom these of the ministers the two principal persons were subordinate; higher again was the lord were the Foreign Minister and the Commander- of one hundred towns, and so on. To the head in-Chief (p. 167, 64, 65). Home affairs appear of a village was assigned for his maintenance to have been chiefly transacted by the king in the food, drink, wood and other articles which person. The qualifications for the post of were by law daily due from the inhabitants to foreign minister and the principles of foreign the king (p. 173, 118). The head of a group policy are dwelt upon in the Institutes at great of ten villages was entitled to "the produce of length, and the art of war is expounded very two plough lands" (that is, of so much land as fully. Even the order of the march and the required two ploughs for its cultivation); "the best mode of commencing a general action are lord of twenty that of five plough lands; the laid down. Come very prudent advice is given lord of a hundred that of a village or small relative to the conduct of a war; actual fight- town; the lord of a thousand that of a large ing was to be resorted to only as the last ex- town" (p. 174, 119). It is by no means clear pedient: "Let him," says Manu (p. 184, 197), what were the exact functions of the officers in speaking of the king, "secretly bring over to this graded system. No doubt it devolved uphis party all such as he can safely bring over; on them to maintain general peace and order let him be informed of all that his enemies are (p. 173, 116), but what sort or staff of police doing; and, when a fortunate moment is offered | force each had at his command for this purpose by heaven, let him give battle, pushing on to is not apparent. The affairs of the townships conquest, and abandoning fear: yet he should and districts (whatever this word 'affairs' may be more sedulous to reduce his enemies by ne- comprehend) were transacted by them (p. 174, gotiation, by well-applied gifts, and by creating 120). And probably the king's revenue was divisions, using either all or some of those me- collected by them. Seemingly this machinery thods, than by hazarding at any time a decisive was somewhat of a rough and ready character, action, since victory or defeat are not surely and approached that patriarchal form which is foreseen on either side when two armies engage generally very delightful to the governors, and in the field : let the king then avoid a pitched imagined by them to be perfectly adapted to battle; but should there be no means of apply. secure the happiness and welfare of the governed. ing the three expedients, let him, after due pre- Wide latitude of discretion, only controlled by paration, fight so valiantly that his enemy may the will of a superior officer, did not, however, be totally routed.". Manu goes on (p. 184, 201) in those days lead to the most happy results. to enjoin that in a conquered country the re- Mann himself says (p. 174, 123): "Since the ligion should be respected, the established laws servants of the king whom he has appointed maintained, and the rights of property so far as guardians of districts are generally knaves, who possible be undisturbed. It is evident that war seize what belongs to other men, from such and the enlargement of dominion formed a sub- knaves let him defend his people; from such ject which had engaged the attention and been evil-minded servants as wring wealth from substudied successfully by men of advanced intelli- jects* attending them on business, let the king gence in the time of Mana. confiscate all the possessions, and banish them It is unfortunate that the executive adminis- from his realm." With the object of keeping tration of the internal affairs of the kingdom did the local officers to their duties, and protecting not offer the like attraction to the author or the people from oppression at their hands, there compiler of the Institutes. We hardly get the was an entirely separate body of inspectors, and smallest glimpse of the Civil Service system. also in every large town a superintendent of Detachments of troops commanded by trust- affairs (p. 174, 121), elevated in rank, formed in worthy officers were quartered in military stations power, distinguished "as a planet amongststars," over the country, in order to protect the people -a sort of exalted commissioner of division. Since come to be rayats.

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MAY, 1875.] ANCIENT INDIA ACCORDING TO MANU. 133 It may with much probability be inferred of municipal law. In addition to a divine code of from data which are to be found in the instruc morals, the compilers of the Institutes have given tions for carrying on war, and which I have us a criminal and a civil law at great length, not quoted, that the kingdoms (so to speak) in and have also afforded us some insight into view of which the compilers of Manu wrote, the mode in which it was administered. There more nearly resembled large rdjs than separate was a High Court (p. 190, 10), commonly called countries in the modern sense. Indeed, it is the Court of Brahmi, constituted of Chief Judge very noteworthy that the foregoing sketch cor- appointed by the king, and three Assessors. The responds closely with the state of things which Chief Judge might be drawn from any of the prevailed quite in historical times among the twice-born classes, though he ought the more non-Aryan people, the Kolbs and Oraons of properly to be a Brahman (p. 191, 20), but the the Chutiya Nagpur plateau. There, as the king was prohibited from appointing a Sudra to consequence of the conditions under which each this office. The trial was had in open court, village was founded, it had a priestly head and was effected by the examination of witnesses (pahan), a secular head (mundar or mahton), in the presence of the parties concerned (r. and ofter, a third officer, all hereditary, and 199, 79). In civil suits the plaintiff first made entitled by right of office to a certain portion of his complaint, and then the defendant was sumland, the origin of the existing Bhuniya tenures. moned to answer it. It was apparently incumbent The mahtin, to use Mann's language, transacted upon the plaintiff to put in a written plaint the affairs of the village. Three or four, or more, (p. 196, 58), and if he delayed to do so, he was of these villages in a group were subordinated to liable to be corporally punished, or to be fined. the mahton of most influence within them under In a suit to recover property, if the defendant the name of manki, and ultimately the biggest denied the truth of the plaintiff's claim, then manki in a district became the raja or king, the the latter had to establish it by the months of ordinary people of the villages paying him a sort three witnesses (p. 196, 60) at least who could of rent in kind, or money, and the headmen doing speak to the facts. In the event (p. 195, 53, public service in consideration of their free land. 54 et seq.) of the plaintiff, by his witnesses or To return to Manu. The king's revenue was otherwise, varying the case upon which he based derived from several sources. In the first place, his suit, or asserting confused and contradictory certain rations of food, drink, &c. were rendered facts, or disclaiming a witness whom he had in. to the king daily by every township (p. 173, tentionally called, or calling a witness who was 118 ; p. 223, 307), and constituted the mainten- not present at the time and place of the occur. ance of the head or governor of the town or rences to which he was to depose, or impropervillage. There was also a land revenue amount- ly conversing with his witnesses, or refusing to ing to an eighth, or a sixth, or a twelfth part of answer a proper question, and so on, the judge the grain produce, and a sixth part of most was bound to declare him non-suited. On the other things (p. 175, 130); also one-fiftieth part other hand, (p. 196, 58) if the defendant did of certain capital stock, as cattle, gems, gold, not plead within six weeks of being summoned. silver, &c. In times of emergency (p. 304, 118) he was condemned for default. And (p. 196, 59) the revenue might be raised to even one-fourth both a plaintiff who made a false claim, and of the produco. Besides these there were ad a defendant who falsely denied the truth of valorem taxes upon marketable (p. 240, 398) a claim, were alike fined double the amount of commodities, ferry and other tolls, market dues, the claim. After the examination of the wit&c., and a small poll-tax upon the classes who nesses, the judge heard argument on both sides paid nothing else. And fines imposed in the (p. 199, 3, and p. 194, 4-4); and, finally, having administration of criminal justice went to in- arrived at the truth of the facts by a most careful crease the public revenue. consideration of the demeanour of the parties Bat if the information which we can gather (p. 192, 25 and 26) and their witnesses, and of from Manu relative to the civil and fiscal admin- their testimony, he decided the matter in contest istration of the country is meagre, the case is strictly actording to the law which was appli. quite otherwise with regard to the department cable to the case (p. 192, 24). . Colonel Dalton's Ethnology of Bengal, and Act II. of 1869, Bengal Code.

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136 THE INDIAN ANTIQUARY. [MAY, 1875. This procedure and doctrine as to the duty interrogated in a judicial inquiry, answers one of this court leaves hardly anything to be desired, question falsely." The standard of truthfuland seems to be indicative of an advanced stage ness could hardly have been high where conof civilization, a high appretation of established tinual exhortation of this kind was needed. law, and a considerable amount of juridical And perhaps the effect of this teaching may cultnre. It is to be feared, however, that the have been marred by the qualification (p. 202, integrity of the kings, judges, and the veracity 103 and 104) that "In some cases a giver of of litigants and witnesses was not of the same false evidence from a pious motive, even though exalted character. Passage after passage in he know the truth, shall not lose a seat in heaven: the Institutes is devoted to impressing upon the such evidence wise men call the speech of the king and his officers the awful nature of the gods. Whenever the death of a man, either of obligation to judge the people righteously, and the servile, the commercial, the military, or the tremendous consequences here and hereafter the sacerdotal class, would be occasioned by of disregarding it. And whole pages are ex- true evidence, falsehood may be spoken: it is hausted in contrasting the fates of those who even preferable to truth."'-a qualification not are the witnesses of truth and the witnesses unknown to tender-hearted British jurymen, of falsehood. Thus we have (p. 199, 81)--"A though seldom admitted even by them, so danwitness who gives evidence with truth shall gerous is the doctrine felt to be. attain exalted seats of beatitude above, and the It is worthy of note that in the Institutes the highest fame here below: such testimony is creditor is expressly authorized to recover his levered by Brah mi himself. The witness who property (p. 195, 49 and 50), if he can, by his speaks falsely shall be fast bound in the cords own arm, without having recourse to a court of of Varuna, and be wholly deprived of power law, and if on his doing so the original wrongduring a hundred transmigrations : let mankind, doer complains, the latter becomes liable to be therefore, give no false testimony. By truthfined (p. 212, 176), and also (p. 204, 117) that is a witness cleared from sin; by truth is justice "whenever false evidence has been given in any advanced: truth must therefore be spoken by suit the king inust reverse the judgment, and witnesses of every class. The soul itself is its whatever has been done must be considered as unown witness; the soul itself is its own refuge: done," two facts which go far to suggest that offend not thy conscious soul, the supreme the regular action of the courts was not altoeternal witness of men ! The sinful have saidgether satisfactory in its results. And this seems in their hearts, 'None sees us. Yes, the gods to be confirmed by the alternative, which it was distinctly see them, and so does the spirit thought necessary to allow them, of reaching within their breasts. The guardian deities of their decision by the short cut of a solemn oath, the firmament, of the earth, of the waters, of or of ordeal: "In cases where no witness can the human heart, of the moon, of the sun and be had between two parties opposing each other, fire, of punishment after death, of the winds, of the judge may acquire a knowledge of the truth night, of both twilights, and of justice, perfectly by the oath of the parties, if he cannot perfectly know the state of all spirits clothed with bodies." ascertain it" (p. 203, 109). "Or, let him cause And in calling upon a Sudra to give his evidence the party to hold fire, or to dive under water, the judge is enjoined to exhort him to truth in or severally to touch the heads of his children a homily of some length, which contains pas. and wife. He whom the blazing fire barns not, sages such as the following :-" The fruit of whom the water soon forces not up, or who every virtuous act which thou hast done, O meets with no speedy misfortune, must be held good man, since thy birth, shall depart from veracious in his testimony on oath" (p. 204, thee to dogs if thou deviate in speech from the 114). truth" (p. 201, 90 et seq.). "Naked and shorn, In all this it is more than probable that we tormented with hunger and thirst, and deprived have a relatively modern method of pleading of sight, shall the man who gives false evidence and trial superimposed upon a primitive progo with a potsherd to beg food at the door of ceeding; for in the next topic to which we come, his enemy." "Headlong in utter darkness shall namely, municipal law, it appears plainly manifest the impious wretch tumble into hell, who, being that something of the like kind has taken place,

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MAY, 1875,] a new material has been added to, and mixed up with, an old. ANCIENT INDIA ACCORDING TO MANU. The remark has already been made that there is a deuteronomy in the Institutes: this does not occur in the shape of an acknowledged second utterance of the law, but by way of interpolation in, and gloss upon, that which was the earlier delivered. It is not easy, without making very large quotations, to show how this is apparent. The original writer had set out with declaring that the whole law was comprised under eighteen titles (p. 189, 3), which he named in order, and "that those eighteen titles of law are settled as the groundwork of all judicial proceeding in this world" (p. 190, 7). This declaration was followed by the due enunciation of the law accordingly, in the course of which the beginning and ending of each title was expressly mentioned in so many words. All this still stands. But subsequent writers have introduced into the body of some of the titles much new matter, supplemental of the old, and have also interpolated between neighbouring titles topics and authoritative statements relevant to neither; and after the last of the titles, i.e. Gaming, have added a considerable body of law which could not by any contrivance be built up upon the limited groundwork of the titles, notwithstanding that the author of them had solemnly announced their all-comprehensiveness. It is in many instances amusing to see the shifts in the way of analogy to which the later lawgiver has been reduced in order to connect a matter of law with a particular title; and it is especially instructive to compare the improvements and additions with the meagreness of the code as it must have originally presented itself. The very titles themselves betray thecomparatively speaking-early stage of civilization at which they were framed to represent the entirety of the civil and criminal law. The lending of money on interest, hiring out of a useful chattel, deposit of an article for safe custody, sale of property without title, remuneration for work done by several jointly, recovery of money or goods given for that which is not rendered, wages when work is not done, nonfulfilment of an agreement by a trader, rescission of contract of sale after transfer of subject, dispute between herdsmen and cattle-owners, confusion of boundaries, assault, defamation, robbery with violence, adultery and unchastity, 137 the relation between husband and wife, inheritance, and gaming, all taken in the narrowest sense, covered every cause of dispute and every form of crime. On the other hand, in that which appears to be added matter, we find the lawgiver dealing with lost property, standard weights, suretyship, market ouvert, adulteration, liability of master for servant's acts, burglary, cutpurses, injuries done by unskilful physicians, fraudulent goldsmiths and corn-factors, rights of water, detective police, &c. The prison and the pillory come in as new modes of punishment, and by specification of certain forms of imposture and cheating, and of the places in which vice flourishes, we are introduced to a society which had reached an advanced position in the course of development. In short, between the dates of the first and of the final delivery of the law, society had passed from the condition of which the pastoral village is the type, to that of an agricultural community in which town life, with its industries and its vices, has begun its course of growth. We have a pretty accurate clue in the Dharma Sastra to the general geographical situation of the people for whom it was compiled. In a well-known often-quoted passage it is written (p. 19, 21): "That country. which lies between Him avat and Vindhya, to the east of Vinasana and to the west of Prayaga is celebrated by the title of Madhya-desa. As far as the Eastern and as far as the Western oceans, between the two mountains just mentioned, lies the tract which the wise have named Arya varta. That land on which the black antelope naturally grazes is held fit for the performance of sacrifices; but the land of the Mlechhas differs widely from it. Let the three first classes invariably dwell in those before-mentioned countries; but a Sudra distressed for subsistence may sojourn wherever he chooses." The middle district here spoken of appears to correspond roughly with the Doab of the Ganges and Jamna, together with the tracts between the latter river and the Sutlej, and was probably the principal centre of Aryan activity. The Aryans had also evidently pushed themselves down the valley of the Ganges as far as the Bay of Bengal on the one side, and down the Indus as far as the Indian Ocean on the other; * Allahabad.

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138 THE INDIAN ANTIQUARY. [MAT, 1875. but they had not progressed far south towards paratively speaking--more modern portion of the centre of the Indian Peninsula; and doubt- the law relative to the charges which might be less the Himalayas completely shut them in on made at ferries, and for the conveyance of the north. Apart from the above-cited express goods by water, we have : "For a long passage statement, we meet with very few collateral or the freight must be proportioned to places and incidental facts in the Institutes calculated to times, but this must be understood of the pas. support any inference as to the physical condi- sages up and down rivers; at sea there can be tion of the country occupied by Manu's people. no settled freight" (p. 241, 406). But the fact High ground is seldom alluded to. In one seems to be that the Indian Aryans in Manu's place the king is recommended to fix his age were essentially an inland people, and had abode in a champaign country, abounding in not yet reached the shores of Bengal and Orissa. yrain, and having, if possible, a fortress of They had been settled long enough to suffice mountains (p. 167, 69). On the other hand, the for the growth in different localities of tribes writer more than once displays a familiarity | or sub-races respectively marked and distinguishwith low-lying lands. The simile " As he whoed by known characteristics-an element in the digs deep with a spade comes to a spring of development of caste already dwelt upon. Thus water" bespeaks a prevailing state of things such the men of the Brahmarshi district (perhaps the as obtains in the valley of a great river (p. 45, neighbourhood of Dehli to the south) had ac218). And the direction (p. 221, 245)--"If & quired a special reputation for courage, and it is contest arise between two villages concerning a not unlikely that they then represented the boundary, let the king ascertain the limits in oldest and best Aryan blood.* Nepal (p. 82, 235 the month of Jyeshtha, when the landmarks are and 234, and p. 138, 120) was famous for its seen more distinctly," seems to point to a land blankets; but whether it was reckoned a foreign which is flooded during the season of the rains. country or not, or whether the Aryans had All this accords very well with the supposition obtained any hold over it, there is no inforthat those to whom the Dharma Sastra was mation afforded us from which we can judge. addressed lived principally, if not almost ex- There were cities governed by Sudra kings clusively, in the upper half of the Gangetic (p. 96, 61), resembling perhaps a small rdj, intrough. Although it is stated that the Aryans dependent of the Aryan, but possessing a comight dwell anywhere between the two oceans, ordinate civilization. The Aryans theraselves the Eastern and the Western, and therefore it must also have been split up into various kingmay be inferred that they had in some degree doms, or rajs : for in Manu's dissertation on the extended themselves to these limits, still it is art of war the king is instructed how to convery clear that they had little or nothing to do duct himself in certain contingencies towards with the sea. "A navigator of the ocean" was neighbouring powers (p. 167, 64), and in the the subject of abhorrence (p. 72, 158), and was event of his being pressed on all sides by hostile ranked with a house-burner, a poisoner, and a | troops he is told to seek the protection of a just suborner of perjury. Sea-borne goods are how- and powerful monarch (p. 181, 174). ever mentioned; and in a passage of the-com A LEGEND OF OLD BELGAM. BY GILMOUR M'CORKELL, BO. C.S. The accompanying popular account of the what is spoken of further on as Old Belgam, foundation of Belgam and its subsequent of which we still find the remains of the capture by the Musalman powers, although not embankment of the mud fort close to the second historically accurate, may not be without some milestone on the Dharwad road; and about one interest to the student of the early history of mile from Belgam on the Khanapur road we the Southern Mahratta Country. pass along the band of a large tank, of which No doubt the Belgam which along with the name was Nagarakere, and it is, $&pur was called Jirnabita pura was doubtless, identical with the lake of Naga - * p. 183, 193; p. 19, 19; and see Cunningham, vol. I. p. 340.

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MAY, 1875.] A LEGEND OF OLD BELGAM. sarovara, given as the scene of the sudden death of king Santa. Old Belgam is said to have been founded by a Jaina king; but the earliest notice that we have of it is to be found in the Gulhalli inscription. It was then (circa A.D. 1160) the chief town of the district known as the Velugramma Seventy, and was governed, under the Chalukya kings, by the Kadamba chieftain Sivachitta or Per madideva. Shortly after this date it was acquired by the Ratta chieftains, who made it their capital instead of Saundatti. It will be seen that one of these Ratta chieftains, M a llikarjuna by name, is mentioned in the accompanying legend, but it is erroneously stated therein that he was the last of his race to exercise sovereignty; Mr. Fleet's researches show that Mallikarjuna's elder brother, Kartavirya IV., with whom Mallikarjuna had been associated in the government as Yuvaraja, was still ruling after Mallikarjuna's death, and that Lakshmideva II.,+ the son of Kartavirya IV., enjoyed regal powers before the supremacy of the Rattas ceased. When this event occurred, Belgam, together with the adjoining country, appears to have fallen under the sway of the Yadava kings of Devagiri. What was next the fate of the country is not yet known definitely; further researches on this subject are needed to enable us to complete a sketch of the history of this period. The legendary account-however far from the truth of the deposition of the Ratta chieftain Mallikarjuna brings us in the next place to consider the Musalman period. The first mention of Belgam in Ferishtaht is under the date A.D. 1375. Asad Khan flourished in the first half of the 16th century, as is shown by the Persian inscription on the mosque which he erected in the Fort of Belgam, wherein the date given is equivalent to A. D. 1519; and Ferishtah || states that Belgam was taken from the Raya of Vijayanagara in A.D. 1471. The etymology which is given of the name Edited by Mr. J. F. Fleet, Bo, C.S., in Jour. Bomb. Br. R. As. Soc. vol. IX. p. 296. + Kartavirya and his brother Mallikarjuna, sons of Lakshmi Bhupati, are both mentioned in the Belgm inscription dated Saka 1127 (A.D. 1205); and Lakshmideva II. in one at Saundatti, dated SS. 1151 (A.D. 1229). Conf. Report 139 Belgam is more ingenious than trustworthy; but I would suggest that it is quite within the bounds of possibility that Bel,which is a corruption of Velu or more properly Venu, the first portion of the name,-may embalm for us the name of some ancient Jaina king of whom or whose deeds we possess no further record. Venu is, in fact, the name of one of the kings of the Yadava race. I advance this opinion with all diffidence, in view of the elaborate explanation and etymology of the name given by Mr. Stokes at p. 18 of his Historical Account of the Belgaum District. With respect to the 108 Jain temples, which are said to have been built by the pious king in expiation of the accidental cremation of so many Jaina sages, it cannot now be determined where they stood; but even at the present day within the walls of the Fort of Belgam there are two entire Jaina temples and a priest's house, and, built into the ramparts of the fort, we find many remnants of beautifully carved stones which once undoubtedly adorned the pillars and facades of old Jaina temples. I cannot at present localize the forest of Ana gola, but hope at some future time to be in a position to do so. Yalur is a small village lying at the foot of the hill on which is built Y alargad, a strong hill-fort lying almost due south of Belgam. The river Sandareana is in all probability a branch or tributary of the modern Mala prabha, which in its early course runs in a southerly direction passing nearly equidistantly between S anti-Bast vad and Yalurgad. The Legend. There was a poet, by name Sarasijabhavanandana, belonging to the ancient Jaina caste, an inhabitant of Belgam. He has composed in the Old Kanarese language a short history of kings. Having, by means of rhetorical figures and an ornate Sanskrit expression, applied such epithets as ripen as if of the Archaeological Survey in the Belgam and Kaladgi Districts, pp. 2, 12.-E. Mr. Stokes' Historical Account of Belgaum, p. 15. SS Ibid. p. 24. || Ibid. pp. 19, 20. P Venugrama or Velugrams is the name of Belgam in the inscriptions already referred to.-ED.

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140 THE INDIAN ANTIQUARY. they were plentiful grain in the Karnataka country, he has compiled an account of Belgam. In it we obtain full information of those kings who formerly were, their names, their good qualities, their castes, and the virtuous deeds that they performed. And memorials of the acts which were done by those same kings are to be met with, even in the present day, in Belgam, and are as written below: Sapur and Belgam were formerly collectively called Jirnasitapura, and there lived there the governor of the city of Samantapattana, whose name was Kuntamaraya, a Jaina by caste, very religious and compassionate. So the people had great joy and happiness. One day (it hap pened that) one hundred and eight Jaina sages,who had come from the South Country into the forest of A na gola, of which the name was formerly Hras vagiri-remained there all night, because their rules did not permit them to advance a single footstep during the darkness. When this news reached Kuntamara y a, the king, with the expressed assent of his wife Gunavati, went out to the sages and, having performed respectful obeisance, besought them as follows:-"O mighty saints, take pity upon me and bestow your favour upon me, so that my reign may become famous." But, as their custom was never to say anything at night, they held no converse with the king. Accordingly the king returned home in great despondency, (and, as he was going,) sparks of fire fell from the torches, and the dry forest was set on fire, and all those sages were burnt to ashes. On the following day, in the early morning the king again went into the forest and saw that all those Jaina sages had been consumed. When they saw this, both husband and wife were much terrified, and began to consider. Accordingly, there and then, he proposed a plan to Gunavati, whereby those Jaina sages might attain the state of final emancipation, as follows: "Let us bring stones and build 108 temples, and, when we have performed worship to them, I shall accomplish the propagation of offspring." When he had so said, they returned home, and, and in accordance with the above plan, he caused to be built 108 Jaina [MAY, 1875. temples at that very place where there are even at the present day some Jaina temples in the Fort of Belgam. After he had been initiated into the mysteries of the Jaina faith and had reigned for some time, Gunavati at length became pregnant. And now, although he had been very anxious that his wife should have children, his dread of not having any offspring vanished. On this account he gave to Belgam the name of V a msapura. Now the word in Marathi for Vamsa is Be!. In this manner we arrive at the name Belgam. Afterwards there lived in Old Belgam, Santa the son of Kunta ma the king of Savanta va di, famous, deeply learned in the raysteries of the Jaina religion, thoroughly skilled in the worship of the gods of his forefathers, very brave, and landed by princes who are born in the races of the Sun and Moon, a supporter of the rules of faith of the Kshatriyas, a protector of Jaina sages, very skilful in bestowing on the temples of Jinendra that wealth which consists in courtesans, &c. He had fourteen wives. The chief of these wives, by name Padmavati, was very famous. She had a son by Santa named Anantavirya. One day, attended by his retinue of maid-servants, &c., he (Santa) went to the river Sudarsana near Yalur for the purpose of playing in the water, and in the lake of Na gasarovara he met his death by a thunderbolt. Then three ministers of state came from Savantavadi and crowned Anantavirya king. He also reigned according to the customs of his fathers. One day many sages, among whom Sudarsana was the chief, arrived. When he had made respectful obeisance to them, Anantavirya inquired concerning his ancestors, and those sages recounted from their Puranas the above story in which has been related the fate of king Santa. Afterwards there was a king of his race and lineage by name Mallikarjuna. During his reign a famous Musalman by name Asta Khan (Asad Khan) came from Bengal, and, having acquired the kingdom by treachery, he deposed him (Mallikarjuna), overthrew those one hundred and eight temples, and built a fort. Even at the present time we find stones (belonging to those in the Fort).

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BIOGRAPHIES OF ASVAGOSHA, &c. BIOGRAPHIES OF ASVAGOSHA, NAGARJUNA, ARYADEVA, AND VASUBANDHU. Translated from Vassilief's work on Buddhism, by Miss E. Lyall. gathas (each of which is composed of 42 letters or syllables). He travelled into various kingdoms, and learned all the secular sciences, such as astronomy, geography, secret and magical powers; then he entered into friendship with three very distinguished men, and, having obtained power to render himself invisible, he glided with them into royal palaces, where he began to disgrace the women. Their presence was discovered by the print of their feet; the three companions of Nagarjuna were hewn to pieces, and he himself was saved only by first making a vow to adopt the spiritual state (Buddhist). Accordingly, having arrived on the mountains, at the stupa of Buddha, he uttered his vows, and in ninety days he learned the three Pitakas, the deepest meaning of which he penetrated. Then he began to search for the other Sutras, but he found them nowhere; it was only on the summit of the Snowy Mountains that a very old Bhikshu gave him The Sutra of Mahayana, the depth of the meaning of which he comprehended, without being able to discover the detailed explanations ofit. All the opinions of the Tirthikas and Sramanas seemed to him worthless; in his pride he supposed himself a founder of a new religion, and invented new vows and a new costume for his disciples. Then Nagaraja (King of the Dragons) concentrated himself in him, took him with him to his palace at the bottom of the sea, and showed him there seven deposits of precious objects, with the Vaipulya books and other Sutras of a deep and mystical meaning; Nagarjuna read them for ninety consecutive days, and then returned to the earth with a casket. There was at this time in Southern India a king who knew very little of the true doctrine; Nagarjuna, wishing to attract all his attention, appeared before him for seven years with a red flag, and when the king, in course of a prolonged conversation with him, asked him, as a proof of his universal knowledge, to tell him what was going on in heaven, Nagarjuna declared that there was war between the Asuras and the Devas, and to confirm his words there fell from heaven an arm and some mutilated limbs of the Asuras. MAY, 1875.] Asvagosha (in Chinese Ma-mine, 'voice | of the horse') was a disciple of the venerable Parava. Pareva, on arriving in Central India from the North, learned that the clergy of that district dared not strike the Gantu,+ a privilege, as we know, which had been granted to the religions which prevailed or which had obtained preponderance. The cause of this humiliation was A svagosha, who, belonging to the most learned Tirthikas, had demanded that the Buddhists should not be permitted to strike the Ganta so long as they had not refuted him. Parava ordered it to be struck; he entered into discussion with Asvagosha, and first asked him this simple question: What is to be desired in order that the universe may enjoy peace, the sovereign long life, the countries abundance, and that people may no longer have to submit to miseries ?' A turn so unexpected, to which it was necessary to reply, according to the laws of discussion, confounded Asvagosha, and after the meeting he became a disciple of Pareva, who counselled him to teach Buddhism, and then returned to his native town. Asvagosha remained in Central India, and made himself celebrated by his superior talents. It happened that the king of Little Yu-chyi, in Northern India, invaded Magadha, and demanded the cups of Buddha and Asvagosha to be given up to him. The nobles grumbled against the king because he had set much too high a value on the latter; in order to convince them of their merit, the king took seven horses, and after having starved them for six days, he led them to the place in which Aevagosha was teaching, and ordered fodder to be given to them, but when the horses heard the preacher they shed tears, and would not eat. Aevagosha became celebrated because the horses had understood his voice, and because of this he received the name of Asvagosha (voice of a horse). 2. Nagarjuna was born in Southern India. He was descended from a Brahmanical family; he was naturally endowed with eminent qualities; and whilst yet a child he taught the four Vedas, each of which contained 40,000 The biographies of the first three were translated into Chinese under the dynasty of Yao-tzine, A.D. 384-417, by Kumaraya (Kumarasila ?); and the last, that of Vasbandhu, appeared under the Chene dynasty (A.D. 557-588), 141 by the celebrated Chene-ti. From these M. Vassilief derives the following abridged lives (pp. 210-223 of the Russian ed.) + A sort of bell for calling to religious exercises.

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142 THE INDIAN ANTIQUARY. [MAY, 1875. Then the king was convinced, and ten thousand a festival and promised him that the people Brahmans gave np wearing their hair in knots should believe his words. Deva came to the pa(that is to say, they were shaved), and made goda of Nagarjuna, & advanced into the spiritual the vows of perfection (that is, of the spiri- state, and then began to enlighten the people. tual calling). Then Nagarjuna spread Buddh- But that did not satisfy him; he was possessed ism widely in Southern India: he humbled the with the desire to convert the king himself. For Tirthikas, and to explain the doctrines of the that purpose he went to the bodyguards, and Mahayana he composed the Upadest, of 100,000 after having gained their attention he asked gathas; besides that, he composed Chyrane iane permission to enter into discussion with some jo lao lune, The Sublime Path of Buddha,' heretics, every one of whom he overcame. Deva consisting of 5,000 gathas; Da tzzi fane biane composed Bo-lune erl-chi ping, The Hundred lune, The Art of Pity,' consisting of 50 gathas fold Meditation,' and Oi bo lune (400 gathas) for (5,000 ?). It was by means of these that the the overthrow of error, but a Tirthika laid doctrine of the Mahayana spread on all sides open his stomach and he died. As he had in Southern India. Besides these he compos- before this givery one of his eyes to Mahesvara ed U vea lune, Meditations on Intrepidity,' in when he met him at the festival, he remained 100,000 gathas.* A Brahman who had en blind of an eye, and was surnamed Ka nadeva. tered into discussion with him produced a magie 4. Vasu bandhu was born in the kingdom pond in the middle of which was a water-lily of Purushapura, || in Northern India. In with a thousand leaves, but Nagarjuna produced the history of the god Vishnu the following is a magic elephant which overturned the pond. related :-Vishna was the younger brother of At length, upon a chief of the Hinayana show- Indra, who had sent him into Jambudvipa to ing a desire that Nagarjuna should die, he shut conquer the Asura: he was born as son to the king himself up in his solitary chamber and disap- Vasudeva. At this time the Asura existed peared. For a hundred years temples were under the nameof Indradamana (conqueror raised in his honour in all the kingdoms of of Indra), a name which he had received because India, and people began to worship him as they of his war against Indra. In the Vyukarana* it is did Buddha. As his mother had borne him said that the Asura asserts that it is not a good under an Arjuna tree, he received the name of thing for people to amuse themselves by giving Arjuna, and as after that a Naga (dragon) had opposition to the gods who find enjoyment in taken part in his conversion, the name Naga was well doing. This Asura had a sister named added, whence has resulted the name Nagar. Prabhavatit (sovereign of light), who was very juna (in Chinese Lune-chu, dragon-tree; the beautiful. The Asura, wishing to injure Vishnu, Thibetans translate it converted by a dragon'). I placed his sister in a prominent position, and He was the thirteenth patriarch, and adminis- himself told her that if any one wished to tered religion more than three hundred years.t marry her she was to propose that he should 3. Deva (Aryadeva) was descended from a seek a quarrel with her brother. Visknu came to Brahmanical family of Southern India. He this place; he fell in love with Prabhavati, and, as rendered himself celebrated by his general all the gods had married daughters of the Asuras, knowledge. There was in his kingdom a golden he proposed marriage to her: he was in conseimage of Mahesvara two sagenest high; whoever, quence forced to fight a deel with the Asura. in asking a favour, turned himself towards it, Vishnu, as the body of Nara yana, was had his prayer granted in the present life. All invulnerable; the Asura also continued to who presented themselves were not admitted to live though Vishnu had cut off his head, hands, the image, but Deva insisted that he should and other limbs, which returned anew to their be allowed to enter, and when the angry spirit places. The fight continned till night, and the began to roll his eyes, he pulled one of them out. strength of Vishnu was beginning to fail, when Another day Mahesvara appeared to him in his wife, fearing lest he should be beaten, took * We do not now find all these works of Nagarjuna $ Yet we do not know that NAgarjans was still alive, either in Chinese or Thibetan, though there are others that go under his name. though the usual legends make Aryadeva the personal disciple of NAgarjuna. Fw-lou-cha.fu-lo. + This note is found in the Chinese biography. Ine-to-lo-to-ma-na; to-ma-na signifying vanquisher. The sageno' is a Russian measure of 6 ft. 92 in. Bi-kia-lo. Po-lo-po-no.di.

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MAY, 1875.] BIOGRAPHIES OF ASVAGOSHA, &c. 143 an Utpala leaf, and tearing it in two pieces, found in the temple of preaching, addressing the threw them on different sides, and began to people upon the Sutra of Seventeen Worlds, and walk in the middle. Vishnu, understanding explaining the meaning of it clearly : nobody the meaning of this action, tore the body of the but Asanga could see him,-the others could Asura into two pieces and passed between them; only hear the preaching,--and every one believed then the Asura died. He had formerly obtained in the Mahayana. Maitreya taught Asanga from a Rishi the privilege that if any of his the Samadhi of the solar ray; then everything limbs should be cut off they should reunite, but became intelligible to him, and he composed in the Rishi had not promised that his body would Jambudvipa thc Upadesa upon the Sutras of the be joined together again if it should be torn Mahayana. asunder. As Vishnu had shown here the cour- The second son Vasubandhu advanced age of a man, the kingdom was thus named also in the spiritual calling at the Sarvastivada Purusha. There was in this kingdom a royal school in the extent of his learning, the num. chief who was a Brahman of the Kausika* ber of the subjects which he understood, and his family. He had three sons who bore the single knowledge of books, he was unequalled. As his name Vasubandhu, which was common brothers had received other names, the name of to them, and which signifies celestial parent' Vasubandhu remained to him alone. (Tiane-tzine). It is the custoin in India to give Towards the five-hundredth year after the all children only one name, which is common to nirvana of Buddha, the Arhana Katyayana - them, and besides that, in order to distinguish | putra, who had advanced in the spiritual calling thom, another one is added as a special distinc- at the Sarvastivada school, lived. He was purely tion. The third son V a su bandhu had ad- Indian, but in course of time he came into the vanced into the spiritual calling at the Sarvasti. kingdom of Kipine(Kofene, Cabul), which is on vada school. He became an Arhana and was the north-west of India, where at the same time named Bi-lin-chi Vatsya (ba-po); Bilinchi there were 500 Arhanas and 500 Bodhisatvas (?). was his mother's name, and Vatsya signifies He began to compose the Abhidharma of the * son ;' but it is thus that the children of servants, Sarvastivada school, which consists of 8 grantas. cattle and specially calves are called. The eldest A declaration was published everywhere that son Vasubandhu advanced equally in the spiritual those who knew anything of the Abhulharma of calling at the Sarvastiva da school, and although Buddha should tell what they knew of it. Then he might have escaped suffering he could not men, gods, dragons, Yakshas, and even the understand the idea, and wished to put himself inhabitants of the heaven A ka nishta comto death; but the Arhana Pindola, who municated everything that they knew, were dwelt in the eastern Videhadvipa, having seen it only a phrase of a verse. Katyayanahim, came to him and instructed him in the putra, with the Arhanas and the Bodhisatvas, contemplation of the void of the Hinayana; but chose out of all what was not contradictory Vasubandhu, not being satisfied with that, sent to the Sutras and to the Vinaya; they formed a messenger into the heaven named Tushita to of it a composition which they divided into make special inquiries of Maitreya, and after eight parts, in which there were 50,000 slokas. having received from him an explanation of the Then they wished to compose the Vaibhashya to void of the Mahayana, he returned to Jambu- explain the Abhidharma. At this time Asva. dvipa, where, having given himself up to study, gosha was living in India, a native of the he received the gift of foresight, and because of Po-dyi-do country in the kingdom of Sra. that he was surnamed A sanga (U-thyo, 'unim- vasti; he understood eight parts of the peded'). He still went sometimes into Tashita to Vyakarana, the four Vedis, the six sciences, and Maitreya to make particular inquiries about the the three Pitakas of eighteen schools : so Kat. meaning of the Sutras of the Mahiyana; but ya yana putra sent an ambassador to Sravasti when he explained to others what he had learn- to invite Asvagosha to correct the writing of the ed they did not believe him, and he was obliged proposed Vaibhashya. For twelve consecutive to ask Maitreya to return to the earth, to which years after his arrival in Kipine Asvagosha he consented. For four months Maitreya waswas occupied with the work of which Katya * Kiao-chi-kia, one of the names of Indra himself.

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144 THE INDIAN ANTIQUARY. yanaputra and the other Arhanas and Bodhisatvas had given him charge; the whole Vaibhashya contained a million of gathas. After their composition, Katyayanaputra engraved a command on stone that no person, knowing this doctrine, should cause it to spread out of Kipine, and also that the composition itself should not pass beyond the frontier. He also took care that the other schools and the Mahayana should not profane or change this pure doctrine. This command was also confirmed by the king. The kingdom of Kipin e was surrounded on all sides by mountains, and there were gates only on one side; all the prelates had set their guard of Yakshas as sentinels to allow all those who wished to be instructed to pass in, but not to allow them to go out again. In the kingdom of Ayodhya lived the master Vasasubhadra,* who was gifted with intelligence and a good memory; as he wished to learn the Vaibhashya, he feigned madness and repaired to Kipine, where he listened for twelve consecutive years. Sometimes while they were explaining to him he began to inquire about the Ramayana; and on that account he was disdained by all, and was allowed to go out of Kipine, although the Yakshas had prevented the priests. After his return to his birthplace he declared that every one should hasten to learn of him the Vaibhashya of Kipine, and, as he was old, his disciples wrote as quickly as he spoke, and in short everything was conducted towards a good end. [MAY, 1875. of stone, but his work Sene-ge-lune has been preserved till the present day. When, upon his return, Vas ubandhu learned this circumstance, he caused a search to be made for the Tirthika; but as he had been changed into stone, Vasubandhu composed the Tzi-shichyane-shi-lune, in which he refuted all the propositions of the Sene-ge-lune, and for that he received from the king a gift of three lakshas of gold, with which he set up three idols,-one for the Bhikshunis, another for the Sarvastivada school, and the third for the school of the Mahayana; after that the true doctrine (that is to say Buddhism) was established anew. Vasubandhu first studied the meaning of the Vaibhashya; then, having adopted this teaching, he composed every day a gatha in which was contained the meaning of all he had been teaching during that day; after having written this gatha on a leaf of copper, he caused it to be carried about on the head of an intoxicated elephant, and called by the beating of a drum those who wished to dispute the meaning of the gatha; but no one was found able to refute it. In this way more than 600 gathas were composed, which contain all the meaning of the Vaibhashya; it is the Kosakarina, or the Kosa in verse. When Vasubandhu had added to it fifty pounds in gold, he sent it to Kipine to all those who were masters of the Abhidharma, who were greatly rejoiced that their true doctrine was spread abroad; but as they found in the verses some incomprehensible passages, they themselves added other fifty pounds in gold, and desired Va - subandhu to write an explanation in prose; he then composed the Abhidarmakosa, in which he has introduced the Sarvastivadine ideas, and refuted whatever deviated from the principles of the Sutras. When this composition arrived at Kipine, the masters in these districts were irritated at seeing their opinions overturned. The son of king Vikramaditya, who bore the name of Praditya ('new sun') made his vows to Vasubandhu; and his mother, who entered the religious calling, became his pupil. When Pradity a mounted the throne, the mother and son besought Vasubandhu to stay at Ayodhya and enjoy their fortune, which he consented to do; but the brother-in-law of Praditya, the Brahman Vasurata, who had Po.soso.siui.ba.to.lo. About the ninth century after the death of Buddha the Tirthika Vindhyakava sa lived; he demanded the work Sene-ge-lune from the dragon who dwelt near the lake at the foot of the Vindhya mountains, and after having adapted it to his point of view, he came to Ayodhya and asked king Vikramaditya to allow him to enter into discussion with the Buddhist priests. At this time the great masters, such as Manirata, Vasubandhu, and others, were away in other kingdoms. The only one remaining was Buddhamitra, the master of Vasubandhu, a very old and feeble man, but one who had deep knowledge; he was called to argue, but he could only repeat what the Tirthika had said, and he was vanquished. The king recompensed the Tirthika, who, upon returning to the Vindhya mountain, was changed into a pillar

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SPECULATIONS ON THE ORIGIN OF THE CHAVADAS. MAY, 1875.] married his sister, was a master of the Tirthikas and was versed in Vyakarana, according to the principles of which he composed a refutation of the Kosa, a work of Vasubandhu, who for his defence wrote Sane-shi-erle-ping (32 Articles), in which he refuted all the objections. The Vyakarana was lost, and there remained only the other composition. The king gave him as a reward a laksha of gold, and his mother gave him two; with this Vasubandhu erected an idol in each of the three kingdoms of Kipine, Purushapura, and Ayodhya. The Tirthika, red with shame, wishing to humble Vasubandhu, brought from India to Ayodhya the master Sin ha bhadra, who composed two works to refute the Kosa: in the one (Gurne-sane-ma-ie), in 10,000 gathas, he explained the meaning of the Vaibhashya; and in the other (Sui-shi-lune), in 12,000 guthas, he defended himself and overturned the opinions of the Kosa. After having finished these works, Sinhabhadra provoked Vasubandhu to discussions, but the latter removed himself under pretext of his old age, referring them to wise people to judge them. At first this master, who had plunged into the study of the ideas of eighteen schools, had devoted himself to the Hinayana, and did SPECULATIONS ON THE ORIGIN OF THE CHAVADAS. BY MAJOR J. W. WATSON. The celebrated clan of the Ch a vadas differs in one respect from the other Rajput races. Of these a portion, the Suryavansas, claim descent from the Sun; while an equally illustrious branch, the Chandravansas, claim the Moon as their common ancestor. Other famous tribes derive their origin from the Abu fire-fount, while some of more obscure lineage claim to be sprung from celebrated sages. But the Chavadas, while many different origins have been assigned to them, are by no means unanimous on this point. Though as celebrated a race as any in India, and though their alliance is still eagerly sought by the proudest houses, while the Chavada kings of Anhallawada fill a prominent place in history, yet the important question of their origin is still involved in obscurity. Colonel Tod seems to think that the Chavadas were a foreign race who landed in Saurashtra, and thence spread northwards 145 not believe in the Mahayana,-he said that the doctrine of Buddha was not in it. Asanga, apprehending that his brother would write a refutation of the Mahayana, called Vasubandhu to Purushapura, where he himself dwelt, and converted him to the Mahayana. Vasub and hu repented of his former criticisms of the Mahayana and wished to cut out his tongue, but his brother sought to persuade him that it would be better to write an explanation of the Mahayana, which he indeed composed after the death of Asanga. It is to him that the commentaries on the Avantansaka, the Nirvana, the Saddharmapundarika, the Prajnaparamita, the Vimalakirti, and other Sutras belong; besides these he composed Vei-shi-lune, in which is contained the whole conception of the whole Mahayana, and also Gane-lu-mine and the other Sastras of the Mahayana. All that was composed by this master is distinguished for excellence of style and ideas: it is for that reason that, not only in India, but also in other countries, beyond the frontiers, the partizans both of the Hinayana and the Mahayana have adopted his works as authoritative. Heretics grow pale with fear when they hear his name. He died at Ayodhya, at the age of 80 years. until Vanara ja founded the kingdom of Pattan. Mr. Kinloch Forbes in his interesting volumes speaks of "the still mysterious race of Kanaksen," but does not allude to this point. I am myself inclined to think that the Chavadas may be a branch of the wide-spread race of Parmar, who everywhere seem to underlie modern races, so much so indeed as to have given rise in former times to the well-known saying, "The world is the Parmar's." Throughout Gujarat it is difficult to mention any famous town or chiefdom which was not originally held by Parmars. Thus Pattan is said before the advent of the Chavadas to have been ruled by Parmar s proper, and it is said that Anhal, in truth, merely discovered a large hoard of the ancient Parmar sovereigns in the ruins of their capital, which was known by the name of Pattan. Pattan is said to have been laid waste by a northern invader-possibly the same who

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146 THE INDIAN ANTIQUARY. [MAY, 1875. destroyed Valabhi. Vanaraja, on acquiring these hoards through the agency of Anhal, founed a new city, which he named after him, on the old site of Pattan, whence the name Anhallawada Pattan. Abu and Chandravati were both from the remotest time held by this tribe, and so were Bhinmal (formerly called Srimal), Palanpur, Tharad, etc. Even in Saurashtra we find traces of the Parmars. Wadhwan, supposed to be the ancient Vardhaman pur, is said to have been ruled by Parmars in very ancient times; and an inscription lately discovered in the south of this province shows that a Farmar sovereign ruled in W a la kshetra, the modern Walak. In the Administration Report of the Palanpur Saperintendency for1873-74 I alluded to the local tradition that Chadchat, properly Cha vad chat, is said to have derived its name from the Chads or Cha vadas, a branch of the Parmar tribe ; and there seem other reasons for thinking that the Chivadas were indeed a branch of the Parmars. There is a notorious tendency in the Rajput and other tribes to break up into sub-tribes, and those sub-tribes to go on subdividing, until the original name is lost. Thus if you ask a modern Rajput his tribe, he will tell you that he is a Devani, Vachani, &c., and it is only on crossexamination that you can elicit that the Devanis are a sub-tribe of (say) the Jhadejas, while bat (comparatively) few Jhadejas know that the Jhadejas are only a sub-tribe of the Yadava rbce. Like instances may be quoted of the Rathod, Chohin, and other famous tribes, where the original tribe appellation has been completely or nearly lost and submerged in the fame of the sub-tribe. Thus the W&jas, who still survive at Jhanjhmer and elsewhere in Saurashtra, are really of the Rathod clan, but none of the tribe would call himself a Rathod unless pressed. And so the Sirohi chieftains and their clansmen, who wrested from the Parmars Abu and Chandravati, though Chohans, are universally known by the name of their subtribe, the Devra. In a race of such undoubted antiquity as the Parmar, especially where (supposing these speculations correct) one branch, the Chavadas, attained as sovereigns of AnhallaWAdA such undoubted preeminence, one might, I think, expect to find the name of the original clan obliterated by the surpassing glory of the sub-tribe. The genealogy of Vanaraja is, as is well known, traced to Vach raja Cha vada, the father of Venir aja the lord of Diva - gadh, now held by the Portuguese. The legend relates that Vachar a ja founded the Chavada sovereignty of Div, where he, and after him Venirija, ruled. Venirija betrayed the trust of a merchant wbo had entrusted him with the valuable cargoes of his vessels, after having taken the Arabian Sea to witness as to the truth of his protestations that the merchandise should remain at Div in safety. The Ocean, indignant at his name being thus taken in vain, overwhelmed Div, Veniraja being drowned in the deluge, which converted Div into an island, and has left its traces all along the southern coast of Saurashtra, especially at Div, the Shial Island, Piram, Jhanjhmer, &c. It was on this occasion that the mother of Vanaraja, being, it is said, forewarned in a dream of the destruction which was imminent, fled to Panchisar, and afterthe destruction of that township by thesovereign of Kanauj (?) or Kalyana (?) she sought refuge in the dense jungle which then clothed that part of Gujarat, and eventually at Chandur gave birth to Vanaraja, who on growing to man's estate became a renowned freebooter and associate of all the discontented characters of the country, and succeeded on one occasion in intercepting the Kanauj tribute. The acquisition of so large a sum enabled him to be liberal to his followers and to entertain a larger band; and on the discovery to him of the hidden treasures of Pattan by Anhal the herdsman, he was enabled to found the city of Anhal law ada Pattan, afterwards so famous. The genius of the Hindu race has ever been to describe historical events in verse, and there exists a famous poem describing the sovereignty of the Chavadas at Div, the founding of Pattan, and the rule of the sovereigns of that famous city. On disputed points of history, if a disputant can quote a verse of any well-known poem or even a well-known couplet, it is usually accepted among Bhats, Charans, &c. as conclusive, and in one of the verses of this poem Vanaraja is distinctly mentioned as being a Parmar. I have never met any one who knew the whole poem, which is somewhat long, but the following verses will perhaps be sufficient to show the tradition regarding the destruction of Div, and the fact of Vanaraja being a Parmar: dragt | WTTTTTTT rAjadIyo raghunAtha // AvIyo cAvaDo atthe|

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SPECULATIONS ON THE ORIGIN OF THE CHAVADAS. MAY, 1875.] veNIne vacharAja || rAja iphotara kIdho // subhAra sulatAna || dharA jItI daMDa lIdho || suvarNa phulabAMdhI saraTha || bhArathanakodobhe jAbhaDe | saMvata sAta satAsIdhe || koTa dIva kIdho kaDe || 1 || The impregnable fortress of Divagadh, on the shore of the Arabian Sea, Raghunath granted them the sovereignty, and thus the Chavadas came here. Veniraja and Vacharaja reigned for 71 years. Having conquered the subah and the sultan, They conquered the land and levied fines; They established the rule of Sorath like a golden flower, and against them no one could prevail. In Samvat seven hundred and eighty-seven they acquired Divakot. ekasame bhaNavAra | vahevArIyo ekaja Ayo // machalIvaMdara gAma ) koTIbhaja kamaLazI kahAyo / kesara motI kapura || jhAjho dIse jhAjho || dIva maLyA darabAra || bhavya veNI ro Ajho // cAvaDI rANa cuke nahI || lAja amAMNI lopIe // samakhAdhA samUdrataNA || ko ratanagara kopI ||2|| Once upon a time a merchant came hither From Machlibandar town, by name Kamalshi, the owner of a kror; His ships appeared numerous, and were laden with saffron, pearls, and camphor. He met the Darbar of Div, and placed trust in Veniraja, (He thought) The Chavado Rana will not fail me, and will not betray my trust. He (Veniraja) swore the oath of the sea, and the ocean* was violently inflamed with anger, samakhAdhA samUdra || avaratanAgara apyo // mAla utAyI maMDI || nANo tyAhAM talahInapyo svapanubhanyu ekasahI || rAjapaTovara rAMNI || nAzanAzanareMdra || javAdaUM tujane jANI || odhAnasota nArIsI || zIvaparamezvara sovIye | sAMdayabesAra, rANI sakhI || krodha ratanAgara kopIyo || 2 || He swore by the sea, and placed the ocean as security between them. The merchant unloaded his merchandize at the custom-house, but (the Raja) did not pay the value of a sesamum seed. A dream came in truth to the Pat Rani of the state: Flee, flee, O Lord of men! (said he), else I knowingly shall fly, leaving thee. Together with the child in her womb fled the woman, having entrusted her affairs to Siva, the supreme lord. The female slave seated the Rani on a camel, while the ocean was inflamed with anger. saMvataATa nIlotare || nagaraeka vazyo niraMtara // mahAvadasAtama || sabaLa jo vAra zanIzvara || bhaNekavIje caMdra | josajovatejatI // pora eka pAule || vaNarAja ANavaratI || AyakhaM evAdhya nagara || janmAMtarI jagasejuve || saMvata navasatANave || aNahalapara UjaDahue || 1 | In Samvat eight hundred and two an eternal city was founded. On the seventh of the dark half of Maha, on the day of the powerful Saturn. Jechandra the poet says that the Jotis commenced to search for favourable omens. But one watch of the day was remaining when the an of Vanaraja was proclaimed. This existence was fixed for the city, by examining the horoscope of its birth with care, That in Samvat nine hundred and ninety-seven Anhallapur shall be desolate. prathama cALacaDeza || zabda gaNaseNa suNAyo || arabuda dIvI ANa || hemabhItaradIzabhAyo paravarIyo paramAra || vAsabhIna mALavasAyo || navakoTI karanetra || khetra gAjagI khasAyo || 147 11 gabhaga zatrubha || raNAyata taNe rAkhIyo raMga // vaNarAja kuvare vAzIyo || dasama aNahalapura duraMga // 2 // First he prepared his army, and sounded various kinds of music; He proclaimed his an on Arbudha, and reached the Himalayas towards the north. The Parmar prospered, and populated the city of Bhinmal, He brought the nine fortresses of Marwad under his rule, and repulsed the inhabitants of Gajna. The enemy endures suffering, he kept up the honour of the Ranas. Vanaraja Kunwar founded a tenth impreguable The sea was indignant at being sworn by falsely. fort in Anhallapur. The allusion in this verse to Vanara ja as a Parmar is unmistakeable, but it seems doubtful whether Gajn a refers to Gazniin Afghanistan, or to Khambh a t (the modern Cambay), of which it is an ancient appellation. The allusion to the Ranas evidently means the Chavadas, who are called by this title in the second verse

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148 THE INDIAN ANTIQUARY. [MAY, 1875. while the nine fortresses of Marwad-the no koti ing work, though he differs slightly in the Marwad are too well known to need any allu- translation, and gives a different date. As, sion to them here. however, he does not quote the original, it is There is doubtless & verse, if not verses, probable that the difference in the date was in missing between the third and fourth of those the original verse from which he translated. quoted, and they would probably describe the Either date, however, satisfies the conditions destruction of Div, the death of Veniraja, and required, for if Anhallawadi was laid waste by the subsequent adventures of the mother of the armies of Alauddin in Samvat 1297, the Vanaraja and of her son. I have seen a vaniavali Chavada race was expelled, and their monarch in which the parentage of Vanaraja is traced up and his followers massacred by the merciless through Veniraja and Vacharaja to Vikrama - Mularaja, in 997. It was on this occasion that ditya of the Parmar tribe. I have not this van- Mularaja, at the instigation of Bij Solankhi, slew savali with me, and unfortunately do not remem- his own mother, and her bleeding head rolled ber whether the name of Kanaksen occurs down the palace stairs; when it had rolled among the progenitors of Vanaraja. Kanaksen down seven steps, Mulraj prevented it rolling is supposed to have made his first settlement in farther. Bij Solankhi, on hearing of this, reSaurashtra at Katpur, the ancient Kanaka. I proved Mulraj, saying, "Had you not prevented vati, whence to Div, along the sea-coast, of the head rolling to the foot of the stairs, your which the Chavadas were specially fond, is but race would have reigned for ever at Pattan, but fifty miles. There seems, therefore, no impossi. now they will only reign for seven generations." bility in the Chavadas having been able to extend Although the above traditions, &c. are not their possessions along the coast, until in the sufficient grounds to assert positively that the time of Vacharaja they acquired possession of Chi vadas are a branch of the Parmars, Div. Katpur is in Walak, and in Walk, we yet they seem to convey the possibility of this learn from a recently discovered inscription, a being the case; and these crudo speculations Parmar sovereign ruled in ancient times. On may induce others, possessing more accurate looking at the Ras Mald, I see that Mr. Forbes sources of information, to thoroughly elucidate quotes one of the bardic verses mentioned in the question, and finally settle the origin of one this paper at page 38 of vol. I. of that interest of the most famous Rajput tribes in India. TRANSLATION OF BHARTRIHARI'S NITI SATAKAM. BY PROF. C. H. TAWNEY, M.A., CALCUTTA. (Continued from p. 71.) The Praise of the Good Man. Alms to bestow in secret, and the houseless All-hail to those who love the good, wanderer feed, And sinful men eschew, To hide one's own and loud proclaim another's Who honour their religious head, kindly deed, And sacred lore pursue, Hambly to bear prosperity, and mourn with Who undisturbed their neighbours' wives, those who weepAnd neighbours' merits view, Behold a vow which all the saints as yet have Who firm on Siva fix their faith, failed to keep! And vain desires subdue ! Firmness when fall'n on evil days, restraint Charity best adorns the hand, when fortune smiles, And reverence the head, Courage to look with steady eye on war's em- Truth is the virtue of the mouth, battled files, In th'ears is scripture read, Persuasive speech in council, and a burning Valour lends glory to the arms, thirst for fame, Virtue exalts the heart, Joined with a love of holy writ, th' heroic soul Thus lofty souls, though poor, are decked With grace in every part. proclaim.

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TRANSLATION OF BHARTRIHARI'S NITI SATAKAM. MAY, 1875.] In times of joy the hero's soul Is soft as lotus-flower, But when misfortune's billows roll Stands stiff as granite tower. Raindrops on heated iron flung dissolve in airy steam, The same on lotus-leaflets hung like rows of diamonds gleam, In sea-shells, if Arcturus shine, they harden into pearl, E'en so doth intercourse refine and elevate the churl. He only can be called a son who gratifies his sire, She only is a wife who doth to please her lord aspire, He only is a friend who bides the same in weal and woe, These blessings three the righteous gods on virtuous men bestow. The world conspires to honour those Who rise by gentle arts, Who show their own heroic strain By praising others' parts, Who patiently reproaches bear, Nor scorned revile again, Who still to selfish ends prefer The good of other men. The Path of Altruism.* Trees are bowed down with weight of fruit, Clouds big with rain hang low, So good men humbly bear success, Nor overweening grow. No earrings deck the good man's ears, which still on scripture feed; His hands, still open to the poor, no golden bracelets need; The perfume of his kindly acts, like flowers in leaves concealed, Exceeds the fragrant scent which nard and sandal unguents yield. He brings thee joy, thy foes he slays, Thy secrets hides, proclaims thy praise, With timely gifts relieves thy need, Thus may'st thou know the "friend indeed." In the original paropakarapaddhati. +This stanza, says Kainath Trimbak Telang, gives a moral aspect to an actual physical phenomenon. 149 The sun awakes the lotus-bower, The moon cheers up her favourite flower, The cloud unasked its rain bestows, Self-moved the good man's bounty flows. Some generous souls forbear their own, and seek another's gain; Most men, neglecting not their own, their neigh bour's cause maintain; Those are mere demons who would build their wealth on other's loss, But what are those who profitless their neighbour's interest cross? Milk to the water with it mixed its native virtues gave, Which, pitying sore its tortured friend, rushed on a flaming grave; The milk, unwilling to be left, must share its fellow's fate, True friendship envy cannot reach, nor fiery pains abate.+ Here Vishnu sleeps, and there his foes, Yonder the suppliant hills repose,SS Here lurk the quenchless fires of doom,Ocean's broad breast for all hath room. Subdue desire, and vanquish pride, Bear scorn, in wrong take no delight, Speak truth, for sages' wants provide, And follow still the path of right, Honour the worthy, love thy foes, Hide thy own virtues, cheer the faint, Pursue renown till life doth close, Such conduct marks the perfect saint. How few there are in mind and speech and body free from stain, Who fill with linked benefits earth, heaven, and Pluto's reign, Who, telling others' virtuous acts, small grains to hills increase, In whose unruffled soul expands the flower of sinless peace! Nor Meru nor Himadri's heights adore, Where trees are simply trees and nothing more, For Malaya's nobler mount thy praises keep, Whose woods sweet gums and odorous balsams weep. (Here ends the section devoted to Altruism.) SS Keeinath Trimbak Telang says he is not aware that any mountain except Mainaka sought shelter in the ocean. i.e. the demons,

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150 THE INDIAN ANTIQUARY. [MAY, 1875. The praise of Firmness. The gods with priceless jewels were not bought, Nor with the poison-chalice made aghast, Nor censed until they held the nectar fast*,The firm forsake not what they once have sought. Sleeping sometimes upon the ground, sometimes on gorgeous bed, Sometimes with simple herbs content, sometimes on dainties fed, One moment clothed in rags, anon ruffling in gallant show, The hero, following still his end, recks not of joy or woe. Merey's the ornament of power, of courage courteous rede, Of learning modesty, of wealth bounty to those that need, Of hermits gentleness and truth, long-suffering of a king, Of all men virtuous character, whence all these glories spring Let cunning statesmen praise or blame, Let Fortune turn or go her way, Come instant death, or lingering shame, Firm souls from virtue will not stray. A snake lay helpless in the box pining for lack of meat, A rat by night gnaws through the side, and yields his foe a treat, With strength recruited then the snake by that same hole escapes, Behold how vain our efforts are! Fate all our fortane shapes.t Flung down with force, the higher springs the ball, So good men rise victorious from their fall. Sloth is the foe that makes our souls his lair, Vigour the friend that saves us from despair. The moon her wasted orb renews, The tree when praned puts forth fresh leaf, Th' afflicted sage this course pursues, Nor yields to unavailing grief. (Here ends the praise of Firm 1083.) THE LUNAR MANSIONS OF THE MUHAMMADANS. BY E. REHATSEK, M.C.E., Hon. Mem. B. Br. R.A.S. My attention was drawn to this subject shape of a triangle, in the belly (according to has by Professor Keru L. Chhatre's paper in the some, in the tail) of Aries. Indian Antiquary, vol. III. p. 206, wherein he III. 4 Seria; the Pleiades, said to consist of gives the European names of the principal six stars, and not of seven, as commonly believed stars of the Hindu nakshatras. I need scarce. and sung by poets.* ly observe that after eliminating many Arabic IV. ulg: Aldebaran; a large, bright, red numes and Europeanizing others, numbers still star in the eastern eye of Taurus ; this star is remain, and will, as long as science exists, also called the Follower, because it comes after continue to bear testimony to the vast influence the Pleiades. of the Arabs on European astronomy. In the lunar mansions given in the paper just alluded V. ARRA Haka't: three stars close to each to, seven still retain their Arabic names; but other in the head of Orion. Doubtless Bella the Muhammadans count 28 mansions, which trix, Betelgueux, and a. are as follows: VI. Aris Hana't; five stars arranged on the 1. b Shartan; two stars in Aries con- left shoulder of Orion; but according to some stituting its horns. There is a smaller star be this mansion consists of three stars opposite to tween them called Flj Natth; this is a Arietis. those just mentioned, and is called i AlSome call these three stars together b y tahai. Allashrat. Probably they are a, b, and y. VII. Eli Seraa', the arms. Two bright stars II. wtb Batin; three small stars in the in the head of Gemini, the distance between them * Au allusion to the charning of the ocean to obtain the Amrita. The fable has been rendered in English verse by Dr. Griffith of Bantras. + Klein&th Trimbak Telang observes that this stanza inculcates fatalism pure and simple, and is out of place here. * "Que septem dici, sex tamen esse solent."-ED.

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Mar, 1875.) THE LUNAR MANSIONS OF THE MUHAMMADANS. 151 being the same as between the web Shartin of the first mansion. Among the Arabs the mansion is called to go Zerda' mabsut, i.e. stretched arm (here foreleg) of the Lion, with the star Regulus-a European corruption from Ja, Rijl, foot (not Rigel in the foot of Orion), to distinguish it from the Legiao es Zerka' makbuy of Canis major, in which Sirius is situated. 4, 6, K, on the foot of Virgo; but, according to some, only two stars. XVI. ; Zubani. The name of this mansion is no doubt Persian, designating "the tongue" of the scales; now, however, it is in the pans, and consists of a and B Libro; often they are designated by the dual wuj Zubanian or ,Zubanetan zbntn So VIII. B Nasrat, called also show yleil Anf allasad, nose of the lion; twosmall stars in Cancer, called the two nostrils; they have between them a nebulous star which is by some called the lair of Leo; but the Greeks are said to have named these two little stars the two asses, and the nebula between them their manger (Presepe). IX. ds gb Tarfat, i.e. the eye; this is a Leonis, with the outsider &. X. Jabhat, i.e. forehead of the lion; properly y Leonis, spelt in European catalogues Al Gieba, is the name of this mansion, which consists of four stars forming an irregular quadrangle. XVII. 15 Eklil or Efser, i.e. diadem, consists of three bright stars on the head of Scorpio, forming a somewhat curved line. XVIII. wiell i Kalb alalirab, Cor Scorpionis, a red twinkling star; before it is another smaller star, and also after it, three forming a somewhat curved line. XIX. Shulat, meaning the erect tail of the Scorpion, and consisting of and Scorpionis, in the sting of the scorpion. xx. Pili Na'aim, i.e. ostriches, consisting of four bright stars forming a quadrangle in the constellation Sagittarius; but the Arabs compared the Milky Way to a river, and these stars to ostriches coming to drink water. They were formerly called spil Na'kim vared, 1.0. arriving ostriches, whilst four other stars, opposite to them and likewise fortning a quadrangle, were called a low Na'lim sader, i.e. ostriches returning from the water. XXI. Baldat, the region, &c. This is said to be a tract of the sky without any stars, and to have therefore been compared to a desert, as well as to the interval between the two eyebrows of a man, which is likewise called Baldat. This mansion consists of six stars called is 36 killadat-a necklace, forming a curve on the western border of this area situated between the plaj Na'aim and the floor Sa'd algabih, i.e. the 20th and the 22nd mansions. XXII. la dier Sa'd al-qabih ; Sa'd, the slayer. Two stars close to each other,--they are not bright,--and near them is a third ; the Arabs say that this is the sheep which Sa'd slayg. These three stars are all on the head of Capricornus. XXIII. el de Sa'd bala', Sa'd has swallowed. Two stars on the left hand of Aquarius, and between them a third. XI. Ej Zubarat; two stars between the shoulders of the lion, i.e. 8 and 8 Leonis. XII. igual Alsarfat. According to some this is Cor Leonis, and according to others was Zenebor, the tail-spelt Denib in European starmaps; some call it also dula Hulbat, bristles or hairs, viz. at the end of the tail, but some stars in Ursa Major are also called by this latter name. XIII. A'wwa. The "Wow-wow" of dogs. Four stars in a curve from north to south, where they present the appearance of the letter Lam J : they are on the breast of Virgo, and the Arabs say they are dogs barking after the lion. XIV. Jie i Slow Semak alla'zal. This is Spica Virginis, which before the translation of Ptolemy's Almagest by the Arabs was considered to be on the two legs of Leo, but after that all siu the translators agreed to call it alsin Sunbulat, the Sheaf, and the whole constellation (which is the sixth of the Zodiac) the Virgin. XV. ris Ghafr: Young wild kid, the stars SI su/

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152 THE INDIAN ANTIQUARY. [MAY, 1875. XXIV. Jer de Sa'd alsn'ud--three small stars, B. & in Aquarius, and c in the tail of Capricorn. xxv. Ana i de Sa'd Allakhbiat,-four stars on the right hand of Aquarius ; three of them represent a triangle,-they are ducks, -- and the fourth within is Sa'd himself; the three first stars are sometimes also called the house. The Sa'ds among the Arabs are nine or ten; the majority of them are not mansions of the moon, but are scattered about in various constellations. XXVI and XXVIL PAROJI Jould u Fera' al-dal alm ddim, the anterior interval between the handles of the urn from which the water is poured out, and soll Jolly Fera' al-dul almuwakhihar, the posterior interval. Each of these mansions consists of two bright stars at some distance from each other; they are all in Pegasus and appear to be a, or Markab; % or Algenib; Alperab, and s. XXVIII. wysub. Batn al-hut, belly of the fish. This is a bright star with small ones near it. A woman with a chain is said to have represented this constellation ; but the Arabs made a fish of it, in the body of which this star is; it is no doubt the one marked Baten Kaitos" in our catalogues. Some have named this mansion ! Ersha, the rope, so that the urn should not be without one. In conclusion I may observe that astronomers differ somewhat, in the description of several of the mansions, but on the whole this list will be found pretty correct, and I only regret that in drawing it up I could not avail myself of Ideler's Untersuchungen uber die Sternnamen, which would no doubt have made it a great deal better than it is. CORRESPONDENCE AND MISCELLANEA. VERSE 33 OF CHAND'S 27TH CANTO. Fig. 1. the verse in question. (Ante, vol. III. p. 339). Exceptions excepted, SIR.-I cannot offer a better apology than that it accords with the which Mr. Growse has embodied in the prefatory 7 Sat. situation to which remarks to his "Notes on the 27th Canto of Chand victory is ascribed. for attempting translation of verse 33, especially From a comparison of its last line, in order to rescue it, if I can, from the two figures, it the obscurity which envelopes it. In a verse 80 appears that Saturn, highly technical, the solution of the difficulty may the most powerful, and be sought for in the particular development which the Moon, the most Hindu astrology has received, and the stand-point important planet in which the poet has assumed. Fig. 2. such calculations, and Hindu astrologers have conceived certain ab Venus, have no place stract situations in connexion with the position assigned to them in which planets assume in the course of their the 2nd figure. This rotation, which, individually, they hold up as is accounted for by atproductive of the highest excellence which falls tention to some of the to the share of a person whose birth coincides technical and synony. with the conjunction, in the department to which mous terms the poet the situation may be referred. By analogy, the uses. Thus bharath influence of these situations is extended to the bhal is synonymous perfect success of particular achievements taken with the Moon, bhaup at & moment when the conjunction is pre rath having the signidicted to happen. The situations are reduced to fication of deer.' The word chakra in the following three heads; namely, Spisti, Wisdom; Sthiti, line bears this out, it being commonly the Moon's Royalty ; Samhar, Victory. weapon, as the trident is of Mercury. Further, the The poet bad undoubtedly in view the last context assigns the same place to the Moon as it category when he constructed the 33rd verse. gives to Mercury. The epithet baliya marks out The figure constructed in the margin makes Krur as Saturn; the lesser krurs, i.e. the Sun and an approach to the ideal of Victory. Figure Mars, have already their houses assigned to them, No. 2 may be constructed from the unequivocal Udaya is lagna, and Saturn at once takes its proper materials which enter into the composition of place. Moreover, it is in its own house where it is

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MAY, 1875.] highest (svauchch), and consequently no place could have been better for it. The position of Venus is easily inferred from the position of the Sun, and the necessity for securing it a place beyond the range of the ken (dristi) of the other planets. We have only to fill in these apparently missing planets in the second figure, which gives at once a counterpart of the first figure. With this explanation the passage is divested of obscurity. Mr. Growse's translation (p. 341) may therefore be read with the following emendation:-- CORRESPONDENCE AND MISCELLANEA. *** Mercury carrying the trident in his hand and the Moon's powerful disc, &c. Omit "for one, &c. to samudrika."** with Saturn in the lagna (this itself shows the highly powerful character of the lagna when the king marched out to battle). Omit "at sunrise, &c. to might." It may be remarked that the assumption of an allusion to palmistry in a verse strictly astrological is rather irrelevant in explaining an author who plumes himself on his knowledge of astrology. To correct an inaccuracy:-the eight outside houses are not collectively called Apoklima. Panphar is the first outside house, and Apoklima the second, and so on. L. Y. ASKHEDKAR, B.A. Miraj, 16th February 1875. MANICHEANS ON THE MALABAR COAST. The Pahlavi Inscriptions at the Mount and at Kottayam are not, if we accept Mr. Burnell's own interpretation, Manichae an. They simply, therefore, connect the Malabar Christians with Persia during some period of the Sassanian dynasty. Now this connection with Persia we are, I think, already pretty clear about, without supposing it to have been in the hands of Manichaeans. There are Syrian documents which tell us that the Christians of Malabar were early connected with Urrhoi or Edessa. They speak of men of note reaching Malabar from Bagdad and Babylon too, as well as from Syria. We have no difficulty in understanding that these men would know the Pahlavi language, which was the court language of Persia at that time. And the nature of the Pahlavi Inscriptions, so far as they can be understood, would seem to indicate that the writers were rather Eutychians or Nestorians than Manichaeans. I can quite follow Dr. Burnell when he says that "all the trustworthy facts up to the tenth century" "go to show that the earliest Christian settlements in India were Persian." But I cannot follow to the sudden conclusion that they 'probably, therefore, were Manichaean or Gnos 153 tic." The connection of the early Christian Church of South India with Urrhoi or Edessa is enough to account for any amount of Persian antiquities now discoverable, without the supposition that the only Persian arrivals were Manichaeans. See Ind. Ant. vol. III, pp. 308-316. + Conf. Gibbon, Hist. vol. VI. pp. 47, 57, vol. VII. pp. The testimony of Abu Zaid, in 805 A.D., as to the presence of "Jews and people of other religions, especially Manichaeans" in Ceylon, is no doubt valid. But even this mention of Manichaeans is to be received cum grano salis. For it is a remarkable fact that through the Middle Ages the term of opprobrium in fashion, in relation to any despised company of Christians, was Manichaean. See a very valuable note on this subject in Elliott's Hore Apocalyptice, in an appendix to vol. II., on the charge of Manichaeism against the Paulikians. Mr. Elliott says: "At the rise of Paulikianism, and afterwards, Manichee was the opprobrious term most in vogue. The Eutychian and Monophy. site were reviled as Manichees; the Iconoclast as a Manichee. What else then the Paulikian dissident? The charge once originated, the bigotry of the apostate churches in Greek and Roman Christendom pretty much ensured its continuance. So at least through the Middle Ages." In a note to this Mr. Elliott adds, "In latter times Pope Boniface VIII. even condemned as Manichees all that asserted the prerogative of kings as independent of and not subject to the Pope."+ Abu Zaid would only therefore have been following the fashion of the time if he called Eutychian, Nestorian, or any class of Christians he might meet in the East, Manichaeans. The only safe conclusion we can draw from his testimony is, I fancy, that there were CHRISTIANS in Ceylon. Again, as to the name of the place Manigram am, where Iravi Korttan, who was probably a Syrian or Persian Christian, settled, I think it is very unlikely to have received its name from the heresiarch Manes. The meaning of Manigramam is more likely, I think, to be village of students. The Mani was the Brahmachari or Brahman student. Another form of the same root is the common word in I suppose all (certainly in many) Tamil villages for any scholar -Manakkan or Manawakan, the origin. being no doubt the Sanskrit Manava, a child. Moreover the name Gramam, if my memory serves me, was applied in Malabar chiefly, if not However solely, to villages of Brahmans here I write under correction, since at the present moment I cannot verify my belief in the matter. 136, 138, 142, &c.; also Elliott's Hora Apocalyptica, vol. II. p. 306 (3rd ed.).

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154 THE INDIAN ANTIQUARY. [MAY, 1875. Tamil name, and the man who bore it was, I think, simply a Tamil sorcerer. I may as well here confess that I myself once suspected that this man might have been Thomas the Manichee, of whom there has been some ground for sapposing that he was once in Malabar. But I now think that the name and character of Manikavachakar is a sufficient answer in the negative. I conclude, therefore, that neither Manigra. mam, not Manikavachakar, nor the Pahlavi records, point with the least degree of probability to Manes and his followers. But I may add that from the description in Mr. Whitehouse's most exhaustive little book of the Manigramakar, I am confirmed in my belief that they were Brahman converts--or at least partial converts-perhaps to Iravi Korttan himself. Mr. Whitehouse points out that they were "connected with native law-courts," and that they became "trustees and protectors of lands and churches." They were also, under Knan Thoma, appointed to "regulate and manage all that related to the social position and caste questions" of certain "artizans." This is all very natural if they were Brahman converts, but why Manichaeans should be chosen for such positions it is hard to imagine. Mr. Whitehouse further points out that the corpse of the last priest of the Manigramakar at Kayenkulam was burnt-evidently a reversion to the Hindu customs of their forefathers. Still further he tells us that in the neighbourhood of Quilon their priests, who were called Naimarachchan (by the way quite a Hindu appellation) were buried in a "sitting posture," and this is the way in which certain very high caste Namburis are buried to this day. I am inclined to think, therefore, that there is more evidence that the Manigramakar were high-caste Brahman converts, who originated from Manigramam, the student-village, which may have been one of the chief seats of Hindu learning at the time, than that they were Manichaeans; which supposition appears to me to rest solely on the fact that the name of the place begins with Mani. Again, there was the troublesome character Manikavachakar, who did much evil as a sorcerer in the early days of the Christian Church in Malabar. Now I do not think that this man had any connection whatever with the Manigramakar, though his name does begin with Mani. He was in all probability a Tamil sorcerer: and I am not aware that the Manichaeans were ever given to sorcery-at least there is no hint of the kind in Bishop Archelaus's disputation with Manes himself, nor in the Treatise of Alexander, Bishop of Lycopolis, nor in any subsequent description of the Manichaeans I can find. Manikavachakar is a surname still existing among the Tamils. The name is to be found to-day in Jaffna, and no doubt elsewhere. Other Tamil names have a similar origin. For instance one of our own native pastors has for his original family name Chinivachakar, the meaning of which is not far to find, Chini being 'sugar,' and vdchakum 'speech;' Chinivachakar therefore means sugar-tongued; and Manikavachakar is 'Jewel-tongued,' Manikya or Manika being a 'ruby,' or generally a jawel. Manikavachakar is therefore a purely Not indeed mentioned in Dr. Burnell's paper, but described at length in Mr. Whitehouse's Lingerings of Light. There may indeed have been Manichaeans in South India and in Ceylon; but I do not think we have found any certain trace of them at present, and we shall most certainly be misled if we begin to look up all the words beginning with Mani. There is no ground whatever for supposing that Knan Thoma was Manichaean; nor does it follow that because Mar Saphor and Mar Aphrottu came from Babylon that they were Manichaeans. The Epistle of Manes to India. might give some colour to the supposition that he had followers in some part of the country, but if neither the Manigramakar, nor the perverts of Manikavachakar, nor the writers of the Pahlavi Inscriptions were Manichaeans, where are we to find any trace of the sect on the Malabar coast? With regard to the Apostle Thomas's visit to Malabar, Dr. Burnell says there is "no warrant for supposing that St. Thomas visited South Indiaan idea which appears to have arisen in the Middle Ages, and has been since supported on fanciful grounds by some missionaries." But it appears to me that the grounds for supposing that the Manichaeans were the "first Christian missionaries" to India-at least to Malabar-are much "more fanciful." For this fact we absolutely have no evidence. For though Sulaimau may have found Manichaeans in Ceylon in 850 A.D. (which nevertheless I have shown to be somewhat doubtful), this does not deny the proba bility of there having been Christians already in Malabar. Indeed we have evidence, quite as trustworthy as that of Abu Zaid, that there were Christians in Malabar long before 850 A.D. And even with regard to the advent of St. Thomas himself, the evidence is certainly not so 'fanciful' as that Manigramam is the 'village of Manes.' Cosmas in the 6th century found Christians in Malabar; but he says nothing of Manichaeans. Panteenus speaks in the 2nd century of a Gospel of St. Matthew being in India, and of the visit of an apostle; and Manes was not then born. The report that St. Thomas had been martyred in India was known in Eagland at least as early

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MAY, 1875.] CORRESPONDENCE AND MISCELLANEA. 155 as the 9th century. The Syrians themselves speak All this does not, however, diminish one jot the of the care of the Edessans for them. And interest one feels in the discovery of the Pahlavi Eusebius and other Church historians tell us Inscriptions at the Mount and at Kottayam. I that St. Thomas was the Apostle of Edessa. It is tender my very best thanks to Dr. Burnell for remarkable too tbat Pseudo-Abdias, in his account his antiquarian researches, and trust they may of the Consummation of Thomas, adds to the be long continued. original that St. Thomas's bones were taken by The true value of these Pahlavi Inscriptions is, his brethren after his martyrdom, and buried in I venture to think, that they testify to the fact. Edessa. Even though we allow that this is a which I believe I was the first to bring forward, myth, we cannot but ask, Whence did Abdias re- that there was a very early connection between ceive this idea of Edessa P' the Church at Edessa and the Church of TravanMy own strong impression is that St. Thomas core and Cochin. was uhe Apostle both of Edessa and Malabar, and RICHARD COLLINS. that hence their connection aroge. The Persian colonists thus become no mystery. The Pahlavi Kandy, Ceylon, 18th March 1875. language, according to Max Muller, originated in an Aramaean dialect of Assyria, and may well therefore have been known and used so far north NOTES :- SAMPGAM, BELGAM, &c. in the Persian Empire as Edessa; and from An- Town Sa mpgam, or the Village of Snakes, tioch, which is not many miles from the ancient S.E. from Belgam : Ind. Ant. vol. IV. p. 6. Edessa, the Malabar Christians have reccived Fort Belgan was conquered from Parikshit, their Bishops from at least a very remote period. the father of Janamejaya of the Gauja Agrahara As Edessa was also the see of Jacob Albardai, the grant*, by Sultan Muhammad Shah Bahmani in reviver of Eutychianism, I suspect that the A.D. 1472. Church of Malabar, or at least many of its mem- In 1523 Igmail Adil Sh&h conferred it in bers, have been Eutychians since the 6th century. jagir upon Khusra Turk, from Laristan, with the But this is too wide a subject for me to enter title of Asad Khan, and upon the death of that on now. nobleman in 1546 it was confiscated, with all Dr. Burnell seems to think that some causes his other estates and property, by Ibrahim Adil must have arisen to "transform the old Persian Shah. Church into adherents of Syrian sects." But The town and great Temple of Harihara, surely there is no necessity whatever to raise such where the burning of the snakes mentioned a question. The Church of Edessa early became in the Gauja Agrahara grant took place in 1521, subject to Antioch, and beyond this there is no is situated 120 miles S.E. from Belgan, where evidence of change. The name Syrian was, no Dr. Francis Buchanan discovered some inscripdoubt, first given to these people by Europeans. tions of the reign of Yudishthira when he visited They never, I believe, call themselves Syrians, but the place in 1803. Nasrani Mappilla. When and by whom was the Mosque at SampIt only remains for me to add that having read gam erected ? and may not the passages from the through Dr. Burnell's paper with increasing Qoran ably deciphered by Professor Blochmann astonishment at the slender grounds, as they ap- l be applied in throwing further historical light pear to me, on which he seeks to establish the upon the atrocious burning of the wretched beings fact that the earliest Christian sects in India were denounced as heretics at the solar eclipse at Manichaeans, and having supposed that the Pah- Harihara, 6-7 April 1521 A.D.P lavi Inscriptions were to make it all plain, my Why was the town designated by the name astonishment came to a climax when I read, "If Sampgar, or Village of Snakes P Was it at any these Pahlavi Inscriptions were Manichman, they period inhabited by a Sori or Syrian populawould be in a different character. It seems to me tion,t and what accounts are given there of the not unlikely, however, that relics of the Manichae- burning at Hariharap ans may yet remain to be discovered on the west Notes.-Ferishtah, Persian tert, vol. II. p. 31; coast of the Peninsula, where they once were very Buchanan's Southern India, vol. III. p. 83; Scott's numerous." (The italics are my own.) Dekhan, p. 277; Araish-i-Mahfil, translated by The Manichaean origin of Christianity in South Lieut. M. H. Court (1871), p. 164. India, then, is a thorough miserrimus dexter-and we may safely shelve the subject till the "relics R. R. W. ELLIS. of the Manichaeans" actually do come to light. Star-cross, near Exeter, 6th March 1875. Conf. Ind. Ant. vol. I. p. 877, and vol. III. p. 288.-ED. Certainly not.-ED.

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156 THE INDIAN ANTIQUARY. Answers to Mr. Sinclair's Queries. (Ind. Ant. vol. IV. p. 118.) (1.) The Kine tree is the Acacia procera. It is very common in the Konkan, and is known there by the name Kinai. It is a useful timber-tree, and its dark heartwood closely resembles blackwood. (2.) Khurasani is the Guizotia oleifera. This compositous plant is extensively cultivated in various parts of India for its seed (or rather the fruit). In the neighbourhood of Bombay it is known by the above name, in the Dekhan it is called K &rale, and in Upper India it goes by the name of Ra matil and Kalatil. It yields an edible oil, which is also useful in painting, for Lurning, &c. NARAYAN DAJI. Bombay, 5th April 1875. SONG OF HAFIZ. The following translation, in the measure of the original, of the famous song of Hafiz, is taken from the Calcutta Review: Singer, O sing with all thine art, Strains ever charming, sweetly new; Seek for the wine that opes the heart, Ever more sparkling, brightly new! With thine own loved one, like a toy, Seated apart in heavenly joy, Snatch from her lips kiss after kiss, Momently still renew the bliss! Boy with the silver anklets, bring Wine to inspire me as I sing; Hasten to pour in goblet bright Nectar of Shiraz, soul's delight, Life is but life, and pleasures thine, Long as thou quaff'st the quick'ning wine; Pour out the flagon's nectary wealth, Drink to thy loved one many a health. Thou who hast stole my heart away, Darling, for me thy charms display, Deck and adorn thy youth's soft bloom, Use each fair dye and sweet perfume. Zephyr morn, when passing by Bow'r of my love, this message sigh, Strains from her Hafiz fond and true, Strains still more sparkling, sweetly new! THE PRE-HISTORIC PEOPLE OF THE NICOBARS. Few literary and topographical curiosities have appeared for many a day so unique as a Vocabulary af Dialects spoken in the Nicobar and Andaman Islands, by Mr. F. A. de Roepstorff, an extra assistant commissioner there, and son of one of the last Danish Governors of the Nicobars. The work, of which only forty-five copies have been [MAY, 1875. published, is a vast but thin folio, printed at the hand-press of the convict settlement of Port Blair, which is so deficient in type that corrections and additions have been made in many instances by the pen. Mr. de Roepstorff devotes fifteen of his expansive pages to an account of the inhabitants, while the rest of the work consists of a vocabulary of words in English and in the Nankauri, Great Nicobar, Teressa, Car Nicobar, Shobaeng, and Andaman dialects. Though side by side in the direction of north and south, the Andamans and the Nicobars differ widely both as to their products and their people. The Andamans are clothed to the water's edge with lordly forest trees and mangrove jungle, made so impenetrable by glorious creepers and brushwood that even the pigmy inhabitants sometimes fail to penetrate the forests. Not a palm-tree is to be seen except such as we have introduced. The Andamanese man, when fully grown, ranges in height from 4 feet 9 inches to 5 feet 1 inch. His negrito origin is unmistakeable. The Nicobars, on the other hand, produce magnificent forests of cocoanut palms, especially amid the coral sand that fringes the islands.. The interior is dotted with long-stretching patches of grass, which, in the distance, look like a series of English parks, but are in reality jungle, marking the comparatively unfruitful soil of magnesian clay. The Nicobarese, or Nankauri, as he is called, from the islands which we know best, stands out from 5'-6" to 5'-9" in height when fully grown. Though neither Malay nor Burmese, he looks like a cross between both. He may, till we know more about him, be pronounced the outer fringe of the Malayan races, according to Dr. Rink; Mr. de Roepstorff modestly refuses to dogmatize save in a negative way. As the Andamanese point to a fiercer tribe in the interior, the Jadahs, who are aboriginal compared with them, so in the Nicobars we have the Shobaengs, who are a purely Mongolian race. But the Nankauri people, or Nicobarese proper, have gradually got the better of them, though there are still occasional fights, and the majority have settled down as the potters of the group in the isolated island of Shaura. As the kitchen middens, or heaps of oyster-shells covering articles made in copper and iron, point to an older race, or at least an older civilization, than that of the Andamanese, who no longer eat oysters, and used only flint before we introduced iron, so Mr. de Roepstorff pronounces the Nicobarese "a very old people, having preserved their old civilization and religious customs intact, while, perhaps, their religious ideas and theories have gradually died out." Each Nicobar hamlet of from four to twenty houses forms a democratic community enriched by

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Mar, 1875.] BOOK NOTICES. 157 nature with all that can meet their wants, and troubled only by the Iwis or manes of their deceased progenitors, with which they wage almost incessant war. The Nicobarese resemble the Andamanese and all the non-Aryan races of India not only in this fear of demons, and in the exorcism required to defeat their malice, but in truthfulness, honesty, good nature, and the love of drink. The family life seems perfoct. The father is the head of the house, the mother takes his place on his death, and when both pass away, the property is equally divid. ed, the eldest son, however, taking the house, but maintaining his unmarried sisters. Each may do as he likes, but age is reverenced, and women are treated with a loving respect. Girls, married at from 13 to 15 years of age, freely choose their husbands, being influenced through their relatives, like more modern rices, chiefly by such considerations as the suitors' possessions in pigs and palm. trees. Fidelity is the rule, subject to a somewhat lax system of divorce. Tc have, or to be expecting children, is most honourable. In the latter case both the man and the woman cease to work for a time. Friends compete with each other for the honour of feasting them, and they are taken to the gardens in the interior, far from ship-captains and wild pigs, where on the co-operative system the Nicobarese rear their scanty vegetables. The seed down by such a couple is sure to be blossed. Their women enjoy a liberty and are treated with a reverence which all other Eastern races would do well to imitate. We were eye-witnesses of this when we accompanied " Captain London," who was gorgeously dressed in a naval uniform much too large for him, to visit his wife and mother, who squatted unashamedly on either side of the fireplace of the principal house in the village of Malacca. The house was scrupulously clean, save for the smoke and soot. The evening meal of panda- nus was being cooked, and the abundant cocoanut was offered. A mixture of all the tongues of the East sufficed as the medium of the most polite messages. The best Highland shanty was not half so comfortable, while the sea, gently rolling in under the house, washed away all traces of impurity below. We were in a lake-dwelling! With the dead the Nicobarese bury most of his moveable property, and fast for two months. abstaining even from their loved tobacco. At the end of that time they dig up the body, when the widow or mother, taking the head on her lap, strips it of all putridity and the remains are finally con. it of all putridity and the remaine are signed to the earth. Believing vaguely in a life to come, they hold that the spirit joins that land of Iwis to whoso mischievous action they ascribe all misfortune, whether fover or unsuccessful Sishing. As with the Andamanose also, the moon plays an important part in their superstitions, for their success in spearing fish by torchliglit, at which they are adepts, depends on its light. At certain stages of the moon they will not work. To neutralize the Iwi-the same word means in thcir language " to become"-they have manloene' or exorcists, who pretend to cure the sick by extracting from their bodies the stone or pig's tooth which is said to have caused the sickness. These priests also practise ventriloquism. Their great time is when the hamlets are summoned to that feast which is intended to drive off the I wis partly by gifts and partly by force. While the men and priests sit smoking and drinking silently, the women continue to howl dolefully as they cut up the gifts for the spirits and throw the fragments into the sea. Daubed over with oil and red paint, and excited by their potations of palmwine, the 'manloene' advance to the conflict. Now in doep bass they conx, and now they fight wildly with the malicious Iwis, to the chorus of the women's howling, till, at last, after a hand-to-hand battle, the invisible spirits are carried off to a toy boat festooned with leaves previously prepared for them. This the youths tow triumphantly out to sea, where they leave it and its supernatural cargo, and return to the feast and the dance. Locked in a circle, with their arms over cach other's shoulders, the men leap up and fall down on their heels to the sound of hideous music.-Friend of India, July 23rd, 1874. BOOK NOTICES. BOMBAY SANSKRIT SERIES. Dacakum gracharita, Part I, sent age strives in vain to imitate. These are the edited with critical and explanacory notes by G. Buhler, Ph.D., M.A. 1873. men who have shown to the world the extraorThe Dasakumdracharita is rightly reckoned dinary and almost unrivalled powers of that most among the standard works of Sanskfit literature. ancient tongue, and how variform are the structures Its author, Dandin, was one of those great masters which a dexterous workman can build upon its at whose wonderful power and skill we can only simple bases. The work under review is a model marvel. In the hands of those giants the lan- of prose writing, and the student would do well to guage was a mere plaything, and assumed the read and re-read it. It possesses all the good most varied and exquisite forms, which the pre- points of the well-known prose writers without

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158 THE INDIAN ANTIQUARY. their faults. It would have been impossible for Bana, with his love of diffusiveness, to have described the city of Pushpapuri, or to have summed up the virtues of Rajahansa, in pages less in number than the lines in which Dandin disposed of them. Yet in the concise style of the latter poet there is sufficient to prove that his powers of description were of no mean order. He has given, too, enough of alliteration to demonstrate his acquaintance with that branch of alankara, and to gratify those who have a taste for it, without engendering the mingled feeling of weariness and irritability inseparable from the perusal of Subandhu's Vasavadatta. But these eulogistic remarks must be held to apply to the language alone. With ancient Indian writers the subject to be treated on would seem to have been of comparatively little moment, whilst the language in which it was to be clothed was all-important. Hence the poverty of real instruction derivable from the classical writings, and hence also the difficulty not unfrequently found in interpreting compositions on the most ordinary subjects. If Bharavi had written to instruct, the fifteenth canto of his poem would never have appeared, and so with parts of most of the poems. [MAT, 1875. an account of the way in which that worthy planned the commission of adultery with Kalpasundari, and how, whilst lying on his bed the night before, he had some prickings of conscience regarding it, which, however, he got rid of by remembering that a violation of dharma was approved of by the Sastras for the sake of artha and kama, and that in the issue there would be something to the credit side of his account! He was further assured of the propriety of what he was about to do by the clephant-headed god, who appeared to him for the purpose in a dream! The undoubted tendency of writings of this class is to mislead the simple-minded by suggesting, if not actually inculcating, that darkness and light, infamy and virtue, are one and the same;--and yet from streams such as this did the youths of past centuries imbibe their ideas of virtue and purity! Well then may the scholar and lover of true morals, whilst revelling among the delights of Sanskrit, rejoice that by the bringing in of English literature purer fountains have been opened up, at which the young of India may drink without pollution. The existing vernacular literature is wholly impotent for good. In 1867 Mr. Mahadeva Govind Ranade stated that the Panchopakhyan, Vetal Panchetei, Simhasan Battisi, and Suka Bahattart" constitute the stock of the most popular stories of fiction in the [Marathi] language, and are to be found in every indigenous school, and constitute their whole library." (Preface to Catalogue of Native Publications in the Bombay Presidency up to 31st December 1864.) Alas for the morals of the school-boys if formed from the teaching of those works! The last of the four, which in the body of the Catalogue is facetiously called a book of 72 moral stories,' might more No one, again, would venture to deny that the inorale of Sanskrit literature is very low, and the work under review forms no exception to the rule. Of its male heroes, Rajahansa was respectable enough; but Apaharavarman, who may be taken as a type of the rest, and whose career is sketched at some length, was a successful thief, intriguer, burglar, and murderer. He related his adventures to his friend and master Rajavahana, himself far from immaculate, but who after listening to the recital of those deeds of blood and villainy was constrained to exclaim kathamasi kArkazyena karNIsutamapyatikrAntaH! The principal female characters are either hetaire or behave as such; and we have a detailed account of the skilful manner in which one of them, to win a bet, managed to delude a simple sage, ignorant of the ways of the world, and to allure him from his wild hermitage to the dissolute court of the king, after fascinating him with a vivid description of kama with its modus operandi! To convince the sage of the harmlessness truthfully be termed a "Manual of Immorality;" and the few grains of truth to be found in the other three are largely outweighed by the noxious matter they contain. The interdependence of nations is an acknowledged fact, and is it not meet that, coming into contact after long ages of separation, the Eastern and Western branches of the great Aryan family should minister to one another's necessity? The swarms who migrated to India from the common home conserved with jealous care their sacred language, and, handing it down from generation to generation as a precious of kama, the girl is made to quote from the Sastras heirloom, now present it almost intact to the several instances of lewdness practised by the gods themselves,-a course also adopted, it would seem, by Rajavahana to overcome the scruples of Avantisundarf, who after hearing them is made to exclain: dayita tvatprasAdAdadya me caritArthA zrotravRtti: / atha me manasi tamopahastvayA datto jJAnapradIpa: ! Again, in the story of Apaharavarman, we have (on page 83) admiring gaze of the whole family. The Teutonic it a newly-acquired literature and religion, and branch comes from its far-off home, bringing with offers them in return to its Eastern brothers. Scholars of all countries will accept with thankfulness the instalment of the Dasakumaracharita which Dr. Buhler has presented to them. For this

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MAY, 1875.] BOOK NOTICES. 159 edition three manuscripts, three editions, and two formed lIlAmaMdiradvArakadalIlAlityena (page 30, line 2). commentaries were collated, and the result is very On page 8 we have the poet's account of the great satisfactory. There are only two noticeable mis- battle between the kings of Malwa and Magadha, takes in the text. One occurs in line 17 of page 80, and he proceeds to say: 9 yea where anuvartatAm is found for anvavarcata. Apahara- saMkhye vartamAne suhRtsAhAyyakaM kurvANo nijabalesati vidheye videhevarman's instructions conclude with the fit of the | zvarI jayavatA ripuNAbhidha kAruNyena puNyena viSaSTho hatAvazeSena zUprevious clause, and he then states the fact that, in | nyena sainyena saha svapuragamanamakarot. Dr. Bihler renders the accordance with them, the woman followed Kalpa-| words nijabalesati vidhaya" his obedient army not sundari about like her shadow. The other is in being on the spot," which seems open to question, line 6 of page 66. The word 3T997 there used. It was not likely that the king would go alone It was not likely that the king and rendered in the notes" having refused strongly to assist his friend, and that his army was present (to give an answer)," is incorrect. That verbis shown by the statement of the poet that he remeans to press & person strongly ;' but as this turned to his own city accompanied by what does not in the least suit the context, the alterna remained of it. What is the force of as aptive reading given in the notes, viz. 90 should plied to his army? Might it not mean worthless.' by all means be adopted. The notes are exceed and so show that the words quoted above should ingly good, and the short extracts from the be translated bis army not being obedient'? commertaries have been very judiciously made. The rendering of The TTi (page 29, line 4) by To err is human, however, and the proofs afford sweet-singing Koils' is quite indefensible. The ed in these notes that their compiler shares the first member of this Dvanda compound means common lot of humanity, shall now be indicated. bees.' In the third line of the opening verse occurs the The rea mentioned on page 49, line 9, has expression arv: ; and, applied to the first been wrongly explained by the commentator from member of the compound, are clearly means 'axis,' whom Dr. Buhler quotes. The term, in this and as referring to axle. The meaning of passago at any rate, evidently means 'flatterers, a gog: should therefore be axis (axle),' and i.e.' those whose words are acceptable':--and the not 'pole-staff.' On the same page we find, as an rendering of the word wracat which occurs epithet of puNyapurI, the expression zavadagaNyapaNya- on the same page is equally incorrect. The vistAritamaNigaNAdivastujAtampAkhyAtaratnAkaramAhAtmyA, the learned annotator gives first the explanation of qoy of which has been rendered 'shops. This the scholium, viz. TETESTETOST: or a t meaning is very suitable and almost necessary, T a rrat, and then translates it bully." but has the word elsewhere been known to mean for which there is not the slightest authority. In anything more than a vendible article,' or the interpretation of the phrase *9989143 trade'P Nothing indeed but the presence of .TT3 (page 60, line 8) the commentary GP could cause the slightest doubt that it has seems to have gone astray. There is no reliable here the common meaning of 'wares.' Do the evidence that it is equivalent to He: as commentaries give no extracts from any kosa, stated. Its true sense would appear to be fer ararso as to elucidate the point P On page 2 we have Fu, FACT, and the phrase would then be the Dandin's poetic description of the beauties of sun's orb, red as a garland made of the goiden Vasumati's members owing to the union with foliage of the wishing-tree. them of Capid's weapons, &c. when he himself was The last point to be noticed is the interpretation destroyed by Siva, in the course of which comes the of free on page 71, line 4, by "worn the day following :--- R aftaara TTT before." The sentence is this: a hreytt. Following the learned but not always ac rare rcurate Professor Wilson, Dr. Buhler renders prahitamiti mamaiva mukhatAmbUlAMcchiSTAnulepanaM nirmAlga malinAMzukaM "the two Rambhas: the nymph Rambha and agere. Here then are too distinct things any other Apsaras," which is quite wrong. The bronght by the woman, as shown by the use of the expression 16:, 'having thighs [tapering] like conjunction . One of them is clearly the soiled the plantain-tree,' is very often met with as garment," and the other is refrez. This word is applied to women. There is an instance of it in hero a Loun, not an adjective, and is qualified by Magha viii. 19, which the commentator explains the preceding compound. It is found in Magha thus: ti eta ET: a. The charms viii. 60, and is thus explained by Mallinatha: of Avantisundari are described by Dandin jn words nirmAlya kojyitamAlyaH This is the meaning Dandin which differ very slightly from those employed evidently attached to it too, and the gifte pretended in the former case, and here the set is said to be to have been sent by the princess to her lover

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160 THE INDIAN ANTIQUARY. [MAY, 1875. were a 'refuso garland, smeared with pan-juice spit Ubool Fuzl, Ukbur, Udhum Khan, Taj Muhul, Vifrom the mouth, and a dirty robe'! kramadit, &c. will supplant the better known and TALIB-UL-ILM. more accurate Abul Fazl, Akbar, Adham Khan, TERACKER'S HAND-BOOKS of HINDOSTAX.-A HAND-BOOK &c. These Hand-books are just what the visitor for Visitors to AGR and its neighbourhood, by H. G. requires: they point out all that is really worth Keene. (12mo, 160 pp.) Calcutta: Thacker, Spink & Co. 1671. seeing in and all around the two cities, and describe A HAX-BOOK for Visitors to DEBLT and its neighbour- the buildings in brief compass, with intelligence, hond, by H G. Kecue. (12mo, 79 pp.) Calcutta: Thacker, Spiuk & Co. 1874. thorough appreciation, and rare accuracy, These little books are revised editions of the author's Guidc-books, already pretty well known ORIGIN of the DURGA PUJA, by Pratapa Chandra Ghosha, to visitors to the old royal cities of Upper India. B.A. (67 pp. 12mo.) Calcutta, 1874. In his preface to the first the author modestly This paper, originally published in the Hindu states that although ho "has used his best en- Patriot, was scarcely worth reprinting. As to deavours to render his information accurate by the Origin of the Durga festival the writer says verifying it from the best and most original at the outset-" When it was first established the sources, yet he has abstained from controversy, memory of man, it seems, runneth not to." Instead and does not desire to be regarded as an antiqua of carefully collecting and arranging the materials rian authority." Mr. Kcene intersperses his in. that exist in Hindu literature bearing upon the teresting notos with extracts from the architec subject in hand, this very excursive writer flics tural remarks of Fergusson, the eloquent descrip off to theories and generalizations. "To a nation," tions of Bayard Taylor, the quaint accounts of he says, " to which language is cosmos, to which Bernier, Finch, and De Laet, and with quotations beauty was better expressed in words than in the from whatever almost has been written worth objects described, to which the flower was lovelier quoting in reference to the objects he describes, when it was clothed with the tints of the imaginacarefully correcting them wherever they have tion than when it appeared in its pristine shape, fallen into even a trifling inaccuracy. And his grammar was the basis of knowledge and religion. intimate acquaintance with what he describes, and Words consequently exercised greater influence his attention to native history and to inscriptions, upon the Hindu mind than the works of nature enables him to add interesting items to our know or of man." Words have evidently a greater in. ledge. Thus, for example, the Mosque at Agra, fluence with this author than his subject, and so which has been attributed to Akbar, he notices as he affirms that "the Durga Puja of to-day is an having, "from the obvious evidence of the inscrip evolution of many mutations, and that "in the tion over the main archway," been built by Shah early days when the Aryans lived somewhere Jehan in the year 1053 H. (A.D. 1644), and to have near the plateau of the Belur Tagh, its vernal form taken five years to complete." The Boland Dar. the Vasanti Puja was in vogue." waza, or great gate to the Mosque at Fathepur He concludes that Durga" is a grand developSikri, he notes was built as 'a triumphai arch' ment of a primeval Vedic idea, produced in un. a good many years after the Dargah or sacred questioned and unquestionable Words, which in quadrangle, and bears an inscription beginning their turn have been transformed into various thus: "His Majesty, king of kings, Heaven of forms and attributes by the authors of the Tantras the Court, shadow of God, Jalal uddin Muhammad and Purdnas, and at last imbedded in the present Khin the Emperor. He conquered the kingdom system of worship." of the south, and Dandes, which was formerly The teaching of this little book, if it teaches called Khandeg, in the divine 46th, corre- anything, is pantheistic; but the author's hold of sponding to the Hijirah year 1010. Having reach- facts, as of theories, is very indefinite, and hazily ed Fathepur he proceeded to Agia." The Mosque hid in grandiloquent verbiage. It is a pity to find bears the date Hijirah 979, i.e. A.D. 1571. young Hindus with abilities and learning like the To the Agra Hand-book the author hag added writer of this pamphlet taking so little care to edua brief history of the Mughul Empire from A.D. cate themselves in habits of closer thought and more 1526, and an appendix on Hindustani Architec- industrious research, and so rushing into print ture, which will be read with interest. To the with the most baseless day-dreams, mistaking Dehli one, a 'Note' on the Slave and Khilji dynas- them for the results of scientific research. Yet ties, and others on the Elephant Statues, Firuz this is not the case with Hindus only: some EuroLat, &c. Mr. Keene has a passion for spelling peans have set them examples they have not yet Oriental names his own way-which is anrivalled, nor are likely soon to do, in the bulk attempt to render what may be called the vulgar and pretentiousness of their publications, and the system more uniform ; but we much doubt if I want of any foundation in fact for their theories.

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JUNE, 1875.] ARCHEOLOGICAL NOTES. ARCHEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continued from page 48.) IV-Old Walls and Dykes. BR ESIDE cairns, dolmens, and stone-circles, there exist upon the Nilgiri Hills other structural antiquities of a different nature, namely, remains of fortifications and dwellings, the latter resembling the hut-circles and foundations so common on Dartmoor and elsewhere in England. At present the only notice of them known to me is in Major Congreve's paper on the Antiquities of the Nilgiri Hills in No. 32 of the Madras Journal of Literature and Science, where (at pages 97-98) he describes the vestiges of what he conjectures may have been an old capital of the Toda people situated in that locality so sacred to picnics, Fairlawn, near Utakamand. On the sides and at the bottom of that most picturesque and delightful valley Major Congreve discovered fortified mounds, long lines of ramparts, an altarrock encircled by stones, circular walls of uncemented stones enclosing spaces occupied by single and double rings of stones and heaps; and, by the stream that threads the valley, "long rows of ruined walls forming streets; and square foundations of buildings." I confess not having been able to trace out all the objects enumerated by Major Congreve, and the heaps and mounds by the stream seemed often hard to distinguish from fluviatile deposits; and his conclusion, that at this nearly central spot of the Nilgiris "stood the capital of the ancient Thankawar (Toda) people," appears as uucertain as the theory that links the cairns and dolmens with the Todas. The circular stone wall enclosing a space occupied by the stone-rings is noteworthy, as corresponding with traces of prehistoric fortified villages in England, such as Grimspound upon Dartmoor, where a massive wall surrounds a space filled with hut-circles. In all countries and ages similar conditions of life give rise to similar results, and in such fortified enclosures the ancient populations lived or took refuge on the approach of danger." In "The whole surface of the Khanate is covered with homesteads, scattered at intervals along the canals. Towns in Khiva are consequently not numerous, and are inhabited solely by the servants of the State, by artizans, and by traders. The homesteads of the peasants approach the description given in the Vendidad of those of the ancient Iranians, and may be called small square mud forts, the sides of which vary in length from twenty to one hundred several districts of the Madras Presidency the open plains are dotted with lofty square brick enclosures, into which less than a century ago the villagers used to fly with their families and herds on the approach of marauding Maisur or Marathi horsemen, and remain till the raid had swept by. Both in Telugu and Tamil the word valasa (3) denotes "flying from home for fear of a hostile army," and in many tracts, especially in South Koimbatur, this ominous word enters into the names of the present villages, such as Papavalasu, Valasupalayam, &c., indicating where hurried fugitives had settled and built themselves new abodes. But returning to the Nilgiris:-at the head of the Segur Pass immediately on entering the table-land, on the north side of the road a valley runs towards the well-known Malya mand;' it is enclosed between steep sides, and from its head a long narrow ridge or promontory runs along its middle towards the Segur road, ending abruptly in a steep dip, and both sides of the ridge descend in steep grassy slopes. Just before the terminal dip the saddle of this central ridge is crossed by a somewhat remarkable breastwork or fortification with walled enclosures at each end, thus : O B 161 D From A to B there is a very massive wall, twenty-five yards long and two thick, of large stones and pieces of rock, including some natural yards, according to the size of the family inhabiting them. The walls are about fifteen feet high, and within their enclosure are the different dwelling-houses-on the flat roofs of which the garnered crops are stored-and the various cattleyards and outhouses."-Correspondent of the Daily News. From such homesteads fortresses and walled towns doubt. less developed.

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THE INDIAN ANTIQUARY. boulders cropping up on the ridge top which it sees them carried in all directions for long spans; at C there is a considerable hollow en- distances, and in a manner hard to reconcile closed by a rude wall, and at D a flat thickly- with purposes of defence or boundary;-indeed lichened natural surface of rock, enclosed by a their use for either purpose must have been massive wall, fourteen yards in diameter, with wholly incommensurate with the labour exan entrance at the top between two tall natural pended upon them. So, too, "great and massive boulders under this, at E, there is another walls eight feet high, half as thick, and extending smaller walled enclosure, four yards in diame- for long distances, are found buried in deep ter. C is on the slope on one side of the ridge, forest on the crest of the ghats between and D and E on the slope on the other Kanara and Maisur, with large trees rooted in side. The elegant Maiden-hair Fern (Adiantum them :" the Kanarese term for such remains Ethiopicum), now become scarce about Uta-aggaru-cariously corresponds with the Latin kamand, grows abundantly amid the stones agger. Mr. Richter further quotes a passage of D. About a hundred yards northward of the bearing upon the matter from the Fortnightly breastwork there are many stone-rings barely Review:-" Probably no country in the world visible in the grass on the top of the ridge; possesses so many ancient earthworks-certainly digging in some of them yielded no results. none upon such a stupendous scale-as England. The position, flanked and fronted by steep They are extremely difficult of access, from the slopes, is strong, and the breastwork might, steepness of the mountain height on which they temporarily at least, resist invaders coming were formed. Undoubtedly this is the most up the Segur Pass from the Maisur plateau, ancient species of rampart known: it existed and a fugitive Raja might now and then have ages before the use of mural fortifications, and sought safety in the mountains,-otherwise it is originated in all probability with the nations of difficult to imagine natives resorting to these the East." The huge dykes in Wiltshire are cool heights, so hateful to them, so delightful especially noteworthy, and as an exemplar, and to Europeans. But the circular appendages at perhaps the greatest, of all, I may mention the each end of the breastwork seem problematical. Wansdyke, which magnificent earthwork reachThat at D, enclosing a flat table of rock, might ed from the British Channel across Somerset suggest dreams of a place of sacrifice, entered and Wilts to the woodlands of Berkshire, and as it is through a stately rocky portal; but is still traceable in many places. Whether his speculation were hazardous. I do not know that was a kadanga or war-trench, or a boundary this antiquity has been noticed, but being near line between tribes, is debated by antiquaries. Utakamand it might be worth a visit from It has been pertinently remarked that to garskilled archeologists. Still nearer the canton- rison it throughout would require an inconment, not far behind 'Sylk's Hotel,' at the top ceivable number of men, and it has been geneof a long steep slope leading downwards towards rally regarded as a Belgic boundary. One may the valley and ridge already mentioned, there is observe, however, that the great wall of China, another crescent-shaped breast work, 26 yards which falls within the category of these prodibetween the tips, with traces of smaller works gions works of antiquity, was certainly intended at each tip. for defence. Upon the whole question of these surprising works, whether in England, Kurg, or Kanara, it may be finally added, in the words of the writer quoted by Mr. Richter, that "the organization of labour necessary for carrying them out evinces a condition of society in prehistoric times utterly incompatible with the prevailing notions on the subject." One possible supposition-repugnant enough to prevailing notions, but to which many considerations seem to point-is that the pre-historic world may have been every where vastly more populous than the present. 162 As not unconnected with this subject, I may refer to the Kurg kadangas or war-trenches, described in the Rev. G. Richter's Manual of Coorg (pp. 190-191); these are enormous trenches defended by a bank of the excavated soil, and "stretch, over hills, woods, and comparatively flat countries, for miles and miles, at some places branching off in various directions, or encircling hill-tops." Mr. Richter quotes old records to show that they were constracted by ancient Rajas to fortify the principality. In South Kanara also these trenches abound; one [JUNE, 1875.

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JUNE, 1875.] V. Folk-lore, Water-stories. In (Note III. vol. III. p. 161) some similarities were adduced between popular stories in the far East and the West. The scene of those, however, was terrestrial; and it may not be amiss to supplement them with an instance or two of correspondences in beliefs in wondrous worlds beneath the water. All European fairy-lore and mediaeval romance is full of marvellous regions and splendid dwellings beneath lakes, rivers, and the sea; and the Thousand and One Nights alone show that the idea was nothing strange to Eastern fancy, as witness the story told by Gulnar to the Persian king, of the sea-people, their way of life, and resplendent habitations. All know that in Ireland the O'Donoghue still lives in pomp beneath the waters of Killarney,* and may be seen gliding over them on his white horse each Mayday morning. Lough Corrib, too, another Irish lake, has an evil reputa tion for its inhabitants wiling mortals to their places beneath its waves. In Wales the Fair Family live beneath a lake in a most enchanting garden, full of finest fruits and flowers, with the softest music breathing continually over it. In ancient times a door in a rock near this lake used to be found open on Mayday; and those who had courage to enter were conducted by a secret passage to the garden, where they were most courteously received by the fairies, presented with fruits and flowers, and entertained with exquisite music. Visitors could stay as long as they liked, only nothing must be carried away. Once, however a sacrilegious fellow put a flower into his pocket, but on reaching common earth it vanished, and he lost his senses; since that injury the door has never reappeared. Giraldus Cambrensis, a Welsh ecolesiastical writer of the 12th century, relates that a short time before his days a circumstance occurred near Neath, which Elidurus, a priest, strenuously affirmed had befallen himself. When a boy of twelve years, he had run away from his tutor and hidden himself under the hollow bank of a river, where after two days two little pigmy ARCHEOLOGICAL NOTES. In Kemir the Naga Raja lives in splendour under the famous lake. The Native Press, English and Vernacular, if watched for the purpose, might contribute much that is curious in 163 men appeared and offered to lead him to a country full of delights and sports. So they took him beneath the river into a most beautiful country, but obscure, and not illuminated with the full light of the sun. There he was brought before the king and lived long with the inhabitants, who were all of the smallest stature, but fair and handsome, ate no flesh, but lived on milk and herbs. He sometimes returned to the upper world by the way he had gone, and visited his mother, who desired him to bring her some gold, with which that country abounded; so once he stole a golden ball and brought it to her, but was pursued, and the ball snatched away, by two pigmies. After that, though he tried for a year, he could never find again the secret passage. With particular reference to this last story a copy is now given of the following letter addressed to the Editor of the "Bengalee" newspapert: DEAR SIR,-A private letter from Shahpur informs me that more than three years ago a boy named Ghulam Hussen, of the family of the Sayad, inhabitant of Chandra, was supposed to have been drowned on the 22nd June 1860, in the river Jhelam, one of the tributaries of the Indus. Now he has come safely to his home. His relations were of course very glad to see him. They asked him what was the matter with him. He told them in reply that no sooner he sank than he reached the bottom of the river, where he found a prodigious empire and met with its "Khiser" (name of a prophet), who took him on his knees and gave him shelter. There he, with great pomp and joy, passed more than three years; and now two adherents of the king caused him to arrive at the shore of the river whence he came. Now people of every colour and creed from every creek and corner of the world are flocking to his house to see him. Yours obediently, MAZHIR ALI. Calcutta, Nov. 12th, 1863. (To be continued.) the way of folklore, traditions, popular stories, customs, superstitions, &c. for the Indian Antiquary: a vast deal doubtless exists in old files. Khiser (Khisr) is supposed to correspond to Elias.

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164 THE INDIAN ANTIQUARY [JUNE, 1875. SANTALI RIDDLES. BY REV. F. T. COLE, TALJHARI, RAJMAHAL. The Santals as a race, are very fond of telling He went and came back again instantly. tales and asking riddles. The young men of Meaning-The eye. the villages after coming home from their work Bes bes jo joakana, menkhan bang ko got are in the habit of meeting together at the vil- darea: kana. lage lounging-places. Having kindled a fire, Fruit fully ripe, but no one is able to pluck they will sit around it, and amuse themselves them. for hours together, either by telling tales or by Stars. asking riddles. Those who know the most Mit gote: hor do bae chasa, menkhan akhaeni tales and can tell them best are looked upon by do jaijuge go: baraea ? the rest as very clever; and it is reckoned a very Who is it that although he never cultivates, great acquisition to be able to tell a tale in an yet continually carries about with him his pitch. interesting manner. There are certain lads whose fork? presence is invariably sought by the rest on A dog, because he carries his tail with him account of their power to tell the old tales well. continually, as a man does his pitchfork. Some of these stories are extremely interest- Mit tite tayo do muskil gia. ing, and show a great amount of originality. To clap one's hands, if we have only one These tales are more or less known by nearly hand, is diffionlt. every Santal. A man when alone can't quarrel. In this paper I propose to give you a few of Mit gote: dhelak monre gote bhuga: ana ? their riddles with appended translations : A clod of earth with five holes in it? Harta latarre pond bin ? A head. Translation- A white snake under a skin ? Mit gote: dangra do gota teye joma, ar lai: Meaning -A sword. reye pagura ? Seta: jokhe: do ponea janga, ar tikin jokhe: Something, like an ox, which swallows its do barea janga, ar ayup jokhe: do pea janga? food whole, and afterwards chews the cud ? In the morning it has four feet, at noon two, A handmill for grinding corn. and in the evening three feet ?+ Mit tang machhi re bar hor kin durupa ar Jeaning - A man. bakin jopoteta ? Man in his stages of life. In the morning- Two sitting on one small seat, and not touch in infancy, a child uses its hands and feet in the ing each other? act of crawling. At noon--man, in his prime, A cow's horns. walks without any assistance. At even-decre- Mit gote: pukri talare chak khunti mena:a, pit old age requires a staff. ar ona khonti chhotre mit gote: chatom opa: Khekre khekre ora:re pak ko doneda. ar ona osa: re tij mena: a. Ona ora: rea: In a dilapidated house they are dancing the sanam tij loena, osa ar khunti do banchaoena, war-dance? ar da: hon bang anjetlena. Roasting Indian corn. In the centre of a tank is a post, and on the top The Santals always roast the corn in a of the post is a house. In this house were many broken "ghara." The barsting of the corn stores. It happened one day that a fire broke during the process of roasting, reminds one of out. The house and the post were not destroyed, the wild war-dance. neither was the water of the tank dried up, but Mit gote: pond goda mena:a, onare horet everything in the house was completely conko era ? sumed. There is a white plain, and men are sowing The smoking of the hookah. black vetches in it ? The tank-the cocoanut filled with water; the Meaniuy-Writing with ink on paper. post-the support of the earthen bowl which Hani calaoena no:oin he:ena ? holds the tobacco and the fire. * This is an accent and not a stop. It is used to denote a peculiar click-sound common to Santali. It occurs sometimes in the middle, as well as at the end, of words. This is the well-known riddle of the Sphinx.-ED.

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JUNE, 1875.) SCULPTURE OF THE CAVE AT LONAD, TALUKA BHIWANDI. 165 SCULPTURE OF THE CAVE AT LONAD, TALUKA BHIWANDI. BY W. F. SINCLAIR, Bo. C.S. (vide ante, p. 65.) The frieze is divided into compartments of lance. Then a foot of sculpture destroyed; next irregular size by little pilasters with a capital a cross-legged figure sitting on the ground; like a mushroom, and rectangular block for an to his left two men, a child, and a woman, the abacus. last leaning against a pillar holding up her No. 1, next the well, contains a man seated left leg in her left hand. She has long hair on a square throne, left leg curled in front of down her back. him, left hand resting on left knee. Right hand No. 10. Seems to have been like No. 4, but raised, as if to enforce his discourse, holds a is much mutilated. After it ten or twelve feet fruit or flower (lotus?). Woman standing to of carving are gone altogether. his right, two destroyed figures to left. No. 11. Spearman (P) as in No. 9; then a No. 2. Elephant ridden by two small figures group of a dozen figures attending on a lady who charging four large ones, the latter as tall as the sits on a throne, her left leg curled under her ; clephant. One is running away, and the ele- right foot on throne and right knee raised. phant drives his task into him. The other Below the throne a figure sitting cross-legged. three, though unarmed, show fight. The head No. 12. Spearman (dwarpal ?) as in Nos. 9 of a 5th (?) shows over the elephant's. and 11. Next him a throned figure; then two No. 3. A tree; then elephant unridden and sitting on the ground cross-legged; then anapparently in good temper. A man standing other throned figure with footstool as in No. 4; with his back to the elephant is showing some- to his left another on the ground; the next inthing to another with an umbrella over his distinct. shoulder. Behind this last two others take an No. 13. Spearman again; next him a woman interest in the proceedings; one of these leads sitting on the ground scratching her posteriors; a child. then the man on throne with footstool; to his No. 4. Man seated on throne, like No.1: left one sitting on the ground; others indistinct. his footstool resembles those in front of the No. 14. Naked lady lying on couch surroundcentre door of the cave. On his right, womaned by her maids ; she leans her head on right with chauri. At his left, five standing and five hand; the left is thrown over her belly. She seated figures, who seem to be listening to him. does not seem to be sick, like the lady in the No. 5. Man with chauri or weapon (?) over Ajanta fresco. A child is seated near her. his right shoulder, then one who with his left No. 15. The man on the throne attended by leads, and with his right points to, a child. ten men standing, who have nearly all staves or Behind the child a fourth figure seems to be bless- spears; but one to his left has a sword (?) over ing him, with both hands clasped and raised his shoulder. To the right of the throne four over the child's head. Then two in a two- children seated; to its left a child who detains wheeled horse-chariot going away from these, another running away ; beyond them a seventh and one who seems to stop them. child seated. No. 6. Chariot as in No. 5. In front of it a No. 16. Man and woman on two thrones atsingle horseman; then four figures running toge- tended by five standing women; one child seated. ther as if to get a fifth, a child, out of the way. No. 17. This is the large group opposite the No. 7. Five men and two women standing; in well. There are twenty figures altogether; the front of them two children together and two chief is a man sitting upon a throus with separate. egg-cup-shaped footstool ; he does not use it, No. 8. Three upright figures; at their feet but has his right foot upon the throne; while two children. Then two figures on thrones: the left rests upon the right knee and left hand that to (their) left bearded (?). Two more up- of a woman squatting below him. To his right right figures; then two squatting, their right a woman with a chauri, to hers two holding up hands. Forest in background (?). a melon (?), and to theirs one man standing, No. 9. Standing figure leaning on staff or below him two men seated; to the left of the

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166 THE INDIAN ANTIQUARY. (JUNE, 1875. chief figure one woman with a trident, to hers a standing figure almost destroyed; below it two men sitting on stools of different heights. The rest are behind; one holds a fruit, like that held by the two mentioned above, on the palm of her hand. The men have curled wigs like barristers, the women their hair in a roll or turban not unlike in shape to a Glengarry honnet, or the head-dress of one of the two figures looking at a bottle in the fresco of the Dying Lady in Cave XVI. at Ajanta-vide Ind. Ant. vol. III. p. 269. The right doorpost of the large door has a mortice-hole cnt in it as if to receive some small woodwork; but there is no corresponding one opposite it; and as a stick in it would not cross the door, but project diagonally into the inner veranda, I am at a loss to know the use of it. OBSERVATIONS ON THE KUDUMI. BY THE REV. DR. R. CALDWELL, 8. P. G. F. P. The tuft of hair which Hindas are accustomed to death, and would have destroyed the Sakas, to leave when shaving their heads is called in Yavanas, Kambojas, Paradas, and Sanskrit thesikha, in Tamil the kudumi; + Pahnavas, but that they applied to Vasishtha, and for some years past a considerable number the family priest of Sagara, for protection. of European missionaries in the Tamil country Vasishtha, regarding them as annihilated have come to regard the wearing of this tuft as (or deprived of power), though living, thus spake a badge of Hinduism, and hence to consider it to Sagara: Enough, enough, my son, pursue to be their duty to require the natives employed no further these objects of your wrath, whoin you in the missions under their superintendence may look upon as no more. In order to fulfil to cut off their kudumis as a sine qua non your vow, I have separated them from affinity to of their retention of mission employment. the regenerate tribes, and from the duties of There are many references in Manu and their castes.' Sagara, in compliance with the other ancient Hindu books to the practice of injunctions of his spiritual guide, contented *tonsure,'-understanding thereby either ton- himself, therefore, with imposing upon the vansure leaving a tuft, which is the mode in ordi- quished nations peculiar distinguishing marks. nary use, or tonsure including the shaving off He made the Y avanas shave their heads enof the tuft, which is the mode prescribed for tirely; the Sakas he compelled to shave the ceremonial defilements; but with one exception, apper half of their heads; the Paradas wore so far as I am aware, those books throw no their hair long, and the Pahnavas let their light on the question on which the lawfulness beards grow, in obedience to his commands. of the wearing of the kudumi, or tuft, by Them also, and other Kshatriya tribes, he native Christians turns. They merely enjoin deprived of the established usages of oblations the kudu mi to be worn, just as they enjoin to fire and the study of the Vedas; and thus, the minutest details in bathing and dressing, separated from religious rites and abandoned by but they supply us with no explanation of the the Brahmans, these different tribes became reason why it had come to be worn, or of the Mlechchas. Sagara, after the recovery of his light in which other modes of wearing the hair kingdom, reigned over the seven-zoned earth were regarded. with undisputed dominion." The exception to which I refer is contained To this passage Professor Wilson appends the in the following extract from the Vishnu Purana, following note :Professor Wilson's translation, page 374,-a "The Asiatic nations generally shave the passage which throws more light on the ques- head, either wholly or in part. Amongst the tion at issue than any other with which I am Greeks it was common to shave the fore part of acquainted : the head, a custom introduced, according to " Accordingly when he (Sagara) became a Plutarch, by the Abantes, whom Homer calls man he put nearly the whole of the Haihayag 'long-haired behind,' and followed, according to * This paper has been sent by a contributor, with whom we agree in thinking it deserves a more permanent place than in the columns of a newspaper,' where it first appeared. We have been obliged, however, to abridge it by omitting portions more specially addressed to missionaries.-ED. In Marathi, Shendt.

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JUNE, 1875.] OBSERVATIONS ON THE KUDUMI. 167 Xenophon, by the Lakedaemonians. It may be hair and beard were enjoined upon them, it is doubted, however, if the Greeks or Ionians ever evident that the Aryan fashion, the only other shaved the head completely. The practice pre- fashion then known in India, though not exvails amongst the Muhammadans, but it is not pressly mentioned in the injunctions, is dis. universal. The Sakas, Skythians, or Tatars tinctly referred to as that from which those shave the fore part of the head, gathering the other modes were distinguished; and it is equally hair at the back into a long tail, as do the evident, therefore, that this fashion was regarded Chinese. The mountaineers of the Himalaya by the Aryas as a sign of their own nationshave the crown of the head, as do the people of ality, and that it was with this idea that, whilst Kafristan, with the exception of a single tuft. it was retained by themselves, it was prohibited What Oriental people wore their hair long ex. 1 to all other races. cept at the back of the head is questionable, It is unnecessary to hold it to be historically and the usage would be characteristic rather of true that this mode of distinguishing the differthe Teutonic and Gothic nations. The ancient ent races inhabiting ancient India was first in. Persians had long bushy beards, as the Perse- troduced by Sagara. Though Sagara was politan sculptures demonstrate." one of the earliest kings of the Solar line, it The attentive reader of the above extract from cannot be doubted that the different modes of the Vishnu Purana, and Professor Wilson's note wearing the hair referred to including the Aryan thereupon, cannot fail to perceive that the dif- mode, had already come into use, in accordance ferent modes in which the hair was ordered to with the practice of all ancient nations to disbe worn by Sagara were intended to be, and tinguish themselves from their neighbours by were regarded as, signs of nationality or race, such external differences, and that what Sa. not as signs of religion; and this is confirmed by gara is represented as commanding the differthe separate enumeration, in a subsequent part ent races to do is merely what they had already of the paragraph, of the distinctively religious been in the habit of doing. The Tatars, or privileges which were prohibited to the races inhabitants of Central Asia, called Sakas by referred to. The conquered races and aborigi- Sanskrit writers, have always been in the habit, as nal tribes were to be distinguished from " the Professor Wilson remarks, of "shaving the fore regenerate tribes," that is, from the Brahmans, part of the head, gathering the hair at the back Kshatriyas, and Vaisyas, called collectively the into a long tail, as do the Chinese." This mode dvija, or twice-born castes, by two sets of of wearing the hair is identical with the kududifferences,- one a difference marking their mi of the Aryas, with the exception of the nationality, race, or caste,--taking the word caste length of the tail; and as it has prevailed from in a wide sense--and consisting in the mode of the earliest times to the present dny amongst wearing the hair and beard ;.the other a dif- three contiguous races, the Tatars, the Hindus, ference marking their religious degradation, and and the Chinese, and as it is certain that the consisting in the prohibition of the A charas, Hindus had their origin in Central Asia, it is or established usages, of oblations to fire, the much more reasonable to suppose that the Hinuse of the Vedas, and the residence amongst dus brought the kudumi with them from their them of Brahman priests. original abodes, like the horse-sacrifice, the The only mode of wearing the hair not de- worship of fire, and various other usages, than scribed in Sagara's injunctions is that which that they invented it after their arrival in India. was already in use amongst the Aryas, or This makes no difference, however, with reconquering, Sanskrit-speaking race,--that is, the spect to the light in which differences in wearthree twice-born castes mentioned above, - viz. ing the hair were regarded in India in ancient shaving the head leaving a lock, and shav- times. Whether those differences were intro. ing the beard leaving a moustache; but as duced by king Sagara, or whether they had we know from other authorities that this was already been in existence, we learn from the the Aryan fashion, and as it was for the pur- passage quoted above that they were regarded as pose of distinguishing the conquered races and " distinguishing marks," not of religion but of aboriginal barbarians from the Aryas of pure nationality. The kudumi was the " distin blood that their various modes of wearing the guishing mark" of the Aryas, and the other

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168 THE INDIAN ANTIQUARY. modes described were the "peculiar distinguishing marks imposed upon the vanquished races." It was regarded as intolerable that the outward and visible sign of Aryan civilization and "twiceborn" respectability should be assumed by vanquished nations, much less by aboriginal barbarians. Each of those races, therefore, was required to assume, or to retain, a fashion peculiar to itself, exhibiting to the eye the distinctiveness of its nationality. The progressive extension of the Aryan mode of wearing the hair in Southern India, in direct opposition both to the letter and to the spirit of Sagara's injunctions, will be found to confirm and illustrate in a remarkable manner the essentially national, social, or secular character of its origin. Its history in Southern India is the spread of a fashion, not of a creed. When Professor Wilson says, "What Oriental people wore their hair long except at the back of the head is questionable," he appears not to have known that the wearing of the hair long, tied up in a knot at the back of the head, nearly after the manner in which women usually wear their hair, was the ancient natural usage of the Dravidas, or Tamilians, and other non-Aryan races of Southern India, as well as of all the races inhabiting Ceylon, irrespective of their religion, whether orthodox Hindus, Buddhists, or devil-worshippers, and that this usage, though to a great degree superseded by the kudumi, has not yet disappeared. The Brahmans, and other Aryas who settled in Southern India, brought with them from the North the Aryan mode of wearing the hair, but the Tamil people generally continued, notwithstanding their adoption of the religion of the Brahmans, to wear their hair long, as appears from old statues and pictures and universal tradition, and have only in recent times taken to wearing the kudumi. If long hair had been a sign of the pre-Brahmanical faith, and the kudumi, as its opponents assert, a sign of Hinduism, the progress of the kudumi in the Tamil country ought to run in a parallel line with the progress of Hindu orthodoxy. It cannot be supposed, however, that the Tamilians of modern times are more zealous or more orthodox Hindus than the people by whom the great temples in the Karnataka were erected. It is impossible, therefore, to suppose that the gradual abandonment by the non-Aryan tribes of the Tamil country of their [JUNE, 1875. ancient mode of wearing the hair, and their adoption of the kudumi instead, can have originated in motives of religion. It is evident that it is to be connected rather with the abandonment, during the same period, by the men of the higher castes, of the old Tamilian fashion, apparent in all the old statues, of dragging down the ears and wearing long pendent earrings,-a fashion which is still retained only in Tinneveli, and only by those castes that still retain also the fashion of wearing their hair long. The Vellalas of the present day almost invariably wear the k udumi, but they admit that their forefathers, certainly not less zealous Hindus than themselves, wore their hair long. The use of the kudumi has now reached the middle and lower classes, but it has not yet by any means become universal amongst them, at least in Tinneveli. Some people of each of the middle and lower castes wear it, and some do not; and it is obvious that it is amongst such classes that the light in which the wearing of it is to be regarded may best be ascertained. If it is certain, as it is obvious to every one that it is, that no difference is made between people with long hair and people of the same caste with kudumis as regards admission to the temples and other religious privileges, and that those who have not yet adopted the kudumi are as zealous for Hinduism as those who have, it is difficult to avoid coming to the conclusion that the argument is at an end. The condition of things in the Maravar caste, the caste to which the ancient Pandya kings of Madura are said to have belonged, supplies us with a good illustration. Some of them wear the kudumi, and others, I think a majority, do not; but the difference between the two classes is not one of religion, or even of caste. It makes merely a difference in their social position. The kudumi, which was originally a sign of Aryan nationality and then of Aryan respectability, has come to be regarded as a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. I am personally acquainted with families of this caste, some persons belonging to which wear the kudu mi, and others retain the more ancient mode, whilst all of them continue heathens alike. I inquired of the Zamindar of Uta

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OBSERVATIONS ON THE KUDUMI. JUNE, 1875.] mali, the most influential Zamindar of this caste in Tinneveli, in what light he regarded the spread of the use of the kudu mi amongst the people of his caste, when he replied that he did not regard it as in any way connected with religion, with caste, or with family, but that it was a usage which commended itself to people on account of what he called its 'becomingness,' that is, its neatness and tidiness, in comparison with the other mode, and which each person adopted or not as he pleased. The great majority of the Shan ars who remain heathens wear their hair long; and if they are not allowed to enter the temples, the restriction to which they are subject is owing not to their long hair, but to their caste, for those few members of the caste, continuing heathens, who have adopted the kudumi,-generally the wealthiest of the caste,-are as much precluded from entering the temples as those who retain their long hair. A large majority of the Christian Shanars, including nearly all the adherents of the missions of the Society for the Propagation of the Gospel, have adopted the kudu mi together with Christianity, never supposing for a moment that the fashion they adopted when they became Christians could be regarded by any one as a sign of the heathenism they had left, but on the contrary regarding it, if a sign of any religion at all, rather as a sign of Christianity, at least in their case, in so far as Christianity favoured the adoption of more cleanly, more civilized usages, and taught them, amongst other minor proprieties, that "it was a shame for a man to have long hair." The heathen Pallars in Tinneveli used to wear their hair long; but most of them, without ceasing to be heathens, have recently adopted the k udum i, and the wearing of the kudumi is now spreading even amongst the Pariars. In short, whenever higher notions of civilization and a regard for appearances extend, and in proportion as they extend, the use of the kudumi seems to extend also. Heathens adopt it, without becoming more heathenish thereby, but merely wishing to be "in the fashion," and converts to Christianity adopt it as a practice which they believe to be more becoming, and fancy to be more consonant to Christianity than the long hair of their an It is a fact deserving special notice that Sanyasis, or professed ascetics, though the most intense Hindus to be met with, never wear that which is represented as being a sign of orthodox Hinduism. They either shave off the kudumi, leaving the head bald, or they allow their hair to grow to its full length, like the ancient Rishis, plaiting it into a sort of tiara on the top of their heads, or letting it hang down their backs. Under either circumstance, no one ever heard of a San y a si, though without a kudumi, being precluded from entering the There is a caste of bankers in Tinneveli and temples. Their reason for not wearing the ku cestors. 169 Madura, called the Nattukottei Chettis, who wear their hair in neither of the modes referred to, but shave the head completely, after the manner of the Muhammadans, or the manner prescribed by Sagara to the Yavanas. This usage of theirs cannot be meant as a distinguishing mark of religion, for there is no difference between their religion and that of their neighbours. I have lately inquired of one of them his reason for not wearing a kudumi. He replied that it was a peculiar usage amongst the people of his caste, but could not explain it any further. He considered that it had nothing to do with religion, and he was sure that the absence of it did not prevent him from entering the temples or performing any other religious duty. Indeed he was returning from the performance of worship in the temple when his opinion was asked. It would be an extraordinary thing if the members of this most wealthy, most superstitious caste were prevented, by their custom of not wearing a kudumi, from entering the temples, seeing that it may almost be said that the temples in Tinneveli and Madura are their private property. As it has always been the custom for the people of different castes to distinguish themselves from their neighbours by differences in dress and ornaments, especially in the dress and ornaments of their women, there seems nothing extraordinary in the adoption by the banker caste referred to of a peculiar fashion of wearing their hair, or rather of shaving it off; but whatever may have been the origin of this custom of theirs, it is not easy to see how any person, knowing the existence of it, and knowing the intense orthodoxy of the people who have adopted it, can maintain that the k udumi is a sign of orthodox Hinduism.

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170 THE INDIAN ANTIQUARY. dumi is intelligible enough, whatever may be the reason of the bankers. They regard it as a sign of a secular mode of life, unbefitting persons who profess to have abandoned the world. They class it with gold ornaments and fine clothes, and would stare if they were told that what they reject as a vain beautification of the perishing body is regarded by persons who know better as a sign of their religion, which they ought to cherish. The temple-priest wears his kudumi as a matter of course, because he lives in society, and because the worship he offers to the god of the temples is a gay, courtly worship, consisting in music, dancing, flowers, and lights, in avowed imitation of the ceremonies of a court. It is considered necessary that he should be in full dress when officiating in the temple, that is, that he should wear his kudumi: for without his kudumi, like a man who is unclean from a mourning, or like a Sanyasi who has abandoned the world, he would not be regarded as suitably dressed for the performance of ceremonial worship. This is far from proving, however, that the kudu mi is a sign of Hinduism. If it were such a sign, it would be worn not by the temple-priest, but by his far more religious brother, the as cetic. It has been asserted that no Hindu is allowed to enter a temple without his k u dumi; but the practice of the ascetics and the bankers, as also of the long-haired classes, clearly proves that this is a mistake. Modern Hinduism has indeed its distinguishing signs, without which no Hindu may enter the temples, but these signs-the distinguishing sectarial marks of modern Hinduism -consist in the tripundra for the Saivas, and the n a ma for the Vaishnavas,-signs which are well known to be essentially heathenish in their origin and signification. It has been asserted that a Hindu who shaves off his kudumi, according to custom, as a sign of mourning for a near relation, is debarred, in consequence of being without his kudumi, from entering the temples; but this assertion also is founded on a misapprehension. He is excluded from the temple during the period of mourning, not because he is without a kudumi, but because he is ceremonially unclean. I have made inquiries with respect to this point, of priests attached to the temples, in order to satisfy myself of the accuracy of the statements [JUNE, 1875. I had previously received from private sources, and the information I have received is to the following effect: When a Hindu loses his father or mother and officiates as chief mourner at their funeral, he shaves off not his kudumi only, but also his moustache, as a sign of mourning, or, as Hindus understand it, as a sign of the ceremonial impurity he has contracted by a near relation's death. In this condition he is precluded from entering the temples till the funeral ceremonies have been brought to an end, that is, till the sixteenth day; but this exclusion is owing, not to his being without a kudumi, but to his ceremonial defilement: for on the sixteenth day he shaves again his newly sprouting kudumi and moustache, and bathes, and on the very same day, immediately after bathing, enters the temple again and performs the usual acts of worship. As he enters the temple again on the very day that he shaves off again the rudiments of his ku du mi, it is evident that it was his ceremonial defilement, and not the absence of a kudumi, which was the cause of his exclusion during the preceding sixteen days. I may be asked to explain how it is, if the kudu mi is not a sign of Hinduism, that the Syrian Christians on the Malabar coast shave their heads entirely, and require converts to Christianity to shave off their kudumi on joining their ranks; and it is the more necessary that this circumstance should be explained, because I have always been of opinion that it was from the imitation of the Syrian Christians in this particular, on the part of the Protestant missionaries labouring on the Malabar coast, that the idea of the essential Hinduism of the kudumi spread amongst the missionaries in the Tamil country. The quotation from the Vishnu Purana given above will be found, I believe, to account for this apparent anomaly. The Purana says: "He made the Yavanas shave their heads entirely," and it is evident from this that the shaving of the hair of the head entirely, without leaving a lock, was regarded as the national usage of the people referred to. The people thus described as Yavanas were the inhabitants of Western Asia. The name was derived from the Ionians, or descendants of Javan, the first Greeks with whom the Hindus became acquainted, and in the ancient Sanskrit

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OBSERVATIONS ON THE KUDUMI. JUNE, 1875.] period denoted the Greeks in general. In subsequent times, when the Greeks were succeeded by the Arabs, it was the Arabs that were denoted by this name: so that in the later Sanskrit of the Vishnu Purana we are to understand by Yavanas not the Greeks, but the Arabs, or, more widely, the inhabitants of both shores of the Persian Gulf. The name Sonagas, by which Muhainmadans of Arab descent are sometimes called in Tamil, is merely a corruption of the Sanskrit Yavanas. The Arab and Persian Yava nas, whether Christians or Muhammadans, were accustomed to shave their heads, as the Hindus were well aware; and when merchants of both creeds came over, many centuries ago, from the Persian Gulf and the Red Sea, and settled on the Malabar coast, they not only brought with them their own peculiar usages as regards dress, food, &c., but received express permission from the Chera kings to retain those usages and to govern themselves by their own laws. They received permission also to make converts to their respective religions, and, what is more remarkable still, permission to incorporate those converts in their community or caste, and make them sharers together with themselves in the social privileges that had been conferred upon them, including the privilege of self-government. This being the case, conversion to Christianity or to Muhammadanism came to be regarded as a change of caste or nationality, and not merely as a change of religion. The convert ceased to be a member of any Hindu caste. He ceased even to be a Hindu, and became, as far as it was possible for him to become, a Syrian or an Arab, that is, he became a member of the Syrian or the Arab caste. He adopted not only the Christian or the Muhammadan creed, but the shaven head and the dress of the Yavana. He might originally have been a Polia slave, but if he was thought worthy of being accepted as a convert, he was thought worthy also of being admitted to the caste name and the caste rights of his new friends, and would not even be refused the privilege of connecting himself with them by marriage. The absence of the kudumi amongst the Syrian Christians of the Western coast, as also amongst the Indian Muhammadans generally (as adherents Speaking of Tipu Sultan, Fra Bartolomeo says that during his ravages in the Malayalim country "the pagans were 171 of an Arabian religion and of Arabian usages), is therefore to be regarded, not as a proof of their regarding the kudumi as a sign of Hinduism as a religion, but as a sign and memento of their admission into the nationality or caste of the Syrians and Arabs by whom they were converted, and of their adoption, as was not only natural but unavoidable under the circumstances, of the Syrian or Arab, that is, of the Ya va na modes of life, including dress and the fashion of wearing the hair. It was natural that the Protestant missionaries on the Malabar coast should advise their converts to follow the practice of their Syrian predecessors in this particular, though the imitation of their practice has only been partial after all, seeing that it does not include a change in nationality of their converts; but it does not follow that the practice of the Syrians should be followed by missionaries in other parts of India. where the Syrians are unknown, and where it has never been considered to be necessary or desirable that converts should adopt a new nationality, without the adoption of which the imita tion of the Syrians in one particular alone seems partial and arbitrary. The example of the Syrians and Arabs was followed to the letter by the Roman Catholic missionaries who settled in the same neighbourhood in Goa, in the sixteenth century. The converts made by the Portuguese in Goa adopted a new nationality and a new dress, as well as a new religion. They assumed the dress and customs of their Portuguese patrons, and are called 'Portuguese' to the present day, though mostly of unmixed native descent. A similar plan is acted upon still by the Muhammadans of both coasts on the reception into their ranks of converts to their creed. The converts occasionally made by Muhammadans. whether from Hinduism or from Christianity, change not only their religion, but also their nationality or caste, and, as a sign of this change, adopt the Muhammadan, that is, the Yavana dress and mode of wearing the hair, including especially the skull-cap,' the equivalent of the Arabian or Turkish fez; and so well is this understood, that in the common talk of the Tamil people a convert to Muhammadanism is not said to have become a Muhammadan, but to deprived of the token of their nobility, which is a lock of hair called cudumi:" Voyage to East Indies, p. 141.-C. E. K.

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172 THE INDIAN ANTIQUARY. [JUNE, 1875. have put on the skull-cap.' So thoroughly is worn before ever Brahmans were heard of, but his nationality, or caste, as it is called in India, in the ceremonies by which the wearing of it is supposed to be changed by this process, that he initiated. not only acquires the privilege of intermarriage Every period of a Hindu's life, especially of a with Muhammadans, no matter what his original Brahman's, from his birth, and even from before caste may have been, but claims, and has con- his birth, to his death, is attended by a host of ceded to him by Hindus, the same rights, as re- ceremonies. Ceremonies are performed the first gards the use of wells, &c., that the original time his ear is bored, but no one will say that Muhammadans possess. the boring of the ears is in itself a heathenish As it is the tendency of Hinduism to connect operation. When a boy is sent for the first every act in life, every member of the body, and time to school, ceremonies are performed and a every portion of the dress with religion or caste, feast is given, but no one thinks it a heathenish it is not to be expected that the kudu m i should thing to send a child to school because heathenescape so universal and so inveterate a tendency. ish ceremonies are performed by heathens when Let it only be granted that the wearing of a tuft their children are sent. If the thing itself is of hair on the back of the head has come into not distinctively heathenish, and the heathenism general use, whatever be its origin, it will ne- connected with it is an unnecessary ceremonial cessarily follow that it will not merely be cher- superadded by heathens, all that ought to be ished with the affection of personal vanity, as required of Christians is to avoid the superadded amongst the Chinese and Japanese, but that so ceremonial superstitious a people as the Hindus will coca- It is not sufficient to prove a thing to be heasionally use it for superstitious purposes. This thenish to prove that it is done by heathens. It does not prove, however, that it is either hea- is necessary to prove also that it is heathenish thenish in its origin or heathenish in its nature. in its origin and history, and that the heathenIt does not prove, therefore, that it is a sign ofish intent with which it is done by heathens heathenism. It only proves that Christians belongs to the essence of its use. Hindus are should be careful not to put it to superstitions accustomed to put flowers in their hair at maruses. riages, and, the kudumi being the only porIt may be objected that not only is the ko- tion of the hair of the head they retain, the dum i put to some sort of use in superstitious flowers are stuck in their kudumis. I do rot ceremonies, but that the very first time it is consider this practice heathenish either in itself assumed, or rather the first time the hair of a or in its intent. I do not consider it, therefore, child's head is shaven off, leaving the kudumi, to be a practice from which Christians should superstitious ceremonies accompany the opera- think themselves de barred. On the other hand tion. This is undoubtedly true, but only to a I admit that it is a heathenish practice to put very limited extent. When a Brahman boy's flowers in the hair when about to perform cerhead is shaved for the first time, the operation tain idolatrous acts of worship, because it is is performed on a certain month and day fixed done with a heathenish intent, with the intent by a rule, and a Brahman lays hold of the tuft of doing honour to an idol. Apart from this of hair that is to be left, and commences the intent, there is surely nothing heathenish or operation before the razor is applied by the superstitious in wearing flowers in the hair. ... ordinary barber. A feast is made on the occa- The great majority of the middle and lower sion, and this is called in Tamil the kudumi classes in the Tamil country, including those wedding, but in Sanskrit simply kshaura, 'ton- castes to which most of our converts belong, are sure,'-nothing being required but tousure by worshippers of Siva, and as such they worship the sacred text. This usage does not prevail Siva's son, Ganesa (the Tamil Pilleyar), as well amongst other castes; it is not easy to see, there 28 or more than Siva himself. One of the cerefore, how other castes can be made responsible monies performed in the worship of this divinity for'a peculiar usage kept up amongst that pecu- consists in the worshipper's laying hold of his liar people the Brahmans. Even amongst the ears (not Ganesa's, but his own)-the left ear Brahmans, it may be added, the superstition with the right hand, the right ear with the left consists not in the kudumi itself, which was hand. Herein we may discern a danger to

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JUNE, 1875.) OBSERVATIONS ON THE KUDUMI. 173 which the young convert's faith is exposed; and we have now learnt, from the instance of the kudumi, how such dangers are to be averted Cat of the convert's kudumi, and a rarely occurring temptation ceases : cut off his ears, and one of the most common temptations of his daily life is at an end ! I am surprised that the opponents of the kudum i have not yet commenced to put down the use of the tali. This is the Hinda sign of marriage, answering to the ring of European Christendom; and, on the principle on which the opposition to the kudu mi is based, it does not appear to me to be consistent with common fairness to allow the tali to escape, seeing that amongst heathens it has always the image of Ganea or some other idolatrous emblem impressed upon it, and that it is always tied round the Hindu bride's neck with idolatrons ceremonies. I have known a clergyman refuse to perform a marriage with a tali, and insist upon a ring being used instead. At first sight this would seem to be the right course to take, to preserve the principle which is at stake inviolate, but a little further consideration will show that the scrupulous conscience can find no rest for itself even in the ring : for if the ring is more Christian than the tali, it is only because its use amongst Christians is more ancient. Every one knows that the ring had a heathen origin, and that for this reason it is rejected by the Quakers, who for the same reason, in perfect consistency with their principles, reject the use of our very decidedly heathenish names of the days of the week and of the months. I do not wish to be understood as defending the retention of the kudumi, or advocating its use, considered as a question of taste. Regarding the kudum i merely as a mode of wearing the hair, I do not admire it, and if it were only admit- ted that the question at issue is not a question of theology or of Christian morality, but a question for the hair-dresser, I should probably turn round and argue on the other side. It would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz. the queue or pigtail, which succeeded tho wig, and who certainly could not have required native con- verts to Christianity to cut off what they them selves wore. The mode of hair-cutting in vogue amongst us at present was introduced by the French revolutionists, and was regarded with dislike for a time by old-fashioned people as a sign of Jacobin tendencies. It outlived that suspicion, and came to be universally regarded as a great improvement upon the pig. tail, and still more upon the wig. I am not sure, however, that it is destined to resist for ever the changes of fashion; and, judging from the low negro-like look it gives to the natives who have been induced to adopt it, I should fancy that it is somehow out of harmony with nature, and that a more becoming fashion may yet be discovered. A native with a good head never looks so well, in my judgment, as when he shaves his head entirely, after the simply severe style of the ancient Greek philosophers, and I should suppose that in this warm climate no other style can feel so cool and comfortable. On the other hand, I never regard a native with more pity, from a dressing-room point of view, than when I see him imitating, or rather caricaturing, our present English fashion, - letting his straight black hair grow to twice the length of ours, though innocent of the use of brush and comb, and plastering it over with oil till it shines in the dark and smells in the sun! I am not disposed, however, to dogmatize in matters of fashion, knowing that tastes differ. It is a matter of indifference to me how people wear their hair, provided they take care to keep it clean. All I argue for is that it should be regarded as a matter of taste, not a matter of religion, and that if we dislike the kudumi and wish natives to cut it off and to shave their heads, we should appeal, not to their consciences, but to their wish to improve their looks. None of the arguments I have used in defence of the lawfulness of native Christians retaining the kudumi, if they like, can fairly be made use of in defence of caste... Caste is anti-social in its own nature, irrespective of its origin and history, and is therefore anti-Christian; whereas the kudumi, being admitted to be in itself a tuft of hair and no more, if it is not heathenish in its origin and history, che assertion that it is heathenish is baseless, and the wearing of it is no more opposed to Christianity or social duty than the wearing of the moustache. Courtullum. Tinneveli, 7th Sept. 1867.

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174 THE INDIAN ANTIQUARY. A GRANT OF KING GUHASENA OF VALABHI. BY J. G. BUHLER, PH.D. The subjoined transcript and translation of the second half of a Sasana issued by king Guhasena have been prepared according to a copper-plate presented by the Karbhari of Walla to Lieut. F. B. Peile, of H. M. 26th Regt. N. I., and lent to me by the owner. The plate apparently forms part of the finds made during the last cold weather, when, according to information received, eleven pieces were dug up. Its size was originally twelve inches by nine; but it has been badly injured on two sides. Fortunately the missing pieces contained little more than the well-known honorific epithets of the grantor. Only in line 8 an important word, which described the position of the convent of Dudda, has been lost. The letters of this grant are smaller than those of the Sasana of Dhruvasena I, but larger than those in the inscriptions of Dharasena II and the later kings. The form of the letters d, r, k, and of the attached u, which in Dhruvasena's plate is angular, has become rounded. The tail of the l, in several cases, passes over and nearly envelopes the whole letter. Still there is a great difference between the characters of this plate and those belonging to the times of the later kings, where the form of the writing greatly resembles current hand.* Imperfect as this grant is, it has nevertheless a great interest. For, firstly, it fixes approximately the date of one of the earlier kings of the Valabhi dynasty. Secondly, it gives an important contribution towards the history of Buddhism in Valabhi. We find that the convent founded by Dudda, the sister's daughter of Dhruvasena I, continued to flourish and to enjoy the protection of the rulers. The mention of the eighteen Buddhist schools which were re presented in Dudda's convent is also of importance, because it confirms a statement made by Hiwen Thsang. The latter says (Memoires, The plate has been photographed, and copies will be sent to the learned societies interested in Oriental ques tions. + Wassilief, Der Buddhismus, p. 64. I will mention here that another statement of Hiwen Theang's (II. 164), viz. that near the town there was a convent built by O-tche-lo, is confirmed by my grant of Dharasena II. The Sanskrit name of the founder is, however, not Achara, but Atharya. [JUNE, 1875. II. 162) that in the hundred convents of Valabhi the Hinayana was chiefly studied. Now the eighteen schools of our grant can only refer to the Hinayana, because this division of Buddhism is known to have been cultivated in that number of Nikayas.+ A third point which deserves attention is the statement that this grant was written by Skandabhata, the minister of peace and war. This same person executed also the grants of Guhasena's son Dharasena II, and of his fourth descendant Dharasen IV. The grants of Dharasena I are dated, which Professor Bhandarkar has rightly interpreted to mean 272, and which I read 277;SS and that of Dharasena IV 5, read by Professor Bhandarkar as 326. Now this gives Skandabhata a tenure of office lasting fifty-four years. Our new grant shows that he held office under Guhasen also. If the second sign in the date of our grant is taken with Professor Bhandarkar for 50, the grant is dated in 256: consequently Skandabhata must have been at least seventy years in office. It seems very improbable that a man should last so long; I prefer, therefore, to take the V for 60. The fact is that we know nothing for certain regarding the signs for 50 and 60, and the one unknown sign which occurs on the Valabhi plates may stand, for all we know, for either. The above-mentioned facts regarding Skandabhata appear, however, to make it more probable that it must be read as 60. Transcript. [samadapara gajaghaTAsphoTanaprakAzitasa] tvanikaSaH [na] prabhAvapraNatArAti cUDAratraprabhA [saMsaktapAdanakharazmi ] -- [saMhatiH sakala] smRti praNItamArgasamyakparipAlana prajA [raJjanAdandamairAjazabdarUpa) 2 [ kAntisthairthyagAmbhIryyaM ] buddhisaMpadbhiH smarazazAGkAdrirAjodabhitridazagurudhanezAna [tizayAnaH zaraNA-]-3 Jour. B. Br. R. As. Soc. X., 69 et seqq. SS This date is taken from my unpublished grant, and I give it here merely in order to show that Professor Bhandarkar's interpretation of the sign for the decade is correct. For the sign which occurs on my plate resembles closely the sign for 70 in the Junagadh inscription of Rudradaman. Loc. cit. p. 71.

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JUNE, 1875.] A GRANT OF KING GUHASENA OF VALABHI. 175 [gatA bhayapadAnaparatayA triNavadapAstAzeSasvakAryaphala: prArthanA Translation. dhikArthapradAnAna [nditavidva] -4 (His son is) the devotee of Mahesvara, the mahatpraNayihadayaH pAdacArIva sakalabhuvanamaNDalAbhogapramodaH | illustrious Mahirija Guhasena, who proved his paramamAhezvaraH-5 courage by splitting the temples of the ratting zrI [mahA] rAjaguhasenaH kuzalI sarvAnevAyuktakaviniyuktakadrA- | elephants of his enemies, the rays of whose kimahattaracATabhaTadhruvAdhikaraNikadANDa-6 footnails mingle with the glitter of the crestbhogi[ka]cArodaragikarAjasthAnIyakumArAmAnyAdInanyAMca ya jewels of his enemies who are prostrate before him in consequence of his power, who gives its thAsaMvaddhacamAnakAn samAjJApayatyastu vassavidita-7 proper significance to his title raja (winner of - talasaniviSTaduDAgadakAritaduDAmaha,vihAre nAnAdigabhyAga hearts), since he won the hearts of his subjects tASTAdazanikAyAbhyantarazAkyA bhikSusaM-8 by carefully keeping to the path prescribed in pAya grAsAccha,danazayyAsanaglAnapratyayabhaiSajyAdyupayogArthamAnu- all the Smritis, who in beauty surpasses Cupid, maMjIprAvezNapippalaruMkharImAvezyazamIpaTTanATaka..-9- in splendour the moon, in firmness the Lord of nathA maNDalIdeMge saGkamAnakaM deTakahAre ndiiy| tathA cossa- mountains, in depth the ocean, in wisdom the rauM / evametadgrAmacatuSTayaM soTTaDaM soparikara savAtabhUta-10 preceptor of the gods, in riches the Lord of wealth,--who, intent on affording safety to dhAnyAhiraNyAdeyaM sotpadyamAnaviSTikaM sarvarAjakIyAhastaprakSepa those seeking refuge with him, cares not a straw NIya bhamichidranyAyena mayA mAtApitrIrAtmanadhe [hi]-19 for his own interest, who rejoices the hearts kAmaSmikayathAbhilASetaphalAvAptaye udakasamrgeNAtisRSTaM yato| of the learned and of his affectionate friends by syocitayA zAkyAbhikSusaMghasthitA bhuMjataH kRSataH ka granting them more wealth than their prayers rSiya-12 demand-who is as it were the incarnate delight to vA na kaivipratiSedhe vartitavyamAgAmibhadranapatibhizcAsma- of the whole world. (He) being in good health, dvaMzajairaninyAnyazvaryANyasthiraM mAnuSyaM sAmAnyaM ca bhUmidA- addresses these commands to all his servants and [na]-13 officials, heads of towns, heads of villages, fortunephalamavagacchadirayamasmahAyo numantavyaH paripAlayitavyaca yazcai tellers, soldiers, his faithful judges, police namAcchidyAdAcchidyamAnaM vAnumodeta sa paMcA [pa]-24 officers, receivers of revenue, thief-catchers, princes and ministers representing royalty and so karmaphalasuyaktassyAt bar2yAca vartamAnaH paMcabhirmahApAtakaisso forth, as well as to (all) others whatever their ppaatkaisNyuktsyaadpic|| yAna,ha dAridrabhayA [na]-25 connexion (with the government) may be : rendrarddhanAni dhamAyatanIkRtAni / nimmAlyavAntapratimAni Be it known unto you, that in order to obtain tAni ko nAma sAdhuH punarAdadIta // bahubhinvasudhA bhuktA for my parents and for myself benefits in this [rAjabhiH]-16 life and the next according to my desires, I have sgraadibhiH| yasyayasya yadA bhUmiH tasyatasya tadA phlmiti|| granted, (confirming my gift,) by pouring out svmukhaajnyaa| svahasto mama mahArAjazrI [guhasena]-17 water, to the community of the reverend Sikya sya likhitaM saMdhivigrahAdhikaraNAdhikRtaskandabhaTena || saM| monks, belonging to the eighteen schools (of the 266 mAgha badi- -18 Hinayana) who have come from various direc 1. About fifteen letters have been lost in the beginning, and nine or ten at the end. They have been supplied from Prof. Bhindarkar's plate, Jour. B. Br. R. As. Soc. X. 77. The restoration of the following lines is made from the same fource. 4. Read tRNavadadeg instead of triNavada. 6. The sign used in the original before i t is the Jihvarnaliya. 7. One side of the horizontal stroko of ka in bhAgika is visible. The word occare also in the Broach plates of the Gurjara kings. Akshara 32 is half obliterated. 8. The first three letters may have been rett. An is still visible, and below it a letter bearing some resemblance to a H, as well as a fragment of or before it. 10. evamaita deg is a lapsus styli. Read evameta.. 12. sthitA a lapstas styls for sthityA. 16. The sign used in Eng: is the Up&dhmanfya. * I am doubtful about the correctness of my renderings | of dhruvAdhikaraNika and bhogika: Though dhruva means 'firm, 'faithful, and AdhikaraNika 'ajudge, it is thevertheless not improbable that the compound has a technical meaning. bhAgika oceurs in Prof. Dowson's and my Gurjarn plates, connected with rijas manta on the one side, and vishayapati on the other side. In those documents it may bear the sense of 'governor of a provinoo,'M Prof. Dowson translates it. At all events it seems to denote a person of high rank. In this plate, where it is connected with the police officers and thief-catchers, the latter being probably our Paggees (Pagis), it must refer to an official of low rank. As bhoga means also 'revenue, I conjecture that I denotes the village-accountants and receivers of revenue, called now Talstis or Kulkarnis. The Pet. Dict. gives for Hirth only the meaning 'groom,' bat for IT governor of a province' and 'head of a village."

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176 THE INDIAN ANTIQUARY. (JUNE, 1875. tions to the great convent of Dudda built by the venerable Dudda and situated . . . . in order to procure food, clothing, seats, remedies and medicines* for the sick, and so forth, the following four villages : Samipattavataku, situated between Anumanji and Pippalurunkhari, and Sangamanaka in the township of Mandali, as well as Naddiya, and Chossari in Detakahara,t with... ..., with ..... with the revenue in dry and green (produce), corn and gold, and with the right to forced labour arising (therefrom), according to the analogy of the familiar instance of the ground and the cleft. Wherefore no obstruction should be made to him who, by virtue of his belonging to the community of the reverend Sakya monk, enjoys (these villages), tills (the land) or causes it to be tilled. And the future worthy kings of our race, understanding the instability of power, the frailty of humanity, and the benefits derived from gifts of land which are common (to all protecting them), should consent to and protect this our grant; and he who takes it, or allows it to be taken away shall obtain the punishments of the five (kinds of) evil acts, and, living in the three (kinds of existences, shall be guilty of ihe five mortal sins as well as of the minor sins. (It has) also been declared :) What good man would resume property which out of fear of poverty kings have given for pious purposes, and which resembles leavings and vomited (food)? Many kings as Sagara and others have enjoyed the earta. To him who possesses the earth belongs the fruit thereof. My own verbal order. My own sign-manual, (that) of the illustrious Maharaja Guhasena. Written by Skandabhata, charged with the ministry of war and peace, in the dark half of Magha 266. SANSKRIT AND OLD CANARESE INSCRIPTIONS. BY J. F. FLEET, Esq., Bo.C.S. In the Sanskrit and Old Canarese inscrip- ment of the modern forms of its vernacular tions, on walls and pillars of temples, on de- language. tached stone-tablets and monumental stones, But little, however, has as, yet been done and on copper-plates, of the Canarese Districts towards bringing these materials within the of the Bombay Presidency and the neighbour reach of those who can utilize them. ing territories of Madras, Maisur, and Haidara Some forty years ago a collection of manubad, there exist abundant materials for com- script copies of five hundred and ninety-five of piling a touerably detailed and connected his- these inscriptions was presented in triplicate torical account of that part of the country for a by Mr. (now Sir Walter) Elliot, of the Madras period of seven or eight centuries from about the Civil Service, to the Royal Asiatic Society of middle of the fifth century A. D., and at the London and the Branch Societies of Bombay same time for illustrating the gradual develop- and Madras. These copies were made by snade hond copy the men ettpad Sub Kachlo * For the translation of the word 7 4 compare the Petersburg Dict. 8. v. 97744 S. + The translation of prvekya requires justification. In the Bronch plates the phrase achitabhata privesya or chitabhata pravekya occurs, and the word means to be entered, being the fut. passive fart. of vis with pra +a. Here it seems to have the same meaning. It is clear from the statements about the other three villages that the compound Anumanjipraveyapippalarunkhariprive ya contains something about the situation of Samipattavktaka. I take therefore, Anumanji And Pippalarunkhari to stand in the ablative case. Pippalarunkhart was assigned to the convent of Dudds by Dhruvasena I: Ind. Ant. IV. p. 106. From some correspondence on the aubject that I have perused, it appears that the Elliot Collection comprised altogether 1,339 stone and copper-plate inscriptions; a large number of these, however, were in the Telugu language and characters. The series presented to the three Societies aprerrs to have included all the Sanskrit and Old Canarese inscriptions, and a few in the Telugu language. It appears also that Sir W. Elliot's translations were made by Kadambari Jagannadhan Guru' and 'Vavilala Sub- baravu', who in 1871 beld respectively the posts of Tros. sury Deputy Collector in the Godavari District and SubMagistrate of Polavaram.' One of the men employed by Sir W. Elliot to decipher and copy the inscriptions was Chipuri Jeyaramada,' who, in 1871, was a Cattle-pound Gumlata on Rs. 10 per mensem at the Bapatla' Taluka Kachiri. This man had kept private copies of 873 Telugu inscriptions out of the whole collection, and measures were taken by the Government of Madras to secure these copies but with what ultimate result I have not been able to a certain. Another man thus employed was Nagappa Sastri, now deceased, of Ron in the Dharwd District ; & few duplicates of the copies made by him for Sir W. Elliot were shown to me by his son Siddhappe; they were very inaccurate and incomplete, and seemed to be anything but trustworthy. The same correspondence states that the Elliot Collection was "completely destroyed by salt water on the voyage to England in a vessel laden with sugar;" this denotes probably Sir W. Elliot's own copies of the Telugu inscriptions, and perhaps the copy of the Sanskrit and Old Canarese inscriptions intended for the London Bociety. Some of the origical copper-plates would appear to be still in existence in England.

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Juxe, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 177 native hands, and were in many cases of doubt- in Madras in connexion with the Mackenzie ful accuracy, but the collection would have Collection. And in this Presidency Mr. Burgess been a most useful guide in prosecuting further has latterly been employed on the duty of inresearches of this kind. Recent inquiries, how- vestigating and reporting on the Archeological ever, after this collection have resulted in the Remains. discovery that the copies presented to the The Canarese Country, however, the richest Branch Societies have been entirely lost sight of all in inscriptions,-is still left to remain of and cannot now be traced ; and the copy the field of casual and intermittent private re. presented to the London Society is virtually search of necessarily a very imperfect kind. inaccessible in this country. All that now During a short tour through part of the Canaremains to the public of Sir W. Elliot's labours rese Country in the early part of last year, consists of his old Canarese Alphabet* and the Mr. Burgess took advantage of the opportunity Paper on Hindu Inscriptions + in which he thus afforded him, and prepared and has pub. summarizes the historical results of his re- lished & excellent facsimiles of over thirty of its searches; and these even are now out of print inscriptions. But his duties have now taken and very hard to be procured. him to another part of the Presidency, and a Another very extensive MS. collection, com- long time must probably elapse before he will prising much information of a similar kind, visit the Canarese Country again. was made in Southern India by the late Colonel The only record of any Government action Mackenzie, and is still in existence at Madras. in respect of the inscriptions of the Canarese This collection, again, has never yet been made Country is to be found in a photographic colaccessible to the public; but there are hopes lection of about ninety inscriptions, on stonethat before very long a general summary of its tablets and copper-plates, at Chitrakaldarga, contents, and selected portions of it in detail, Balagamve, Harihar, and other places to the will be published by the gentleman I in whose south, made by Major Dixon, H. M.'s 22nd Regicharge it now is on behalf of Government. ment M.N.I., for the Government of Maisur and These are, I believe, the only large collections published by that Government in 1865.|| Not that have ever been made. Researches by other long ago, it is true, it was in contemplation by inquirers have been made public, but they are the Bombay Government to employ an officer mostly of a detached kind, and, together with on the special duty of preparing for publication the reports on the contents of the Mackenzie a reliable collection of Canarese inscriptions ; Collection that have been issued, are scattered but,-on the ground that, as the basis of the work over the pages of the journals of literary was to have been the Elliot Collection, the dissocieties in such a way as to be accessible, and appearance of that collection renders it impossifrequently to be known, only to those who have ble for anything further to be done,--the project the fortune to live in the neighbourhood of large seems to have been abandoned, for the present libraries. at all events. In other parts of the empire activity is being | To Major Dixon's collection mentioned above displayed by Government in respect of the we have to add a series of about sixty photopreservation and publication of ancient remains graphic copies of inscriptions, from negatives and records. In the north of India there is an taken by the late Dr. Pigou, Bo.M.S., and Col. Archeological Department which publishes, at Biggs, R.A., and edited in 1866 by Mr. Hope, the same time with the other results of its in- Bo.C.S., for and at the cost of the Committee quiries, all inscriptions that are met with. In of Architectural Antiquities of Western India. Ceylon an Oriental scholar has recently been A synopsis of the contents of this work, by deputed by the Government to examine, copy, the late Dr. Bhau Daji, is to be found at pp. and publish the rock inscriptions. As indicated 314-933 of No. xxvii. vol. IX. of the Journal above, another Oriental scholar is now at work of the Bombay Branch of the Royal Asiatic * Pablished at Bombay in 1833. + Published originally in No. VII. of the Journal of the Royal Asiatic Society, and reprinted, with the corrections and emendations of the author, in vol. VII. of the Ma. dras Journal of Literature and Science. Dr. Oppert. Report of the First Season's Operations of the Ar. cheological Survey of W. India, in the Belgaum and Koladji Districts (India Office, 1874). | Conf. Ind. Ant., vol. II. p. 184.

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178 THE INDIAN ANTIQUARY. [JUNE, 1875. Society; many of the notices, however, are very ksit to the Canarese language and idiom, and imperfect, and some are full of inaccuracies that! vice versa, is very abrupt. Lastly, the more may mislead. modern inscriptions are entirely in the Old These two works contain all that is as yet Canarese language and idiom, with of course generally available towards a history of the a copious intermixture of pure as well as corCanarose Country and its language. And, as, rupted Sanskrit words; the opening invocations in addition to many of the inscriptions thus and the closing benedictive and imprecatory published being altogether insignificant, and in verses are sometimes pure Sanskrit and someaddition to some in one of the two books being times Canarese. Speaking generally, the pure only different copies by another hand of those Sanskrit period lasts up to about the middle in the other, the photographs are on a very of the ninth century A.D., the mixed Sanskrit small scale and frequently are so indistinct and Old Canarese period lasts from then up to in details as to be practically illegible, the field about the middle of the eleventh century, and thus offered for investigation becomes of a very the pure Old Canarese period then commences; limited extent. the limits of these periods may be more defiOfficial duties leave but little leisure for pri. nitely fixed when a greater number of the vate study; but, as a commencement towards inscriptions have been examined in detail. placing on record for general reference a series of Pure Sanskrit inscriptions are of course to be Old Canarese inscriptions in a connected form, met with down to the last, but, after the first I propose publishing from time to time in the period specified above, they are the exception pages of this journal such of the contents of these and not the rule; it should be remarked, how. books as I have leisure to look into. Occasionally over, that copper-plate inscriptions are almost I may add inscriptions copied from the originals always Sanskrit, whatever their age may be. by myself or under my direct superintendence. The inscriptions of the earliest period are not And, whenever I am able, I shall give such very numerous; by far the majority belong to notes of my own on the subject of inscriptions the second and third periods. at other places as may tend to elucidate the As regards the characters used, the earlier gubject matter of the text, or to indicate where inscriptions of the pure Sanskrit period are in further information bearing on it may be found. the old Cave-alphabet, the source of both the If others, to whom other copies of these two modern square Devanagari characters and the collections may be available, will cooperate, round Canarese characters. The Old Canarese such of the inscriptions as can be satisfactorily alphabet began to be elaborated, by rounding edited from the photographs may soon be dis- off the angular points of the characters of the posed of, and a great deal of useful information Cave-alphabet, towards the end of the pure be placed on record. Sanskrit period. By about ihe middle of the According to the language used, the inscrip- tenth century it assumed a defined and settled tions of the Canarese Country may be distri. character. About the commencement of the buted over three periods. In the older inscrip- thirteenth century the characters began to de tions the language is as a rnle entirely Sanskrit; teriorate and to pass into the modern forms; occasionally Old Canarese words are introduced, in some respects the inodern Telugu alphabet but they are not of frequent occurrence, and represents, more closely than the Modern Canafrom their isolation it is often difficult to deter- rese alphabet does, the Old Canarese alphabet mine their meanings. In the next stage, both of the third period specified above. Pure the Sanskrit and the Old Canarese languages Sanskrit inscriptions of the latter part of the are used conjointly, the latter usually predomin- first period and of the second and third periods ating; frequently the transition from the Sans- are frequently engraved in the Old Canarese For instance,-Plate No. 20 of Major Dixon's work contains a photograph 91 high by 4 wide of an inscription of ninety-four lines averaging about fifty letters each on a stone-tablet 11'2' high by 3' 6 broad. The original is in the most excellent order, and must be legible from beginning to end with ease and certainty ; but, so small are the letters in the photograph, that it is a very difficult matter to decipher and edit the contents. To photograph inscriptions successfully, the extreme length of the plate zaust be applied to the breadth, and not the height, of the original, which must then be copied in a succession of plates, the lowest two or three lines of the highest plate being repeated as the highest lines of the next plate, and so on, to prevent confusion and the possible omission of any part of the original.

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SILASASANAM AT BALLIGAMVE. tryitri akk nim 150 mNdi or Indian Antiquary, Vol. IV Get dhrddit noovijyN * A CY vijy tti tti din ryaanaa sthirnoo jnt m pare ilit bhaag mriyu shrii tn tru rnnr kRmirloo idi 22 ddigaa tiirunu DOC nNtgaanaay daari riyraaju rdllu jillaa 16 ee viNdu paarttii ik shrticci rkss avn2loo idN pdvii dggr viddidigi daaniloo ddigrii pooyi kliyu aNdd niiru gddddyyddriiju uttry aksstini vaaviddnnny oddddu pooni gddddi ii prdeeshddddi aa ad ceyyi otprntknvt diNc g n rudd shrii ddvu gnnndi. mrcipurN smaanaay n ani addraaNddddu. praanni hash konni iraaynni aagraadin : e adrddN adee unndi aaddun aaynu poddu shriivmun roojni sttr OUND VENE tddiyni ni ni bhyy gNt cinnmNdi iddN From Marg ton's Photo 179

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JUNE, 1875.] characters; but the reverse of this is of rare occurrence. The later Sanskrit inscriptions are usually in the characters which I know by the name of the Kayastha' or Grantha' alphabet, and it is to be noticed that in the case of inscriptions on stone-tablets these characters are usually both of a better type and more carefully cut than in the case of copper-plate inscriptions; this alphabet is much the same as that met with in Sanskrit MSS. in this part of the country. No. I. SANSKRIT AND OLD CANARESE INSCRIPTIONS. The inscription submitted herewith is from Plate No. 53 of Major Dixon's work. The original, in the Old Canarese language and in somewhat large and slanting Old Canarese characters, is on a stone tablet 4' 2" high by 29" broad at Balagam ve,-the Balligave of the inscription, or Balligrame (Major Dixon's No. 39), or Balipura (id., No. 72),-in Maisur, about twenty miles to the S.E. of Bana wasi. The emblems at the top of the stone are:In the centre, a seated figure of Jinendra; on its right, a priest or worshipper, and above him the sun; and on its left, a cow and calf, above which the portion of the stone bearing a representation of the moon has been broken away. [7] avru [8] [8] aakaaNk [10] sve0kdaani [11] raayrn& Transcription. [1] shriimpp kmgNttegll paade [] [3])*x*EKS The name of NagavarmA appears twice in Sir W. Elliot's genealogy of the Kadambas of Banarasi anterior to Saka 955. The inscription records a grant made in the Saka year 970 (A.D. 1048-9), being the Sarvadhari samvatsara, by a private person to a Jain temple, while the Great Chieftain Chavundaraya was governing at his capital of Balligave. as the subordinate of the Chalukya king So mesvaradeva I, the district known as the Banavasi Twelve-thousand. Whose reading of his name is Chamandaraya. The second letter of the name has been effaced in the present inscription: I have supplied it as eu and not 'ma," because Chavanda' is undoubtedly the reading in some inscriptions relating to the Sinda family which I shall shortly publish in the Jour. B. Br. R. As. Soc., and it is further borne out by the abbreviated form 'Chauda' which also occurs. Balligave would appear to have been the chief town of the circle of villages known as the Jiddulige Seventy, which probably constituted a minor division of the Banavasi Twelvethousand. I have not succeeded in tracing Jiddulige on the map. The two-fold invocation,-one Jain and one Vaishnava,-at the beginning of the inscription, and the statement at the end that the lord Nagavarma*, whoever he may be, built temples of Jina, Vishnu and Siva, are worthy of note as indicating the religious toleration that existed at that time. 179 Chavundaraya is one of the later Kadambas of Banavasi; he is mentioned by Sir W. Elliott as being in Saka 969 the head of the family, but his exact place in the genealogy cannot yet be determined. [3] KA shaasnN smstbhuvntry shriivllbh srmdhaark jin sn mhraajaadhiraaj www. [4] Kaj je [5] kymll deevr vijyraajy prvrttisi ttpaadvllvoop maaN [G] Xo S ginger to mhaalkssmii prnaadN tyaagvinoodN aaydaacaaryyns ng xogo xngo/jgao biting.. e kligll mogdkubirudraadityN prtykss vikrmaadityN naaraarisnustk shit shrii mnmhaamnnnn kru 23[3]pale, changing blllligaavey raajdhaani prmee [1] !! - Letters supplied, when effaced or illegible in the ori ginal, from conjecture or from other sources, are given in square brackets,; and corrections, emendations, and doubtful points, in ordinary brackets.); a note of interrogation before a letter in ordinary brackets denotes n doubtful alternative reading, and a note of interrogation after such a letter denotes a doubt as to the propriety of a correction or emendation. My standards of orthography are, for Sanskrit words Prof. Monier Williams' Sanskrit English Dictionary, and for Canarese words the Rev. D. Sanderson's enlarged edition of the Rev. W. Reeve's Dictionary.

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180 THE INDIAN ANTIQUARY. [JUNE, 1875. [12] [ ne]tividdidolle shkvrss 170neru srvdhaarisNvtsrd jaidy shuddh tryoo[13] [d] aadityvaardnnu jjaahuti shaantinaathsmmniypp bllgaag[14] nnd mevn bhttttaarkr shissyru keeshvn a pvaasi bhllaarr [15] bsdige puujaanimittdiN dhaaraapuurvkN jiddddu aage 70 blliy raaj[16] dhaavi blllligaavey pybylolle bheerunnyglleyoolllli kotttt ktttte [17] mttu adu sime bddg ttaanngunnuur siimey pllllN mdd [18] vaasneegll teNk ayyoopvaasigttttu pdduv ntttt kllu * dhrmeenn kau[19] ryystyeen tyaageen c mhitree gnnybheerusaad shoo n bhuu[ ] [20] n bhvissyti saamaany yN dhrmmseetunmdaannaaN kaalle kaallee daall[5][21] loo bhvdbh: srvvaaneshaas bhaavinH paarthiveensaas bhuuyoo bhuuyoo yaa jte [22] raamcNdu: * bhurbhi sudhaa bhuktaa raajbhiH ssraadibhi: ysy ysy [23] ydaa bhuumiH tsy tsy tdaa phllN aa sttN daatuN sumhcchky du[24] khmnysy vaallnu daanN vaa paallnN veeti daantttteyoo suvaalln aa [25] (dttaaN prdttaaN vaa yoo hreeti vsunnraaN prrvRdrsh[26] grnni eeaayaaN jaayte kmmi aa bnvaaseveesdollgnn ji. [27] nnillyN vissnnuniiyaatprniyN munignnnille(4)y[23] mivN raayn - besdiNd naagvrmmvibhu maaddisidN Translation. adorned (when he bowed himself in the act of May the scripture of the lord of the three erforming obeisance) with the fresh blossoms worlds,-the scripture of Jina, which has for that were his feet (as it with a garland), was :its efficacious characteristic the pleasing and Hail!:-thefortunate Mahamandalesvara king most profound science of the assertion of possi- Cha vundaraya, who was possessed of all bilities*,-be victorious! Victorious is the boar- the glory of the names commencing with "The like form of Vishnut which became manifest, Great Chieftain who has attained the five troubling the ocean and having the earth resting Maldsabdas*; the excellent lord of the city upon the tip of its uplifted right tusk! of Ba'navi sipura; he who has acquired the Hail! While the victorious reign of the choice favonr of the goddess Mahalakshmi; he prosperous Trailok yamalladeva, I-the who delights in liberality; he who is the preceptor asylum of the universe, the favourite of the world, of those that betake themselves to him t(?); he the sipreme king of great kings, the supreme who is courageous, even when he has no one to lord, the most venerable, the glory of the family of assist him; he who is the bravest of brave men; Satyasrayas, the ornament of the Cha- he who is a very Gandab herundat ; lukyas, -was continuing, he, whose head was he who has three royal balls of audiences (?); Syadvadt, cssertor of possibilities, is a name applied to the Jains; see H. H. Wilson, Essays on the Religion of the Hindus, vol. I. p. 316. + The allusion is to the incarnation of Vishnu as a boar to rescue the earth, which had been carried into the depths of the ocean by the denon Hiranyikeba. The Ch Alukya king So me svaradeva 1,--Saka 962 ? to 991 ? Sir M. Elliot, S Satysraya', he in rchom truth is inherent, was the name acquired by the Chalukya king Pulikesi I. or Pulskeri I. and the Chilukya family is hence called the 'Satyas. ra yakala. Mahamandalesvara,' - lit., lord of a large province. * Probably five such titles as Maharaja, Mahamandalisvara, &c. Conf. Ind. Ant. vol. I. p. 81, note. Ayadacharya'; in tho sense in which I have taken it, dyad,' i.e. ayat,' must be the present participle of the Sanskrit root','go, with the prefix' 4,' but I doubt whether the present participle in 'at' can be used in such a compound. If the analysis is 'dyada-acharya,'Gyada' is the Canarese genitive of 'dya, income, revenue, profit, an established or customary fee; but in this case no suitable meaning seems to be deducible. A fabulous bird with two heads which preys on the flesh of elephants. Marurdyasthanai

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JUNE, 1875.] CORRESPONDENCE AND MISCELLANEA. 181 he who is a very Sarkara towards the bulls called Ashtopavasigattu t; and to the west & which are the brave chieftains decorated with stone set upright in the ground. badges of honour; he who is the best of heroes There has not been and there never shall who wear badges of honour on their faces and be on the earth any one equal to the Gandabhe. hands; he who is a very Vikramaditya; he who runda in respect of religion and courage and is the elephant* of Jagadekamalla." truthfulness and liberality. While he was governing the Banava si "This general bridge of piety of kings should Twelve-thousand, -on Sunday, the thirteenth ever be preserved by you ;"-thus does Ramalunar day of the bright fortnight of the month | chandra make his earnest request to all future Jyeshtha of the Sarvadhari samvatsara which princes. The earth has been enjoyed by many was the year of the Saka 970, at the capital of kings, commencing with Sagara; he, who for Balliga ve, Kesavanandi,-who fasted for the time being possesses it, enjoys the benefit cight days at a time, and who was the disciple of it. To give in one's own person is a very of Meshanandibhattaraka of the sect of the easy matter, but the preservation of the Balagaragana which belonged to the god Jaja- religious grant of) another is troublesome; if huti-Sri-Santinathat, being actnated by venera- one would discriminate between granting and tion, gave to the Basadi I of the Bhalarar, with preserving, verily preserving is better than oblations of water, five mattars of rice-land by granting. He who confiscates land that has the (measure of the staff called Bhorundagnlell been given, whether by himself or by another, in the rice-land called Pulleya-bayal of the is born for sixty thousand years as a worm in capital of Balliga vo which is near to the ordure. Jiddulige Seventy. The boundaries of it are:- At the desire of the king, the lord Naga. To the north the rivulet of the lands of the varma caused to be built a temple of Jina, a village of Panagundur; to the east a large and temple of Vishnu, a temple of Isvara, and a temflat detached rock; to the south the enclosure ple of the saints, in the country of Banavase. CORRESPONDENCE AND MISCELLANEA. The Editor of the Indian Antiquary. I shall now show that Mr. Collins has not made SiR.-In your last number (for May) the Rev. the case any better than it was. He has not ad. R. Collins has printed some desultory remarks- duced new facts, and his argument is disfigured by " Manichaeans on the Malabar Coast"-in which he several misunderstandings of the books he quotes. disputes corain positions advanced by me in a The attribution of the origin of South Indian monograph on the Pahlavi inscriptions of South Christianity to the Apostle Thomas seems very India. In the course of his remarks Mr. Collins attractive to those who hold certain theological revives some notions respecting the so-called opinions, but the real question is, On what evi. Syrians of Malabar which I had imagined to be dence does it rest? Without real and sufficient obsolete in consequence of it being well ascertained evidence, so improbable a circumstance is to be that, besides being incredible in themselves, these at once rejected. Pious fictions have no value in theories entirely want evidence to support them. historical research. Mr. Collins refers to Abdias * Conf. Senanasinga,' the lion of sana, and 'Boppanasinga,' the lion of Boppa, which are titles of the Ratta chieftains KArtavirya II. and Lakshmideva II. respectively; see line 6-7 of No. IV. and line 68-4 of No.VII. of the Ratta inscriptions published by me in vol. X. No. Ixix. of the Jour. Bo. Br. R. As. Soc. + The sixteenth of the Jain Tirthaikara. I. Basadi, & Jain temple; the word is a Tadbhava corruption of the Sanskrit 'vasati,' abode, dwelling, a Jain monastery; the modern form is 'Basti. $Mattor,-an ancient land-measure the value of which is not now known. Il Bherundlagale,' the stiff gale") of the Bherunda. Bherunda' is the same as 'Gandabherunda'. Bayalu,''bayilu,' or 'bailu,' is the first of the three kinds of rice-land in South Canara described by Dr. Bachanan in his Journey through Maisur, Canara, and Malabar, and is defined as "that in the lower part of valleys which are watered by small streams, from whence cacals are dug to convey the water to the fields which, by this irrigation, are able to give annually two crope;" see the Madras Reprint of 1870, vol. II. pp. 228 and 260. In modern Canarese "bailu' means also a plain, an open field, and the open country to the east is known as the Bailu. sim e as distinguished from the Malnada. or Mall da-dega or Mala n&du, the hilly and wooded country lying along the Western Ghats. * A comparison of passages in Sanskrit with passages in Old Canarese inscriptions shows that the Canarese baliya' as used here is of the same purport as the Sanskrit madhya vartin'; but baliya' means near to, in the vicinity of, and I am doubtful whether it can be satisfactorily connected with ola', inner, internal, or ita derivatives. See note 37 to the translation of No. VII of the Ratta Inscrip tions referred to above. Ashtoprvusigattu,'--the enclosure ('kattu) of him who fasted for eight days at a time.

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182 THE INDIAN ANTIQUARY. [Juxe, 1875. and Pantanus. Thanks to Dr. Wright, we now mentions Syriac documents; it is to be regretted possess the Acts of Judas Thomas in an old Syriac that he did not quote them with precision, and text which cannot be very far from the original say by whom they were written and whence they form of the myth. Dr. Wright (vol. i. p. xiv.) attri- come. When he does so it will be time enough butes this text to some time not later than the to consider their value. 4th century, and Dr. Haug connects the original As I have said, Mr. Collins has a strong imtext of this palpably Gnostic book with Bardesanes, pression that St. Thomas was the apostle both of who lived about the end of the socond century. Edessa and Malabar. He grounds this, apparently, But this historically worthless composition (for it on a notion that the "Pahlavi language, according was written more than a hundred years after the to Max Muller, originated in an Aramean dialect ovents it relates), and which is the production of of Assyria." I was much astonished at this, for I Somo ignorant and credulous man, even if it could felt sure that thas illustrious philologist could not be received as evidence, would only connect St. have said anything of the kind. What he does say Thomas with the extreme north-west of India. Prof. (Science of Language, 1st Series, 5th ed. p. 235) Whitney and Dr. Haug," with many others, look is as follows :-"We trace the subsequent history upon the pretended apostolic labours of St. Thomast of the Persian language from Zend to the inscripin India or China as a pious fiction, and, as there tions of the Achaemenian dynasty; from thence is no better evidence than what I have mentioned to what is called Pehlevi or Huzvaresh (better Huabove, it is impossible to do otherwise than assent zaresh), the language of the Sassanian dynasty to the conclusion at which they have arrived. (226-651) .... this is considerably mixed with Nobody nowadays believes in the visit of Brutus Semitic elements, probably imported from Syria." to Britain, yet it rests on as good evidence as the I might refer to the researches of Dr. Haug and mission of St. Thomas to South India, or even to others, and the views of the Parsi scholars, headIndia at all. Mr. Collins also refers to the story of ed by their very learned Dastur Peshutun BehPantanus in support of his "strong impression" | ramji Sanjana, as regards the nature of this that St. Thomas was "the apostle both of Edessa Semitic element (which was written but not and Malabar." He says.: " Pantanus speaks in spoken), but Prof. Max Muller's actual words the second century of a gospel of St. Matthew show how utterly wrong Mr. Collins is. Even if being in India, and of the visit of an apostle." It be were right, what he assumes (as above) would would be difficult to misrepresent more completely not support his "strong impression." the story of Pantanus, which we know only by tho From whatever point of view the question be late hearsay recorded by Eusebius and St. Jerome, considered, the result is the same, there is no and not directly. Both expressly give the story evidence at all that St. Thomas ever preached in as hearsay: "It is said " tliat Pantanus reached India proper, and the story has every mark of being India, and found there a Gospel of St. Matthew a vague fiction originally, but afterwards made (written in Hebrew characters) with some people more precise and retailed by interested parties. "to whom the apostle Bartholemew had preached." This being the case, the only safe conclusion is Mr. Collins makes out that we have the words of that asserted-that the earliest Christian mission Pantaenus, and that "an apostle" (the italics are his to India was probably Gnostio or Manichean. own!) had preached in India,-thus leaving the Leaving aside the first, I will only again point out reader to infer that it might have been St. Thomas, that the account of Al Nadim is an historical as no particular person is mentioned. The story document based on original sources. Perhaps I is late hearsay, and therefore valueless for proof. carried too far my doubts about Manes having But even if this could be got over, it says nothing preached in India ; the word for preach' is about St. Thomas, and, as I have already men. ambiguous, but I see Spiegel (Eran. Alter. tioned in my paper), India was in the early thumsk. II. p. 204) accepts his journey there as a centuries A. D. the name of nearly the whole East, fact. At all events, Manes was a most zealous including China, and thus the mention of India missionary, and certainly sent disciples to India. proves nothing. Probably Southern Arabia was As to the meaning of India, there can be no intended. It is not till after several centuries doubt in this case. The Arabs used it in a permore had passed that we again come to legends fectly defined sense. Thus the Manichaean mission which connect St. Thomas with South India, and to India in the 3rd century A.D. is the only it is obviously useless to refer to these. Mr. Collins historical fact that we know of in relation to * In his review of my monograph (as originally printed) in the Augsburg Gazette. Whitney, Oriental and Linguistic Studies, vol. II. As the author of Supernatural Religion (4th edition), vol. I. p. 471. understands it. Where I am I can refer but to few books, 80 I tako his extracts from Eusebius and St. Jerome.

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JUNE, 1875.] CORRESPONDENCE AND MISCELLANEA. 183 Christian missions in India before we get as low to whom they preached held Trinitarian doctrines as the sixth century. at all? The most probable conclusion is that Mr. Collins points out that Manichaean was & the Nestorians came to Malabar as missionaries term of abuso among the early Christians. This to unorthodox Persian settlers. is a fact ;* but Abu Said was 'a Muhammadan, not For these reasons I still hold to the conclusions Christian, and if he had wished to abuse the at which I originally arrived; they appear to me Christians he would have called them all (orthodox to be the only reasonable and probable conclusions, and unorthodox) simply Kafirs. The Arabs of the except new facts be discovered which may put 9th and 10th centuries were, however, possessed the whole matter in a new light. The history of of too much culture and too little bigotry to in. the Travancore Christians affords an ample field terest themselves in the perpetual and trumpery for rescarch to many living in Travancore who squabbles of the so-called Eastern Churches. They have both opportunity and leisure for the work. had a distinct name for the Manichzeans-Manani. Since the last fifty years there have been endless Mr. Collins also urges a new derivation of Mani- tracts and books written on the subject; I have Fimam, viz. from Marava or Mani. Either word read most, but failed to find any new facts in them, might be used in the sense he assigns, but what or evidence of original research. Had a real in. reason has he for supposing that it was so used in vestigation ever been made, it would not have been the 8th century? The derivation is in itself not left to me to bring to light these inscriptions. I probable. It is evident from the so-called Syrian can only hope that this subject will be better grant that Manigramam was not a Brahman vil treated in future, but I cannot myself assist,-I lage, and of conversions there is nowhere the least have other work to do. Dr. Oppert has the matter mention. Whatever the Manigramakar were, Mr. in hand. A. BORNELL, Pb.D. Whitehouse's account (as quoted) gives littlo Coonoor (Neilgherry Hills), 18th May 1875. reason to suppose that they were orthodox Christians. Mr. Collins also urges that Manikara COPPER-PLATE GRANT AT UDAYPUR. chaka (in the Sansksit form of his name) was not A fac-simile of this plate was issued with the a Manichaean; I cannot imagine how anyone March Number of the Antiquary; and as a notice could ever have supposed that he was. This has appeared in each Number since, asking for a eminent Tamil reformer is known historically: rendering of it, I attempt the following, though one temple, at least, founded by him exists still I do not pretend to any special acquaintance with in the Tanjore province, and sereral of his works the Mewari dialect. (on Saiva doctrine) are popular even now. Ho Transcript.-- Sri Ram Ji. Siddh Sri Maharaja deserves better than to be called a "Tamil sor. Sri Sri Mokal Sig (for Sisha) Ji ka datt pardatt cerer," whatever that may mean. (for pradatt) Baman Bada Dhayalavala ne garn Mr. Collins appropriates Dr. Haug's very im. Kavali, udak jam (for zamin) Biga 2200, abar (for portant explanation of the inscriptions as Nes- akshar) do bazar do se nim sim. Su (for so) torian. This fact of their origin, taken together di suraj parbi men. Ram arpan kar di di. Ja ko with the use of Pahlavi, seems to me to explain tampa patar kar da da. Anira ko (for koi) akshathe whole matter. These inscriptions certainly yal karsi, ja ne Sri Eklingnath pugsi. Sambat are of about the year 800 A.D., and at that time the 1427, miti Mah Sudi 13. Dasgat (for dastkhatt) Nestorian missionaries were very active: tho Pancholi Muna Lal ka. cross and inscription of Si-ngan-fu (in China) Translation.-On the part of Maharaja Mokal was erected by some in 781 A.D. But at that time Sistha is hereby given and confirmed to Baca Pahlavi was nearly extinct in Persia. Why then Brahman, of Dhayalawala, the village of Kavali, should Nestorian missionaries use a difficult lan. wet and dry, in all bighas 2200 (two thousand guage foreign to themselves and hardly used at all, | two hundred), with its foundations and borders. except that it was the language of the people to On this day of a solar eclipse. An offering to whom they preached in South India. The in- the god Rama. (In token) whereof is ziven this scription at Si-ngan-fu is in Syriac and Chinese (see copper-plate. Whoever shall disturb hira, bim shall Col. Yule's Marco Polo). The ambiguous Persian the god Eklingnath destroy. Sambat 1427; date names of the witnesses of the so-called Syrian Magh Sudi 13. Signature of Panchauli Muna Lal. grant of about 825 A.D. preclude the supposition The general import is perfectly clear, and as of Syrian or of orthodox Christians. Again, why both Dailvara and Kowaria are given in the map of should Nestorian missionaries have used the Udaypur, they are probably the places intended by formula we find in these inscriptions if the people Dhayalawala and Kavali. There may be a slight * It is well known, and does not rest on Elliot's Horae Apocalypticae, a book devoid of scientific value.

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18 THE INDIAN ANTIQUARY. [JUNE, 1875. doubt as to the name of the grantee, for 'Brahman BadA' instead of 'Bada Brahman' is rather an unusual collocation. There is also a difficulty about the date; for Mokal Sisiha, the first Rana of Mewar of the younger branch (his elder brother Chanda having ceded to him the throne), did not commence his reign till Saruvat 1454, and, if the dates given in Tod's narrative are to be implicitly accepted, can scarcely huve been born in Sarwat 1427. As to the grammatical construction : ne is occasionally used to the present day by villagers in Mathura instead of ko; and si for ga, as the sign of the future tense, is of common occurrence in the Hindi Ramdyana. Ani-rd I take to be for un-ko. Of akshyal and pugsi, though the meaning of both is clear from the context, I cannot suggest any derivation. F. S. GROWSE. Mathurd, N., W. P., April 23, 1875, The following appears to be the translation of the copperplate in the March number of the Antiquary. The language in which it is written is a mixture of Gujarati, Marwadi, and Hindi : "Sidh Sri MAharanaji Mokalsinghji in gift again bestowed has granted to the Brahman elder the Dhayalawala, at the time of the solar eclipse, the village of Kevali as Rama arpan, consisting of vighas 2,200, about two thousand two hundred, of irrigable land. Of which gift we have executed a copperplate (grant). If any one should encroach anything on this grant, he shall be answerable to Ari Eklingnath. Samvat 1427, Maha Sud 13th. The handwriting of Pancholi Munalal." Rama arpan corresponds among the Solar race to the Krishnarpan of the Lunar race. Both terms imply an irrevocable grant. JoHN W, WATSON. Camp Mloud, May 4th, 1875. aftb w mh w yn str khn pdyd amd `yn jz bHjt khy bwd Hjt jdth khmnd ps qdr Hjt mrd r khlt bwd ps byfz H jt y mHtj zwd jwd t bjwshd z khrm dryy gdyn br rh dhr mbtl yn r khlq khwd mynmyd Hjt khwry w tnkhy w bymry w drd t z yn Hjt bjnbd rHm mrd mrd mn gwyd nn dyd y my khh mr mlst w nbr st w khwn chshm tnh dw st Hq dr khwr mwsh znkhh by chshmsh chrydn pst jwsh chshm w bhr mytwnd zyst by frG st z chshm ndr khkh tr jz bdzdy w brwn n yd zkhkh pkh t knd khlq z an dzdysh b`d z n pr ybd w mrfy shwd khrdwn rwd jnb chwn ml ykh khd shkhr dr khlshny hr zmn Sd nw chr blbl brgrd w kh br zndh mr z wSf zsht chwn bhsht knnd w dwzkhy y tw rwshny py nhy dr py stkhwny r dhy sb` y Gny 'n m`ny r bjsm chh t`lq shy r b sm fhm t`lq chh lfZ chwn wkr st w m`ny Tyr st jsm jwy w rwH ab syr st jry nkhr dr rwny rwy ab zyt by khshy khwb w zsht dhkhr NEED OR PURPOSE, From the Mesnavi of Jellal-al-dyn Rumt. Translated by E. Rehatsek, M.C.E. `lm zmyn Hjt nbwdy gr rb l`lmyn pch t nryd my mDTrb mHtj khrd wbyn zmyn nfrydy pr shkhwh khr nbwdy m flkh m jt nbr dy dr hft grdwn n wrydy z `dm

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JUNE, 1875.] CORRESPONDENCE AND MISCELLANEA. w rwnst w tw khry wqf st w dwnst w tw khwy `khf st khr nbwdy syr ab z j bj chyst brwy nw bnw khsh khh st anh shy Swrthy fkhr shkhl bkhr sd nw bnw dr myrs rwy ab jwy fkhr ndr rwsh khshkh mHbwb w wHsh by nyst qshr h brrwy yn ab rwn dwn shd z shmr bG shwy jw ndr bG mGz dr b r znkhh ab z bG my ayd bjw Hyt khr nh byny rftn ab bnkhr ndr jwy yn syr nbt Had need not been for worlds, for cartli, Nothing the Lord of worlds would have produced. This earth chaotic stood in need of hills; Had this not been, He had not raised majestic ones. Had there no need been of the spheres also, Seven whirling ones from nought he had not made. The sun, the moon, and all these stars Could not shine forth if not for need. Thus need the cause of all existences became. The power also of man in need consists, Then, needy man, be quick, proclaim your need, That bounty's ocean may with mercy boil! All mendicants distressed in the world Their needs to all men do proclaimTheir blindness, poverty, disease, and painMankind's pity with their needs to move. No one will say "Give bread to me, O men! Property and barns and stores I do possess." God has witheld eyesight from moles Because no eyes they need for their support; They live and move deprived of vision, At ease, though blind, in soil all moist; By stealth alone they leave their domicile Until their Maker frees them from that stealth, With wings endows them, makes them birds Winging to heaven their angel-flights, Alway to dwell in the rose-grove of thanks to God, These lines do not allude, as might be supposed, to any metamorphosis which moles are supposed to Like philomels to sing a hundred melodies:"O saviour from all wickedness, Transforming hell to paradise, A greasy ball with light thou hast endowed And bones with hearing; O most bountiful!" Does intuition with the human frame unite? How do all things with names combine? Words are but nests, the meanings are the birds. Body the bed through which the spirit-river flows. The surface of this mental watercourse 185 Is not without its chaff of good and bad repute : It flows, but you would say it stagnates; It moves but you would say it stays; From place to place were there no motion Whence these renewed supplies of floating chaff? That chaff is but an image of the mind, Assuming every moment a new shape; Like chaff its likes and dislikes float away; The husks upon the surface of this watercourse Come from transmundane garden's fruits,The kernels of those husks in yonder garden seek. The water from that garden to the river flows; If you your life's departure cannot see, Behold in the waters this floating of the plants. LUST OF DOMINION. Translated from the Mesnavi of Jellal-aldyn-Rami. By E. Rehatsek, M.C.E. btdy khbr w khyn shhr tst r skhy shhrtt z `dt st chwn z `dt khsht mHkhm khwy bd khshm ayd br khsy kht wkhshd chwnkhh tw glkhwr khshty pr khh w r khshd z khl tr bshd `dw bt prstn chwnkhh khw b thbt khnnd mn`n rh bt r dshmn nd chwnkhh khrd blys khw b srwry dyd adm r bGyr z khry khh bh z mn srwry dygr bwd t khh w msjwd chwn mn khs shwd srwry zyr st jz anrwH r gw bwd tryq lny z btd undergo in nature, but embody a flight of poetical fancy.-E. R.

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186 THE INDIAN ANTIQUARY. khwh gr pr mr shd bkhy mdr bwd ndr drwn tryq zr g chwn srwry chwn shd dmGt r ndym hr khh bshkhst shwd khdm qdym khwy tw gwyd khsy khlf gynh khyzd tr b w bsy khw mr z khwy mn br mykhnd khwysh r br mn chw srwr mykhnd chwn nbshd khwy bd srkhsh dr w khy frwzd z khlf atsh dr w chwn nbshd khwy bh mHkhm shdh khy frwzh z khlf atshkhdh b mkhlf w mdr my khnd dr dl w khwysh r j mykhnd znkhh khwy bd nkhshtst strr mwr shhwtt shd z`dt bchr mr mr shhwt r bkhsh dr btd wrnh yng khsht mrt jdh lykh hr khs mwr bynd mr khwysh tr z SHbdl kn stfsr khwysh BOOK A COMPARATIVE GRAMMAR OF THE MODERN ARYAN LANGUAGES OF INDIA; to wit, Hindi, Panjabi, Sindhi, Gujarati, Marathi, Oriya, and Bangali. By John Beames, Bengal Civil Service. Vol. I. On Sounds. (London: Trubner and Co. 1872). Mr. Beames apologizes for the "many imperfections" of which he is aware as marking his work, and sorrowfully speaks of the exceedingly little leisure which a Bengal Civilian can command from his official duties. We fear the little is becoming less; and we gratefully accept the work before us as a proof of what indomitable perseverance can accomplish under difficulties. [JUNE, 1875. All pride and pain with lust begins, But habit will establish lust. When custom has your humours fixed Him you hate who draweth you away; If you an earth-eater have become, Who pulls your earth away your foe will be; When idol worshippers to statues get attached The sight of Dr. Caldwell's Comparative Grammar of the Dravidian Languages led Mr. Beames in 1865 to resolve to provide, if possible, a similar comparison of the Aryan dialects of India. He is Qordn, II. 82: "And when we said unto the angels, Worship Adam; they worshipped, save Eblis, who refused and was puffed up with pride." Him they hate who idols doth forbid. When Eblis wished a prince to be, Adam he feigned to despise : "Was this a better prince than me, Worshipped to be by one like me?"* Dominion poison is, except to Him Who cures all evils from the first; Fear not a mountain full of snakes, The antidote it certainly contains. Give way to pride's dominion, Who breaks it will your hatred earn; No matter who would thwart your wish, He will encounter darts of wrath. Who means to weed my humours out Usurps dominion over me. Had he no evil pride in him, Could fire of strife inflame his mind? Had evil nature not got root, How could the flame of opposition blaze ? Does he his foe conciliate ? Will he enshrine him in his heart Because his evil humour has no root? The ant of lust, habit a serpent made; O kill the snake of lust at first, Or else a dragon will your snake become; But all mistake their snakes for ants! Do you from sages take advice. NOTICES. well acquainted with Panjabi, Hindi, Bangali, and Oriya; and he has collected much information regarding Marathi, Gujarati, and Sindhi. His books of reference, however, in the "remote wilderness" of Balasore have been, he says, sadly few. The present volume contains only the Phonetics of the Aryan group. Two more volumes will be required in order to complete the work. Mr. Beames has an Introduction extending to 121 pages. It is not very well arranged, and it abounds in repetitions; but it is animated, and even sprightly. Ridentem dicere verum quid vetat? Mr. Beames is fond of a joke, and dexterously provides one now and then for his flagging readers. The task which Mr. Beames has set himself is by no means an easy one. The ancient languages The translator does not take it on himself to correct the metre, when it happens to be faulty.

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JUNE, 1875.j BOOK NOTICES. 187 of India--the Prakrits, as well as Sanskrit-are all which is natural. The flower of synthetic grew synthetical. The modern Aryan tongues are all into the fruit of analytic structure, both in Europe analytical. We have not sufficient materials to and in India. But there may have been an influence show how the modern were developed out of the from without accelerating the changes. Certainly ancient forms. Whether you trace the ancient the presence of Teutonic and Celtic races, that tongues down, or the modern ones up, you are could not or would not acquire the classical inflecequally unable to discover a contiuuous stream of tions, hastened the destruction of the ancient language. Sanskrit, of course, became fixed at an synthetic forms in Europe; and the presence of early period; yet if the Buddhists and Jainas had non-Aryans in India, entering more or less into been faithful to their original idea of using a connection with the Aryang, must have exerted langunge" understanded of the people," the words an influence of the same kind, whatever its extent of their books would have revealed the progress may have been. Mr. Beames fights against the of the popular speech; but anhappily a Jaina work Dasyus with all the vehemence of an old Arya of the fifth or sixth century is written in the warrior, or of the mighty Indra himself. But language of the first or second. Then if you his zeal carries him too far. For example, he proceed up the stream, you can go no higher, even complains that Dr. Caldwell " has gone quite wild" in the case of Hindi, than the date of Chand on the resemblance between the sign of the dative Bardai,- that is to say, the 12th or 13th century. 1 in Tamil (ku) to that in Hindi (leo); and he mainBut the language of Chand is in structure ana. tains there is not "the slightest reason" for tracing lytical. the latter to any but an Aryan source. Possibly We are thus compelled to have recourse to not; but what is his argument ? In old Hindi ko analogy in any attempt to explain how the ancient is kaun, which is the regular form of the Sanskrit passed into the modern tongues. The Romance kam, the accusative of words in kah. But is there languages of Europe are related to Latin nearly no difficulty in seeing how the accusative form of as the Indian vernaculars are to Sanskpit. Mr. the few words that end in kah can be transferred Beames states this correspondence very strong. to all the words in the language P Dr. Caldwell ly:-he holds that, in the whole extent of linguis- may perhaps be wrong; but we cannot admit that tic science there exists no more remarkable simi. Mr. Beames is right. larity than between the development of Provencal, We have in this volume evidence of careful Italian, French, Spanish, and Portuguese out of and truth-loving investigation of facts. At the Latin, and that of Hindi, Marathi, Bangali, Sindhi, same time Mr. Beames seldom comes across a and the rest out of Sans ksit. Most of the words striking fact without trying to account for it. We occurring in the Romance languages are derivatives would not wish these guesses at truth had been of " low Latin," that is, of the vulgar, as distin- left out, though we may sometimes think he guished from literary and refined speech; for guesses wrong. Thus, in speaking of the differexample equus, a horse, has no descendant of the lence between the Maraths of the Dakhan and that same signification--cheval, cavallo, caballo being of the Konkan, we are informed correctly that the all derived from the peasants' term caballus. It is latter has more of a nasal sound and prefers & reasonable to believe that the same thing occurred to in many cases. In this it resembles in India. The words of " lower caste" would Bangalt; and "in both cases, proximity to the be preserved in the vernaculars--words of which sea, and the low swampy nature of the country, we may find no trace either in Sansksit or Praksit may have had a tendency to debase and thicken writings. Still they may have been common the pronunciation." It is an interesting inquiry: in the mouths of the middle and lower classes the effect of climate on pronunciation well deeven in early times, and thoroughly good Aryan serves attention. But we are unable to accept the terms. Before their Aryan parentage is denied explanation offered. We do not think that the we must search for them through all the existing pronunciation in the Konkan is thickened or families of Indo-Germanic speech. We must not debased, as compared with that of the Dakhan. rush te the inference that desaja terms were bor. As for nasal sounds,-they abound in French rowed from the aborigines. and are rare in Italian; and we have been in the So much for the constituent elements of the habit of ascribing their prevalence in the former vernaculars. Now as to inflections. It has been to the Celtic, which was the old speech of Gaul. usual to describe the breaking down of the inflec- In so far as proximity to the sea has an influence, tional system that raled in Sansksit as the effect Italian ought to be more nasal than French. of contact with the aboriginal races. Mr. Beames Then as to the 8 and 6. Take the famous instance emphatically rejects this view. We need, he says, of Shibboleth and Sibboleth; and the explanation no aboriginal influence to explain a development fails. So does it, we apprehend, in many other

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188 THE INDIAN ANTIQUARY. [JUNE, 1875. cases. In spite of proximity to the sen, the in. habitants of Britain say snow; while, in spite of distance from the sea, southern as well as northern Germany says schnee. Mr. Beames also mentions # tendency to use T for Tas showing the samo effect in the Konkan. Well, but all Maharashtra makes the infinitive end in , while in Hindi it is Fr; and we cannot see how climate can account for the distinction. Besides, is not the cerebral a stronger, manlier letter than the dental n? But now to have done with fault-finding-the only error we have detected in the Introduction is in the following passage. "In Marathi the cansal verb is formed by the insertion of the syllables avi, or iva, or vavi, as marnen, "to kill" this should have been written maranien; it is a trisyllable]; maravinen, "to cause to kill;" khanen, "to eat;" kbavarinen, "to cause to eat;" sodnen [rightly, sodanen), "to loose;" sodavinen, 'to cause to loose." So far Mr. Beames; but sodavinen signifies to cause to be loosed," not - to cause to loose" and maravinen signifies "to cause to be killed," not "to cause to kill." KhiVavinen, on the other hand, does signify "to cause to eat." There are causals and causals; causals derived from verbs transitive, and causals derived trom verbs intransitive; and the syntax becomes #chaos when this distinction is overlooked. The following mode of grouping the languages will reveal at a glance the relative charcter of their constituent elements. Let the left side of the page denote the Arabic and Persian pole, and the right side the Sanskrit one; and the seven vernaculars will stand thusPanjabi Hindi Bangali Sindhi Gujarati Marathi Oriya. It will be seen that Hindi occupies the middle space. It draws freely from Arabic and Persian on the one hand, and from Sanskrit on the other; the influence of the Muhammadang balancing that of the Hindis, from their "greater intelligence," as Mr. Beatnes expresses it, or, as we may add, from their greater energy and the influence of Muhammadan rulers. He ascribes the comparatively small number of Arabic and Persian words in Bangalt to the circumstance that there is an immense majority" of Hindus in Bengal. The Muhammadans, however, constitute about a third of the population; and in Eastern Bengal, where they are most numerous, "Musalman Bangali" is a language not only spoken, but with a literature deserving of attention. The true explanation is that educated Bangalis have been almost all Hindus, and they have been for the most part-especially of latethe most rigid of purists. Each of the seven vernaculars, with the excep- tion of Oriya, possesses dialects. Hindi possesses many. The languages, when they meet, seem to melt or pass imperceptibly into each other, without anything like that abrupt transition which you feel in Europe when you go, for example, from Germany into France, Italy, or Russia. The development of all the languages has been in one direction, --it differs only in degree. We can picture the time when the whole Aryan race spoke "what may fairly be called one language, though in many diverse forms." Diversities have grown with time; yet the question naturally occurs whether, in days to come, tho many tongues may not again become one. This, however, will not probably be by the dialects gradually assuming ono type, but by the survival of the bittest." Hindi is more likely to extinguish others than itself to be extinguished. It will push out Panjabi and the multiform dialects of Rajputana, and be the ruling tongue from the Himalayas to the Vindhyas, from the Indus to Rajmahal. It will then be spoken by a hundred millions, and will press heavily on its neighbours. Gujarati will be absorbed without difficulty. Sindhi and Bangali will resist much longer, but will yield at last. Oriya and Marathi will hold out after their sisters have succumbed, but they too must perish. "Yes," says Mr. Beames," that clear, simple, graceful, flexible, and all-expressive Urdu speech seems undoubtedly destined at some future period to supplant most, if not all, of the provincial dialects, and give to all Aryan India one homogeneous cultivated form of speech-to be, in fact, the English of the Indian world." That is a bold speculation, truly; yet we are not prepared to deny the possibility of its fulfil. ment. We deem it very probable that Gujarati will be absorbed : and a steady extension of Hindi through the Maratha country, until it shall standside by side with Marathi, seems also likely. With Bangali we think the fight will be harder. Educated Bangalis, who are all proud of their language and think of annexing Assamese and even Osiya to it, will fight to the death against the encroaching tongue. Let it be noted that the dialect which Mr. Beames so much admires is Hindi " in its Persianized form," i.e.-Urdu, written, no doubt, in the Persian character. There is a fight in India, "never ending, still beginning," as to the relative merits of the two forms of the language-tbe Hindi proper, as we shall take the liberty of calling it, and Persianized Hindi (Urdu). Mr. Beames clearly is a champion of the latter. Be it so; bat does he Lot see how difficult it will be for the Hindus generally to adopt a foreign and difficult mode of writing, instead of their native, expressive, and easy Nagari? We must remind him of the story he appositely quotes from Baba Rajendralala Mitra. The family of a

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JUXE, 1875.) BOOK NOTICES. 189 Mathura merchant was thrown into consternation several writers have spoken in strong terms of by this announcement in a letter from his agent- the "lawless license " of Indian etymology. Mr. Bali dj mar gaya, bart bahu bhej dijiye, The master Beames, however, does not believe in this asserted has died to-day; send the chief wife (no doubt, to lawlessness; and he offers what he modestly calls perform the obsequies); but after an immensity "hints," as a contribution towards that full soluof wailing, it was discovered that the words more tion which may still be far off. naturally (and truly) read thus, Babi Ajmer gaya, Wo may divide the changes undergone by conbari bchi bhej dijiye. The master has gone to Ajmer; sonants into two kinds-positional and organic. send the big ledger. The inveterate omission of The positional are so called because their character vowels in Persianized Hindi," whether written or is determined by the position the consonant holds printed, seems to us a very serious impediment in a word. In regard to such changes the seven to its diffusion; and, apart from this, we are so vernaculars are on the whole uniform--the same far Aryan in our proclivities, that we had rather modifications running through all. keep any Arab intruders from overrunning India. Changes from one organ of speech to another The praises which Mr. Beames lavishes on Urdu which do not depend on position Mr. Beames calls belong oqually to Hindi proper; and we think organic. We would simply call them non-posi. its gradual substitution for its comparatively tional. In these the peculiarities of the various unwieldy sisters would be a gain to India. But languages come into strong relief. Each language such things cannot be forced. The Marathas will has a genius or temper of its own which determines not relish the change and the Bangalis probably the permutation. 'still less. Each of these nations has will, and In regard to positional changes, the Aryan character, and a growing literature. The Ban- languages fall under the wonderfully comprehengalis; it is true, as Mr. Beames says, cannot dis- sivo rule stated by Grimm. Anlaut halt die stufen tinguish between y and b;t but they can, and do joles organs am reinsten und trensten; Inlaut ist distinguish between what is indigenous and what geneigt es 21 erweichen; Auslaut zu erhuirten, is foreign that is, initial letters retain most purely and truly These remarks have not taken us beyond the the grade of each organ; letters in the middlo long and interesting Introduction, which counts incline to weaken it; final letters to harden it. for chap. I. The rest of the work contains 240 (Grade means hera the character of tenuis or pages. Chap. II. discusses changes of vowels; media ; thus, k, p, t, which are tenues, would in the chap. III. changes of single consonants; and chap. middle of words incline to become the media 9, b, IV. changes of double consonants. Everywhered.) The rule holds good, in the main, of our we find traces of careful inquiry, and occasionally Indian tongues. striking generalizations. But our limits begin to As to letters given in two forms, Mr. Beamos press; we cannot venture to quote much, and are holds that the cerebrals and are the "real rehardly disposed to criticize. presentatives of the European t and d." They disThe vocalism of the Sanskrit is singularly pure, tinctly differ from our tand d, however. We cannot the trilogy of a, i, * prevailing; and of other at this moment lay our hand on the place where vowel sounds only e (long), o (long), ai, au ; which the opinion is given, but we know that the lexicomoreover, are restricted to derivatives and second- grapher Molesworth of whom Mr. Beames speaks ary forms. In the main the vernaculars follow with warm and just admiration-held that our this pure system. On the other hand, the non- English tand d would be better represented by tho Aryan languages both in Northern and Southern dentals 7 and than the cerebrals 3 and z. Mr. India abound in broken and impure vowels; and Beames discards the theory that cerebrals were Mr. Beames is on the whole at last disposed to obtained from non-Aryan races, and laboure, ingotrace any deviation of the vernaculars from the niously at all events, to explain how they came into Sanskrit pure vocalism to the influence of the non- existence. None of the seven tongues is so fond of Aryan tongues. cerebrals as Sindhi; and next come Oriya and MaThe vowel changes are less remarkable than the rathi. Yet puzzles abound. For instance, Siridhi consonantal changes. At first sight the permuta- has no cerebral l(); Oriya and Marathi delight tions here might well seem a complete chaos; and in it. They may have got it from non-Aryan races; * In another part of his work we find Mr. Beames himself admitting "the imperfectness of the Arabic characters a vehicle for the expression of Aryan sounds." + Apropos of vand b, we must not forget one of Mr. Beames's best jokes. He holds that "Bengalis might come under the same head as those Neapolitans of whom it was said 'Felices quibus vivere est bibere,' were it not that, instead of the generous juice of the vine, the Bengali drinks muddy ditch-water in which his neighbours have been washing themselves, their clothes, and their cattle." The Bangalls are capital at quinzing . but we don't know that they can stand being quizzed. The scholarly and sarcastic Collector must take precautions against a mutiny at Ba. lasore.

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190 THE INDIAN ANTIQUARY. but whence did Panjabi and Gujarati take it? The latter two have come little in contact with any but Aryan tongues. But claudite jam rivos pueri; sat prata biberunt. It would be ungracious to complain of defects in a work which has cost its author an immensity of toil, and contains such a mass of information; and we shall therefore merely express the hope that when a second edition appears, Mr. Benines will say something on the following points : 1. The dialects of Hindi, particularly the Braj Bhakha, which may be called a literary language; 2. The dialects of Rajputana; of which he does not even give us the names; 3. The Musalman Bangali; 4. The Assamese ; 5. The Konkani. Mr. Beames speaks indeed of Konkani, but he means only that form of Marathi which is spoken below the Ghats, and which differs in a very slight degree, and in its inflections not at all, from the language as spoken above the Ghats. But there is ancther dialect of Marathi which might almost be reckoned as an additional language, differing from Marathi nearly as much as Gujarati does; and this is known by the name of Konkani. It extends from about Goa to Honawar. We commend it to Mr. Beames's attention. 6. The dialects spoken by women. In the Prospectus of his Hindustani and English Dictionary Dr. Fallon mentions that this portion of the language has been "strangely overlooked." He estimates its importance highly, though not, we think, too highly. But it is not only in Hindi and Hindustani that the speech of women is deserving of study; it is equally so, we believe, in all the dialects. At all events, it is so in Marathi and Bangali. In both of these-particularly Bangalithere has been an effort on the part of Pandits and many others to drag back the the existing forms of the language to their Sanskrit prototypes, which is no better than childish and vexatious pedantry. The true phonetic forms and idioms will often best be found in the speech of women of the upper and middle classes. And now to conclude. We have nothing but admiration to express when we think of the vast labour which Mr. Beames has undergone in this important and difficult field of investigation. If the two remaining volumes shall be elaborated with the same loving care as the present, he will not perhaps have bestowed on the world a monumentum aere perennius, but he will have achieved all that can reasonably be expected of a pioneer, and will have set a high example, which, we trust succeeding scholars will earnestly seek to follow. Edinburgh, 16th April 1875. J. MURRAY MITCHELL. [JUNE, 1875. STATISTICAL, DESCRIPTIVE, AND HISTORICAL ACCOUNT OF THE NORTH-WESTERN PROVINCES OF INDIA. Edited, under orders of the Government of India, by EDWIN F. ATKINSON, B.A., Bengal Civil Service. Vol. I. Bundelkhand. Printed at the N. W. P. Govt. Press, Allahabad, 1874. This is the first volume of the long-promised North-West Provinces Gazetteer; and as a compilation of official statistics it reflects much credit upon the industry of its editor, who has not only brought together a great mass of useful information, but has also shown considerable skill in its methodical arrangement. But as regards matters with which we are more specially concerned, viz. ethnical and linguistic scholarship, we can scarcely speak in such high terms; and without any wish to detract unjustly from the merits of a performance which has been commended in other quarters for its practical utility, we will proceed to point out a few defects which it would be desirable to amend in a re-issue. They are almost all of one kind-the natural result of the writer's extremely limited knowledge of the country and the people, whom he was called upon to describe. To the best of our belief, Mr. Atkinson has never been stationed in any part of Bundelkhand, and if he has visited any even of its most historic sites it can only have been as a hurried traveller. His descriptions are therefore somewhat colourless; and the whole book is not so much what would be called in England a County History as a County Directory. The former is generally the result of the lifelong labour of some enthusiastic Dryasdust, who knows by heart the ramifications of every genealogical tree, and the date of every sculptured stone in the churches and castles of his neighbourhood; while the latter is manufactured by the agent of a London firm, who puts up for a night at the village inn, and fills in his blank forms after a consultation with the oldest inhabitant and the parish clerk. The information thus derived is at all events siva voce, and comes direct from the fountain-head; while that upon which Mr. Atkinson has been obliged mainly to depend has twice undergone the process of translation,-in its passage from the Hindi-speaking Patwari to the Munshis of the Tahsili, and from them to the Assistant Magistrate, who reduced the chaotic facts into some semblance of order before transmitting them to the Gazetteer Office at Alla habad. With so many difficulties to surmount in the pursuit of accuracy, it is matter for congratulation that the errors to be eliminated are not more serions than they are: but it is well to bear in mind, whenever a reference is made to the volume, that the statements which it contains on matters of detail are neither those of an actual eye-witness, nor can have been very thoroughly checked. It may also be regretted that while the whole

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JUXE, 1875.] BOOK NOTICES. 191 of Bundelkhand is populated almost exclusively by Hindas, their historian is evidently a complete stranger to Hindu legends and literature at first hand, and is in the habit of consulting only either Muhammadan or pseudo-Muhammadan authorities, who are for the most part both prejudiced and ignorant. It is the necessary result of Mr. Atkinson's official good fortuno that he has never had much opportunity for mixing with a rural population or acquiring a knowledge of popu. lar speech; but, except as regards the accumulation of statistics, his position at head-quarters has decidedly interfered with the completeness of his topographical researches. Thus under no other circumstances would it be possible to explain the fact of a civilian of 10 years' standing inditing such a sentence as the following :-"In 1872 the number of Baniyas in the Lalatpur district were, Jainis 6,556, Saraugis 322, and Mahesris 26;" a form of expression which would be exactly paralleled by a statement that in some part of India the fol- lowers of the Prophet numbered 500, of whom 200 were Muhammadans and the remainder Musal- mans, Jainis and Saraugis being terms of identical import. The mistake must have arisen from the fact that the returns were supplied by different native officials, one of whom used the word Jaini, Is one of whom used the word Jaini. the other the word Saraugi; but it is none the less surprising that Mr. Atkinson was unable, or neglected, to reconcile the discrepancy. The lists of castes appended to the descriptions of the different towns in the second half of the volume supply other illustrations of a similar shortcoming. Thus, no mechanic is more necessary to an agricultural community than a carpenter, and one or two persons plying that useful trade will be found in almost every village. Ordinarily Mr. Atkinson gives their number under the familiar name Barhai,' by which as a matter of fact they are universally designated throughout the whole of Upper India. Munshis, however, in official docu- ments often prefer to style them Darodgars;' and whenever they have done so he has followed their lead. He can scarcely bave been ignorant of the usage; but in a book of statistics the retention of a double name is a defect which he should have been more careful to avoid. Similarly, Sweepers' in some of the lists appear as 'Bhan. gis;' in others as Khak-robs:' and, speaking generally, the office clerk-who in most cases would be a foreigner-has been too hastily accepted as the mouthpiece of the people. Thus it cannot for a moment be supposed that a Bundelkhandi knows the inner room of his dwellinghouse by the Perso-Arabic name hujra andavuni, which is quoted by Mr. Atkinson. The Tahsildar in his Urdu return used the word, no doubt; but that is a matter of no interest to the reador, who is not taking a lesson in polite phraseology, but rather wants information about the genuine Bundelkhandi patois. In the same way, it is of no consequence to learn that the Tahsildar of one part of the district uses the word majnun for insane persons, while another prefers the term pagal; or that one in his census tables brings idiots' under the heading kam-samajh, and lepers' under that of korhi, while another calls the first class of unfortunates fatir ul-all, and the second jazdm. And why, when the number of blind, or deaf and dumb people is noted, Mr. Atkinson should have thought it worth while invariably to add that in the vernacular they were styled andhe, and bahiro aur gunge, is quite beyond our competency to explain; as the book does not profess to be an elementary vocabulary of Hindustani. A list of words supposed to be peculiar to Bundelkhand is given in the first part of the volume; but it has not been very carefully compiled; many of the forms quoted as exceptional are common throughout the whole of Upper India; while those given in the comparison column as the rule are many of them comparatively rare. This is one indication of the writer's imperfect knowledge of colloquial usage, which is amazingly illustrated by his remarks on the dhi mars, who (he says) "correspond and probably belong to the ka har caste elsewhere, but the word is perhaps peculiar, probably being a corruption of the Sanskrit dhivara, a fisherman", -the fact being that the word is in daily use everywhere. It is also a defect that in the list of Fairs, the only two of which lengthy descriptions are given are the Muharam and the Ram Lila. These are celebrated in every part of India, and might have been passed over with a bare mention of their name and date. Of the festivals peculiar to the district, and of which, therefore, some explanation would have been acceptable, the account given is most meagre, leaving it doubtful whether some--as for instance that of Mahabir--are Hindu or Jaini solemnities. In the Preface it is stated that "the present volume is practically the first published in these Provinces in which an attempt ab accuracy in transliteration has been made. The errors of the press are consequently very numerous." To this remark we think the Superintendent of the Press may very reasonably demur: for though he has not succeeded in producing a volume of very attractive exterior, and it certainly is by no means free from errors in spelling, these latter, so far as we can judge, are not due to carelessness in correcting the proofs, but rather to that fundamental defect on the part of the writer of which

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192 THE INDIAN ANTIQUARY. [JUNE, 1875. we have already spoken. Thus Jugul for Jugal, Anrud for Aniruddh, Satarjit for Satrujit, gambir for gambhir, Rahas for Ras, gauwdla for gwala, Ranjor for Ranch hor, &c. &c. are barbarous mis. spellings, but they are repeated so often as to leave no doubt that Mr. Atkinson approved of them; some being due to ignorance of the rules of Sanskrit etymology, and others to "fanciful derivations that he has elaborated for himself,"-a practice which he has not been able to avoid, though he condemns it in others. It also appears incon- sistent to use such forms as lambardar and sadr --which, if any, may justly be called pedantic, and have been mado exceptions by Government-and yet to adopt the unmeaning form Lalatpur, which is a halfway-house purely of his own in. vention between the exploded Lullutpoor, and Lalitpur, which latter is not only correct, but has also received Government sanction. ction As might be inferred from these indications of indifference to etymological accuracy, derivations of words are not often given,-and very wisely so, for such as we do find are quite of the pre-scientific type. Thus. Banda' is said to be compounded of bama, mental desire,' and daatit, given;' though the latter word bas no existence either in Sanskrit or any other language; the former is incorrectly translated ; and the two could never be combined 80 as to give such a result as Banda. Again, if it had been recognized that Kayan was simply the Hindi abbreviation for Karnavati, the Sanskrit name of the chief river of Banda, its connection with Karna would certainly have been mentioned at page 127, where reference is made to the local names and legends that commemorate him and the other heroes of the Mahabharata. The non-recognition arises from the writer's exclusive use of the Per. sian written character, in which it is impossible to make any distinction between Ken and Kayan; and the similarity of Ken to Karna is, it must be admitted, not very apparent. Again, Sarman, translated a water-carrier,' really means nothing of the kind, but is the Sanskrit Sraman, 'an ascetic.' In token of his vocation he is always represented as carrying a small earthen waterpot, known as a kamandal, and thus the origin of the error be- comes intelligible, a viva voce explanation in which the waterpot was mentioned having been misunderstood. Further, to translate Kamda-ndththe name of a place of pilgrimage-by Lordly giver of desires' is as little in accord with Eng. lish idiom as it would be to speak of 'The ladylike giver of victory' meaning thereby Our Lady of Victory. The precise intention of the Hindi compound was probably not apprehended; but it is more difficnlt to find an explanation for the disregard of Lindley Murray shown in such sentences as the following :-"The principal divisions among the Brahmans are the Kanaujiyas," no others being enumerated. Again, "Over these is a row of what appear to be ling or phallus, some bearing a head, others the usual division of the ling or phallus." Again, on the same page : "Mahadeo also appears as Nandigan, with wor. shippers'; Hanuman with his foot on the demon; and there is also a small seated figure with one standing and presenting an offering to it." As a bit of picturesque word-painting the following is also noticeable :-" The houses at Mau are wellbuilt, with deep eaves of considerable beauty be. tween the first and second stories, of pleasing outline throughout, with here and there a balconyhung window quite beautiful." Again, to speak of a market as "held on every eighth day" instead of once a week,' which is what is intended, however literala rendering of the Hindustani document, is calculated to mislead an English reader who is not versed in Oriental idiom. As indications of the writer's slight knowledge of Hindu mythology, take the following passages : " The sixth temple is dedicated to Chaturbhuj, and the seventh to Vishnu in the boar-avatar;" which should be corrected to The sixth and seventh temples are both dedicated to Vishnu, in his two forms of Chaturbhuj and the Boar respectively. Again, the sentence "There are two armed figures, one discharging an arrow (Bir Badr) and the other wielding a sword, called Mahadeo ka putr (son)" implies an error; for Virabhadra (to spell correctly) was himself the son of Mahadeva. But the most astonishing instance of the writer's scanty acquaintance with Indian literature is afforded by the following word in his description of Rajapur: "In Akbar's reign, a holy man Tulsi Das, a resident of Soron, came to the jungle on the banks of the Jamna, erected a temple and devoted himself to prayer and meditation." To judge from the date and locality, the Tulsi Das intended by Mr. Atkinson's informant was the famous author of the Randyana, a poet whose works have for the last three hundred years exercised more influence upon the great mass of the population of India than any other book ever written. So curt a notice of so celebrated a personage could only be paralleled by a Warwickshire topographer noting under the head of Stratford-on-Avon 'In the reign of Elizabeth a playwright by name Shakespeare was living in this town.' And with this we conclude, hoping that the next volume of our Provincial Gazetteer may comprise a more Muhammadan part of the country, where the editor's statistical skill may have equal scope, and his moderate acquaintance with Hindu legends and literature may not be quite so severely strained.

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JULY, 1875.] SNAKE-WORSHIP IN KATHIAWAD. 193 SKETCH OF SOME OF THE PRINCIPAL PLACES OF SNAKE-WORSHIP IN KATHIAWAD, WITH A BRIEF ACCOUNT OF THAN AND THE DHANDHAL TRIBE OF KATHIS. BY MAJOR J. W. WATSON, BHAUNAGAR. M HAN is one of the most ancient places in the celebrated kund, by bathing in which all one's 1 India, and the whole of the neighbourhood sins were washed away. This kund was called, is holy ground. Than itself derives its name therefore, the PApna snu or sin-expelling, as from the Sanskrit sthan, a place,' as though the forest in which it was situated was called it were the place hallowed above all others by the Pa papnod-nu-vana or the Forest of the Sin the residence of devout sages, by the excellence Destroyer. Close to Than are the Mandhav of its city, and by its propinquity to famous hills, distinguished by this name from the rest shrines, such as that of Trinetresvara, now of the Tang a range, of which they form a part; called Tarnetar, the famous temple of the Sun and the remains of Mandhavgadh, such as they at Kandola, and those of the Snake-brethren are, may be seen close to the shrine of Bandia Wasuki and Banduka, now known as Wasangji Beli, the modern name of Banduka, one of the and Bandia Beli respectively. Than is situated famed snake-brethren. But Than is sadly fallen in that part of the province of Saurashtra called from its former state, when it could be said the Deva Panchal-80 called, it is said, from coTIlo Tre suMdarI tratIe mAtA hol|| having been the native country of Draupadi, bIso natAla vakhoNIyedvAra catvArI pILa // 1 // the wife of the five Pandava brethren, from which (One gate is at) Chotila, a second at Sundari, circumstance she was called Panchali, and from the third at Mata Hol: her this division of the province is called the Let us praise the fourth gate at Viso Natal. Panchal, and because it is peculiarly sacred The shrine of Hol Mata is in the lands of it is called the Deva Panchal. Nor is Than Mahika, under Wankaner; Sundari is a Dhranfamous in local tradition only; one of the chap gadhri village; while Viso Natal is the shrine of ters of the Skanda Purana is devoted to Tri. a Mata not far from Muli. netres vara and the neighbourhood, and this Modern tradition only carries us back as far chapter is vulgarly called the Than Purana or as the Babrias, who ruled here until driven Tarnetar Mahatmya. Here we learn that the out by the Parmars, who were expelled by the first temple to the Sun was built by Raja Kathis, who in their turn were dispersed by Mandhat a in the Satya Yuga. The city is Shujaat Khan, Subahdar of Gujarat, and said then to have covered many miles, and to were succeeded by the Jhalas. The memory have contained a population of 36,000 Brahmans, of their rule still survives in the following well52,000 Vanias, 72,000 Kshatriyas, and 90,000 known couplet :Sadras-in all, 250,000 souls. Than was visited also by Krishna and his consort Lakshmi, who duho|| thAna kaMDolA mAMDavA navase bAba kuvA bathed in the two tanks near the town, whence rANA pelA rAjIyA thAna bAbarIyA huvA // 5 // one has been called Pritam, a contraction (At) Than, Kandola, and Ma n dua there from Priyatam, 'the beloved,' after Krishna, -50 are 900 wd us and wells : called as being the beloved of the Gopis; and the Before the rule of the Ranks the BAbrias reigned other Kamala, after Lakshmi, who from her at Than. beauty was supposed to resemble the kamala or The Ranas alluded to in the couplet are the lotus-blossom. The central fortress was called Jha las, whose title is Rana. The Babrias Kandola, and here was the celebrated temple were expelled by the Parma r 8, who were of the Sun. Immediately opposite to Kandola driven out by Waloji Kathi when himself is another hill, with a fort called in more recent fleeing from PAwargadh pursued by Jam Abra. times Songadh, and another large suburb was Jam Abra, it is said, followed Waloji to Than and named Mandva. Within a few miles was the laid siege to the place, and W&loji contemplated shrine of the three-eyed god Trinetres vara, flight, when the Sun appeared to him in a dream one of the appellations of Siva, and close to this and assured him of his aid. Waloji risked a

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194 THE INDIAN ANTIQUARY. battle, and Jam Abra was defeated and forced to return to Kachh. Waloji and his Kathis now established themselves at Than, and Waloji, in gratitude to the Sun, repaired the temple of that luminary on the Kandola hill. This temple, as before stated, is said to have been founded by Raja Mandhata in the Satya Yuga, and there is no doubt that it is really a most ancient fane. It was, it is said, repaired by the celebrated Lakha Phula ni, who for a short time appears to have ruled here, though at what date does not appear, but the neighbourhood abounds in traces of this celebrated chieftain. A neigh. bouring village is named after him Lakhamanchi, or Lakha's stool.' This temple has undergone so many repairs and rebuildings that the original structure has entirely disappeared, and its present appearance is by no means imposing. Waloji had a daughter named Sonbai, whom he made a priestess in this temple; he married her to one Walera Jalu, and gave her twelve villages as her marriage portion, and named after her the fort rebuilt on the hill opposite to Kandola, Songadh. The present village of Songadh is a few hundred yards from the old fort of Songadh, and the descendants of Walera Jalu to this day enjoy land at Songadh. As Sonbai was a ministrant in the temple of the Sun, her offspring were called Bhagats (worshippers), and from her sprung that shaka or sub-tribe of Kathis called Bhagats. The Parmars are said to have entered Jhalawar early in the 13th century (? Samvat), and to have received the Chovisis of Than, Kandola, and Chotagadh (now Chotila) as a reward for the extermination of Aso Bhilla from Visaldeva, the then Waghela sovereign of Wadwan, at this time the chief city of Jhalawar. The grant was accompanied, however, with the condition that the Babrias should be expelled; a condition which Visalde va considered it impossible to effect. The Parmars, however, succeeded in ousting the Babrias, who fled thence to Dhandhalpur. The Parmars did not hold Than long, as they were ousted by the Ka this under Waloji, who, as mentioned above, was himself flying with his Kathis from Jam Abra. When Kartalab Khan (who had been honoured with the title of Shujaat Khan) was Subahdar of Gujarat, the K a this extended their marauding expeditions to the khalsa districts, harassing especially the parganas of Dhandhuka, Viram [JULY, 1875. gam, and Dholka. Their excesses at length became so serious that Shujaat Khan, when on his usual mulkgiri circuit in Jhalawar, marched from thence in about A.D. 1690 for Than, which fort he stormed after a great slaughter of its defenders, dispersing the K a this and destroying the temple of the Sun. Since this, the Kathis never returned to Than, which was occupied by the Jhalas shortly afterwards. On this great dispersion of the K a this the Khachar tribe made Chotila their head-quarters, which they had wrested from Jagsio Parmar previously; while the Kha wads, who had acquired Sayla in about A.D. 1769, remained there. The Walas' head-quarters were at Jetpur-Chital, and the Khu mans' at Mitiala, and afterwards Sabar Kundla. At the time of Shujaat Khan's storm of Than it was principally occupied by Dhandhals, who have now been dispersed far and wide, and though still to be found as Mulgirasias in Kathiavad, their chief possessions lie in the Dhandhuka pargana, and to this day they retain, in memory of the snake-worship at the shrines of Wasukhi and Bandia Beli which they had adopted, a great reverence for the Cobra. The Kathis, as is well known, are divided into two principal divisions, the Shakhayat (called by Sir G. Le Grand Jacob the noble) tribes, and the Avartias or Avarshakhyas-that is to say, those of other branches. The Shak hayats comprehend the three great tribes of W ala, Khu man, and Khachar, all of whom are descendants of the original Wala Rajput who apostatized to Kathidom. The only explanation I can give for the term is that the Wala branch are called the branch Shakha' par excellence, the Walas being Suryavansi and of the same clan as the Rana of Udaypur. The Avartias comprise the original Ka this, as well as subsequent additions by outcasted Rajputs of other clans, who have intermarried with Kathianis. The most renowned of these Avartia tribes are those of Dhandhal and Khaw a d,-the former sprung from the Rathod, and the latter from the Jhala stock. As the Dhan dha l tribe have not, I believe, been previously described, I will here briefly sketch their origin and principal sub-divisions. The Dhandhals are a famous branch of the Rathods, sprung, it is said, from Dhandhal the

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JULY, 1875.] SNAKE-WORSHIP IN KATHIAWAD. 195 son of Asothami. Of this stock was Dhandhal having married a Kathiani, the daughter of Semarsingji, the chief of a small domain. Se- Patgar, he had been outcasted, and that they his marsingji married Phulbai, a daughter of Rao descendants were now Kathis. On hearing Mokaji, the Devra chieftain of Sirohi, and had this Rao Kala perceived that he too would be by her two sons, viz. Ramsingji and Kimloji. outcasted, and thinking death preferable he drew Ramsingji succeeded his father, and Kamloji his sword and pointed it towards his own received some villages. Kamloji had two breast, intending to slay himself. The Kathis, Bons, Inderas and Piba Rao. Piba Rio ruled however, dissuaded him, and offered to give him at Kalagadh, and married a daughter of the their daughters in marriage. Rao Kala assentSodha chieftain of Amarkot, but while absented, and married three Kathianis, viz. Sujande, at Amarkot celebrating his nuptials Jadro daughter of Wala Mandan; Modebai, daughter Khichi carried off his mare from his village of Khachar Bajesar; and Rapdebai, a daughter of of Jhayal. Pabu Rao, on his return to Jhayal Ram Khuman. After the marriage ceremonies with his wife the Sodhi, commenced hostilities were completed Rao Kala uttered the following against the Khichi, but was eventually slain. couplet :His wife, the Sodhi, though pregnant, vowed kALI ema bolyo kama dhaja mara dhara haMdo* moDa / / that she would not survive her lord, and when vAyane dhAMdhalAne hui sagapaNa haMdI joDa // 1 // forbidden, on account of her condition, to become a sati, she ripped herself open, giving birth Kalo thus spoke:-The kamdhaj is the crown of to a son, who, from the unusual manner of his Marwad. birth was named Jhardoji, from 5 to lacer- Between the Wala and Dhandhal is now the ate.' This done, she ascended the funeral pile, bond of marriage. and accompanied her lord through the flames, As Kalo was by tribe a Dhandhal Rathod, his as became a faithful wife and a princess of her descendants by his Kathi wives are called high descent. Jhardoji on attaining manhood Dhandhal Kathis. The Dhandhal Ka. prosecuted his father's feud and slew Jadro this are again subdivided into thirteen principal Khichi. The Khich is now banded together branches, viz. Jhanjharias, Pakbdias, Babhanis, against Jhardoji, who was forced to fly, together Dhangdias, Norias, Rephdias, Mokhasias, Sar. with his wife (a daughter of Parmar Rudrapal), walas, Malanas, Halikas, Kherdias, Dhadhanis, to Kalanjhar, where the Parmar lady gave birth and Viramkas. Rao Kala had no offspring by to a son named Badesar. Kalanjhar was at this the Wala and Khuman ladies, but by Modebai time a holding of the Padhiar Rajputs, and sa he had a son named Sagal. Sagal married a marsing Padhiar reigned there. Here Jhardoji Khachar lady named Randebai, and also a took refuge, and married his son Badesar to daughter of Walk Odha named Mandebai, and Anopkunwar, only child of Samarsing. Jhardoji also a daughter of Ram Khachar named Modebai. died at Kalanjhar during Samarsing's lifetime, By Modebii he had nine sons, viz. Nagsio, Buba, but his son Badesar succeeded that chieftain on Babio, Dhangdio, Kalandrio, Mokhio, Varusio, the gadi of Kalanjhar and reigned there. Badesar Sajanko, Babo-sangar. The descendants of had two sons, Kalarao and Jasrajrao, who engaged Buba are called Jhanjharias, and the descendin hostilities with the Khichis of Kolamgadh. ants of Bubo-sangar are called Pakhdias. The The Khichis, however, slew Jasrajrao and de- descendants of Babio are called Babhanis, and feated KAlarko, who flying thence came to the they live in the Bhadla village of Deriasara. Panch a l on his way to Dwarka. While on his The descendants of Dhangdio are called Dhangjourney thither he came to the village of LA- qias, and they enjoy girds in the Jetpur village khamanchi, near Than, where there was a large of Monpur. The descendants of Kalandrio are encampment of Kathis. The Kathis invited called Torias, and they enjoy girds in Wasawad. Rao Kala to drink kasumba, and he accepted The descendants of Mokhio are called Mokhasias, their invitation. After drinking he asked them and they also live at Wasawad. The descendants of what Rajput tribe they were, when they of Varusio are called Sarwalas, and they reside informed him that they were formerly Wala at and hold lands in Paliyad. The descendants of Rajputs, but, owing to their ancestor Waloji SajankA are called Malanas. The son of Nagsio * The ne of the old genitive in hando, handi, &c. is worthy of remark, it is one of the least common forms.

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196 THE INDIAN ANTIQUARY. married Rupdebai, daughter of Odha Khachar, and by her he had two sons, Bavdo and Nagpal. The descendants of Nagpal are called Halikas, and they live in the village of Wardi, under Dhandhuka. Bavdo married a Khachar lady named Modebai, and had by her two sons, Jadro and Kalo. The descendants of Kalo are called Kherdias, and live in the Dhandhuka village of Wavdi. Jadro married. Satubai, daughter of Jethsur Khachar, and had by her one son, Naho. Naho married Raibai, daughter of Kala Khachar, by whom he had one son, Gango. From Gango sprung Dhadho of the Dhandhuka village of Samadhiala. He bestowed on Charan Rakha lakh pasav in charity, and his descendants were styled Dhadhani. They are to be found at Samadhiala aforesaid, and also at Devsar and Peplia under Chotila in Kathiavad, and at Anandpur and Mewasa in the same province. Dhadho married a daughter of Mehram Khachar named Modebai, and had by her a son named Naho. The descendants of Naho are called Rephdias, as they resided at and enjoyed the village of Rephdi under Dhandhuka. Naho married Mankbai, daughter of Kana Khachar, and had by her two sons, Gango and Viso. Viso's descendants are called Viramkhas, and hold lands in the Dhandhuka village of Goria. Gango married Dhandebai, daughter of another Kana Khachar, by whom he had eight sons, viz. Kumpo, Khimo, Kheho, Sango, Suro, Nagdan, Surang, Kano. Of these the eldest, Kumpo, married Randebai, daughter of Ram Khachar, and had by her ten sons, viz. Ugo, Nagsio, Devdas, Budho, Gango, Mancho, Ram, Selar, Jadro, Daho. Of these the eldest son, Ugo, married Randebai, daughter of Karapda Kandha. The history of the two snake shrines at Than is as follows: Brahma had a son named Marchi, whose son was Kasyapa. Kasyapa had a hundred sons by a Naga Kanya, the chief of whom were Seshji, Wasukhi (corrupted into Wasangji), Banduk (corrupted into Bandia Beli), Dhumraksh, Pratik, Pandarik, Takshak, Airavat, Dhritarashtra, &c. &c. Five Rishis; named Karnav, Galav, Angira, Antath, and Brihaspati (all sons of Brahma), during the Treta Yuga set out on a pilgrimage round the world, and in the course of their wandering came to Deva Panchal land, and encamping in the forest of Papapnod, near [JULY, 1875. Than, determined to perform here religious austerities. They accordingly commenced their ceremonies by performing the Brahmyadna (or adoration to Brahma by means of the sacrificial fire). Information of their intention having reached Bhimasur, who reigned at Bhimpuri, the modern Bhimora, he determined to throw obstacles in their way, and with this view commenced to annoy them, and owing to his persecution the Rishis were obliged to remove their residence to the banks of Panchkundi tank, close to Than, and there commence their penance. Their austerities were so severe that Brahma was pleased with them, and appeared before them in person. On this the Rishis implored him to destroy Bhimasur Daitya. Brahma replied that Bhimasur was destined to die at the hands of Seshji, Wasukhi, and others of the snake family, and that therefore they should address their prayers to them. So saying, Brahma became invisible, and the Rishis besought the snake deities to aid them, and the whole snake family appeared in answer to their entreaties. The Rishis requesting them to destroy Bhimasur, Seshji at once started for Bhimpuri, and there by the force of his poison slew Bhimasur, and returning informed the Rishis of his death. They overwhelmed him with thanks, and begged him to reside constantly in Than for their protection. As Seshji was king of Patal, he was unable to comply with their request; he however ordered his brothers Wasukhi (Wasangji) and Banduk (or Bandia Beli) to remain at Than and Mandhavgadh respectively; and accordingly these two snake brethren took up their residence at Than and Mandhavgadh respectively, where their shrines are to this day. Seshji then became invisible. To the present day no one is allowed to cut a tree in the grove that surrounds Bandia Beli's shrine, and it is said that should any one ignorantly cut a stick in this grove, the snake appears to such person in his dreams and orders him to return the stick, and should he fail therein, some great calamity shortly befalls him; and in fact in or near this grove may be seen many such logs or sticks accidentally cut and subsequently returned. Some of the more famous snake brethren are (1) Seshji, lord of Patal, (2) W asukhi, (3) Banduk, all mentioned above, (4) Kali Naga-this brother was a snake of renown; he first resided in the Kalandrio pool of the Jamna river near

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NATIVE CUSTOMS IN THE GODAVARI DISTRICTS. JULY, 1875.] Gokal, in Hindustan proper. From hence he was ousted by Krishna, and is now supposed to reside in the island of Ramnak, near the shrine of Setubandh Ramesvara. (5) Bhujanga, who is worshipped at Bhuj. It is said that in ancient times the inhabitants of Kachh were harassed by Daityas and Rakshasas, and petitioned Sri Wasuki, who ordered his brother Bhujanga to go to their assistance. Bhujanga went, and, effecting their liberation, at their entreaties took up his residence in Bhuj, so named after him. He is popularly called the Bhujio. (6) Another famous brother is Dhumraksh, worshipped as the Khambhdia Naga in the village of Khambhda under Dhrangadhra. (7) Another Naga shrine in Kathiavad is that of Pratik at Talsana in Jhalawar, and another (8) is that of Devanik Charmalio in the village of Chokdi under Chuda. The shrine of another brother, (9) Pandarika, is said to be at Pandharpura, in the Dekhan. (10) Takshak resides in Kurukshetra, (11) Airavat in Hastinapur, (12) Dhritarashtra in the Dekhan, &c. &c. It will be seen from the above legend how intimately the old tree and snake worship are connected. The Nagas seem to have been an aboriginal race in Gujarat, and to have worshipped the Elephant, Cobra, Tiger, Monkey, and Trees; and the earlier Hindu immigrants have probably derived from them the cult of Ganesa, Hanuman, Waghesvari, Matas, &c. &c. In the lapse of time the descendants of these Hindu immigrants began to confound these Nagas with whom they had intermarried with the Cobras (Nagas), and eventually the legends of Nagakanyas, &c. sprang up. Ere closing this I may mention that the most famous snake-shrine in Gujarat, if not in India, is that of the celebrated Dharnidhara or 'Earthholder,' situated at the village of D hem a, a few miles to the N. W. of Tharad, in North Gujarat. This shrine is visited by pilgrims from all parts of India. There is a well-executed image of a cobra in the temple of the Dhemnag, as the Dharnidhara is locally called, and an inscription roughly executed beneath it. There is also an inscription relating to the Chohans of WavTharad in another temple (the large one), the original Dhemnag occupying an insignificant little shrine some little distance from the larger temple. Carvings of Nagakanyas are not uncommon in the older temples of Gujarat, and when at Palanpur I found two representations of them in the ruins of Kankar, probably the city whence the Kankrej district was named. These I brought to the Superintendency Bungalow. There are many other local shrines in Gujarat and Kathiavad where the Cobra is worshipped, but these are the most famous that I am acquainted with. I cannot perhaps more fitly conclude these rough notes than by quoting the following kavita in honour of T h an: || kavita || thona mukAma sodhAma dhoLezvara || angat berk thIra murIdako dhAMmadhajavedha || surajadevI jAtara khAje // tIratha bhAvata jIva trInetra to // koTI janmako pAtaka bhAje // bhajale rAmike nAma bhaje kIna // tAghaTa nobata nAmakI bAje // 1 // 197 The place Than is the excellent site of Dholesvara, and the famous Wasuki Deva also honours it with his presence. To the steadfast devotee the place is as it were adorned with a flag, and the place of pilgrimage of Suraj Dev adorns it also. Should any one perform the pilgrimage of Trine tra, Then he will destroy the sins of 10 millions of (previous) existences. Pronounce the name of Rama. Why do you not pronounce it ? In the heart (of the true worshipper) the drums of his name are (perpetually) beating. NATIVE CUSTOMS IN THE GODAVARI DISTRICT. BY REV. JOHN CAIN, DUMAGUDEM. Respect paid to a Dog. The following custom prevails amongst the Brahmans, as well as amongst the lower Sudras. At a certain time whilst a woman is pregnant, a number of her female friends assemble and pour before the door of the room where she is, a quantity of paddy-husk and set fire to it. To one doorpost they tie an old shoe, to the other a bush of tulasi (Ocymum basilicum), in order to prevent the entrance of any demon. After the woman I have since learned that the custom of paying respect to the dog during the woman's pregnancy prevails over great part of South India.

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198 THE INDIAN ANTIQUARY. (JULY, 1875. has bathed, she performs puja to the Gaviri the man must build him one. The next morning Devi in the manner related below. The friends the man told his dream to the chief men of the first bring in the stone on which the articles of village, and resolved to obey the command. Acfood are usually bruised, and the stone roller, cordingly he procured a large number of stones, colour them with saffron, place & mark upon laid the foundation two fathoms deep in the them in the way they daily mark their own Gostanadi, and built the shrine. Immeforeheads, burn incense and place an oblation diately afterwards a linga about two feet high, (the naivedyam) before them. This done, they composed of snail-shells, appeared in the temple. bring in a bitch, colour it, mark it, burn incense He then built a wall all round, about twelve before it, and also place the naivedyam before it. teet high, and cut upon it elephants, horses, and The woman then makes obeisance to it, and it is camels. Having completed the whole, he regiven a good meal of curry and rice. Cakes are turned to his master, and in answer to the also placed upon the curry and rice, and if there inquiries respecting his purchases replied that happens to be in the room a woman who has not he had done as he had been ordered, but was hitherto been blessed with children she eagerly unable to convey them home and had left them seizes some of the cakes, in the hope that by all in Ramesvara. The king immediately sent so doing she may ere long have a child. off other servants to inquire into the truth of The Dog-idol. the statements, and when they returned and Two hundred years ago a Brahman in the confirmed the whole, resolved to go and see for village of Natta Ramesvara, in the Go- himself. He did so, and on discovering what davari delta, had the misfortune to kill a dog. had really occurred was so pleased with the Grieving on account of his sin, he took counsel piety of his servant that he gave him a village. with the chief Brahmans of the village as to the A linga is still worshipped in the village, best way of making expiation, and received the and elephants, horses, and camels are engraved following advice :-"Build a temple in R ame upon the wall of the court. s vara which is in the Gostanadi, place an Gostanadi. image of a dog therein, and after your daily ablu This is a small but very winding channel tions perform puja to the dog, and then your sinnear Natta Ramesvara, only filled with will be pardoned." He complied with their advice water during the rains or a rise in the Godavari. in every respect. The attention of the pilgrims In former times there were some saints to the neighbouring temple at RAmesvara (munis) performing their tapasu in the village was soon attracted by this new building, and on of Kovvuru, near RajAmandri. They learning the cause of its erection they worshipped obtained their meat and drink in a remarkable there as well as in the larger edifice, and thus way. Every morning they went to the palmyra. the custom has continued to the present day. trees of the village, bent them down very low, Natta Rameswara. and attached their pots to the crowns of the Natta is the Telugu for a snail, shell-fish, trees, and forth with they were filled with toddy cockle, &c. sufficient to satisfy their thirst during the whole A large number of pilgrims from the neigh- of the coming day. They then took a namber bouring districts resort to this village on the of millet seeds, scattered them in the neighbouroccasion of the yearly festival. The following ing fields, and immediately a ripe crop appeared, legend is told as the reason of the building of which they cut, and threshed, and ate the same the temple :-In years gone by, a certain king who day. One day a cow brought forth a calf in lived in a country to the east of the Godavari the place where they were performing their called one of his leading men and commissioned devotions, but, lo! before the calf fell to the him to go and buy a number of horses, ele- ground, Garutmantu du flew down and bore phants, and camels. As the man was journey. it away to the skies. The cow, in great distress ing in search of these, he slept one night in at being unable to follow her calf, carefully purthe village of Ramesvara, and dreamed that sued its shadow, and as she went winding here a snail appeared to him and told him that he and there her milk fell to the ground and formed was going to dwell in the village under the a stream, to the channel of which the name Gos. form of a linge, and as he wanted a temple tanad i was given. Gostunamu = cow's teat.

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JULT, 1875.] MAXIMS FROM INDIAN WRITERS. 199 RELIGIOUS AND MORAL SENTIMENTS FREELY TRANSLATED FROM SANSKRIT WRITERS. BY J. MUIR, D.C.L., LL.D., PH.D., EDINBURGH. (Continued from vol. III. page 337.) SECOND SERIES. 1. Svetasvatara Upanishad, iii. 19. The Great I never act to earn reward; Spirit. I do what I am bound to do, No hands has He, nor feet, nor eyes, nor ears, Indifferent whether fruit accrue; And yet he grasps, and moves, and sees, and 'Tis duty I alone regard. hears. Of all the men who care profess He all things knows, Himself unknown to all; For virtue-love of that to speakHim men the great primeval Spirit call. The unworthiest far are those who seek 2. Mahabharata, iii. 1140 ff.* Impeachment To make a gain of righteousness. anni Vindication of the Divine Government. Who thus-to every lofty sense Draupadi speaks : Of duty dead-from each good act Beholding noble men distrest, Its full return would fain extract; Ignoble men enjoying good, He forfeits every recompense. Thy righteous self by woe pursued, Love duty, thus, for duty's sake, Thy wicked foe by fortune blest, Not careful what return it brings : I charge the Lord of all-the strong, Yet doubt not, bliss from virtue springs, The partial Lord-with doing wrong. While woe shall sinners overtake. His dark, mysterious, sovereign will By ships the perilous sea is crossed ; To men their several lots decrees; So men on virtue's stable bark He favours some with health and ease, Pass o'er this mundane ocean dark, Some dooms to every form of ill. And reach the blessed heavenly coast. As puppets' limbs the touch obey If holy actions bore no fruits ; Of him whose fingers hold the strings, If self-command, beneficence, So God directs the secret springe Received no fitting recompense; Which all the deeds of creatures sway. Then men would lead the life of brutes : In vain those birds which springes hold Who then would knowledge toil to gain ? Would seek to fly: so man a thrall, Or after noble aims aspire ? Fast fettered, ever lives, in all O'er all the earth delusion dire He does or thinks by God controlled. And darkness dense and black would reign. As trees from river-banks are riven But 'tis not so: for saints of old And swept away, when rains have swelled Well knew that every righteous deed The streams, so men by God impelled From God obtains its ample meed: To action, helpless, on are driven. They therefore strove pure lives to lead, God does not show for all mankind As ancient sacred books have told. A parent's love and wise concern; The gods-for such their sovereign willBut acts like one un feeling, stern, Have veiled from our too curious ken Whose eyes caprice and passion blind. The laws by which the deeds of men Yudhishthira replies : Are recompensed with good and ill. I've listened, loving spouse, to thee, No common mortal comprehends I've marked thy charming, kind discourse, The wondrous power, mysterious skill, Thy phrases turned with grace and force, With which these lords of all fulfil But know, thou utterest blasphemy. Their high designs, their hidden ends. * Vide ante, vol. III. pp. 163, 164.

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200 THE INDIAN ANTIQUARY. These secret things those saints descry Alone whose sinless life austere For them has earned an insight clear, To which all mysteries open lie. So let thy doubts like vapours flee, Abandon impious unbelief; And let not discontent and grief Disturb thy soul's serenity. But study God aright to know, That highest Lord of all revere, Whose grace on those who love him here Will endless future bliss bestow. Draupadi rejoins: How could I God, the Lord of all, Contemn, or dare his acts arraign, Although I weakly thus complain? Nor would I virtue bootless call. I idly talk; my better mind Is overcome by deep distress Which long shall yet my heart oppress:So judge me rightly; thou art kind. 3. Naishadha Charita, xviii. 45. Whether the doctrine of future retribution be true. The scripture says, the bad begin, When dead, with woe to pay for sin, While bliss awaits a happier birthThe good whene'er they quit the earth. But now, we see, the bad are blest, And righteous men on earth distrest. How then, this doubtful case decide? Tell what is urged on either side. Did God exist omniscient, kind, And never speak his will in vain, "Twould cost him but a word, and then His suppliants all they wish would find. If God to men allotted woe, Although that woe the fruit must be Of men's own actions, then were he Without a cause his creatures' foe,More cruel, thus, than men, who ne'er To others causeless malice bear. In this our state of human birth Man's self and Brahma co-exist,As wise Vedantists all insist,But when this wretched life on earth Shall end, and all redemption gain, Then Brahma shall alone remain. A clever doctrine here we see ! Our highest good to cease to be! [JULY, 1875. 4. Vishnu Purana, iv. 24, 48 ff. The Vanity of Human Ambition. How many kings-their little day Of power gone by-have passed away, While yet the stable Earth abides, And all the projects vain derides Of men who deemed that She was theirs, The destined portion of their heirs. With bright autumnal colours gay, She seems to smile from age to age, And mock the fretting kings who wage Fierce war for Her,-for ampler sway. "Though doomed," she cries, "to disappear So soon, like foam that crests the wave, Vast schemes they cherish, madly brave, Nor see that death is lurking near. "And kinsmen, brothers, sons and sires, Whom selfish love of empire fires, The holiest bands of nature rend,In bloody strife for Me contend. "O! how can princes, well aware How all their fathers, one by one, Have left Me here behind, and gone, For My possession greatly care ?" King Prithu strode across the world, And all his foes to earth he hurled. Beneath his chariot-wheels-a prey For dogs and vultures-crushed they lay. Yet, snatched by Time's resistless blast, He long from hence away has passed: Like down the raging flames consume, He, too has met the common doom. And Kartavirya, once so great, Who ruled o'er all the isles, supreme, Is but a shadow now, a theme On which logicians subtly prate. Those lords of men, whose empire's sheen Of yore the regions all illumed, By Death's destroying frown consumed, Are gone: no ashes e'en are seen! Mandhatri once was world-renowned; What forms his substance now? a tale! Who, hearing this, if wise, can fail This mundane life to scorn, so frail, So dreamlike, transient, worthless found? Of all the long and bright array Of kings whose names tradition shows, Have any ever lived? Who knows? And now where are they? None can say.

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MAXIMS FROM INDIAN WRITERS. JULY, 1875.] 5. Mahabharata, xii. 529, 6641, and 9917. "As having nothing, and yet possessing all things." (2 Corinthians, vi. 10.) How vast my wealth, what joy I taste, Who nothing own, and nought desire! Were this fair city wrapt in fire, The flame no goods of mine would waste. 6. Mahabharata, xi. 75. "For we brought nothing into this world, and it is certain we can carry nothing out." (1 Timothy, vi. 7.) Wealth either leaves a man, O king! Or else a man his wealth must leave. What sage for that event will grieve, Which time at length must surely bring? 9. Mahabharata, iii. 17401. "All men think all men mortal but themselves." (Young's Night Thoughts.) Is not those men's delusion strange Who, while they see that every day So many sweeps from earth away, Can long themselves t' elude all change? 10. Dampatisiksha, 26: Prasnottara-ratnamala, 15. Who are the really blind, deaf, and dumb? That man is blind whose inner eye Can nought beyond this world descry; And deaf the man on folly bent, On whom advice is vainly spent. The dumb are those who never seek To others gracious words to speak. Vriddha Chanakya, xvii. 6; Subhashitarnava, 163. Men devout when in distress. 7. Mahabharata, xi. 75. The foolish discontented; the wise content. Though proudly swells their fortune's tide, Though evermore their hoards augment, Unthinking men are ne'er content: But wise men soon are satisfied. 8. Vriddha Chanakya, xiv. 6. Men should He only does not live in vain think on their end. Did men but always entertain Those graver thoughts which sway the heart, When sickness comes, or friends depart, Who would not then redemption gain? In trouble men the gods invoke ; When sick, submit to virtue's yoke; When lacking power to sin, are good; When poor, are humble, meek, subdued, 12. Sarngadhara's Paddhati, Dharmavivriti, 4. Improvement of time. The sage will ne'er allow a day Unmarked by good to pass away; But waking up, will often ask, "Have I this day fulfilled my task? With this, with each day's setting sun, A part of my brief course is run." 13. Manu, ii. 238. A man may learn from the humblest. 201 From whomsoever got, the wise Accept with joy the pearl they prize. To them the mean may knowledge teach, The lowliest lofty virtue preach. Such men will wed, nor view with scorn A lovely bride though humbly born. When sunlight fails, and all is gloom, A lamp will well the house illume. 14. Bhagavata Purana, x. 22, 35. The proper aim of life. Who all the means within his reach Employs, his wealth, his thought, his speech T' advance the weal of other men. 15. Mahabharata, v. 1272; xii. 11023. Men are formed by their associates. As cloth is tinged by any dye In which it long time plunged may lie; So those with whom he loves to live To every man his colour give. 16. Hitopadesa, iv. Casting pearls before swine. He only threshes chaff who schools With patient kindness thoughtless fools. He writes on shifting sand who fain By favours worthless men would gain. 17. Subhashitarnava, 64. Heirs often spendthrifts. How many foolish heirs make haste The wealth their father saved, to waste! Who does not guard with care the pelf He long has toiled to hoard himself? 18. Mahabharata, xii. 12131. The rich hath many friends. A rich man's kinsfolk while he thrives The part of kinsmen gladly play: The poor man's kindred die away Long e'er his day of death arrives.

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202 THE INDIAN ANTIQUARY. [JULY, 1875. 19. Panchatantra, 1. 15. The same. A wealthy man ev'n strangers treat As if they were his kinsmen born: The poor man's kindred all with scorn His claim to kinship basely meet. 20. Vriddha Chanakya, 32. What energy can effect. Mount Meru's peak to scale is not too high, Nor Hades' lowest depth to reach too deep, Nor any sea too broad to overloap, For men of dauntless, fiery energy. 21. Sarngadhara's Paddhati, Dhana-prasamba, 12. What will not men do to get wealth ? For gold what will not mortals dare ? What efforts, struggles, labours spare ? The hostile warrior's sword they brave, And plunge beneath the ocean wave. 92. Panchatantra, 10. 5 (Bomb. ed.); Vriddha Chanakya, 15. 10, &c. Ars longa, vita brevis : The essence of books to be got. The list of books is long ; mishaps arise To bar the student's progress; life is brief; Whatever, then, in books is best and chief, The essence, kernel, that attracts the wise. 23. Panchatantra (Bomb. ed.), iii. 92 and v. 49. Love of Home. Not such is even the bliss of heaven As that which fills the breasts of men To whom, long absent, now 'tis given Their country once to see again, Their childhood's home, their natal place, However poor, or mean, or base. 24. Mahabharata, xu. 5497 ff. A house without a wife is empty: Description of a good wife. Although with children bright it teems, And full of light and gladness seems, A man's abode without a wife Is empty, lacks its real life. The housewife makes the house; bereft Of her a gloomy waste 'tis left. That man is truly blest whose wife, With ever sympathetic heart, Shares all his weal and woe; takes part In all th' events that stir his life; Is filled with joy when he is glad, And plunged in grief when he is sad, Laments whene'er his home he leaves, His safe return with joy perceives, With gentle words his anger stills, And all her tasks with love fulfils. 25. Mahabharata, xii. 3440, 3450, and elsewhere. Description of a good king. That man alone a crown should wear Who's skilled his land to rule and shield : For princely power is hard to wieldA load which few can fitly bear. That king his duty comprehends Who well the poor and helpless tends, Who wipes away the orphan's tears, Who gently calms the widow's fears, Who, like a father, joy imparts, And peace, to all his people's hearts ; On vicious men and women frowns, The learn'd and wise with honour crowns : Who well and wisely gifts, on those Whose merits claim reward, bestows; His people rightly guides and schools, On all impressing virtue's rules; Who day by day the gods adores, With offerings meet their grace implores; Whose vigorous arms his realm protects, And all insulting foes subjects; Who yet all laws of war observes, And ne'er from knightly honour swerves. 26. Mahabharata, iii. 1055. Merey shoulil be shown to ignorant offenders. When men from want of knowledge sin, A prince to such should mercy show. . For skill the right and wrong to know For simple men is hard to win. 27. Ramayana, vi. 115. 41. Compassion should be shown to all men. To bad as well as good, to all, A generous man compassion shows. On earth no mortal lives, he knows, Who does not oft through weakness fall. 28. Mahabharata, xiii. 651. "The wolf also shall dwell with the lamb," 8c. (Isaiah, xi. 6). With serpents weasels kindly play, And harmless tigers sport with deer; The hermit's holy presence near Tarns hate to love-drives fear away. (To be continued.) * The Mungoon (Herpestos Ichneumon) belongs to the order Mustelida (Wonnels).-ED.

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JULY, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. SANSKRIT AND OLD CANARESE INSCRIPTIONS. BY J. F. FLEET, Esq., Bo. C. S. (Continued from page 181.) In connexion with the preceding Kadamba inscription, the notes made by me, when travelling through the Canarese Country as Educational Inspector of the Southern Division, of inscriptions at Bankapur, Hanagal, and Banawasi,-all of them Kadamba capitals, may usefully be inserted here. Bonkeper. Bankapur is about six miles to the S. by E. of Siggaum, the present head-quarters of the Siggaum or Bankapur Taluka of the Dharwad District. The inscriptions are all in the Fort. No. 1:-Leaning up against a wall to the right of the entrance to the Fort from the E. there is a large stone-tablet bearing an inscription of fiftynine lines, each line containing about thirty. seven letters, in the Old Canarese characters and language. The inscription is for the most part in fine order; but the fourth line has been deliberately cut out and almost entirely obliterated, and there are fissures in the tablet which would probably result in its falling to pieces if an attempt were inade to remove it to a safer place of custody. The emblems at the top of the tablet have been wilfully defaced; but there are traces of the following:-In the centre, a linga; on its right, a seated or kneeling figure, with the sun above it and a cow and calf beyond it; and on its left, an officiating priest, with the moon above him and Vikramaditya II of Sir W. Elliot; according to the same authority his reign extended from Saka 998 to Saka 1049. The discrepancy between the dates of his reign and of the present inscription may be accounted for on the sup position that Vikramaditya was the Yuvaraja or Viceroy, in charge of the two districts referred to, during his father's reign and before he himself ascended the throne of the Chalukyas on the death of his elder brother Somesvaradeva II. GangapermAnadi or Gangapemmanadi was also adopted as a Kadamba title. The Kollapura of line 18 of inscription No. II of the series now commenced; the name occurs again as KuvaJalapura in line 33 of Major Dixon's No. 71. This and the following two titles are also Kadamba titles. The final of this word in the original may be a mistake. The Ninety-six-thousand District is mentioned in the Nagamandala copper-plate inscription published by Mr. Rice at pp. 156 et seqq. of Vol. II. of the Indian Antiquary; in note 11, page 161, the name of it is given as Gangavadi, and it is said to have been called the Ninetysix-thousand District from its yielding a revenue of 96,000 pagodas; but districts are usually named in this way from the number of towns included in them. The Gangavadi 203 a figure of Basava beyond him. The inscription is dated in the Saka year 977 (A. D. 1055-6), being the Manmatha samvatsara, while the Chalukya King Gangapermanadi-Vikramadityadeva,-the son of Trailokyamalla. deva; the supreme lord of the city of Kuvalalapura ; the lord of Nandagiri; he whose crest was an infuriated elephant,-was ruling the Gangavadit Ninety-six-thousand and the Banavasi Twelve-thousand, and while the Great Chieftain Harikesarideva, the glory of the family of the Kadamba emperor MayuravarmaSS, was governing the Banavasi Twelve-thousand as his subordinate. The inscription proceeds to record the grant of some land in the Nidagundage Twelve, which was a kampana of the Panungal Five-hundred, to a Jain temple, by Harikesarideva, his wife Lachchaladevi, the assemblage of the five religious colleges of Baukapura, the guild of the Nagaramahajana, and "The Sixteen." Harikesarideva's titles are of much the same purport as some of those of Sivachitta in the Kadamba inscription of Gulhalli and of Jayakesi III. in the Kadamba inscription of Kittur, and most of them are repeated in the short inscription, No. 2, of which a transcription is given below. His name does not occur in Sir W. Elliot's list of the Kadambas, and I cannot yet determine what his place in the genealogy should be. Nos. 2 and 3.-Further on in the fort there is a fine old Jain temple called Arvattukam Ninety-six-thousand is mentioned again in line 3 of No. 113 of Major Dixon's work. SS Mayuravarma is given by Sir W. Elliot as the first in the Kadamba genealogy of Banavasi and the founder of the family. The Kadambas of Goa (Gove, Gopakapattana, or Gopakapuri) state in their inscriptions at Degamve and Halsi (Palika, Palasige, or Palasi) in the Belgaum district that the founder of their family was Trilochanakadamba, the Trinetrakadamba of Dr Buchanan's Journey through Maisur, Canara, and Malabar. According to Jain traditions given in Dr. Buchanan's book it was Mayuravarma who, though himself a Jain king, first introduced Vedic Brahmans into the Tuluva country; according to the Brahman traditions, the Brahmans had been previously in the Tuluva country, but they did not like it and were always running away to Ahichchhatra, from which place Mayuravarma brought them back, effected some reforms, and reinstated them. See note to the translation of No. II of the present series, page 211 below. Bankapurada panchamata (tha) sthanamum nagaramahajanamuh padinaruvarum.' See pp. 296 et seqq. of No. XXVII, Vol. X Jour. Bomb. Br. R. As. Soc.

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204 THE INDIAN ANTIQUARY. [JULY, 1875. bhada-basti, the Jain temple of the sixty very well preserved inscriptions in the Old columns. On the wall to the left of the S. Canarese characters and languages. No. 2:entrance to the shrine there are two short and The upper one is as follows: [1] . [ll] 3 ,07808) cetedodjeluderad 3 [1] 2000[ 2 ] rNbhmstNbhaay shNbhvee || svsti smdhigtpNcmhaash[ 3 ] mhaamNddlleeshvrN bnvaasi purvraadhiishvrN 2000[4] aamdu(dhu)keetprdevlu vrprsaad mgmdaa[5] 3.098 Rogao cturaashiitingraadhi[ 6 ] t llaattloocn cturbhyu(rblyu)h jgdiidishaakhyaa[7] dtaatsmeedhyjnydiikssaa dikssitN himvddiriiNdrruNdr[8] 20 (9) outono 38745&vom su stay [9] himaabhiraam kaadNbckrm[ yuurvrmmhaamhivaallkullbhrnnN] Translation.--"Be it well! Reverence to Sambhu*, who is made beautiful by a chowri which is the moon that lightly rests upon his lofty head, and who is the foundation-pillar for the erection of the city of the three worlds! Hail! The Great Chieftain who has attained the five Mahasabdas ; the excellent supreme lord of Banavasipura; he who has acquired the excellent favour of the god Jayanti-Madhukesvarat; he who has the odour of musk; the three-eyed earth-born I; he who is established in eighty-four cities; he who has an eye in his foreheadt; the four-armed; he who is consecrated with the rites of eighteen horse-sacrifices known throughout the world; he whose infuriated elephants are bound to columns of crystal set up on the mighty summits of the king of mountains Himaving; he who is charming by reason of the excess of his greatness; [the ornament of the family of the great king Mayuravarma,] the Kadamba emperor." The inscription, which is unfinished, breaks off abruptly with the first part of the letter 'y'; but, as it agrees almost word for word with lines 10 to 13 of No. 1, there can be no doubt that the continuation of line 9 was meant to be -yuravarmmamahamahipalakulabhushanasi' as in line 13 of No. l. The emblems at the top of the stone,--very rudely cut, or, perhaps, only marked out for engraving,-are:- In the centre, a linga and priest; on their right, a cow and calf; and on their left, a figure of Basava, with some representation above it as to the meaning of which I could not satisfy myself, No. 3:-The lower inscription is separated by two blank stones from the preceding, with which it seems to have no connexion. It consists of six lines of poetry, each line containing about twenty-three letters, and two letters over in the seventh line. The verses are in praise of a certain Simha or Singa; but there is no thing to explain who he was, the verses have no meaning of importance, and the inscription contains no date. Nos. 4, 5, 6, and 7.-In the interior of the same temple there are four inscriptions in the Old Canarese characters and language on stonetablets let into the wall on the right and . left just outside the shrine. Three are on the right hand, and one is on the left hand, as one faces the doorway of the shrine. No. 4:-The highest of the three on the right hand consists of thirty-nine lines of about twelve letters each. It records grants made to the god Nakaresvaradeva of Bankapura in the Pingala samvatsara, being the twelfth year of the reign of the Chalukya king Bhulokamalla.I No. 5:-The next below consists of sixteen lines of about * Siva + Jayantipurs is an old name of Banavasi. These are family traditions regarding Trildchanakadamba who, according to the inscriptions of the later Kadambas of Halsi, was the founder of the family. $ In this passage the word 'sik hari' between 'rundra' and fik hara' seems to be superfluous ; in line 10-11 of the Gulhalli inscription there occurs the passage Himavad. girindrarundrasikharisansthapitamahdsaktiprabhavarh'. As regards the meaning of 'rundra', it may perhaps be a variation of 'rudra', one of the significations of which in Prof. Monier Williams' Sanskrit Dictionary is great, large; it is worthy of remark that I have met with this word as yet in Kadamba inscriptions only. || The Chalukya king Somesvaradeva II; .e., Saka 1060 (A.D. 1138-9).

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JULY, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 205 twenty-three letters each; the characters of this and the following inscription are smaller than those of the preceding. It records a grant made by Bammagavunda of Kiriya-Bankapura* to the god Nagardsvaradeva of Baikapura. The date is the same as that of the preceding. No. 6:-The lowest of the three consists of twelve lines of about twenty-three letters each. It records a grant made by a Dandanayaka, whose name I could not read with certainty, in the reign of the Chalukya Tribhuvanamalla, i.e. Vikramaditya II. The date is effaced, but the name of the samvatsara is legible, viz. Srimukha ; accordingly the date must be the sixteenth year of Vikramaditya II. or Saka 1013 (A.D. 1091-2). No. 7:--The inscription on the left hand con- sists of thirty-seven lines of about seventeen letters each. It records grants made to the Jain temple of Kiriya-Bankapura by Madi. gavanda and other village-headmen in the Subhakrit saivatsara, being the forty-fifth year of the Chalukya king Vikrama.t These four inscriptions are in tolerably good condition. Hanagal. Hanagal, the ancient Panungal, the head- quarters town of the Talaka of the same name in the Dharwad District, is about fifteen miles to the S.W. of Bankapur. There are a great number of monumental stones here, but only three inscriptions proper. Of the monumental stones some are very large and elaborate and curious; particularly two by the tank near the Revenge Bungalow. Of the inscriptions one only, at the temple of Hanumandeva in the fields of Halekoti, would repay examination; I had no time to give any attention to it. Near this inscription there is a small temple with some curious and interesting sculptures of Naga men and women &c. In the town there is a fine old Jain temple in the centre chamber of which a large stone lotus is pendent from the roof. In the same chamber the Ashtadik palas,-guardians of the eight points of the compass,--are represented in excellent sculptures in panels pointing towards their respective stations. Banaudai. Banawaai is situated in the District of North Canara, on the confines of Maigur, about fifteen miles to the E. by S. of Sirsi. The old forms of its name, as met with in inscriptions, are * s.c.,' the lesser Barkapura.' Vanavasi, the abode in the forest',--the origin. al form; Banavasi; Banavase; and Banavase; and another name of it would appear to be Jayantipura. It is a place of considerable age and reputed sanctity. Probably the earliest authentic notice of it is to be found in the large Cave-alphabet inscription, dated Saka 507 (A.D. 585-6), in the Saiva temple at Aihole in the Hunagund Taluka of the Kaladgi District,-Plate No. 3 of Mr. Hope's work; in line 9 we are told that the Chalukya king Pulikasi II. reduced to subjection "Vanavasi, which was girt about by the river Hamsanadi glistening with the hue of the high waves of the Varada, and which rivalled with its prosperity the city of the gods." Banawasi would appear to have been at that time the capital, or one of the capitals, of an early branch of the Kadamba dynasty. The Varada, modern Warda, flows close under the walls of the present town, and Hamsanadi is probably the old name of a tributary stream of some size that flows into it about seven miles higher up. The inscriptions are all in and around the great temple of Madhukesvaradeva; they are all in the Old Canarese characters and language. Four of them are on stones set upright in the ground on the right and left of the portico of the temple, and four are on stones leaning against the wall of the temple enclosure. The temple seems to be of considerable antiquity, but it is not remarkable for architectural beauty. Dr. Buchanan gives an account of some of the inscriptions of Banawasi and its neighbourhood; but he was dependent for information as to their contents upon a Brahman priest called Madhulinga who, to conceal his ignorance of the subject, drew pretty freely upon his power of imagina. tion, and the result was the communication of a great deal of nonsense. No. 1:- This inscription is in a state of very fine preservation. It is partially buried in the ground on the left as one faces the centre shrine; above the ground there are thirty-eight lines of about thirty-seven letters each. The emblems at the top of the tablet have been entirely effaced with the exception of part of the linga. The inscription opens with the statement that the earth was governed by the kings of the ChAlukya race, sprang from MAnasabhava. The Chalukya king mentioned by name is Vibhu + .c. in the Saka year 1049 (A.D. 1120-1).

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206 THE INDIAN ANTIQUARY. [JULY, 1875. Vikramadhavala-Permadideva or Vikramaditya No. 3.-The stone-tablet containing this indeva. The inscription then proceeds to give scription stands by the side of No. 2. The emthe genealogy of a Kadamba chieftain Kirtti- blems at the top of the tablet are:- In the centre, deva, who was the subordinate of this king. a linga; on its right, a cow and calf with the The first of the Kadambas mentioned is king sun above them; and on its left, a lion with the Chatta or Chattuga, who acquired also the moon above it. The inscription consists of name of Katakadagova. His son was Jaya- twenty-nine lines of about twenty-five letters simha. Jayasimba had five sons, Mavuli, Taila each, and records grants made in the Saka year or Tailapa, Santayadeva, Jokideva, and Vikra- 990 (A.D. 1068-9), being the Kilaka sashvatsara, manka.t The greatest among these was Tailapa, while the Great Chieftain Kirttivarmadoval,and to him and his wife Chavandaladevi was born the supreme lord of Banavasipura; he who had king Kirtti. The inscription then proceeds to on his banner a representation of (Garuda) the record grants that were made while the Great king of birds ; and whose crest was a lion, Chieftain king Kirttideva was governing the was governing the Banavasi Twelve-thousand. Banavise Twelve-thousand. The portion con Just below the date a large portion of the surtaining the record of the grants and the date face of the stone has been chipped off; the rest of the inscription is below the ground. The of the inscription is in very good order. titles of Kirttideva are very similar to those No. 4.-The stone-tablet containing this inof Jayakesi III in the Kittur stone referred to scription is on the right as one faces the central above. shrine. The emblems at the top of the tablet No. 2.-The stone-tablet containing this in consist of a linga with the sun above it and a scription also is partially buried in the ground. figure of Basava with the moon above it. The Above the ground there are twenty-seven lines inscription consists of thirty-seven lines of about of about twenty-three letters each. The em- twenty-five letters each. The letters are of a blems at the top of the stone, very rudely large and somewhat modern type and are rather engraved, are representations of the linga and illegible and difficult to read. Owing to this Basava, with the sun and moont above them. and to my being pressed for time I could make The inscription is well-preserved and records out no more than that the inscription is dated grants made in the Saka year 1290 (A. D. Saka 1321 (A.D. 1399--1400), being the Vikrama 1368-9), being the Kilaka samvatsara, while saivatsara, or, perhaps, Saka 1521 (A.D. 1599the Mahapradhana or Prime Minister Madha- 1600), being the Vilambi or Vikari sasivatvanka was governing the Banavase Twelve- sara ; the first syllable only of the name of the thousand under the king Virabukkaraya who sariwatsara is legible. was ruling at Hastinavatiparat. This Prime- No. 5.-The stone containing this inscription Minister is the celebrated Madhavacharya- stands up against the N. wall of the enclosure Vidyaranya, the elder brother of Sayanacharya, of the temple. The emblems at the top of the the author of commentaries on the Rigveda stone, very rudely cut, are the figures of a man and other works; Madhavacharya himself was on horseback and of warriors or conquered a scholar and author and was associated in enemies in front of him. The inscription consome of his writings with his brother. Bukka- sists of twonty-four lines of about forty-two raya, -the younger brother of Harihara I; the letters each ; it is in good order, but the letters son of Sangama of the Yadava family, and the are of a bad and somewhat modern type and diffather of Harihara II,--succeeded his elder ficult to read. The inscription is dated Salibrother on the throne of Vijayanagara. vihanasaka 1474 (A.D. 1552-3), being the * Vikramaditya II of Sir W. Elliot. Rost's edition of Prof. H. H. Wilson's works, Sayang. + In Sir W. Elliot's KSdamba genealogy, these five charya describes himself as "the prime minister of San. are given as the sons of Mayurararms II, and the names of gama, the son of Kampa, monarch of the eastern, southern, Chattuga, Jayasimha, Chovundaladevi, and Kirttideva do and western oceans; the son of M&yana ; and the uterine not occur. brother of Madhava." .1 Hastinavatipars' is perhaps a Sanskrit form of The name of Kirttisarmadevs occurs in Sir W. El- Anekundi," the ancient name of the site on which Vijaya liot's Kidamba genealogy, bat anterior by three intervening nagara was built, and in later times the popular name of steps to Saka 956. Perhaps this Kirttivarmadeva is the Vijayanagars itself. same as the Kirttideva of No. 1 above. $ In the colophon of the Madhavlyadhatuvritti, quot- | 1 sikhcharendradhuaja',--this title is also applied to ed in a footnote to page 192 of Vol. V. of Dr. Reinhold Harik sarideva in No. 1 of the Bank Apar inscriptions

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JULY, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 207 Paridhavi sarivatsara, while the valorous king Sadasivadevaraya was ruling at his capital of Vidyanagari.t No. 6.-The stone-tablet containing this inscription stands up against the same wall. There are no emblems at the top of the stone. This in- scription, again, is in good order, but the letters, as before, are not of a good type; it consists of thirty-one lines of about fifty letters each. With the exception that it belongs to the time of Sadasivadovamaharaya, I could not ascertain the date and contents of this inscription. No. 7.-The stone-tablet containing this in- scription stands against the E. wall of the en- closure of the temple. The emblems at the top of the stone are a linga with the sun above it and the figure of Basava with the moon above it. The inscription consists of twenty-two lines of about twenty-three letters each. The letters of this, again, are of a bad type and are also very much defaced, and with the limited time at my disposal I could not make out the contents. No. 8. --The stone-tablet containing this in. scription stands up against the wall as the preceding. The emblems at the top of the stone are the same as those of the preceding. There are traces of about eighteen lines, but hardly a letter is distinctly visible from beginning to end. In one of the smaller shrines, outside the cen. tral temple but in the same courtyard, there is a handsomoly carved stone Mancha', cot, bedstead, or litter, on which the image of the god is carried about the town on the occasion of festivals. The following inscription on the litter is published at page 277 of the Canarese School Paper for March 1873 by Srinivas Ramchandra Bankapur, Master of the Vernacular School at Badangod in the North Canara District :frad * TTTT HIGHE Pea pakSe tAcchivarAtrasaumyadivase sedaarghushmaabhRtaa| qh 3444(i) TTTAT:(?) SETT #(3) datta(ttaH) zrImadhukezvarAya ruciraH shriimjyNtiipure|| With the corrections that I have suggested, the translation is :-"In the year Vibhava, in the dewy seasont, in the month of Magha, in the bright fortnight, on Wednesday the day of the Sivaratri, this handsome litter of stone. intended for the festival of spring, was given to the god) Sri-Madhukosvara by king Raghu of Soda, at the prosperous city of Jayantipura, in the pavilion used as a hall of audience." The litter was shown to me when I was at Bana wasi, but the inscription was not pointed out to me nor did it attract my attention in dependently; I do not know exactly whereabouts on the litter it is. There is said to be another sacred litter or bedstoad somewhere in the Fort, similar to the one mentioned above, but withont a roof and destitute of any elaborato carvings. The original of the inscription is, I presume, in the Kayastha characters. The publisher of it in the Canarese School-Paper interprets the first word numerically as giving, by inverting according to rule the order of the letters, the date 641. The system according to which words meaning 'earth' or 'sky' are used to denote 'one', words meaning 'arrow' to denote five', words meaning sun' to donote 'twelve', &c., is well-known. There is given, at page 22 of Brown's Carnatic Chronology, another system called 'Katapayidi', according to which each consonant of the Sanskrit alphabet has a numerical power; the table is as follows : -ci 4 4 4 4 34 44 wo Nacio | 8 In both systems the unit is named first, then the ten, and so on, and the Sigures have accordingly to be reversed in reading off the date. Such a word as Srivarshe' of the text must be * This king is not mentioned in the list of the kings of Vijayanagare given at page 281 of Vol. IL of Thomas' ed. of Prinsep's Antiquities. But his name occars in other inscriptione,-EUR.9., Major Dixon's No. 17, from Harihara, dated Salon 1476 or 1477, Ananda samvatsara; and id., No. 24, or Mr. Hope's No. 38, a, from Harihara, dated Saka 1483. Durmati sashuatecra. + A corruption of Vijayanagara. The two months Magha and PL Alguna, from about the middle of January to the middle of March "Ankundih udmats gatin."

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208 THE INDIAN ANTIQUARY. [JULY, 1875. explained according to the Katapayadi system, vit., in Saka 1550 (A.D. 1623-9), and this ac. if it is to be explained numerically at all. And cordingly is the date of the inscription. it is possible to extract from it the date 645, No, II, not 641 as given in the Canarese School-Paper; This, again, is a Kadambe inscription from but there is an objection to this, viz., that the Balagamve. I have edited it from Plate No. 69 first and last letters of the word are compound of Major Dixon's work. The original, in the letters and we should have to reject in each Old Canarese characters and language, is on instance the letter pl as superfluous, though a stone-tablet 5' 1" high by 1' 9' broad. The it has a numerical power according to the table. emblems at the top of the stone are:- In the Moreover, we have still nothing to indicate the centre, some representation that I cannot clearly initial date from which the date of the inscrip- make out in the photograph ; on its right, a tion is to be calculated; Vikramaditya-samvat seated figure, apparently Jain, with the moon 645 and Saka 645 do not work out as the above it; and on its left, a cow and calf with Vibhava sasivatsara or anything near it; nor the sun above them. does Sake 1642, which may be arrived at by The inscription records the grant, in the Saka calculating the date from the reestablishment of year 997 (A.D. 1075-6), being the Rakshasa the Saka era by the Chalukya king Vikramaditya- sashvatsara, of the village of Kandavige to the Permaoideva at the commencement of his reign Vaishnava temple of the god Narasimkadera in the year 998 of the original Saka era. of Balligave. The grant was made by the The whole style of the inscription is against Kadambu Gangapemmanadi - Bhuvanaikaviraits being of any considerable age. Soda,' in Udayadityadeva, whose place in the genealogy the second line of the verse, is perhaps a mistake I cannot at present determine, with the sanction on the part of the copyist for Sonda'; at any of his sovereign the Chalukya king Somesvararate the modern Sunda' or Sonda', the ancient deva II. Sudh' or Sudhapura', in North Canara, is! It is to be noticed that Gangapemmanadi. evidently meant. And the king Raghu alluded Bhuvanaikavira-Udayadityadeva, though snb. to is as undoubtedly the Raghunatha-Nayaka ordinate to the Chalukya king, does not style who governed Sudhapura under the sovereign himself a Chieftain or Great Chieftain and of Vijayanagara * from Saka 1541 to 1561. assumes some of the titles of a paramount The Vibhava samvatsara oocurred in his time, sovereign. Transcription. [1] naarsiNhnvu kRtvaa srvvlookbhyNkr(r) hirnnykshipu jphai '. [2] tnne siNhaatmnee nmH shriimjnyaallukyckrkssrnturullN shailpN [3] shibu() teejoodhaanN styaaturuN vikrmgunnnillyN, vikrmaadi [4] tRntyuddaanN sngyynnN shsnidhi jysiNhN dhraajkrlkssmi [5] dhaamN trailookymllN neglle negttttu di praacaallukyraajy * tnni(naa). [6] nnnnN bhuvnvngunnN bhuvnyy (Sc, naikmlldeevnmrnaathraajyrmnni~ [7] rmnniirupraaddh( bhrnnN pnngraabhrnnpdaabb praagsvi. [ 8 ] trsheekhrN cinntkiirttidiidhitisudhaadhvaakRtvitRvipN + spsti s [9] mybhuvnaashry shriivllbh mhaaraajaadhiraaj prmeeshvr n [10] rmbhttttaarkN styaashuykulltillkN' caallukyaabhrnnN shriimdbhuvnyy(Be, naiku[11] mll deevr visse(jyraajymuttroottraabhivRddhipvr(rdhvmaanmaallNnsaarkk' [12] shaarN sluttmire mRt + aavR t rvaadpNkruhseevaattpurN vi[13] kvaattoopiddllnaahitsukrnnmkkllevillaassttrrtvaadaaN, * Dr. Bachanan, Vol. II, p. 350.

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SANSKRIT AND OLD CANARESE INSCRIPTIONS. viroodhi pcuuddroopitaa shriirNgyu ... knn JULY, 1875.] [14] buruhN [15] nesedN [18] prkaahaibhuvin raamN [17] raamuge bi) naadin ti smst bhaavnnnu shkRkssshrnik [19] rl [18] y shriivllbh mhaaraaj * dhiraaj prmeeshvr (datv prknnu ndde nnnrivaall murugeestt aaNdhrn soomeeshvr vrprsaannniysNgN adumutt kNglli sksbhaa shriimddhNgpemmaandisuv The wate sNgkusumaayudhN gumm nist niirbi [37] rtnNgN [38] [39] h mnnnn kmkuttcuuddaamnni [20] dN [21] mnni [2] [s]vin pryaadi deev [23] sirmumN mnnnn kvnikN [24] hvishisstttivaallndinaalluttuN [25] aavaannypll vprkRtigllnledaattnnu konnnnu cturv [28] [29] 23 raajdhaani [26] rdhaidir)ryyN nelnu nimircce vije(ji)puvRttiynnnu keydu sukhsNkthaa [#] ha raajdhaani blllligaave..adbhu dhrmbuddhi (dvi)yiN nijshriimdbhuvnyy(naik mll deerv akkrNgiynnu prmeeshvrdlli blllligaavey peNrkttveriy meegnn shriimnnaar [kh] deevr deeguld beesN deevpuujesN s(t)kvrss 187ney [31] lkss sNprk kr pussy succh (1) soomvaardnnisutte![32] sNktaars)nimitrdinlli y mukhy rppu shriimrtnn [33] dvaarkr kaalN knnnni(?) dhaaraapuurvk rsr)nmsy vaagi bitttt bnvsenaa [34] ii kNpnnN mugu pnnerdu blliy baadd kuddvige aa [ll] ii dhrmmnaa [35] vnobb gmirillllde biyll kuruksseetrdolli [35] 8.ag prtivaacisidN pr naalle bellllaad kttttisi vaarnn pNc kviley koNdu kollkumN veedvaarsrppu braahmnnrkke kotttt punnymne[1] n nirN virmisune hddee nnn viru vihaakidN deevree ? ksseetr trik 11 Translation. Reverence to him, the lion-hearted, who, hav-ing assumed the form that belonged to him in his incarnation as the Man-lion, slew Hiranyakasiput who was the cause of fear to all mankind! The extensive sway of the Chalukyas was This letter,-,-was at first omitted in the original and afterwards inserted below its place in the line. + Hiranyaka ipu, the king of the Daityas or demons, persecuted his son Prahlada for his devotion to Vishnu. At last Vishnu, to protect his worshipper, issued in a form which was partly that of a lion and partly that of a man from a pillar in the hall in which the king and his attendants were seated, tore Hiranyaka ipu to pieces, and made Prahlada king of the Daityas in his stead. prbhaavooptN According to Sir W. Elliot's genealogy Satylaraya,not the first of the Chalukyas who acquired that name,was the son of Tailana; Vikramaditya, the son of Satykiraya; Ayyana, the younger brother of Vikramaditya; Jayasinha, the younger brother of Vikramiditya; Traild. brhmkke prtignne bhuvnyy (naik)virshriimhimaarnnvnllaa mrd raajdhi" bnvseprcchaasiN prinaahaasmunu putyn vaasigllpp kppumN 209 O glorious in the glory of Tailapa of unequalled strength, who was the prosperous universal emperor of the Chalukyas,-of Satyasraya++, who was the abode of fierce brilliance,--of Vikramaditya, who was the receptacle of the quality of heroism,-of AyyanaSS, who was self-willed and kyamalla, the son of Jayasimha; and Bhuvanaikamalla, the eldest son of Trailokyamalla. SS Having never met in any other inscription with this name, I follow Sir W. Elliot and divide the 'sandayyanam' of the text into 'sanda ayyaram.' Sande' must then be taken as the past relative participle of sallu', to yo current (of money); to pass (of time); to be valil, fit, pri per; to be paid or liquidatel; to die; to be extended: e.g. 'sanda hans,' money received, sandanindarolilla', not among the dead nor among the living. But 'sinda' gives no satisfactory meaning in the present passage unless it is taken as simply equivalent to 'appa' or ', who became, who was; and it is possible that the name may be Sandayyana instead of simply Ayyana. The name does not occur at all in Mr. Wathen's list of the Chalukyas as given in Thomas' edition of Prinsep's Antiquities.

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210 THE INDIAN ANTIQUARY. [JULY, 1875. haughty, of the impetuous Jayasimha,-and of mans; unrestrained in respect of the victories Trailokyamalla, who was the abiding-place of the of the strength of his own arm; the best of goddess of fortune in the form of the circle of Brahmakshatras"; the supreme king of kings; the earth. The son of that king was Bhuva--such was Udayaditya. naikamalla whose good qualities were worthy to be praised in the world,-who was the inestimable ornament of those who were the lovers of the lovely woman Kingly Sway,-whose chaplet of flowers on his head was (made) pure by the pollen of the lotuses which are the feet of himt who is decorated with the king of serpents (and before which he bowed in worship),-and who made the whole world radiantly white with the updarted rays of his glory. Hail! While the victorious reign of the prosperous Bhuvanaikamalladeva, the asylum of the universe, the favourite of the world, the supreme king of great kings, the supreme lord, the most venerable, the glory of the family of Satyasraya, the ornament of the Chalukyas, was flourishing with perpetual increase so as to endure as long as the moon and sun and stars might last: He, who was intent upon doing service (as if he were a bee) to the lotuses which were the feet of that lord of the earth, was resplendent, namely Bhuvanaikavira, who had numbers of enemies by reason of the luxuriant growth of the self-cor.ceit of valour,-who had the lotuses which were his feet worshipped by other kings, --who was imbued with majesty resulting from his commands which were borne on the topknots of other kingsSS,-and who was a very Chakrayudha of a Sri-Ganga. A very ocean of the magnitude of good fortune; a very Chakresa towards all Brah Somesvaradeva II, Saka 991 ? to 998; Sir W. Elliot. Vishnu, whose couch is the serpent Sesha.. The phrase in the text corresponds to tatpadapadmopajtet, he who subsisted (as if he were a bee) on the lotuses which were his feet, which is the term usually employed to denote the relations of a subordinate chieftain with the supreme sovereign. The allusion is to the oriental custom of placing written commands on the forehead as a token of submissiveness and obedience. lii. e., a most excellent Sri-Ganga'; 'chakrayudha, he who is armed with the discus, being an epithet of Vishnu, and the word Vishnu', or more commonly 'Nar yana', being used in the sense of excellent, preeminent nong. Or Srigangachakrdyudha' may mean he who was armed with the discus of Sri-Ganga; or again,a possible analysis being erige asjachakrayudham, he who was a very Vishnu in a bodily form for (his wife) the goddess of fortune. But, as it is seen below that Ganga was one of Bhuvanaikavira's names probably the meaning that I have given in the text is the one really intended. The lord of the discus,-Vishnu; perhaps the allusion is to the Buddha avatara, when Vishnu became incar nate as a sage to reform the religion of the Brahmans. Hail! While the fortunate GangapemmanadiBhuvanaikavira-Udayadityadeva, he who be longed to the brave lineage of Brahmakshatras which is praised over the whole world; the favourite of the world; the supreme king of great kings; the supreme lord; the excellent lord of the city of Kolalapura; the lord of Nandagiri; he who had for his crest an infuriated royal elephant; he who acquired the excellent favour of (the god) Somesvara; he who was a very Kusumayudhat in respect of his affection; Nanniyaganga ; he who was the portal of victory SS; he who granted the desires of all mankind; he who was the crest-jewel of the diadems of chieftains,-punishing the wicked and protecting the good, was governing the Banavase Twelve-thousand, the Santalige|| Thousand, the Mandali Thousand, and the Eighteen Agraharas; and while, having ruined the kings of Chera, Chola, Pandya, and Pallava, and others who dwelt on his frontiers, and having levied tribute (from them), and having extended his territories up to the limits of the four oceans, and having pursued the career of one who is desirous of conquest,-he was abiding at his capital of Balligave with the recreation of pleasing conversations T-having from a religious impulse preferred his request to his naster the prosperous Bhuvanaikamalladeva*, and having made an offering to (the god) Paramesvara,t-on the occasion of the festival of the sun's commencing his progress to the north Members of a family of both Brahman and Kshatriya origin, i.e., of mixed descent.. The flower-armed',-Kamadeva, the god of love; his bow is made of flowers, the string of it is a row of bees, and his five arrows are each tipped with a flower which exercises a particular influence over one or other of the senses. Meaning not apparent; nanniya' may be the genitive of the Old Canarese nanni, love, truth. This and the epithet jayaduttaranga' are also applied to Gangapermanadi-Vikramadityadeva in No. 1 of the Bankipur inscriptions. Jayaduttarangam',-the analysis seems to be 'jayada uttarangam.' In line 24 of No. 72 of Major Dixon's work the forn of this name is Santali; in other passages it occurs in its present form. Sukhasankathavindadin'; occasionally 'satkatha" is written for sankatha'. This phrase is of perpetual occurrence; its exact purport is not clear, but it denotes in some way one of the attributes of sovereignty. The Chalukya king. The supreme lord', an epithet of Vishnu, Indra, Jina, or, most frequently, Siva.

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JULY, 1875.] SEVEN LINGAYTA LEGENDS. trtct. on Monday the first day of the bright fortnight which was a kampanat of the Banavase Disof the month Pushya of the Rakshasa samvatsara which was the year of the Saka 997, he laved the feet of the holy Parnanandabhattaraka, who was the chief (saint) of that place, and set apart, with oblations of water and as a grant to be respected by all,-for the decoration of the temple of the god the holy Narasimhadeva, who was located above the bank of the tank called Pergatta of the capital of Balligave, and for the worship of the god, the one (town) of Kundavige, a town which was near tot the Mugund Twelve The tank of the large flight of steps or ghaut','gatta' being a Tadbhava corruption of "ghatta'. 211 SEVEN LINGAYTA LEGENDS. BY REV. F. KITTEL, MERKARA. The following legends, of which a literal | Nandikesa become angry, and squeeze and break translation is given, are taken from the Anubhavasikhamani, a popular Lingayta composition in Kannada (Canarese). It was finished on a Monday (somavara) which was the fifth lunar day (pinchami) of the dark lunar fortnight (bahula) of the sixth lunar month (bahdrapada) of the sarvadhari year. One of our copies dates from 1844 A.D. Its contents, however, as the author states, are based on a work by the Lingayta poet Raghava, who lived about 1300 A.D., and was the nephew and pupil of the guru and poet Hari, called also Hari Hara and Hari Deva. At least three of the legends are alluded to in the 54th chapter of the Kannada Basava Purana of 1369 A.D., the author of which knew the celebrated Raghava and his uncle. The allusions are contained in the following sentences:-"Parvatisvara (as Virabhadra) took the form of Sarabha, destroyed the Narahari (Narasimha), and put on the skin-cloth." (v. 42; No. 5.) "When that Sanatsut a (Sanatkumara) became proud in the presence of Sri Sadasiva, did he not become a camel ?" (No. 1.) "When the master Vyasa, from rudeness, said: Even Vasudeva is god!' and raised his hand, did not + 'Baliya'. I have shown that kampana' is a convertible term with bada' in its second meaning of a circle of towns constituting an administrative post; see Note 37 to No. VII of the Ratta inscriptions previously referred to. Bada', a Tadbhava corruption of the Sanskrit 'vata', enclosure of a town or village, fence, wall, hedge, &c., occurs here in its Whosoever preserves this act of piety shall obtain as much religious merit as if he were to cause the horns and hoofs of a thousand tawnycoloured cows to be fashioned out of the five jewelsSS at Gaye, or Gange, or Kurukshetra, or Varanasi, or Prayage, and were to give them to Brahmans thoroughly well versed in the Vedas! They say that poison is not poison, but the property of a god is called poison; for, poison slays only one, but the property of a god, (if confiscated), destroys one's children and their posterity. his arms?" (v.49; conf. 57, 24; No. 6.) Besides, the author of the Purana puts these words into the mouth of the Lingayta Soddala B a chiarasa (Bachi raja, Bachi ayya), a contemporary of Basa va at Kalyana in the Nizam's country who was the founder of the Lingayta sect; Bachi at the time is represented as being angry with king Bijjala for his setting up an image of Govinda. The author therefore refers the existence of the legends to the end of the 12th century A.D. Captain Mackenzie (vol. II. page 49 of this journal) says that the story brought forward by him concerning Vyasa's arm is from the Skanda Purana; to a Sanskrit version of the story the slokas interwoven with the present Kannada version also point. Further, the Vaishnava dasa song quoted in vol. II. p. 311 of this journal (conf. vol. II. p. 133), seems to indicate that Vyasa's arm and Nandi's staff were already in existence in Ram a - nuja's time, about 1127 A.D. So the legends give us some insight into the time when the Vira Saivas and Vira Vaishnavas in the south were fighting with each other for supremacy, using all sorts of weapons; that about the janitara (janvi) is first meaning of a town; it occurs frequently as 'wad' as the termination of the modern names of villages. Kam pana' is probably another form of the Canarese kampala kampilu, a cluster, heap, assemblage, multitule. In No. 1 of the Bankapur inscriptions this word is written 'kan. pana', the only instance in which I have yet met with it in that form. SS Gold, the diamond, the sapphire, the ruby, and the pearl; or, gold, silver, coral, the pearl, and the Kagapatta.

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212 THE INDIAN ANTIQUARY. interesting in so far as it states the vulgar tradition of how the Panchalas came to wear it.* The legends require the reader to look upon Siva as the Parabrahma, and upon his phase in the Trimurti as preeminent. They have not been fabricated by the old Smartas, or by the followers of Hari Hara, i.e. such as believe that Hari and Hara are one; but by the (Suddha or)+ Vira Saivas, namely, Lingaytas. The abovementioned Soddala Bachi raja is introduced in the same chapter of the Basava Purana as saying: "Did not Hara (i.e. the remover), surging with wrath, make a removal (apa-harana) of the name Hari Hara?" (v. 45.) "Even Abhava (Siva) is the donor of important gifts! Could there be any such among the (other) donor-lords as would give what one wishes? Brahma, Vishnu, Jina and the other masters, to whom have they ever given everlasting bliss ?" (v. 66.) "Words that say: 'Vishnu is all that Siva is (yathaSiva-maya)!', bad speeches that say: 'The Trimurti is the very Siva!', wicked devices that say: The Ashtamurtist are the very Siva!', and those who say: '(Other) men are equal to Siva's devotees!' cannot be heard (by one) without committing an excessive crime." Hari Hara, Hari Isvara, or Hari Deva, if used as a name by Lingaytas (and other Vira Saivas), denotes "Siva who is the master of Hari." The author of the Kannada Basava Purana, no doubt, was an opponent of the old Smartas, and probably a personal antagonist of Madhavacharya Sayana, whose patrons were the kings Harihara and Bukka of Vidyanagara (Anegundi), and who was pontiff at Sringeri from 1331 to 1386 A.D.SS Conclusion of Chapter IX. "King of guras, Gautama, lord of the rishis! By you I have become extremely pure," said he (king Gambhira of Ratnagiri), bowed down at his feet, joined (and raised) his hands (to his forehead, in supplication), praised him till his mouth was tired, and made another good Conf. Ind. Ant. vol. II. p. 214. + Though the Lingytas are Suddha Saivas, these existe:1 before them. Already in the years 1229-30 A.D. we find a. Lingayya, who was a Suddha-saiva-mingi; Jour. Bomb. Br. B. As. Soc. 1873-74, No. xxix. p. 285. Ashtamurti is one of the names of Siva; the eight bodies by which he is supposed to have manifested himself are earth, water, fire, wind, air, sun, moon, and soul. Conf. the urvi-gagana-indu-ina-anala-marut-salila-Atmavarishtamunti in the beginning of the Sasana of 1229-30 [JULY, 1875. request, saying: "Why did the son of king Mahandata of Karadikallu (i.e. bearstone) receive the name of Hara's Bilva tree? Why did the name janivara come into existence on earth? Tell me!" The muni said: "Lord of the land, chief of kings! Out of love I shall let thee know this. Hear!" (When Satyasivayogi thus related how Gautama once instructed Gambhira), the ruler of the land (Uttamottama raya of Kantavatipura) joined his hands, and said (to his guru): "O Satyasivayogi, master of the munis! I shall be a fortunate man, my various sins will be burnt up; O guru, I shall listen with joy if you bestow the favour (of telling me the stories)." (He replied): "By the grace of the Virupaksha linga of Hampe that is very great on earth|| I shall tell them." Chapter X. When Gambhira inquired about the root of the two, viz. of the manner in which king Billama of Karadikallapara was born on earth, and of the janivara, Gautama, from love, told him (the following, beginning with praise): "When at the deluge the earth was covered with clouds, and together with the Trimurti was continually sinking and rising like a flock of birds, and, without support, cried from anxiety, the beautiful Basava (Vrishabha) was kind enough to take it up with his tail, O my master, Hampe's Virupaksha!" 1. King Billama. Hear, ruler of the land, Uttamottama raya! I shall relate so that thou mayest know all that Parabrahma's guru (Gautama) communicated to his disciple. On the tableland of Rajatagiri (silver mountain") there grew in a lovely way three Bilva trees fit for Ka paladhara (the skullbearer, i.e. Siva): two trees with two leaves; and opposite to the two of this description there was a Bilva tree with one leaf. In the shade of the two there were two ascetics: Durvasa, an incarnation of Hara, and Kaundinya muni. Another lord of the munis, Devala, A.D. of p. 273 of the same number of the Jour. Bomb. Br. R. As. Soc. SS See Dr. Burnell's lamia Brahmana, pp. xiv. IV. Hampe when sanskritized is Pa mp. It is the once celebrated place on the Tungabhadra uear Vidyanagara. Here Parabrahma is Siva. * Probably the Himflaya, conf: Kailasa. The meaning of this, I think, can only be that the leaves of the first two trees consisted each of two parts, whereas the leaves of the other one were single.

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SEVEN LINGAYTA LEGENDS. JULY, 1875.] : was performing austerities in the shade of the tree with (leaves of) one leaf; he had a disciple. On a certain day, to make puja to the linga in his hand, he gave him the order: "Take (some) leaves of the Bilva of one leaf, and bring them!" He went, and said (to himself): "I shall take;" but he could not reach them with his hand. Not daring to climb (the tree) lest he might sin, nor to go back (without the leaves), he looked round about, and, lo, there lay the skeleton of a camel. He trod and stood on it, took leaves, and brought and gave them to the guru. When he (Devala) came to know (the particulars), he said with wrath "Didst thou dare to tread on bones and take down these leaves?! Be born in the womb of low people (holeya)! Go!" Then Durvasa and Kaundinya muni, with great wrath, said to that lord of munis: "Dost thou not know?! When Sanatkumara was proud and provoked Sankara, the father of many deities, he said: 'Become a camel!' When he (Sanatkumara) asked: At what time (will) the deliverance from the curse (happen) ?' he gave the order: When thou hast died at the completion of thy age, and the disciple of the great Devala, the lord of the munis, treads on thy bones, on thy backbones, and cuts off Bilva leaves of one leaf, thy curse shall cease.' Afterwards, when he (Sanatkumara) was thus lying, by means of this man (thy disciple) he saw Siva's feet (i.e. was redeemed). Seeing this, canst thou speak in such a manner?!" Then he (Devala) became astonished, and said: "Let him nevertheless be born as a cowherd (danapala)! Let him be called king of Karadikallapura, and be conspicuous by the name of this (Bilva or Bilma) tree!" But they said: "King of the munis! As thou art his guru, be thou born, unhesitatingly teach him the whole road of knowledge, thereupon come with him, and enter thy hermitage!" He consented. Hear further, king! The lord of Karadikalpattana, Mahandata raya, wished for a son; but his wife had given birth only to girls. When she again became pregnant, the king grew angry, and said to his minister: "If now she gives birth to a female I will cut Here and further on the text has this noun in the Bingular using it for the Plural, as is most frequently so in Kannada with regard to collectives. The proper meaning of Billama seems to be "he of the billu (bow)," Billama being another form of Billava. 213 her throat without fearing to commit the murder of a woman." He heard (the words) to his grief; and when she again gave birth to a female, he quickly took the child, walked through the town (uru), and inquired: "Has nowhere a male been born?" Finding none, he looked to a house in the outer street (where the low people use to live), and went (to it), when the disciple of Devala, the lord of the munis, had been born (therein). From compassion he entered, put this child there, took that male child with him, put it at her (the queen's) side, and brought and told the news (of a son having been born) to his master. With the words: "Is it truth or falsehood ?" he (the king) went and saw; then he was immersed in the sea of joy, straightway gave all the gifts to the Brahmanas, and distributed cart-loads of sugar. Thereafter he gave (the boy) the name Billama,t performed the ceremony of (giving) the name, and lived in happiness. When Billama had attained to manhood, Mahandata, from love, had his marriage performed, fastened the royal insignia on him, and went to the abode of the enemy of Cupid (ie. to Kailasa); but his son ruled the kingdom in happiness, and behaved truthfully. Meanwhile Devala muni, his guru, was born in the world of mortals, was called "master of the (guru-) caste," came quickly (to Billama), uttered the agamas of Siva, gave him the diksha, and entered the cave of Hara, that of Kuni (i.e. hole) Somesvara. When the king, who had obtained excellent divine knowledge, lived in happiness, his minister M allayya did not bow his head (before him), and was distant towards him. The lord of the land observed it, had him called, and told him: "Have some Bilva leaves of one leaf brought, and give them to me for the linga puja!" He said: "Well!" called for the servants, and gave the order. They sought (for the leaves) till they became fatigued, came to the minister, joined their hands and told him. When he had heard (their tale), he was astonished, went to the ruler of the land, and begged (his advice). He gracefully listened, and spoke: "If I tell thee the place, wilt thou alone, with joy, go and bring (the leaves) ?" To this he The toddy-drawers of the Talu country are called Billsvas, i.e. they of the bow. As Billava and Billa mean the same, it is natural to think that Sanskrit Bhilla and Dravidian Billa are identical, both denoting "a bow. man.

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214 THE INDIAN ANTIQUARY. [JULY, 1875. replied: "Without delay, in half an hour, I many." He said: "How many? Tell me the shall bring," when he (the king) made him amount!" "The top alone of the house of icquainted with the manner, and dismissed him. Kailasa is 324, the rest I could not measure He quickly went to the place of that tree, but | and left it; Vaikuntha is 288, and Satyaloka looking at it and finding he conld not reach just as many; all the beautiful fourteen worlds (the leaves), he said: "What shall I do?" and have also just as many," said he. Then he (Siva) felt distressed. Looking this way and that said: "Ho! Make measuring cords (dhara) with way, he saw the skeleton lying there, and care and put them on your necks; and if it meets saying: "I, with joy, shall now tread on this with your wishes, let them be your siga!" and try," he approached it. When the two They made them carefully, and put them on inunis (Durvisa and Kaundinya) saw that, they with joy. [Then follows an account of how first said : " Oh, do not! when the disciple of Devala Tyvara or Hara dressed cotton, and in a certain muni, who, sitting in the shade of this tree, was manner prepared his cord; but as the descripperforming austerities, trod on this and cut off tion enters so much into details, it cannot well (somo lenves), he, by the guru's curse, was be understood without seeing the process actually born in the womb of low people (holoya), became | performed. Thereupon the story proceeds to king of Karadikalpattana, has (now) a good say:] On the first knot (gantu) Hara fastened report, and is conspicuous by the name of the that slip-knot, called it the knot of Parabrahma, free. Devala muni said he would become the and put it as a yajnopavitr on the neck of master of the gura-caste, point ont Hara's road Rudra. Hari (in the beginning) span all (to his disciple), make him pure, bring him just as Siva had done, (but then took his own (back), and as before, like us, live in the shade particular course, and after having put the final of this tree; then he went away, and has not knot) called it the knot of Vishnu, put it as (bis) yet returned. Do not tread on it! Go silently sajnopavitt on his own neck, bowed down to as thou hast come !" He joined his hands, Siva's feet, and then stood with his hands quickly went (back) to the lord of the land, joined. Except the knot of the left, Brah ma prostrated, and said: "O treasure of honour ! very quickly made all just as Hari had done, yon knew the alienation of my heart, and have without delay called it the knot of Brahma, cleansed me. I am attached to your feet." put it as (his) yajiropaviti on his own neck, The king took his hand, and put him in a happy bowed to Mrida (Siva), and then stood with position, O Gambhira! his hands joined. Visva karma made 2. The Janivara. (his cord) according to the knot of Vishnu, Hear now the particulars of the janivara, o joined left and right, made a slip-knot of best of kings! I shall dilate upon the parti- a hand-twist, put Hari's knot into it, tightenculars which the muni (Gautama) told to the ed it, called it the knot of Visvakarma, put king, so that thou mayest know them all. In the it as (his) yajnopavita on his own neck, beginning Siva built the glorious Kailasa, bowed to Hara, and then stood with his hands Vaikuntha, and Satyaloka for the Tri- joined. Siva looked at the four, and he, murti, gave them to the three, called Visvakar- the lord of the world, spoke : " That no fight ma, and said: "Measure the three (towns)/" may arise between the members of your fami"Wherewith shall I do so ?" he asked. He lies (vaisika), make and use these (cords)! (Siva) took and gave him the yajnopavita of Who asks about the walk of the world ? For Vasugo (i.e. Vasuki, the king of serpents); the walk of the families (or castes, kula) has then he easily measured the three towns, not this janitara come into existence. Regarding feeling fatigued measured also the fourteen family the Brahmana is Sri Mahesvara; worlds, came to Siva's feet, and said: "So regarding family the Kshatriya is Nara * The relater, as it would appear, has considered the jaunid 1, jandira, jande, jandhya. Both in Telugu and first part of the compound of janiyara, jani, to mean Kannada janna is a tadbhavs of yajna. In an old copy "birth." "caste, especially also she uses a verb of the of Kannada tikd on Hallyudha's Kosha in my possession root jan to express to come into existence." Vara iss there is janna-vira (?) instead of janivdra, so that also in Akein of thread; but the relater seems to give it the mean Kannada janna, and not jui, appears to have been the ing of barrier. Thus, ja nivdram that which keeps the ! original form. Janiudra, therefore, would mean "sacricastes within bounds. But the word is not connected ficial thread." with the root jan, as is shown by the Teluga forma janni, 1

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JULY, 1875.] SEVEN LINGAYTA LEGENDS. 215 yana; regarding family the Komatiga * or "One has to put on two for vedic and canoni. is Sarasijodbhava; and the Panchala + is cal ceremonies; one has to put on another to Visvakarma. On the earth all the Brahmas form the north of Kasi; one has to put on anthe Rudra va mes, all the kings the Hari. other for raiment, and one for the removal of vam sa, all the Vaisyas the Nalinod hab. guilt; so there are five." The Brahmana who vava isa, and all the people of the Pancha!a puts (them) on is the very Para Siva; the sins the Vis vakarma va isa. The yajnopavita of him who bows down to his feet are de. of Parabrahma's knot is for the Brahmana; the stroyed; he who declares this to be falsehood yajnoparita of Hari's knot is for the Kshatriya; goes to hell. Thus said he (Gautama). the yjnopavita of Sarasijodbhava's knot is for The king (Gambhira) asked:"O guru, Nandi's the Vaisya; the excellent (parama) yajnopavila staff (kolu), the Mayimurtapu, the Kirtimukha, of Visvakarma's knot is for the people of the the arms (tolu) which are tied (to the staff), Panchala." By the order of Para Siva they the lute (kinnari), &c., when did they come into looked to their different families (visa), and existence ? Gautama fishi, tell me!" He let joyfully took care of them. If, in this respect, Gayubhira know. When he (Satyasirayogi) had one eaters that of the other, and people con- told this, the king said: "Satyasivayogi, image tinue to pay regard to him who is spoiled as of Indudhara (Siva), oblige thy child (by tell. to family and has become an outcaste (jati- ing him the stories) !" He said: "By the fahim), offence will certainly be given. He vour of the husband of the moon-faced woman. who walks in the way of the family, and adores of Hampu's Virupaksha linga, I shall tell." the deity of the family, obtains final liberation. Chapter XI. To the yajioparita of the knot of the Lord of Then Gambhira said: " Nandi's staff (dhuaja), many deities (i.e. of Siva) the others are not the Mayimartapu, the Kirtimukha, the arms equal; those who make them equal (to it) which are tied (to the staff), the lute, &c., when become great sinners, and go to a dreadfal hell. did they come into existence ? O gura, tell Hear, O Gambhira! The yajioparita of the me!" and joined his hands. The muni began knot of Parabrahma is quite equal in weight to (with the following praise): "When thou hadst the Rudrakshe; repeating the excellent pan become Sri Brahmii for the creation of the chakshari (namah sivaya) without nttering differ- three worlds, thou becamest Vislinu to preent words, and with excellent faith (bhakti), one serve thein, and becamest the grave Nalesvara has to prepare it and put it on; at that very to punish cruel beings, thou who art to the moment all known and unknown sins will be carth the Trimurti, Hampi's Virupaksha!" burnt. He who undertakes a sacrifice (yajia) has 3. Nanuli's staff: to put on eighteen :I the other five. A grantha : - Hear! I shall lay open before thee all that yajnoparital dve dharyai srautasmdrte cha Gautama raya told. Listen attentively, being karmari comfortably seated! Hear, best of kings! Inm tritiya nuttare yat tu vastra-bhave chaturtha- going to tell thee the origin of Naneli's staff. kai | The bad Rakshasa, called Lokamaya, was panchamam pratidosha cha chhinnadoshan na on earth. He became very strong and proud, vidyate and gave much trouble to the Suras. Then * The Komatigas are merchants. + The Paneh alas are the five classes of handicrafts. men : the carpenter, blacksmith, brazier, goldsmith, and stonecutter or mason. 1 The purport of this translation, which follows the general rules of Kaunada syntax, is not clear to me. It is perhaps required to translate : "He who undertakes a sacrifice and the other (varas), that are altogether eighteen, have to put on five." The ashtAdasa varnas are enumerated as follows: 1. Brahmana, 2. Kshatriya, 3. Vaisya, 4. Sulra, 3. Vira Saiva, 6. Salcya (weavers), 7. Gilla (cowherds), 8. Kumbara (potters), 9. Pancha, 10. Agasa (washermen), 11. Nayida (barbers), 12. Mlechchha (Musalm(ns), 13. Beda or Kirata (hunters), 14. Tambula (florista), 15. Bannagara (dyers), 16. Jinagkra (painters, idolmakers, &c.), 17. Holeya (low people, that serve, e.g. as gardeners, horsekeepers, &c.), 18. Mr.diga (shoemaker's, cur. riers, &c.). However, to imagine that all these 18 clasics hare to put on one of the five jazivaras is preposteruns. All of them might wear the Linga. About Sudras Jr. Brown, in his Telugu Dictionary, remarks: "Some Sams in the Ganjam district wear the thrend jond), and are called Kalingas." "The Tambalavadus, a class of beggars who worship Siva and who beat a drum......are generally Sudras, but wear the sacred thread." Regarding the Southern Maratha Country it has been stated by the late Rev. Mr. Wurth: "A portion of the wearers, about 200 years ago, separated from the Lingayta community and formed a new sect, which is called the Devauga sect. They have abolished the wearing of the Lifiga, and assumed the holy thread. Their priests are of their own caste." Safe karacharya is said to bave divided the original four castes into eighteen subdivisions, and each of these again into four.

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216 THE INDIAN ANTIQUARY. all the Suras came together, consulted and said: "Come, let us go to the prince of the Suras, and inform him!" They went, joyfully bowed their heads, and told him: "King of the Suras, Indra! Listen to our complaint, father! Lokamaya, the wicked Rakshasa, has come, gives much trouble, and does not allow (us) to remain in our town." When he heard that, he said: "Stand all up! Bring the most beautiful Airavata (my elephant)! To day I will try his power!" He rose in fierce wrath, mounted the elephant which had been brought and placed before him, without delay joined the immortals, went with them at a swift pace to the Rakshasa, and took up a position before him. The Rakshasa observing him, began to abuse (him) in an unrestrained way, so that the earth was split. When Devendra saw the huge mass coming, he fell with his posteriors turned upwards, rose, said: "Wherefore shall I mount the elephant (again)? and wherefore the confusion? Let us go where Brahma is, and ask advice! It is not safe (here). Rise, and proceed!" and quickly came with them to Brahma to inform him of all. When he had introduced them to him whose vehicle is Nagari (Garuda), they joined their hands, and told him all at once. Having heard them, he mounted Garuda, went, and had a great fight with the Rakshasa; but he became wearied, said: "Bhalaksha (Siva) will be able to do it; I am not !" went where the feet of Siva were, who is black like a dark-blue cloud, greeted him, and spoke. When the Adi Murti heard it, he quickly mounted the A di Basava (Vrishabha), went, and cut off the Rakshasa's head. At that very moment he (the Rakshasa) praised him. Then Siva was pleased and said: "Ask a boon!" He answered: "Siva must make my body clean on earth!" Then he was good enough to make a badge of honour of him. He took the backbone and made a staff (kolu) of it; he made a top-ornament (or cupola, kalasa) of the head; and made a flag (or wing, pakke paksha*) of the itchy skin. He uplifted the distinguishing sign (mudra) of the imperishable Nandi on high, appointed it to be Na ndi's staff (Nandi kolu),t and causing it to be carried Another MS. reads pathakshi. + This is an ornamented pole with a figure of Basava on it, over which is the cupola. The translator has been unable at Madikeri (Mercara) to ascertain the meaning of Mayi's martapu or marutapu. SS i.e. Hari's lord. [JULY, 1875. (lit., causing it to walk) before Nandi in the midst of the true devotees (sarana) commenced returning. 4. The Mayimartapu. Then Mayi, the younger sister of that wicked person (Lokamaya), with excessive rigour, provoked him. Hara, in wrath, cut off her head. She joyfully praised him, saying: "O powerful Paramatma!" He, from compassion, was pleased,, and said: "I will give thee a boon. Pray (for one)!" "O god, make me like my elder brother!" said she. He called her head Mayimartapu, ++ caused it to be carried (lit., caused it to walk) to the left of Nandi's nice staff (dhvaja), and together with the fine host (gana) entered the palace of Kailasa; and Hari Hara SS lived in happiness. On earth all the eminent faithful prepare the badges of honour of the two, and at Hara's festive processions display them in front. 5. The Kirtimukha and Simhasana. To the demon (danuja) Hiranya Prahlada was born, and paid devotion to Hari. His father said: "Pay devotion to Hara!" and gave him various instructions. When he (nevertheless) called upon Hari, he (Hari) heard it, in the form of Narasimha was born in a pillar, tore open the belly of Hiranya, took the entrails, decorated with his vanamala lapped the blood, became excessively proud, and attacked the host of the immortals. They prayed. When Sankara, who breaks the teeth of the proud, heard it, he boiled with excessive rage and said: "Come, master Sri Virabhadra! Go thou! Narayana is not my equal. Courageously go, and break the display of pride of him who has overstepped his boundary! Thereafter return!" He went in the form of Sarabha, seized the neck of Hari, and whirled (him) on high. He came to Hara's feet, and in falling down praised, saying: "Hara, Hara!" Paramesvara was pleased, and said: "I will give thee a boon. Ask!" The wicked one said: "Take up my body!" Then he made the kirtimukha || of the head, and of the skin of Hari (or of the lion) which he had taken up, he made a seat (asana). On earth it got the What this badge of honour for Virabhadra is, we are at present unable to say. We have seen a large painted figure of cloth hanging in front of a Siva temple that was called a kirtimukha. [Kirtimukha is also the name of the grinning face so frequently carved on string-courses, and elsewhere on Hindu temples.-ED.]

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SEVEN LINGAYTA LEGENDS. JULY, 1875.] name simhasana (lion's throne), and it appears under your hips; king Gambhira, look there! He said: "King of gurus, I understand." 6. The arms of Vyasa. I shall now make you acquainted with the circumstances concerning the (two) arms (plural of tolu) which are tied to Nandi's staff. Veda Vyasa, who was an incarnation of Indiraramana (Vishnu), at first particularly related all the greatness of Hara to his disciple S u ka muni. Afterwards Vyasa, from madness, composed a Sastra about Hari in which he stated that Hari was greater than Hara, called his excellent disciple, and said: "Leave the former way, and joyfully live according to this!" He said: "King of gurus! Formerly one (way) and now one! Can there be two?! Knowing devotees have only one. If you instruct me as if you were instructing unknowing people, it will not do for me." He (Vyasa) grumbled, arose, became angry, lifted up his hands, and went to kill him. He said: "O guru, shall your arms be torn off? There is no use in this! O guru of true and pure spirit, if you, sitting on your lotus-seat before Sri Visvanatha (Siva), read your composition to me with uplifted hands, I will hear and walk according to it." When he (Vyasa) heard that, he came, sat down before the lord of the three worlds, said: "Now hear with devotion!" He took thesastra with his left hand, read, at the same time lifted his right hand on high, and emphatically said: "The lord Narayana is greater than Isvara!" When lord Basava heard with his ears the string of words (sabdasutra) uttered (by him), he became wrathful, swiftly came, stripped (Vyasa's) two arms off, and threw them away. Vyasa arose, came lamenting to Vaikuntha, fell at Hari's feet, stood up with his hands joined, and spoke: "O Hari! When I praised thee, saying 'Except thee there is nowhere another deity!' I suffered the loss of my two arms (hasta). O Hari, Narayana, remover of evil! If thou, Of the slokas as they stand, the following is a translation: (Take care!) When Nandikesa hears this, he will become wrathful. At (Vyasa's) thinking (of lifting them) upwards to heaven, the two arms are destroyed. Having lifted up (his) arm, it is uttered (by Vyasa): (It is) true, true, and again true! (My) sastra is not different from the Veda (in saying): There is no other god but Kesava! (Vishnu says: Ho, Vyasa, foolish man! Why is a wrong thing written (by thee) regarding me? I am the creator of the whole world, (but) my creator is the great fevara!Devendra is the creator of sacrifice, and Vakpati (Brahms) 217 from compassion, wilt be kind enough to give me my two arms (bahu) again, I shall think of thee night and day." He said: "O Vyasa, foolish man, do not further blaspheme my father! I am the creator of the world, Indudhara (Siva) is my creator. When he takes away, can I give?! Adore the feet of the lord of beings (or, of demons, bhuta)! He will graciously. show thee favour. Go without fear !" A grantha : Nandikesa idam srutvakrodha-rupo bhavishyati akasopari-chintayam bahu-dvayam vinasyati || satyam satyam punah satyamuddhritya bhujamuchyate | vedach chhastram paran nasti na devo kesavat par || aho vyasa matibhrashta kim dosho mama likhyate | aham sarvajagat-karta mama karta mahesvarah || A sloka: Yajna-karta cha devendro jagat-karta cha vakpatih | aham jagati karta cha mama karta mahesvarah t He (Vyasa) made obeisance to the feet of Hari, came to the temple (gudi) of Hara, performed sashtanga at his feet, stood up with his hands joined, and praised him with the Vyasashtaka (a certain song). Paramesa at once was pleased, came, and said: "I will give thee a boon. Pray!" Then he said: "O father, thou with the black throat, give me my two arms, O god!" At that very moment Siva restored them in a faultless condition. Then the devotees carefully tied the arms which Nandikesvara had cut off, to the right of Nandi's staff (dhvaja), and displayed them at Kasi and Kalyana. Further (or, in course of time) the devotees of the town of Indudhara fastened the left arm to the chariot (vimana),which came, sat (in it), and praised properly. 7. The Lute. I shall now tell thee about the lute, king is the creator of the world, and I am creator in the world; my creator is the great Isvara! In the Canarese Basava Purana, 58, v. 53, it is stated that when king Bijjala ruled at Kalyana, and the king himself, a number of Bedas or Kabbilas, and the Lingayta inhabitants of the town were once going in procession to Siva's Temple, the Lingdytas displayed Nandidhwajas, flags, umbrellas, and many Vyasahastas (of cloth). Conf. 5, 39. For this legend, see also Capt. Mackenzie's account of the "Vyasana-tolu Kallu," Ind. Ant. vol. ii. p. 49.

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218 THE INDIAN ANTIQUARY. Gambhira! The lovely Parvat i herself came, was well born as Maye of Kolla pura, and when growing up shone in many ways. She drove away the munis, and swallowed the contents of Hara's devotion ; on her breast she had three nipples, and was a spear for the breasts of men. Hari, Brahma, Indra, and others fought with Mayo but were unable to bear, came to Hara, and informed him of all. When he heard, he mounted Nandi, swiftly came, and provoked Mayc. She fearlessly came up to him. He with the three eyes said: "Mean dog! why is there so much (pride) in thee?!", and cut off her head, and played with it as with a CORRESPONDENCE AND MISCELLANEA. To the Editor of the "Indian Antiquary." SIR, I find in the review of the Panchatantra (Bombay Sanskrit Series), p. 62 of your fourth volume, the following remark: "We will close with one more instance taken from p. 76. We find there this obscure sentence, IT If #fars 4, which Dr. Kielhorn renders 'you are not guilty of his majesty's fa, i.e. you are not guilty of his death.' This is scarcely satisfactory, and we suggest instead you have done your duty as regards our master's person."" I suppose, Sir, the reviewer takes fa to mean the lump of flesh of which his majesty consists. But for the life of me I cannot understand what objection there is to Professor Benfey's rendering:"You have made some return to your master for the food which he has given you." This corresponds exactly to the Greek Operpa amedakas, and seems to me the rendering which naturally would suggest itself to a reader on first seeing the passage. It is quite in accordance with Oriental notions, and agrees better with the literal meaning of the word a, which means "acquittance of debt or obligation." Please pardon my audacity, and believe me Yours obediently, ANUBIS. Calcutta, 9th June 1875. EMBRYONIC, MUNDANE, AND SUPRAMUNDANE LIFE. Translated by E. Rehatsek, M.C.E. From the Mesnavi of Jellal-aldyn-Rumi, 3rd Duftur. [JULY, 1875. ball. Then she quickly praised him. He said. "Without delay I will give thee a boon. Ask!" She said: "Master, purify me!" He seized her tongue and plucked it out, at once made it the sole of a sandal, and put it on. The three pointed steel-nipples he screwed out, looked at them, and made three calabashes (kay) of them; of the backbone he made the stick (for playing the lute, dandige), of the fingers the stops (or the bridges, mettu); applied strings (tanti) of tendons (nara); and then the master of the three worlds gave it the alleviating name of lute (kinnari), and walked about playing it. Hear, O Gambhira! chwn jnyn bd admy khwn bd Gdh z nhs mwmn brh pky kdh chwn jnyn bd admy khwn khwr bwd bwd wr bwd z khwn tr w pwd shd z fTm khwn Gdhysh shyr shd lqwh gyr wz nZm shyr lqmh lGmny shwd wz nZm Tlb shkhr w pnhny shwd gr jnyn r khm bkhshty dr rHm st byrwn `lmy bs mntZm ykh zmyn Hrmy b `rD w Twl ndr w Sd n`mt w chndyn khwl dshth drh r gw h khshth w b Gh bwstnh blnd w pr Dy asmn bs mb w mhtb w Sd aftb z shml w z jnwb w z dbwr bGh drd `rwsyh w swr dr sft nyh mhbhy an mndn r tnkn tr dr yn Zlmt chh dr khwn khwry dr chr mych mn dr myn Hbs njs w w bHkm Hl khwd mdhkr bdy zyn rslt m`rD w khfr shdy khyn mHlst w frybst w Grwr znkhh tSwyry ndrd dwm gwr jns chyzy chwn ndyd drkh w nshnwd drkh mnkhr nkh w mchnnkhh khlq `m ndr jhn znjhn bdl mygwynd shn

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JULY, 1875.] CORRESPONDENCE AND MISCELLANEA. 219 kh pnjhn chyst bs trykh w tnkh t byrwn `lmy by nwr w rnkh pych dr khwsh khsy zyshn nrft yn Tm` 'md Hjby jrf zft r bndd Tm` z stm` khrsh z Tl` chshm r bndr frD chnnkhh an jnyn r Tm` khwn kn Gdhy wst dr rTn dwn z Hdyth yn jhn mjrb khrd khwn tn r brdsh mHbwb khrd zyn hmh nw` z`mt mnd frd fyr khwn w ndnd chsht khwrd khwshy yn jhn br twhm Tb` shd Hjb an khwshy jwdn Hyt pr Grwr Tm` dhwq yn khrd dwr rstyt Hyt z khnd nykhwdn khwrt Tm` ps yqyn r bydhn br tr pwshnd nmyd z Tm` tr bTl Hq fzyd z Tm` dr tw Sd khwry z Tm` byzr shw chwn rstn an stn p br sr t nhy khndr an dr chwn dry wrhy z Gm w shdy qdm byrwn thy chshm jnt rwshn w Hq byn shwd Zlm khfr nwr dyn shwd by How tried you are in this darkness! Blood you consume in this closet, In dirt and misery confined;" It would deny its state and case, Reject this message with full force As false, deceit, impossible. It has no sense, but understanding blind Its mind cannot conceive the thing,The negative mind hearing scorns. Just such the crowd is in this nether world When AbdAlst moot the world beyond - "This world is but a narrow and dark well; Without, the immaterial world exists." Such words their ears will not accept, A hope like this is thickly veiled; Present enjoyments plug the ear, The eye is dimmed by interests; Just as the embryo's greed for blood, Which was its food in womb's dark cave, Concealed from it the present world, The body's blood to it endeared; Thus, unaware of blessings all, No other nourishment it had but blood. Man's lust for joys of present life Eternal joys has veiled from him. Your greed for this deceitful life From true life has removed you ; Be quite aware that lust is blinding you, Concealing certainty from you. Truth false appears to you from greed, Which hundredfold is blinding you. Oh, free yourself from greed, like all just men, That you your foot on that threshold may place, And saved be on entering the gate From all terrestrial joys and griefs; Your soul's eye bright and true will see, Unsoiled by unbelief, the light of Faith. The translator does not take it on himself to correct the metre, when it happens to be faulty.] MR. F. W. ELLIS. My attention has been directed to an interesting description, by Mr. R.C. Caldwell, in the Atheneum of December 5, of a Tamil MS. in the Library of the India Office, in the course of which he refers to me for a confirmation of some of his statements. I am glad to have an opportunity of expressing the pleasure I have received from perusing the careful analysis of Beschi's work by so competent a Tami) scholar, and of confirming the accuracy of his narrative as far as relates to the portion with which I am connected. Mr. Caldwell is right in correcting my version of the occasion on which the MS. came into the possession of Muttasami Pillei, an error into which I ought not to have fallen, since the sketch of Beschi in the eleventh Man feeds on blood as embryo, Believers thus by dirt get pure ! Whilst in the womb, man feeds on blood, His warp and woof of blood consists; When weaned of blood he milk consumes; He morsels eats when weaned of milk; But weaned of morsels Lokman he becomes, Investigates things hidden and revealed. Were one to say to embryos in the womb :"Without, there is a well-arranged world, An earth quite joyous, long and broad, Of blessings full, and various food; With mountains, lakes, and prairies green, Parks, gardens, cultivated fields, The firmament so high and bright, The sun, the moon, with hundred winde, Zephyrs from north and south and west, With gardens, banquets, nuptials,Its wonders cannot be described. * Lokman, the name of a wage, standa here as the emblem of intellect. + The AbdAls are Illuminati.

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220 THE INDIAN ANTIQUARY. volume of the Madras Literary Journal was prepared by Muttusami at my suggestion, and in a foot-note at page 257 he describes the discovery of the volume in Tanjore (not Madura) exactly as given by Mr. Caldwell. The mission of Muttusami, however, to collect materials for a life of Beschi took place in 1816, and he must have received the precious volume from Mr. Ellis, who died in 1819, earlier than Mr. Caldwell supposes. Dr. Rost kindly allowed the MS. to be exhibited to the Turanian Section at the meeting of the Oriental Congress in September, on which occasion Baron Textor de Ravisi, late Governor of the French settlement at Carical, enlarging with enthusiasm on the beauty of the composition, and the perfect condition in which the MS. had been preserved, made the observation which Mr. Caldwell has quoted. I was able then to inform him that, before leaving India, the Proviseur of the College Royal at Pondicherry had obtained the loan of it, for the express purpose of printing a new edition, founded on the most accurate text procurable. I cannot recall the exact date of this publication, because the copy with which he was good enough to present me was destroyed, with many other books and papers, on the voyage home. The MS. volume was bound before it came into my hands. The mention of Mr. Ellis in connection with this subject induces me to add a few particulars regarding one whose merits) as an Oriental scholar are too little known, and whose untimely death, in the prime and vigour of life, proved an irreparable less to the cause of Dravidian literature. Arriving in India as a young civilian in 1796, he early devoted himself to the study of the languages, history, and antiquities of the land in which his lot was cast. For upwards of twenty years he devoted all his spare time to the cultivation of Sanskrit and the various dialects peculiar to Southern India. Having determined to publish nothing until he had exhausted every available source of information, he had amassed a vast amount of material, the elaboration of which would have shed a flood of light on the still obscure history of that region, and likewise anticipated much of the knowledge of its philology and literature which recent researches have brought to light. When his task was almost completed, he undertook a journey to Madura, the Athens of the South, for the elucidation of some minor details, and resided for some time with Mr. Rous Petre, the Collector of the district. During a short excursion to Ram [JULY, 1875. nad, in the same province, he accidentally swallowed some poison, and died on March 10, 1819. No one was at hand who understood or cared for his pursuits. His ordinary tangible property was sold by auction at Madura and Madras, under instructions from the Administrator-General, but all his papers were lost or destroyed.* The Madras Literary Society thus alludes to the sad event, in recording the loss "of several of its most able contributors, among whom stood preeminent, for indefatigable and successful research into the languages, history, and learning of Southern India, for extensive knowledge, ancient and modern, Oriental and European, for accurate judgment and elegant taste, Francis Whyte Ellis. "This distinguished scholar carried to his early tomb the stores he had accumulated; for he had resolved to dedicate his life to investigation until the age of forty, and before that time to prepare nothing for communication to the world. Scarcely had he completed the prescribed period of preliminary investigation, when death, with awful suddenness, deprived the world of the benefit of his labours." It used to be currently reported that they served Mr. Petre's cook for months to kindle his fire and singe fowls! +They consisted of three lectures, and a note of some But such a man could not pass away without leaving some traces of attainments so highly esteemed by his contemporaries. The first article in the Transactions of the Literary Society is a paper by Sir Charles Grey, afterwards Chief Justice in Bengal, founded on a series of disquisitionst on Hindu Law which Mr. Ellis had read at meetings of the Society. In introducing it, Sir Charles observes, "I have here endeavoured to give the substance of the first lecture. The subject has been treated of by Sir William Jones, and by Mr. Colebrooke, and by Mr. Ward, but by none of them, as it seems to me, so perspicuously as by Mr. Ellis." As drafted by Mr. Ellis the treatises filled five hundred folio pages, but, having been roughly prepared for delivery, were not in a fit state to be published, and he had intended on his return to revise them for that purpose. Some discussion having arisen with reference to proprietary right in land, particularly in the provinces of Malabar and Canara, into which the oppressive fiscal system of Muhammadan rule had scarcely penetrated, the Madras Government, in 1812, circulated a series of questions to officers in charge of districts, requiring them to report fully on the incidents of the tenure known as miras, a term approaching in many respects to our fee-simple. Although Mr. Ellis was then Collector of the Presidency only, which afforded little scope for such inquiries, his answers were length in answer to the observations upon the Hindu Laws in the fourth chapter of the second book of Mill's History of British India. The first lecture treated chiefly of the law-books of the Hindus.

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CORRESPONDENCE AND MISCELLANEA. JULY, 1875.] so full, so exact, and so copiously illustrated by references to the ancient literature and history of the country, that the Government ordered them to be printed, and "Ellis's Replies to Seventeen Questions relative to Mirasi Right" (pp. 65, with two appendices of pp. 85 and 31, folio, Madras, 1818) continues to this day to be the standard authority on the subject. Another fragment is a selection of stanzas from the first book of the Kural, an ethical poem greatly esteemed by the Tamils. A free metrical version is given of each couplet, followed by a critical analysis of the text, and the subject-matter is then illustrated by numerous quotations from the best native writers, interspersed with valuable notes and disquisitions on the mythology, philosophical systems, and sectarial tenets of the people. Mr. Ellis had proceeded as far as eighteen chapters of. the first book when he left Madras, and of these only thirteen were printed, filling 304 quarto pages, I without title or date. He probably also left other minor compositions ; such as his essays on the Tamil, Telugu, Malayalim (and perhaps also Canarese?) tongues, for the use of the students in the College of Fort St. George of the third of which a few separate printed copies exist, and the second is embodied in the Introduction to A. D. Campbell's Telugu Grammar, but the first I have never seen. Among some refuse papers at the College, I one day discovered a translation by him of the Jewish copperplates at Cochin, and inserted it in vol. xiii. pt. 2 of the Madras Literary Journal. Imperfect as these Reliquiae are, they suffice to show what might have been expected from so ripe a scholar, had he lived to carry out his long. cherished design. -Athenaeum. WALTER ELLIOT. TAMIL PROVERBS.* The word of the destitute does not reach the assembly. That is, an assembly of learned men, or men in power. The words of the poor, whether they relate to oppression, or to other injuries, or to opinion, are not likely to find admission where alone they can avail. Light breaks on the head of the destitute. Blame or suspicion will fall on the head of the unprotected and friendless. The poor are at work by break of day. The destitute brings forth a female child, and that on Friday, under the star Pinadam. Used of one suffering from an accumulation of evils. The condition of the parent, the sex of the child, the Tamil Proverbs with their English Translation. Containing upwards of six thousand Proverbs. By the Rev. P. PERCIVAL, Chaplain, Madras Military Female Orphan 221 day of its birth, and its ruling star are alike inauspicious. The beauty of the mind appears in the face. As grain becomes cheaper, enjoyment increases. He who knows not the price of grain knows not sorrow. A terrible ascetic, an atrocious cheat. The friendship of a brother-in-law lasts while one's sister lives. Will a dog understand the Vedas, although born in a Brahman village? Do not beat down the market price. Do not contravene the established opinions and practices of the people with whom you are associated. One who frequently changes his party will receive two slaps here and three cuffs there. Stunted grain-friendship at sight. Both valueless. A fifth-born female cannot be obtained, though earnestly sought. A fifth-born female is regarded as the special favourite of fortune, an eighth as the very opposite. Demons strike the timid. Are five young birds a curry? Is a young girl a wife? A woman of fifty must bend the knee before a boy of five. Referring to the deference paid to the male sex by the Hindoos. Even tender creepers when united are strong. One hand smites, the other embraces. Discipline regulated by love; used sometimes of Divine chastisements. When a neighbour's roof is in flames one's own is in danger. The leech is not satisfied, nor is fire. Inordinate desire is never satisfied. Although one may live six months with an elder brother, one cannot abide with his wife even half an hour. The first condition is proverbially difficult, how much more so the second. The forms of worship prescribed for Siva are sixtyfour; whereas the seasons for feeding religious men. dicants are seventy-four. The value of a father is known after his decease, that of salt when exhausted. Why ask of the military officer if there is any compulsory service? Why gratuitously seek avoidable evil? In the world some are high, and many are low. On earth those who have no salt have no body. He who lives as he ought in this world will be ranked with the gods. In all the world none really good has been seen. Asylum: Author of The Land of the Veda, &c. Second Edition. Madras: Dinavartamani Press, Little Bourne, Mylapore, 1874.

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222 THE INDIAN ANTIQUARY. BOOK NOTICES. (a) BOMBAY SANSKRIT SERIES. The Malavikagnimitra of Kalidasa, edited with notes by Shankar P. Pandit, M.A. 1869. (b) The Malavikagnimitra of Kalidasa, literally translated into English Prose by C. H. Tawney, M.A., Professor of the English Language, Presidency College, Calcutta. 1875. The number of the Bombay Sanskrit Series now to be noticed was edited by one of the few native scholars of the Presidency who have taken part in the work, the only one perhaps who has grasped the idea of true editorship as held in the West. Mr. Pandit has been most successful in the task he undertook, which was the production, for the first time, of a correct edition of the drama, "based, as every edition of a Sanskrit work ought to be, on the collation of several trustworthy MSS. collected from different parts of India." Seven manuscripts were thus collated, namely, six written in the Devanagari character and obtained from various parts of the Dekhan, and one written in the Telugu character. We regret, however, to notice in this volume, as indeed in the whole of the Series in a greater or less degree, improvements of the text in the notes at the end. The text is apparently printed first; and then when the notes are prepared, such passages as are found to be untranslatable, or faulty in other respects, are reconsidered, and emended there instead of in the text. But we maintain that such a thorough sifting and testing from every point of view should be made of the text, before it is finally adopted, as to render any after-corrections unnecessary. At any rate, no better advice could possibly be given to the editors of the Series than that tendered by the Bishop of Gloucester to the present revisers of the text of the English Bible, viz. "Make the reading of the text better than that of the margin or notes." There is one peculiarity in the Prakrit of the present edition which does not commend itself to our judgment, and that is the doubling of an aspirate by an aspirate, instead of by a nonaspirate as directed by Vararuchi. Thus is represented by instead of by the form prescribed in the Prakrita Prakasd. In support of this innovation the editor says, "My authority for the deviation is the concurrent testimony of all the MSS. These have a peculiar method of writing Prakrit conjuncts. In Sanskrit they give all the con. ponents of a conjunct distinctly, but in Prakrit the presence of the first component of every conjunct letter is merely indicated by a dot placed before it. This dot indicates that the letter before which it is placed is to be doubled. Thus what ought to be fully written attabhavaM they write a tabhavaM, aj [JULY, 1875. jaitta is ajau-ta and not ajjautta, and so also in the case of conjuncts containing aspirates as di-ThA, lachI, pu-pha, pu-chidA." The inference Mr. Pandit draws from this is not, however, a neces-. sary one. Of course as regards unaspirated letters there can be no doubt as to the meaning of the symbol, but it is not at all clear that in the case of aspirates the dot is intended to represent any kind of doubling different from Vararuchi's wellknown system. But even supposing for the sake of argument that a departure from the grammar was intended by those nameless copyists, would that be any reason for perpetuating it? The notes appended to the play are excellent, and will be found of considerable value in elucidating it, but their nun ber might with advantage have been greater. They contain three or four inaccuracies which it may be well to point out. For instance, on page 23, means be natural,' rather than be well composed; and which on page 31 is rendered the shop of a butcher,' would more correctly be 'a slaughterhouse, the latter being open to the sky, and therefore more likely to attract the birds said to be hovering over it. This is confirmed by Professor T&ranatha's definition of the vocable by prANivadha * 1 On page 41, line 4, occurs the expression as an epithet of Malavika, the 3 of which Mr. Pandit renders the inner part,' instead of the stem. Possibly the pith of the reed may have been uppermost in the poet's mind, but as he did not give a form to the thought we have no business to do so for him. The phrase "Nor does conjecture like to acquaint me with that only which is true" is not a good translation of tattvAvabodhakaraso na tarka on page 42. A literal rendering would be "Conjecture does not possess perception of truth as its chief essence," that is, "Conjecture is not always to be relied on." Whence did Mr. Pandit obtain the meaning 'blesses' for the word arafa in the sentence AdAya karNakisalayamasmAdiyamatra caraNamarpayati, the last member of which he renders blesses him (sic) with her foot, i.e. touches or kicks him with her foot."' The passage needed no note at all, but if the annotator thought otherwise, he might have given us something more accurate than the above. Again, some authority is needed for 'laDiDa to bite or browse' (page 77, line 6); the root a fa area, but fa has no such meaning. Authority is also needed for the rendering of fa on the next page by 'lovers,' and of on page 89 by a leather box.'

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JULY, 1875.] BOOK NOTICES. 223 Professor Tawney's translation of this drama ately they have been bitten. The foot-note on is admirable. Though nearly literal, it is written this last word is misleading. in such good bold English as scarcely to betray It is to be hoped that the Professor had a a foreign original. It has comparatively few mis- | different reading from ours of the passage on page translations, whilst many difficult passages have 53 which he renders 'the poor creature is attacked been rendered in excellent style. For most of his with cramps ;' our edition reads 3 TE EETT. foot-notes the Professor is indebted to Mr. Shankar Again, that is very strange,' page 62, is too weak P. Pan lit, but the indebtedness is not always ac- a rendering of 3 d , which implies rather'a knowledged. The following are the principal mis great calamity. Lastly, HETARTET ETTETIT translations - Page 3, line 2, "I long to perform simply means "jewelled vehicles of great value, the order of the spectators which I received some and not valuable waggon-loads of jewels.' Jewels time ago with bowed head." The last three words were not so plentiful as the learned translator of this sentence have no equivalent in the ori. seems to have supposed, even in the gorgeous ginal, which stands thus : East. In bidding adieu to these two works we zirasA prathamagRhItAmAjJAmicchAmi pariSadaH kartum / heartily wish them the success they so well dewhere the first and last words must be taken serve. together, and so taken mean simply to obey TALIB-UL-ILM. or perform.' On the same page, the words in which she has for a long time been instructed' are exactly the reverse of what tho author says. A DICTIONARY OP TRE HINDEE LANGUAGE, BY J. D. The translator would seem to have looked at the BATE, Missionary. Benares : Lazarus & Co.; London: Sansksit chhdyd without attending to the Pra- Trubner & Co. 1875. kpit, or observing that, a few pages further ou, It is much to be regretted that the liberal the queen says "your pupil was but lately handed policy which led to the compilation of Molesover to you." Again, she is of high birth worth's inestimable dictionary of Marathi has not (page 6) is an entirely wrong translation of the been extended to the sister languages, especially compound aragat. Equally so is the phrase to Hindi, which is without exception the most * which resembles the cry of a peacock' as the important of all. Private enterprise has in this equivalent of Fryer. The sound of the drum was case come forward to supply the want, and, we dear to the percocks' (not in the least resembling must admit, with admirable success. their cry), because like the sound of the thunder Mr. Bate's dictionary leaves comparatively indicating the approach of rain. On pages 35 little to be desired. -indeed the author has been and 47 we find the expression" bimba-like hips" as prodigal of his stores of knowledge, and has the rendering offrant and in--we have bounteously poured out information of a kind often met with the epithet bimba-like' applied seldom bestowed upon us by dictionary-makers. to a woman's lips, but certainly not to her Not only has he given a separate article to each oft! arcbaic form of the cases of nouns and pronouns, Again, I accept the omen, the word of a Brah of the tenses of verbs, and the numerous varieties man must come true" (page 38), is not the meaning of adverbs and particles, but he has prefixed to of parigRhItaM vacaH siddhidazino brAjhagasya, nor 'besides' of each letter a carefully condensed and digested are ar (page 40). In the latter case the attendant summary of the phonetic variations which it un dergoes, and of the functions which it discharges. had been saying "I have finished painting one These short essays are extremely valuable, and of your feet. It is only necessary to breathe on will guide the student through the misty mazes it." Then, observing that there was a wind, she of Hindi spelling. In harmony with the prinsays "a at TUET 59331TH," "Yet no, (my ciples laid down in these essays, the author gives breath is unnecessary, for) this place is windy.' with great profusion every conceivable form of It is difficult to 800 how ? Hur qua79- which Hindi words are capable. The usefulness can be made to mean "Who are we that we of this course cannot be exaggeravel; in preshould attract the attention of the king ?" (page viously existing works, like Thomson and Forbes, 46), but perhaps the Professor's text differed from seldom can any but the correct form be found, ours. and the student who found in his Tulsi Das or The word translated finger' on page 52 means Bihari Lal a word which those worthies saw fit to "thumb' only; and lower down on the same page distort in order to suit their metre, had no hope the words 'best remedy' should ratber be the of finding out its meaning unless he could of his first thing to be done' (); whilst the true own knowledge restore the word to its proper force of HMH in the same clause is immedi- shape-a task to which few but the most advanced

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224 THE INDIAN ANTIQUARY. (JULY, 1875. scholars would be equal. How great an obstacle the want of a key to these distorted forms has been, may be judged from the fact that some of the first Oriental scholars in Europe have confessed their inability to master old or mediaeval Hindi, and the extensive literature which the language contains has chiefly from this cause been refused the attention it merits, and has remained a sealed book to many who would otherwise gladly have studied it. Mr. Bate's work for the first time removes this difficulty, and the Hindi writers are now at last accessible to ordinary students. All tho pure Sanskrit Tatsamas, and all the Arabic and Persian words which are employed either by Hindi authors or by the peasantry of the present day, are given and clearly explained. There is a wealth of illustration on the subjects of religions festivals, legends, superstitions, games, proverbs, and slang terms which is enough to satisfy the most exacting demands, and the renderings of various shades of meaning are judiciously and clearly set forth. Dialectic forms from the Braj Bhakha, Marwari, Mewari, and other rustio varieties of speech are freely given, and each word is labelled with the dialect to which it belongs. Perhaps a little inoro might have been done in this direction, but those who know the difficulty of collecting and explaining these raro words will not be disposed to do more than express a hope that the learned author may be able in a second edition to give us more of this Talnable element. Mach attention has evidently been paid to the rexed question of gender, and the author doubtless has good reasons for the decided way in which he labels hitherto doubtful words as either masculine or feminine. Here and there even be is unable to decide the point, and gives us notes such as m. (f.?); but these instances are rare. It gives one rather a feeling of surprise to come across such words as 794 "the prophet Habakkuk," RATATE "Jeremiah," Th " Jerusalem," 469"Jordan," and it is questionable whether these Hebrew words have any right to a place in a Hindi dictionary. They are certainly not cummonly used in that language by any class except the very small one of native converts. Those of the ancient Jewish lawgivers and prophets whose names were known to Muhammad, and by him introduced to his followers, generally have had their names Arabicized, and in this way Musa, Daud, Sulayman, and Isa are known wherever the Muhammadan religion prevails. In this way they are perhaps known dimly to the Hindus of the Hindi-speaking area; but it is doubtful if more than half a dozen of such names, at the outside, have obtained sufficient currency to justify their being inserted in a dictionary of Hindi. Moreover, if these few words are inserted at all, they should appear in their Musalman dress, in which alone they are known to the people of these provinces. It is difficult to see why the apostle Paul appears at all, still more so why he is called Pavala. The Roman name which he substituted for his original Hebrew Shaal would be more accurately transliterated Age Paulus, and this word is also given in the dictionary. The Muhammadans know him as Bolus, and although the ludicrous associations of this word to modern Englishmen would prevent us from recommending its use, yet Pavala is neither one thing nor the other, and arises merely from our English mispronunciation. Because we, with our barbarous perversion of vowel sounds, have changed Powo-lus into Pawl, there is no reason to teach the Hindus to do so. The great apostle's name, as he himself pronounced it, would, when deprived of the Latin termination, rhyme to growl;' we erroneonsly make it rhyme to 'bawl.' Perhaps the most strictly accurate spelling, and that which would best reproduce the exact Roman pronunciation in all its broadness, would be not paulusa but pAulusU. Exception might perhaps be taken to the au. thor's practice of inserting under a large number of words which are pronounced as if written with 7. In Hindi initial is very rare, and is for the most part confined to the demonstrative pronoun and its numerous derivatives. Where the Hindi poets write T, they probably do so merely because with their thick pens it was rather troublesome to put in the fine cross-stroke in the loop of the , and most Hindus when reading poetry pronounce both and T alike as b. We are disposed to think that the initial should only have been used for Tatsamas and the demonstrative pronoun. It is unfair to pick holes, however, in so thoroughly excellent a book, which must bave cost the author much labour and thought. The best test of its excellence is that to which the present writer has subjected it, namely, reading by its aid several obscure and difficult passages of the Hindi poets, and looking out all the words of the various rural patois which he remembers having heard during his sojourn in Hindustan. Tested in this way the work vindicates its claim to be a safe and satisfactory key to the language which it undertakes to expound, and Mr. Bate has undoubtedly earned the thanks of all those who require to study Hindi by this careful and scholarly performance. J. B.

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AUGUST, 1875.] THE TRADITION OF THE GOLD-DIGGING ANTS. THE TRADITION OF THE GOLD-DIGGING ANTS. BY FREDERIC SCHIERN, PROFESSOR OF HISTORY AT THE UNIVERSITY OF COPENHAGEN. Translated by Anna M. H. Childers. HE ERODOTUS is the earliest Greek writer the Indians get a start while the ants are musterwho mentions gold-digging ants. Omiting, not a single gold-gatherer could escape. Durting irrelevant matter, the following is the ing the flight the male camels, which are not so account he gives of them :fleet as the females, grow tired, and begin to drag first one and then the other: but the females recollect the young which they have left behind, and never give way or flag. Such, according to the Persians, is the manner in which the Indians get the greater part of their gold: some is dug out of the earth, but of this the supply is more scanty."+ "Besides these there are Indians of another tribe, who border on the city of Kas patyrus and the country of Paktyika: these people dwell northward of all the rest of the Indians, and follow nearly the same mode of life as the Baktrians. They are more warlike than any of the other tribes, and from them the men are sent forth who go to procure the gold. For it is in this part of India that the sandy desert lies. Here in this desert there live amid the sand great ants, in size somewhat less than dogs, but bigger than foxes. The Persian king has a number of them, which have been caught by the hunters in the land whereof we are speaking. These ants make their dwellings underground, and, like the Greek ants, which they very much resemble in shape, throw up sand-heaps as they burrow. Now the sand which they throw up is full of gold. The Indians when they go into the desert to collect this sand take three camels and harness them together, a female in the middle, and a male on either side in a leading-rein. The rider sits on the female, and they are particular to choose for the purpose one that has just dropped her young for their female camels can run as fast as horses, while they bear burdens very much better.... When, then, the Indians reach the place where the gold is, they fill their bags with the sand and ride away at their best speed: the ants, however, scenting them, as the Persians say, rush forth in pursuit. Now these animals are so swift, they declare, that there is nothing in the world like them: if it were not, therefore, that 225 Professor Schiern's essay was published in the Vers handl. Kgl. Danischen Gesellsch. der Wissensch. for 1870, and was also printed separately as a pamphlet in Danish, German, and French. My translation is from the French version, which is considerably abridged, and therefore more suited to the pages of the Antiquary. I have slightly condensed the text in a few places. I take this opportunity of pointing out that Professor Schiern is not the first who has supposed the gold-digging ants to be Tibetan miners, as will be seen by the following extract from an article in the Pall Mall Gazette of March 16, 1869, written by Sir Henry Rawlinson: Now then for the first time we have an expla nation of the circumstances under which so large a quantity of gold is, as is well known to be the case, exported to the west from Khoten, and finds its way into India from Tibet; and it is probable that the search for gold in this region has been going on from a very remote antiquity, since no one can read the Pandit's account of the Tibetan miners, 'living in tents some seven or eight feet below the surface of the ground, and collecting the excavated earth in heaps previous to washing the gold out of the soil,' without being reminded of the description which Herodotus gives of the Such is the story of the gold-digging ants as told by the far-travelled Herodotus, "the Humboldt of his time," who had come to Susa for the preparation of his magnificent history, a work scarcely less valuable from a geogra phical and ethnological than from a historical point of view. The story, for the truth of which Herodotus was compelled to rely entirely upon the statements of the Persians, we find repeated by a great many later Greek and Roman authors. How deeply the legend had taken root among the ancient Greeks may best be seen from the narrative of Harpokration, who records the sarcasms of the comic poets relative to a fruitless expedition against the gold-digging ants undertaken by the Athenians with troops of all arms, and provisions for three days. "It was rumoured among the Athenians one day," he says, "that a mound of gold-dust had been seen on Mount Hymettus guarded by the warlike ants: whereupon they armed themselves and set out against the foe, but returning to Athens after much expenditure of labour to no purpose, they said mockingly to 'ants in the land of the Indians bordering on Ka-patyrus (or Kaspapyrus for Kasyapura or Kaimfr), which made their dwellings underground, and threw up sand-heaps as they burrowed, the sand which they threw up being full of gold. Professor Wilson indeed long ago, and before it was known there were any miners aotually at work in Tibet, suggested this explanation of the story in Herodotus, on the mere ground that the grains of gold collected in that country were called pipilika or ant-gold." To Professor Schiern is, however, unquestionably due the merit of an independent discovery, and above all of the lucid and laborious exposition of the evidence in favour of his theory.-A. M. H.C. + Herodotus, iii. 102, 105. I take the translation from Rawlinson.-A.M.H.C. Cont. Strabo, II. 1; XV. 1; Arrian. de Exped, Alexandr. V.4; Indica, 5; Dio Chrysostom. Orat. XXXV.; Philostrat. de Vita Apollonii Tyan. VI. 1; Clem. Alex. Pad. II. 12; Elian, de Nat. An. XV.14; Harpokrat. s. v.xpvooxoeiv; Themist. Orat. XXVII.; Heliodor. X. 26; Tzetz. Chil. XII. 330-340; Pseudo-Callisth. II. 29; Schol. ad Sophocl. Antig. v. 1025.

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226 THE INDIAN ANTIQUARY: [AUGUST, 1875. each other, 'So you thought you were going to Alexander von Humboldt : "I have often bees smelt gold!!" struck," he says, "by seeing ants in the basaltic The gold-digging ants of the Indians are|| districts of the highlands of Mexico carrying mentioned in the writings of the Middle Ages along shining grains of hyalih, which I and in those of the Arabian authors, and the was able to pick out of the anthills." But tradition of them survived among the Turks as the supposed similarity which has led to classifylate as the sixteenth century. None of the ing as ants animals widely different from them authorities throw any doubt upon the truth of is not limited to their mode of excavating or the tradition except Strabo, who treats the throwing up the earth, for an attempt has also whole story as a fiction, and Albertus been made to extend it to their shapo and Magnus, who in quoting it adds, "sed hoc general appearance. This was done long ago by non satis est probatum per experimentum." Jacob Gronovius in his interpretation of The advent of criticism did not at once dispel the ancient narrative, and even in our own time the belief in this fable. So late as the end of Xivrey expresses himself still more plainly to the last century we find the learned Academi- the same effect. cian Larcher, in his French translation of The hypothesis of a confusion of names had Herodotus,* cautioning his readers against hasti- to be entirely abandoned when Wilson pointed ly rejecting the narrative of the Greek historian; out that the ancient Sanskrit literature of India and two years later, in 1788, Major James itself mentions these ants. In a remarkable pasRennel, while admitting the exaggerations of sage of the great Indian epic, the Mahabharata, the story, gives it none the less as his opinion we have an enumeration of the treasures sent by that the formidable adversaries of the Indians the Northeru tribes to king Yudhishthira, were termites or white ants.In the 19th century one of the sons of Pandu, and among them are when people at length ceased to look upon these lamps of paipilika gold, so called because it bellicose gold diggers as really ants, the opinion was collected by ants (pipilikis). Apart from began to prevail that there had simply been a this fact, it must be admitted that the burrowconfusion between the names of the ant and ing habits of foxes, jackals and hyenas hardly of some animal of larger size. In connection afford a plausible pretext for confounding them with this view, or even excluding the hypothesis with ants: it would be more naturel to make comof & confusion of names, it was also supposed parisons of this sort with certain rodents such as that a certain resemblance between the ant and marmots, but even those who adopt this solusome larger animal had given rise to the fable, tion make no attempt to ignore its weak points. or at least contributed to maintain it. The idea Thus Lassen writes: "The accounts of their of resemblance was especially grounded on the prodigious swiftness, their pursuit and destruclarger animal's mode of digging its burrow, or tion of gold-seekers and their camels, must excavating the earth with any other object. This be looked upon as purely imaginary, since animal has been variously identified with the they (marmots) are slow in their movements corsac or Tartary fox, the hyena, the jackal, the and of a gentle disposition." In the same hamster (Jus cricetus) and the marmot. The way Peschel makes the following admission : theory that the auriferous earth cast up by bur- " It has not been hitherto explained on what rowing animals guided the Indian gold-seekers, 1 grounds such remarkable speed and ferocity and originated the tradition of the gold digging should be attributed to these ants, while marante, is cariously confirmed by an observation of mots are represented as peace-loving creo * Tome III. p. 339. Memoir of a Map of Hindostan, Int. p. xxix. I Conf. Link, Die Orwelt und das Alterthu (Berlin, 1871-22), I. 258; Ritter, Die Erdkunde, IIL. 659; Humboldt, Kosmos, II. 176; Wahl, Erdb-schreibung von Ostindien (Hamburg, 1805-7), II. 485, 486; Wilford, Asiat. Res. XIV. 467, Kruse, Indiens alte Geschichte (Leipzig, 1856), p. 39: Heeren, Ideen aber die Politik, I. L, 340; Vigne, Travels in Kashmir, &c. II. 287 : Peschel, Der Ursprung und die Verbreitung einiger geographischen Mythen in Mittelalter, II. 265; Larsen, Ind. Alt. I. 50, 1022; Cunningham, Ladak, p. 232. Kosmos, II. 492. Compare the story of the diamond anthill in the case of Rubery u. Sampaon.-ED. | Worte in den Anmerkungen su Tschuckes Ausgabe von Pomponius Mela (Leipzig, 1806), III. 3, 945. Traditions teratologiques, pp. 265, 367. * Wilson, Ariana Antiqua, p. 135, and Jour. R. As. Soc. (1813) vol. VII. p. 143. Ind. Alt. L. 1022.

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AUGUST, 1875.] THE TRADITION OF THE GOLD-DIGGING ANTS. 227 tures." In short, as regards those writers who have endeavoured to explain the confusion of names by a certain external resemblance, suffice it to say that they have themselves despaired of finding an animal that would satisfy the conditions of their theory. Xivrey naively attributes this difficulty to the auri sacra fames, holding that a race of gold digging animals may have really existed, and gradually disappeared before the incursions of man. We now come to a wholly different solution of the question. So long ago as the year 1819 Malte-Brun wrote: "May we not also suppose that an Indian tribe really bore the name of ants?" It is by following up the clue thus afforded by our learned countryman that we may hope to arrive at a solution of this question. Bnt it will be necessary in the first place to determine in what direction we are to look for the dwelling-place of the gold digging ants, by taking as our starting-point the places men- tioned by Herodotus. According to the Greek historian, the Indians who went in search of the gold livel in the neighbourhood of the city of Kaspatyrus (Kachratupos) and of Paktyike ( Makrucky xapn). Now the inhabitants of Pak tyike are none other than the Afghans, who in the wost call themselves Pashtun and in the east Pakhtun, a name identical with that given to them by Herodotus. As to the second locality, instead of Kas patyrus, the name given in most editions of Herodotus, the Codez Sancroftianus, preserved in Emanuel College, Cambridge, gives that of Kas papyrus (Kaotamupos), a reading found also in Stephanus Byzantinus, and clearly pointing to the ancient name of the capital of Kas mir, Kisya papura, contracted to Kasyapura. We are thus brought to Kasmir. We have in our own times seen how the Sikhs, the present masters of Kasmir, took possession of large portions of Tibet, namely, of Ladak or Central Tibet in 1831, and of Balti or Little Tibet in 1840. But we know that in former times the Sabahdars, or governors of Kismir under the Great Mughul, and earlier yet the kings, both Muhammadan and Hindu, of independent Kas. mir, likewise strove to extend their conquests in the same direction. And hence we may well suppose that it was to Tibet that the Indians of Herodotus repaired when they left their native Kasmir in search of gold. This supposition is confirmed by the fact that Strabo and the elder Pliny expressly mention the Dards as those who robbed the ants of their treasures. Il For the Dards are not an extinct race. According to the accounts of modern travellers, they consist of several wild and predatory tribes dwelling among the mountains on the north-west frontier of Kasmir, and by the banks of the Indus: they are the Daradas of Sanskrit literature. They understand Pushtu, the language of the Afghans, but their native tongue is u Sanskritic idiom. Even at the present day they carry on their maraading profession in Little and Central Tibet, and it is chiefly on this account that the picturesque vale of Huzara, which has at all times belonged to Little Tibet, remains in great part waste, in spite of its natural fertility. MirIzzet Ullah, the travelling companion of Moorcroft, who visited Tibet in 1812, writes as follows in his Journal:-"The houses of this country from datayin to this place are all wrecked and deserted. Last year a great number of the inhabitants wero carried off by bands of Dards, an independent tribe who live in the mountains three or four days' march north of Diriras, and speak Pashtu and Daradi. The prisoners made by them in these raids are sold for slaves." AElian, who makes the river Kampylinus the limit of theant country, Sthrows no light upon the question of Tibet, for it is impossible to gather from the text whether or not the Kampylin us denotes a branch of the Indus. But Tibet is in. dicated with tolerable certainty in the remarkable passage of the Mahabha rata above referred to, as well as in the statements of Herodotus, Strabo, and Pliny. For among the north * Der Ursprung und Verbreitung einiger geographischen llythen im Mittelalter, in Deutsche Vierteljuhrschrift, II. 266. Trad. teratologiques, p. 267. Memoire sur l'Inde septentrionale, in Nouvelles Annales des Voyages (Paris, 1819), II. 382. $ Hindustanice Path &n.-ED. | Strabo, XV. 1; Pliny, Hist. Nat. VI. 22; XI. 36. Vigno, Travels, II. 300 ; Leitner, Durdistan, II. 31-34 * Vigne, Travels, II. 298. Moorcroft and Trebeck, Travels, II. 261; Vigne, Tra. vels, II. 250, 297, 300, 306. 1 Voyage dans l'Asie centrale, in Klaproth's Magasin Asiatique, II. 3-5; conf. Wilson's preface to Moorcroft and Trebeck's Travels, 1. xviii. SAElian, de Nat. An. III. 4.

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228 THE INDIAN ANTIQUARY. [AUGUST, 1875. ern tribes who brought to king Yudhish - Khorsum, with a large encampment of Tithira the paipilika gold the Khasas are betan miners, and took the opportunity to gain expressly mentioned ; and not only are the information relative to the working of mines. In Khasas frequently alluded to in the KAe- the third expedition, in 1868, another Pandit mirian chronicle Raja Tarangini, which locates pushed on as far as Rudok, at the north-west them in the neighbourhood of the city of Kas- extremity of Chinese Tibet, on the frontier of mir,* but they are even known at the present Ladak, and on his way back from Radok visited day under the name of Khasiyas, as a the gold-fields of Thok-Nianmo, Thokpeople speaking one of the Indian languages, Sarlung, I and Thok-Jalung. The map and dwelling on the borders of Tibet. In the which accompanies Major Montgomerie's narrapassage relating to the tribute brought to the tive of the journeys of the Pandits gives in king by the Khasas and other northern tribes, addition the gold fields of Thok - Munnak, the Mahabharata also speaks of "sweet honey Thok Ragyok, Thok - Ragung, and made from the flowers of Himavat," and of Thok-Dalung, situate in the same district. "fine black chamaras, and others that were | Now we know from the Tibetan annals that the white and brilliant as the moon." Now Hima. Sarthol' or 'gold-country,' with which these vat is only another name for the Himalaya, expeditions of discovery have made us more and chamara is the name of the fans or fly. familiar, already bore this characteristic name flaps which in India kings only are allowed to in the tenth century of our era. And we will uge, and which are made from the tail of the now endeavour to prove that fifteen hundred Ya k or Tibetan ox (Bos grunniens). I years before the tenth century this country was Tibet, and especially Eastern or Chinese the scene of the identical mining operations that Tibet, has for a long time been a terra incognita. are witnessed there at the present day-or, in We owe the best information of recent date other words, that the gold-digging ants of antirespecting this country to the Pandits, or quity are no other than the Tibetan miners with learned Brahmans, who were commissioned by whom the Pandits have made us acquainted. the British Government to explore Eastern In the first place the features of the country Tibet, and passed themselves off in that country agree with the descriptions of the ancient as Bisahiri merchants. The first expedition writers. Herodotus places the gold digging undertaken by them was in 1865-6, and in the ants in a desert (epnuin), and Strabo makes course of it one of the Pandits reached Lassa, them live on a mountain plateau (portedow) 3000 the capital of Eastern Tibet, and the course of the stadia, or from seventy to eighty geographical Brahmaputra was carefully observed. The second miles,t in circumference. This description very expedition, which took place in 1867, placed it fairly corresponds with the lofty plateau of Tibet, beyond a doubt that the Indus has near its containing the gold-fields of Nari-Khorsum. source, north of the Himalaya, an eastern The Pandits who visited the country in 1867 tributary, and that this tributary, named by the found that eastward of Garthok I it formed Tibetans Singh-gi. Chu or Singh-gi. a vast table-land, arid and desolate,& called, from Khamba, is is fact the true Indus; while the the great number of antelopes found there, other branch, till then wrongly considered the | Chojotol, or plain of antelopes.'ll "No signs principal one, is much smaller than the eastern of a path or of either houses or tents were to be one, and is called by the natives Garjung. seen, and the party became anxious as to fresh Chu. During this expedition, the Pandit who water.-No palatable water could be got till they had been at Lassa fell in at Thok-Jalung, found a glacier and melted its ice."|| The single an important gold-field in the province of Nari Pandit who, in spite of these difficulties, succeed. * Troyer's transl. II. 321 ff.; Neumann, Geschichte des Jour. R. Geog. Soc. vol. XXXIX: pp. 146-187. englischen Reiches in Asien (Leipzig, 1857), I. 209; Lassen, T Proc. R. Geog. Soc. XIV. 210; Jour. XXXVIII. 174. Ind. Alt. I. 1020; Hue, Sourenirs d'un Voyage dans la * Sar is the Tibetan name for gold. Tartarie, &c. 264-66, 311, 321, 381. t German geographical miles of 15 to a degree (P).-ED. + Hodgson in Jour. As. Soc. Beng. (1848) XVII. 546; I Garthok is situated on the banks of the GartungLassen, Ind. Alt. I. 24, 67, 459, 473-74, 646, 1020-21. Chu. The second part of the name, Thok or Thos, 1 AElian, de Not. An. XV. 14; conf. Bernier, Voyage implies great elevation. Schlagintweit-Sakunluneki, Reisen (Amst. 1699), II. 308. in Indien und Hochasien, III. 54. $ Montgomerie, Report of a Route Survey, in Jour. Montgomerie, in Jour. R. Geog. Soc. XXXIX. 149, 150. P. Geog. Soc. (1868) vol. XXXVIII. pp. 129-219. | Ibid.

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AUGUST, 1875.) THE TRADITION OF THE GOLD DIGGING ANTS. 229 ed in reaching Thok-Jalung found it to be naeus to resemble thoso animals, we can easily also situated upon a "large desolate plain." understand that the sight of our Tibetan miners When he and the other Pandits, on their return in their winter dress should have called up the journoy, left Giachuro ff, a Tibetan encamp- same idea. But more than this-the Tibetan ment on the banks of the Indus, on the 4th of foatures themselves are suflicient to suggest the September, they met great numbers of nomads comparison to foreigners of the Aryan race. with flocks of sheep and cattle, but it was not Their noses are extremely flat, & and Pallas, after until they reached a small village on the 7th of remarking that Tibetans were often mot with September that they saw the first signs of cal. among the Mongols and at Kiach ta on the bortivation. With regard to the journey from der of Siberia, adds, "they all bear in their Thok - Jalung to the monastery of Tadum, i faces an almost incredible resemblance to apes." which lies on the highroad to Lassa, they Add to this their extraordinary habits. "Their were told that there were other great plains ! customary mode of saluting one another is to to cross. Again, when the Pandit who got to loll out the tongue, grin, nou, and scratch Rudok in 1868 left that hamlet for Thok. | their ear;" and all, from the highest to the Jalung he could perceive no lofty mountain- lowest, when they wish to sleep "draw their peak on the north or east, and established the knees close up to their heals, and rest on their existence in this direction also of a very exten- knees and elbows. ... The Tibetans employed sive plain, called by the Tibetans Chang in Ladak by the Surrey, though provided tang, or the Great Plain.' It is only in fact in with tents, universally slept in the way described the country north-east of the branch of the Indus above, arranging themselves in a circlo round called by the natives Singh-gi-Khamba that the tent." Fancy a few hundred miners, mufthe gold fields mentioned above are found. And fled in furs, lying asleep in this posture ! in this respect the Singh-gi-Khamba re- But why should these men who look like calls the way in which the river Kampy- | animals suggest the idea of ants in particular linus is mentioned by AElian. The Pandit to whom we owo our information Local circumstances also explain how it was about Thok-Jalung lad remarked on his that the Tibetan miners gave rise, at first sight, first journey into Eastern Tibet that the wind is to the notion that they were animals. The origin everywhere very strong on the high Tibetan of the name Himalaya is the same at that! plateaux;t and with regard to the piercing cold of Sneekoppe, Snowdon, Ben Nevis, which prevails at Thok-Jalung in summer, and Sierra Nevada. Dhavaligiri, like he observes that it is far rather to be attributed Lebanon and Mont Blanc, means White to the icy winds which constantly blow there Mountain, and Thok - Jalung is even higher than to its elevation above the son. Accordingthan Mont Blanc, the miners' camp being, accord- by the miners do not merely remain underground ing to the measurements of the Pandits, 16,330 while at work, t but their small black tents, feet above the sea level. The Pandit who remain- which are made of a felt-like material manufaced at Thok-Jalung from the 26th to the 31st tured from the hair of the Yak, are set in a of August 1867, states that never in any of his series of pits with steps leading down into them. travels did he experience such piercing cold as at "The tents of the diggers," says the Pandit, that place, and the director of the mines inform- "are always pitched in pits some seven or ed him that in winter all the miners are dressed eight feet below the surface of the ground, so as in furs, since no one could live at that season to keep out the wind." The account received without them. Now when we consider that the by Herodotus (III. 102) of the gold digging Laplanders, clothed as they were from head to ants, that "they made themselves subterrancan foot with the skins of reindeer, appoared to Tor- dwellings," is therefore literally applicable to Montgomerie in Jour. R. Geog. Soc. XXXIX. pp. 151, 156, 169; and Proc. XIX. 208-9 : Jour. XXXIII. 21. Pliny, Hist. Nat. VI. 17: Ptolemy, Geog. VI. 13. Jour. R. Geog. Soc. XXXIX. 152. Schlagintweit-Sakulunski, Reisen in Imien, II. 49. Sammlungen historischer Nachrichten siber die Mongolischen Volkerschaften, II. 407; conf. Koeppen, Die Relig. des Buddha, II. 45, 45. Hooker's Himalayan Journals, I. 192; Hac, Sourenirs, II. 206, 316, 465, 470. * Jour. P. Geog. Soc. XXXIX. 153. + Jour. R. Geog. Soc. XXXVIII. 159. 1 On nearing Thok-Jalung tho Pandit heard their songs before he could see them. Jour. P. Geog. Soc. XXXIX. 154.

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230 THE INDIAN ANTIQUARY. (AUGUST, 1875. the miners of Thok-Jalung; and this fact, Tibet in 1868, was an eye-witness of such an added to the active habits of miners, doubtless attack when, on his return from Rudok, he reach. first occasioned their being called ants by the ed a Tibetan encampment in the neighbourancients. hood of the gold-field of Thok- Nianmo. An ancient record, fortunately preserved to An annual fair was being held, and the Sar. our day, seems to prove beyond doubt that the pon, or chief inspector of the gold district, original tradition of the gold digging ants happened to be present. The assailants, a referred in the first instance to the Tibetan troop of mounted brigands said to have come miners; and to this evidence, which we owe to from the great Tengri-Nor, or Lake of Megasthenes, I attach the greatest importance. Nam-cho-Chimbo, consented under these Seleukus Nikator I., the founder of the circumstances to withdraw on payment of a sum Greek dynasty in Syria, sent Megasthenes as of money ; $ but the incident shows that keeping ambassador to the Indian king Sandrakot. watch-dogs was by no means a useless precautos or Sandragyptos, whom modern tion on the part of the Tibetan miners. In the science has long identified with king Chan- 13th century Marco Polo praises the Tibetan dragupta. At the Indian capital, called by dogs, which he says were of the bigness of the Greeks Palibothra, but the true name asses," for their cleverness in hunting wild of which was Pataliputra, Megasthenes had beasts,|| and in our century Mir Izzet U. frequent opportunities of intercourse with the lah, whose journey we have already alluded Brahmans. During his residence he collected to remarks as follows:-"The dogs of Tibet materials for a work in India, which bore the title are twice the size of those of Hindustan : the of ta 'Ivoixa, but has, unfortunately, only been have large heads, long hair, a formidable amount handed down to us in fragments by other ancient of strength, and great courage: they are said authors. From one of these fragments, preserved to be a match for a lion." The Pandit to whorn by Strabo (XV. 1), who himself had little con- we owe the best information on Eastern Ti. fidence in Megasthenes, we learn that the latter bet, and who before reaching Thok - Jalung had recorded the following fact regarding the had already had an opportunity of seeing these famous Indian ants :-" It is in winter that they dogs at Lassa, tells us that they are called by excavate the earth, which they heap up at the the Tibetans Gyaki, or royal dogs.'* It is mouth of the pit like moles." The same state- therefore quite conceivable that the ferocious ment is to be found in Pliny (H. N. XI. 36), giant dogs of Tibet should often have been who says: "The gold is dug up by them in confounded with their masters. Herodotus' winter, and the Indians carry it off in summer." stories of the speed with which the gold digging Now it is a remarkable fact that the Pandit ants pursued the Indians, and of the presence tells us of the miners of Thok-Jalung: of some of these animals at the Persian court, " spite of the cold, the diggers prefer working are perhaps applicable to these dogs, and not in winter; and the number of their tents, to their masters. Alluding to an account in which in summer amounts to 300, rises to nearly which a pack of Turkish dogs are represent600 in winter. They prefer the winter, as the ed as having taken part in the war against the frozen soil then stands well, and is not likely Russians in 1769-74, M. de la Barre Duto trouble them much by falling in." parcq has thought himself justified in taking Megasthenes informs us that the Indian ants | it as though the Segbandi or dog-keepers in lived by hunting,"t and we know of the Tibetan the Seraglio at Constantinople had been sent miners that they procure their food by hunting on this occasion in great numbers to reinforce the Yak and other wild animals. But though the army. Now if in the 18th century, by a possessed of arms they are not, even on their wrong interpretation, expressions were applied desert plateau, secure from the attacks of rob- to the Turkish dogs which were intended for bers. The third Pandit, who visited Eastern their masters, it is easy to understand that a * Jour. R. Geog. Soc. XXXIX. 154. + Strabo, XV. 1. 1 Jour. R. Geog. Soc. XXXIX. 155. Proc. R. Beog. Soc. XIV. 209. || Le Livre de Marco Polo, II. 380. Klaproth, Magasin Asiatique, II. 16. * Jour. R. Geog. Soc. XXXIX. 152. + Les Chiens de Guerre (Paris, 1869), p. 140.

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AUGUST, 1875.) THE TRADITION OF THE GOLD DIGGING ANTS. 231 similar or converse confusion may have taken place at a much earlier period. But, setting aside the giant dogs of Tibet, we have only to recall what has been said about the fars in which the Tibetan miners muffle themselves in winter, in order to arrive at the most natural explanation of the account given by Nearchus, the friend of Alexander's boyhood. When Nearchus quitted India he was commissioned, as is well known, to descend the Indus and proceed by sea from the mouth of that river to that of the Euphrates. It appears that he wrote an account of his voyage entitled flapathous, in which, according to Strabo and Arrian, he stated that although he had not, while in India, succeeded in meeting with living specimen of the gold digging ants, he had yet seen the skin of one of them, and that it resembled the hide of a panther. Many of these skins were brought to the Macedonjan camp.t The description of the gold digging ants con- tains yet another peculiarity, the explanation of which has hitherto been a great perplexity: I refer to Pliny's assertion that the horns of an Indian ant were preserved as a curiosity in the temple of Hercules at Erythra. I Samuel Wahl, whose idea was that the gold digging ants were hyenas, in the face of this passage of Pliny, is driven to defend his theory in the following language :-"The horns mentioned by Pliny as belonging to an animal which, to judge from the descriptions of ancient writers, cannot have had horns, may be ac- counted for by supposing that they belonged to a rare species, or to an individual that was a lusius naturae, as sometimes occurs with other hornless animals : but I am inclined to the belief that the passage of Pliny is corrupt, and that for cornua we ought to read coria or prepared hides, or else that cornua should be taken in the sense of teeth, as in the case of elephants."'S My own wholly different interpretation of this passage of Pliny will, I hope, be considered a more probable one. It rests upon a conjec- ture long since formed by me upon the dress of the Tibetan miners, but which has developed, thanks to the testimony of an eye-witness, into & certainty. It is to Mrs. Frederick Severin that I am indebted for a piece of information which has been of the greatest value to me in my researches into the tradition of the gold digging ants. Mrs. Severin is married to a Danish gen. tleman who has for many years been the proprietor of a tea-plantation in Assam bearing the name of Gronlund. She is the daughter of Mr. William Robinson, formerly Inspector of Government Schools in Assam, author of a book on Assam, and of several memoirs on the Tibetan tribes adjoining that district. It was during a visit recently paid by her to Denmark that I obtained from her the information I had so long sought. The province of Assam, as is well known, is not less remarkable than the Caucasus as the meeting-place of different races. A variety of tribes flock thither from the most distant quarters, from the west the Aryan Hindus, from the south the Trans-Gangetic Hindus, from the East the Chinese, and from the north the Tibetans, who inhabit the adjoining district of Bhotan, or, as they themselves call it, Lhopato. On one occasion when Mr. Robinson made a tour in Upper Assam, he took with him his daughter, then only fourteen years of age, to visit a family friend, Colonel Holroyd, who held'an important government appointment in the district. Colonel Holroyd took occasion to present to his guests some Tibetans who had just crossed the Himalay a clothed in their strange costume, and Miss Robinson was able to satisfy herself that there are Tibetans who wear Ya k skins with the horns attached and projecting from their heads. We may fairly conclude that it is to this costume of the Tibetans that allusion is made in the Mahabharata, when it speaks of the "hairy, horned Kankas" who brought presents to king Yudhishthira. These Kankas we know for certain to have been the inhabitants of Eastern Tibet. And there can be little doubt that this characteristic Tibetan head-dress was in view in the story told to those who visited the temple of Erythra, a story | * Probably the skin of Felis uncis, the ounce, the snowloopard of sportsmen, common in Tibet.-ED. + Strabo, XV.1; Arrian. Indica, c. 15. Pliny, Hist. Nat. xi. 36. $ Wahl, Erdbeschreibung von Ostindien, II. 484-5. | 4 Descriptive Account of Assam, Calo. 1841, &c. Robinson's Notes in Jour. 48. Soc. Beng. vol. XVIII pt. i. pp. 183-937, 810-349; vol. XX. pp. 126-187; vol. XXIV. pp. 307-324. Remusat in Mem. de l'Institut Royal, VIII. (1827) pp. 111, 113, 126; Lassen, Ind. Alt. I. 374, 1023.

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232 THE INDIAN ANTIQUARY. which appeared to savour in so high a degree of the marvellous, and according to which the pair of horns preserved as a great treasure in the temple had once belonged to a gold-digging ant. For us this story partakes no longer of the marvellous. The 'gold-digging ants' were originally neither, as the ancients supposed, real [AUGUST, 1875. ants, nor, as so many eminent men of learning have supposed, larger animals mistaken for ants on account of their appearance and subterranean habits, but men of flesh and blood, and those men Tibetan miners, whose mode of life and dress were in the remotest antiquity exactly what they are at the present day. THE DVAIASHARAYA. (Continued from p. 114.) The Ninth Sarga. After subduing Hammuk, Bhima went against Chedidesa, conquering the Rajas as he went. Secretly the warriors of Bhima attack. ed the towns of several rajas. When he heard of Bhima's approach, the Raja of Chedi collected an army of Bhillas and Mlechhas, but he considered long whether he should fight with Bhima the unconquered, or should come to an agreement with him. Meanwhile his horsemen and foot advanced, ready for the fight, and the naubat and other instruments sounded. Bhima had a servant named Damodar, whom he sent to the Raja of Chedi to say that if he would arrange to pay a tribute he would not attack him. Damodar went to the Chedi Raja's court: that Raja's teeth were white as if they had been washed by the washerman; he had no pan in his mouth, but Damodar had pan, supari, and camphor in his mouth, so that it looked very beautiful, his teeth appearing red.* Damodar said: "The Raja of Das arnavadesa serves my raja; Bhima has also subdued the Raja of K a si, conquering and slaying him in battle. You should come to Bhima and say to him, 'I have heard much of your fame, how the Raja of Gajabandhdesa, Bhadrabhat by name, coming from a distant country, submitted to you, and that he dwells with you peaceably, having presented elephants, &c. So also Yantri Raja, throwing away his arms, paid obeisance; the Raja of Kalinga also, named Tantika, also Nanti, Ganti, Hanti, Wanti, Manti -all know your fame. The Raja of Ayodhya, who never at any time paid tax, even he gave you the treasure that the Raja of Goddesa had given to him. Your fame is greater than Sahasrarjuna's ofold: you are therefore styled Rajadhiraja; and I am thus pleased to be friendly with you.' Thus should you say or else agree to fight." The Chedidesa Raja replied: "Of old very famous rajas have been born in this Chandravansa, as Pururava and Nahusha, Bharata, Janamejaya. In like manner to the present time these Chandravansa Rajas are of great fame. Of this race at present, Bhima is great in exploits, and he subdues all rajas under him: therefore to be friends with a good man is good, but if I be friendly with him people will blame me, and say that it was because I was not able to fight that I made friends. Never mind! Damodar, it is my good fortune that you have come to my court: I will give you these elephants, do you present them on my behalf to Bhima; also this horse that travels more swiftly than the wind. This mandpika (P), which I took from Bhoja Raja of Mala, do you present to Bhima." Thus spoke Karna the Raja of Chedidesa, to the Vakil Damodar: "Take also this gold Meru upon your camel for an offering to Bhima, and tell him to return home knowing me to be his friend. Manage the matter so that Bhima may be altogether pleased with me." Damodar said he would do as directed, and then 'making obeisance he left the court, taking the presents with him. When Damodar reached Bhima, Bhima's ministers confirmed the arrangement he had made. Bhima having thus conquered returned to Pattan. The city was adorned for his entry, and the people walked about dressed in holiday attire. In Bhima's reign his subjects suffered no calamity such as fires, or attacks on the town by plundering enemies. Bhima had a son named K shema raja and another named Karna, and Kshemaraja had a son named Devaprasada. So much for Indian taste!

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August, 1875. THE DVATASHARAYA: 233 Afterwards as Mularaja and others, in the drapur exhibited your portrait to this princess, desire of paradise, went to perform penances, who, when she sawit, agreed to marry you. When in like manner Bhima too said to Kshemaraja : she sees birds flying from this direction, she asks "Do you manage the kingdom, and I will go them if they are come from Raja Karna : she to perform penances." Kshemaraja refused, refuses to eat or drink, and because her desire saying, "I will not separate from you, but will to marry you is not speedily gratified she is myself accompany you to do penance." Then grieved. For this reason the maiden has sent Bhima and Kshemaraja together seated Karna me privately to your presence. She has sworn on the throne, and Bhima went to Svarga that she will have no other bridegroom, and (A.D. 1073). Jayakesi Raja also has authorized my coming." Afflicted at his separation from Bhima, Kshe- Having thus spoken, the painter presented the maraja retired to a pure place called Mundi gifts of gold, jewels, &c. which Jayakesi had kes vara, near the village of Da histhala, sent. Karna received them, and great eageron the banks of the Sarasvati, and there per- ness to marry this damsel arose in his mind. formed penances. Then Karna Raja gave this The painter said, moreover, that his Raja village of Dadhisthala to the Kunvarji Deva- Jayakesi, knowing Karna to be a great Mahaprasada, that he might attend upon Kshemaraja raja, had sent an elephant as a present, which in his penances there. he prayed might be accepted. Karna agreed . Karna Raja too, making mullegiri, kept all and asked where the elephant was: he was told rajas nnder his subjection. Once a chobdar it was in the garden. He went out privately informed Karna Raja that a portrait-painter to see it, and after having examined it, went on who had travelled in many countries had arrived, into the garden, where he saw a very beautiful and stood at the door, waiting permission to woman. He considered whether this was not the appear in his presence. On the raja's order the same whose portrait he had seen in the roll. The painter entered the court and sat down, making Raja asked her attendant who the lady was. obeisance, and said: "O Raja, your fame has She answered that her father's race was called travelled into many countries, therefore many Kada mba, and that she was the princess the people think of you and are desirous of seeing daughter of Jayakesi, Raja of the Dekhan, who you. I too have been for long so desirous." had come thither with the desire of marrying Then the painter exhibited to the king a roll him,-having taken an oath that if otherwise, with paintings on it. There Lakshmi was she would burn herself. Karna said he would represented dancing before the raja, and there marry the lady and make her his Pat Rani. was painted a maiden much more beautiful than They went into the city, and the marriage was Lakshmi. When the raja saw it he praised the performed according to the usual custom. The maiden's beauty exceedingly. He inquired of person of the bride was stained with kanku; what race the maid was, and the painter salt was waved over the heads of bride and angwered: "There is in the Dekhan a city bridegroom and cast away. named Chandrapur; the king thereof is The Tenth Sarga. Ja ya kesi:* this maid is his daughter the Thus the Raja married May anallad evi, princess May analla devi, in the bloom of and bestowed great honour upon her. Afteryouth. Many princes wish to wed her, but she wards Karna Raja, having no son, was accepts of none. Her attendant told her that the very sad, and he used to go to the temple of flower of her age was passing away, and that Lakshmi and there pray for a son. The Guru she should accept a husband : then the maid taught him a mantra of Lakshmi's, which he began to worship Gauri, to obtain a bridegroom continued repeating, refraining from food and full of qualities. The Bauddha Jatis too, that drink and women, and sleeping on the ground shave the hair of their heads and their beards, and performing all this observance privately, having painted portraits of many royal unknown to any. He also offered homa of tila princes, showed them to the princess. After- and ghi, &c., to Lakshmi, and worshipped her, wards some unskilled painter who came to Chan- presenting balidan, the lotus, &c., also keeping . Ind. Ant. vol. I. pp. 156, 320; vol. III. p. 194.

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23-1 THE INDIAN ANTIQUARY. his eyes fixed on the point of his nose, with a string of beads in his hand, telling them and reflecting on the Nirakar Deva. Next day, though it was not the rainy season, rain fell plentifully; the sun went down and it was night: then a band of Apsarasas dressed in ornaments came to the temple of Lakshmi and began to dance. One of them seating herself near Karna began to play the vind; another danced before him and to incite him to amorousness sported in dalliance and spoke to excite him. When with all these means they could not distract Karya from his abstraction, the Apsarasas, seated in a chariot, returned to the skies. Next a very terrible man, with his hair tied in a jatha, approached Karna and said: "I am a Daitya, an enemy of the Devatas; I am come to slay you though you speak not: behold this weapon which I hold drawn over you." Though. he attempted to terrify him by many other means also, yet Karna abandoned not his meditation nor opened his eyes. When Lakshmi saw such steadfastness in Karna she was astonished and began to shake her head. The chobdarani entreated the Devi to protect Karna who showed such steadfastness. Then the Devi said to Karna: "O Raja! with you I am pleased; therefore will I assuage all your calamities, and your order shall be obeyed even in Searga." Then Karna in many ways entreated Lakshmi, and said: "O Devi! Indra too is your servant, and whoever pleases you continues to want nothing. If therefore, O Devi! you are pleased with me, grant me a son." Then the Devi replied: "O Raja! such a son shall be yours as shall cause your fame to increase." Thus saying the Devi vanished. Then was Karna very glad, and with his Rani began to worship Lakshmi continually. The great chiefs, hearing of this vardan, came with joy to visit Karna, bringing presents with them. When Karna left the temple of Lakshmi to go to the court, the city was adorned and a great festival was held. The Eleventh Sarga.* The Raja and Rani with great joy going into the garden feasted from one plate... The Rani conceived, and the homa offering was performed for her protection. The Gorans instructed the Rani to speak gently, to be careful not [AUGUST, 1875. to fasten her clothes too tightly... to abstain from liquor of all kinds, not to walk too much... The Rani gave birth to a son very beautiful and of great splendour. The Joshis were sent for, and the janmakshar caused to be constructed. The Joshis declared that this child was an avatar of some Deva, and would be of numerous exploits, slaying Daityas, and performing other deeds of a Deva, causing to cease the obstructions that the Daityas offered to religious worship. To these astrologers Karna Raja presented cows and lands. On account of the Kuivara's birth, he caused the city to be adorned and a great festival to be held. Many musicians played and sang songs; to scholars and others Karna made gifts, and ordered that fishermen and the like should that day abstain from destroying life: he released prisoners, even those who had committed great offences. Afterwards the elder ladies of the family bestowed on the Kunvara the name of Jayasinha. That day Karna did not dine until he had fed little children. Afterwards when the Kuivara grew up he began to play on the banks of the Sarasvati, and to practise in different games. He learnt the art of pugilism thoroughly, also to use the thirty-six kinds of weapons. When Jayasinha became a young man he began to worship Siva. Then said Karna to Jayasinha: "Do you now take this burthen of royalty, and I, according to the custom of our ancestors, will perform penance for the good of my soul." Jayasinha replied: "In your lifetime I will not rule, for my fame in the world would be thus spoilt. I have no desire for royalty now, but will serve you." Karna said: "I am now old, and therefore must of necessity prepare to go to Svarga. Do you, therefore, accept this burthen of rule." Karna added that obedience to parents and Gurus was the best service, and that for this reason Jayasinha should obey his order. Thus importuning him, Karna took Jayasinha by the hand and placed him on the golden throne: then, calling for the Gor with a golden cup and a sankh filled with water, he caused Jayasinha to be anointed and homa to be performed. A voice was then heard from the sky saying, "This Jayasinha shall conquer all Rakshasas * The earlier part of this has been abridged as unfit for publication.

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AUGUST, 1875.] THE DVAIASHARIYA. 235 and Rajas and shall be very famous [A. D. went with the devotees to Sristhala to de1093.7 stroy the Rakshasas. On this occasion Karna was filled with joy, The Senapatis of Jayasiuho were of high and gave advice to Jayasinha to protect Brah- families and great reputation, and therefore mans and all the four varanas (castes) accord- were not such as would turn back in fight. ing to the practice of their forefathers, and Jayasinha halted on the banks of the Sarasvati, begged him to extend favour to his (Karna's) and a Rakshasa sceing Jayasinha's army went brother's son Devaprasada. Then Karto Barbor (or Barbirik) and told him. Then na, fixing his thoughts on Vishnu, went to Barbarak ordered his armyt to engage: the Indrapura. Rakshasas, therefore, seizing their arms, gnashJayasinha then performed the funeral ing their teeth, advanced to the battle. When ritus for his father, feasting Brahmans of good the Rakshasas came to fight at the Sarasvati character. river, a great storm of wind arose, which was When Devaprasad a heard that Karna had for them an evil omen. Then the carth began gone to Svarga, he came to Jayasinha and said to quake, and the Rikslasas were despondent, "This is my son Tribhuvana pala; treat foreboding evil. At the orders of their lord, him as your own son: he is a worshipper of the Rakshasas cast stones, fire, wood, &c. on all the (shutdarsana) six Darsanas." Having Jayasinha's army. These Rakshasas were stout thus said, and having prepared a pyre on the and strong of body, and all joined in close banks of the Sarasvati, Devaprasa da burnt fight and were not scattered, and they were himself alive, to follow Karna. expert in warling off the arrows which JayaThen Jayasinha kept Tribhuvanapala near him ! sinhu's men shot at them. On account of their self, and in battle Tribhuvanapala placed himself strength, the army of Jayasinha fled backward before Jayasinha. in such confusion that they stopped not to pick Jayasinha conquered the whole earth as up their clothes that fell: therefore were they far as the ocean, and performed sacrifices. ashamed and abandoned the hope of victory. As they ran and fell, soine lost their teeth, The Twelfth Sarga. others had their knees broken, and no one After this Jayasinh a practised the hear. knew what to do next. Then Jayasinha, desirous ing of the Dharmasastras. One day the Rishis of fame, called to his warriors: "O warriors ! said to him: "O Raja! the Rakshasas come flying from death whither will you go? Wherto Siddhapur, causing annoyance, and de- ever you go death will some day reach you: stroy the place : we suffer from great terror therefore if you die fighting in this battle with there, and are not able to sleep in peace. The your faces to the cnemy, your faine will Rakshasas have broken down the temple of increase." Thus saying, Jayasiziha too, seizing Svayambhu ma ha kala deva at the Sri. weapons himself, went forwards. He added : sthala tirtha (Siddhapur), where you wash the "Should you fall in fight you will go to Svarga, Brahmans' feet. They are as wicked as Lavana if you run away you will go to Naraka." Then Rakshasa, and have now come and settled at did the warriors make a stand against the fleshSristhala. Even a child of the Chalukya race eating Rakshasas. And now Charans with their could protect us : do you therefore so defend vinas, chaunting verses, proclaimed the fame of us." Jayasinha replied: "O munis! I am great- the warriors ly ashamed to hear of this matter. On Kshapa- When Jayasinha's army thus advanced to tadhipa's* doing you so much mischief why did the attack, Barbar in person attacked Jayayou not at once make the matter known to me? siuha. The Rija of Aitardhana desa's My servants too told me nothing of the matter. younger brother was on Barbar's side. Now I regard it as much better to die fighting among Jayasinha and Barbar began to fight : Jayasinha great rajas than to die of disease. This sword wounded him and bound his hands. The wife is as the ornament of my arm : it will be well if of Barbar, by name Pingalika, thought that it be stained with the blood of the Rakshasas." her husband would now be slain, so coming to Then Jayasinha took an army with him and Jayasinha, with great humility she entreated; * The king of the Rakshasas. 1 This seems to allude to some Musulman invader.

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236 saying, "O Raja! you have made this Barbar a prisoner, therefore you have conquered and he is defeated. Many evil deeds has this Barbar done in a pure land, and this is punishment he receives because of it. Therefore, now, Barbar THE INDIAN ANTIQUARY. PERSONAL NAMES IN THE SOUTHERN PART OF THE AHMADABAD COLLECTORATE. The following classification is based on the names found in the compiler's Criminal and Supplementary Returns for the past thirteen months. It is therefore necessarily imperfect and entirely tentative, and does not make the slightest pretence to contain either all the names in use, or all the castes which use the names it gives. Probably, too, there are many mistakes. The compiler, according to his dim lights, has arranged the names he has collected in four classes, as follows: A. Names mostly drawn from mythology and mainly common to all Hindus, but chiefly in use among the high castes and artizans. These only appear in the lists when also used by the lower castes, as in their high-caste use they are well known. BY C. E. G. CRAWFORD, Bo. C.S., GOGHA. B. Names mainly local, used by all, but chiefly by Rajputs and by the lower castes. C. Names used in one caste only. Abbreviations. Ah. Ahir Bh. Bharwad Br. Brahman Dh. Dhed D. Names used by the lower castes only. In the lists the specifications of castes are only meant to show the uses which have come under the compiler's observation, without implying that other uses are non-existent. Of affixes, lal, chand, ram, das, are high-caste; ji is universal, bhai and sing are chiefly used by the Rajput Grasias; aspiring Kolis also use sing, or sang as it is locally pronounced. The diminutives la, da, iya are usually appended to the names of Kolis, Dheds, Waghris, and the like by members of other castes; ka is used for boys. Only such Musalman names are given as are plainly Hindu. These are found very numerously among the Molesalam Grasias, and point to the imperfect character of their Muhammadanism. [AUGUST, 1875. will no more do evil, and will leave the Brahmans in peace, wherefore do spare him." When he heard these entreaties he released Barbar and returneda to his own place at Pattan. (To be continued.) Kum. Kumbhar Meh. Mehman Mol. Molesalam Mus. Musalman In many cases final o is represented by a in these lists; it often appears before an affix. A Amba-lal, Ksh.*-ram, Kan. Ambaidas, So. Anand, Khoja; -ram, Br. Anda, Ko. Kum. Arjan, Wag. Ko. R. Kum. Sutar; -lal, Br. Bapu-bhai, Gr.; -mian, -saheb, Mol. Bechar, Wag. Ko. Jogi, Bhausar, W. Kan. Kum.; -sing, -ji, Gr. Bhagwan, Ko. Darzi, Br. Kum. R. Bhaga, Bhagu, Ko. Charan. Bhawan, Kan. Rawaliya. R. W. Ko. Mus. Bhima, Bhim, Ko. Kath. Bh. R. Kath. Kum.; -ji, Gr. Bhupat-sing, Gr. Chhagan, Ko. Br. Bhura, W. Chaku, Ko. W. Champa, Kath.; -si, W. Chela, Kath. Wag. Dh. Chika, Ko. W. Dada, Kath.; -bhai, Mol. Gr.; -ji, Gr. Daji, R. Darzi; -bhai, Gr. Dali, Ko.; -baai, Gr. Dana, Ko. Kath. Ah.; -sing, Ko. Daya, Kan. Deva, Wag. Kath. R. Kum. Chamar; -si, -chand, W.; -shankar, -ji, Br.; -das, Rabari. Devi-sing; -Gr. Desa, Ah.; -bhai, Gr. Dhana, Kan. Bh. Jogi, Darzi, Ko. Charan, Kum. Dosa, Ko. R. Kath.; -bhai, Gr.; -mian, Mus. Dudha, Ko. Kan. Kum. ; -bhai, Gr. Dyala, Bh. Darzi. Gaga, Wag. Ko. Bhausar. Gagu-bhai, Mol. Ganga-bhai, Gr. -ji, Gr. Gagal, W. Gala, Ko. Ganesh, Kan. Ko. Gokal, Ko. Kum. Gemal-sing, Gr. Ghehela, Wag. Kath. Ko. W. Kan.; -bhai, Bharat. Gr. Grij Kan. Kanbi Kath. Kathi Ko. Koli Ksh. Kshatri R. Rejput So. Soni. V. Vohra W. WAniya Wag. Waghri

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Avgust, 1875.) PERSONAL NAMES IN AHMADABAD COLLECTORATE. 237 Bh. Giga, Khoja, Ko. W. Mehman, Kath. Sutar. Ami-ji, Mol. V.; -chaid, W. Gopal, W. ;-sing, Gr. Govind, Wag. Ko. Kun. Amra, Kath. Bh. Ko.; Amarsi, Satar, Satwari; -chand, W. Bahadar, Ko. Goya, Kan. Dh.;-bhai, Gr. Haka, W. Khawis. Ba wa, Kath. Ko. Bh. Wig. Kum. ;-ji, Gr. Vol.; HALA, Ko. Hamir, R. Ko. Kath. Ah.; -ji, Gr. R. raian, Mus. Hari, Ko. R. Kan. Br. Darzi, W. Bhabhi, Ko. R. Bhai-ji, Ko.;-chand, W. Kum. Harji, Ko. W. Kum. Luwana. Harkha, So.; Mali; -ji, R. ji, Kan. Bhani, Kath. Kan. Ko. Kum. Mali;-ji, R. Hathi-ya, Ko. R.;-bhai, Gr. Bhankhar-ji, R. Bharmal, Ko. Hathi, Ko. Bh. Kath. ; ji, R. Hira, Ko. R.; Bhathi, Ko. Bhawa, Ko. R. -ji, Satar. Bhaya, So. Kath. Bhojha, Ko. Kith. Je-sing, R. Ko. W. Kan.;-chaid, W.;-shaikar, Bhola, Luwar;-bhai, Gr. Br.; -karan, Ko. ;-ram, Kan. Br. Himi, Bh. ;-bhai, Gr. Jhaver, Kay. W. Lawana. Joita, Kath. Harbham, Ko.;-ji, Gr. Kalyan, Ko. W.; -sing, Gr. Hima, Ko.; -raj, W. Karsan, Ko. Kan. W. Kum. R. Hothi, Bh. Mol. Kesav, Ko. Lawar; -lal, W. Ksh. Jagi, Ko. Jagmal, ji, Mol. Gr. Khima, Ko.;-chand, W. Jasi, Ko. R. Jasmat, Ko. Kum. ; -sing, Gr. Khusal, . Kan. Kuber, Ko. W. ;-ji, Br. Jesa, Ko. Kunwara, Ko. Kan.;-ji, W.; -sing, Mol. Jethi, Kan. R. Ko. W. Kun. Kath. Khadak; Lekha, Ko Khawas, Mehman.. -sur, Kath. Lakshman, Kath. Satar, R. Jethi, R. Mus.; -sing, -bhai, Gr. Jhahala, Wa. Lili, Ko. Mus. Kum. ;-chaud, W. Lalu, So. Jhalam, Wag. ;-sing, Gr. Jhina, Bh. Mus. Ko.; Madha, Ko. Madhav-ji, W.; -sing, Gr. -bhai, Gr. Makan, Luwana; -das, Kan. Jiji-bhai, Gr. Cbaran. Jibawa, Gr. Mathura, Br. W. Mali. Jiva, Ko. Kath. Bh. Mus. Kun.;-bhai, Gr. ; -raj, Mohon-ji, Gr. Moti, Kum.; -bhai, Mol. Gr.; Ko. W. Jivan, Mus. R. ; -, Kath. Nana, Nan, Ko. Darzi, So. Kan. Chamar, W.; Jodha, Ko. R.;-bhai, Bharnt. -bhai, -ji, Gr. Jutha, Kan. Kath. W. Kabhai, Ko. Naray, Bh. Br. Ko. Narsi, Kan. Darzi, Kum. Kaba, Ko. R Kan. ; -sing, Gr. Kabana, Wag. Ko. Bh. Kan. Kum. Khawas. Natha, Ko. Kum. ;-ji, Mol. Mus.;-bhai, Gr. 1 Kala, Ko. W. Kun. ;-bhai, Gr. Natha, R. Kath. Mus. W. Ko. Jogi, Kum.; Kala, Ko. Kath. Kun. -ram, Br. ; -bhai, Gr. Kalu, R. Ko. Mus. ;-bhai, Gr. Parsottam, W. Sutar, Kan. Parvati-sing, R. Kaithad, Kath. Ah. Pitambar, Ko. Lawana. Prag, Kan. Ko. Kasla, W. Ko. Mus. ; -bhai, Gr. Kadwa, Ko. W. Pratap-sing, Gr. Prema-ji, Ko.;-bhai, Gr. Kesa-bhai, Gr. Kesar, R. Ragha, Ko.;-bhai, Gr. ; -nath, W. Kheugar-bhai, Gr. Raja, Ko.;-bhai, Gr. Raje, Mus. Khima, Ko. Chamir; -chand, W.;-bhai, Gr. Ram, Rama, Ko. R. Kun. Bhausar, Wig. Kath. Khoda, Ko. W. Luwir, Kan. ;-bhii, Gr. Bhangiya; -bhai,-sing, Gr. ; ji, Ko. Br. ; -ji, Kika, W.;-bhai, Gr. Kumpa, Kath. -sing, R.; -rao, Charan; .chandra, Br. Ladha, Kum. Ranchhod, Ko. R. Kum. ;-ji, Gr. Ratna, Bh. Ladha, W.; -bhii, Gr. Ko. Rabari, R. Lakha, R. Ko. Bh. Kum. Kath. Charan. Rupa, Ko. ; -sing, R.; -singji, Gr. Sambu, Kan. Luna, Ah. Lanvir, Kath. Sanji, So. Luwana, Br. Sutar. Sama, R. Kum. Madan, Ko. Kum. Trikam, Dh.;-ji, Br. Vithal, Lawana, Kan. Mia, K.; -sing, R. KO. ;-sur, Kath. Wanmali, Sutar. Masru, Ko. Kath. B. Mawa, Ko. R. Kun.; ji, W. Satar, Kan. Abhe-sing, Gr. ; -chaid, W.; -ji, Kath. singji, -bbai, Gr. Ada, Ko.; -sing, Gr. Ala, Kath. Bh. Ko. Meghe, Ko. Chamar, Bhaiigiya ;-rajji, -bhai, Gr. -lal, w.

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238 THE INDIAN ANTIQUARY. [AUGUST, 1875. Hagabhai, Halubhii, Hanubhai, Jagubhai, Jana. bhai, Kamabhai, Kasalsing, Kayabhai, Khumansing, Madarsing, Manubha, Modbhai, Narsingji, Phaljibhai, Prabhatsing, Sartansing, Satabhai, Takhtsing, Warsabhai, Vijabhai, Vikabhai. (c.) Molesalam (names not prima facie Musalman).- Abuji, Ajabhai, Akubha, Gumanbhi. (d.) Koli.-Aprub, Bhala, Charthiya, Chon. da, Kakal, Kawa, Ramtu, Raya, Sara, Surban, Takha, Warsi. (e.) Kanbi.Wasan. (.) Waniya.-Dharsi, Hansraj. Mepa, K.;-ji, Gr. Meram, Ko. Kath. Mera-bhai, Gr. ; ji, R. Mulu, Ko.;-bhai, Gr. Mol. Bula, Ko.; .ji, Ko. Luwar; -chand, w.) Najha, Wag. Ko. Bh. Kith. Rabari. Nag, Kath. Bh.; ji, W. Ko.; -jan, Kath. Nanu, Charan. Oghad, Kath. R. Patha-bhai, Gr. Patha, Ko. Pathu, Ko.;-bhai, Gr. Petha, Kum. Charan. Phate, Mus.; -sing, Gr. Pl.ula-ji, W. Mol. Puvija, Ko. Kun. Kath. R. Rabari, Jogi; -bhai, Gr. Rana, Kan. Kath. Ko. ;-bhai, Gr. Rasi, Khawas, Ko.;-bhai, Gr. Rawa-bhai, Gr. Rewa, Ko. Ruda, Bh. Jogi, Ko. ;-bhai, Gr. Rukhad, Ko. Kath. Sada, Jogi. Sadul, Ko. Ah. Kath. Samta, Samat, Ko. Kath. Sawa, Ko. Bhangiya, Bhausar. Sangi, Ko.;-ji, W.; jibhai, Gr. Sibhai, Ko. Soma, Ko. Sura, Ko. Kath. Rabari ; -sing, Ko. Teja, W. Ko. Bh. Kum.; -bhai, Gr. Uki, Wig. Dh. Ko. W. Kan. Wagha, R. Ko. Kum. ;-ji, W.;-bhai, Gr. WAhala, ko ;-ji, W. Waja, Bl. Ko. Wajn, Ko.;-bhai, Gr. Wakhta, R.; -bhai, Gr. Vasrim, Ko. Darzi, Charan, Kum. R. Sutar. Wasa, Ko. Wasta, Ko. Khadlak. Vehela, Kath. Ko.;-si, W. Vikamsi, Kath. Vira, Ko. R. Sutar, Kath. Kum. ; -sing, -ji, Ko.; -sal, Charan. Visa, Ko. ; -bhai, Gr. Ambi, Ko. Kum. Mala, Ko. Bh. Wag. Kum. Bijal, Wag. Ko. Manga, Ko. Rabari. Bogha, Ko. Jogi, Mitha, Ko. Wag. Kum. Buta, Bh. Ko. Pancha, Ko. Bh. Kun. Gandi, Ko. Parma, Kum. Gobar, Ko. Ah. Kum. Puna, Ko. Jogi, Bh. naja, Ko. Ragha, Bh. Ko Jhunjha, Wag. Bhai Sagram, Ko. Bh. siya. Kheta, Ko. Thobban, Wag. Ko. Sutar. Maghi, Ko. Sutar. Such uncomplimentary names as Gandi and Jutha may be given to denote the qualities of their bearers. In one instance I had a name before me which was certainly due to such a cause,-a deaf and dumb Bharvad boy was called Muga. I have been able to collect but the following female names Ajubi, Gr. ; Ambi, So.; Bajiraj, Gr.; Biluba, Gr.; Dhanuba, Gr.; Jadi, W.; Jhini, Ko.; Jekor, Br. ; Ladu, Ko.; Lakshmi, Ko. W.; LAkhu, Ko.; Majiba, Gr.; Me, Ah. ; Monghi, Gr. ; Naniba, Gr.; Pamba, Gr.; Pan, Ko.; Parvati, W.; Phaiba, Gr. ; Phul, Kum.; Pun, Ko. W.; Panji, Ko. , Radha, Kum.; Raju, Kum.; Shamba, Gr.; Sujaba, Gr.; Tajuba, Gr.; Uji, Br.; Walu, Ko. (..) Kathi.-Alaiya, Alek, Chomla, Dasa, Devit, Godad, Golan, Harsur, Hebhal, Jadra, Loma, Macha, Mamaiya, Matra, Mehi, Moka, Pomla, Odha, Raning, Selar, Surang, Theba, Unad, Viskman, Waskur. (L.) Grisia.-Agarsing, Amabhai, Anubhai, Atabhai, Baliabhai, Bapji, Depalji, Godbhai, THE GIRNAR MAHATMYA. BY RAMCHANDRA G. ANGAL, B.A., JUNAGADH. About thirty chapters in the Prabhasa Khanda its topography, consisting of various mythical are allotted to the description of Girnar stories related by Siva to his wife Parvati. It and the holy places about it. The account is the common practice of Hindu writers of relates rather to the sanctity of the place than to mythology to pat stories and descriptions into

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THE GIRNAR MAHATMYA. AUGUST, 1875.] the mouth of some god, Siva being generally chosen for this purpose,-evidently with a view to bestow on their account that respect which it would otherwise want; and the author of the Prabhasa Khanda has, in the Girnar Mahatmya, conformed to the rule of his brethren. Throughout the whole of it one cannot but notice the attempt made to exalt Siva above all other gods, even above Vishnu. Though the stories are related by Siva, their subjects are often incidents in his own past life and that of Parvati his wife, who is his hearer; and we find Siva sometimes quoting dialogues held previously between gods or sages. According to the Girnar Mahatmya, Prabhasa Kshetra is the holiest of all places of Hindu sanctity, and it is curious enough to note that Girnar, or Vastrapatha, as it is called, is said to be holier than Prabhasa by as much as a barleycorn. Many of the chief Hindu gods and heroes have their names connected with the numerous places of sanctity in Vastrapatha. The gods have consented to reside here permanently, and the heroes have performed pilgrimages to Girnar. The priests who are to officiate in the ceremonies of pilgrimages are the Girnar Brahmans. Their ministry is strictly enjoined on the pilgrim. The number of this class of Brahmans in Kathiawad is considerable, and a peculiar sanctity attaches to them. It appears from the Prabhasa Khanda that they did not originally dwell in Kathiawad. Their first abode, as stated in the Girnar Mahatmya, was at the foot of the Himalayas. The general name for the holy places about Girnar is Vastrapatha. It is not now in general use, but the following story relates how it came to have this name: One day Siva and Parvati were sitting together in Kailasa, when the latter inquired of Siva, My lord, will you kindly tell me by what kind of devotion, by what kind of charity by what charms, what adventures and what works you are propitiated by men? Siva said, 'I am pleased with those who are kind to all creatures, who always tell the truth, never commit adultery, and always stand in the front in a field of battle. The discourse had arrived at this stage when Brahma and other gods came to Kailasa; Vishnu was also among them. Vishnu said to Siva, 'You always give boons to Daityas, 239 which greatly interferes with the proper performance of my duty of protecting. By the boons granted by you the Daityas are enabled to harass mankind. Moreover you are propitiated with a trifling service. Such being the case, who will undertake to perform my duties?' Siva said in reply, It is my natural habit to be pleased at once, and it shall never be abandoned. However, if you do not like it, I walk away.' So saying, Siva left Kailasa and instantly disappeared. Parvati said she could not live without Siva: thereupon all the gods, together with Parvati, set out in search of him. Siva having arrived at the Vastrapatha Kshetra cast off his garments, and divesting himself of his bodily form became invisible and dwelt there. The gods and Parvati also arrived soon after at the Vastra patha, pursuing their search after Siva. Vishnu sent away his vehicle (Garuda) and took a seat on the mountain of Raivat. Parvati took a seat on the top of the Ujiyanta (Girnar). The king of serpents also came thither by a subterranean path. The Ganga and other rivers also came by the same way. The gods, choosing different spots, seated themselves there. Parvati then from the top of Girnar began to sing the praises of Siva, who was therewith greatly delighted, and graciously showed his form to Parvati and the gods. Pleased at seeing him, all the gods requested Mahadeva to return to Kailasa, and Mahadeva consented to do so on condition that Parvati, the gods, and the Ganga and other rivers agreed to remain in Vastrapatha. They all did so, whereupon Mahadeva, leaving a part of his essence there, went to Kailasa. Parvati also did the same. Vishnu from that time has continued to reside on the Raivatak mountain, and Parvati or Amba has dwelt on the top of the Ujiyanta.' This extract shows how the Kshetra received the name of Vastrapatha from the circumstance of Siva's casting off his vastra or garments when he repaired thither, incensed at the offence given by Vishnu. We also see the supreme importance attached to Siva. We make the following extract, which also tends to exalt the position of that deity : 'Once upon a time in ages gone by, Brahma's night came on, and the three gods Brahma, Vishnu, and Siva were re-united in one being or person, and the whole world came to an end. Afterwards, Brahma's day again began, and the

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240 THE INDIAN ANTIQUARY. three gods again came into a state of separate existence. Brahma undertook the work of creation, Vishnu applied himself to the task of protecting, and Siva promised to attend to his work of destroying. Brahma then created Dakshaprajapati and the seven Lokas or regions. One day Brahma, Vishnu, Siva, and other gods happened to go to Mount Kailasa, where a dispute soon arose between Brahma and Siva as to superiority, Brahma said he was superior to Siva, who also set up a like claim to preeminence. A great altercation ensued, and the quarrel ran to such a pitch that Siva was on the point of inflicting a blow on Brahma with his trident, when Vishnu interfered and persuaded Brahma to acknowledge Siva's superiority, telling him. the following story: When I and you did not exist, Siva lay asleep in the ocean, and when he willed to create he first created you. I was then created by you at his bidding. It was due to the grace of Siva that I assumed the form of a tortoise and protected the whole world. You ought therefore to propitiate Siva.' When Brahma heard this from Vishnu, he prayed to Siva, who, being thereby graciously pleased with him, bade him ask for a boon. Brahma said, 'My lord, under your grace, I create the universe, and I am thence styled Pitamaha, or grandfather. Favour me with such a boon that I may be able to create you.' Vishnu approved and recommended this request of Brahma to Siva. Siva approved and granted it, and then disappeared. Vishnu also went to his abode. Brahma then brought the three Vedas again into existence, and as soon he had revived the fourth, the Atharva Veda, there came out from his mouth Siva, having half his body like that of a man, and the other half like that of a woman (Arddhanari). When Brahma saw Siva, he begged him to resolve himself into separate persons. Siva did so accordingly, and besides produced from his body eleven other forms. The woman asked Brahma what she was to do. Brahma told her that she should take birth from Dakshaprajapati and be born his daughter. She accordingly did so, and became the daughter of Daksha, who, by the order of Brahma, married her to Siva. Brahma then begged Siva that he should undertake the work of creation. Siva said that he would confine himself to his own work of destroying, and that Brahma had better keep the creation in his own hands; and Brahma agreed.' [AUGUST, 1875. The story proceeds to relate how Siva was insulted by his father-in-law Daksha, in that he was not invited to a sacrifice performed by Daksha, and how Siva caused his destruction. The following extract relates to the sanctity of the Vastrapatha Kshetra: There ruled formerly in a certain country a king whose name was Gaja. In the decline of life he entrusted the government of his kingdom to his son, and repaired to the banks of the Ganga with his wife, and dwelt there. After some time there came to the banks of the river a sage named Bhadra, accompanied by a large number of other sages. The sage, having bathed in the waters of the Ganga, sat down on the bank for meditation and devotion. The Raja happened to see him, and was tempted to go near him. The Raja was rejoiced to see him, and requested the sage to honour his house by a visit. The sage consented, and went to the Raja's abode. The Raja and his wife wor shipped him, and, seating themselves before him with joined palms, they entreated Bhadra with great humility to show them the way to salvation. They said: 'O sage, mankind are wandering in a maze of life and death, being deceived by the temptations of the world. Will your holiness oblige the world by pointing out a way by which eternal bliss may be secured ?' The sage replied: "The world abounds with many sacred rivers, such as the Ganiga, and abodes of Vishnu and Siva. But they bestow eternal bliss when people bathe in the rivers and visit the places at particular seasons. But the Vastrapatha Kshetra grants to the pilgrim everlasting happiness in heaven at whatever time he chooses to go there. I was once on a tour to the sacred places and I happened to see Vishnu. He told me I need not bother myself with visiting all the sacred places,-that I should only pay a visit to Da mod ar and bathe in the waters of the Damodar Kunda, and that when I had done that, there should be nothing left for me to do. I have accordingly visited that sacred place. When the Raja heard this he said, Reverend sire, it is my desire to know in what country the Vastrapatha Kshetra is situated, and what rivers, what mountains, and what forests there are in it.' The sage replied: The land which contains the Kshetra is surrounded by the sea. It contains many large towns. There is a mountain named Ujiya ita near

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AUGUST, 1875.] THE GIRNAR MAHATMYA. 241 Bhavanatha, and to the west of it the moun nu, the Svarnarekha, Brahma Kunda, Brahtain of Raivata ka, from whose golden top mesvara, Gangesvara, Kalmegha, Indresvara, rises a river which is called Svarnarek ha. Raivataka mountain, Ujiyanta mountain, Revati The summits of the mountain look like huge Kunda, Kubhisvara, Bhima Kunda, and Bhimes. elephants. Birds of various kinds amuse the vara. These are the celebrated sacred places pilgrim with their sweet melody. Many persons in the Antargraha Kshetra. are engaged in digging in the mines for metal. Siva gives the following directions for the Nala, Nriga, Nahusha, Yayati, Dhundumara, guidance of pilgrims visiting the Vastrapatha :Bharata, and Bhagiratha have, by the perform- 'In the west of the Vastrapatha lies the holy ance of sacrifices there, attained everlasting ce- monntain of Unnavish k a (now called Osam), lestial happiness. The river Svarnarekha has which receives its name from the circumstance its origin in Patala. The king of serpents also of Bhima having killed the giant Unnaka there. came from Patala, through the channel of the In that mountain there is a cavity which goes river, to visit the god Damodar. Samba, down as far as Patala. There are many lingas Pradyumna, and other Yadavas dwell in or emblems of Siva there, and sixteen seats the Kshetra, with their wives and children, and of saints, and many gold mines. When the protect it with their countless forces. Their pilgrim has finished his work here he should wives bestow large charities on Brahmans. bathe in the waters called Ganga Strota, which There is a tank or kunda near Damodar, con lie to the west of the mountain of Mangal, dhe Revati which goes by the name of and then bow down to Gangesvara Mahadeva, Raivataka. There is also another holy tank situated near it, and perform a sraddha. He called Brahma Kunda, where the rod Damodar | should then go to Siddhesvara Mahadeva and comes to bathe at noon every day. Any one Chakra Tirtha (now known as Triveni), then to who erects a temple of five stones in this Lokesvara, and then to Indresvara, which lies to kshetra can thereby obtain the happiness of the west of Siddhesvara. Then he should pay his heaven for five thousand years. The period of respects to the goddess Yakshesvari, which is in happiness varies according to the size of the the Yakshvan (now called Lalchavan) wood, also temple built. Around the Raivataka is a lying to the west of the mountain of Mangal. He plain four miles in extent, which is called should then direct his steps towards the mounAntargraha Kshetra. It is of the highest tain of Raivataka, and having there bathed in sanctity. Its water possesses the property of the Revati Kunda and Bhima Kunda and seen the dissolving the bones of dead bodies, and on image of Damodar, he should come to Bhavathat account it is termed Viliyaka. There natha. There also bathing in the Mrigi and other dwell also many ascetics, who by practising kunds, he should ascend the mountain of austerities procure salvation. The sage then Ujiyanta. The pilgrim should perform the rites left the place. The Raja and his wife, attended which are to be performed in a pilgrimage at by some followers, went to the Vastrapatha the holy spots in the mountain, such as AmbaKshetra, reaching there about the full-moon in Devi, Hathipaglan (the elephant's foot), the the month of Kartik. After bathing there, the Rasakapika (mercurial well), the Satkunda Raja was proceeding to visit Bhavanatha and (seven tanks), Gaumukha, Ganga, and '[the Damodar, when cars from heaven arrived and shrines of] Pradyumna and other Yadavas who waited for him. The Raja, with his wife and have become Buddhas in the Kali age. followers, got into the cars and ascended to The following extract probably refers to the heaven.' foundation of Banthali by Vaman, the fifth In reply to Parvati's questions asking for the incarnation of Vishnu. The place was at first boundaries of the Antargraha Kshetra called after the founder, Vamanapura, which was referred to in the above paragraph, Siva says, afterwards changed to Vamanasthall, and this The Kshetra extends from the river Svar- last word in the course of time became cornarekha, which lies to the east of the town of rupted into Vanthali or Banthali :Karnakubja (Junagadh), to the mountain 'In the line of Hiranya Kasyapa was born of Ujiyanta. It contains the following sacred a king by name Bali. Under his rule his spots :-Damodar, Bhavanatha, Damodar Vish- subjects enjoyed happiness. He was a wor.

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242 THE INDIAN ANTIQUARY. [AUGUST, 1875. this curse when he should in the course of his holy tour on the earth as an incarnate being, have arrived in Vastrapatha, by which circumstance, they said, the place would be holier than Prabhasa even, by as much as a barleycorn, and that his body, by some mysterious cause, would then assume vast proportions. After this incident the seven Rishis and Narada came back to Indra and informed him that Vishnu would down to the earth under the name of go Vaman, and, assuming a dwarfish form, would punish Bali. Now Vishnu became incarnate in the world assuming a small figure, and after some time, pursuing his holy tour, arrived at Vastrapatha. Having bathed in the Svarnarekha, he bethought himself, 'Shall I first go to see Somanatha or Bhavanatha ?' He then resolved that he would practise such severe austerities that Somanatha himself should come to him. So he began his devotion. Some days having passed in such austerities, Somanatha caused a chasm in the earth and came out in the form of a liiga and stood before Vaman. He desired Vaman to ask whatever he wished. Vaman, with joined palms, said, 'My lord, if you are pleased with me, be so gracious as to reside here. I further desire that a town may be founded here, to be called after my name.' Siva expressed compliance and disappeared. Vaman then set out towards the Ujiyanta, and on his way saw five persons glowing like fire. Vaman was astonished to see them, and asked who they were. One of them said in reply that he was Ekapida (the one-footed'). Another said he was Giridaruna. The third gave his name as Sinhanada ('lion's roar'). The fourth said his name was Meghanada (thunder). The name of the fifth was Kalmegha. They declare that they were the guardians of the holy place, and that they were pleased with him. Vaman besought them to do him the favour of remaining there to guard the Kshetra. Thereupon Ekapada took his station at the foot of the mountain; Giridaruna chose the top of the mountain for his abode; Meghanada quartered himself on the summit of the Ujiyanta; the Bhavani peak was appropriated by Sinhanada; and Kalmegha contented himself with the banks of the Svarnarekha. Vaman then worshipped these guardians of the Kshetra and ascended Ujiyanta. He beheld Bhavani, and as he was greeting the sun he saw Siva in the air. He thereupon praised shipper of Vishnu and performed many sacrifices. Lions and deer, cats and dogs, peacocks and serpents, which are natural enemies of each other, lived in peace in his kingdom. One day Narada, having wandered on the earth, came to the garden in heaven which is called Naudan Vana, and not having yet seen any quarrel he was greatly afflicted. He said to himself that until he had heard the clashing of the weapons of combatants, aud until he had seen streams of blood, his soul could not be at rest. He therefore proposed to himself to bring about enmity between Indra and Bali. Accordingly he went to the court of Indra, and there, after praising Bali, he said, 'O Indra, Bali does not even care to notice you. Your celestial damsels desire to make love to him. Your wives also picture to themselves the figure of Bali and think of him night and day. He is a Daitya, and therefore an enemy of yours. You should wage war with him.' Inflamed by this speech of Narada, Indra called the commander of his forces and ordered him to hold in readiness his troops without losing time, as he said he wanted to go to chastise Raja Bali. Brihaspati, the minister of the gods, who was sitting by, advised Indra not to enter precipitately into hostilities with Bali, and, before taking any action, to consult Vishnu, who, he said, was the disposer of the affairs of the universe and who was cognizant of everything. Indra thereupon despatched the seven Rishis to the mountain of Mandira to invite Vishnu. The seven ran with haste. Narada also followed them. On his way Narada saw some Rishis, the chief of whom was Valkhilya (whose body was as small as a man's thumb), bathing in the river which flowed by the side of the mountain of Mandarachal. Narada bowed to them, and informing them of the mission of the seven, proposed that they should wait there to salute them, as they would be returning with Vishnu. At this instant Vishnu and the seven came up, who, seeing the small figure of Val khilya and the other Rishis, laughed at them. The latter got exceedingly angry and cursed Vishnu, saying, Thou shalt be also as dwarfish we are.' When Vishnu heard this he turned pale, and he and the seven begged pardon, and entreated Valkhilya and the others to have mercy on them. They granted pardon, and told Vishnu that he should be free from as

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THE GIRNAR MAHATMYA. AUGUST, 1875.] Siva, who was thereby pleased, and told him that he (Vaman) was now free from his curse, and that in a short time his body would begin to enlarge. Siva further told him to ask whatever boon he desired. Vaman applied for directions as to the method to be followed in perforraing the pilgrimage of the Vastrapatha, which he desired to do. Siva replied, On the north-west of the Vastrapatha there is a large tank, and to the west of the tank is a wood of Bilva trees, which contains an earthen liiga, by seeing which on the Sivaratri day a hunter obtained admission to Kailasa, and Indra was absolved from the sin of the slaughter of a Brahman. There is another linga to the west of this, which was established by Knbera. Southeast of Bhavanitha is the seat of the Rakshasa called Hidamba, and near it is a consecrated spot dedicated by Yama to Siva. There is also another place near it dedicated to Siva, which was established by Chitragupta, and which is called Chitraguptesvara. On the west of Bhavanatha is a linga which was established by Brahma; it is known by the name of Kedaresvara, and Brahma is always present there. There is a linga on the north-east of Bhavanatha which is called Indresvara from its being founded by Indra at the time of his visit to the earthen liiga, when he was redeemed from the sin of the murder of a Brahman. You should therefore see all these places, as also Damodar on the Raivataka.' Having said this, Siva disappeared. Then Vaman, according to Siva's direction, visited the different places and took up his abode on the west of Bhavanatha. Meanwhile Narada thought in his mind that Vishnu would descend on the earth and overthrow Bali. Yet his mind was not at ease, as there was no struggle going on. He said to himself, I went to instigate Indra, but Brihaspati defeated my object: I shall therefore now go to Raja Bali. Accordingly he went to Bali, who received him with great respect and worshipped him. Narada told Bali that the gods could not brook his prosperity, and that they had contrived a plan for his overthrow. He also told him that he should be on his guard. He added that he was going to Vishnu, who had come to Raivataka, having assumed a small shape with a particular motive. Narada then went to Vaman and told him that he ought to go and subdue Bali, who was going to make a sacrifice. Vaman replied 243 that Raja Bali was a worshipper of Vishnu, and besides he himself was destitute of power, and was therefore unable to undertake the task. Narada said, 'You are the same Vishnu who became incarnate as Varaha and Nrisinha, and your present incarnation is also for accomplishing the work of gols. You will hereafter become incarnate as Parasurama, Rama, Buddha, and Kalki; and Indra and other gods desire that you should press Bali down to Patala. Please, therefore, fulfil the desire of the gods by chastising Bali.' Vaman complied and came to the town of Bali. There he lived and took his meals at the houses of Brahmans, pursuing his studies of the Vedas, and at the same time imparting instruction in them to the sons of the Brahmans. Some time passed in this way. One day while Bali was engaged in his sacrifice, Vaman came to his pavilion and was received with great reverence by Bali. Bali expressed to his priest, Sukra Acharya, that it was a most fortunate circumstance that Vaman, a sage deeply read in the Vedas, had honoured his sacrifice, and that he (Bali) would grant whatever request might be maile by him. Sukra Acharya showed the Raja that charities bestowed on the blind and the deaf, on dwarfs and on cripples, bore no fruit. Bali said, however that might be, in his eyes a man learned in the Vedas was like Vishnu. He then told Vaman that all his wealth was his, and that he might ask whatever he desired. Vaman said he was not covetous, like other Brahmans. He only desired space such as he could cover in three steps, wherein to give instruction to his pupils. Bali granted the request, and as he was pouring water on the palm of Vaman, the latter became so tall and huge that the sun appeared no higher than his navel. Thus by two steps he occupied the whole world and all the regions, and there was no room for the third step. Vaman thereupon asked Bali where he should step for the third time. Bali said that his head was the proper place for his foot. Vaman thereupon pressed Bali down to Patala. This gave great joy to the gods. Vaman then founded a town, called after him Vamanapur, on the west of Bhavanatha, on a site which was recommended by Garga Acharya.' There remain only two or three stories in the Girnar Makatmya unmentioned. One of them is a long one relating to the Mrigi Kunda. The i

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244 THE INDIAN ANTIQUARY. author there gives unbounded scope to his imagination, and furnishes a very beautiful illustration of the Hindu belief in the transmigration of the soul. The other stories tell how the mountains and the Girnar Brahmans came into Vastrapatha. But the above extracts will CORRESPONDENCE AND MISCELLANEA. PROFESSOR WEBER ON THE YAVANAS, MAHABHASHYA, RAMAYANA, AND KRISHNAJANMASHTAMI. To the Editor of the "Indian Antiquary." SIR,-Since I last wrote, you have produced some more translations of papers written by me on different points of Indian literature and antiquities, and I am very thankful to you for this honour. On the other hand, there have appeared, either in your columns or in those of other Indian journals, several articles directed against the views maintained by me therein, or in the papers formerly translated by you. I think it proper therefore, with your leave, to notice them cursorily, and to defend or to give up my own positions according to the value of the objections raised. Following the chronological order, I divide my observations under four heads: 1, the Ya vanas; 2, the Mahabhashya; 3, the Ramayana; 4, the Krishna janmashtami. [AUGUST, 1875. convey a sufficiently correct idea of the character of the contents of the Mahatmya. Siva gives a caution to Parvati against disclosing this account of the Vastrapatha to an unbeliever. Kailasa is promised to the hearer of this story. 1. The Yavanas.-Mr. Rehatsek's translation of my paper Hindu Pronunciation of Greek, and Greek Pronunciation of Hindu Words (vol. II. pp. 143-150), has elicited from the pen of Babu Rajendra Lala Mitra a very curious article "On the supposed identity of the Greeks with the Yavanas of Sanskrit writers" (Jour. As. Soc. Beng. 1874, pp. 246-79). I leave aside all speculations as to the etymology and origin of the name itself, as foreign to the question at issue, and restrict myself to the historical proofs of its actual occurrence in India. The oldest passages in which we as yet find it are those famous edicts of king Priyadasi, which mention twice the Antiyoka Yonaraja, once alone (tabl. II.), and again along with Tulamaya, Antikona, Maka, Aliksa (m). dala: see the facsimile of the Khalsi Inscription in Cunningham's Archaeological Survey, I. 247, pl. xli. This facsimile gives us in the seventh line also the reading Yona-ka(m)bojesu, the very compound which is used so often in the Pali texts, and which (see my Indische Streifen, II. 321) fixes, if other proof was required, the geographical position of the Yonas by that of the other frontier-people so closely allied with them therein, the Kambojas. Wherever we find them both mentioned in this compound, or even only along with each other, we may be quite sure that we have to understand under the Yonas the Baktrian Greeks, the neighbours of Kabul. This decides at once the question also as to the meaning of Yavana in the oldest works in the Brahmanic literature in which the word is mentioned,-the Mahabharata, Mahabhashya, and Ramayana. The compound Saka-Yavanam in the Bhashya shows the Yavanas in a similar intimate connection also with the Sakas, Indoskythes (and in my opinion, see Ind. Studien, XIII. 306, the Yavana king mentioned in it as the besieger of Saketa is not necessarily to be taken as a Greek king, but may possibly already denote a Saka king, as the name of the Yavan as went with their supremacy to their successors in it, the Sakas; see below). There is only one apparently older passage in which the name of the Yavanas is mentioned, viz. that sutra of Panini which teaches to form the word Yavandni (lipi, writing of the Yavana, as the varttikakara explains). But the age of Panini is not settled at all; and though he may be older than the passages of the Mahabharata, and is really older of course than the Mahabhashya or the Ramayana, still there is not the slightest proof that he also preceded Alexander and the establishment of the Greek Baktrian kingdoms. And, no such proof existing, it is certainly very provoking to take just this his mentioning of the Yavanas as a proof to the contrary, viz. of his being later than Alexander (conf. Ind. Stud. XIII. 375): for it would no doubt be very hard to understand under the Yavanas of this Gandhara author any other people but those famous neighbours of the Kambojas and Gandharas, and this the more so, as in fact we know at present of no other people of that name. For with regard to the opinion of some scholars, Lassen for instance, that Yavana was used by the Hindus originally for a Semitic tribe or nation, we must consider it as a mere gratuitous supposition, so long as it is not substantiated by any real fact. Where are the passages to countenance it ? Let them be brought At Junagadh, Turamayo.

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AUGUST, 1875.] forward to enable us to test them. Meanwhile, for want of any such evidences as I have adduced above in support of the identity of the Yavanas with the Greeks, we have at present no choice but to stick to that. And the historical origin of this denomination is, moreover, close to hand. We know from the cuneiform inscriptions of the Achaemenida that they had no other name for the Greeks but Ya-u-na (the Ionians of Minor Asia having been the first Greeks with whom they came in contact, they called the Greek nation in general by their name). Maybe already at that time the name had come over to India through the medium of a few of those Indian auxiliary troops in the army of Darius that escaped its general defeat and returned safely home. But the real notoriety of the name in India dates first from the time when Alexander waged war against her, as it was no doubt by Persian interpreters that the communications between the two parties (Greeks and Hindus) were carried on, and from these. Persians the conquered people at large learned the name of their conquerors. The political supremacy of the Greeks in the north-west of India lasted for about 250 years, during which their culture and their name took deep root and left deep traces; when they ceased to be independent, their name passed, together with their sovereignty, titles, coinage, &c., to their rivals and successors, the Indoskythians (Sakas), and after. wards from them step by step to the other foreign nations reigning in the north-west of India,-to the Parthians, Persians,-and finally to the Arabs and the Moslems in general. CORRESPONDENCE AND MISCELLANEA. With regard to my own paper mentioned above, I beg to call attention to a very interesting communication of M. Julien Vinson in the Revue de Linguistique, VI. 120 ff. I had incidentally observed (II. 147 n.) that I did "not think on was connected with eikhin also the word togei, supposed to be Malabarian, can scarcely have originated from sikhin, but is rather perhaps some Dakhani word, which in that case might very well be the root of the Hebrew word." M. Vinson starts from this my remark and shows that togei is really a Tamil word meaning "plume de paon, queue de paon, paon," and is radically connected with other Tamil words and roots. Thus he arrives at the result: "Si les marins de Salomon sont reelle ment alles dans l'Inde, s'ils ont debarque sur une terre dont ils ont transcrit le nom 'Ophir, s'ils ont rapporte des paons de cette terre, si cette terre est celle habitee par les Abhira, non loin des bouches de l'Indus, il est necessaire d'admettre que ces anciens Semites ont eu affaire, soit au pays meme des Abhira, soit sur un autre point de la cote occidentale de l'Inde, avec des 245 peuplades Dravidiennes, et que c'est de celles-ci qu'ils ont recu les paons appelees par elles probablement tokei, peut-etre toki. Il n'y a pas loin de cette forme aux lecons de la Bible." This agrees perfectly well with the Malayalam derivation of the Sanskrit Sringavera (tyyssept), ginger,' given by my honoured friend Dr. Burnell in these columns, vol. I. p. 352. 2. The Mahabhishya.-I have given in the Indische Studien, XIII. 293-502, a detailed exposition of the religious, historical, geographical, social and literary dates resulting from the contents of this highly valuable work, introduced by a discussion of the critical questions relating to its age and composition, and to the authority and evidence-power of the words and passages it contains. Some of these points have been discussed meanwhile also in your columns, and others added, which I had failed to notice. At the end of my paper (pp. 497-502) I have already answered the objections of Prof. Bhandarkar (Ind. Ant. vol. II. pp. 238-40), but I beg to return here to some of them. I have first to state that in the principal passage as to the age of Patanjali, viz. the scholium to Panini III. 2. 123 (vartamane lat), the 3rd pers. plur. bhavanti as given by Bhandarkar in vol. I. p. 300n. (fense), and repeated thus by myself, Ind. Stud. XIII. 309, is to be changed to the nom. sing. bhavanti, the present tense, as the Banaras edition really has. The sense of the passage itself is however not altered by this correction, and with regard to that I must concede indeed that Bhandarkar's remark, that the purport of the passage Pushyamitram yajayamah "is exactly similar to arunad Yavanah Suketam, the historical value of which is admitted by Prof. Weber," hits the very point of the question. But on the other hand I have to draw attention to the possibility that both passages may perhaps be considered as not at all test-evidences for Patanjali's own age; but may belong to the so-called murdhabhishikta uddharana which he found already in the traditional vritti of Panini's text, in which case they ought very probably to be considered as test-evidences for the age of Panini himself (Ind. Stud. XIII. 315, 319, 320, 498). I have further to retract my opposition to Bhan. darkar's taking the word yatha laukikavaidikeshu as a varttika, for I am informed by Prof. Kielhorn that he has got hold of a manuscript of the varttikapatha (a great desideratum as yet for the right understanding of the Bhashya), and that according to this MS. the work of the vdrttikakara really begins with the very words in question, siddhe-vaidikeshu. In his "Allusions to Krishna in Patanjali's Mahabhashya," (Ind. Ant. III. 14-16) Bhandarkar has added one metrical passage more which had escaped my notice (VI. 3. 6, Janardanas tv

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246 THE INDIAN ANTIQUARY. [AUGUST, 1875. for deadly antagonists than for intimate friends. It is curious enough that the name of a paternal uncle of Krishna, Akrara, who is mentioned already by Yaska (II. 2; Roth takes the passage to be an interpolation), seems to appear even in the Avesta, though indeed in the form of Akhrura (with long 4 at the beginning), son of Husravanh (Susravas). But to return to Bhandarkar. That there existed a Puranic literature at the time of the Bhashya is very probable; we did not need these quotations to feel almost sure of that, for we know that itihasas and puranas existed even as early as the time of the Brahmanas, but that "our Puranic literature," that "some such work as the Harivansa and the Puranas, must have existed at the time of Patanjali," is more than I can gather from those highly interesting statements about the popularity of dramatic representations of Kansa's death at the hands of his sister's son Krishna, and the subjugation of Bali, and from those metrical passages relating to Samkarshana, Kesava, Janardana, Vasudeva, Krishna, which may as well have been taken from some sort of Mahabharata existing at the time. About the existence of such a one, and even of a composition by Suka Vaiyasaki, at the time of the Bhashya, there can be no reasonable doubt, though we must beware of going beyond that and identifying with it directly our present text; for the real age of an existing text can safely be judged only by the internal evidences afforded by its own contents, though even those must be handled with great care, for the more we learn about the history of a Hindu literary composition, the clearer we see that there are many ways to account for statements contained in it. Thus much is certain, that the high state of culture which is apparent from what we learn from. the Bhashya about social, mercantile, political, and religious matters, as well as about the highly flourishing condition of sacred, learned, and secular literature, would involve even a priori also the existence of a secular poetry, and it is therefore quite in accordance with the picture to be drawn from those other statements what we find mentioned in it in this respect. But highly valuable as these indications and the very quotations from that poetry are, we must take care to identify it directly with the poetry really in our possession. There is a gap between the two, which cannot be filled up, or even fairly bridged over, by such weak links, though they may serve indeed to connect them loosely together. The Indian climate (see my Lectures on the History of Indian Literature, pp. 171 ff.) is not favourable to the preservation of written literature. Continued oral tradition, on the other hand, is but the reward and result of great atmachaturtha eva) to those enumerated already by myself (Ind. Stud. XIII. 349 ff.). He takes all these passages as real quotations by Patanjali himself, and as dating, therefore, from the middle of the second century before Christ, and he adduces them as testimonies not only to show" that the stories about Krishna and his worship as a god are not so recent as European scholars would make them, who find in Christ a prototype of Krishna, and in the Bible the original of the Bhagavadgita," but also against those "who believe our Puranic literature to be merely a later growth," and as direct proofs "that some such works as the Harivansa and the Puranas must have existed then." Here I have to remark that even without paying the least attention to the unsafeness of the ground on which we stand here, and even while fully taking these words and quotations as dating really from the very time of Patanjali, they do not yield anyhow the conclusions at which Bhandarkar arrives with regard to them. They are quite conclusive and very welcome indeed as testimonies for that worship of Krishna, as a god or demigod, which forms an intermediate stage between his position in the epic as a warrior and hero of the Vrishni race and his elevation to the dignity of Vishnu, of the supreme Being, of God (Ind. Stud. XIII. 349 ff.), but they do not interfere at all with the opinion of those who maintain, on quite reasonable grounds, that this latter development of the worship of Krishna, and especially the legendary and ritualistic portion of it, has been influenced to a certain degree by an acquaintance with the doctrines, legends, and symbols of the early Christian ages; or even with the opinion of those who are inclined to find in the Bhagavadgita traces of the Bible: for, though I for my part am as yet not convinced at all in this respect, the age of the Bhagavadgita is still so uncertain that these speculations are at least not shackled by any chronological obstacles. I beg to remark here, prasangena, that the origin of the worship of Krishna as a god or demigod is as yet in complete obscurity. Kansa seems to have been a demon as well as Bali, and very probably Krishna too,-though he appears in the epic as a warrior, and in the Chhandogya Upanishad as 'thirsty' for holy information,-is to be traced back to a mythological base, as his intimate connexion with Arjuna, himself a name and form of Indra (according to the Satapatha Brahmana and to the legends in the Kaushitaki Upanishad), points to a common origin of them both; but at present we look still in vain for a key to solve this mystery, which is the more mysterious as the meaning of both names (the Black and the White) appears a priori more appropriate

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AUGUST, 1875.] CORRESPONDENCE AND MISCELLANEA. 247 merit and great popularity; the less significant and less popular works are simply lost. If this has been the case even with the Vedic literature (and indeed we have lost, as it seems, almost all of the old Brahmanas and Sutras, only scanty debris remaining in quotations here and there), it is much more so with the secular poetry; the happier successor has put aside his surpassed predecessor, whose text is now no more learnt by heart or copied. Thus it has come to pass that what we have still of the old literature are only the master-works, in which each branch of it reaches its culmination, and which served afterwards as models for the modern literature deprived more or less of self-creative faculty. Thus far we bave taken all these "allusions" in words and passages as real evidences for Patafijali's time; but after the publication of the concluding verses of the second chapter of the Vakya. padiya by Prof. Kielhorn in vol. III. pp. 285-287 (at II. 63 the corresponding passage of Ind. Stud. V. 158-166 had been left out), I trust Bhandarkar too will now acknowledge that a work which has suffered such treatment and undergone so many fates as to receive on three different occasions the epithets viplavita, bhrashta, vichhinna, is not to be trusted in all its details as conveying certain intelligence about the date of its original author. In making use of any of them, we must always keep in mind (Ind. Stud. XIII. 320) the possibility that its testimony may not be valid for Patasjali's, nay, even for Chandracharya's, but only for Jayapida's time! whereas, on the other hand, truly it may as well indeed, on the contrary, belong to the above-mentioned murdhabhishikta group, and go back even to Panini himself! We are here always in a bad dilemma what to choose. The safest way at present is no doubt to collect first, as I have tried to do, every statement which is to be found in the Bhashya, and to leave it to the future to decide (or not to decide!) on the relative value of each single fact. 3. The Ramayana.-First I have to thank Prof. Bhandarkar for having corrected (vol. II. p. 123) my erroneous statement that Gorresio's edition had nothing to correspond with the passage quoted by Bhavabhati from the end of the Billacharitu (Balakanda); his remarks about the probable interpolations in Gorresio's text at this very place appear to me very judicious. Mr. Trimbak Telang has succeeded (vol. III. pp. 124, 266) in tracing the half-sloka eti jIvantamAnando naraM varSazatAdapi which is mentioned in the Bhashya at Pan. III. 1, 67, fol. 43 b of the Banaras edition, and (but only the three first words) at I. 3, 12, fol. 246 a, to the Ramyana, VI, 128, 2 Bombay edition, or VI. 110, 3 Gorresio's edition ; and in his opinion this passage establishes beyond the reach of controversy the priority of time of VAlmiki's Ramdyana over Patanjali's Mahdbhashya. I am afraid he is mistaken in this his assertion. Proverbial sayings of this sort might be introduced by any author into his work without the least difficulty. The verse contains nothing to show that it must have originally belonged to the Ramdyana: it may as well have been taken by Valmiki from the Bluishya, as by the Bhashya from his work. Or, for instance, do those passages a t Hearif... Tar...af TT: ... f FELT: #ata... which we find in Madhava's Sarvadarsanasaviugraha, S1, as well as repeatedly in the Bhdshya (see Ind. Stred. XIII. 326, 327, 341, 459), "establish beyond the reach of controversy" the priority of Madhava over Patanjali? Here indeed we know the contrary as a fact, yet the other case is of just the same stamp: and as we do not know Valmiki's age from other sources, we certainly cannot estawlisli it from this. There i3, moreover, one circumstance at. tached to the verse, but overlookecil by Mr. Kashipath Trimbak Telang, which makes it an utter impossibility to consider Valmiki as its author. For he gives it himself only as a quotation, as an oll popular verso according to Gorresio's edition of raakt fauna ), as a fine popular one in the Bombay recension (haruft a...)! I do not take this as an evidence that Valmiki borrowed it from the Blutshya,-- both may have taken it from a common source, but thus much is certain, the verse is of no evidence at all as to the priority of Valmiki over the Bhashya ! Nor has Mr. Telang been more fortunate with regard to those other indications of the existence of the Ruimdyana at the time of the latter, which he has brought forward in his former essay, "Was the Ramayana copied from Homer P" and for a full discussion of which I must refer to Ind. Stud. XIII. 336 ff. 430 ff. - I come now to Lassen's general objections against my theory about the age and composition of the Rimiyana as translated by Dr. Muir in your vol. III. pp. 102-4. Allow me first to remark that I cannot fully acknowledge the truth of the statement of my views as given by Lassen. For when he says that I maintain that "the Rind. yana expresses not the struggle of the Aryan Indians witb the aborigines, but the hostilo attitude of the Buddhists and Brahmans to each other," he confounds the views of Mr. Talboys Wheeler, which I am quoting and partly cri. ticising, partly adopting, -with my own views, which are not settled on either side, but rather tend to combine both theories, and moreover to establish a third object as the probable original purport of the poem, viz. the restoration of the national gods, the bringing back the hearers tu

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248 THE INDIAN ANTIQUARY. [AUGUST, 1875. their allegiance to the Brahmanical gods. Further, I cannot find that I have identified Rama with Balar & ma, the mythical founder of agriculture; "it is very obvious to trace a connection between R & ma and the agricultural demigod Rama Halabh sit" are my words, and in the note I refer also to the Raman Hudatra of the Avesta. Finally, I am surprised to learn that in my opinion "the victory of the second Rama over his elder namesake is to be considered as an echo of an acquaintance with the Homeric poems," whereas in fact Parasurama (that " elder namesake") is nowhere even mentioned in my whole treatise. (Lassen no doubt has confounded the bow of Janaka, and what I say about its bending and breaking, with the bow of Jamadagnya.) Now, what regards the objections themselves, first I am glad to see that Lassen coincides with me in regarding the Buddhistio narration of Rama as "the now existing oldest form" of the Rama- legend; but on the other hand I am quite at a loss how to combine with this acknowledgment his notion that this narrative is only a misconception hat this narrative 18 only a misconception or distortion of the Brahmanical original. The very circumstance which he mentions in support of this, namely, that in the Dasaratha-jdtaka it is the sister, not the wife of R&ma who accompanies him in his exile,-no doubt because she too is afraid of the queen her stepmother,--and further that she, the sister, becomes the wife of her brother after their return from the exile, appears to me to attest the great antiquity of this form of the legend. For it is only in the Vedic age (compare Fier STT aparaq Rik. X. 3, 3; and Ambik & as sister of Rudra) and earlier, in the Aryan period, that we find traces of intermarriage between brothers and sisters (the hymn in Rik. X. 10 seems to be composed just in order to put a stop to it!). The Buddhist legend on the origin of the Sakys family has one instance more of the kind. That the Ramdyana contains no direct allusions to the Buddhists is just one of the points which I myself have brought forward as militating against Talboys Wheeler's theory.-With regard to the next consideration of Lassen's, about the wars between the Brahmanical kings of Southern India and the Buddhists of Ceylon, and to his remark that an attack on the part of the Buddhists could only proceed from the side of Ceylon, I confess my inability to understand their pertinency to the points in question; moreover I beg to draw attention to the fact that the Mahavanso mentions repeated invasions in Ceylon from India dating in B.C. 257, 207, and 103 (pp. 127, 128, 203, Tarnour's translation). Further, as I have not "identified" Rama with Balarama, it is of no conseqnence that the Brahmans always accurately distinguish between the two, nor have I regarded the second Rama directly " as a divine personification of agriculture;" what I maintain is simply that in the old legends, from which Valmiki drew, "the reign of Rama was a golden age, and that cultivation and agriculture were then vigorously flourishing." The whole character of Rama is certainly not so much that of a warrior-though he appears in the Ramayana also in this capacity-as that of a righteous, mild and gentle genius or king.--as it were a Buddhist ideal of a prince. Now, whether he was originally only a mythic conception of some as yet undetermined physical phenomenon, or really, as Lassen takes him to be, an historical personage, I dare not as yet decide. But when Lassen goes on to say that Sita too was originally an historical personaro who was turned into a daughter of the earth, nto a deified furrow, after Rama had been transported into the ranks of the gods, I cannot follow him at all. The goddess of the Vedic ritual, the spouse of Indra or Parjanya, or, as she appears in the Taittirfyu Brahmana, the daughter of Savitar and courtier of the Moon, is protected by seven charms against such a dethronement.When Lassen calls it a "very paradoxical assumption" that the abduction of Sita and the conflict around Laika are echoes of an acquaintauce with the Homeric poems, as it imputes to the "Brahmanical poets a great poverty in creative power," I have simply to answer that in literary history we have many instances of the very first poets having taken the ideas and materials for their poems partly from other sources without any damage to their glory and to the halo of their creative power. I beg to mention only Shakespeare, Goethe, and Schiller. And when Lassen further remarks that an "echo in this case would really presuppose an acquaintance with the Homeric poems," I beg to state that I never maintained so much as that, nor do I think this presupposition anyhow necessary. There is nothing more required than what I have assumed, viz. that "some kind of knowledge of the substance of the Homeric story found its way to India," and here found a fertile soil in the mind of Valmiki, who combined some ideas from it with the old mythic or historical legends of the golden age of Rama, and created by his own poetical genius that great poem which is the wonder and the love of every Hindu. To deny to the Hindus any traces whatever of such an acquaintance with the Homeric saga cycle seems to me rather hard, after what we find in the PAli writings about Kirke and the Trojan horse; and as in the Janaka-jdtaka the rescue of a prince from shipwreck by a sea-goddess is combined with the bending of a great bow by him, and win. ning thus the hand of the Queen, I feel for my part fully convinced that here too (and conse

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August, 1875.] CORRESPONDENCE AND MISCELLANEA. 249 quently also in the bow of Janaka in the Ramd. yana) we have before us an "echo" of the story of Odysseus, Leukothea, and the great bow which won him back his Penelope; I am far from attempting to base every story of a bent bow on it, but this one I do.-Further, even while waiving the question whether the Hindus derived their zodiacal signs from the Greeks, not from the Chaldaeans (see, however, Ind. Stud. II. 414 ff.), I do not see how the astronomical data occurring in the Ramayana are to have no force at all as proofs; it is almost certain that the Hindus got their knowledge also of the planets from the Greeks (for in the oldest passages in which they are mentioned, Mars and war, Mercury and commerce, Jupiter and eacrificial ritual are brought into relation), and the mentioning of the planets in the Ramdwana points, no doubt, to a time when that Grecian influence was an established custom. The reference " to the Yavanas and Sakas [add the Pablavas, Kambojas, &c.) as powerful nations in the northern region" is-not" to show that these nations were known to the Hindus as such"! --but pray, as what? I think Lassen said they were mentioned "as powerful nations in the northern region"; is this not the same with an establishment of their dominion in that quarter.P Finally, I have to remark that the Rdjatarangin, I. 116, does not contain (as Lassen says it does) any statement that the king of Kasmir Damo. dara (reigning in the beginning of the first century B.C. according to Lassen himself) "caused the Ramdyana, with all its episodes, to be read to him"; for the text says quite the contrary,--that Damodara is still (adydpi) to be seen, his curse not yet ended, as he has not been able to fulfil the necessary condition, viz. to hear the whole Ramayana in one day. To close, I may be allowed to add to those correspondences in the Dasarathajdtaka with verses in the Ramdyana which have already been pointed out by Fausboll one passage more, which has been indicated to me by Dr. J. Muir (and to him by Prof. Cowell). When Bharatakumara comes to tell Rama of the death of Dasaratha and to call him back, he finds him sitting at the door of the hermitage sutthuthapitakanchanorupikam viya (Fausboll, p. 3, 1. 7, infra). Thus Ravana saw Sita vidhAjamAnAM vapuSA kAJcanIM SETH (III. 52, 21, Gorresio; the Bombay edi. tion, III. 46, 15, has only fararti agar). 4. The Krishnajanmashtami. -I am particularly thankful to you for having laid a translation of SS 3 of my paper on it before the English and Hindu public at large, as I do not think that it had attracted due attention before, so long as it was known only in German. But I should have liked very much that you had given also & condensed review (if nothing more) of the contents of SS 1 and 2, which serve as its base, as I discuss in the first the literary sources from which I have derived my information, and in the second give a picture of the festival itself according to their statements. I have since found a full description of it, containing almost all the passages I had succeeded in bringing together, and even some others, in an excellent work, for an acquaintance with which I am very much indebted to my honoured friend Dr. R. Rost, viz. in the Haribhaktivildsa of Sri Gopalabhatta (Calcutta edition Sakabdah 1767, A.D. 1845), pp. 519 to 541. (Wilson, Sel. Works, vol. I. p. 167, ed. Rost, mentions a Haribhaktivildsa by one Santana, disciple of Chaitanya). Now as regard the strictures on my paper offered by Mr. Growse in vol. III. p. 300, I am glad to see that he coincides in his positions 1-5 with the principal arguments of it; but I should like to know what he means by saying at the end of his 2nd head "This again is no novel discovery." I should be indeed thankful to him if he pointed out the place where the Indian tradition that the doctrine of salvation by faith in the one God Krishna was brought by Narada from the northern region of Svetadvipa" was spoken of before I drew attention to it. What he says under his 6th head shows clearly that he has, with all his great caro in reading my article, thoroughly failed to understand the sense of the particular and very simple point in question. It is because the custom of the Egyptian Church of celebrating the birth and baptism of Christ together on the same day prevailed only from the second half of the fourth century till the year 431, when the celebration of the birth alone took its place, that I "feel strongly induced to put the borrowing of that form of the Krishnajanmashtami in which "the ndma. karanam, the giving a name, forms an integral par! of its celebration" at the very time during which that custom peculiar to Egypt prevailed. The date itself (December or July, midwinter or midsummer) plays no part at all in this my discussion, and is only spoken of incidentally in the note. Though "I frankly admit that one-half of my subject [in that section], viz. Christiac archae ology, is strange ground" to me, I hope I have shown myself not so thoroughly inadequate to the task as in Mr. Growse's opinion is evidently the case. I have consulted the best authorities at * The contents of $ 4, concerning the artistic representations of Krishna as a suckling, wouid also be of general interest, especially when accompanied by a copy of that beautiful drawing on the secopd plate from Moor's Hindu Pantheon, pl. 59.

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250 THE INDIAN ANTIQUARY. hand either in print or in person, and given everywhere their statements in full. Nor do I think that Mr. Growse on his part has been very fortunate with regard to those particular points in which he attempts to set right, with considerable confidence, what I have said. For when he calls the rosary "a devotion instituted by St. Dominic in the 13th century" he is somewhat behind the real state of the investigations on this point. What he says is indeed the usual tradition of the Dominicans, to whose exertions no doubt the common use of the rosary owes its popularity, but according to Steitz-the last, as far as I know, who wrote on this subject (see Herzog Real-Encyclopaedie fur protestant. Theologie und Kirche, III. 127, Gotha, 1860)-this tradition is " as dubious" as the opinion of those who maintain that the rosary was invented by Benedict of Nubia, or by the Venerable Bede, or by Peter the Hermit. Steitz repudiates also the opinion of those who believe that the rosary came to the West with the Crusaders, though he concedes that the influence of the Muhammadan custom may have contributed to its propagation. In his opinion the belts of the Anglo-Saxon Church in the ninth century (septem beltidum paternoster pro eo cantetur in the tenth canon of the Consilium Celichitense, A.D. 814) testify to the independent origin of the rosary in the West; whereas to Koppen as well as to me it seems very improbable that so singular an invention should have been made independently in two parts of the world, in the West and in the East. In the latter we find it no doubt earlier than in the former, as its Hindu use goes back to the Atharvaparisishtas, the Ramayana, Kumarasambhava, Vardhamihira, Besides, we have here a good expla nation of its name as well as of its origin. After all, it was not I, but Koppen, who first derived it from Siva's garland of skulls, and he made the conjecture (Mr. Growse would do well to read the passage in the book itself, Die Religion des Buddha, II. 319, 1859) without even knowing the least of the particular relation of the rosary to the Siva-cult which I have pointed out in my note, viz. the indispensable use of it at the Sivapuja, which is fruitless vind rudrakshamalaya, and the very name rudrakshamald, which we find at least already in the Rdjatarangint. I add that Siva himself is called akshamalin in the Mahabharata, XII. 10,374, and Gauri wears the rosary in Kumarasambhava, V. 11. And for the particular point in question it is of some interest after all that in Jaimini Bharata, XXII. 36, a Brahmarakshasa actually appears: narAnta sUtrasaMbhUtaM kaNThe yajJopavItakaM / vibhranarakapAlAnAM japamAlAM 4. I adduce this passage only as an illustration, not as evidence of the conjecture, for I am not prepared to assume also that the yajnopa [AUGUST, 1875. vita owed its origin to a string of human entrails! whereas I think it very probable that the garland of human skulls worn by Siva himself, as well as, in his honour, by the Sivaitic Kapalika sect, may have become, in the diminutive form of the rosary, from an emblem of his service an expedient also for the right execution of the prescribed numerous repetitions of his names, as well as of the solemn mantra professing faith in him. In Koppen's opinion the rosary has been borrowed by the Christians (as already Baumgarten proposed in his Christliche Alterthumer, Halle, 1768) through the intermediation of the Moslems; but the AngloSaxon belts make this rather doubtful indeed (see Binterim, Denkwurdigkeiten der kathol. Kirche, VII. 111 ff. Mainz, 1831), and point to an earlier age for the borrowing. How old the rosary 33 (a) is in Islam is uncertain as yet; an Arabic Dictionary with full quotations from the oldest literature downwards-as we have it for the San'skrit in the great Petersburg Dictionary of Bohrlingk and Roth, which is to be completed in these days-does not yet exist, and we have therefore no distinct guide for the oldest use of the word and, what is the same, of the thing. The Qoran itself does not mention either, and my learned friend Prof. Dieterici is of opinion that the rosary was adopted by the Moslems especially in order to secure the right enumeration of the hundred fine names of Allah collected from the Qoran (a), the beginning of which praise of God, formula, viz. the words, a repeatedly occurs in the Qoran itself. I proceed to the second rectification of Mr. Growse, viz. to his statement that St. John Chrysostom, in that very sermon in which he notes that the Christmas festival had in Antioch been in existence only for ten years, "adds that at Rome it had been celebrated on the 25th of December from the first days of Christianity." Here also Mr. Growse has taken his information from a very unsafe source: for there is not a word of all that in the text of the sermon of the saint (Joann. Chrysost. Opp. II. 418, 419, Paris and Leipzig, 1835), as he does not mention either Rome or the first days of Christianity; what he says is more general and at the same time more restricted; he calls the festival new as well as old,-new because it bad been introduced with us (wpos nuas de) only recently, old because it had been known to the inhabitants of the West of ancient time (para men tois ten esperan oikovow avadev yuopiouevm). Now to render avdev by "from the first days of Christianity" is certainly a very free and extended translation, whereas "Rome" alone does not suffice to cover "the

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CORRESPONDENCE AND MISCELLANEA. AUGUST, 1875.] inhabitants of the West," the more so as Chrysostomos himself shortly after, in repeating his statement, tells us distinctly what he means by West, viz. all the countries from Thracia to Gades in Spain, kai anothen tois apo Thrakes mekhri Gadeiron oikousi katadelos kai episemos gegone, The substance of this passage I have given in Piper's words: "the Festival then came from the West to the East;" to enter more into the above details was not to the purpose of my essay. Finally I cannot find words strong enough to express my indignation at the tone in which Mr. Growso speaks of my remarks about the question of a connection between the Madonna-cult and the worship of Isis, saying "that they can scarcely have been introduced except from a wanton desire to give offence;" he seems not to be aware of the full import of these insulting words, which heap on the scientific as well as moral character of an earnest scholar the highest possible abuse and dishonour. The very fact that I am striving through "several long. columns" to get at the truth ought to have prevented Mr. Growse from throwing such foul dirt on my name. And this much the more as it is not at all, what he completely omits to mention, my own theory or hypothesis which he combats, for I am only quoting, and criticizing all the while, the opinions of others, viz. M. Raoul Rochette and Mrs. Jameson; and he ought therefore to have directed his wrath not against me, but against these distinguished writers, both of whom, on the other hand, ought certainly to be secure in their graves from such an affront, even if Mr. Growse. should be too much exasperated by that horrid idea to spare the living. Allow me now to return also in a few words to my questions concerning Chaturanga in vol. I. p. 290. That Radhakanta the friend of Sir W. Jones and disciple of Jagannatha, mentioned by the latter as standing at the head of his school, in the introduction to the Vivadabhangarnava, v. 4 (see Colebrooke's Digest of Hindu Law, 1796; Madras, 1864, I. 1), is different from the celebrated author of the Sobdakalpadruma, is self-evident from what I have said already before, but I had not succeeded in getting any further particulars about him till lately I met in my own Catalogue of the Sanskrit MSS. of the Berlin Library, p. 359, with the following note by Sir R. Chambers, dated Sept. 16th, 1785: "Radhakanta Tarkavagisa informs me that this book is Bhaktiratnavali." We have here before us not only the second name of this Radhakanta, but moreover a statement dated five years earlier than the paper of Sir W. Jones, and but two years later than the birth of Radha Allow me to correct here a slight mistake in the translation of my note as given on page 51, 1. 5, infra; "long 251 kanta Deva. The questions regarding the Chaturangakridd itself are now keenly debated with us, as the beautiful and excellent work of Dr. Antonius van der Linde, Geschichte und Literatur des Schachspiels (two large vols., Berlin, 1874), has drawn to it anew the attention of the learned, as well as the public at large. It would be very welcome if any new information on this noble play, the invention of which does so much credit to the imaginativeness and speculative power of the Hindu mind, could be got from Sanskrit sources. Dr. Buhler informs me that the manuscript of the Manasollasa in his possession (see vol. IV. p. 83), which contains a chapter on it, is too defective to admit of a restoration of the text. I am, dear Sir, truly yours, A. WEBER. Berlin, 13th April 1875. COINS. Sir D. Forsyth lately obtained some gold Byzantine coins (from A. D. 408-668) from the ruined cities round Kashgarh, and a few large and old Chinese coins, with very elaborate inscriptions not yet deciphered. The most interesting is, however, a coin with, on one side, a loose horse within a circle, and, on the margin outside the circle, a Bactrian-Pali inscription, which Mr. E. Bayley, from a rubbing sent to Calcutta by General Cunning. ham, reads as Maharajasa rajadehrajassa Mahatakasa (Sp)aramayasa. The Sp is doubtful, but as the preceding word commonly occurs as a title of Spalirises in the coins hitherto known (Prinsep, ii. 204), there can, he thinks, be little doubt as to the correctness of the reading. But the curious point about the coin is that the other side is entirely filled with an inscription in old Chinese not yet deciphered. Among some silver Gupta coins obtained by Miss Baring at Faizabad, and presented by her to the British Museum, there is one very perfect Toramana, with a complete inscription and a date. This coin will be of interest, since Mr. E. Thomas's reading of the name Toramana on one of the coins of the later Gupta dynasty (Prinsep, i. p. 339) has recently been doubted by Prof. Kern. In Col. Gardner's collection of coins, which Mr. Bayley has examined, there are several interesting Kashmirian coins which supply four new kings: viz. Parva Gupta, Tribhuvana Gupta, Rama Deva, and Raja Deva, besides one or two names not yet deciphered. General Cunningham has been working at the Barahat Tope, and has now recovered all that has been preserved, including afterwards" is a good deal more than "but at second hand", "erst secundar," as the original has.

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252 THE INDIAN ANTIQUARY. three gates and most of the railing. The local zamindars have presented the sculptures to the Indian Government, and it is hoped that they will soon be safely lodged in the Museum at Calcutta. The great merit of these sculptures is that the sculptor has been kind enough to label nearly all of them, so that they are easily identified. A large number of them represent scenes from various jatakas, or stories of Buddha's former existences. Amongst other interesting pieces of sculpture is the medallion bust of a "Raja of Himavat," whose name, unfortunately, is lost. NOTE. A story similar to that quoted against "Persianized Hindi" at page 189 of the June part of the Antiquary is charged against the Vaniya method GENERAL REPORT on the Administration of the Bombay Presidency for 1873-74. Printed at the Government Central Press: Bombay, 1875. [AUGUST, 1875. of writing Gujarati. The message received was keke aja mara gama cha na keka kaTa cha which was read as kAkA Aja bhI gA che. ne kAre che. (Uncle has died to-day, and aunt bewails him.) But it should have been kAkA mAjamera ga che ne kAkI kADhe che. (is at Kot). The red-letter chapters of last year's Report, which contain most of the matter interesting to readers of the Indian Antiquary, are not republished this year, which as regards the article on Physical Geography is perhaps prudent. Dr. Wilson's paper upon castes and languages, which we republished last year (vol. III. pp. 221 ff.), is one of those thus omitted. This year's Report, however, dontains a paper upon the climate of Bombay by Mr. Chambers, F.R.S., Superintendent of the Observatory at Kulaba (p. 294), which is interesting in many ways, and remarkable for an extraordinary derivation of the term "Elephanta" applied to the thunderstorms which occur pretty generally throughout the Presidency (except in Sind) at the close of the monsoon (Mr. Chambers is mistaken in applying it to the "mango showers" which usher it in, and which are called Rohinichi pani), "from the fact of their reaching the town of Bombay from the direction of the island of Elephanta." The name of the island was given by the Portuguese, from the stone elephant which formerly stood there, and whose disjecta membra now ornament the approach to the Victoria Museum. The name of the storms is derived from the Haste Nakshatra, or lunar mansion under the sign Haste, commonly called by the Marathas Hatti Nakshatra.' The Portuguese translated the vernacular term literally, and we have inherited it from them. The Archaeological section (p. 568) we reprint C. E. G. C. [The joke alluded to in p. 189, note, has also several forms. There is an epigram of (we think) the younger Scaliger upon "# Gascones Queis nihil aliud est vivere quam bibere" BOOK NOTICES. and we remember having read somewhere of certain Trebizondian envoys who gave unintentional offence by the greeting"Semper bibat Imperator."-ED.] nearly in full, to show what has been accomplished and may be hoped for from the liberality of Government in this direction. "The Bombay Sanskrit Series, edited by Dr. Buhler and Dr. Kielhorn, has been enriched by three new numbers published during the year. Two of these contain new critical editions of works which have been published both in India and in Europe, and the third is the last number of Dr Kielhorn's edition of Nagoji-bhatta's difficult and famous grammatical work. "Dr. Buhler went on a three months' tour in Rajputana to search for Sanskrit MSS., and visited Jodhpur, Jesalmir, Bikaner, and Bhatner. He appears to have been particularly successful in Jesalmir and Bikaner. In the former town he gained access to the ancient library of the Oswal Jainas, which enjoys a great reputation among na. tive scholars on account of its supposed extent and importance. Dr. Buhler says regarding it: The MSS. which are now found in the Bhandar belong to three classes. The first consists of palm-leaf MSS., the oldest of which is dated Samvat 1160, or A.D. 1104, while the youngest belongs to the beginning of the 15th century. To the second class belong a number of very old and beautiful paper MSS. dating from the 14th and 15th centuries, which, according to the special lists accompanying them, are votive offerings given by rich pilgrims. The third class contains modern paper MSS. which formerly were the property of monks who died at Jesalmir without spiritual descendants.

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BOOK NOTICES. AUGUST, 1875.] "It might be expected that a Jaina collection like the Jesalmir Brihajjnanakosha (great storehouse of learning) would be composed entirely of religious books of the sect to which it belongs. But that is by no means the case. Fully one-third of the MSS. contain Brahmanical or profane works by Jaina authors.' "Dr. Buhler has made arrangements to obtain copies of all the important new works found in this library. He thinks also that careful collations of all the old Brahmanical MSS. should be made, as the present editions are based on much later and less trustworthy MSS. The total number of MSS. copied or purchased in Rajputana is upwards of two hundred. Besides, thirty MSS. have been acquired in Gujarat; several of these have been lent to Sanskritists in India and in Europe; and Dr. Buhler has an edition of the Vikramankakavya in the press." In the Educational part of the report it is to be noticed that the Superintendent of the School of Art states that "the Ajanta Expedition and Mr. Burgess's explorations have affected his returns by drawing off some of his best pupils." As they could hardly be better employed, we will not lament over the falling off in the returns, and it is pleasant to observe that Mr. Griffiths considers "the art-experience gained" to have been " of great practical value to the students who have been employed in copying and restoring" the Ajanta paintings, although we regret observe that several of the students employed in the expedi tion have since suffered from fever,-which illustrates the dangers and difficulties under which researches of the sort are carried out, and which, perhaps, are not always fully appreciated by those who have not undergone them. "All the paintings brought from Ajanta in the preceding year were photographed, and the originals, after exhibition at the Town Hall and Victoria Museum, were sent home to the Indian Museum. The Government of India have now sanctioned a repetition of the expedition at a cost of Rs. 5,000 yearly until the work is finished; and since the close of the year under report Mr. Griffiths has been sent to England to study the latest processes for the restoration of the paintings, and to make inquiries as to the possibility of removing those paintings which are already partly detached, or which could be easily detached." "ARCHEOLOGY. During the past year a regular survey of the architectural and other archaeological remains in the Bombay Presidency was commenced by Mr. Burgess. This survey originated in the despatch of His Grace the Duke of Argyll, No. 173, of 11th October 1871, in which it was proposed that, arrangements should be made by 253 this Government to carry into effect certain suggestions which had been made for the production of a complete work on the Rock-Cut Temples of Western India. "A detailed scheme was accordingly drawn out by the Honourable Mr. Gibbs, was fully concurred in by His Excellency in Council, and recommended to the Government of India in this Government's letter No. 1, dated 24th July 1873. This contemplated the employment of Mr. Burgess on this special duty for about three years, during which time he was to spend six months of the dry weather in the field, and six months at home elaborating the notes he had made during his tour, preparing the plans and drawings, and printing the photographs. The Government of India had in 1868 set apart Rs. 13,000 for this work in the Bombay Presidency, and this sum was not exceeded in the scheme proposed. But it was pointed out that with more liberal allowance for establishment the field work would be carried on much more rapidly, and in the end the work would be proportionately cheaper. It was also proposed that the operations should extend over Haidarabad, the Berars and Central Provinces, in addition to the Bombay Presidency, and that whilst the main object of the survey would be the caves and other Buddhist remains scattered over this extensive area, careful surveys of some at least of the most interesting Brahmanical and Jaina remains should be included. "The scheme was sanctioned by the Government of India on the understanding that the expense should not exceed the authorized grant of Rs. 13,000, and on the condition that the operations should be restricted to the Bombay Presidency." The latter limitation, however, excluded the Ajanta, Elora, and other groups of caves just outside the Bombay Presidency, and thus rendered impossible the production of a complete work on the rock-cut temples of Western India. This has been remedied since, and Haidarabad and the Central Provinces have now been added to Bombay and Berar as the field to be surveyed. "Mr. Burgess did not take charge of the duties of Archaeological Surveyor and Reporter till the 15th January 1874, and his actual work in the field did not begin till the 2nd February. He concluded it on the 16th April, as, owing to a thunder-storm, he apprehended his materials might be injured by rain. His first season was thus a very short one, and in addition he had other difficulties to contend against. He states that the means at his disposal were' too limited for the organization of a proper staff, and that the allowance for photography in particular was manifestly inadequate." "On the whole, however, it appears that a good

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254 THE INDIAN ANTIQUARY. [AUGUST, 1875. beginning has been made, and the amount of work 43. Figures in the south corner of the Cave. 44. done in so short a time is considerable. Mr. Bur- Sculptures in the Brahmanical Cave, north corner gess confined himself during the season to the of the hall. 45. Ditto cast corner. 46. The Durga Kanarese districts. The caves at Badami and Temple. 47. Pillar in the porch of the Durga Aiholli or Aiwalli, of which hitherto so very little Temple. 48. Door of the same. 49. Sculptured was known, were surveyed, as also the ancient Jaina slabs lying outside. 50. Sifiha, &c. and corner of and Saiva temples at Belgau, Pattadkal, and basement of Temple. 51. Two inscriptions on the Aiwalli; and such other places of importance in an gateway of the same. 52. Columns in one of the archeological point of view as were easily accessible old deserted Temples in the village. 53. Ruined were also visited." "Between 30 and 35 inscrip Gateway to a Temple near the village. 54. Group tions were copied, some of them very successfully, of Temples and Dolmen at the same place. by paper casts. 51 photographs in all were taken. "In his Report, which has been separately The following list of them is here given, as it printed," at the India Office, illustrated by 21 shows in a brief space the field over which the photographs of buildings, &c., 6 of inscriptions, operations of the year extended : and 29 plates of plans, details, inscriptions, and 1. Belgan.-Temple No. 1, outside the Commis- sculptures-Mr. Burgess has "given a detailed sariat Stores. 2. Temple No. 2, inside the Com. description of the remains he visited during the missariat compound. 3. Roof of Templo No. 2. 4. ! season." "He is of opinion that the materials Inner door of the same. 5. Gateway of the fort. which he has yet collected do not adequately 6. Old Temple at Konur. 7. Konur.-Temple of represent the antiquities of the Kanarese country, Mahalingesvara on the Ghatprabha. 8. Temple but only open up a field which would repay a of Mahalingesvara from the west. 9. Inscription much wider and more detailed survey." in the same. 10. Falls of Gokak, and Temples. 11. "The antiquarian researches of Mr. J. F. Fleet, Cromlech or Dolmen No. 1, near Konur. 12. No. 2, C.S., are also deserving of mention. During the in the jungle. 13. No. 3, in a field. year under review, he examined the inscriptions at 14. Kadaroli.-Old Temple in the bed of the Mal. Gadak, in the Damba! Taluka of the Dharwal Dis. prabha. 15. Inscribed stone or Silasasanam in the trict, and published an account of them, together village of Kadaroli. 16. Sampgan Mosque. 17. with a transcription and translation of the largest Bail Hongal. -Old Templet 18. Saundatti. A of them, which relates to the kings of the Hoysala Silasasanam. dynasty. Ho afterwards employed bimself in pre19. Huli.-Front of the Temple of Panchalinga paring for publication some inscriptions previously Deva. 20. Side view of do. 21. Old Temple on the collected relating to the Ratta chieftains of Saunface of the hill. 22. Old Temples at a tank. datti and Belgar, the Yadava kings of Devagiri, 23. Manauli.-Temples of Panchalingesvara. and the Vijayanagara dynasty, and in the early part 24. Sculptured stones in the same. 25. A Sils- of 1874 copied some fresh inscriptions at Naregal Sasanam at Panchalingesvara. in the Dharwad District, relating to chieftains of the 26. Badauni.-Front of Cave I. 27. 18-armed Siva Sindavamsa, subordinate to the Chalukya kings." &c. at Cave I. 23. Front of Cave II. 29. Vishnu, His paper on the Ratta chieftains of Saundatti and &c. in the veranda of Cave II. 30. Cave III. Belgam is printed in the Journal of the Bombay from the north-east. 31. Cave III. from the north- Brancle of the Royal Asiatic Society, vol. X., west. 32. Cave III.-Pilaster and sculpture at the but the others are not yet ready for publication. east end of the veranda. 33. Garuda and figures "Finally it may be mentioned that it is now umder the roof of the entrance, with brackets of proposed to carry out a scheme for the collection central columns of the veranda. 31. West end of and preservation of ancient Kanarese inscriptions the veranda with figure of Nrisisha. 35. East end which was suggested by His Grace the Duke of of the veranda with Vishnu on Ananta. 36. Argyll in his despatch No. 4, dated 27th January Varkbe with Prithvi and pilaster with the old 1870. This schemo contemplated the employment inscription. 37. Virabhadra at the west side of the of a competent scholar to revise the transcripts of care. 38. Cave IV.-The Jaina Cave. 39. West the Kanarese inscriptions prepared by Sir W. end of the veranda and figure of Parsvanatha, Elliot, and to add others not included in the columns, &c. in Cave IV. 40. East end of the collection, and it was suggested that when the veranda ; a Jina, columns, &c. 41. View of the old revision and additions are completed, the bulk of Fort of Badami with several Temples (from two them should be printed in India in modern Kanapoints). rese; only those should be photolithographed 42. Aiholli.-Brahmanical Cave and Monolith. which, in the opinion of the editor, present double * See rol. I. p. 141. I See vol. III. p. 305. Vide ante, p. 115. See Ind. Ant. vol. II. Pp. 296-303.-ED.

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August, 1875.] BOOK NOTICES. 253 readings, or are interesting for their great anti- He divided the Malayalis into 68 or 72 (P) sects. quity. In a minute recorded by the Honourable assembled the sixty-four village Brahmans, al. Mr. Gibbs on the 4th June last, it is proposed that lotted their particular duty to each class as well the work be divided into tro portions--(1) the as to other castes, laid down rules for the daily copying the inscription3; (2) their decipherment observance of each and every class of his division, and publication. As regards the first portion it is and fixed penalties on those who infringe the considered that the best plan is to have copies (Fr. caste privileges. estampages) taken by means of the stout unsized This great man was noted even during his day, paper used by those savants who have been en- There is a large and celebrated pagoda at Tiruvetgaged on similar duty, in Egypt. It is recom- thur, four miles to the north of Madras, built by mended that the second part of the duty should his followers, where worship is still offered to the be entrusted to Mr. Fleet." gods by Malabar or Namburi Brahmans. W. F. SINCLAIR. Buchanan rotices the three appearances of San karacharya in his Journey through Mysore and KERALACHARAN, or the Practice of Malabar.--Calicut, Malabar, vol. III. 91 (edition of 1807). Collectorate Press (19 pp. 4to), 1866. Being the offspring of a god, he is considered This small pamphlet contains the sixty-four an incarnation of the deity himself, and several Anacharams, also called the sixty-four Acharams; wonders are attributed to him. The following is for although they are Anacharams in the larger ch they are Ancharams in the larger an abstract translation of each of the precepts, portion of the Presidency, they are considered embodied in twenty-six blokas :Acharims in the land of Kerale or Malabar-origin. 1. Do not clean your teeth with a stick. ally the country now comprised under the names 2. Do not bathe (in a tank) with the clothes of Kanari, Malabar, Cochin, and Travankor-the you wear. narrow strip between the Western Ghats and the 3. Do not wipe your body with the cloth you Arabian Sea, stretching from Gokarra in North have worn. Kanara to Cape Kumari. They are precepts given 4. Do not bathe before sunrise. by Sri Sankaracharya of Sringeri-one of the most 5. Do not cook rice, &c. before bathing. celebrnted teachers of the Vedanta philosophy- 6. Do not use the previous day's water-literafter consulting the Dharmaedetra. They are em- ally, the water drawn and kept (in a vessel) the bodied in twenty-six Sanskrit blokas. . These every previous day. Malayali considers himself strictly bound to attend 7. Do not think of the attainment of any partito and revere. cular object when bathing. In the pamphlet-printed, as the title-page and 1 8. Do not use the remainder of the water in preface tell us, for the edification of the public-are the vessel kept for one purpose for another. also given Malayalam equivalents for the Sansksit 9. Bathe if you touch certain low castes-50words in the slokas, with a rendering in Malayalam dras,-lit. He who desires holiness, or not to be in parallel columns. Before, however, giving an polluted, should bathe whenever he touches lowabstract translation of the Achdrams, something caste men, &c. regarding the author may be interesting. 10. Bathe if you approach certain lower castesSankaracharya was the son of Mahadeva or Siva ChandAns (pariahs). by a Brahmap widow. From his very boyhood he 11. Batbe if you touch wells and tanks touched was well instructed, so that in time he became the by the Chandalas. most learned man of his day, to whom all looked 12. Do not tread with your foot on the ground up for instruction and advice. As he was born of cleaned with a broom before water is sprinkled a Brahman widow, the Brahmans of the village on it. refused to join in the ceremonies attending his 13. This is the mode of putting holy ashes mother's death. On this occasion he therefore on the forehead :-A Brabman should make a dug the pit (homakunda), cut the body of his i figure in the form of a long gop, as Via mother into pieces and burnt them. The cere. Kshatriya semi-circle, as U Vaisya & monies that ought to be performed by a junior circular figure, as ; and a Sadra three parallel member of the family were done by Sodras, so that lines, as E. from this period began the custom of "no ceremony for Brabmans without the assistance of a 14. Repeat to yourself the mantrams when perSadra," and vice versd. forming any ceremony of which a mantra is an ac. By order of the sage Govinda Sanyasi, Sanka- companiment. racharya wrote a history of Kerala in 24,000 15. Do not eat stale rice, i.e. do not eat in the granthams. | morning what has been prepared the previous day.

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256 THE INDIAN ANTIQUARY. [August, 1875. sary ceremonies of the deaths of his natural father and mother. 40. The corpse should be burnt in the person's own soil, not in that of another person. 41. Sanyasis should not see women. 42. Have always a love and regard for the future world. 43. Do not perform sraddhas for departed Sanyasis. 44. Brahman women should not see men other than their husbands. 45. Brahman females should not stir out of their houses) without maid-servants. 46. Wear only white clothes. 47. Do not bore a hole in your nose. 48. If a Brahman drinks (liquor) he loses his caste. 49. If a Brahman takes to wife another (ie. other than his wife) Brahman woman, he loses his caste. 50. Within the walls of a pagoda, idols should not be consecrated, nor temples endowed to the ghosts of ancestors who have died violent (or accidental) deaths. 51. Sadras should not touch the idol in a pagoda. 16. Do not eat the uchchhishta (what remains in the dish after one's moal is over). 17. Do not eat what has been offered as naivedya to Siva. 18. Do not eat meals served with the bare palm; i.e. rice, ghee, and curry must be served with a spoon-like utensil. 19. Do not use buffalo's ghee and milk for homas (sacrificial ceremonies). 20. Do not use buffalo's ghee and milk for obituary anniversaries. 21. Take your meals so that there may be no remainder at the end on (1) the leaf, (2) the hand when cach morsel is swallowed. 29. Do not chew betel-leaf when you are unclean. 23. Lead the life of a Brahmachari (after the Upanayjana ceremony), perform the homas, and the sixteen various ceremonies prescribed for him. 24. Give the dues in the shape of money presents to your tutors. 25. Do not recite the Vedas in villages and streets. 26. Do not sell females, in marriage. 27. Do not stick to any vow solely for the attainment of any one aim. 28. If a female touches a girl who has just attained puberty-before the holy water (prenyaha) is sprinkled on her--she must bathe before taking her food, being unclean. If a malo Brahman does so, changing the holy thread and purification by holy water are requisite. 29. Brahmans should not weave. 30. Do not wash your clothes yourself. 31. Kshatriyas, &c. should not-Brahmans only should-worship Rudraksha beads or the linga of Siva. 32. Brahmans should not accept the manes' offerings of a Sadra's eruldha. 33. Performance of sraddha is necessary for a deceased father, father's father, mother's father, and their wives. 34. Performance of sraddha on full-moon days is necessary to ingratiate the Pitris or ancestors. 25. Perform the sapindi ceremony at the prescribed time. 36. Keep your head unshaved for a complete year, as a vow, on the death of your father and mother. 37. Death anniversaries are to be performed by reference to the nakshatra (lunar mansion) on which the person died. 38. If you become polluted by a female relative bringing forth, at the time when you are to perform a sapindi ceremony, perform it after the pollution has left you, not otherwise. 39. An adopted son should perform the anniver- 52. What has been offered to one deity cannot be again offered to another. The same object should not constitfite offerings to two separate deities.) 53. Marriage cannot be performed without a homa, or burnt-offering the casting of clarified butter, &c. into the sacred fire as an offering to the gods accompanied with prayers, and invocations according to the object of the sacrifice. 54. A Brahman should not worship another Brabman lying prostrate on the belly. 55. Neither is it proper that they should worship (make namaskara) to another, i.e. of a different caste. 56. Do not perform the sacrifice of the cow. 57. Such a state of things should not exist that some are Sairas and some Vaishnavas. The Keralaites are to hold both in equal veneration. 58. Wear only one holy thread-puna-nul. 59. The eldest son alone can marry. 60. The offering to the pitris should be of rice. 61. Kshatriyas, &c. in performing their sraddhas should consider uncles in the place of fathers (Brahman). 62. Among the Kshatriyas, &c. succession to property is in the line of nephews. 63. Widows should observe the rules of sanyasa (strict celibacy). 64. There should be no sati. N. SANKUNNI WARIYAR. Ernakolam.

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SEPTEMBER, 1875.] SANTALI FOLKLORE. 257 SANTALI FOLKLORE. BY REV. F. T. COLE, TALJHARI, RAJMAHAL. The Tale of Kansan and Guja. T ANRAN and Guja were brothers; of these a great deal of crunching, but you seem to eat two Kanran was the elder. They used them as if they were quite soft." The brothers to go every day to the jungles for the purpose answered, "We picked out those that were of digging up roots, on which they subsisted. well baked for you, and are contenting our One day Kansan said to his brother, "Look selves with the half-cooked roots." Having at the sun and tell me how high up he is." Guja finished supper, they proposed asking one having mounted a tall tree looked over the another riddles. The tiger said, "Can you tops of the other trees in the jungle, and tell me the meaning of this-One I will eat for perceived one of the heavenly bodies setting, breakfast, and another like it for supper ?" The and in the opposite direction another rising : brothers, hearing this, felt sure it was somefrom this he concluded that it was drawing thing connected with them, but, pretending not towards evening. to understand, they replied, "O uncle, we cannot They again set to work and dug up a quan- tell. As you have puzzled us, we will also tity of roots. In thus doing they soon be. try and do the same to you-One will twist the came very weary. Suddenly the thought struck tail, the other will wring the car." The tiger them, "We have dug up the roots, but where also perceived that this was said with regard to is the fire by which to cook them?" Kanran him, and in great terror was abrut to make then said to his brother, " We are in a fix; his escape, when Kansan seized his tail, which what shall we do?" The younger brother in the ensuing struggle was twisted off. This again mounted a high tree and took a good the brothers roasted, and found it a delicious look round, to see if he could discover any signs morsel. As the tiger was escaping, the broof a fire in the distance. After some time ho thers said to each other, "It' he goes to the saw a slight glimmering of light. river, we shall not be able to follow him, but Descending quickly from the treo, he said if to the hills we shall be able easily to secure to his brother, "I see a light shining in the him." The tiger, overhearing this conversadistance." Then, tying up their roots, they tion, fled towards the river. This was exactly immediately set off' in that direction. With what the brothers wished, for they knew that great difficulty they reached the spot, and if the tiger escaped to the jungle they would discovered that it was a fire burning before a be unable to overtake him. cavo. Going nearer, they saw that the cave On the following day they set out in the was a tiger's lair, and saw a large tiger inside. direction of the river. Following the footprints Calling to the animal, Kanran said, "Uncle of the tiger, they found him in a small patch of is any one at home?" The tiger replied, jungle close to the water. They concerted a "Yes, nephews, I am here ; come in and sit plan, namely, that Kansan should hide behind down, I have killed a fat ox and am now eating a tree, while Guja drove the animal in that him." They said, 'We have been busy all direction. Being thus driven from his hidingday digging up roots, but are unable to cook place, the tiger was caught Ly the lier-in-wait, them for want of a fire." and was beaten to death by the brothers, as The tiger, after having finished his repast, they supposed. They tied his legs to a polo came outside the cave, and the three seated and were carrying him to their home, when themselves around the fire. The brother's they perceived that he occasionally opened his then roasted their roots and asked the tiger eyes. Putting him down they again beat him whether he would not join them in their supper. till they thought he was dead. After carrying Taking some pieces of charcoal from the fire, him a little further they noticed that he still they handed them to the tiger, keeping the opened his eyes. Giving him another severe roasted roots for themselves. The tiger re- beating they concluded that he must be now marked, "I can't manage to eat these without dead. But finding they were again mistaken

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258 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. they gave it up in despair, threw him down the two brothers descended from the tree and and left him. Being at some distance from began to cut up the dead tiger. Kansan selecthome, they went to a waterfall to quench their ed some of the most delicate parts for his own thirst, and afterwards climbed up a tal tree share, but Guja seized the entrails. Kansan, which grew on the banks of the water, and seeing this, asked his brother why he was so there they remained for safety during the night. foolish as to choose the entrails and to leave the The tiger, being left alone, released himself rest. Guja quietly replied, "Brother, I am quite and set off to call together his tiger acquaint- satisfied with what I have." Then they took ances, in order to be revenged on the brothers their departure, and after travelling some diswho had thus so grievously ill-treated him. tance found a suitable tree on which to rest. They assembled in large numbers and searched It so happened that a king's son was just for a long time for Kanran and Guja, but in passing on the way to his father-in-law's house, vain. At length, becoming tired, they gave up in order to fetch home his wife, and he lay down the search and began to abuse the poor tailless to rest under this same tree. tiger in no measured terms. All this time Guja had been holding the The tigers, impelled by thirst, went to the entrails of the tiger in his hands. At last he waterfall to drink. It so happened that the said to his brother, "I can't keep this any tailless tiger went close to the very tal tree in longer." Kanran answered, "What shall we do which the brothers were seated. Seeing their then? If you let it fall, we shall be discovered shadows reflected in the water, he exclaimed, and shall certainly be killed." At length, Guja, "Come here, they are drowned in this deep unable to hold it any longer, let it fall on water." The other tigers inquired, "Are you the king's son who was lying fast asleep at the serious, or are you making fun of us? If you foot of the tree. Awakened by the blow, he are joking you shall suffer for it." Finding it arose, greatly dismayed at seeing blood, &c. was truo, they ordered the tailless tiger to dive upon his body, and imagined that some accident into the water and fetch out the brothers. must have happened to himself; he therefore The tiger dived till he was tired. At last, being hastened from the spot. His servants, seeing thoroughly exhausted, he got out of the water him run at a mad pace, immediately followed. and saw the reflection of the men as plainly The two brothers quickly came down from the as before; again he dived, but with no better tree and began to plunder the baggage, which succesa. Being completely worn out with his had been left behind in the fright. Kansan exertions and very cold, he began to sneeze. seized upon the finest garments, while Guja seWhile in the act of doing so, he happened to lected a large drum. Being upbraided by his look up, and there he discovered the brothers brother for thus losing such a splendid opporquietly seated in the tal-tree. tunity of enriching himself, he replied, "Brother, Having announced this fact to the rest of the this will suit my purpose." tigers, they held a general consultation as to They now proceeded on their journey. Guja how they might reach the brothers. The tail was so much pleased with his drum that he less tiger at length suggested the following kept on beating it all day long. Unfortunately plan :-"Let us stand one on the other," said the drum-head split and thus was rendered be, "till we get high enough to reach them." useless. But Gaja, instead of throwing it This plan being approved by all, they directed away, continued to carry it about with him. the tailless tiger to take his stand at the bottom; Afterwards they found a bees'-nest. Guja rethen they climbed one upon the other, till they freshed himself with the honey and filled his conld almost touch the brothers. At this crisis, drum with bees. Having done this, they conKanran cailed out to his brother, "Give me tinued their journey, till they arrived at a river. your axe, I will kill the tailless tiger." The ghat. When the villagers came out at eventide latter, hearing this, struggled to make his to draw water, Gaja let fly some of his bees escape, and in so doing upset the whole party, amongst them. The people, being mrch stung, who were resting upon him, while they in their ran home and told how that two strangers had fall crushed the poor tailless tiger to death, arrived and had greatly annoyed them by allowand overcome by terror they fled. After this, I ing bees to sting them. The villagers, headed

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SEPTEMBE<<, 1875.) SANTALI FOLKLORE. 259 by their chief and armed with bows, advanced he addressed the soul of his departed brother to the attack, determined to be avenged upon in the following manner :-"O Guja, receive the strangers. They commenced shooting, but these offerings. I killed you indeed, but don't the brothers, hidden behind their drum, re. be angry with me for doing so. Condescend to mained unharmed. After all their arrows had accept this meat and rice." Guja, from his been shot, Gaja opened the hole of his drum, hiding-place, replied, "Very well, lay them and the bees streamed out like a cart-rope. The down." Kansan, hearing this voice, was greatly villag yrs now prayed to be released from this astonished, but was afraid to look in the direcplague of bees, and their chief promised to give tion from which the sound proceeded. Going one of them his daughter in marriage, also a out, he inquired of the villagers as to whether it yoke of oxen and a piece of land. Guja then was possible for a dead man to speak. They calling his bees forced them again in the drum. told him that such was sometimes the case. The chief performed his promise. Kansan was | Whilst Kanran was talking to the neighbours, married to his daughter, and he cultivated the Guja escaped secretly by a back door, taking land which his father-in-law gave him. with him the meat and rice. He had not gone One day, for some reason, Kansan was ob- fer before he encountered some men who, he liged to leave home for a short time, and upon afterwards learned, were professional thieves. his departure gave Guja this parting injunc- He divided his meat and rice with them, and tion:-"If," said he, "the plough become at they became great friends. Guja became their any time entangled in the ground, and the ox companion in their plundering expeditions. be unable to get along, strike it with your axe." However, afterwards coming to words, they Guja imagined that his brother was speaking of beat Guja severely, tied his hands and foet, and the ox, so when the plough became entangled were carrying him off to the river with the he struck the ox with his axe and killed him, intention of drowning him. But on the way instead of cutting away the obstruction, as his they were compelled by hunger to go in search brother had intended. Kanran, returning home of fond, and not wishing to be burdened with about this time, was intormed by his wife of Guja they set him down bound under a tree. A what had happened. Upon hearing it, he be- shepherd passing that way, and attracted by came greatly enraged, and ran to the spot, in- his crying, inquired who he was and why he tending to kill his brother. Guja, however, be. was crying. Gaja answered, "I am a king's son, coming aware of his brother's intention, imme- and am being taken against my will to be married diately snatched up the entrails of the ox and to a king's daughter for whom I have not the fled. Seeing a tree having large hole in the slightest affection." The shepherd answered, trunk, he got inside, having first covered himself "I am indeed sorry for you, but let me go with the entrails. Kansan, arriving at the instead of you, I will gladly marry her." So spot, thrust his spear into the hole repeatedly, the shepherd quickly released Guja, and allowed and when he drew it out he perceived that it himself to be bound in his place. The thieves, was smeared with blood. He exclaimed, "I soon afterwards returning, took up the supposed have speared him to death, now he won't kill Guja, and in spite of the shepherd's protestaany more of my oxen," and returned home. tions that he was not Guja they threw him into Guja was not at all hurt, the spear not the river. In the meantime Guja fled, driving having touched him, -the blood was not his, before him the shepherd's cows. The thieves but that of the ox. Having satisfied himself afterwards met him again, and seeing the cows that no one was near, he came out of the hole, inquired of Guja whence he had procured them. and crept secretly into his brother's house. Guja answered, "Don't you remember you Climbing to the top of the house, he sat there threw me into the river ? there it was I got perched upon one of the beams. A little while all these. Let me throw you in too, and you afterwards Kansan entered, bringing with him will get as many cows as you wish." This portions of the flesh of the slain ox, also some proposition meeting with general approbation, rice. Having closed the door, he commenced they suffered themselves to be bound and thrown to offer a sacrifice to his brother Guja's memory. into the river, where, as a natural consequence, The usual ceremonies having been performed, all were drowned.

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260 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875 THE TWO BROTHERS: A MANIPURI STORY. BY G. H. DAMANT, B.A., B.C.S. In a certain country there lived a king named for the king, and they were married, and he Hemanga Sen; his queen was called Ananga brought her to the palace. After she had been Manjuri. He had a very large and beautiful there some days she began to think that there palace. One day the queen took a stool into was no use in her remaining with the king, the courtyard and sat down. Now it happened because Turi and Basanta, the children of his that the mate of a sparrow was just dead, leav. first wife, were still alive, and if she had any ing two young ones only hatched nine days, and children they would not ascend the throne, and he, thinking he could not bring them up alone, that she must hit upon some plan to kill them. determined to take another mate: so he searched So she thought over it all day, whether she was and brought one, and built her a nest in the eating, drinking, sleeping, or walking, till at courtyard, and put her into it with the young last she devised a scheme,--to pretend that she ones of his first mate, and then went away to was ill and could only be cured by bathing in look for food. In the meantime the new mate, the blood of Tari and Basanta. So she called remembering that the young ones were not a wise man and said to him aside in a solitary hers, pushed them oli of the nest with her feet, place, "I have called you in because I am ill, and they fell in front of the queen, and their and you must tell the king that I shall soon be bodies split open and they died. well if I bathe in the blood of Turi and Basanta." Anang Manjuri was very sorry to see this, Saying this she took gold and silver from the and thought to herself, "When their wives die, treasury and gave it him, and from that day men have very little consideration for their she gave up eating and drinking, and pretendchildren and grandchildren. If I die, my hus- ed to be ill; and when she had not eaten for a band will take another wife, who will treat my month her body was very thin and emaciated, little sons Turi and Basanta just in this way, and and she seemed to be really ill. The king will kill them." So she wept very much, and ordered the wise man to be called, and sent a took the two young sparrows and showed them slave to fetch him, and when he came the king to the king, and told him how they had perished, told him to examine the queen and see what and asked him not to treat her sons in the same was the matter with her, and to give her medi. way if she died. The king told her she was cine to cure her. So the wise man examined not likely to die, and promised he would never the queen, and came back and told the king that ill-treat her sons; and the young sparrows he sho was very ill, and would certainly die unless threw away. she was properly treated. The king told him Five years after this the queen's time came, to apply proper medicines, but he said the and she fell ill and died, and the king was remedy could not be obtained, so it was of no much grieved, more especially as his sons were use thinking about it. The king pressed him so young. His distress was so great that for very much to tell it, and promised that he would many days he would not hear of marrying really have it done, whatever it was. So he said, again, but his men and women slaves continu- "You must kill your two sons Turi and Baally urged him to take another wife, saying santa, and make the queen bathe in their blood, there was no prosperity in a kingdom in which and she will be cured." When the queen heard there was no queen, and all his subjects said the wise man say this, she pretended to be very the same thing. At last the king could no ill, and rolled from side to side in her bed calllonger withstand their entreaties, and consent- ing out "I am dying, I am dying." The king ed, and told them to look out for a suitable could not help believing her, and ordered his match for him. During this time his two sons sons to be killed. Now the two boys, with their had become old enough to play at hockey | slaves, were gone out to play at hockey, and and were continually amusing themselves at other slaves were sent to look for them ; the game. The subjects found a suitable wife but they, being tired with play, had gone * The national game of the Manipurla : it is sometimes played on horseback, and sometimes on foot.

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SEPTEMBER, 1875.] THE TWO BROTHERS: A MANIPURI STORY. into the house of the woman who nursed them while their mother was alive, to drink some water, and the slaves, armed with daos and bows and arrows, came and found them there, and told them how the king had ordered them to be killed that the queen might bathe in their blood. Turi, who was a little the bigger, wept very auch at hearing this, and lamented his ill fate, but his younger brother Basanta did not understand that he was to be killed, and went on playing. So the king's slaves put Turi and Basanta in front of them and went away. On the road Turi said to them, "Sirs, do not kill my little brother, only kill me; be does not understand anything about it, and you see he is still laughing." He fell at their feet and entreated them much, till at last they felt pity for him, and one of them proposed to let the boys go, and kill a dog and put its blood in a chunga and take it to the king instead. The other slaves agreed to this; and all went togethe: into a lonely forest, where they killed the dog and released Turi and Basanta, telling them they must never return to the kingdom, as the king their father would suppose them to be dead. So they returned to the king with the dog's blood, and told him it was the blood of his sons, and he made the queen bathe in it, and as there was nothing really the matter with her she was very soon well, and the king was much pleased at her recovery. In the meantime Turi and Basanta travelled a long way, and became very hungry and thirsty, so that they plucked young leaves off the trees to eat. They journeyed on till sunset, when they stopped beneath a tree for the night, and the elder brother told the younger to lie down and he would keep watch. The younger brother spread his cloth on the ground and was soon asleep, while Turi sat at the foot of the tree and collected some wood, and struck a light by rubbing sticks together, and made a fire. Now a pair of parrots had perched in that tree, and about midnight the cock called to the hen: "Listen, wife! What will happen to the man who eats you ?" And she answered: "The man who eats me will first experience great distress, and afterwards great happiness; but what will happen to the man who eats you?" The cock replied: "He will 261 be very happy and will be made king." Turi heard all that the two parrots had said, and he took a knife from his cloth and made a bow and arrow, and killed both of them at one shot, and they fell to the ground. He roasted them while his brother Basanta was still asleep, but, as he did not wish to eat them both himself, he put them aside till his brother should wake. A little after midnight he became very sleepy, and, as there were many tigers, hears, and wild boars in the jungle, he woke his brother and told him to keep watch, but he was so sleepy himself that he quite forgot to eat the birds he had roasted. Basanta afterwards found them, and, thinking his brother had put them there for him, he put the cock aside and ate the hen, which was fate to bring sorrow upon him, and when he had finished eating, morning came. Turi rose up, and Basanta said he had eaten one bird himself, and put the other aside for him: so Turi ate the one by which happiness was promised. After they had eaten, the two brothers set out for another country, and travelled together for a long way till the sun became very hot, and Basanta feeling thirsty asked his brother for water, but Turi told him they could not find it there on the top of a mountain, and they must go on a little further. So they went on till Basanta grew so hungry and thirsty that he could not move another step, and he sat down on the mountain and asked his brother to search for water for him, and Turi went to look for it. Now the king of that country was dead, and his principal elephant had gone into the jungles to search for a new king.* Turi, hearing the sound of water, had gone in the same direction, and as he was coming down the side of the mountain he met the elephant, who deter mined to make him king and stood before him in the path. Turi went to one side to pass, but the elephant followed him to the same side and then sat down in front of him, and continued to follow him and sit before him, so that the boy might climb on his back. At last Turi told him that he was going to search for water for his brother Basanta, and asked him to leave the road. The elephant told him to climb on his back and he would take bim; but as soon as Turi mounted, the animal took him This was a common custom, or at all events is supposed to be so: conf. Ind. Ant. vol. III. p. 11.

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262 THE INDIAN ANTIQUARY. straight towards the country where there was no king. Turi wept very much at the thought of leaving his younger brother in that desert place to die for want of water, and he tore the cloth he was wearing into small pieces and threw them down to mark the road, and called on all the gods to protect his brother; and all the time the elephant continued to take him away. In the meantime Basanta wondered why his brother did not return, and began to think a tiger must have killed him. And so he remained for about eight hours, but still his brother did not co.ne; and he lamented his ill fate, not knowing what to do all alone in that jungle, nor in what direction to go, but he determined to try and find his brother at all hazards. So he started on his way crying, "Brother, brother!" all through the forest, but as the elephant was taking him away to be a king Turi could give no answer. In the course of his search Basanta came on the footsteps of his brother and the tracks of the elephant, and could not help thinking that the beast must have killed him. A little way further on he found the pieces of cloth; he did not understand that his brother had thrown them down to mark the way, but thought the elephant after killing him must have torn his clothes to pieces. Now the elephant had arrived with Turi in the country where there was no king, and all the people turned out to see their new ruler,women, youths, old men, all assembled to greet him, and prepared sweetmeats, pan, betelnut, rice, oil, incense, ght, and lighted candles, and filled pots of earth and brass with water, and put them before him, and, wishing him happiness and prosperity, prostrated themselves before him. Turi was so pleased to find that the elephant had not taken him away to kill him, but to put him on the throne and give him men and women servants, that he quite forgot his brother was left in the jungle, and he began to sit in court every day, and was just and merciful; and in this way a month passed by, till Basanta, tracking his way by the pieces of cloth, came to his brother's capital. As he had not eaten for a long time, he was very thin, and dirty besides, and for clothes he wore the bark of a tree; and, standing at the door of the palace, he asked the porters whether they had heard or seen anything of his brother Tur.. They were so much displeased at hearing their king spoken of in such a way [SEPTEMBER, 1875. that the jemadar ordered the others to beat him with a cane. He seized their hands and feet and implored them not to beat him any more, so the jemadar went and told the king that there was a madman standing at the gate, and asked what was to be done with him. The king ordered him to be put in jail. So Basanta was taken away and thrown into prison, where he remained a long time, and he thought he must be fated to endure all these hardships, and, as he expected to die soon, he was constantly praying to God. One day a merchant who lived in that place determined to go and trade, and he attempted to push his empty boat from the river bank into the water, but could not more it; two or three hundred men then tried, bu: they could not get it in; ten elephants pushed it, but they could not manage it. At last the merchant, not knowing what to do, told the king all about it, and how he had been informed in a dream that if he offered a human sacrifice the boat would move, and he asked the king to give him a man for the purpose. The king, not knowing it was his younger brother, ordered the madman to be given him so the servants gave Basanta to the merchant, who took him away to sacrifice him. Basanta was much distressed to hear it, and told the merchant that he would drag the boat into the water, and the merchant promised not to kill him if he could do it. So Basanta went to the boat and said, "If I am a true man, move," and he thought on God and put his hand on the boat, and, as soon as he touched it,, it went into the water. When the merchant saw it, he thought Basanta could be no common man, so he invited him to go with him to trade, thinking that he would be useful if they came to any place where the current ran very strong. So he loaded the boat with merchandize, and, taking Basanta with him, went to another country to trade. When he arrived at the place, he fastened his boat to the bank and went to shore. Now the king of that country had a very beautiful daughter whom he wished to marry: so he sent out invitations to kings in many different countries and built a house for the marriage, and there was a great commotion. The merchant went to the king to sell his goods, but the king told him that he had no time to look at them then, but would do so in two days' time after the marriage. So the merchant agreed to remain,

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SerTEMBER, 1875.) THE TWO BROTHERS: A MANIPURI STORY. 263 thinking that the princess might perhaps choose him for her husband. On the appointed day kings' sons came together from every side, and the merchant put on his gold and silver ornaments; and Basanta went with him, taking a mat to sit upon, and they each sat down in their appointed place. Then the princess, with a garland of dowers in her hand, came and stood in the midst of the assembly, and each of the kings' sons hoped that she might choose him. Basanta was sitting on a dirty cloth behind the merchant, and as the princess came near, the merchant hoped she might choose him ; but she passed him by, and put the garland on Basanta's neck, saying she chose him for her husband When the kings' sons saw it, they all laughed at the princess's father because she had rejected them and chosen a common slave; and he was so ashamed that he celebrated the marriage at once, and gave his daughter what she had to receive, and sent her off with her husband. Thu merchant told Basanta to bring the mat he was sitting on, and they all three went away to the boat. Now the merchant had privately determined to kill Easanta and marry the king's daughter, so he ordered his servants to push out into the middle of the river, where the stream was running very strong; and when they had reached a very wide river, where the car- rent was most impetuous, the merchant gave Basanta & lota and told him to draw some water, and as he was stooping over the side of the boat he pushed him into the water. But the princess saw it, and though she was weeping much she threw her husband a pillow, which he caught, and it supported him. The merchant told Basanta's wife that he intended to keep her to wait on him, but she was much distressed and told him not to touch her for three years, and after that she would live with him. The merchant entreated her much, and attempted to seize her, but she prayed that he might be smitten with leprosy and die if he did so; and he desisted, thinking that at any rate every one would believe that she was his wife, and that her husband was dead and would never return: so he took her to his own house. Meanwhile Basanta, svpported on the pillow and struggling with the waves, had swum to shore, and was drying himself in the sun. Near the place where he landed lived an old couple of dhobis, and the wife came down to the ghay and saw Basanta lying there. She called to him, but he gave no answer, so she went and told her husband taat a man was dying at the glat, and they both went and lifted him up, and took him to their own house, where they lighted a fire and set him near it. Now they had been for a long time much distressed because they had no ron, and they wished to adopt Basanta, so they persuaded him to remain in their house. In the meantime Basanta's wife, from excess of grief, gave up eating and sleeping, and became much emaciated, and the merchant again asked her to be his wife. bnt she refused and told him not to touch her for three years or he would be reduced to ashes; he thought no one else could marry her, so when he reached home he made her live in a separate house, and put a guard over her, and kept her with great care. And all this time the washerman and his wife treated Basanta very kindly. Now Turi was king of the country where they lived, and the merchant requested him to order each village in turn to supply men to guard his wife; and when it came to the turn of the hobis' village to supply a man from every two houses the headman ordered the washerman to go. But Basanta, when he heard of it, offered to go in his place, and he and the other watchman went and sat in the house where Basanta's wife was, and talked together, and the other man asked Basanta to tell him a tale. Now Basanta had recognized his wife, but he was doubtfal whether she remembered him: so he began to tell all his adventures, and when his wife, who was lying on the bed, heard him tell how he had swam to shore supported by a pillow which his wife had thrown him, she knew he was her husband, and she said she had prayed much to God, and he had promised to restore him to her; and she told him to relato his story next day in the presence of the king. When the morning came she told the merchant that she wished to go before the king, to hear a story which the man who was on guard had to tell, and she promised to marry the merchant as soon as she had heard it. He was delighted with her promise, and went to the king to ask him to give notice that a story would be told; the king did so, and every one assembled to hear the story, sitting in his appointed

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264 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. place, and Basanta's wife told her husband to begin. So he told the whole story which has been narrated here, and when he had finished, the princess seized his feet and began to weep; and the king recognized his younger brother and embraced him, and banished the merchant to another country, and severely punished the doorkeepers who had beaten Basanta ; and he took him to the palace and appointed him commander-in-chief, and the two brothris continued to live together in great happiness, while the princess proved to be a most devoted wife. METRICAL TRANSLATION OF BHARTRIHARI'S NITI SATAKAM. BY PROF. C. H. TAWNEY, M.A., CALCUTTA. (Continued from p. 71.) The praise of Destiny. The praise of Works. Under Vpihaspati's own eyes Why honour gods, who inust submit to Fate, Entrenched on heaven's height, Or Fate, who gives but what our deeds have Wielding th' artillery of the skies, won ? Followed by gods in fight, Upon our deeds alone depends our state, Indra, in spite of all his skill, By these exalted, as by these undone. Has seen his host give way; Mighty are works, which Brahma's self confined Strength nought avails.-To whom she will within the egg,* Fortune assigns the day. Which forced e'en Siva, skull in hand, from Our fates, our minds, depend on deeds house to house to beg, Done in the soul's career, Made Vishnu through ten tidious births his But each can gain the wit he needs deity disguise, Which daily bind th' unwilling sun to wander By careful conduct here. through the skies ! A bald man felt the sun's fierce rays Our merits in a frrmer life Scorch his defenceless head, Preserve us in the midst of foes, In haste to shun the noontide blaze In woods, flood, fire, in peace and strife, Beneath a palm le fled : On Ocean waves, and mountain snows. Prone as he lay, a heavy fruit Crashed through his drowsy brain : Kindness can turn the bad man's heart, and fools Whom fate has sworn to persecute convert to wise, Fiuds every refuge vain. Make poison into nectar-juice, and friends of enemies, When sun and moon eclipsed I see, Bring distant objects near: then strive that And elephants in bonds, talisman to gain, And wise men vexed with poverty; Nor set thy heart on glorious gifts acquired I own, my soul desponds. with endless pain. No wonder sages figure Fortune blind; Before he act, the man o ser.se She first creates a hero to her mind, Looks forward to the consequence, Whom all men own the glory of the age, For heedless acts infix a dart, Then breaks her model in her childish rage. That rankles in the tortured heart. If thorns and briars bear no leaves we do not In emerald vessels tallow boil, blame the Spring, And light the fire with spice, Nor yet the Sun, if blinking owls fly not till With golden ploughs turn up the soil evening, And then sow worthless rice, That chataks gape in vain for showers is not Thus wiser far than if thou spend the cloud's disgrace; An easy life on earth; Fate's sentence written on the brow no hand Since all things must on works depend, can e'er efface. Why throw away thy birth? * The two halves of which subsequently became Heaven and Earth. (Conf. Aristophanis Aves, 695.)

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Seremben, 1875.] THE DVAIASHARAYA. 267 What though we climb to Meru's peak, soar bird-like through the sky, Grow rich by trade, or till the ground, or art and science ply, Or vanquish all our earthly foes, we yield to Fate's decree, W atc'er she nills can ne'er take place, whate'er she wills must be. Whoe'er of merit hath a plenteous store, Will savage woods a glorious city find, With gold and gems abounding every shore, All regions blissful and all people kind, Some r rses of an opposite tendency.* What is the use of living with the wise ? As well be friends with those that truth de spise. Who loses time suffers no loss at all, Who justly deals shall find his profit small, Count him no hero who his sense subdues, A virtuous wife's no blessing one should choose, Kuowledge is not a jewel men retain, And sovereign sway's a burden on the brain. Once in a way the earth is blessed With one who breaks no bitter jest, But kindly speaks and all commends, Faithful to kinsmen, wife, and friends. Though scorned the war of constant soul Preserves unchanged his self-control, In vain men trample on the fire, For upward still its flames aspire. That hero whose obdurate breat is stoeled 'Gainst sidelong shafts of love and anger's fire, Nor devious drawn with cords of vain desire, Might stand against three worlds in open field. Whoe'er with gentle nature charms The world, all hurtfal things disarms, Finds flames as mountain streamlets cool, And Ocean calm as summer pool, The lion as the roe-deer meek, Mount Meru but a tiny peak, A cobra but a wreath of Howers, And poison-draughts like nectar-showers. Great-hearted men wonld sooner part with lifo Than honour, as their mother ever dear, To which in evil days they still ad here, Nor wage with self-respect unholy strife. THE DVAIASHARAYA. Continued from p. 236.) The Thirteenth Sargs. | in this terrible jangal at this season P" Ho After this Bar bart presented gold, jewels, answered, "There is a city in Patal named &c.--many presents, to the Raja to secure his Bhogavatipuri, where dwells tho Naga favour. He began to serve Jayasinha, as all Raja Ratnach uda, whose son Kanaka. the Kshatriyas served him, and molested no one | chuda I am. I come hither because of a in the country, and without waiting Jayasinha's quarrel with a Naga Kuivara, named Daman, commands he devoted himself to the protection with whom I was studying." of the sacrifices, so that Jayasinha was greatly Then Jayasinha gave assistance to this Kapleased with him. nakachuda. The Naga then granted a boon One night the Raja went out privately to see to the Raja--"You shall conquer the whole the state of the city. He heard the wise prais- world." He then returned with his wifo to ing the Raja, and the Thags abusing him. He Patal, and the king went back to the city. went on to the house of a fisherman, and The Fourteenth Sarga. wandering thence he reached the banks of the King Jayasinha went out in the morning to Sarasvati. He found himself next in a great make salutation to the Deva and the Guru. He jangal, where, at night, the owls were killing exercised his horse and went out on an elephant the crows. In this jangal Jay liha saw a to take the air, but being wakeful he did not pair--a man and woman. The ha asked the sleep, so no one knew that he wandered about man, "Who are you? Who is the woman at night. The Raja by this practice of wanderwith you? And why are you wandering about ing about at night subdued to himself the * This is only applicable to the first stanza. date 1 Samvat 1966, belonging to the Royal Asiatic Society + Styled Varpark, the lord of Ujjain, ina copper-plate -300 Ras Mala, vol. I. p. 00.

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THE INDIAN ANTIQUARY. 266 Bhutas, Sakinis, and others, learned many mantras, and from what he saw at night he would call people in the daytime and say, "You have such an uneasiness," or "You have such a comfort," so that people thought that he knew the hearts of men, and must be an avatar of a Deva. One day a Yogini came from Ujjain to the king at Pattan, and began to hold a discussion with the Raja, saying, "O Kaja, if you desire great fame, come to Ujjain and humbly entreat Kalika and the other Yoginis, and make friends with Yasovarma, the Raja of Ujjain,* for without him you cannot go to Ujjain." Jayasinha said to the Yogini, "I will seize that Yasovarma and make him a prisoner: therefore, if you like, go and give him all the assistance you can. If this Yasovarma fly to save his life it is better, otherwise I will encage him like a parrot. If you do not assist him, all the service you have paid him will have been waste of labour. If I do not conquer Yaso varma, I will be your servant. If you do not fly hence like a female crow, I will cut off your nose and ears with this sword." Thus saying he turned out the Yogini. Then Jayasinha quickly prepared to go to Ujjain,t and collected his army from village to village. He advanced towards Ujjain by daily stages of eight kos, and conquering the rajas that he passed on the road he took them with him. On the way he broke down the tops of many mountains to level the road. A Bhi!! Raja attended Jayasinha at this time. Jayasinha was pleased when he saw this Bhil! Raja and his army, like the monkeys in the army of Ramachandraji. The Bhills were dwellers in the mountains; therefore when a mountain came in the way, though the place were a terrible one, they would quickly mount it. They climbed trees, too, to get at the fruit to cat. Wherever there was a terrible cave they would enter into it. They pursued wild animals to catch them. If as they went, on account of the throng, they could not get a road, they would go on without one. Jayasinha's army on arriving at Ujjain encamped or the Sipra river. His servants made known to Jayasinha that the tents were pitched, with the horses fast The chronology of the Ujjain princes, as given in the Piplianagar plates, is as follows:-1. Raja Bhoja Dera; 2. Uday lit ya 3. Naravarma, died Samvat 1190; 4. Yasovarma, Sam. 1191; Ajayavarma, Samvat 1200-1235, &c. [SEPTEMBER, 1875. ened on one side, and the details of the encampment. Then the courtezans, putting on clothes of varied kinds, came and danced before Jayasinha. Jayasinha sent certain Bhutas, Pretas, &c. against Ujjain, to cause annoyance. Many warriors with slings began to cast stones against Ujjain. Some went and broke down the moat of Ujjain, and some that saw it said nothing. When Jayasinha knew of this he did not forbid it, though i was done without his orders, because it pleased him, and he had thought of ordering it. Yasovarma prepared to fight to protect Ujjain, and came with his Pradhan; but the sun had gone down, and Jayasinha was employed in the evening service. When it was dark, Jayasinha went out alone to see the environs of Ujjain. He went to the Sipra river, where there are Devasthans an' places of pilgrimage called after the Rishis. He saw there a company of women, and knew them to be Yoginis. Jayasinha knew that they intended to prepare mantras to cause his death. The Yoginis attacked the king, who fought with them, though he was not pleased to contend with women. At last they pronounced that they were pleased with him, and that he should conquer Y a sovarma. The king returned to his army, and the next day seated in a palki he entered Ujjain, and seizing Yasovarma, imprisoned bim, and brought all Avantidesa with D har under subjection to himself. Afterwards Jayasinha seized and imprisoned a raja of the country. near to Ujjain named Sim, and several other rajas. Some of them he caged like birds, son he chained by the neck like cattle, or by the legs like horses. The Fifteenth Sarga. Then Jaya sinha with his Bhayad returned from Malwa. On the road several rajas brought their daughters to be married to Jayasinha, and treated him with great respect. The rajas and others who plundered pilgrims he slew or drove out from that place, and made the place without fear. Afterwards Jayasinha lived for a time at Siddha par, and built the Rudra Mala on the banks of the Sarasvati, where the river flows eastwards. Jayasinha also caused to be built at Siddhapur a temple Conf. Jour. As. Soc. Beng. vol. V. p. 380; vol. VII. p. 736 Trans. R. As. Soc. vol. I. p. 232; Jour. B. Br. R. As. Soc. vol. I. p. 263. Ras Mala, vol. I. p. 111. Ib. p. 116.

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THE DVAIASHARAYA. SEPTEMBER, 1875.] of Mahavira Svami, and he served the Sangha there. Jayasinha went after this to ask the Rajas of Panchaldesa (himself travelling on foot) to do pilgrimage at Somanatha. Many Brahmans were with him. The king arrived at Deva Pattan in a few days and beheld Somanatha. He gave dakshina to Brahmans. The Raja of Deva Pattan, when he heard of Jayasinha's coming, went to meet him with his son, his brother, and family. He brought Jayasinha to his court, and worshipped him with madhupush, &c. Jayasinha worshipped Somanatha with jewels of many kinds. He gave dan to Brahmans and other Yachaks, and dismissed them; then he sent his own servant away and sat alone to meditate. Mahadeva then appeared to him visibly and promised him victory over all rajas. The king entreated that he might have a son. Mahadeva then told him that his brother Tribhuvana pala's son Kumarapala should sit on his throne. The god then became invisible. After this Jayasinha with great splendour ascended Girnar,* and went to the temple of Neminatha and worshipped there. He went thence to Singhapur,t the Brahmans' village, and finally retrrned to Pattan. The king caused to be made the Sahasralinga tank, and also many wars, wells, tanks, Deramandirs, gardens, &c., and at the tanks he established sadavratas. He established also schools for learning the Jotish-sastras, Nyaya-sastras, and Puranas, and he caused a hundred and eight temples of Chandika Deva and others to be built at that tank. At last Siddharaja, recollecting what Mahadeva had told him about Ku mar apala's succeeding him, took the vow of "ashan." The next day, reflecting on the god, he went to Swarga (A.D. 1143). The Sixteenth Sarga. Afterwards Kumarapala mounted the throne of his uncle. Brahmans performed abhisheka. On Jayasinha's death the Raja of the Sapad Laksha Desa,SS whose name was Ana, supposing the government to be new and Kumarapala to be weak, quarrelled with him. The people also that lived on the banks of the Saivahara quarrelled with him. Ana Ras Malo, vol. I. p. 171. + Or Sihor, ib. p. 174. b. pp. 111, 117. SS Nagor, Mirutunga styles him Anka, the grandson of Visala Deva Chauhin.-as Muld, vol. I. pp. 184-186. 267 was called Raja of the North, and Kumara pala of the West. A na began to make friends of Vallal the king of Avanti, and of the Rajas on the banks of the Para river, and of the Raja of the country on the west of Gujarat. He held out threats, too, that when he had conquered K u mara pala he would conquer them unless they joined him. The Gujarat sovereign, knowing the Sapad Laksha Raja was advancing, prepared for him. In Ana's army there were several rajas and chiefs skilled in foreign languages. Ana Raja first made an attack upon the west of Gujarat. Kumarapala's spics made this known to him, informing him also that the Raja of Kanthagam had joined Ana, and that a leader of his own army, Chahad, intended to do so. They said, too, that Ana was well informed of the state of Gujarat by traders who were in the habit of coming to this country, and that Vallal, the Raja of Ujjain, was to attack Gujarat on his side when An a made his attack. Kumarapala was much enraged when he heard this. At that time the Pattan people called Ana "Raja of Kasi": they said that he had been as it were the servant of Jayasinha, and was only now beginning to be known. Vallal had joined him, and tl. Raja of Pataliputra, who was "like a jackal." Ana's army was led by a Brahman named R a ka. Kumarapala was joined by several rajas and by Kolis (Kolaka)-very celebrated horsemen-who assembled from all sides. Many wild tribes also joined his army. The people of Kachh, his tributaries, joined him (whose horses were splendid), with the Sindhis also. Kumarapala advanced towards Abu, and was there joined by the mountain people dressed in the skins of deer. The Raja of Abu at this time was Vikrama Singh. The men of Jalandhardesa (Jalor) followed him: he looked on Kumarapala as his lord. He came to meet Kumarapala and said:-"Vishvamitra Rishi produced our Parmara race to rule in this place, nevertheless you have a tribute (lar) upon us: still we are prosperous. These Ku maris (Deris) that dwell on A bu are not subject to you, yet as your predecessors, kings of the Solanki race, have protected Kanthkot? Mentioned in a copper-plate in the Jain Library at Nadol dated Sam. 1214; Mirutunga says it was Wahad that joined Ana.-Ras Mala, vol. I. pp. 187, 427.

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268 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. them, they remembering this benefit sing your Gujarat army. Ana then rushed on Kumarapala, praises. Here is Vasishtha Rishi's her. who said to him, "If you are a brave warrior, mite and the country is called one of eighteen how is it that you bent the head before Jayasinha ? hundred villages. In the midst of this Abu is It proved assuredly that you were knowin: If the pure river Mand a kini; here too is I conquer you not, it will be to tarnish the famo A chales vara Mahadeva: here the means of Jayasinha." The two sovereigns fought; tho of attaining moksla have great success. Here is armies, too, closed, the Gujaratis led by Ahad a great place of Rishabha Deva, which is the minister, and their enemy by the Maintri much worshipped by pilgrims. On this Abu it Goviuda raja. At last an iron shaft struck is always cool, so the people dress themselves in Ana and he fell to the earth. Then his chiefs lions' skins. Here there are mines of various submitted to Kumarapaia. kinds, so that people are wealthy; famines do not The Nineteenth Sarga. occur, disease is hardly known. On this Abu Kumara pala, having struck Ana, remained many Bhills live who are skilful as guides, also some days on the field of battle. He was now cultivators, salats, painters, gamblers too, many advised that he should win fame by subduing of them: there are mines of stones, mines of Vallal, as Jayasinha had by conquering jewels. Here is a forest called Sadval, such as Yasovarma. Ana offered a daughter in is not to be met with even in Swarga. Sii marriage to Kumarapala with horses and cledha ka and other Devis dwell therein. Apsa- phants. The king complained that Ana had rasas also come here to sport. People come committed an offence not to be pardoned, in hither from foreign countries every year to having slain wounded men. However, he accelebrate Sri Mita's festival. Here grow cepted his proposals and returned to Pattan. good crops of barley and rice, and my income is Afterwards the Gor of Ana Raja was sent lakhs of rupees, out of which ! too every year to Anahillapur with Jalhana, who was duly keep Sri Devi's festivals. On the mountain is married to Kumarapala. the excellent river Varnasa: you should News was brought to Kumarapala that Vi. encamp on the banks of it. Scholars come hither jaya and Krishna, the two Samants whom from foreign lands to learn Sanskrit." he had sent to oppose Vallal when he him. After this speech the Raja entertained Ku- self advanced against Ana, had gong over to marapala as a guest with flowers, sandal, &c. the king of Ujjain, and that that monarch was The Serenteenth Sarga. already in his territory advancing on A nahi! Description of night, &c. I apur. Kumarapala, assembling his troops, The Fighteenth Sarga. wont against Vallal, who was defeated and Afterwards Kumarap a la set out from struck from his elephant. thence: a white umbrella held over him denoted The Troentieth Sarga. his royal rank. When Ana Raja heard of Kn- Then Kumarapala forbade the sacrifice of mar..pala's arrival he prepared to fight. His min- life, and thus with, his brother Mahipala ister, however, counselled him against engaging, Deva, and that brother's son Jayadeva, lived saying that he should not have left Marwar happily. The Brahmans, too, that sacrificed life to attack Gujarat; but Ana Raja did not approve in their Yagnas were forbidden to do so, and began of his advice, supposing he had been bribed by to offer sacrifices of grain. This order was obeyKumarapala. Meanwhile the noise of Kumara- ed also in Pallidesa, so that the Sangasts, pala's force was heard as it emerged from under who used deer-skins for a covering, found it the shelter of the mountains. difficult to procure any. The people of Pan. The soldiers of Ana Raja shot arrows at chiladesa, too, who had been great deKumarapala's army. The king of Nagor took stroyers of life, being subjects of Kumarapala, his bow and arrows. There were in the army were restrained from destroying it. The trade leaders of twenties and thirties called Maha. of those who sold flesh was put a stop to, and bhats, and of thousands called Bhata Raja s. three years' income allowed to them in comThe battle raged. The army of Ana, though led pensation. The people of the countries about by Chatrapatis, was driven back by the Kasi, however, continued to take life. * Ras Mara, vol. I. p. 195.

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SEPTEMBER, 1875.) MAXIMS FROM INDIAN WRITERS. Kumarapala also ordered his ministers that they should bring none of the property of those who died without heirs into his treasury. People when they heard this proclaimed that no raja had ever done so great a deed as this. Afterwards it was reported one day to Kumarapala that the temple of Kedares vara Mahadeva * was old and falling down. Kumarapala said that it was a disgrace to the Khas Raja of Kedar that he plundered the pilgrims and yet did not even repair the temple. He ordered his own minister to have the temple repaired. So also he caused the temple of Soma nith a to be repaired. He erected also temples of Parsvanatha at Anahillapura, and placed in them sphatika iruages. He also caused a temple of Parsvanatha to be built at Deva Pattan. He called the temple he had built at Anahillapur the Kumara Vihara. Both that and the temple of Deva Pattan were so splendid that many people came to see them. Afterwards one night in a dream Mahadova said to the Raja that he was pleased with his service and wish to reside at Anahillapura. Thereupon the Raja built there the temple of Kumara palesvara to Mahadeva. I All people praised Kumarapala and hope that he would live for ever, and caused his cra to be established. Thus of Jinesvara Suri's disciple Lesajaya Tilak Gani's Draidshara y (so named) composer by Sri Siddha Hemachandras, the twentieth sarga has been completed. 1. In the Sri Chandravausa arose Jinesvarik Suri, pupil of Sri Varddhamana Acharya, who travelled about Gujarat in the reign of Durlabha Raja. 2. Jinachandra Suri. 3. Abhaya Deva Suri, who lived at Khambhatn and composed runny works. 4. Jina Vallabha Suri. 5. Jina Datta Suri. 6. Jinachandrn Suri. 7. Jinapati Suri. 8. Jinesvara Suri, at the order of whom 9. His disciple Lesibhai Tilak Gani composed this book. Lakshmi Tilak Kavi comporela tika on the work and amended it. This book was completed in the year Vikramn 1312 (A D. 1256), on the day of the Divali, at Sri Pral. h a dan Pattan. May it be for many years celebrated in the three Lokas! RELIGIOUS AND MORAL SENTIMENTS FREELY RENDERED FROM SANSKRIT WRITERS. BY JOHN MUIR, D.C.L., LL.D., PH.D., EDINBURGH. (Continued from page 202.) 29. Atharva Veda, x. 8.44 :--Consequence As water pure from heaven descends, of the kinoroledge of the self-existent Soul. But soon with other objects blends, The happy man who once has learned to know And various hues and flavours gains; . The self-existent Soul, from passion pure, So moved by Goodness, Passion, Gloom,* Serene, undying, ever young, secure Dost Thou three several states assume, I'rom all the change that other natures show, While yut Thine essence pure remains. Whose full perfection no defect abates, Whom pure essential good for ever sates, - Though onc, Thon different forms hast sought That man alone, no longer druding death, Thy changes are compared to those With tranquil joy resigns his vital breath. Which lucid crystal undergoes, 30. Raghuvalisa, x. 15-32:- Ilyusa aldreRied with colours into contact brought. to Vishnu by the Deities. To Thec, creator first, to Thee, Unmeasurel, Thon the worlds dost mete, Preserver next, destroyer last, Thyself though ne ambition fires, Be glory; though but one, Thou hast 'Tis Thou who gruntest all desires. Thyself in act revealed as three. Unvanquished, Victor, Thee we greet * Ri JAWA, vol. I. pp. 193, 337. As the soul (town) is mouline in Sanskrit. I h + lb.). 191. ventured to put the nulatire p oun following the wen! II. 195. in that gener. Pide onte, p. 71, and Ris Mald, vol. I. p. 115. * Se Wilson's l'is P in, vol. I. p. 11 (Dr. Hall See Oriz. Sask. Texts, vol. IV. p. 20. ed.), where htjas is translated activity,' and not passion.'

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270 THE INDIAN ANTIQUARY. [SETTEMLER, 1875. A veil, which ser.se may never rend, Thyself,-of all which sense reveals The subtile germ and cause-conccals : Tlee saints alone may comprehend. Thou dwellest cvery heart within, Yet fillest all the points of space; Without affection, full cf grace, Primoval, changeless, pure from sin; Though knowing all, Thyself unknown, Self-sprung, and yet of all the source, Unmastore, lord of boundless force, Though onc, in each thing diverso shown. Wil minds by long restraint subulued, Saints, fixing all their thoughts on Thoc, Thy Instrous form within them sec, And ransomed, vain the lighest good. Who, Lord, Thy real nature knows? Unborn art Thou, and yet on carth Hast shown Thyself in many a birth, And, free from passion, slain Thy foes. The glory in creation shown, Though scen, our reason's grasp transcends : Who, then, Thine essence comprehends, Which thought and scripture teach alone ? Ungained, by Thee was nought to gain, No object more to seek: Thy birth, And all Thy wondrous deeds on earth, Hare only sprung from love to men. With this poor hymn though ill-content, We coase :--what stays our faltering tongue ? We have not half Thy praises sung, But all our power to sing is spent. 31. Satapatha Brihmana, u. 2. 2.19:-Results of Truth and Falschool. Those noble men who falsehood dread, In wealth and glory ever grow, As flames with greater brightness glow, With oil in ceaseless flow when fed. But liko to flames with water drenched, Which, faintly flickering, die away, So liars day by day decay, Till all their lustre soon is quenched. 3. Taittiriya Aranyaka, x. 9:-Siccet sarour of Good Deeds : Falsehood to be shunned. As far and wide the vernal breeze Sweet odours wafts from blooming trees, So, too, the grateful savour speeds To distant lands of virtuous deeds. As one expert in daring feats Athwart a pit a sword who lays, And walking on its edge essays The chasm to cross, but soon retreats, With cries, afraid to fall below, And trembling stands upon the brink, - So let a man from falsehood shrink, And guard himself from future woe. S * Compare the Dhumarad Giti, iu. 92: "There is nothing which I am bound to do, nor anything unubtained which I have yet to obtain; and yet I continue to act. 25. As the urant, where devoted to action, d.), so let the wise man d. seeking to rotate the benefit of the world." The literal prize translation of this passage is as follows: 15. "Glory to l'ince, why art first the creator of the universe, txt ita upaldur, and finally its destruyer; glory to The in this thrill charter. 16. As water falling from the ly. the living but olle flavour, assumes different ta Vul's in dimint bodlit's, so Thou, Associated witli the three quisettes, Prias, and Twinux, or Goodness. Pussion, ini Dacken, lesunest the states those of creutor, es 'T. destroyer. Recording to the commentatori. iT u nchanged. 17. Imamca surable, Thou TOP tile Werlis; lisiting Bath , Thon art the fulfiller of te h ered, That i conueror; utterly indis. il cart the care of all that is discorried. 1S. ? chi Tu from oneratother case assumest this trumlitian; Thiy 118 le com t these o ry tal undergoes from the contact of different Co618. 1Tiu art kno nasad ilt our larta, on as Conte: as fri. Frontatti.. ascetis, merciful, . by sit, primea, and imperishable 2. 11.00 e all things, Thyself unknown pran trom Tivi for existent). Thou art ile source of all things, mu prt li lont of all, Thyself with a naster: thonth lat One Thousamest all forms. 21. Thou art circlared to DETOX is celebrated in the seven Sim -liy muuns, to belle who sleeps on the waturs of the seven ocean., whose fara is licht up by the rod of New Yaya (Fire). ad whes he one nurt of the sevent w ils. .. Kowlog which Saliks divur class=3 of fruit Xirtue, jileasure, wealth, and fiual liberation, the division of time into four yugas Cages, the fourfold division of the people into castes,--all these things come from Thee, the four-faced. 23. Yogins (levoutly contemplative men), with minds subdued by exercise, recognize Thee, the luminous, abiding in their hearts, (and 80 attain) to liberation from earthly existence. 24. Who comprehends the truth regarding Thee, who art unborn, and yet reconiest born; who art passionless, yet slayest thine enemies; who sleepest, and yet art awake? 25. Thou art capable of enjoying sounds and other objects of sense, of practising severe austerity, of protecting thy creatures, and of living in indifference to all external things. 26. The rad, leading to perfection, which vary according to the different revealed systems, all end in Thee, as the waves of the Ganges tew to the ocean. 27. For those passionless men whose learts are fixed on Thee, who have committed t, Thee thrir works. Thou art a refuge, so that they escape further mundane births 28. Thy glory, als manifested to the senses in the earth and other oljects, is yet incomprehonsible: what shall he sail of Thyself, who unst be proved only by the authority of scripture and by inference ? Du. Sering that the remembrance of Thee alone purifies a Inut, the rewards of other mental acts also, when direct. ed towards thes, are therehy indicated. 30. As the waters exceed the ocean, aud as the beans of light exceed the sun, so Thy acts transcend our praises. 31. There is nothing for Thee to attain which Thon hast not already attained : kin iness to the world is the only motive for Thy birth and for Thy actions. 39. If this our hymn now comes to a close after celebrating Thy greatness, the reason of this is our exhaustion, or our inability to say more, not that there is any limit ( th, so much-ness, quatitas) to thy attri. butus." These verses Lave not all been rendered literally. W k

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SETTEMBER, 1875.) MAXIMS FROM INDIAN WRITERS. 271 33. Manu, viii. 17, and iv. 239-242:-The only The odour sweet of virtuous deeds, inseparable friend. Though voiceless, far and wide will flyt Their virtue is the only friend To tell his presence in the sky That never men deserts in death: The noonday sun no herald needs. As flits away their vital breath By self-applause a fool in vain All other ties and friendships end. From others seeks renown to gain. Nor father, mother, wife, nor son A wise man', mcrits, long concealed, Besido us then can longer stay, At last are surely all revealed. Nor kinsfolk; virtue is the one 36. Mahabharata, iii. 2326; Brahma-dharma, Companion of our darksome way. ii. 2, 1:-The best cur wiforene. Alone each creature sees the light, Thou sayest right ;- for all the ills of lifu Alone this world at length he leaves, No cure exists, my fair onc, like a wife. Alone the recompense receives, 37. Mahabharata, xii. 12030-2:-Men should Of all his actions, wrong or right. seek permaient lesso/1088. His log-like, clod-like borly placed The body-is it not like foam Within the sad funereal groun:l, His kinsmen one by one turn round, The tossing wave an instant cresting; Forsake the spot, and homeward haste. In it thy spirit, birl-like, resting, His virtue never quits his side, Soon flies to seek another home. A faithful guardian, comrade, guide. In this thy frail abode, so clear, How canst thou sluniber free from fear? Be then a store of virtue gained, To help when comes our day of doom : Why dost thou not wake up, when all Ave cross the dread and trackloss gloom, Thy watchful enemies ever seek By virtue's friendly arm sustained.* To strike thee there where thou net weak, 34. Mahabharata, xii. 12121:-Deuth is not To bring about thy long 'dfor fall? the extinction of the gooil. Thy days are numberei, -allapaco Lot no one deem the wise are dead Thy years roll on,--thy powers decay; Who've "shuffled off this mortal coil," Why dost thou vainly then delay, Tho wise whose lives were pure from soil, And not arise and haste away Those souls with holy lore were fed. To some unchanging dwelling-place? 33. Mahabharata, xii. 10576, 10581 :-Self- 38. Mahabharata, i. 30: 19:-Truth better than czallation and censure of others condemned. Scrijie. Himself in men's esteem to raise By weigbing, truth and sacrifice appraise : On others' faults let no one dwell; A thousand sacrifices truth outweighs. but rather let a man excel 39. Mahabharata, xiii. 1.3 11:-The same. All other men in doing well, In one scale truth, in the other lay Anul thus command the meed of praise. A thousand Asvamedhas; try; Oft worthless men, in blind conceit, I doubt if all that pile so high . Their own superior merits vaunt, Ey'n half as much as truth would weigh. And better men with failings taunt : 40. Panchatantra, i. 21:-Mer should visit Reproof' themselves with scorn they meet. forcigit coulies. By blameless acts alone the wise, - The incurious men at home who dwell, Although they ne'er themselves exalt, And foreign realms with all t'rir store Nor yet with other men find fault, Of various wonders ne'er esplo:,To high esteem and honour rise. Are simply frogs within a well. - Ser Ort. Sank. Terts, vol. I. p. 380. The same idea lus's Thebe, v. 591 f.; and with v. 10591 m. l'ult reput in the line insti. xiii. vv. 6H15 fr.. and is xix. 3 f. Ivrilly alludelt in the work wind, 1. 7. 29. Conf. Jantes, ir. 14: 1 Peter, v. S: ant!.. y at: .n Cm. Sophockey, Philartetes, 11-13-4; and Euripides (Din. in Cicero pro Plaar. 21, 39 Vigilandum est Memper; durf's ed.), Tewlenike, frug. 1. multa insidia sunt bonis.' Repeated in xii. 002, and xiii. 30516,-" . Compare l'arerbs, XI. 6; Euripides (Dindorf's ed.). thousand Asvim thax and truth be witched in the Lal. M . 20; Xenoplava's Jemorabilia, I. vii. 1; and AEschylance:-truth exceeds the thousand Avamidbus."

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272 THE INDIAN ANTIQUARY. ARCHEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continned from page 163). VI.--Buddhist Vestiges in Trichinapalli, Malas. Kulitale is the kasbd, or chief town, of a taluka of the same name in the district of Tri hinapalli. It lies on the south bank of the Kaveri river, 20 miles from the amous old town of Clive and Lawrence, and is now, I believe, a station of the South Indian Railway that skirts the Kaveri, joining the Great Indian Peninsula line with Tanjore and Negapatam. About two iles south of the station, on a wide open plain, a remarkable rocky ridge crops up, such as is frequently seen on the extensive rolling maidans of the South. It may be 200 or 300 yards long, of no great height, and strewn with enormous boulders, one of which, situated at the western end of the ridge, is the most remarkable and striking example of the kind I have ever seen, being a colossal rounded mass nearly thirty feet high, poised on its smaller end, so as to resemble a pear or top upright when viewed from the cast, but presenting a different aspect and shape on cach quarter, as exemplified in the plate. Its enormous mass and the very small stand it rests on make it an astonishing object viewed from any side.* The eastern end of the ridge terminates in a precipitous pils crowned with another vast boulder, square and broad, also very striking, but of less interest than the other. Between the two the ridge is covered with an agglomeration of immense masses, some of colossal size, under one of which runs a long deep cave. The accompanying plate gives a general view of the ridge and boulders, but the point of antiquarian interest consists in the square entablature cut on the castern face of the first-mentioned boulder. It is well cnt, in perfect preservation, and represents Buddha seated, with attendants on each side; an enlarged sketch is given on the plate. This lonely memorial of a vanished faith is entirely ignored and unnoticed by the present population. No legend even attaches to it; the herdsmen grazing their cattle on the plain The rock is granitoid. In Memoirs of the Geological Survey of India by Dr. Oldham, vol. i. pt. 2. pp. 80. 1, there will be found delineations of ther fosque nd striking rocky piles and tors in the Te D SEPTEMBER, 1875. have no name for it-that I could discover at least; and it remains a mute witness of Buddhist or Jaina ascendancy. Though calling it a representation of Buddha,+ it may also be one of the Jaina Manus or Tirthankaras, which does not seem improbable, considering how long the Jina faith prevailed in the neighbouring Pandyan kingdom of Madura. The only other relic I could hear of in the Trichinapalli district is a large Buddhist or Jaina image, exceeding life-size, that lies prostrate under a hedge near the Vellar river, not far from the point where it is crossed by the high road from Trichinapalli to South Arkat; the Vellar is the boundary between the two districts, and the image is covered with the blown sand from the river-bed, having only the head and shoulders exposed. At Volkondapuram, ten miles south of the Vellar, often mentioned by Orme, once a tuluka kasba, now a wretched little place, there is a small nasty-looking square tank in a templecourt that has a Jaina or Buddhist appearance, being surrounded with a curious low sunken cloister, the roof level with the ground. Memorials of many creeds and epochs are strangely mingled on this old historic battle-ground. At Volkondapuram there is a small fort, now almost obliterated; an abandoned travellers'bungalow stands, or stood, upon it; and within the circuit of the wall are two temples, one containing the cloistered tank, the other a Siva temple, with a beautiful chattram close by, exhibiting very admirable carving, with six monolithic pillars in front, two representing a warrior on a rearing horse trampling on a fallen enemy, the other a griffin rampant standing on a kneeling elephant, the latter with head thrown up and trunk turning round a sort of thyrsus which the griffin clasps at the middle with its fore claws, holding the end in its jaws. There is much other good sculpture, groups of figures in entablature, &c., many with faces disfigured or heads knocked off by Haidar's men; one Gaddi Mudeliar is traditionally said It appears to represent Buddha in what Col. Yule dsnas the Western attitude, as a mendicant, both hands rt in the with the palms upwards, the b. gging pot, a often the case. oma.tted.

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ENLARGED DRAWING OF THE SCULPTURE WEST FACE Indian Antiquary, Vol. IV. EAST FACE BOULDER BEARING A BUDDHIST ENTABLATURE, NEAR TRICHINOPOLY, MADRAS.

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SEPTEMBER, 1875.] ARCHAEOLOGICAL NOTES. 273 to bave been the builder. Just opposite the gate of the altar, were set up: these were the fort there is a masjid, and near it a handsome deadliest offences, which the Law and the Problack marble tomb, none know whose; the phets were never weary of denouncing; and masjid looks very like a Hindu temple, and were the objects and expressions referred to appears to have been adapted from one, contain: properly understood and translate.l, it is cering Ilinda pillars with faces smoothed, and tain that could an Indian follower of Sivn have graven with Arabic inscriptions, and along seen them, he would at once have recognized the wall at the end there is a row of Norman- objects familiar in his own tercples, but, there looking blind arches and a reading pulpit, with is reason to believe, far more grossly represented, pillars once manifestly Hindu. Not far from and worshipped with rites now only heard of in this in the plain there is a beautiful Hinda sects like the Maharajas, or at orgies held mantupam consisting of a domed canopy sup- on particular occasions in certain temples of ported by slender elegant fluted pillars: this Southern India. too the Musalmins have appropriated, and Before quitting this locality, I venture to placed in it a Pir's tomb of very solid granite, refer to a passage in Dr. Burnell's lately pubsupported at the four corners by legs, and with lished admirable work, the Elements of Souththe top worked couch-fashion. Twice or thrice Inlian Palaeography. At page 78, referring to by the long dreary road a mouldering brick the paucity of historical inscriptions, he observes: tomb marks the resting place of one of the "The great irrigation works of the Chon stout fellows who marched with Calliaud. Kavori delta were chiefly constructed by "The high pyramidal hill seen in the plate Chola princes in the eleventh and twelfth cen. rising beyond the boulder-ridge, from which taries, but I have never been able to hear of it is about a mile distant, is named Sivaya any inscriptions referring to them; and Major Male, i.e. Siva's Hill, and is crowned with a Mead, R.E., who has visited every part of them, Siva temple enclosed by a remarkably high tells me he has never seen anything of the kind." blank wall to which a fine broad steep flight At Museri, however, immediately opposite of 1099 steps lends up from the bottom. I as-Kulitale, on the north bank of the river, there cended these one hot morning, and found is an extraordinarily massive granite bridge, the pall-up very exhausting. On reaching the built in the days of the rajas, over the fine top, the people with me did not like the temple irrigation channel that skirts the river, and on even to be approached, so I made no attempt one side of it an inscription is cut, which, in to entor, but would not be stayed from sitting conjunction with the local pandits, I rendered down in the shadow of the high wall, which was thus, though not expert enough to vouch for its pierced by a lofty entrance that appeared to absoluto correctness: "The channel-head was make a sharp turn at a short distance within, cut by Lozhakk on an during his reign, as a like the entrance to a fort. All these southern monument to the memory of Karikal Choprovinces are dotted over with isolated hills zhan-the flowing treasure of Manmudi. and rocks of varying sizes, almost invariably chozhan-pettai-the key of the prosperous surmounted by temples approached by long country belonging to the three kings of the flights of steps. The temple on Mount Gerizim South." Some archaeologist near the spot may was so approached, and very similar indeed perhaps correct and explain this, or send a copy must have been the high places' "o often to Dr. Burnell; mine has been lost. Though mentioned in the historical books of the Old in an agraharam, there is a temple close to Testament, always with anger and reprobation, the bridge to an indigenous god of the soil, as connected with the idolatries and abomina- whom the Brahmans disown and would fain distions into which Israel was continually laps- lodge --which looks as if the place dated from ing.* It was on these high places that the pre-Brahmanical times. The people assigned an "images' and 'groves,' the accursed thing that antiquity of 1300 years to the bridge and inJefiled Israel (Joshua vii.), and the image pro- scription! The Pandya Chola and Chera king. voking to jealousy' which Ezekiel saw at the verydoms are probably referred to in the latter. * 2 Chron. xxxiii. 3; i Kings, xiv. 23. See, too, the curious account of the calling of Saul, 1 Sam. I. 5.

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274 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. Note. As archaeological interest and archaeological eyes are more frequent now, and indications of localities may be of use, it may not be out of place to append an extract from Pharaoli's Gazetteer of Southern Indiy, Madras, 1855, pp. 338-9, respecting a spot in Udiar palay am, the most easterly taluka of Trichinapalli, which I was never able to visit myself. The tank referred to must be romarkable as rivalling in extent the great lake-like reservoirs once existing in Ceylon; and, with reference to the commont at the end, it is satisfactory to reflect that such high-handed Vandalism would probably not be countenanced by officials or Government to-dny. "It may also be mentioned that in the Udiar palayam taluka there is an embankment 16 miles long, running north and south, provided with several substantial sluices and of great strength, which in former times must have formed one of the largest reservoirs in India. This large tank or lake was filled partly by a channel from the Kolerun river, upwards of 60 miles in length, which enters it at its southern end, and partly by a smaller channel from the Vellar, which entered it on the north. Traces of both these channels still remain. The tank has been ruined and useless for very many years, and its bed is now clmost wholly overgrown with high and thick jungle. It is said traditionally that its ruin was wilful, and the act of an invading army. Near the southern extremity of the buind there is a village, now surrounded by junglo, called Ganga kunda purain. Immediately in its vicinity is a pagoda of very large size and costly workmanship, and close by, surrounded by jungle, are some remains of ancient buildings, now much resembling the mounds or heaps which indicate the site of ancient Babylon, but in which the village elders point out the various parts of an extensive and magnificent palace. When this palace was in existence Gan. ga kundapuram was the wealthy and flourishing capital of a monarchy, and the great tank spread fertility over miles and miles of what is now trackless forest. It has often been projected to restore that magnificent work, but the scheme has remained in abeyance for want of engineer officers. At some future time it may be success. fully prosocuted, but till then this most fertile tract must remain a jungle, and the few inhabitants will still point with pride to the ancient band as a monument of the grand and gigantic enterprise of their ancient sovereigns, and compare it contemptuously with the undertakings of their present rulers. Speaking of the noble temple of Gangakundapuram, it must not be omitted that when the lower Kolerun anikat was built, the structure was dismantled of a large part of the splendid granite sculptures which adorned it, and the enclosing wall was alinost wholly destroyed in order to obtain materials for the work. The poor people did their utmost to prevent this destruction and spoliation of a venerated edifice, by the servants of a government thnt could show no title to it; but of course without success; they were only punished for contempt. A promisc was made indeed, that a wall of brick should be built in place of the stone wall that was pulled down; but un. happily i must be recorded that this promise has never been redeemed." The lower Kolorun anikat was built, in 1836, according to the scheme and advice of Colonel (now Sir A.) Cotton. I know nothing of the present condition of the temple and remains, but should imagine a great deal of bistorical and antiquarian value and interest would be discovered by competent explorer. SANSKRIT AND OLD CANARESE INSCRIPTIONS. BY J. F. FLEET, DO. C.S. (Continued front page 211.) No. III. second plate, and the inner and part of the outer This is from a copper-plate belonging to Gais side of the third plate. gavva Kom Kullappa Gugari of Belintti in the This inscripcion mencions the following princes Hubballi Taluka of the Dharwad Distric The of the Kalachuri family :original consists of three plates, cach 71" Krishna. brond by 11" long, strung together by a mus. Jogaina. sive ring, the seal of which bears a figure of the bull Basava or Nandi with the sun and Paramardi. moon above it. The inscription, in the Kayastha Vijana. characters and the Sanskrit language, and written across the breadth of the plates, covers che inner side of the first plate, both sides of the Soma. Sankama. Ahavamalla. Singhanadeva.

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SEPTEMBER, 1875.] This agrees with the corresponding portion of the genealogy of the Kalachuris of Kalyana as given by Sir W. Elliot, with the exception that he gives Karna instead of Krishna as the name of the father of Jogama, and does not mention Singhanadava, the younger brother of Ahavamalla. SANSKRIT AND OLD CANARESE INSCRIPTIONS. The object of the inscription is to record the grant by Singhanadeva in the Saka year 1106* (A.D. 1184-5), being the Sobhakrit sanvatsara, to one thousand Brahmans, of the village of | Kukkanurn, situated in the Beluvala, i. e. Belvola, Three-hundred. It also mentions a minor grant of land and a house by Divakara-Dandanayaka+ of Kothara. The Kukkandra in question is probably the village or town of the same name which is to be found on the map about nine miles to the south of Yelburga in the Haidarabad territory. From another copper-plate at Behatti - Devagiri-Yadava inscription of Krishna or Kanharadeva,-we learn that Kukkanuru was the chief town of a circle of thirty villages, and in Saka 1175 (4. D. 1253-4), being the Pramadi saivatsara, was bestowed or re-bestowed upon one thousand and two Brahmans by Kanharadeva's minister Chaundaraja. It should be noted that the letter does not occur in this inscription; in each case, where it should be used, it is represented by Transcription. [1] svasti // dIrghAyurunnata tara pratApaH pRthivImimAM [2] rakSatAdakSatAcAraH prajAnAthaH prajAhi [ 3 ] taH 11 nirvinaM pAtu vizvasya gotA sa dharaNI [4] varaH | dharmma duhA damAtA devA [5] jaH |(||) asti kSatriyaratnAnAmAkaraH sAgarAyati / [6] kulaM kalacurItyAkhyaM vikhyAtaM bhuvanatraye | (II) ta [7] danvavAye rAjAbhUtkRSNaH kRSNa ivAparaH / api [8] vA (bA) lakSya caritamadbhutaM yasya gIyate |(||) sa jogama [9] mahIpAlaM kAlaM rima 1 vIrekavaMdya [10] mahasAM pAne jIjA [11] [stasmAtkSIrodAdiva caMdramAH / ajAyata jagatkA (skA) [12] nA paramaminIpatiH / (11) tasmAnmeorevAzeSa one thousand one hundred and five In the original yeara having expired.." +Dandaniyaka', as used in the inscriptions, appears to denote a military officer with administrative charge of a circle of villages. The first side of the second plate commences with this letter, nyaM. 275 subhada [18] [13] vyApinAM tejasAM nidhiH I uditaH [14] vibjaNaH pRthivIpatiH // sa ca || AcakrAmana ko di [15] zaM na du (bu) bhuje kaM dezamunmUlayAMcake kanna ripuM va(ba)[16] bhAra na ripUnapyAzritAnkAniha / saMcikye na dha[17] nAni kAni na dadau kiM dAnamIje makhaH kenIguNaratnarohaNa gariH zrI. vajjaNa mApatiH [19] cAMDye pAMDyastyajati bhajate cola bhUpazcalatvaM bhaMge sarati bharate mAlavaH kAlazaMkA | bhUpakSAjayati jagatIM vija kSoNipAle duggaM jahati jihate kA~ di kAkA) vizI kA sarvAzAtimiraM sarvaMdviSabhuja hastAM svakIyoM [20] vaMgaH [21] nye+ [22] kinno sa || // [23] zaM [24] nudanmukulayan [35] bhojanatIje gaddhavalayan [26] jasA 1 sanI [27] pAdaramyodayo rAjA [28] nidhiritaH [21] kaiva yadyAtrAsu [10] rahe [31] kIlakolAhalaH [32] ne ripavaH ke [33] nidIryate sma hRdayaM [34] yatra (33) vi soma udakalApUrNa sphuranma (n) [ 100 bAnI raNotsaveSu nira maiduSpeSu pAhate kRtaiH 0 POSTdezako zatyajaH keryA (pa) vA na gUrcchA (cha) nimIlaTTa (i) zAM | (II) pitarIva pAtari yama iva yaMtAra jano daMDabhare 1 lokadvayocitAna sokhyA[36] nAM pAradRzvAbhUt |(||) tanastasyAnujaH zrImAn [37] jAtaH saMkamabhUpatiH | prasannapuNyAlA (ma) ka [38] prakRtyeva dayAparaH / (11) tata Ahavamalo bhU[39] drAjA tatsodaraH sudhIH | azeSairapyazeSaM [40] ca jagadAlhAdayanu (nU ) guNaiH || tasya zrIkanyasI[41] khAtA mu ratnAkaropamaH 1 abhUsaMpa [42] NadevAkhyo jagadAlhAdakArakaH T(1) yasya [13] nAmAkSaraireva zarairiva bhayaMkareH / praNamya mAM[41] NarakSAyai yataMte kevalaM dviSaH | (II) kinnAma citraca - [45] ritaH stUyate rAjakuMjaraH 1 nityapravRttadAno pi [16] naiti yo mattavAcyatAM / (11) sa khalu nikhila prajAnu[47] rAgeojanIkR bha (na) - [48] yaguNagrA* samavAyasAhAyakasamupanIyamAna[49] saMtatasamArAdhyamAnadevadvijaprasAdaniraMtara ni SS The second side of the second plate commences with this letter, ca. The word 44, fear, would give no sense in this passage; but the form of in this inscription is such that an engraver might easily write it instond of n, and naya, which gives a suitable meaning, is probably the correct reading.

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276 THE INDIAN ANTIQUARY. [SEPTEIDLE, 1875. [50] raMtarAyaparibarddhamAnasAmrAjyalakSmIvilAsa | [si] ru tamma kaithya hainna koha avarotipayali kepi [1] sukhAsikAsamAsanna prasannagaMbhIranirAjakaniSka- | [7] mattara aidanuma rU (?)du maneyuma mArrAkA (ko)du(Da)bA[32] laMkacittavRttirmahArAjAdhirAjaH zrImasiMghaNa (bA)hmaNabhI[53] devaH ve(ve)luvalAtrazAlaggata () zrImadbhagavanyA jaga- | [8] janake vi(vi)haru dharmamaM sAsArbaru tappade pratipAla[31] dambi (mbi )kAyAH pratyakSajyapAdevyAH (vyA) nivAsa mahA-[29] suvaru // [5] divyakSetraM zrImaku (ku) kanUrunAmadheyaM grAma prasiddha Translation. [a] sImAsamanvita nidhinikSepajalapASANAra.mA May the lord of mankind * preserve this world, --he who is long-lived, who is possessed [] disahitaM tribhogAbhyaMtaramaSTabhoganejaHsvAmyayukta (ka) of the greatest might, whose observances are [56] zulkadausAikArukakaramAlikArhaNA dasakala unbroken, and who is the friend of mankind ! [30] dravyAgarjanopetaM sa(za)kanRpakAlAnIne ca paMcottara- May that god preserve us from obstacles, who is the protector of the universe, the sustainer of [0] zatAdhikasahasrata(ga)ge (te)zakezobhakRtsaMvatsareAsva (va)yu-| the earth, the subduer of the enemies of reli. [i] ktA*mAvAsyAM somavAre vyatIpAtayoge zruna- | gion, a very four-armed t in respect of his liber[32] zIlavidyAvinayasaMpannebhyaH sadAcArapa- ality! The family which bears the appellation of [33] ripUnapaNyamahimabhyo sAhasaMkhyApari Kalachuri, renowned in the three worlds, is liko [81] mitebhyo nAnAgotrebhyo mahadrA (drA)hmaNebhyaH (bhyo) rA the ocean, in that it is the source of jewels in [5] jA rAjakIyerapyanaMguliprekSaNIya sarvanama- the form of warriors. [m] syaM kRtvA dhArApUrvaka paramayA bhavatyA danavAna 100 In that race Krishna became king,-as if he [+] asya ca dharmasya rakSaNe phalaM / ba(va)hubhirvasudhA- bhu were a second Krishnat, - whose deeds are said to have been marvellous even while he was yet [us] ktA rAjabhiH sagarAdibhiH / yasya yasya yadA a child. [1] bhUmistasya tasya tadA phalaM (1) gaNyate pAMsabo He begat a son, kirg Jogama, the destroyer [Fo] bhUmergaNyate dRSTiviMdavaH [] na gaNyate vidhA of hostile kings, the receptacle of the glory of [a] trApi dharmasaMrakSaNe phalaM (1) apaharanaH samartha those who are worthy to be praised as the bravest of men. [72) sya cApyudAsa nasya (syA)na eva viparItaM phalaM / sva As the moon was produced from the ocean of [73] dattA paradatto vA yo harena vasuMdharA / SaSTiM varSa- milk, so from him, the ocean of sincerity, was [74] sahasrANi viSTAyAM jAyate krimiH 10) karmaNA born king Paramardi, who was beloved by man kind. [15] manasA vAcA yaH samarthoM pyupekSato (ne|) sa sthAnadeva And as the receptacle 9 of that lastro [76] caMDAlaH sarvadharmavahiHkR (hiSkRtaH 111) ata evAha rAma that pervades everything rises from the moun[m] bhadraH / // sAmAnyo yaM dharmasatarnupAgA~ kAle tain) Moru, so from him there sprung king [78] kAle pAlanIyo bhavadbhiH / sarva netAnbhAvi- Vijjana, a very sun of an excellent warrior. And as to him :- What region did he not in[19] naH pArthiveMdrAn bhUyo bhUyo yAcate rAmabha vade P; what country did he not rule P; what foo [80] draH // zaktivyutpattisaMpanna vidvandhI (dvaccha pAdaseve did he not uproot?; what people, if they but [s1] naaii| racitAdityadevena seyaM zAsanapaddhatiH 11) kR- fled to him for refage, did he not support, [82] siriya tribhuvanavidyAcakravartinaH zrImadA- even though they might be his enemies P; what [ss] dityadevasya / likhitamidaM paMDitalakSmIdhare riches did he not accumulate?; whnt gift was there that he did not bestow ? ; what [S..] Na | utkIrNa rAjavijJAninA paMdayena / maMgalamahA rites are there with which he did not sacri[5] zrIH // koThArada divAkaradaMDanAyaka- fice?;-he, king Vijjana, the mountain for the * The first side of tho third plate commences with this letter,-kA. * Probably the reading should be dvayAdhikasahara, &c., 'one thousand and two, as this is the number referred to at the end of this inscription and mentioned again in the other Bebatti copper-plate. I The second side of the third plate commences with this letter,-nA. $ This ard the following sentence are in the Canarese language, though written in the Sanskrit characters. This letter,- ,-is intended to represent the es of the Old Caparese , to sell, barter. # Brahma. + Vishna. I Vishnu in his incarnaticu as the son of Vasudeva and Devaki. $ The sun.

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SEPTEMBER, 1875. SANSKRIT AND OLD CANARESE INSCRIPTIONS. 277 production of the jewels of meritorious quali- ties. Pandya laid aside his fierceness; the king of Chola trembled; Vanga was broken ; and Malava experienced the fear of death: and as to other kings,-when king Vijana was conquering the world, what stronghold did they not abandon, and to what region could they betake themselves when put to flight? From him sprang king Somit, the receptacle of all accomplishments, possessed of a fall and brilliant court, dispelling the darkness of all regions, causing the white lotuses which were the hands of all hostile kings to close their flowers, making the whole earth white with the lustre of his fame, charmingly placing his feet upou footstools which were the fore heads of all rulers of the earth. What shall be said of him?:- In his expeditions, which of his focs did not betake themselves to flight, nbandoning their countries and their treasure, at the confused sonnds of the blows of the hammer in his tents (which were to be heard) even amidst his terrible drums sounding in the festival of battle?; and who were they whose hearts wero not torn asunder, they themselves closing their eyes in a swoon? While he protocted like a father, and yet, wielding the sceptre, governed with restraint like Yama, mankind experienced the full enjoyment of those pleasaros thnt properly belong to the two worlds. After him was born his younger brother, the fortunate king Sankama, who was possessed of all the marks of one who has gracious and virtuous characteristics, and who was by nature compassionate. After him his uterine brother, Alavamalla,- who was possessed of an excellent intellect, and who gladdened the earth with his perfect good qualities, ---became king. His younger brother was Singlanadova, like ton jewel-mine in respect of his virtues, the giver of joy to the world. Bowed down by (the very mention of the letters of his name as if by fuar. inspiring arrows, his enemies strove only to preserve their lives. Truly he is praised as a very elephant of a king; though he has a perpetual flow of charity, as an elephant has a perpetual flow of rut, yet he does not incur the reproof of being arrogant, as an elephant does of being infuriated with his passion. One thousand one hundred and five years of the era of the Saka king having expired, in the Sobhakrit samvatsara, on Monday the day of the new moon of the month Asvina, under tho Vyatipita conjunction, he, the fortunate Singhanadeva, the supreme king of great kings, --who made much of guests of high birth by reason of his sole aim being the affection of all his subjects, and whose thoughts were ready and calm and profound and free from uncasiness and spotless by reason of his enjnying the happiness that results from dallying with the goddess of imperial dignity who is always and without obstacle nourished by the favour of gods and Brahmans who are made to thrivo and are conciliated by those who have for their assistance all the merits of polity S and abundance of villages (to be bestowed in charity),-with the greatest devotion gave, with libations of water, and as a grant to be respected by all and not to bo pointed at with the finger (as an object of confiscation) by even the king or the king's people, to one thousands illustrious Brahmans, of many families, who were endowed with sacred lore and good character and lenrning and humility, and who wero glorious by renson of their holy deeds which were purified by their excellent observances, the rich village of Kukkanuru, included in the Beluvala Threb-hundred, most sacred placo as being the abode of the holy, Bhagavati, the mother of the universe, in the visible form of Jyeslthidevi,--together with its established bonndaries, carrying with it the right to treasure-trove and water and stones and groves, &c., including the right of Tribhoga, invested * This is evidently the meaning intended to be given to krlanidhi'as applied to Somu; the whole verse is a play upon words, and this aud the remainins epilhets are also Thats also to be translated in such a way as to apply to the moon ('sima'), to which Soma is likened. + Sc. the terrestrial globe, and the lower regions, the king of which is Yama, the god and judge of the dead. In the analysis of the compound probably we have to take ijanika,' equivalent to Ajindya, of woble origin, of high birth; but we might also take ajanika,' having no wife. $ See note to line 47 in the second side of the second plate in the text. | Probably it should properly be one thousand and treo; see note to line 63 in the first side of the third plate in the text. The meaning of this term is not known; perhaps it is of the same parport as the Marathi expression 'tripidana', a grant to be enjoyel by three generations. At the end of No. 2 of the Halsi copper-plates (894 page 235 of No. XXVII, Vol. IX, of the Jour. Bomb. Br. R. As. Soc.) we meet with the verse, advidat tribhirbhutaM sadrizca pArapAlitam / etAni na nivartante pUrvarAjakRtAni ca //

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278 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. with the proprietorship of the eight sources of work. The original, in the Old Canarese characenjoyment*, and accompanied by the relinquish- ters and language, is on a stone-tablet at Tal. ment of all proporty in tolls, fines, imposts, dagoondee,' which is perhaps the same place taxes on artisans, perquisites of hereditary as the Taulagoonda' of the maps, close to Balaofficers (?), &c. gamve; Tanagundur or Tamagundart would And as to the reward of preserving this act seem to be the old form of the same name. of religion :--The earth has been enjoyed by The dimensions of the tablet are given as 3 many kings, commencing with Sagara; he, who high by 4 11" broad, but the inscription is for the time being possesses land, reaps the only eight or nine inches in breadth ; perhaps benefit of it. The dust of the earth may be this is a mistake for 3'4'' high by 11" broad. counted, and the drops of rain ; but the reward The emblems at the top of the stone are a of continuing an act of piety cannot be estin- standing figure of a man, probably a priest, ated even by the creator. But a different re- with a cow and calf on his left hand. vard awnits him who confiscates (land that has The inscription is a Chalukya inscription of been given as a religious grant), or who, though the time of Jayasinha II or Jagadokamalla, capable of preserving it), may manifest in- whose date is given by Sir W. Elliot 25 from difference :-He who confiscates land that has about Saka 940 to abont Saka 962; thu date been given, whether by himself or by another, in the present instance is Saka 950 (A.D. 1628-9). is born for sixty thonsand years as a worm in ordure. He, who, though ablo (to continue a Transcription. religious grant), manifests indifference in act orr a . 2. smsybhuvnaashryN thought or speech, verily then becomes an out. casto beyond the pale of all religion. Thero. [2] By e Toforo has Ramabhadra said :-"This general [ 3 ] Ramona prmeeshvr zdabrilgo of piety of kings should at all times be preserved by you; thus does Ramabbadra zake [ + ] is, et styaashrykulltihis caruest roquest to all future princes." [5] O o gproTho substance of this charter has been composed by Adityadove, who worships the feet of [6 ] *(7)8378 Babylon loarned people who are endowed with power [7] 8:35 tao , La 3.249.) )and knowledge. This is the composition of the [8]* Zost, but (7) 9 ( F) fortunate Adityadova, who is verily the eviperor of the three worlds in virtue of his learning. It i [9] 80330 vibhvndttrhas boon engraved by the lonraed Lakshmi [10] 8 mg (5) 32)8dhara. And it Las been published abroad by Pandaya, who is in the service of the king. [11] DE FOR(T9). May the groatest prosperity attend it! [12] 23 shriimdnaadidugrDivakara-Dandanayake of Kothara gave the parchaso-money of his own cultivated land and [13] saarsthaan, kuN(kuvige muubought five mattars of cultivated land, and a [14] 3-(313, Fits house at (the village of) Avaretippe, and set taem apart to provide food for Brahmans. The [15] 2F (?) shriipunnmeeshvrgevrThousand-and-two shall unfailingly preserve [10] Boza hlley . this act of piety! [17] No. IV. maaru (20) hnnerddu This is from plate No. 105 of Major Dixon's [18] 30cefr2050 brN "That which is bestowed by (libitions of water, and that which is enjoyed by three persons, and that which is preserved by good prople, these (grants) and those which have been made by former eings, are not reversed. Again, in another inscription which records the grant of a large number of villages I find that the total number of villages is divided into three lots, of which one is set apart for the king, another for the gods, and the third "and best of all" for Brahinans; perhaps this may be the 'Tribhaga.' * The ashtab iga', or eight sources of enjoyment, are habitation, a bod, raiment, jewels, women, flowers, per fumes, and arece-nuts and betel-leaves. Both forms oscur--the former in line 17 of No. I of the present series, and the latter in line 20 of No. 106 of Major Dixon's work.

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SEPTEMBER, 1875.] [10] ndde(naa mullgid bhNbhrm ii [20] (F) [21] vaarnnaasi [22] saayir [23] [24] phlmku(ku) SANSKRIT AND OLD CANARESE INSCRIPTIONS. kvileyumN brhm rige [U] ato Translation. Sri! Hail! While the reign of Jagadekamalla, the glorious Jayasimhadeva,-the asylum of the universe, the favourite of the world, the supreme king of great kings, the supreme lord, the most venerable, the glory of the family of Satyasraya, the ornament of the Chalukyas,--was continuing with perpetual in crease : A religious grant, to continue as long as the moon and sun and stars may last, consisting of twelve marus (of land) by the (measure of the) staff called Agradimbada-galet of the god Sri Pranamesvaradevat, was made by the Thirty-two-thousand SS, collectively, of Kunda vige which was the locality of the Agrahara of the holy Anadi T on Monday the fifth day of the bright fortnight of the month Pushya of the Vibhava samvatsara, which was the year of the Saka 950. Those who preserve this act of piety shall obtain the reward of having given a thousand tawny-coloured cows to a thousand Brahmans at Varanasi or Kurukshetra ! No. V. No. 27 of Mr. Hope's collection is an Old Canarese inscription of ninety-three lines, each line containing about seventy-two letters, on a stone-tablet which formerly stood in one of the principal strects cf Saundatti, the chief town of the Parasgar Taluka of the Belgaum District, but has been placed by me, for better security, against the outer wall of the Mamlatdar's * Maru' in modern Canarese means two yards, a fathom. Dimba' has various meanings; that intended here is probably a globe or ball; 'agradimba,' the fore-part, top, or surface of a 'dimba.'" From the passage commencing in line 41 of No. 103 of Major Dixon's work, another Taldagoondee' inscription, this appears to be a name of Brahma. SS Some religious body or some guild is intended. The Thirty-two-thousand are mentioned again in lines 19, 25, and 26 of No. 101 and line 20 of No. 106 of Major Dixon's work, both of there also being 'Taldagoondee' inscriptions. In the latter passage they are called the Thirty-two-thou sand of Srimaamahiva lagrima-Tunagundur." 279 Kacheri. I have published it, with a translation, in No. XXIX, Vol. X, of the Journal of the Bombay Branch of the Royal Asiatic Society, pp. 260 to 286. It is an inscription, dated Saka 1151 (A.D. 1229-30), the Sarvadhari samvutsara, of the time of Lakshmideva II of the family of the Ratta or Ratta Great Chieftains of Sugandhavarti (Saundatti) and Venugrima or Velugrama (Belgaum), and records the building of a linga temple of the god Mallikarjunadeva or Mallinathadeva, near the tank called Nagarakere outside the city of Sugandhavarti, by Kesiraja or Koauvaraja of Kolarat, and the allotment of tithes and grants of land. It contains also an account of the families of the chiefs of Kolara and of Banihatti. It will probably be useful to reproduce here the genealogy of the Ratta Great Chieftains of Saundatti and Belgaum deduced by me from this inscription, together with three others at Saundatti,-one at Mulgund in the Cadak (Dambal) Taluka of the Dharwad District,one at Nesargi in the Sampgaum Taluka of the Belgaum District,-and-one at Kalholi and one at Konnur in the Gokak (Gokamve) Taluk of the same District,-in connexion with some other inscriptions which I have not published in detail. Prithvirama was the first of the family to be invested with the position of a Great Chieftain,-by Krishnaraja, the Rashtrakuta monarch to whom he was subordinate. His descendants, down to Sena II, were feudatories of the Chalukya kings; but Sona II and his successors became independent, though they continued to bear the title of Mahamandal svara. Lakshmideva II is the last of the family of whom I have as yet obtained any notice. The only break in the line of descent is between. Santivarma and Nanna; not more than one generation can well have intervened, and probably Nanna succeeded Santivarma, though he may not have been his son. Agrahara',-a grant of land to Bruhmans for religious purposes. He who has no beginning, who exists from all eternity." Photographed also by Mr. Burgess for the Bombay Archaeological Survey; seo his Report, 1874, p. 44, No. 18. Either Korti-Kollar on the banks of the Krishna not far from Kaladgi, as I at first supposed, or, perhaps, the well-known KS1Ar, which also is pronounced Keilir, about forty miles to the E. by N. of Bengaler in Mai-ur. There should be inscriptions at one' or other of these two places which will settle the question. Ratta' is an abbreviation or corruption of Rishtra kuja'.

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280 THE INDIAN ANTIQUARY. Genealogical Table of the Ratta Great Chieftains of Saundatti and Belgaum (see page 279). Morada. Prithvirama. About Saka 800. Pittaga, married to Nijikubbe or Nijiyabbe. Santa or Santivarma, m. to Chandikabbe. Saka 903. Davari or Dayima. Kartavirya 1, or Katta I. About Saka 960. Nanna. Kannakaira II or Kanna II. Saka 1009. Erega or Eraga. Sona I or Kalasena I, m. to Mailaladevi. Kannakaira I or Kanna I. [SEPTEMBER, 1875. Kartavirya II or Katta II, m. to Bhagaladevi. Saka 1010. Sena II or Kalasena II, m. to Lakshmidevi. About Saka 1050. Kartavirya III or Kattama, m. to Padmaladevi or Padmavati. Saka 1086 Kartavirya IV, in. to Echaladevi and (?) Madevi. Saka 1124, 1127, and 1141. Anka. Saka 971. Lakshmana or Lakshmideva I, m. to Chandaladevi or Chandrikadevi. Lakshmidera II. Saka 1151. * Inscription at Bail-Horgal; Ind. Ant., vol. IV, p. 116. Mallikarjuna. Saka 1121 and 1127.

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SEPTEMBER, 1875.] MISCELLANEA. MISCELLANEA. PANINI. "Sanskrit Grammar is based on the grammatical aphorisms of Panini, a writer now generally supposed to have lived in the fourth century B.C. At that time Sanskrit had ceased to be a living language, and was only kept up artificially by being made the vehicle for the education of the upper classes. It would be interesting to know what style of language Panini chose as the standard of his observations. It was certainly not the idiom of the Vedas, as he seldom treats this with his usual accuracy, and only mentions it in order to show its discrepancies from the classical style, or, as he terms it, the language of the world. We believe that long before his own time a scientific and poetical literature had already sprung up, and that a certain number of writers were chosen by him and his predecessors as the representatives and patterns of the classical language. Panini was himself a poet, and the BOOK MAP of ANCIENT INDIA, by Col. H. YULE, C.B., in Dr. Wm. Smith's Historical Atlas of Ancient Geography, Biblical and Classical. (London: J. Murray. 1874). It is about twenty-two years since Dr. H. Kiepert of Berlin constructed his "Map of Ancient India with the Indian, Classical, and principal Modern names," to illustrate Prof. Lassen's Indische Alterthumskunde. It was compiled, of course, directly under the learned Lassen's personal supervision, on a scale of 1 to 50,000,000, and measuring 23 by 28 inches, with additional maps, in the corners, of the boundaries of the modern Indian languages, and of the IndoChinese Peninsula and adjacent islands. Being the first serious attempt to identify on the map of modern India the names mentioned by Ptolemy, Strabo, Arrian, and other Greek writers, and to combine with them the geographical notices of Sanskrit writers, it was only to be expected that errors would occur. The map was, however, a creditable performance, and though identifications of important localities were made with some degree of rashness and had to be received with caution, and while the Sanskrit names were disfigured by Lassen's peculiarities of transliteration-using k for, g for, and j for 4,-it was indispensable to the student of Indian Antiquity. Colonel Yule's map is not so ambitious as Kiepert's: it gives indeed both Arabic and Sanskrit names in gothic letters, but only a few of them, and these apparently with the object of attesting the cor 281 great commentary on his grammatical rules contains many fragments of early poetry. Treatises on law, long anterior to the law-book of Manu. are still in existence, and names of ancient writers on other than sacred subjects are frequently cited. However this may be, it is quite certain that the so-called classical Sanskrit, as taught by Panini and his numerous commentators and imitators, is not a language which had its foundation in the colloquial usage of an entire nation or the educated portion of it, but rather in the confined sphere of grammatical schools which fed themselves on the rich patrimony of previous illustrious ages. This development of the Sanskrit finds a striking analogy in the Rabbinic language, which also is to be traced back to the endeavours of religious scholars to endue with new life an idiom rapidly dying out."-From Prof. Aufrecht's Report to the Philological Society on Sanskrit Gram mars. NOTICES. rectness of the identification of the Greek names. The map is only on half the scale of Kiepert's, and the corners are filled up with (1) an enlarged map of Pentepotamira or the Panjab, (2) a small map of the Eastern Peninsula, and (3) of Lassen's India of Ptolemy. It is needless to say that Col. Yale's map differs widely from, and is superior to Kiepert's in the location of the names mentioned in Greek writers. The Oriental student will only regret that it is not on a larger scale, and made to embrace the Sanskrit geography also:-indeed the time has now come when we ought to have maps to illustrate not only the ancient Western classics, but also the India of Buddhist and Brahmanical writers down to the eighth century, and of the Arabs and others from the eighth to the end of the fourteenth century. With the modern improvements in the printing of maps, it would be an easy matter to print these, together with a really good modern map, all from the same physical outlines, on a scale of between 125 and 150 miles, or about 2deg, to an inch. Four such maps would be invaluable to Orientalists everywhere, and would help to settle many doubtful points in the ancient geography of India, whether Greek, Chinese, Arab, or Sanskrit. In the introduction to the Atlas, Colonel Yule has judiciously gone into considerable detail, filling nearly three closely printed pages, each the size of his map,-on the grounds of his many new identifications. This introduction is full of important

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282 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. matter: it begins with the nature of Ptolemy's with Mannert that "the names Goaris and Binda dats, and the manner of dealing with them. The really stand for Godavari and Bhim, of data he thinks must have consisted of (1) coasting which Ptolemy had got an inkling from some itineraries of seamen or merebants; (2) routes of Dekhan itinerary, naming the rivers but not their foreign traders or travellers ; (3) lists of rivers, with direction." So far as the Goaris is concerned the mountains in which they rise; and (4) partial this is satisfactory, for Nasika and Baithana or lists of the nations of India. Much of this material Paithana are both placed on it, or rather on "was before Ptolemy only in the form of mape the river froin which it takes off. The Binda, already compiled. His process seems to have which Lassen identifies with the Vaithar na river been from these, and from the other data in his in the North Konkan, we might be inclined to possession, to compile his own map, modified by regard as the Kamwadt, or Bhivandi creek, his judgment and his theories': then to cover which falls into the Thana creek, were it not that it this with a graticulo of meridians and parallels; is so small & stream. The estuary of tho U1&s, and finally to draw up his tables, and the | however, seems to suit as well, as far as locality miscellaneous particulars embodied with his tables, is concerned, and it is a noble river from the directly from the map as it now lay before him. point of junction with the Kalu, eight miles An illustration of this process is seen in his above Kalyan, to its entrance into the Than creek; anonymous tributaries of the Ganges and Indus, but if Ptolemy's Binda cannot be identified with of which he assigns the exact sources and con- either of these, there is no serious objection to, and fluence., in latitude and longitude, whilst he even a probability in favour of, Col. Yule's suggescannot give their names. Plainly, he took these tion that it must stand for the Bhima. Tynna numerical indications from the map before him, and Moesolus he would identify with the Pin&ki and the streams themselves in the first instance or Pennar and the Krishna. The Orudia moun. from maps already compiled or sketched by tains, hitherto identified with the Eastern Ghats, others." Material apparently so derived must then Yule makes the Vaidurya or northern section be dealt with cautiously, and not made arbitrarily of the Sahyadri range, and with apparently to cover the whole surface of India, which could good reason. not all be equally well known to him. Moreover, The west coast line wag, of course, the best his divisions, as Col. Yule remarks, "are hetero- known of any part of India to Alexandrian mergeneous. Some are political ; such as Pandion's chants, and much attention had been given by Dr. Kingdom, and probably Larike and Ariake. Mae- Vincent and others to the geography of the Peri. solia may be a foreigner's handy generalization, plus, &c. and the identification of the ports on it, like the Carnatic'; Indo-Skythia may be either but with less success than might have been exof these; a great part are ethnic, and seemingly pected. Nusaripa, Suppara, Tyndis, Muriris, &c., derived from what we may call Pauranic lists, e.g. were either not identified at all, or incorrectly. Phyllitae, Ambastae; some from the same lists That the first two are represented by Naugari are no divisions at all, ethnic or otherwise, but and Supara (a little north of Bassein) was first mere indiertions of peculiar communities, such as pointed out in an ephemeral tract* a few years Tabassi, T&pasas or ascetics in the woods of ago; and Muziris is now shown to be not Man.. Khandesh, and Gymnosophisto, probably similar galur, but Muyiri. Kodu, opposite to Kodan. gatherings of eremites about Hardwar." Then galdr; Tyndis may be Kadalundi, i.e. Kadal Ptolemy had no means of properly co-ordinating Tindi, a few miles north of Tanur, near Bepur; the various materials he had, so that, in various and Nelkynda the same as Kallada; while the instances, cities said to belong to certain nations district of Limyrike (Acuvpuan), or rather Alpenreally did not; and to overlook this, as Lassen Damir-ike, is the Tami)-speaking country; and has apparently donc, is sure to lead to mistakes. Ariake the Aryan-speaking country. Colonel Yule would be the last to suppose that Simylla emporium, also called Timula, and by eren all the identifications he himself has not the Arabs Caimur or Jaimur, which Kiepert marked as doubtful will be accepted as final; but has at Bassein, is removed to Chault-a much many of them are such as will be generally re- more satisfactory identification. Other positions, ceived as satisfactory. We can only notice a few however, must still be considered very doubtful. of them. When we attempt to identify Ptolemy's Sazantium is placed at Sujintra near Kh&m bay: mouths of the Goaris and Binda, "we shall find", Dr. J. Wilson had previously suggested Ajanta; he says, "that they are the mouths of the strait but might it not have been the same as Sanchi that isolates Salsette and Bombay", and he agrees in Bhopal P Bardawima and Syrastra are made to * Notes of a Visit to Gujarat (1809), pp. 13,917, and Conf. Ind. Ant. vol. III. pp. 100, 214, 329; Yule's canf. Ind. Ant. vol. I. p. 321. Marco Polo, vol. II. p. 353.

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SEPTEMBER, 1875.] BOOK NOTICES. 283 correspond to the modern Purbandar and Na vibandar respectively,-neither of them known to be old places : Gumli or Bhumli in the Bard & hills, or perhaps Bhadravati, now Bhadres var, on the coast of Kachh, might be suggested for Bardacima, and Chorwad or Vira val for Horata or Syrastra-8 and ch in the local pronunciation of Soratha and other parts of Gujarat being often changed into h. Theophila, which Col. Yule marks with doubt about Wadh. wan, could scarcely have been there, though the plece is old : but possibly it might be meant for Satrulijaya or Surasaila (tbe rock of the gods)--though that never was a city, but is visible from the mouth of the river as a large flat-topped hill covered with sacred edifices. We cannot here enter further into details of the new identifications : several of those in the south of India are due to Dr. A. C. Burnell and the Rev. Dr. Caldwell. With this map before them and Colonel Yule's notes on it, we incline to think that some of our readers might be able, from local knowledge, to help to the settlement of several of the doubtful and disputed sites. For the use of Indian students it is very desirable that the map, with the letterpress and index belonging to it, should be published separately, as few can afford to purchase the magnificent six-guinea Atlas in which it appears. creek," or estuary of the Ulas, and its tributaries, but does not change its own name; and, still further on, the Bhivandi and Lakbivli creeks. The land-floods of all these pass out northwards by Bassein; the ridge of rock mentioned above keeps their water out of Bombay Harbour. It is certain that the accommodation in all of them for large vessels has boen decreasing for centuries, owing to silt, and to the advance of embanked rice-fields. Opposite Bassein is a village called Ghorbandar; but the name is probably rather modern. The northernmost part, however, of Bombay Harbour is at Bhandup; and the most northern of the ancient exits is at Bandora (probably a Portuguesifica. tion of an old native name). It is also to be remarked that of the four great traffic routes into the North Konkan, the Bhor, Nana, and Malej Ghats pass over watersheds dividing large tributaries of the Bhima from those of the Ulds in sach a manner that the careless commercial traveller would hardly notice wheru one ends and the other begins; and the head-waters of the Vaitharna are equally close to an affluent of the Gauga at the Thal Ghat. The tendency to connect rivers running different ways is characteristic of ancient, and especially Eastern goography. It is constantly to be remarked in the Hindu legends about sacred streams, and may be noticed in the interesting map published by Mr. Rehataek in vol. I. of the Antiquary (p. 370), which, from internal evidence, I suppose to have been drawn by a native of Oudh or Hindustan who had made the pilgrimage to Mecca vid Surat. Information given by Arab merchants (the successors in "right line of some of Ptolemy's authorities) to African geographers is marked by the same characteristic. My conjecture is that the Goaris is the conjunct Godavari and Vaitharna, and the Binda made up of the Bhima and Ulis and their tributa. ries, including the Bhiwandi (Musalmanice Bhimdi) creekW.F.S. Note.-Rivers in the Konkan have generally two names -the one that of the uppermost port on their estuary, used by the maritime population; the other that of the stream itself, used by dwellers inland : e.g. the Kimdi mentionel above, is always spoken of, quoad navigation, as the Bhivandichi kh&dt, or estuary (lit. brackish part) of Bhivandt; and the beautiful Kondulika, whose mouth forms the harbour of Chaul (Marathi Chenval) is called the Robe-Ashtamichi khadi. Sometimes there is a third name, used chiefly by Brahmans and for purposes of worship; as Taramati, the esoteric name of the Kild or Malsej Ghat river. The indications supplied by the modern geography of Western India on the points touched on are vague, but worth recording. Upon the Vaitharna, within two days' march of the highest salt-water, is the town of Gore, which is not now a large place, but still keeps up some trade in rice and timber with the ports at the mouth of the river, and probably had more in ancient days, especially if the neighbouring hill.fort of Koj was then in existence, which is possible, but not proveable. The God&vari is not well known by that name at Nasik, Paithan, or any place on the western part of its course, but generally called the Ganga. The so-called Thana Creek is not properly a creek at all, but a depression, or backwater, reaching from the head of Bombay Harbour to Bassein (Marathi Vasai). Its shallowest point is where a ridge of rocks just south of Thana atfords a foundation for the G. I. P. Railway bridge. About two miles north of this it receives the " Kalyan TAE ROMANTIC LEGEND OY SAKYA BUDDHA: from the Chinese-Sanskrit. By Samuel Beal. Sm. Svo, 395 pp. (London: Trubner and Co. 1875.) In the dedication of this volume the author states that when he first discovered in the India Office Library a Chinese copy of the work, he purposed to publish an entiro translation of it; but being unable to carry out this purpose he still desired to publish it in as complete a form as possible. But even here fresh difficulties arose, nor should he have been able to produce this abbreviated translation but for the generous support of Mr. J. Fergusson, F.R.S., D.C.L.' It is a translation of the Chinese version of the Abhinishloramana Satra*, done into that language by Dnyanakuta, a Buddhist from Northern India, about the end of the sixth century A.D. The colophon at the end runs thus :-" It may be asked, By what titlo is this book to be called P to which wo reply, the Mahasanghikas call it Ta-88EUR (great thing': Mahuvastu); the Sarvastavadas call it Ta-chong-yon (great magnificence': Lalita Vas. tara); + the Kasyapiyas call it Fo-wong-yin-un (former history of Buddha'); the Dhurmaguptas * Vassilief's Bouddhisme, $ 114; Burnouf's Lotus de la Bonne Loi, p. 333; and Ind. Ant. vol. IV. pp. 91, 92. Vassilief's Bouddhisme, S 176.

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284 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. call it Sli-kia-mu-ni-Fo-pen-hing the different its defects and omissions are the more to be rebirths of Sakya-Muni-Buddha'-translated into gretted. Chinese about A.D. 70); the Mahisasakas call it THE HISTORY OF INDIA. as told by its own Historians. Pi-ni-tsong-kan ('Foundation of the Vinaya Pi. -". Muhammadan Period. The Posthumous Papers of taka")." The original Sanskrit seems to have been the late Sir H. M. Elliot, K.C.B., edited and continued by Prof. John Dowson, M.R.A.S. Vol. VI. (London: lost, but as it is attributed to As vagosha, a Trubner and Co., 1875.) contemporary of Kanishka, it may belong to In this sixth volume we have extracts from the first century A.D.* nineteen different native works, some of them very Mr. Beal of course notices the point of agree brief indeed. The first 250 pages are mostly ment both in the teachings and events of the life occupied with the reign of Akbar, continued from of Christ and of Bakya Muni; "it would," he says, the previous volume, and to some extent relating "be a natural inference that many of the events in to the same events as there detailed by other the legend of Buddha were borrowed from the writers. Nearly half of this is occupied with extracts Apocryphal Gospels,t if we were certain that these from the great Akbar-Nama of AbQ.1 Fazl, and its Apocryphal Gospels had not borrowed from it." supplement, the Talmila-l Akbar Nama of Infyatu. But, recognizing the difficulties in the way of any lla;- from the earlier pages of the former of which satisfactory explanation, he enters into no discus- works we had already copious abstracts in Price's sion, thinking it better at once to allow " that in Retrospect of Mahommedan History; and the 83 our present state of knowledge there is no com- separate extracts here given from it are translated plete explanation to offer. We must wait until for the first time by Prof. Dowson, while those dates are finally and certainly fixed. We cannot from the latter work, of which no copy of the doubt, however," he concludes, "that there was original is known in England, were translated by a large mixture of Eastern tradition, and perhaps | Lieut. Chalmers of the Madras Army and used Eastern teaching, running through Jewish litera- by Elphinstone. Then follow extracts from the ture at the time of Christ's birth, and it is not Akbar-Nama of Shaikh Illahdad, Faizi Sirhindi, unlikely that a certain amount of Hebrew folk-lore by Ensign F. Mackenzie and the editor, extending had found its way to the East. It will be enough over 31 pages; one out of the whole series of for the present to denote this intercommunication letters forming the Waki'dt of Shaikh Faizi, and of thought, without entering further into minute translated for Sir H. M. Elliot by Lieut. Pritchard, comparisons." and a few extracts from Wikaya'i Asad Beg, also The volume is closely printed and contains a entirely translated for Sir H. M. Elliot by Mr. mass of curious legends, but, most unfortunately, B. W. Chapman, B.C.S., Next we have extracts many passages of the original seem to bo omitted from the Tarikh-i Hakkt, Zubdatu-t Tawdrikh, Rauwithout the slightest indication of their contents; zatut Tahirin, Muntakhabu-t Tawdrikh, Tarikhthis is a system of translating Oriental works that Firishta, Ma-dsir-i Rahimt, and Anfa'u-l Akhbar we must deplore, is coming too much into vogue. occupying 76 pages, reprinted from Sir H. Elliot's There are in such works much that may be quite original published volume. These conclude the unworthy of translation, but few men if any, information relating to Akbar'; and the editor prehowever learned they may be, are able to decide faces the extracts bearing on the reign of Jahangir what may and what may not be of great im- with a valuable and important preliminary note portance in helping to unravel the many points of on the differert editions of the original Memoirs of chronology, authorship, derivation, &c., that are this Emperor. This is followed by 136 pages of constantly turning up for discussion; and where extracts from the Tarikh-i Salim Shahi or Tazakia passage has to be omitted, its position, extent, Jahangiri and Waki'at-i Jahangiri, translated by and contents ought always to be noted, however Major Price, Sir H. M. Elliot, the editor and briefly. others; but this is apparently only a portion of Then, thongh we have sixty chapters, many of what Sir H. M. Elliot left in MS. The extracts them divided into distinct sections, we have no from the Tatimma-i Waki'dt-i Jahangiri of Mutable of Contents, while the Index fills very little hammad Hadi, and the Ikbal-nama-i Jahangfrt of over two pages in 395, supplying about one proper Mu'tamad Khan, are almost wholly by the editor, name to two pages of the text, and less than 300 re- while those from the Ma-dsir-iJahangert, Intikhuib-i ferences in all-an utterly inadequate guide to the Jahangiri Shahi, and note on the Subh-i Sadik, varied contents, speakers, and references in a are largely by Sir H. M. Elliot himself. The Apbook that is so interesting, as far as it goes, that pendix contains six articles, the first on the early * Vide ante, pp. 91, 141 : Mme. Mary Summers, Histoire cap. 1.,"Our Lord learning his Alphabet," with the du Bouddha-Sakya Mouni, pp. 188, 189. account given at pp. 67-71 of Mr. Beal'a volume. Conf. also Beal's Travels of Fah Hian and Sung Yun, pp. lxxii. Laxii. Compare, for example, the Gospel of the Infancy, and Farrar's Life of Christ, vol. I. pp. 214, 215.

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BOOK NOTICES. SEPTEMBER, 1875.] use of Gunpowder in India, is a reprint, with some alterations and additions by Sir H. Elliot himself. The cornments on the Institutes of Jahangir, and the Bibliographical notices, are also his work. The extracts from the Shash Fat'h-i Kangra were prepared under his superintendence; those from a biographical work of 'Abdu-l Hakk Dehlawi were made by MajorA. R. Fuller, and the editor has supplied an oft-expressed want by giving a complete translation of the Introduction to Firishta's great history. The volume will be found very valuable for the study of the particular period to which it relates, but we cannot but express disappointment that the materials supplied are given in so very fragmentary a form: many of the works from which extracts are translated would be quite unworthy of translation in full, and perhaps none of them are very deserving of this, but one of the best might have been selected for nearly entire translation, with summaries of all the omissions, and the extracts from other works made to do duty in the more subordinate form of notes to this text. The objections in the way of this would have been most trivial in comparison with the advantages to the general reader. Then much of the materials left ready to hand by Sir H. M. Elliot is being passed over because, in the editor's opinion, it is not sufficiently important to be published: a certain amount of judgment in this matter he ought doubtless to exercise, but no one, however well read in history, can say infallibly what scrap of information may or may not come to be of importance, and it would be much better that he gave us rather too much than too little of the MS. that lies ready to his hand-summarizing what he does not think at all worth printing in extenso, that his readers may know the real character and contents of the omissions. But the greatest defect volumes such as these could have is the entire absence of indexes, and even of analytical tables of contents. This omission is but little creditable either to editor or publishers. as a good index is really indispensable for reference to volumes such as these, filled with extracts of the most varied contents, and treating again and again, under different authors, of the same personages and events. INDIAN WISDOM, or Examples of the Religious, Philosophical, and Ethical Doctrines of the Hindus: with a brief History of the chief Departments of Sanskrit Literature, and some account of the Past and Present Condition of India Moral and Intellectual. By Monier Williams, M.A., Boden Professor of Sanskrit in the University of Oxford. (London: W. H. Allen, 1875.) The object of this book is briefly stated in the preface, and is a reply to the question, Is it possible to obtain from any one book a good 285 general idea of the character and contents of Sanskrit literature? Is it possible to get an insight into the mind, habits of thought, and customs of the great Hindu people, and a correct knowledge of a system of belief and practice which has prevailed for three thousand years? No one volume assuredly did contain a precis of such knowledge, and we are satisfied that any one who would have the patience to dip into these five hundred and odd pages, either systematically as a student, or cursorily as an amateur, would not fail to rise up with a feeling of pleasureful wonder at the intellectual phenomenon of an isolated literature of such expansion and such variety, yet free from contact with the outer world. The Hindu sage borrowed nothing, imitated nothing, was even aware of the existence of nothing beyond the limits of his literary consciousness and the peculiar bent of his own genius. In the dawn of his intellectual life he composed Vedic hymns and elaborated a system of nature-worship: to preserve the correct understanding of these treasures, he composed a system of commentaries and spun a web of grammar the like of which the world has never seen. As he advanced in self-consciousness, different orders of Hindu minds worked out different systems of philosophy, some religious, some opposed to all religions. As each generation overlaid the work of its predecessor. new dogmas arose, new modes of treatment of old doctrines, new definitics, new hair-splitting, which few can understand without contracting a headache, and the majority of mankind could not understand at all. A later age began to make laws and codify laws, to construct a cast-iron system for the control of all future generations, the strangling of all new ideas, the arrest of all possible progressVain effort at Benares as at Rome! At the same time the fount of poetry, which lies at the bottom of the hearts of all nations, burst forth into magnificent epics in glorification of the heroes and demigods of the past: to them, in due course, succeeded the drama, and a class of poems which may be called elegiac, or lyric, and prose-writings of a didactic character. Last of all were the legendary tales and traditions, written in a later age to prop up the uncompromising pantheism to which centuries of intellectual isolation et philosophical conceit had reduced the Hindu, in spite of his fine intellect, unwearied industry, and magnificent literature. Of genuine history there is not one reliable fragment. And the whole of this literature is clothed in Sanskrit, a language of unrivalled force, variety, and flexibility, wonderfully preserved, considering that for many centuries the Vedic hymns were

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286 THE INDIAN ANTIQUARY. handed down orally from mouth to mouth, until, according to the best opinions, about four hundred years before the Christian era, the necessity of a written medium made itself felt, as the retention of the accumulating mass of commentary exceeded even the power of an Eastern memory. That any indigenous alphabet was elaborated in India is neither asserted nor can be believed; we must fall back on the theory that a form of the Phoenician alphabet was adopted and adapted, and we know as a fact that such an alphabet exists in the inscriptions of king Asoka two and a half centuries before Christ. Professor Williams has done good service in enabling the extent and nature of this great treasure to be understood within reasonable limits and in a popular form. It is a surprising fact that this great literature in its long solitary course, like the Nile, should have received no affluents, and yet, by some universal law of intellectual life, should have developed into the known forms of dogma, legend, philosophy, epos, and drama. Had the soldiers of Alexander the Great not mutinied in the Panjab the result might have been different. Dr. Legge is doing the same great work with the Chinese classics, which have maintained from the earliest period a similar isolation; and thus the materials have been slowly collecting which will enable the on-coming generation to grapple on the comparative method with the great problem of the growth of thought and wisdom in the older world, as evidenced in the literary remains of the great Aryan, Semitic, Hamitic, and socalled Turanian families, which have survived the wreck of ages. It is admitted by the author that much has been done by scholars to prepare translations in European languages of isolated works, such as the Vedic hymns, the law-books, the dramatic works, the Puranas, and the epics: they are too numerous to require more than a passing allusion, and they vary in merit and wideness of scope, but there has never hitherto "existed any one work of moderate dimensions, like the present, accessible to general readers-composed by any one Sanskrit scholar with the direct aim of giving Englishmen, who are not necessarily Sanskritists, a continuous sketch of the chief departments of Sanskrit literature, Vedic and post-Vedic, with accompanying translations of select passages, to serve as examples for comparison with the literary productions of other countries." Such was the author's avowed object, and we consider that he "Great praise is, however, due," says the author, "to Mrs. Manning's valuable compilation Ancient and Medieval India, 2 vols.-ED. + Hymn to Varuna (p. 16); to Indra, to Agni, to Surya (Rig-Veda, I. 50); to Ushas (pp. 17-20); to Yama from [SEPTEMBER, 1875. has eminently succeeded. Not only is such a conspectus of the knowledge and literature of the Hindus valuable as throwing light upon the feelings and customs of this great people, but it has the additional advantage of enabling the general scholar to compare the out-turn of the Hindu mind and taste with the similar productions of other natives at the respective epochs. The author mentions that he has enough for a second volume, but he has wisely restricted himself within reasonable limits, as he wishes to popularize the subject. He has given us specimens of each of the great branches of literature, and those who seek for more know where to find it. Throughout these pages we find a healthy catholic spirit on the religious aspect of the question: no sickly or faint-hearted depreciation of the truth and excellence of the faith adopted by civilized Europe for many centuries, but an ample acknowledgment of the strong points of other religions of other countries at an earlier epoch, and a calm refutation of the dishonest and ignorant notion that all that is good in ethics and dogmas sprang into existence at one moment-at the time of the Christian era. It is one of the special advantages of having a long series of productions of many centuries, to be able to note how the innate longing after goodness in the human race strove to make itself known in spite of surrounding disadvantageous circumstances. It is impossible that we can do more than notice the heads of a book which is in itself an epitome of the treasures of the most learned nation of the East, where, like everything else, literature is on a gigantic scale. It speaks volumes for the liberality of the Muhammadan rulers of India that such a mass of literature should have escaped the ravages of time and bigotry: the Brahmans have been fortunate to have saved so much, while the Alexandrian Library perished, and so much of the treasures of Greece and Rome is found wanting. Beginning with the Vedas, our author gives specimens in blank verse of hymns to the great Gods of Nature, which occupied the thoughts of our Aryan forefathers. Not as yet had the idea of Siva or Vishnu been worked out,-those debauched conceptions were the fruit of a later age. The elements and the dead were the natural objects of primeval worship. Hymns of praise and thanks, rituals to appease and conciliate, were the halting machinery of unassisted men, the first groping of men after God, who spoke to them not by his various hymns in Mandala X. of the Rig-Veda (pp. 21, 22); two hymns, one on the creation (R. V. X. 150), and the other on the unity of God (R. V. I. 121); a modified version of the Purusha-sukta (R. V. X. 90); the hymn to Time (AtharvaVeda, XIX. 53); and the hymn to Night (R. V. X. 127).

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BOOK NOTICES. SEPTEMBER, 1875.] word, but his works, the uncertain light of natural phaenomena. As the world grew older, the everlasting problem of life and death; the riddle of riches and poverty, youth and old age; the toss-up of sickness or health, good or evil luck; the nice questions of so-called virtue and so-reputed vice, forced themselves on the notice of thinking minds, and, as they worked on in unceasing, relentless round, induced that system of introspection which men call philosophy; and about 600 B. c. the great Philosophic Age began to dawn, ushered in by such master-minds as Zoroaster, Confucius, the wise men of Greece, and the wise men of India. In that birth came into existence the six schools of Indian Philosophy (p. 49). Nothing is more striking, as Professor Williams shows, than the existence of such divergence of opinion in one apparently rigid framework (pp. 53, 61-70). Brahmanism and Rationalism, under the semblance of orthodoxy, advanced hand in hand new ideas were conceived, expanded, blossomed, and in the case of Buddhism were extinguished forcibly by the secular power: and here the author incidentally notes (p. 5) the singular phaenomenon that the Turanian nations have adopt ed Buddhism, a faith of Aryan parentage, while the Aryan have surrendered themselves to Semitic dogmas. To the casual reader the chapter on the Vedas. is full of interest. To it follows an account of the Brahmanas and Upanishads, and of the systems of philosophy: the account of the Jains (p. 127) and of the Bhagavad-gita (p. 136) have a strange fascination, and help to keep up the interest after four lectures on the Smriti, Smarta-sutra, and law-books, until we reach the epics, and proceed onward to the grand classical age of Sanskrit literature. Professor Williams enters into the details of the great epics, the Ramayana (p. 337) and Mahdbharata (p. 371), and devotes one chapter to a comparison of them with the Homeric poems (p. 415): he adds a choice selection of their religious and moral sentiments (p. 440), as the best test of the degree of moral perception at which their compilers, and those who hang rapturously on their recitation in the vernacular, had arrived: some of these we may quote in later pages. We have now reached those portions of the literature which may be called comparatively modern; they consist of I. the artificial poems (p. 449), II. the dramas (p. 462), III. the Puranas and Tantras (p. 489), IV. the moral poems and fables (p. 505). The former class comprise some noble poems which illustrate both the beauty and the defects of the Sanskrit language and the Hindu authors, the meaningless play of words, the fanci 287 ful conceits, the 'linked sweetness long drawn out, the idea spun out to the finest thread, the intricate grammatical forms, the exceptionable chain of words. In these particulars no poem in any language can compete as regards singularity, charm of originality, and highly wrought finish with the Raghuvansa (p. 455), Meghdduta, and others. Many a Sanskritist who can read the epics, or the laws of Manu, with facility, will find a deeper study necessary to open the locks of a poem whose every eloka presents a separate puzzle: and yet the grand sonorous lines echo through the gallery of time with a rythmical vibration which can never be forgotten. Even the great Homeric hexameters read tamely by the side of the Indravajra lines of Kalidasa, whose exuberant genius runs riot in the unlimited use of melodious homophones. The dramas are too well known to require further notice we pass on to the Puranas, which are practically the proper Vedas of popular Hinduism. They are modern in date, very numerous, and of varying popularity. They are designed to convey the exoteric doctrine of the Veda to the lower castes and to women. The compilers of them fell into the pitfall of pretending to teach "nearly every subject of knowledge," "to give the history of the whole universe from the remotest ages, and claim to be the inspired revealers of scientific as well as theological truth;" but in fact they are a cross betwixt the Papal Syllabus and the Penny Cyclopaedia, and are justly charged with "very questionable omniscience" (p. 490). We rise from a study of this book with a senso of the great service rendered to the student and the general scholar by the bringing together for the first time in a readily accessible form the corpus of "Indian Wisdom." Those only who commenced the study of Sanskrit thirty or forty years ago can fully appreciate the value and assistance of such a volume. At that period no one could say with certainty what were the boundaries of Sanskrit literature. The last thirty years haye indeed been of wondrous expansion-a gathering in of a rich Indian harvest into European granaries. French, German, English, Italians, natives of India, Danes, and citizens of the United States have all contributed to the great work; and now in this his latest work Professor Monier Williams gives us a conspectus of the whole subject-a mine of reference, and a vade-mecum for future scholars. It is a real subject of gratification that the English school of Sanskritists still maintains the ancient fame acquired in the heroic age by the grand Hindu triad, Jones, Colebrooke, and H. H. Wilson, to whom the proud title of "Primi in Indis" is cheerfully conceded by all European scholars. London, June 1875. J. G.

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288 THE INDIAN ANTIQUARY. [SEPTEMBER, 1875. Tae Book OX SER MARCO Polo, the Venetian, Concerning the Kingdoms and Marvels of the East. Newly translated and edited, with Notes, Maps, and other Illustrations, by COLONEL HENRY YULE, C.B., late Royal Engineers (Bengal). In 2 vols. 2nd edition, revised; with the addition of new matter and many new illustrations. (London: John Murray, 1875.) Both to editor and publisher this is one of the most creditable books that have of late been issued by the English press. As a specimen of masterly workmanship, it may well be looked to as the example of its class by those who may engage on similar tasks with this of Colonel Yule's. The first edition appeared little more than four years ago, and was received with so much favour that we are glad to see the editor has been encouraged again to open his stores, and whilst lopping his former work in some few places, it has been only to make partial room for the many interesting additions from a hundred sources that he now lays before his readers, -additions that have come in up to the last moment", so that the 17 pages of " Supplementary notes" he has added to the second volume, he teils us," has had to undergo repeated interpolation after being put in type." The result is an encyclopaedia of information and reference respecting Central Asia and China, especially in the Middle Ages, such as is to be found nowhere else. Marsden's version of Marco Polo, published in 1818, and hitherto the standard English one, was translated from the Italian of Ramusio, printed in 1559; but Ramusio's was itself a translation from Latin copies, which again were derived, probably through Italian versions, from a French original. The old French text, published by the Societe de Geographie in 1824, seems to be by far the nearest approach to the original as written down from the dictation of Marco by his fellowprisoner Rusticiano of Pisa, in Genoa, in the year 1298. Probably derived from this, through a revised copy by the author, are five other French MSS., on three of which, in the Great Paris Li- brary, M. Pauthier based hie valuable text of 1865. "Having translated this," says Col. Yulo -"not always from the text adopted by Pauthier himself, but with the exercise of my own judgment on the various readings which that editor lays before us.- I then compared the translation with the Geographic l'ext, and transferred from the latter not only all items of real substance thnt had been omitted, but also all expressions of special interest and character, and occasionally a greater t'ulness of phraseology where the condensation in Paathier's text seemed to have been onrried too far. And finally I introduced betrecn brackets everything peculiar to Ramusio's version that seemed to me to have a just claim to be reckoned authentic, and that could be so introduced without harshness or mutilation. Many passages from the same source which were of interest in them selves, but failed to meet one or other of these conditions, have been given in the notes." This plan must commend itself as a most judicious one. The Book itself consists of two parts, the first containing the brief but interesting narrative of "the circumstances which led the two older Polos to the Kaan's Court, and those of their second journey with Mark, and of their return to Persia through the Indian Sens," and the second consisting of a long series of chapters-232 in the Geographic text, 200 in Pauthier's, and 183 in the Crusca Italian-"descriptive of notable sights and products, of curious manners and remarkable events, relating to the different nations and states of Asia, but above all to the Emperor Kublai, his court, wars, and administration."-A series of chapters, near the close, either omitted or much abridged in nearly all the copies, "treats in a verbose and monotonous manner of sundry wars" between different branches of the family of Chenghiz. These chapters, the translator, " though sharing the dislike that every man who 1808 books must bear to abridgments," has felt "it would be sheer waste and dead-weight to print." The Commentary is very full and complete, no pains having been spared to clear up every point of interest or difficulty, by extracts from every known source-many of them but little knownand by personal inquiry from people of all countries, and all over the East. Nothing is omitted : the account of the Old Man of the Mountain, for example, is illustrated by an outline of the Ismaili sect, with references to the authorities, clown to the trial in the High Court at Bombay in 1866, and a portrait of H. H. Agha Khan Mehelati. The references to Buddha lead to a brief account of his life, and of the old religious romance based upon it-the History of Barlaam and Josaphatillustrated by a woodcut from an old German version of the story printed in 1477, representing Sakya Muni as a Saint of the Roman Martyrology.' The illustrations indeed-of which there are about 180-are a most interesting feature of this handsomely got up work: the maps are numerous and specialiy instructive, and the woodcuts, &c.-many of them new, others very old and quaint, drawn from medizval sources Euro. pean, Chinese, Persian, &c.-are all interesting. The notes on the chapters respecting India, Socotra, &c., in the second volume, will be studied by many of our readers with muci interest. The Index is full, and a most valuable guide to the very varied stores of information which fill these two weighty volumes.

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OCTOBER, 1875.] EIGHT ARABIC AND PERSIAN INSCRIPTIONS. 289 EIGHT ARABIC AND PERSIAN INSCRIPTIONS FROM AHMADABAD. BY H. BLOCHMANN, M.A., CALCUTTA MADRASAH. SHORT time ago, Mr. Burgess sent me times a large town had stood on the bank A eight very excellent photozincographs of the Sabarmati, where now only jungle grew. from rubbings of Ahmad & bad inscriptions, The name of the town had been Bad in bad. of which I now give readings and translations, This town had suddenly disappeared. Ahmad together with a few notes. Shah asked whether he might not build a new These inscriptions add somewhat to our know- town on the spot. Khizr said that he might ledge of Gujarati history; but it would be do so; but the foundations would not be safo desirable to have more, and also to obtain a unless four persons of the name of Ahmad complete set of Gujarati coins of the Muham- came together who had never in their life omitmadan period. ted the afternoon prayer 'asr). Ahmad Shah Inscriptions I and II belong to mosques built searched throughout the whole of Gujarat, but by Ahmad Shah (I.) of Gujarat, who is de- found only two Ahmads that fulfilled the conscribed as the son of Muhammad Shah dition, viz.one Qazi Ahmad and one Malik and grandson of Muzaffar. Muzaffar appears Ahmad. These two the king took to Shaikh to have been a converted Hindu; for Muham- Ahmad Khattu, who then said, 'I am the madan historians generally call him Muzaffar third.' The king said, "Then I am the fourth Tank, i.e. Muzaffar of the Tank tribe.. It is Ahmad.' The town was thus founded. When noticeable that his grandson does not style him the walls of the fort had been raised to about a Shah'; in fact, only in Inscription V does man's height, the foundations unexpectedly gave he appear with this title. Lik the founder way at one place. The king and the Shaikh inof the Jaunpur dynasty, he does not seem to spected the locality, when a man whose namo have struck coins. On the other hand, Mu- was Manik Jogi came forward, and said that hammad Shah, Ahmad Shah's father, though the presence of the four Ahmads at the laying styled Shah, has no place in history; but he is of the foundation was not sufficient to secure mentioned in inscriptions and on coins. the permanence of the undertaking: the place Ahmad Shah, or, according to his full where the fort had been commenced was his name, Nasiruddin Abul Fath Ahmad property, and the fort would not stand without Shah, built Ahmad & bad near the old village his consent. The difficulty was, however, setor town of A sa wal. The foundation took place tled when the king agreed to call a part of on 7th Zi Qa'dah 813, or 4th March 1411, when Ahmadabad after the name of Manik Jogi. I the presence of the four pious Gujarati Ahmads' No other misfortune befell the rising town. rendered the undertaking auspicious. According Shaikh Ahmad Khattu died in 849 A.H., three to the legendt, the saint Ahmad Khattu years after Ahmad Shih. He lies buried at (so called from the town of Khatta, near Nagor) Sarkhaj, south-west of Almadabad, near the had settled in Gujarat during the reign of Sul- right bank of the river. tan Muzaffar, who held him in great respect. Inscription III belongs to the reign of QutbAhmad Shah, too, often visited the Shaikh, and uddin Abul Muzaffar Ahmad Shah on one occasion expressed a desire to see the II., often called in histories Qutb Shah. His prophet Khizr (Elias). The Shaikh's prayers full name is now known. and certain ascetic penances performed by Ah Inscription IV is from Dastur Khan's mad Shah brought about the desired meeting, Mosque-the same as figured in Fergusson's and when the king asked Khizr to tell him some- Architecture of Ahmalabad, plates 86, 87. thing wonderful, the prophet said that in former Malik Ghani Dastur ul-Mulk (i. e.Vazir of the Regarding the Tank tribe vide Beames's edition of Elliot's Races of the N. W. P. vol. I. pp. 109, 114; Cunningham, Arch. Reports, vol. II. p. 8; Tod's Rajasthan, vol. I. pp. 103ff. (Mad. ed., p. 94ff.). + Vide Ain translation, I. p. 507, where a biographical note will also be found on Mir Abd Turab, whose mau. soleum in Ahmadabad is described by Ferguson, Architecture of Ahmadabad, p. 62. Hence the Manik Burj, or Manik Bastion, west of Shah Ahmad's Mosque, where the Bhadr touches the Sabarmati; vide the plan of Ahmadabad in Fergusson's Architecture of Almedaba. From Hazari Shah's' Mosque, near the Karanj. It is a small building on the plan of the Mandap of a Jina temple with double pillars in front. It has every appearance of having been an appropriation of a Srivak fane.-ED.

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290 THE INDIAN ANTIQUARY. kingdom') was a noble of the court of Na siruddin Abul Fath Mahmud Shah, who is better known under his nickname of Bigarah (8). I do not know the correct pronunciation of this nickname. Some people pronounce it bigadh, having conquered two forts', in allusion to the conquest, on the same day, by Mahmud's armies of Champanir and Junagadh. But Jahangir in his Memoirs says that the word is a Gujarati term meaning 'having the moustachios turned upwards.' There is no doubt that the latter explanation is correct, and in corroboration I may quote the following passage from Varthema's +"avels + : "The Guzurates are a generation who eat nothing that has blood, and kill nothing that has life. They are neither Moors nor Gentoos, but if they were baptized they would certainly be all saved on account of the many good works which they perform. This excess of goodness has rendered them the prey of Machamuth, the present king, who is of a very different disposition. The beard of this prince is so huge, that his moustachios are tied over his head like a lady's hair, while the rest depended downwards as far as his girdle. He is continually chewing a fruit like a nut wrapt in leaves, and when he that this person should be put to death, which sentence is executed in half an hour." bny hdh lbn lrfy` lmsjd lwsy` l`bd lrjy | squirts the juice upon any one, it is a signal lthny l`lj~ l~ rHm@ llh lm`bwd fy lmsjd blrkw` wlsjwd Gyr md`w Hd m`h bdan lqwlh t`l~ | The year of the inscription is not clear, bt dn lmsjd llh fl td`w m` llh Hd lwthq bllh lmst`n Hmd shh bn mHmd shh bn mZfr lslTn wkn trykh bny'h mn lhjr@ lrb` mn shwl sn@ sb` `shr w thmny@ || it may be 892 or 890 (A.D. 1497 or 1495). Inscription V is from Rani Asni's (commonly known as Rani Sipri's) Mosque, which was built in 15141, during the fourth year of the reign of Shamsuddin Abul-Nasr Muzaffar Shah, whose full name now becomes known. The inscription also mentions another son of Mahmud Shah Bigarah, of the name of Abu Bakr Khan. The name shows that the royal family were Sunnis. I do not When Jahangir was in Ahmadabad, of which he has given a lengthy description, he found the streets so dusty, that he wished to change the name of the city to Garda. hid, Dustville.' (Elliot's History of India, vol. VI. pp. 353, 358). [OCTOBER, 1875. know whether the name of the Rani is Asni Isni, or Usni. Inscriptions VI and VII-The former refers to repairs made by Nau Khan Farhat-ul Mulk (Joy of the kingdom'), son of Chiman, on Ahmad Shah's MausoleumSS; and the latter to a Jami' Mosque built by the same grandee. Inscription VIII mentions the full name of Na sir uddin Abul-Fath Mahmud Shah, son of Latif Khan. Mr. Thomas, in his 'Chronicles of the Pathan Kings of Delhi' (p. 352), gives Qutbuddin as the name of the king; but the coin figured by him does not give that name. We may therefore assume that this inscription gives the correct name.|| In point of penmanship, the first three inscriptions are better than the other five, T-the first especially is beautifully carved. Like the Bengal and Jaunpur inscriptions of the same time, they are superior in this respect to Dihli inscriptions. Tide Murray, Historical Account of Discoveries and Travels in Asia, vol. II. p. 37. This is an important correction of the date usually ascribed for the erection of this beautiful mosque, the gem of Ahmadabad buildings, which, probably on the sole authority of H. G. Briggs (Cities of Gujarashtra, p. 245), is usually said to have been built in A.H. 835, or A.D. 1431-82. Conf. Fergusson's Architecture of Ahmadabad, pp. 45, 81.-ED. The grammatical and orthographical mistakes so common on all Indian inscriptions are also found here, viz. occasionally wrong articles and genders; non-inflexion of the words abu, akhu, &c. ; mistakes in the construction of the Arabic numerals; the interchange of and 3, &c. I-Ahmad Shah's Mosque. Translation. This lofty edifice, the extensive Mosque, was built by the slave who trusts and returns and has recourse to the mercy of God, who is worshipped in Mosques with bows and prostrations, SS Architecture of Ahmadabad, p. 47. In the names of the other Gujarati kings given by Mr. Thomas (p. 353,) I find that Bahadur Shah (No. 11) is given with two kunyahs, which is unusual. The name of Muzaffar Shah bin Mahmud (No. 15) cannot be correct. Some of the inscriptions are chipped in places, and, though carved on marble slabs, all have been again and again whitewashed, until it is very difficult to clean them so as to get perfect rubbings: this is the main cause of the want of sharpness in several of them. No. I. is cracked across.-ED.

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AHMADABAD INSCRIPTIONS Indian Antiquary, ve DOVA IN Ir AU 2. LO . 29 Joon A 12 NO 168 O . SON 669 No. 1. FROM AHMAD SHAH'S MASJID IN THE BHADR. (A.D. 1414). to fit om otti NelWRI III 11 jqtn 24 V IM D W. Grigas polith. Burgse fecit No. 2. FROM AHMAD SHAH'S JAMI' MASJID. (A.D. 1424).

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AHMADABAD INSCRIPTIONS Indian Antiquary. 2 . ELUTHU GW maayaiyee w VADO No. 3. SHARAN'S MOSQUE (A.D. 1452). SALWULINO 20 you B DIRETT HU 4 WOUTCUTORUL TORUS , LOW . & PULVITTIIN 91. 31 . J. Burgess fecit W Ctigge proto-lith. No. 4. DASTUR KHAN'S MOSQUE. (A.D. CIR. 1486).

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OCTOBER, 1975. EIGHT ARABIC AND PERSIAN INSCRIPTIONS. who alone is to be worshipped according to the Qoran verse [Sur. lxxii., 18], "Verily, the Mosques belong to God; worshipno one else with Him," by the slave who trusts in the helping God, Ahmad Shah, son of Muhammad Shah, son of Muzaffar, the king. And the date of its erection is the 4th Shawal 817 A.H. [17th December, 1.14. II.-Ahmad Shah's Jami' Mosque. Translation. This lofty edifice and extensive Mosque was bailt by the slave who trusts and returns and has recourse to the mercy of God who is kind, who alone is to be worshipped according to the Qoran verse, "Verily, the Mosques belong to bny hdh lbn lrfy` wlmsjd lwsy` l`bd lrjy w lthny lmltjy l~ rHm@ llh lmnn Gyr md`w Hd mhr bdan lqwl llh t`l~ wn lmsjd llh wl td`w m` llh Hd lwthq bllh lmst`n nSrldny wldyn bw lftH Hmd shh bn mHmd shh bn mZfr lslTn w kn trykh bny'h mn hjr@ lnby Sl~ llh `lyh w slm lGr@ mn Sfr khtmh llh blkhyr w lZfr snh sb` w `shryn w thm nhy@ || ql llh tbrkh w t`l~ w n lmsjd llh fl td`w m` llh Hd w ql lnby Sl~ llh `lyh w slm mn bn~ msjd llh bny llh lh byt mthlh fy ljn@ bny `mr@ hdh lmsjd ljm` fy `hd slTn lslTyn nSrldny wldyn bwlftH mHmwd shh bn mHmd Hmd shh bn mHmd shh bn mZfr lslTn | God; worship no one else with Him by the zd lmkhTb mn HDrt l'`l~ wlmlj lm`l~ bdstwr lmlk bdym llh m`lyh btG mrDt llh | Muzaffar, the king. The date of its erection shh bn l`bd lrjy brHmt llh lmlkh lmlkh Gny khSh w Tlb ljzyl thwbh wkn fy l`shr mn shhr on him !) is the first day of Safar (may the month sh`bn snh (illegible thm nhy@ || slave) who trusts in the helping God, Nasir uddunya waddin Abul Fath Ahmad Shah, son of Muhammad Shah, son of from the flight of the Prophet (God's blessings end successfully and victoriously!) of the year 827. [4th January, 1424.] III.-Hazari Shah's Mosque. ql llh t`l~ wn lmsjd lmh fl td`w m` llh Hd 291 Translation. God Almighty says,-"Verily, the Mosques belong to God; worship no one else with him." And the Prophet (God's blessings on him!) says "He who builds a Mosque for God, will have a house built for him by God in Paradise." The edifice of this Mosque was built during the reign of the king of kings, Qutb uddunya waddin Abul Muzaffar Ahmad Shah, son of Muhammad Shah, son of Ahmad Shah, son of Muhammad Shah, son of Muzaffar, the king, by the slave who has need of God the helper-I mean Sha'ban, son of Tuhfah, the royal, who has the title of 'Imad al-Mulk, the Lord Chamberlain, from a desire to obtain the favour of God and to get his great reward. This took place on the 2nd Janada I. 856. 21st May, 1452. IV.-Dastur Khan's Mosque. Translation. God who is blessed and great, has said, "Verily the Mosques belong to God; worship no one with him." And the Prophet (God's blessings on him!) has said, " He who builds a mosque for | wql lnby Sl~ llh `lyh wslm mn bn~ msjdllh God, will have a house like it built by Gol for | bny llh lh byt fy ljn@ bny `mr@ hdh lmsjd fy `hd slTn lsl`yn qTb ldny wldyn bwlmZfr Hmd shh him in Paradise." The edifice of this Jami' Mosque was built during the reign of the king of kings Na cir uddunya waddin Abul Fath Mahmud Shah, son of Muhammad bn mHmd shh bn Hmd shh bn mHmdshh bn mZfr lslTn tHfh - Shah, son of Ahmad Shah, son of i n | l`bd lmftqr l~ llh lmst`n `ny sh`bn bn hammad Shah, son of Muzaffar, the | lslTny lmkhTb b`md lmlk `rD mmlkh btG king, by the slave who hopes to obtain the lmrDt llh wTlb ljzyl thwbh wkn dhlk fy trykh Khasah -zad, who has received from his | lthny mn jmd~ l'wl sn@ st wkhmsyn wthmnmy@ || mercy of God, the Malik Malik Ghani Quotations from the Qorin are introduced by gala allahu ta'ala, 'God says'; quotations from the Hadis by qala al-nabi, the Prophet says."

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292 THE INDIAN ANTIQUARY. [OCTOBER, 1875 = people) the title of Dasturul-mulk (may God continue him in his exalted position !), in order to obtain the mercy of God and to secure his great reward. This was on the 10th Sha'ban of the year* ** V-Rana Apna's Mosque, th sn hl zmnh frHt lm~ n~ w august Majesty and the exalted refuge (of the bht dyndr w khd trs w skhy w b wf dr zmn trykh sl `hdh sh z fwn Hq gft yHyy frHt mlkh md z wy slh Translation. snh rb` w rb`yn w ts`myh w yd gr Hmd chwjr | ql llh tbrkh wt`ly wn lmsjd llh fl td`w m` llh 'Hd wql lnby Sl~ llh `lyh wslm mn bny This is the lofty Mausoleum of Ah rulad .1 msjd llh t`l~ bn~ llh lh qSr fy ljn@ bn~ lmsjd fy `Sr lslTn l `Zm lmryd bty'yd lrHmn shms ldny w ldyn bwlnSr mZfr shh bn mHmwd shh bn mHmd shh bn 'dhd shh bn mHmd shh bn mZfr sh lslTn khld llh mlkhh bny@ lmsjd lmdhkwr wld by bkr khn bn mHmwd shh slTn lmsmt brny thny mn shhwr sn@ shmsy@ rb` sn@ l`shryn w ts`h y@ | Shah, the king, the dome of which, on account of its loftiness, matches the vault of the heaven. 2. Though het had many officers, and though they always exerted themselves to repair it, 3. No one has hitherto done so in so splendid a manner as the perfect mind of that respected and exalted man, 4. The benefactor of the present generation, Farhat ul-Mulk, who is pious, God-fearing, liberal, and faithful. 5. The chronogram of his office tenure has been expressed, with God's help, by the poet) Yahya in the words-"Farhat iM ulk, these letters give the year, A.H. 944 [A.D. 1537-38]. The memorial is executed by Ahmad Chhajju." VII.-Sadhub Sayyid's Masjid. Translation. God who is blessed and high, has said, "Verily the Mosques," &c. [as above). And the Prophet has said, "He who builds a Mosque for God Almighty, will have a castle built for him by God in Paradise." This Mosque was built during the reigu of the great king, who is assisted by the aid of the All-Merciful, Shams uddunya waddin Abul-nasr Muzaffar Shah, son of Mahmud Shah, son of Muhammad Shah, son of Ahmad Shah, son of Muhammad Shah, son of Muzaffar Shah, the king, -may God perpetuate his kingdom! The builder of this Mosque is the mother of A bu Bakr Khan, son of Mahmud Sul. tan, who is called Rani Asni. During the fourth solar [regnal] year, in 920. [A.D. 1514.] VI.-Tomb of Ahmad Shah. y llh qT`h dr trykh bn msjd jm` y llh mly nrkhn chymn lmkh Tb mlkh lshrq . bfrHt lmlk msjd sy b Sf w pr nwr b smn brwd ankhh nwrsh byt m`hwr w sqf mrfw`sh gr bkhwnd lsn Gyb szd hst dr qz hmchw byt `tyq khly z `bd n bdn nbwd ch w `yn zmzm chw mn jdhb w swq b rwj brwd shhysh b`hd 'nkr shd bn ysh hshtmyn br sd n bkrsy shh mHmwd bn shh lTyf slTyn r pnh dhd khh nwkhn bn chymn khw bnysh frHt lmly shd zlTf Hd rwD@ `ly Hmd shh slTn khz `lw h khnbn w b sr Tq jft gshth mhdy d rn grchh bwdndsh bsy w brdh nd dy'm w ndr mrmt khrdn s`yh lykh hrgz hych khs w r bdyn rwnq nskht hmchw dht kml 'n SHb `z w `l * The year may be 890 or 892 A.H., which would be . 18 or 198, Or it (sc. the Mausoleum). The metre is long ramal.

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AHMADABAD INSCRIPTIONS Indian Antiquary, 15x12x12 Pro KTOV ON No. 5. FROM RANI ASNI'S MOSQUE. (A.D. 1514). PP ISA WWWWWWWWW W. Griggs photo-lith. J Purgess fecit. No. 6. FROM AHMAD SHAH'S TOMB (A.D. 1537).

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AHMADABAD INSCRIPTIONS. Indian fintiquary. COM OP HUKUM AN USEDgicz OD . Pero 1691 LO Ocuv TIL PORN ALS DARK W ! APA AN ko VU No 7. SHAHUB SAYYID'S MASJID. (A.D. 1538). AI B evel DE CAUSV SU HOBI . YU N66 iglas 21143 34 na RSSON J. Burgess fecit. W. Grigos photo-lith. No. 8. HAMSA SALAT'S DHALGAWARI MASJID. (A.D. 1548).

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OCTOBER, 1875.] BIOGRAPHY OF JELLAL-AL-DIN RUMI. bndh trykh yn bn qbwl z sr Sdq khwstm z khrd gft fy lHl rw bgw yHy~ qd bn khlS lwjh Hd nh Sd w chhl w pnj mjmw` bwd gr dr ary Hrwf wy b`d d Translation. O God! A chronogram on the erection of the Jami' Mosque by the Malik ushsharq ['Chief of the East'] Nau Khan, son of Chiman, who has the title of Farhat ul Mulk. O God! ql llh t`l~ wn lmsjd llh fl td`w m` llh Hd [bny] hdhh lmsjd b`hd lzmn nSr ldny wldyn bwlGlm mHmwd shh n lTyf khn khw bh dr shh bn mZfr shh bn mHmwd shh bn mHmd sh w bn Hmd shh bn mHmd shh bn mZfr lslTn khld llh t`l~ mlth wslTnh sdd hdh lbn lmsjd | This is a fosque shining and beaming .1 forth, whose rays go up to heaven. 2. If the tongue of the angel calls it 'the raised house' and 'the elevated dome,' it is but proper; * 3. For in honour it is like 'the old house ;' may it never be inside empty of worshippers! 4. Its well is like the Zamzam Well; and, like in Mina, at the side of it, is a wellattended bazar. 8. I sincerely asked Genius for the chronogram of this building, 9. And he replied at once, "Go, Yahya, and say, 'He built it from pure motives, for the sake of God."" 10. This gives together 945, if you count up the value of the letters (A.D. 1538). VIII.-Hamzah Salat's Dhalgawari Mosque.SS The prince of Cufi poets, Mullana Jellal al-din Muhammad ul-Balkhiur-Ru. mi, was born at Balkh on the 6th of the month Rabi' I. A.H. 604 (1st October A.D. 1207). His principal work is the Mesnavi, which consists of six daftars or volumes, and treats on an extraordinary variety of subjects, stories, fables, 293 God Almighty says, "Verily the Mosques," &c., [as above]. This Mosque was built during the time of the reign of Nasir uddunya waddin Abul Fath Mahmud Shah, son of Latif Khan, the brother of B a h a dur Shah, son of Muzaffar Shah, son of Mahmud Shah, son of Muhammad 5. The building was erected during the reign of him whose kingdom reaches the eighth throne, 6. Shah Mahmud, son of S hah Latif, Shah, son of Ahmad Shah, son of Muwho gives an asylum to other kings. 7. Its builder is Nau Khan, son of Chiman, who through the grace of God became Farhat ul-Mulk. hammad Shah, son of Muzaffar, the king,-may God Almighty continue his kingdom and his rule! The edifice of this blessed Mosque was strengthened by the meanest of God's slaves, Mallu the royal, who has the title of Khawas ul-Mulk, in 955. [A.D. 1548.] Lisan i ghaib, pr. the tongue of the unseen world." This is also the epithet of the poet Hafiz. The raised house' is the Ka'bah in Makkah; and the elevated dome' is the heavenly vault. The old house,' the same as the Ka'bah. The metre of the passage is Khafif. +The construction is forced : chu mind is either an adjective to Zamzam [the well near the Ka'bah], or the engraver has left out a waw, after Zamzam. Mina is a quarter in Makkah where a bazar is held. lmkhTb lmtbrkh ql `bd llh mtr slTny bkhwS lmlk fy sn@ khms khmsyn wts`my@ || Translation. BIOGRAPHY OF JELLAL-AL-DIN RUMI. BY E. REHATSEK, M.C.E., Hon. Mem. B. Br. P. As. Soc. parables, legends, and Koran-texts, all permeated by the spirit of the Cufi doctrines; and second to it is his Diwan, a collection of lyrical poems,both known from the banks of the Ganges to the shores of the Bosporus. This poet, the founder of the order of whirling dervishes, who have numerous convents and endowed establish The engraver has wrongly spelt i instead of. The latter form is required to make up 945. The whole poem is inferior, and in the last line we have to scan chihlupan; and in the sixth distich a foot mustaf'ilun occurs for maja' ilun. SS This is merely a wall with mihrabs, and having in front a tiled roof supported on wooden pillars.-ED.

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294 THE INDIAN ANTIQUARY. ments in Turkey, spent the greater portion of his life in that country, and is therefore called Rumi, the Turk; but, according to the Nafhatul-uns of J'a mi, his visions began at a very early age in his own country. When he was five years old he had manifestations from the invisible world, such as sights of angels, of genii, and of men within the domes of glory. It is stated in a record in the handwriting of Mullana Beha-al-din Vulud, that when Jellalal-din Muhammad, on a certain Friday when six years of age, was playing with some other little boys on the flat house-tops of Balkh, one of the little fellows suggested that they should jump over from one house-top to another; Jellal-aldin replied that as such movements are peculiar to dogs, cats, and other animals, it would be a pity that human beings should imitate them, but that, if they felt any power in their souls, they ought to fly heavenwards together with him. That moment he disappeared from the sight of his playmates, who became sorry and raised a shout of lamentation, whereupon he returned after a short while, but with the hue of his countenance changed and his eyes altered, and said, "Whilst conversing witu you, I saw a company of persons dressed in green raiment, who took me up and showed me the miracles of the upper world; but when your cries and wailings ascended they again deposited me here." It is said that at that age he partook of food only once in three or four days. It is said that when Jellal-al-din emigrated from Balkh he met Sheikh Farid-al-din A'ttar at Nishapur, who was at that time well stricken in years, and who presented him with his Esrar-namah, or "book of mysteries," which he ever afterwards carried about his person; he also imitated his doctrines, as it is said gsht grd mwln `T . shrbt z dst shms bwd nwsh "Mullana on A'ttar attended, From Shams' hands the drink was all nectar." By Shams his spiritual teacher, Shams Tabrizi, is meant. Elsewhere we read [OCTOBER, 1875 was at his service "with heart and life," he replied, "Hush! Among men this lie finds credit," and asked, "Whence have you obtained your heart and life, that you can place them at the service of men ?" He was nevertheless in the habit of saying, "I am not that body which appears to the A'usheks (lovers of God), but the pleasure and gladness produced in the hearts of Murids (disciples) by my words. Allah! Allah! when you obtain that gladness, and taste that joy, consider it happiness, and give thanks; that is me!" Hisam-al-din was merely his amanuensis, but from several flattering references to him in the Mesnavi he might be wrongly considered to have occupied a far higher position. To him he said, "It is necessary to sit knee to knee with the Avlia (pl. of Veli, saint) of God, because such proximity bears momentous consequences": `Tr rwH bwd w sny'y dw chshm w m z ply sfly w nZr amdym A worldly fellow once excused himself to him for his remissness in visiting him, but Jellalal-din replied, "There is no need of any excuses, because I am as thankful for your not coming as others are for your coming." Seeing one of his companions in a state of melancholy, he said, "All sadness arises from too great attachment to this world; as soon as you are freed from it and consider yourself a On being told that a certain man had said he stranger therein, you will perceive, from every "A'ttar was soul, Sanai his two eyes; We came after Sanai and A'ttar." zw dwry nshyd lHZh ykhy khh z dwry khrbyh fzyd bhr Hly khh bshy pysh w bsh khh z nzdykh bwdn mhr zyd, Hisam-al-din was no doubt a faithful amanuensis and disciple, but on some occasions a little admonition might have been judicious; on the death of his wife he could not be induced for a long time to attend to his duty, and the poet remonstrated: "One moment to be absent from him is not good, For separation will increase mishaps. No matter what your state; attend on him, Because proximity will love augment." He said that although a bird flying up from the earth cannot reach heaven, it nevertheless gains the advantage of being further from the net; thus a man who becomes a dervish, though he cannot attain perfection, is distinguished above the common crowd of men, and is delivered from the troubles of the world.

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OCTOBER, 1875.) BIOGRAPHY OF JELLAL-AL-DIN RUMI. 295 thing you behold or taste, that it cannot abide with you, and that you must go to another pluce: therefore you will no longer feel any anxiety." He was also in the habit of saying that he is a superior man who does not grieve on being affronted, and he a generous man who gives no pain to one deserving to be affronted. Mullana Siraj-al-din kunavi was a great man of the period, but not on good terms with Jellal. al-din, and when it was reported to him that the latter had on a certain occasion said, "I agree with all the seventy-three sects of the Muhammadan religion," he determined to get the Mulla insulted. Accordingly he sent one of his followers, who was a learned man, to ask the Mulla in a large company whether he had really uttered the above sentiment, and in case of re. ceiving an affirmative reply, to affront him with bad language; but to all his taunts the Mulla only smiled and replied, "I agree also with all you have said," whereupon the man returned ashamed. Sheikh Rak n-al-din a'lla aldoulah stated that he had been much pleased with this meek answer. He daily asked his servant, "Is there anything in the house to-day?" and on receiving a negative reply he became exhilarated and thankful, saying, "Praise be to God, this day our house is like that of the prophet!" If the servant said, "Whatever we require is at hand in the kitchen," he was displeased and said, "The smell of Pharaoh is rising from this house." He seldom or never used wax-lights in his house, and was contented with oil-lamps, saying, "Those are for kings, and these for devotees (caldk)." On a certain occasion a company, in which also Sheikh Cadr-al-din Kunavi was present, requusted the Mulla to officiate as Emam (leader of the prayers), but he replied, "We are Abdals, we sit down or get up wherever we happen to be; those endowed with Cufism and dignity are worthy to be Emams," and pointing to Sheikh Cadr-al-din as one of these, he continued, "Whoever prays after a pious Emam is just as if he prayed after the prophet." One day the Mulla being present at a devotional exercise, it occurred to a dervish to ask him what Falor is, whereupon the Mulla recited the following quatrain : "Fakr is essence, all else accident; Fakr is health, all else disease. This world is all deceit and fraud, FaKr is of the next a mystery." It has been mentioned above that the Mulla was a disciple of Farid al-din A'ttar; him he recollected even during his last illness, when he said to his companions, "Be not afflicted at my going, because the victorious light will fifty years hence radiate from the spirit of Sheikh Farid-al-din A'ttar. Remember me in whatever state you are, that I may aid you, in whatever garment I am." He also said, "Do not associate with any persons except such as are of your own kind, because on this subject my lord Shams-al-din Tabrizi (may God sanctify his secret!) has said to me that the sign of a disciple (muri) who has found acceptance is that he never associates with strangers, and that when he suddenly falls into their company he feels ill at ease, like a hypocrite in a mosque, or a little child in a school. On his death-bed he also said to his companions, "In this world I have but two connections-the one with my body, and the other with you; this latter connection will not be severed even after I shall, by the favour of God, become separated and isolated from this world." On the same occasion Sheikh Cadr-al-din also paid him a visit and said, "May God restore you to health quickly!" But the Malla replied, "Let my restoration to health consist in the removal of the only remaining garment which yet separates the lover from his beloved. Are you not willing that light should be joined to light ? mn shdm `ryn ztn w z khyl lwSl nhyt dr myr mhm "Denuded of body am I, and FIA of unreality. I roam and verge to bounds of union." The last injunction of the Mulla to his companions was, "I recommend you to fear God secretly and openly, to be frugal in your eating, to sleep little, and to speak little. To abandon everything sinful, to fast and to pray much. To renounce every kind of lust for ever, and to bear insults from everybody. Do not keep up any intercourse with fools and vulgar persons, but cultivate the society of men who are pious and noble. The best men are those who are useful * Poverty in a religious conse, and he who makes a profession of it is a Faktr.

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296 THE INDIAN ANTIQUARY. to the human race, and the best words are those which are the fewest and the most instructive." On being asked to appoint a worthy successor, he uttered the name of Chelebi Hisamal-din; the question being thrice repeated, he gave the fourth time the same reply. Being questioned concerning his son Sultan Vulud, he replied, "He is a hero, there is no necessity for any injunction about him." Then Chelebi Hisam-al-din asked the Mulla whom he wished to pray over his corpse at the burial, and he said, "Sheikh Cadr-al-din." He expired at sunset on the 5th of the month Jomadi II. A. H. 672 (18th December A.D. 1273), at the age of 68 years according to the Muhammadan, or 66 according to the Christian reckoning, at Koniah, i.e. Iconium, in Asia Minor, where he had spent the greater portion of his life, and from its being in the Turkish dominions he obtained the surname of Rami. The above Sultan Vulud was also a poet, and died at Koniah, A.H. 712 (1312). He is called Beha-al-din, of the same name with Jellal-al-din's father, who, when our poet was yet a boy, being displeased with the government of Khowarizmshah, determined to emigrate for ever from the district of Balkh, under the pretence of going on a pilgrimage to Mekkah. Accordingly he departed with this son and went first to Nishapur, where they made the acquaintance of Sheikh Farid-al-din A'ttar, who had gathered around him many disciples, and who discovered the precocious talents of the boy, presenting him with the Esrarnamah and uttering the prediction : gft zwd kyn psr GwG khnd atsh ndr swkhth jnn khnd "How quick, he said, will this unruly lad Throw burning fire on anxious souls!" Both father and son continued their travels in the company of a valuable guide and spiritual teacher, Sayyid Tarmad, whose sobriquet was Burhan; with him they visited the holy shrines of Mekkah and Jerusalem. They had not completed one half of their intended tour, however, when he took leave and advised them to settle in Turkey. Accordingly Beha-al-din took his son Jellal-al-din to Koniah, where they established themselves and ceased their wanderings. At that time 'Alla-al-din, the Seljukide, governed the country; he was so pleased with [OCTOBER, 1875. the company of Beha-al-din that he became his disciple; when his father died Jellal-al-din took his place, but he soon got tired of worldly honours, and, abandoning his position, dedicated himself wholly to spiritual life : : lyk nhd fDl w tdryssh psnd mrG Tb`sh dsht prwzy blnd `z w jhsh dr nZr byhwdh bwd jdhbH Gyby dlsh rbwdh bwd "But schools and honours pleased him not; His nature's aspirations were more high, His pomp and glory seemed but folly to himself, Attraction of the spirit-world held his heart." He sought consolation in the society of kindred spirits, the chief of whom were Shamsal-din Tabrizi-whose name appears at the end of almost every ode of his Diwan in token of affection, because Jallal-al-din himself acknowledged him as his spiritual guide-and His a m-al-din. Shams-al-din Tabrizi, whose full name is Mullana Shams-al-din 'Ali Ben Malak Da d Tabrizi, appears to have been a restless character and an innovator. He travelled about much and made many enemies. When Shamsal-din arrived at Koniah for the first time, he paid a visit to Jallal-al-din, who happened to be sitting near a tank with several books near him; he asked what they were, and on being told that they were called Kyl wa Kal, he said, "What have you to do with them ?" and threw them all into the water. The Mulla exclaimed with a sigh, "O Dervish, what have you done? Some of these were my father's compositions, which cannot be replaced!" Hereupon Shams-aldin put his hand into the water and pulled out all the books, one after the other; and lo, not one of them was wet. Jellal-al-din was much astonished, but Shams-al-din rejoined, "This is joy and ecstasy: what do you know of these spiritual matters ?" And their intimacy began from that day. Shams-al-din was constantly roaming about. He wore a robe of coarse black cloth, and took lodgings in the caravanserai at whatever place he happened to arrive. He came to Koniah A.H. 642 (A.D. 1244), but could not remain there on that occasion longer than one year, as an attempt was made on his life. At that time Jellal-al-din Rumi saw his friend for the

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BIOGRAPHY OF JELLAL-AL-DIN RUMI. UCTOBER, 1875.] last time, and was so grieved at the separation that he withdrew himself entirely from the world, became a dervish, and founded the order of dervishes called after his name, and at present still well known in the Turkish empire. When Shams-al-din arrived in his travels at Koniah, in A.H. 642, he took lodgings in the quarter of the confectioners. One day Jellal-al-din, who was engaged in teaching various sciences, happened to pass, with a company of learned men from the college, through the quarter of the confectioners. On that occasion Mullana Shamsal-din sallied out from his lodgings, and taking hold of the bridle of Jellal-al-din's mule asked him whether Baizid (a celebrated saint) or Muhammad was the greater? Jellal-al-din said, "It seemed that on account of that terrible question the seven heavens had fallen asunder and had been precipitated upon the earth; a large fire appeared to issue from my bowels and to envelop my brains, the smoke whereof ascended to the throne of God, and I replied, 'As Muhammad is the greatest of men, what can Ba izid be?' He rejoined, 'What do Muhammad's words, "We have not known thee as we ought," imply? whilst Baizid says, "O God, how high is my position! I am the king of kings!"" I replied:-'Baizid's thirst was quenched by one drop, and he boasted of satisfaction, because the vessel of his intellect was filled thereby. That light was as much as the little window of his house could admit, whilst Muhammad was subject to a great dropsy and thirst, he was daily praying for closer intimacy.'" At these words Mullana Shams-al-din gave a shout and fell down senseless. Jellal-al-din alighted from his mule, and ordered his disciples to carry him to the college. He placed the head of Shams-aldin on his own knees, took him by the hand, and they departed together. During three months they lived in retirement, engaged in fasting and prayer; they did not come out once, and no one ventured to disturb their privacy. According to the Nafhat-ul-uns, in which the flight of Shams-al-din from Koniah is represented in a somewhat supernatural way, the year in which it took place is given as A.H. 645, and not A.H. 643 as stated above. In the Nafhatul-uns it is related that one night when Jellalal-din and Shams-al-din were sitting together in retirement, a man from without arrived and beckoned to the latter. The Sheikh got up immediately and said to Jellal-al-din, "They are calling me in order to kill me." Jellal-aldin waited long in vain for his return; seven men had lain in ambush expecting him with drawn swords, with which they attacked him, but he uttered such a shout that all of them fainted away and fell to the ground. One of these men was Beha-al-din, or as in the lithographed copy 'Alla-al-din Muhammad, the son of Jellal-al-din. When these seven men recovered their senses, they perceived nothing but one drop of blood, and from that day to this nothing more transpired concerning that prince of the invisible world. 297 The real cause of the attempt to assassinate Shams-al-din, and of his flight in consequence thereof, must probably be sought in his open disbelief in Islam, which Jellal-al-din was always cunning enough to disguise tolerably well in his own utterances and writings. He, moreover, so monopolized the society of Jellal-al-din that the disciples of the latter, together with his son, were determined to murder Shams-al-din. It is plain enough, from the last page of the Mesnavi, that the above conjecture is true, as will appear from the following: shd mdty b yr dr khlwt nshst br rkh Gyr kly dr bh bst z shrb wSl "brkhwrdr shd khlw tswy yr mHrm nw mrydn dr fGn w dr khrwsh khh khj bwd yn gdy'y jndh pwsh wz khj awrd yn mkhr w dGl jl khh bzd rh br chnyn Sdry ykhd slm shd khwr w tbh khh rh * zrh qbh lslm shd nyst yn rhzn jzz hl Dll khwn w bllh Hllst w Hll "Some time he with his friend retired sat, All alien spirits quite shut out, Enjoying the pure draught of union. He was the confidant of his good friend; His pupils did lament and grumble, "Whence came this ragged mendicant? Whence brought he all this fraud and rognery, To isolate so quickly our great Chief? O God! Now Islam is despised, destroyed, The dome of Islam is now led astray! This robber is none but a heretic, By God! his blood is free and free!""

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298 THE INDIAN ANTIQUARY. [OCTOBER, 1875. Hkhyt mykhnd bshnw z ny chwn mykhnd shkhyt jdy'yh wz It may be seen that in these verses the 'great "Delayed was this Lesnavi for a time. Chief" and the 'dome of Islam' is Jellal-al. Respite was needed blood to milk to change." din Rumi, whilst the ragged mendicant After that no interruption of any length and heretic robber is Shams-al-din. appears to have taken place, till the whole work Jellal-al-din Rumi's successor, Chelebi Hisam. was brought to a termination. That Hisam-alal-din, whose full name is Sheikh Hisa m. din must have been an enthusiastic admirer of al-din Hasan Ben Muhammad Benthis book appears from the following words he Alhasan Ben Akhi Turk. Becoming uttered :-" When the Mesnuvi is being read the successor of a Pir or Sheikh, i.e. spiritual aloud, all who are present get drowned in its guide, implies also the acceptance of all his light, and I behold a company of spirits from the duties and the allegiance of his pupils; and if the invisible world who cut off with their words the Pir was a man of great authority, learning, &c. roots and branches of the faith of all those who his successor is also expected to be one. It do not listen with complete sincerity, and graappears that Hisam-al-din got tired of the many dually drag them into hell-fire." But Jellal-alGhazals composed by his teacher Jellal-al-din, din replied :and requested him to write a connected and large "Of verses mine the toes you see poem ; hereupon the latter pulled out a piece of Headlong dragged to flames of fire. paper from his turban containing the first twenty Hisam-al-din, saw you their state ? eight distichs of his Mesna vi, beginning with Their acts has God revealed to you?" the words The above words of Hisam-al-din imply that as apparently many sentiments contrary to the strict laws of Islam are uttered, --unless listened to with great and sincere attention, the hearing "Hear how yon reed in sadly pleasing tales of the Mendvi will lead to infidelity, and conseDeparted bliss and present woe bewails !" quently to eternal perdition; whilst the answer and ending with the words of his master is conceived in that tolerant spirit which permeates the whole Mesnivi, and which veatures to condemn no one rashly. "Here pause my song, and thou vain world, No doubt the Mesnavi contains also many farewell." strictly orthodox and even bigoted pieces; it Jellal-al-din said, "Before you ever thought must, however, be allowed that there are many of it, the idea of composing a work of this which can never meet with the approval of kind had been instilled into my heart from strict Musalmans of any sect. Such a piece is on high." The last piece in the Mesnavi itself "Moses and the Herdsman" (Ind. Asit. vol. III. contains an account of the manner in which this p. 90, March 1874), at the end of which the celebrated work was commenced, and brought author even disclaims to be a religious guide, to an end by Hisam-al-din, who wrote down and openly avows that the religion of love is the every word of it as it fell from the lips of his only true one :master. Sometimes Jellal-al-din was so full of his subject that from the beginning of the night till the next morning dawned he dictated to Hisam-al-din, who was in the habit of again reading in a loud voice to the Mulla all he lad written. When the first volume was completed the wife of Chelebi Hisam-al-din died, and the "You must not guidance seek from the work was interrupted, as alluded to in the first inebriate; distich of the second volume : Who rend their clothes, can they be asked to mend? From all religions differs love's belief; The lovers' sects and rites are God alone. skhn khwtw byd w lslm ps tw zsr mstn qh rzy mjr jmh ch khnr chh frmy rfr mlt `shq z hmh dynh jdst `shq nr mdhhb w mlt khdst tkhyr shd mthnwy mdty yn t khwn shyr shd byst mhlty * This piece was translated by Sir W. Jones; but since his time nothing further has been attempted. + Though fully aware of my numerous imperfections both as an Engiish and a Persian scholar, I have during the last two years given selections from this great poet, who has not yet met among Europeans with the attention and study

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OCTOBER, 1875.] ON THE AGE AND COUNTRY OF BIDYAPATI. 299 ON THE AGE AND COUNTRY OF BIDYAPATI. BY JOHN BEAMES, B.C.S. It has been usual to speak of this poet as the vara," I and the pandits whom I consulted earliest writer of Bengal, and, as his language were led to suppose that the poet resided at is decidedly Hindi in type, the opinion has been Nadiya. The interpretation thus assigned to held by myself and others that the Bengali Gaura was supported by several consideralanguage had at that time not fully developed tions : itself out of Hindi. 1. Bidya pati's meeting with Chandi This view is very distasteful to Bengalis, who Das, who lived in the adjacent district of Birare proud of their language, and wish to vindi- bhum. cate for it an independent origin from some 2. The renown of Nadiy i as the birth local form of Prakrit. They have apparently place of Chaitanya, who, as we know from the set to work to search out the age and country Chaitanya-charitamrita, was fond of singing of Bidy a pnti, so as to show whether he Bidyapati's poems. was really a Bengali or not. 3. The fact that Nadiya was the seat of a A very able article has appeared on this sub. celebrated family of rajas. ject in the last number of that excellent Bengali The cor "lusion as to the poet's country being magazine the Banga Darsana (No. 2, pt. IV. | Nadiya did not even then seem to us to harmon. for Jyoishtho 1282, say June 1875). It leaves ize with his language, and some of my Bengali something to be desired in the shape of clearer friends wished to explain it by the theory that indication of the authorities on which the state- the poet used the Braj Bhashi dialect as specially ments are founded, and there are some points appropriate to songs in praise of Krishna. To on which I still feel unsatisfied, but the main this theory there were, however, the objections conclusions are, I think, unassailable. that Bid y apati's language, though Hindi, is I proceed to give the substance of the argu- clearly not Braj Bhasha, or anything like it, but ment, and the conclusions arrived at, with my Maithila, which is a very different thing; and own comments. that prior to the restoration of the Krishna-cultus In an article on Bid ya pati in the Indian at Brindaban by Rupa and Sanktana, followers Antiquary, vol. II. p. 37, I described his lan- of Chaitanya, the Braj Bhashi was not consiguage as "extremely Eastern Hindi," and on dered peculiarly appropriate to Krishna-hymns. p. 40 as "the vernacular of Upper Bengal." In Jaya deva, for instance, as well as Rupa the same series of articles, at p. 7 of vol. II., and Sanatana themselves, used Sanskrit. I wrote of it as "more properly old Maithila To solve this question the writer in the Banga than Bengali." These three expressions are Darsana starts by observing that Bidyapati's three different ways of stating the same fact, contemporary Chandi Das writes Bengali, ani? and my opinion was arrived at from an examin- this explodes the theory that Bengali was in ation of the language rather than from histori- that age unformed, and closely resembling rustic cal or other considerations. Though I thus Hindi. After discussing this point, he goes on anticipated the writer in the Banga Darsana, to show, from the celebrated meeting of the two yet it is none the less gratifying to me to find poets, that Bidyapati's home must have been in that the conclusion to which I was led by purely some place not very far from Birbhum, and he linguistic reasons has now been confirmed by has been led by this argument to seek for it in actual documentary evidence. the nearest Hindi-speaking province : for if One point, however, I was wrong about, and Chandi Das, being a Bengali, wrote Krishnamust now abandon. From the expression in hymns in his mother-tongue, it is a fair inference Padakalpataru, 1317, "pancha Gaures that Bidy a pati would also use his mother he deserves. In the text I have not ventured to alter > single word or to touch the metre, whether faulty or not; and in my translations I have aimed chiefly at fidelity. However imperfectly I may have accomplished my task, I venture to hope that I shall not be charged with reshness. since my acquaintance with Jellal-al-din Rumi is of more than twenty years' standing, and I flatter myself that I have. during that time, learnt to understand him a little. Nothing would please me more than to see better justice done to this poet than I can do.

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300 THE INDIAN ANTIQUARY. [OCTOBER, 1875. tongue; and as the language he uses is Maithila Hindi, the conclusion is that he was a native of Mithila. I may here add to the writer's argument that Maithila closely approximates to Bengali, as in the la of the preterite, the characteristic ba of the future, the interchange of 1 and n, the nominal affixes ke and ra, and other points. He next notices the allusions made by the poet to his patrons Raja Sib Singha (Siva Sinha) and Rupanarayana; his patron's wife, Lachhima Debi; his friends Bijayanarayana and Baidyanatha; and concludes that the poet was attached to the court of Sib Singh. By a happy inspiration he appears to have thought of consulting some learned men of the province of Mithild, which was nearly co-extensive with the modern district of Tirhut, oocupying the country between the Ganges and the Himalayas, and extending on the west as far as the Gandak river, and on the east quite up to, if not beyond, the old bed of the Kusi river in Puraniya (Purneah). As the result of his researches he found that Bid ya pati is still well known in Tirhut, and has left some lyrics which are still sung by the people and are in Maithila. On this point, however, I would observe that these songs may have been modernized : indeed they look very much as if they had, -such words as kia, garua, dharayaku, look suspicious. But the most important discovery is tiat of a Panji or chronicle of the kings of Mithila. It is to be wished that the author had told us where this book is to be found. He merely tells us that it is in Mith:la, and begins in Saka 1248, in the reign of Hari Singha Deva. The date and the king's name agree in a singular way with that Hari Singha Deva whose capital was at Simraon (Sansk. Samaragrama), and who was conquered by Tughlak Shah in A.D. 322, and fled to the mountains, where he found ed the kingdom of Nepal, with its capital, Kathmando, or the wooden palace.' Simraon is in the extreme north-west corner of Tirhut, and its ruins are very extensive. In the Panji mention is made of a king of Tirhut, Siva Sirha, and at his court it is re- corded that there was one Bid ya pati, son of Ganapati, son of Jaya Datta, son of Dhires. wara, son of Devaditya, son of Dharmaditya. This is our poet, and it is strange that there should be two circumstantial traditions about the same man. The Maithilas claim him as their own, and the Bengalis, as mentioned (Ind. Ant. vol. II. p. 37), make him out to be a Jessore man "Orbis de patria certat, Homere, tua." Raja Sib Singha is said to have lived at Sugaona, a village still extant. A curious legend is told of his being delivered from prison at Delhi-into which he had been cast by the Emperor-through the instrumentality of our poet, who showed himself to be possessed of miraculous powers. The Padshah gave him the village of Bipasi, in Tirhut; and Sib Singha, apparently to save his own claims as zamindar, also made him a grant of the same. The deed of gift is said to be still extant in the possession of the poet's descendants, who still own the village. Certain expressions in this grant raise a question of date which is somewhat difficult to settle. The document recites that the grant was made in the two hundred and ninety-third year of the era of Lakshman Sen. The Sen Rajas of Bengal must then have exercised some sort of over-lordship iu Mithila. The writer tells us that the era of Lakshman Sen is still current among the pandits of Mithila, and that thi year 1874 A.D. = 767 of Lakshman, or the L. S. era as it is called. The era therefore begins in A.D. 1107 or Saka 1030, and L. S. 293 = Saka 1323 and A.D. 1400. The Bengali tradition as to the poet's date gives him from A.D. 14331481, which is a little later than the date now given. But there is another difficulty. The Panji states that Sib Singha's reign did not begin till Saka 1369 = A.D. 1446, so that the grant was made 46 years before he ascended the throne. The Muithila pandits get out of this by saying that the grant was made when Sib Singh was acting as Jubardja or regent for his father, and they add that his father, Raja Deba Singh, reigned 91 years, so that he must have been old and infirm for a long period before his death. Still that he should have been obliged to resign all active participation in the govern * Vide the article in Ind. Ant. vol. II. quoted above.

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OCTOBER, 1875.) ON THE AGE AND COUNTRY OF BIDYAPATI. 301 ment 46 years before his death is hardly prob- It also appears that Rupanarayana, whose name able. so constantly occurs immediately following that This date, moreover, would give Bid ya pati of Sib Singha, is not an independent personage, himself a very long life. Two productions of but that the kings of that family took the title his are still extant, besides his lyrical poems. of Narayana with some prefix. Thus we find One is a prose work in Sanskpit, the Purusha Maharajas Nara Singha Darpanarayana, Ratna Pariksha, which was translated into Bengali by Singha Jivananarayana, Raghu Singha Bijayaone of the pandits of Fort William College, and narayana, and others. is still remembered by Bengal civilians as one The patron of our poet was thus called in of those instruments of torture known as text- full Maharaja Sib Singh Rupanarayana. Flo had books which we used to plol wearily over in three wives-the three Ranis mentioned aboveour college days. Now in the introduction to who, according to the Panji, reigned in succesthis tedious work it is said to have been written sion, and after them reigned Nara Singha, Sib at the request of Raja Sib Singha then reigning, Singha's cousin. or 46 years after the granic land, when Bidya- | Mithila was always closely allied to Bengal, pati conld not well have been less than 66 or 70 and was subject to it at the time of the introyears old. duction of the L. S. era. This accounts for our The second work is in Sanskrit verse, and is poet's salutation to the "pincha Gausescalled the Durgubhakti Tarangini; it is .said vara," princes of Mithila being regarded as to have been written in the reign of Raja Nara also princes of Gaur or Bengal. The five Singha, who did not ascend the throne till 20 princes are probably Sib Singha and his four years later: so at his accession the poet must cousins, Nara, Ratna, Raghu, and Bhanu, the have been at least 92 years old, even supposing first of whom came eventually to be the ruling him to have been quite a young man when he prince. got the grant. The Lochhima Debi whom the poet so freThe descendants of Bidya pati at Bipasi quently celebrates is the second of the three are stated to have in their possession a copy of the wives of Sib Singha, and her name-a corruption Bhagavat Purana in the handwriting of the poet, of Lakshmi-is also written Lakhmi, in conwritten in L. S. 349 = Saka 1379 or A.D. 1456. sonance with Hindi Lonesis. The writer in the Bangi Darsana is not at We must then regaru Bidya pati as a poet all surprised at the great age attained by the of Mithila, where he is still remembered and poet; he merely remarks that a contemplative has left descendants. His language, though no life is conducive to longevity, and that there are longer to be regarded as old Bengali, is very many instances of Brahmans devoted to literar closely akin to it, and represents a link between ture reaching a great age. I would suggest the fifteenth century Bengali and Hindi. With one possibility of there having been more than one hand he touches Sur Das, with the other Chandi Bid ya pati, and that the word is not a proper Das. name, but a title, like Rai Gunakar or Kabi He is said to have died at Bajitpur, a village Kankan. There is perhaps some weight in the near Dalsingha Sarai, about ten miles north-east Bengali tradition that the poet's real name was of Barh. He was on his way to the Ganges, to Basanta Rai. end his days there, when death overtook him on The Panji states that Raja Deva Singha the road. reigned 91 years, and the dates of the various If the writer of the article I have been disreigns of this period may be thus given :- cussing would give us some more information Deva Singha... A.D. 1355, reigned 91 years. as to this Maithila Panji, it would be welcome, Sib Singha ... 1446 31 and it would also be interesting to know wheRani Padmavati Debi. 1450 1 ther Raja Sib Singha Rupanarayana was in Rani Lakhima Debi... 1452 , any way connected with the family whose preRani Biswas Debi ... 1461 sent representative is still the nominal ruler of Nara Singha............ 1473 Nepal.

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302 THE INDIAN ANTIQUARY. ARCHEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continued from page 274.) VII-Bronze Antiquities in India. The elegantly-shaped bronze jug represented, actual size, in the accompanying plate, was dug up some fifteen years ago near A vin a si, in the Koimbatur district, Madras. A great city is traditionally said to have stood where it was found, but only some indistinct mounds and hollows now mark the spot, not only 'periere etiam ruina-have the very ruins perished, but the name too has been forgotten, and only a dim tradition survives that palaces and temples once spread widely there. Such legends are not uncommon in India, to whose ancient soil the declaration of the poet is peculiarly applicable- "Thou canst not find one spot Whereon no city stood." With the jug were found a bronze globular oilvessel with straight tapering spont, and a bronze stand for one wick, both of the forms still commonly in use; but the jug is of a shape not at all Hindu, nor indeed, though elegant and classical, hardly Greek *,-rather resembling what is known to modern manufacturers as 'the Windsor pattern.' It should be remarked that the illustration might convey the idea that the rim opposite the handle is furnished with a spout. This is not the case, however; the rim is really broken away more or less all round, the top of the handle not being attached, but a fracture existing between. From some indications it seems probable that the original rim spread round in a perfect circle 5 inches in diameter, without any spout or depression for ponring out. This would have given the jug a much more archaic appearance; the shape of the handle with its plaited ornament will be noticed. Avinasi is about a hundred miles from the Malabar coast, between which and Egypt there was certainly a frequent communication in very ancient times; and the Greek and Phoenician sailors, who took home peacocks and perfumes from thence, may have brought out with them such an article as this bronze jug. Further evidence of communication is given by a pot full of well-preserved coins of Augustus and Tiberius, which was dug up at Polachi, in [OCTOBER, 1875. Koimbatur, in 1810: and there is, I believe, historical proof that one of the Pandyan kings sent an embassy to Augustus. Copper ornaments are occasionally found in the cairns in Central and Southern India, and in 1870 more than a ton of rudely shaped copper hatchets without sockets, and instruments like knives, were dug up in the Balaghat, Maisur; some are now in the British Museum. VIII.-Masons' Marks. The thirteenth century was distinguished by a wonderful development of architectural works and skill throughout Europe, and so great a resemblance runs through many of the magnificent monuments then erected, that they have been supposed to owe their origin to associations of artificers travelling over Europe, and employing the knowledge of mathematics and design, that had awoke from the Dark Ages, in the service of art and construction, chiefly ecclesiastical. In that age of faith "The architect Built his great heart into the sculptured stones, And with him toiled his children, and their lives. Were builded, with his own, into tho walls, As offerings unto God." Such an association was that of the Fratres. Pontis, who wandered from realm to realm for the purpose of building bridges when travelling became more general, and communication between countries more frequent, as the arts and civilization expanded. Many a pilgrim would then ejaculate with a thankfulness ill understood in these days of excursions made easy"God's blessing on the architects who build The bridges o'er swift rivers and abysses Before impassable to human feet." These societies of wise master-builders and co-workers are believed to have instituted certain secret signs and tokens, by which they might know one another and the works built t the fraternity, and hence are said to have originated many of the signs and passwords of Freemasonry; for they were also styled FreeMasons, equivalent, as some say, to free-stone * Perhaps most nearly approaching the Oinochoe.

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ANCIENT BRONZE JUG: DUG UP IN KOIMBATUR SARAS ACITAL SIZE

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OCTOBER, 1875.] ARCHAEOLOGICAL NOTES. 303 workers; or, as others assert, from their en- North-West Provinces, and published, in The gaging and combining to assist one another, and Builder of 26th June 1869, a notice of them, acnot to work unless free and on their own companied by a collection of examples, copied terms. This was no unnecessary precaution, for on the annexed Plate I. Nos. 1-6.. He remarks in those days kings and powerful corporations, that in large and ancient buildings he often found intent on building castles or churches, had forty or fifty stones near to one another marksmall compunction in impressing skilled work ed in a similar manner, having been probably men, and forcing them to work on terms dic- all dressed by the same man on five sides, with tated. the rough side left innermost, on which he set Not only had these old craftsmen a system his mark. This would then be useful in comof secret signs for knowing one another, but pating the amount of work done, which was paid also of marks or symbols cut on courses of for by contract, as is now the practice in the stones laid by them, which disclosed to the Allahabad quarries where stone was cut for the initiated their presence and handiwork. Much Jamna Railway bridge. On many ancient stones that is mystical and extravagant has been directions in Sanskrit characters, such as right propounded respecting these " Masons' Marks," hand, bottom of pillar, upright, &c., were cut: the but it seems probable they were nothing more characters of the Instructions (No. 5) in the plate than the personal marks of the masters of the are Gupta, circa 300 A.D., and were translated works, conveying, in forms determined by the for Mr. Horne by Babu Rajendralala Mitra, as associations, directions to the setters how to signifying (1) "Latha," Lath, monumental collay the stones. Similar marks are indeed used umn ; (2) "Sallka," latch-pin ; (3) "Kicha," in building to this hour, and by them each middle ; (4) "Puda,"-initials of Purva, East mason recognizes the particular stone for the Dakhan, south; (5) Upara, of the upper course. correct workmanship of which he is answerable. General Cunningham, in his Archaeological Sur. On large works a list is kept by the foreman, vey Reports, vol. I., has, in plates xxxiv. and and any new man having a marking similar to xxxvii., given figures of Masons' Marks from the one already on the list must make a distinctive great stapa of Sarnath and from the great difference. Skilled masons say that from the mosque at Dehli; several of the latter are character of the mark they can tell the kind instructions for numbering and placing the of stone on which it was made. stones. Some of the Letters following the InIt is certainly striking, however, to find the structions (No. 6) are transliterated with doubt. same Masons' Marks, whatever their original The curious figure of the cock (No. 4) is cut on intent, upon the grandest architectural monu- | black stone roof in a small tower in the southments from Iceland to Spain and Italy, and still west corner of the Atallah Masjid, and from its more remarkable, and more to our present position must have been incised before the purpose, to find them similarly used in India stone was placed, which was probably during and other Eastern countries. Some of the the Muhammadan occupation. The marks from marks are well-known Indian symbols, such Sadiya, Upper Assam (No. 7), occurred on stones as the ubiquitous svastika, 7, which Mr. Fer- in the "Copper Temple," and are taken from gusson considers still unexplained, but which plate xxx, vol. XVII. of the Journal of the may have been a signature of the ancient Jaina Asiatic Society of Bengal (page 467). The line kings. In Iceland it was called Thor's Hammer, of Persian marks (No. 8) taken from plate and is found on Runic monuments, ancient Ixxxi. vol. III. of Sir W. Ouseley's Travels Roman altars, Danish medals, English and in Persia (page 563). He copied the marks Spanish cathedrals, the Minster at Bale, the (there called nishan) from large hewn stones church at Oschatz, and may be seen in high in the magnificent ancient Palace of Saadekarelief on a brass amulet, brought from Ashanti, bad, Abode of Happiness, near Ispahan. Signs in the South Kensington Museum. much resembling Masons' Marks are often The late Charles Horne, B.C.S., F.R.A.S., &c., found impressed on the bricks of the Birs-i-Nima most diligent archeologist, collected Masons' rud, or Tower of Babel. Advancing to Western Marks during several years' service in the Asia, The Builder of 12th June 1875 contains * The Atallah Masjid and other buildings in the N.W.P. mostly date from A.D. 1300 to 1480.

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304 THE INDIAN ANTIQUARY. [OCTOBER, 1875. a collection of marks, copied in Plate II. phabet. On European as well as on Asiatic 9, obtained by Mr. G. J. Chester at Tartus buildings may be found Hindu caste-marks, (Tortosa) and Jebeil, in the north of Syria, Rosicrucian, Astrological, and Cabalistic signs, near Aradus, now Ruad, the Biblical and characters occurring in the Etruscan, Arvad, and communicated by him to the Com- Lycian, Old Slavic, African, Gnostic, Palmymittee of the Palestine Exploration Fund. At rene, and Cufic alphabets, as well as the proTartus there is a castle, an immense structure gressional varieties of the Indian Alphabets. of massive drafted masonry of crusading date, The V, N, W, and A forms are of all countries incorporating probably still earlier constructions and ages. Indeed, not the least curious point and masonry: the stones exhibit many Masons' in this subject is the fact that nearly all the Marks. There is also a cathedral, described as Runic letters are found figuring far and wido a noble edifice, extraordinarily perfect, fit to be as Masons' Marks,-a circumstance not to be used at any moment for Christian worship, con- lost sight of by those who affirm that Odin, sisting of four bays, the east end with three "the inventor of the Runes," and his Aesir, apses, each square outside ; the roof of vaulted were a people from the East. Amongst our stone; the west front has a pointed doorway present instances from Persia the not uncommon with a large threefold window above it of ex- marks is the Runic S; this character also occurs quisite proportion, and there are elegant lancet in the Asoka and Western Cave Inscriptions, windows at the sides. The marks come chiefly in which it has the power of d; it is also found from these buildings. Mr. Chester considers in the Arianian Alphabet, as given by the late them to bo Christian and European, such as Prof. Wilson in his Ariana Antiqua, where it were used in the eleventh and twelfth centuries, represents ", and finally in the Himyaritic Inthough some are of all dates and countries. scriptions of Southern Arabia it is n :astroA few marks (10, 13) from the Holy Land are nomically it denotes Saturn. added from Mr. Godwin's collection, and some In connection with this subject the alphabets from ruins in Lycin (No. 15); also a line of Roman and inscriptions given in vol. I. of Prinsep's marks from Pompeii (No. 14), and examples Essays on Indian Antiquities; Prof. H. H. from Hadrian's wall (17) of the second century Wilson's paper on Rock Inscriptions of Kapurdi and Roman altars found in England (No. 16). Giri, Dhauli, and Girnar, in the Journal of the Still further to illustrate the subject and Royal Asiatic Society, vol. XII., and the Arianian to assist comparison, several sets of marks Alphabet above mentioned; the progressional (Nos. 18-27) from medieval buildings all Alphabet in Hope's Inscriptions in Dhammar over Europe are selected from Mr. Godwin's and Mysore, and Plate 2 of Hindu Symbols collection published in The Builder of March and Caste-marks in Moor's Hindu Pantheon 27, 1869 (vol. XXVII. pp. 245-246). The re- may be referred to: as also Mr. Burnell's markable identity of marks used in widely Elements of South Indian Palaeography. The separated countries and ages cannot fail to strike length of Masons' Marks, it may be mentioned, attention. Some are as universal as the svas ranges from 1 in. to 5 in. or 6 in.; the majority, tika, and as full of mystical and typical mean. however, are from 2 in. to 3 in. long. When ings.* Such is the hour-glass form and the I became alive to the subject, I had no opporinvolved triangles, which when a pentacle are tunity of examining the great temples of an emblem of Siva and Brahma, and the famous Southern India, but only the remains of Jaina " Solomon's Seal," as well as a Masonic symbol; architecture occurring in Kanara. On those trident-shaped signs in the Indian and Persian I could find no mark, though it is far from marks, like the Greek , which are identical impossible they may exist. Search on buildings with the Vaishnava sect-mark, passes into the all over India, + as well as in Afghanistan and Government broad arrow mark, and (reversed) adjacent countries, would doubtless discover is a Gish character; and the T in the Runic al- multitudes, which it would be interesting to * In a chamber of the Great Pyramid is cut the ball surmounted by a cross, the same as the coronation ball and that on the top of St. Paul's Cathedral : reversed it is the astronomical sign of Venus. Though now an eminently Christian symbol, it bore a widely different signification in the preceding ages. For a collection of Masons' Marks from the T j see the Freemasons' Quarterly Review, vol. XII. (1846) P. 319 and for other notice. ib. n. 441 ff. and wil. XII. (1846) p. 410-ED.

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MASON'S MARKS. II. Indian Antiquary, Vol. IV 9 FROM TARTUS AND JEBEIL IN THE NORTH OF SYRIA. . Po arr3 6 Witt siaals 4A I go Yllbill Z FAPD 1152 X * TI O te s EXAD ut SHPV RAZON * DO G MRO * ] H o 0+0 110 CD 977 N NI AAA #W30 K t R 10 FROM JERUSALEM I GREAT PYRAMID 12 FROM ABU GOSK 13 PALESTINE AND RUINED CITIES BEYOND JORDAN 14 FROM POMPEII TIL B BALVT IT X Ata 15 FROM ADALIA, LYCIA, 16 ON ROMAN ALTARS, 17 HADRIAN'S WALL Hi 8 FROM LINCOLN CATHEDRAL Anal CN D8 A X NS & WEA4% LT +82 x mu A#A# *4 + X 14 # W 817 XVA A XA og yu D AWAYXN * V * 42 * a 19 FROM HADDON HALL 20 GLASGOW CATHEDRAL. 21 STRASRURG CATHEDRAL. 22 NOTRE DAME PARIS 24 CATHEDRAL GENEVA 5 ST. STEPHEN, VIENNA [ MYR 4SzXGA 4 AR I 33 CATHEDRAL LAUSANNE yuvo *Alt in totoof? Wtf texto M F EVILE * 1774 SANTIAGO DE COMPOSTELLA, SPAIN firtar 8-13 900 9cstare LLET 27 SANTA MARIA SEGOVIA, SPAIN. 400 D BSW HOLA DIO7ou?

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4 HE th' ' ' I FROM THE ATALAH MASJID. JAUNPUR N. W. P. 052 P dv Hrh fil Jna? s MASON'S MARKS. I. 11 Kha? D 2 FROM VARIOUS BUILDINGS IN THE N. W. P. P 7/8 27 nh lg gy wh L & ~ Pexy D P 3 MODERN MARKS FROM THE JUMNA RAILWAY BRIDGE. 70808 14 5 INSTRUCTIONS. nd 'sish wir A 0 A op G3 xx H I Y + & % $ IYI 8 Pre-UTME & PED ST M. CEL & Chha Ba 6 LETTERS. X Ma V Pa Va Va 7 FROM SADIYA, UPPER ASSAM. 6 Bo Indian Antiquary, Vol.. f 4 IN ATALAH MASJID LED Ha? ba? TJo sva? Vi 1 x H 190 8 FROM THE PALACE AT SAADETABAD NEAR ISPAHAN, PERSIA. OGLAKIA N8+ 800

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Fig. 1. Fig 2. DRAVIDIAN TOMB, CAIRN REMOVED, NELLIMILLY UPPER GODAVARI. TOMB BEYOND NELLIMILLY, UPPER GODAVARIA - MENHIRS NEAR REVERALA, KRISHNA DISTRICT. Mona W. CHOL MENHIRS NEAR REVERALA, KRISHNA DISTRICT.

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ANTIQUITIES OF GODAVARI AND KRISHNA DISTRICTS. 305 OCTOBER, 1875.] compare with marks that may be found in Ceylon, Siam, Kambodia, and Java. Should any be discovered in remoter China and Japan, the interest would be increased: for though the sub NOTES ON THE ANTIQUITIES FOUND IN PARTS OF THE UPPER GODAVARI AND KRISHNA DISTRICTS. (From the Proceedings of the Madras Government, Public Department, 11th Feb. 1875.) These antiquities consist of the cairns and tombs of Dravidians or earlier Skythians, of Skythian tombs of the later period, ruins of Buddhist and Hindu temples, and stone crosses of the early Christian period. 1. In the Upper Godavari, British side, and Krishna Districts south of Jagiapeta, Dravidian or earlier Skythian tombs and cairns are found in groups, particularly in the Krishna District, where there are hundreds on one hill alone. The cairns are constructed of four stone slabs on edge, and slab at bottom and one on top; then round the tomb a ring of small stones some twelve feet in diameter, and small stones, within that, heaped over the grave. The grave is sunk from two to four feet in the ground, according to the breadth of the side slabs. The sizes of the graves are from one foot six inches long by one foot broad to six feet long by two feet broad. In the Krishna District the slabs are limestone; in the Upper Godavari, trap, metamorphic rock, and sandstone. I have opened several of these graves and found a skeleton. The body had been laid on the right side, head resting on right arm-head always north, feet south. The bones were invariably so damaged that they crumbled almost at a touch. The upper slabs on the tombs vary in size. I have found them from four feet by three feet to eight feet by six feet; some of the smaller tombs have no slabs on them on top, but only small stones piled up as a cairn. (See Fig. 1.) In none of the graves have I found any ornaments, beads, or pottery. I think that these graves must be between 3,000 and 4,000 years old.* ject is probably more curious than important, it might point to some useful conclusions, and throw perhaps a ray of light on the early history of architecture. 2. Skythian Tombs.-These I have only seen in the Upper Godavari; they are tombs without cairns. These tombs have no slabs at bottom, only four forming the sides; they are generally four feet by three feet, some with immense slabs on top. I have measured them fourteen feet No dependence can be placed on the conclusions mentioned in this paper respecting the ages of the re by five feet; they lay irrespective of compass bearing. The graves are filled up with small earthen pots filled with burnt bones and clay. I have found beads apparently made of ivory, and some small glass ones of red and green colour, in the pot that contains the charred remains of the skull. (Fig. 2.) There is a splendid tomb made of sandstone on the Nizam's side of the river opposite Lingala ; the slab on top is nine feet square; the tomb surrounded with eight rings of stone (sunk in the ground) some seven feet in diameter, and is evidently a chief's grave. I had no opportunity to open and examine it; but another grave, with smaller slabs and fewer rings round it, I opened. In the tomb there were the usual pots with bones and beads; the rings contain a skeleton with feet in towards the tomb, the skull placed between the knees. These were the skeletons of slaves that had been sacrificed on the death of a chief, number according to rank. Herodotus describes this ceremony. These two different tombs alluded to in the foregoing are indiscriminately called by the natives rakshasigulli, tombs of the giants;' this is a misnomer. None of the skeletons I have met with exceed in size those of the present day; and the unburnt bones in the other tombs, pieces of ribs, arm-bones and pieces of the skull, are just the usual size. The graves with the charred bones of the dead probably belong to the Northern race of Skythians, who may have learned the custom of cremation during the Grecian invasion in their country 325 years B.C., and brought this custom south in their wars. The upright stones in connection with demon-worship I have only found in the Krishna District (see Figs. 3, 4). The Kolhs and Gonds put up wooden posts for the same rite. 3. Ruins of Hindu temples of the earlier mains; and the name Skythian is, to say the least, unsatis factory.-ED.

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306 THE INDIAN ANTIQUARY. period before Buddhism I have not found, either in the Godavari or Krishna Distriot, in the places I have visited; all the pieces among the ruins have grotesque and unhuman-shaped sculpture on them, which is not the case in the earlier temples, where some of the sculptures of human beings are almost equal to those of the Greeks. Of the remains of Buddhist temples I have seen two in the Upper Godavari. One has the appearance of having been one of the fortified Buddhist temples. The wall of the enclosure, some 600 feet square, had on two sides a rough stone wall faced with cut stone some eighteen feet high; on the other two sides the hill is a cliff. The entrance gate was built of immense blocks of stone; the top beam consisted of a square stone with Buddha and two elephants with pots in their trunks pouring water on him carved on it.* Subsequently this temple seems to have passed into Hindu hands. By the broken stone bulls in the enclosure, and by some Muhammadan coins found in the old well, now nearly filled up with rubbish, it seems to have been occupied by them, probably as a fortress, for which it is well situated, being close to the ruin at Davarapilli. The next instance of Buddhism are two stones (built into a small temple at Lingala) with the sacred duck or dodo carved on them. I have not seen any remains of Jain temples or idols in the Upper Godavari. Ruins of Hindu temples are numerous both on the British and Nizam's side of the river. The temples have all been small, and the idols very roughly carved. Of the present temples in the Upper Godavari none exceed 400 years in age. One small temple at Purnashala is said to be built near the spot from which the wife of Rama was carried off to Ceylon, and on one stone in a ragu at the back of the temple is shown a [OCTOBER, 1875. footprint, said to be the spot the wife stood on when she was forcibly carried off. The footprint is thin; but I rather think it has been cut in the stone. In excavating among the ruins of a small temple at Nelimilli, some four miles northeast of Dumagudeni, I found a rough stone (hard) some two feet six inches long by one foot four inches broad and four inches thick; on it are carved some Telugu letters. The language is Sanskrit; the date is plain; the stone is 750 years old. 4. The Christian remains are on the Nizam's side near Mungapeta in the jungles, and consist of several stone crosses; + one some thirteen feet high, and also a structure which on first appearance looks like a tomb; it is seven feet above ground, about eight feet square, closed on three sides, open on one, and roofed in with an immense slab of stone. When I saw them I was pressed for time, and so did not examine them closely. I did not see any inscription, nor had I means to make any excavation. To fix the date of these crosses is rather a difficult matter. Christianity (the Syrian Church) was introduced into India in 400 A.D. These churches remained in peace till the arrival of the Portuguese in the fifteenth century, when persecution began, and was brought to a climax in 1599 A.D., when Meneses, Archbishop of Goa, instituted the Inquisition, and ordered all the Syrian books to be destroyed and burnt. It is well known that many of the Syrian Christians sought refuge by flight inland,-they were favourably looked on by the Hindus; but whether these crosses were put up by them, or belong to an earlier period, is a question that can only be decided in case any inscriptions are found on or near them. T. VANSTAVERN, Executive Engineer, D.P.W. Ravelala, 4th Dec. 1874. RESEARCH, 1874-75. PROGRESS OF ORIENTAL (Abridged from the Annual Report of the Royal brought from Takht-i-Ba hiby Dr. Leitner, and Asiatic Society, May 1875.) now in the Lahor Museum. The document records the name and title of the king maharayasa Gunupharasa, whom both General Cunningham and Professor Dowson, independently of each other, Professor John Dowson has contributed to Part 2, Vol. VII. of the Jour. R. As. Soc. a paper on a Bactrian-Pali inscription of considerable interest Is this not Lakshmi the consort of Vishnu, rather than Buddha P-Archeological Report for Belgam and Kalagi, p. 13; Fergusson's Tree and Serpent Worship, 2nd ed. pp. 108, 112, 113, 120, 242, 268.-ED. These crosses belong to the same age as the neighbour. ing tombs: conf. Fergusson's Rude Stone Monuments, pp. 486-89.-ED. I Had Syrian Christians existed in the Haidarabad territories so late as the seventeenth century, we should in all probability have had some mention of the fact. If Christian, these crosses can hardly be of later date than A.D. 1000.-ED.

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OCTOBER, 1875.] have identified with Gondophares. They disagreed, however, as to the date, the latter reading it as the 26th year of the king, on the 7th day of the month Vaisakha," whilst the former read it as the year Samvat 103 (A.D. 46), the 4th of Vaisakha, the 26th year of the king's reign." Professor Dowson has now taken the inscription up once more, and adopts General Cunningham's interpretation of the word samvatsara as meaning the Samvat (or Vikramaditya) era. His revised reading of the date is "the 26th year of the king, the year 100 of the Samvat, the 3rd day of Vaisakha." Another communication of considerable antiquarian interest is an account by Mr. T. H. Blakesley of Ceylon on the ruins of Sigiri. The rock of Sigiri, in the north extremity of the central province of Ceylon, which rises some 500 feet above the surrounding plain, appears in early times to have constituted the citadel of a fortified position, surrounded by earthworks and moats, the sides of which are in some parts revetted with stone. Mr. Blakesley has traced out two quadrangular areas, comprising, together with the rock, a spaco of some 600 acres, and defended not only by these. walls and moats, but, on the eastern side, by a large artificial lake, which he thinks must have been used also for the purposes of agricultural irrigation. Extensive earthworks or bands for the diversion of running water into particular channels have also been traced in different directions for some miles. Mr. Blakesley ascribes these earthworks to King Kasyapa the Parricide, who lived in the fifth century of our era; and the completion of the irrigation arrangements to Parakrama Bahu in the middle of the twelfth century. Earlier than either of them-indeed, as early as the first century B.C.-are, in his opinion, the walls of cyclopean masonry still to be seen at Mapagala, a pair of rocks about half a mile south of the rock of Sigiri. PROGRESS OF ORIENTAL RESEARCH, 1874-75. In the numbers of the Journal of the Asiatic Society of Bengal of 1874 which have been hitherto received, the most important contribution is a translation from the Arabic, by Major E. C. Ross, at Maskat, of the Kashf-al-Ghammah, which, in the translator's opinion, is to be considered as the most authentic and coherent account of the history of 'Oman that has emanated from native sources. The work appears to be extremely rare. Major Ross had only heard of two copies existing in 'Oman, from one of which his translation has been prepared. The name of the author of the work was not given in the manuscript, but Major Ross was informed by some learned men that the author was Sirhan-bin- Said, a native of Izki. Babu Rajendralala Mitra discusses at length the question as to the supposed identity of the Greeks 307 with the Yavanas. The conclusions at which he arrives are chiefly these: That originally the term Yavana was the name of a country and of its people to the west of Kandahar, which may have been Arabia, or Persia, or Media, or Assyriaprobably the last; that subsequently it became the name of all these countries; and that there is not a tittle of evidence to show that it was at any one time the exclusivo name of the Greeks. The discovery by Mr. Westmacott of seventeen Arabic inscriptions, ranging from A.H. 859 to 938, at Maldah, has enabled Dr. H. Blochmann to continue his valuable contributions to the geography and history of Bengal during the Muhammadan period. In the Journal of the Bombay Branch of the Royal Asiatic Society Mr. E. Rchatsek has published facsimiles and annotated readings of twelve Himyaritic inscriptions-nine of which are inscribed on stone, and three on metal plates-which the Society procured a few years ago from Arabin, together with eight Arabic talismanic medicinecups, facsimiles and descriptions of which are likewise published by Mr. Rehatsck. Of the Himyaritic inscriptions two are written in the Bourpopnoor style. Another contribution of considerable importance is a series of Sanskrit and Old Canarese Inscriptions relating to the Ratta Chieftains of Saundatti and Belgaum, in modern Canarese character, with translation and notes, by Mr. J. F. Floet. These documents furnish a very satisfactory view of the two powerful families which play such an important part in the history of the Chalukyas during a period of about three centuries and a half, from the time they were first raised from the rank of spiritual preceptors to the position of chieftains. The value of Mr. Fleet's communication would have been considerably enhanced by facsimile copies. The same number contains a legendary account of King Salivahana or Satavahana, drawn from a Marathi treatise entitled Salivahana-charitra, by Rao Saheb V. N. Mandlik. Mr. K.T. Telang has given two papers: in one of them he endeavours to fix the date of Madhusudana Sarasvati, who commented on the Bhagavadgita, at about the end of the 15th or the beginning of the 16th century; whilst in the other he gives a Chalukya copperplate grant, and examines the chronology of the Western line of that dynasty down to Vijayaditya (A.D. 695 to 733). Archaeology-India. The Council are happy to be able to state that since the last anniversary meeting considerable progress has been made in the Archaeological Survey of India, including some discoveries which have the most important bearing on our knowledge of the ancient art and religion of

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303 THE INDIAN ANTIQUARY. [OCTOBER, 1875. that country. Of these the most prominent is that made by General Cunningham of the halfburied rail of the tope at Bharahut, which he thinks belongs to a period not long subsequent to the age of Asoka. These remains appear to be covered with the most elaborate bas-reliefs, which afford a wonderfully complete illustration of the arts of the period, as well as an autbentic picture of the early forms of the Buddhist faith. Some years ago, when Mr. Fergusson first published his work on Tree and Serpent Vorship, it was scarcely suspected that the Jatakas, or legendary lives of Buddha, were of any great antiquity. Before, however, the second edition appeared, Mr. Fergusson had been enabled, with Mr. Benl's assistance, to identify among the sculp- tures of the Sanchi Tope some scenes from the Vessantara and other Jatakas, the conversion of the Kasyapas, and other incidents in the life of Buddha. There were then already sufficient indications to make it probable-though they were not strong enough to prove it-that at least a great part of the Buddhist literature of Ceylon and Nepal was as old as the Christian era. The great merit of General Cunningham's discovery consequently consists in the Bharahut rail being older than anything hitherto known; in the scenes represented being more numerous and varied than those at Sanchi and Amaravati, and in their being all inscribed with the same names which the Jatakas bear in Buddhist literature. The incidents depicted are sometimes not in themselves easily recognized; but the names of the principal actors being written alongside of them, there can be no possible mistake as to the persons they are intended to represent Mr. Burgess's Report on his first season's work as Archaeological Surveyor, in the districts of Belgaum and Kaladgi, is replete with information on the antiquitics of these districts, which were only imperfectly known before. The volume is profusely illustrated by photographs and plans, as well as drawings of details; but the point of most permanent interest is probably the discovery in the Bad a mi caves of inscriptions bearing dates from a well-ascertained epoch, and in the reign of a king whose name was previously familiar to us from other documents. No inscriptions with cither a late or a recoguizable namo had hitherto been found in any Brahmanical care, and there was thus no clue to their nge except the assumed progression of style. Now, lowever, iltat Cave No. III. at Baclami is known to have been delicate in the twelfth year of King Mangalisvara, 500 years after the inangaration of the king of the sakas. or A.D. 578, we have a fixed point to start from. The first inference we shall probably have to draw from this discovery seems to be that the Brahmarical caves at Elora and elsewhere were not always of a later date than, but were, in some instances at least, contemporary with the latest Buddhist caves; whilst it also appears that it may be necessary to carry back the present form of the Hindu Pantheon to a considerably earlier period than was hitherto assigned to it. Lieutenant Cole has also published his report on the buildings in the neighbourhood of Agra; and, though containing little that is new, its illustrations are a valuable contribution to our knowledge of the district. For several years past a party of Sappers have been employed in exploring the remains of the Buddhist buildings in the district of Peshawar. Plans of the buried monasteries at Takht-i. Bahi, Ja malgashi, and Harkai, which they have uncovered. have been published in t. uncovered, have been published in the Lahor Gazette, but unfortunately on so small a scale and so imperfectly as hardly to be intelligible. The sculptures found in these excavations have all been sent to the Lahor Museum, but, again unfortunately, without any steps being taken to indicate from what place the specimens came; so that General Cunningham was only able to ascertain the original site of six. Notwithstanding all this, they form a group of sculptures nearly as interesting as those from Bharahut; and though, unfortunately, none of them are inscribed, there will probably be little difficulty in identifying most of the scenes they are intended to represent. Although we have at present no means of ascertaining the dates of these sculptures with anything like precision, it appears probable that they extend from the Christian era to the Hijirah. But the most interesting point is that they seem to exhibit a marked classical, or at least Western influence. It remains, however, to be ascertained whether this arose from the seed planted there by the Baktrian Greeks, or whether it was the result of continued communication between the west and the north-west corner of India during the period indicated. It is to be hoped that a selection from those in the Lahor Museum will be brought home, as they are entirely thrown away where they are. Ceylon.-Thanks to the enlightened interest taken by Mr. Gregory, the present Governor of Ceylon, in archaological rescarch, steps have been taken by the Colonial Office to have all inscriptions in the island copied and published. This important work has been undertaken by a German cholar, Dr. Paul Goldschmidt, who has hitherto giren much attention to the study of the Indian Prakrits. According to the latest reports. Dr. Goldschmidt has already examined nearly all the

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PROGRESS OF ORIENTAL RESEARCH, 1874-75. OCTOBER, 1875.] inscriptions at Anuradhapura and Mahintale. At the former place a new inscription of considerable length has been discovered and copied by him. The Governor has likewise resolved to have the ruins in the island properly surveyed by a competent person, and plans, drawings, and descriptions of them published. The appearance of Dr. A. Burnell's Elements of South-Indian Palaeography has successfully broken ground in an important but hitherto neglected branch of inquiry. The first chapter deals with the various theories regarding the date of the introduction of writing into India; whilst the second contains a conspectus of the alphabets and the chief dynasties of the South, followed by discussions on the South-Indian numerals, accents, and signs of punctuation; and finally by an essay on the different kinds of South-Indian inscriptions, with numerous palaeographic specimens, executed from original copper-plates, stones, and palm-leaf manuscripts. The first volume of Baba Rajendralala Mitra's long-expected work on the Antiquities of Orissa has just reached this country. The published volume deals more especially with the principles of Indian architecture, and with the social condition and religion of the Orissan temple-builders. It is copiously illustrated by lithographs. The second volume will describe in fuller detail the antiquities of Khandagiri, Udayagiri, Bhuvanesvara, Kanarak, Alti, and Jayapur. Sanskrit.-Professor Max Muller's edition of the Rigveda, with Sayana's comment, originally undertaken under the liberal patronage of the Directors of the East India Company, afterwards continued by Her Majesty's Secretaries of State, has now been completed. The sixth volume contains, besides the concluding portion of the text and commentary, the second part of the useful index verborum, and an index of the uttara-padas, or second members of compound words, prepared by Dr. G. Thibaut. Professor R. Roth, of Tubingen, is about, in conjunction with Professor W. D. Whitney, to bring out the long-expected second volume of the Atharvaveda, containing the varia lectiones. He has lately given an account of the manuscript materials he has obtained from India since the publication of the text. Of especial interest is a MS. which has been discovered in Kasmir, containing the sdkha or recension of the school of the Paippaladas, the text of which greatly differs from that hitherto known. The last volume of the Transactions of the Gottingen Academy contains a paper by Professor T. Benfey, in which he states his reasons for believing that the Sanhitas or combined texts of the Vedas 309 have been handed down to us in exactly the same form in which they were at the time when the hymus were first collected. These and other papers of a similar kind will be introductory to a complete grammar of the Vedas, which he has prepared for publication. In his inaugural dissertation Dr. E. Grube has published the text and an indes verborum of the Suparnadhyaya, which, though reckoned among the supplementary treatises of the Rigveda, is evidently of comparatively modern origin. The subject of this treatise is the legend of the bet between the two wives of Kasyapa, Suparni (or Vinata) and Kadra, by which the former becomes the slave of the latter, until her son Suparna (Garuda) restores her to liberty by means of ambrosia he has forcibly taken from the gods. To last year's volume of Abhandlungen of the Munich Academy Professor M. Haug has contributed an elaborate essay on the various theories and modes of Vedic accentuation, partly drawn from sources accessible to him alone in manuscripts procured by him in India. In the same paper Professor Haug endeavours to show that, so far from the Vedic accentuation being intended, as has been generally believed, for the actual accents of the language, it is only a kind of musical modulation, and that the notion which has hitherto prevailed as to the udatta marking the accented syllable of the word is altogether erroneous. Professor Hang's views have, however. already drawn forth protests from several Sanskrit scholars, by whom the numerous analogies between the udatta and the word-accent in the cognate languages, and the close connection between it and the gunation of vowels in many grammatical formations are justly insisted upon. Since the publication, at Banaras, of the great commentary on Panini's grammatical aphorisms, the Mahabhashya, the Indian Government has brought out its magnificent photolithographic reproduction of the same work, together with the comments of Kaiyata and Nagojibhatta. This work, consisting of six volumes, of together 4674 pages, was originally undertaken at the suggestion of the late Professor Goldstucker, who had himself corrected all but 300 pages when he was overtaken by death, and thus precluded from seeing completed this grand monument of his untiring energy. Professor Kielhorn, of Puna, has now completed his translation of Nagojibhatta's Paribhashendubekhara, a work of infinite labour, for which he deserves the cordial thanks of all Sanskrit, scholars. In Dr. Kielhorn's opinion the greater part of these paribhashas, or general maxims intended to assist

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310 THE INDIAN ANTIQUARY. (OCTOBER, 1873. a correct interpretation of Panini's rules, commented upon by Nagoji, must, either consciously or unconsciously, have been adopted already by Panini, and must therefore be adopted also by us, when we wish to explain and apply the rules of that great grammarian, and to ascertain the value and accuracy of their traditional interpretation. To his excellent edition of Varahamihira's Brihat-Samhita Professor H. Kern, of Leyden, has added another important astronomical text, viz. the Aryabhatiya, together with the comment of Paramadisvara. The anthor, Aryabhata, was born, as he himself states in a couplet of the second chapter, in the year of the Kaliyuga corresponding with A.D. 476. Dr. G. Buhler has brought out, in the Bombay Sanskrit Series, the first part of his long-expected critical edition of Dandin's Dasakumdracharita. The examination of private collections of Sanskrit and Prakrit MSS. in the Northern Division of the Bombay Presidency has been carried on by the same scholar with very marked success. Two years ago Dr. Buhler announced in the Indian Antiquary the recovery of two Prakrit glossaries of considerable importance, viz. the Delilabdasan. graha of Hemachandra, and the Pailachinamamala, the former with the Sanskrit equivalents. Since then a second MS. of the latter work has been discovered by him, whilst of the former work as many as six copies have already come to light. Of an important grammatical work, the Ganaratnamahodadhi, two incomplete copies exist in England --one belonging to the Society's collection, the other to the India Office Library. For many years the late Professor Goldstucker in vain exerted himself to obtain another copy from India. Since his death no less than three copies of the work have been discovered by Dr. Buhler. These, however, are only a few of the many important accessions of scarce or hitherto unknown works for which scholars are indebted to Dr. Buhler and to the Bombay Government, which has hitherto so liberally encouraged his researches. Pak.-By his admirable sketch of PAli grammar, Dr. E. W. A. Kuhn, of Leipzig, has supplied a long-felt want. Dr. Kuhn, like most other European scholars, rejects the identification of the Pall with the Magadhi, or dialect of Magadha, and, on the strength of its very marked similarity to the language of the Girnar Asoka inscription, takes, with Professor Westergaard, the dialect of Vijayini to have been its chief source. Mr. V. Fausboll, of Copenhagen, is now engaged in bringing out a complete edition of the Jatakas, with the commentary, the first part of which has already appeared. The usefulness of the work will be greatly enhanced by a translation which Pro- fessor R. C. Childers is now preparing for press, The second and concluding part of Professor Childers's excellent PAli Dictionary is also making rapid progress, and will probably be ready for publication in the course of next month. Sir Mutu Kumara Svamin has published a translation of the Sutta Nipdta, or discourses of Gautama Buddha, considered as part of the Bud. dhist Canon; and the Palt text and a translation of the Ddthdvanca, or history of the sacred tooth. Pahlavi.-To their edition of the Arda Viraf and two other Pahlavt texts Dr. E. W. West and Professor M. Haug have now added a complete glossary, arranged according to the order of the Pahlavi letters, together with an alphabetical index, in the Roman character, to the transliterations adopted in the glossary. Under the auspices of the Sir Jamsetji Jejeebhoy Fund, Destur Behramji Sanjana has brought out the first volume of an edition of the Dinkard, both in the original Pahlavi text, and a transliteration in the Zend character, together with Gujarati and English translations, and a glossary of select terms. Arabic.-Professor E. Sachau's English trang. lation of Al-Birunt's Athdr ul Bukid, to the publication of which the remainder of the funds of the Oriental Translation Committee will be devoted, is making satisfactory progress. Professor J. de Goeje has brought out, from Leyden manuscript, perhaps the only one in existence, a beautiful edition of the Diwan of Abu'l-Walid Moslim ibno-'l-Walid al-Ansari, together with an Arabic commentary, and explanatory notes. The exact age of the poet is not known; but M. De Goeje supposes that he was probably born between 130 and 140 A.H. The same industrious scholar has issued the fifth volume of the Catalogue of Oriental MSS. at Leyden. The two preceding volumes had been prepared by him in conjunction with M. De Jong, whilst vols. i. and ii. were published by Professor Dozy. Professor W. Wright has brought out a new revised and enlarged edition of his Arabic Gram. mar, and the tenth and eleventh parts of his edition of the Kamil of Al-Mubarrad, the latter of which is printed at the expense of the German Oriental Society. Professor E. H. Palmer, of Cambridge, has likewise published an Arabic Grammar in which the arrangement of native grammarians has been adopted to a great ettent. Of M. R. Boucher's text and translation of the Diwan of Ferazdak, published from a manuscript at Constantinople, the third part has appeared during the past year.

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OCTOBER, 1875.] CORRESPONDENCE AND MISCELLANEA. 311 Since the last anniversary meeting, M. Barbier de Meynard has brought out the eighth volume of his edition and translation of Masudi. To the Journal Asiatique for 1874 the same scholar has contributed a highly interesting essay on the Shiito poet Abu Hashem, generally called Seid Himyari, who was probably born A.1. 10 (A.D. 728-29). Himyaritic.-M. J, Halevy has continued, in the Journal Asiatique, his Etudes Sabeennes, con. taining some further explanations of the valuable collection of inscriptions brought home by him. Dr. F. Praetorius also has issued the third part of his contributions to the interpretation of Himyaritic inscriptions, in which six of M. Halevy's inscriptions are dealt with. CORRESPONDENCE AND MISCELLANEA. MALABAR CHRISTIANS. 242, I read, "This language (the Pehlevi), though. To the Editor of the Indian Antiquary." mixed with Iranian words, is decidedly Somitic, SIR.-In the Indian Antiquary for June (vol. VI. and is now supposed to be the continuation of p. 183) Dr. Burnell answers some remarks of an Aramoan dialect spoken in the ancient empire mine on "Manichaeans on the Malabar Coast," of Assyria, though not the dialect of the Assyrian printed at p. 153, and I observe that he repre- inscriptions. Formerly, Pehlevi was considered sents my argument as being "disfigured by several as a dialect that had arisen on the frontiers of misunderstandings" of the books I quote. This, Iran and Chaldaea, in the first and second cenI wish to show, is not the case. turies of our era- dialect Iranian in gram1. And first with regard to the account of Pan- matical structure, though considerably mixed with tanus :-I accept Dr. Burnell's criticism in so far Semitic vocables. Later researches, however, have as it points out an inadvertence on my part. I re shown that this is not the case, and that the gret that I wrote "Pantaenus speaks," instead of language of the Sassanian coins and inscriptions "Pantaenug is reported to have said," and that I is purely Aramaic." I have not, therefore, mishave spoken curtly of his mention of " an Apostlo." understood Max Muller. Nor am I yet aware The fact is I had so fully discussed elsewhere that I am "utterly wrong" in what I have said (Missionary Enterprise in the East, pp. 66-73) Eu. as to the probability of the Pahlavi language Bebius's account of Pantaenas's visit to India, his having been known in the north of the Persian finding a Hebrew Gospel of St. Matthew, and a empire, and even at Edessa, report of a visit of " one of the Apostles," whom 3. With regard to the "Syrian documents," Eusebius states to have been Bartholomew, but which I have not quoted with precision," I whom I supposed, for reasons there stated, to have thought that they were pretty well known to every boen, possibly, not Bartholomew, but Thomas, one interested in the history of the Syrian Christhat in the short space of a letter, and the cursory tians of Malabar. These documents are the acBumming up of a number of facts, I simply stated counts the priests themselves possess of their early tho result as presented to my memory, instead history. Translations of portions of two of them of quoting the ipsissima verba of Eusebius. Bat I have myself published (Missionary Enterprise in though I have inadvertently made Pantaenus the East, pp. 68-72). Extracts from them are also speak, instead of Eusebins for him, his testimony to be found in other books. Whether these docu. through Eusebius is still virtually what I stated, ments be regarded as throughout historically valu. as to the existence in India of a Hebrew Gospel able or not, it is at least remarkable that they of St. Matthew in the second century, and the connect Malabar with Edessa. For instance, in visit of "an Apostle," whoever that Apostle may one of them we read as follows:"Now in those really have been: for were it indeed Bartholomew days there appeared a vision to an archpriest at who visited India, he was still an Apostle. Urahai (Edessa), in consequence whereof certain 2. Again, with regard to the history of the merchants were sent from Jerusalem by command Pahlavt language, I can only suppose Dr. Burnell of the Catholic authorities in the East to see whehas an earlier edition of Max Muller's Lectures on ther there were here any Nazarenes or Christi. the Science of Language than my own. In the 6th ans.". . . . "After this, several priests, edition (Dr. Burnell quotes the 5th), vol. I. page students, and Christian women and children came * I have stated in Missionary Enterprise in the East that "the name of Bartholomew nowhere occurs, either in tradition or church history, except in that one passage of Eusebius, and a passage in Socrates, which is mar festly & mere echo of it. There is, however, an apocryphal account called the Martyrdom of Bartholomew, of much later date, and which coincides in a great measure with what Pseudo-Abdias says of him: but its placing his sphere in India may be simply again a mere echo of Eusebius's pas. in.ge which is under consideration. There is not word as to Bartholomew's being in India in Dr. Oureton's Syriac Documents referred to below. pas red to below India in Dhere to hot

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312 THE INDIAN ANTIQUARY. [OCTOBER, 1875. hither from Bagdad, Nineveh, and Jerusalem the other barbarian philosophers, and of these there by order of the Catholio archpriest at Urahai, are two classes, some of them called Sarmanae,* arriving in the year of the Messiah 745 in and others Brahmans. And those of the Sarmanae company with the merchant Thomas." I am not who are called Hylobii (61) + neither inhabit without warrant, thou, for connecting the early cities, nor have roofs over them, but are clothed Syrian Church in Malabur with Edessa. Why in the bark of trees, feed on nuts, and drink water do the priests cherish this tradition, and why do in their hands. Like those called Encratites in they retain the ancient namo of Edessa, Urahai the present day, they know not homage nor the or Urrhoi,--a name known now to only a few begetting of children. Some too of the Indians scholars--if there is no foundation for their stato obey the precepts of Buddha (Bourta), whom, on ment? account of his extraordinary sanctity, they have 4. To return to Eusebius's account of Pan- raised to divine honours." Clemens was also actaenus, Dr. Burnell revives an objection, which has quainted with the then extant writings of Megasbeen used only too often and too recklessly-by Dr. thenes, as further on he says, "The author MegasBarton amongst others is a leaping-pole for his. thenes, the contemporary of Seleukos Nikator, torical obstacles, that "India was in the early writes as follows in the third of his books, on Inconturies. A.D. the name of nearly the whole East, dian affairs :- All that was said about nature including China." This statement has a founda- by the ancients is said also by those who philosotion of truth : but to use it whenever the namo | phize beyond grace : sone things by the BrahIndia is mentioned by carly historians is simply mans among the Indians, and others by those to wwoop ludio out of the argument by a petitio called Jews in Syria'" (Clem. Stromata, 1. 15, principii. According to this argument Megas- translated in the Ante-Nicene Christian Lumary, thenes, for instance, though he called his book vol. IV. pp. 398, 399). India, then, was pretty well Indiert, may have visited Ful-chau. The same known and understood in Alexandra in the time argument may be used as successfully against Al of Clemens ; and Dusebius, of whom it is said Nadim's account of Manea as against Eusebius's that "be knew all that had been written before account of l'antenus. him," must have been a more obtuso, ignorant, or Further, Dr. Barnell disputes the evidence of careless man than wo generally give him credit for Eusebius about Pauteenus on the ground that if, with the Stromata of Clemens before his eyes, it is "lato hearsay," and therefore "valueless he could make a mistake as to when and what for truth." If this cnnon, again, is to be ap. India was, and as to where Pantanus went. More plied in so unreserved and sweeping a sense over, I would venture to ask, is it fair to say in our judgment of the statements of history, that Eusebius's testimony as to the journeying it is astonishing how much will appear to us of Pantaenus is founded on late hearsay, when " valueless for truth": history must then be re- Clemens died in A.D. 220 and Eusebius was born written, and in a very small volume too. How in 264 ? Indeed it is far from improbable that many, for instance, of Cicero's charming anec- Clemens, who scarcely ever seems to bave been dotes must be expunged; overything introduced without a pen in his hand and who wrote in his by fertur or dicitur, or saepe audivi or accepimus, Stromato, "My memoranda are stored up against must be regarded as either "pious" or impious old age, as a remedy against forgetfulness, truly an "fictions." Surely we must be allowed some dis- image and outline of those vigorous and animated crimination. When "hearsay" is really "late hear. discourses which I was privileged to hear, and say," and when the thing related is an improbable of blessed and truly remarkablo men," amongst account of some obscure person, or wants col- which remarkable men he apparently placed Panlateral evidence of its truth, we may indeed justly taenus first (see Clem. Stromata, bk. 1. ch. i.)-it doubt But Pantanus was not so obscure a per is, I say, far from improbable that Clemens left son oat Eusebius is likely to have made a mis. notes, in addition to what we find in the Stromata, take about his journeys. One thing, at least, is of Pantanus's account of India, and that from clear, namely, that Clemens Alexandrinus, the those notes Eusebius drew his information. pupil and immediate successor of Pantaenus in the 5. Dr. Burnell remarks that Eusebius's account chair of the Catechetical school at Alexandria, of Pantaenus "says nothing about Thomas." This was pretty well versed in Indian matters, which he is true. But it says something about Christians is generally supposed to have learned from Panta- having the original Hebrew version of St. Matnus. He knew enough to write as follows:- The thew's Gospel in the second century in some Indian Gymnosophists are also in the number, and part of India, and that before Manes had come * 440 t T T H 4.

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OCTOBER, 1875.) CORRESPONDENCE AND MISCELLANEA. 313 - - into existence; and my object is not primarily to contend that St. Thomas came to India-though I have something more to say about that toobut that the early Christian sects were orthodox, and not Gnostic or Manichaean, as Dr. Burnell supposes. All that I maintain about St. Thomas is that there is better evidence that he was the first missionary than that the heresiarch Manes, or any follower of his, founded sects which have since become Christian. Let us observe that the fact that Eusebius mentions the existence of a Hebrew Gospel of St. Matthew among the Christians whom Pantanus visited in India furnishes very strong presumptive evidence that his story is true. For the earliest Gospel, used by what has been called the "Hebrew party" in the Church, as distin- guished from the "Hellenic party," was this very origival Hebrew, or Syro-Chaldeo, versiou of St. Matthew; and if one of the Twelve, or any of their immediate disciples, visited India, this is the Gospel they would be certain to bring. (Sco this subject of the Hebrew Gospel ably handlod in the Edinburgh Review for April 1875, in a critique on Supernatural Religion.) Of course we have no certain proof that the Christians Panteenus found were in Malabar, and not in Arabia, Abyssinin, or China, all which places went equally under the denomination of India in the time of Eusebius, according to Dr. Barton and Dr. Bur. nell. But there is a presumption of tolerable stability that they were somewhere in India. And we have proof in the evidence of Cogmas Indicopleustes, evidence which I am happy to find is accepted by Dr. Burnell, that there were Christians in the 6th century in Male, or Malabar. And as the church found by Cosmas was eridently the same that still exists in Malabar, there is little difficulty in believing that the Christians Pantanus met in the second century were their forefathers. The Christians reported on by Cos. mas were not Manichaeans, or he would not have spoken of them as "faithful," nor would he havo found a "Bishop," who had been consecrated in Persia." If Pantaenus came across the same church, the members of that church were orthodox in the second century. 6. Dr. Burnell seems to "have strong impres. sions" as well as myself. His last impression appears to be that unorthodox Persian settlers, i.e. Manicheans or Gnostics, used the Pahlavi language in Malabar till the ninth century, and that then Nestorian missionaries converted them, through the instrumentality, at least partly, of the Pahlavi language, which they retained, although it had died out in Persia. But how does this coincide with Cosmas's evidence in the sixth century? He, being # Nestorian, would not have taken Gnostics or Manichaeans for orthodox Christians. And that Nestorians in the ninth century should have written Inscriptions at Kottayam in a language they did not know, is not, surely, so likely as that orthodox Christians from Persia shonld have written thema during the Pahlavi period. There is no reason why mon knowing the Pahlavi language should have been Gnostics or Manichrans, and not Christians. And when I find the Syrians connecting their early history with that of Edessa: when I find Cosmas reporting the existence of a Bishop in Malabar in the sixth century, congeorated in Persia: when I find in the Council of Nicaea, in A.D. 325, a Bishop signing himself "Metropolitan of Persia and the Great India": when I find Pantanus-not speaking-but being spoken of as having found a Gospel of St. Matthew somewhere in India in the second century-I think I have some ground for at impression that there was orthodox Christianity somewhere in India between the 6th and 2nd centuries, and also some grounds for suspecting that was Malabar. And when I am told by Dr. Burnell that he has found a Pahlavi Inscription to the Trinity at Kottayam, I seem to connect that in the most natural way, in any own mind, with the story of Edese in the Syrian legendy, and the Indo-Persian Bishops of Cosmas and the Nicene Council. In opposition to this, anil in support of the supposed fact that there were only Persian Gnostics or Manichaeans in Malabar for cight centuries, Dr. Burnell audaces the following statements:-- that "Al Nadim says that Manicalled on' Hind, Sin, and the people of Khorasan, and made a deputy of one of his companions in onch pro. vincu": that Mancs wroto an Epislle to the Indians: that the Arab geographer Abu Said says of Ceylon, "There is a numerous colony of Jews in Sarandib, and people of other religions, especially Manichaeans: that there is a place in Malabar called Manigramit, where Iravi Korttan settled : and, in fact, though not in so many words, that no one knew Pahlavi among the Persian settlers but Gnostics and Manichaeans; of which it may be briefly remarked that the coupling of Khorasan with Hind would seem to draw one's at. tention to the north of India: that no result of Manes's preaching or Epistle remains in India either now or in history, though Christians still owning the Eutychian Patriarch of Antioch do remain: that tho Manichaeans of Ceylon were, as I * The epithet Manichaean, in and about the ninth cen- that had got to be used indiscriminately for any Chris tary, was not merely used, as Dr. Burnell suppores, by onetians who were not at the feet of the great Bishop of sect of Christians in abusing another; but it was a term Rome.

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514 THE INDIAN ANTIQUARY. [OCTOBER, 1875. lince before shown, not improbably Christians; and | but, as in the case of pseudo-apostolic histories of that the Manigramakar# bore no resemblance Christ, the correct mention geographically of his whatever to Manichaeans. sphere. The writer had nothing to gain in sending In short I most confidently place against the the Apostle to India, but much to gain if the Aposone real historical notice on which Dr. Burnell tle whose name he forged was well known, at the Inys so much stress, namely, Al Nadim's statement time he wrote, as having been the Apostle of India. that Manes "called on Hind and Sin, and the peo- Nor, it should be well observed, is there any the plo of Khorasan," Eusebius's account of Pantaenus, least antecedent improbability of the truth of the which is equally worthy of credit, and which, more- Apostle's mission. The Apostles, one and all, were over, is backed by Cosmas's testimony in the 6th commissioned by a Master, whose words they were century, and the existence of Christians now. not likely to forget, to " go into all the world." Lastly, with regard to the statement by the And assuredly, endowed, as they were, with the Syrians of Travancore as to the connection of the gift of tongues" for this especial work, they Apostle Thomas with the early Indian Church, I could not tarry at home. do not claim for it absoluto historical certainty If, then, the author of the Acts of Thomae gives lout I do claim for it a place above the region of us the right clue to the Apostle's sphere, all mere" pious fictions." In the first place, if it be subsequent accounts are in harmony :--the testi. 1 fiction, that fiction certainly existed in the fourth mony of the Syriac document on The Teaching of century; for the Acts of Thomas, to which Dr. the Apostles, which was brought to light by Dr. Burnell refers, is mentioned by Epiphanius, who Cureton, and is most probably of the Ante-Nicene was made Bishop of Salamis about A.D. 368. The age, in which we read "India ...... received original version of the Acts of Thomas is attributed the apostles' ordination to the priesthood from Ly Photius to Leucius Charinus: though I am Judas Thomas, who was guide and ruler in the quite willing to accept Dr. Haug's theory, as Church which he had built there, [in which) he stated by Dr. Burnell, that it was written by also ministered there" (Ante-Nicene Library, vol. Bardesanes about the end of the second century. | XX.):--the testimony of Eusebius :-the testimony This gives it a considerable antiquity. Now, in of Alfred's ambassadors to the shrine of Thomas all the Apocryphal Gospels and Acts there is the testimony of the Syrians themselves:-and A certain groundwork or historical truth. This the connection of the Syrians of Malabar with the was necessary to obtain credit for the fabulous Christians of Edessa, of which church St. Thomas superstructure. The object of the writer was to is said to have been the first apostolic overseer and impose upon his readers some new doctrine, in director (Ante-Nicene Library, vol. xx. Syriac most cases the worship of the Virgin Mary, celi- | Documents, p. 6). Lacy, or some other practice contrary to apostolic I apologize for the length of my letter. I have teaching. Hence he took historical names well felt it incumbent upon me to give authorities at known in the Church, and their prominent histo- length. And if I have added nothing new, I am rical surroundings, especially where they lived and more ambitious to be correct than original. where they went. For instance, in the Prot-Evange RICHARD COLLINS, M.A. Tirm of James, among abundant fables, we find the Kandy, Ceylon, 23rd June 1875. historical facts of Herod, the Magi, Bethlehem, the ox-stall, &c. So in the Gospel of the Pseudo SANSKRIT MSS. Matthew, such facts as the enrolment at Bethlehem, From Dr. Buhler's Report on Sanskrit MSS., the departure to Egypt, the return to Judaea, and 1874-75, we extract the following details : the home in Galilee are the historical ground- Among the Brahmanical MSS. purchased is the work. In the same way, with regard to the Acts Bhdratamanjari, a poetical epitome of the Mahabhdof Thomas, while the main object of the writer is rata. It closely follows the divisions of its originevidently to inculcate the doctrine of celibacy, al, and is divided into the same number of Parvas. and while he is profuse in fable, and even in- Its metre is the Anushtubh sloka. The author, decency, to gain his point, he must have some Kshemendra, appears to be the poet who wrote the historical groundwork to obtain credit for his epitome of the Vrihatkatha of Gunadhya, as his story; and there is the highest probability that surname Vyasapfida shows that he was a Bhaga. the groundwork he studiously took was not only vata. The MS. was acquired in Bhaj. It is about the correct name of the Apostle, Judas Thomas, three hundred years old and tolerably correct. # If the name Manigrimum be spelt more correctly with when ceded to Iravi Korttan, if it had not the same previousthe dental than with the cerebral n (Dr. Burnell spells it ly (as I myself at present think) as a Bralman village. Cerwith the latter), then in the purest and most primitive tainly the Manigramakar were Brahmans, socording to Mr. Tanil it would describe a village ceded as a free gift | Whitehouse's account, whether converts or not. They were, by royalty. It may therefore have first received its name however, in some way connected with the Syrian Church.

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OCTOBER, 1875.] The Naishadhiyadipika is one of the oldest commentaries on Sriharsha's epic which has become known. Its author, Chandapandita, the son of Aliga, was a Nagara Brahman of Dholka, near Ahmadabad. He states that he composed poetry, officiated as priest at many great sacrifices, studied Sankhya philosophy, and wrote a commentary on the Rigveda. His teachers were Vaidyanatha and Narasimha; the Naishadha he learned from one Munideva, apparently a Jaina Yati. He asserts that before his time only one commentary on the Naishadha existed, composed by Vidyadhara (alias Sahityavidhyadhara, alias Charitravardhanamuni) of which I have found fragments in Ahmadabad and in Jesalmir. He partly confirms the story of the Jaina author Rajasekhara, who places Sriharsha under Jayantachandra or Jayachandra of Kanoj at the end of the 12th century. He also calls the Naishadhiya "navam kavyam, a modern poem." Chandapandita gives as the date of his own work the 15th day of Suklapaksha Bhadrapada of the year 1513 according to Vikrama's era, of 1456-7 A.D. When he wrote, Sanga was chief of Dholka, and Madhava his minister. Chanda's younger brother Talhana revised and corrected the book. The MS. bears two dates, 1473 (at the end of canto xxii.) and 1476 (at the end of cante ii.), and consists of four pieces, which, however, have been written by the same writer, a Vaid called Narayana, the son of Bhabhala. The dates refer, no doubt, to the Saka era. I received the MS. from Gandevi, in the Gaikvad's territory. CORRESPONDENCE AND MISCELLANEA. The Yudhishthiravijaya, or victory of Yudhish. thira,' is another novelty. It belongs to the numerous compositions which are based on legends taken from the Mahabharata. It contains eight Asvasas. The end of the first canto is gone. The second contains the sports of Krishna and Arjuna (krishnarjunaviharavarnana), the third the departure to the forest' (vanavasagamana), the fourth the battle between Kirata and Arjuna' (kiratorjunayuddhavarnana), the fifth 'the death of Kichaka' (kichakavadha), the sixth 'the peaceproposals' (samavarnana), the seventh 'the defeat of the Kauravas,' and the eighth 'the victory of Yudhishthira over Duryodhana.' The work is written in the Aryagiti metre, and each half-verse is adorned with a Yamaka or rhyme of four syllables. Its literary value is about the same as that of the Nalodaya. Its author is not named. One of my Sastris told me that he had heard it mentioned by his teacher as an old and rare work. The Rljavinoda, the amusement of the king,' or Jarabakshapatasahisrimahamudasuratranacharita, 'the life of Sultan Mahmud' (Bigadha of Ah 315 madabad), by Udayaraja, is quite a literary curiosity. The author, who declares himself to be the son of Prayagadasa and the pupil of Ramadasa, cele. brates Mahmud, popularly reputed to have been the most violent persecutor of Hindus and Hinduism, as if he were an orthodox Hindu king. He calls him the 'crest-jewel of the royal race' (rajanyachuddmani) as if he were a Kshatriya, and he asserts that Sri and Sarasvati attend on his footsteps, that he surpasses Karna in liberality, and that his ancestor Muzaffar Khan assisted Krishna against Kali. The Charita is divided into seven Sargas. The first (slokas 29), entitled Surendra's and Sarasvati's colloquy' (surendrasarasvatisanwada), is introductory, and relates how Brahma sent Indra to look after Sarasvati, and found her in the halls of Mahmud Shah, and how she sang the praises of Mahmud. The second (vamsdnukirtana, slokas 31) gives the genealogy of Mahmud, beginning with Muzaffar Khan. The statements made appear to be historically correct. The third sabhusamagama (slokas 33) describes Mahmud's entry into the darbar hall. The fourth (sarvavasara, slokas 33) relates what princes and people Bere received in darbar. The fifth (samgitarangaprasanga, slokas 35), describes a nach given by the Sultan. The sixth (vijayaydtrotsava, slokas 36) and the seventh (vijayalakshmilabha, slokas 37) are devoted to a rhapsodic description of Mahmud's warlike exploits. The frequent allusions to the Padishah's liberality make it probable that the author either had received or hoped to receive dakshind from him. The Dharmapradipa is not identical with the Bhojasmyiti, stated to be one of the works of Bhoja of Dhara. It was written at the order of Bhoja, the son of Bharamalla, who ruled over Kachh some. centuries ago. This king is the same to whom the Bhojavyakarana of Vinayasagara, which occurs in my Catalogue of MSS. from Gujarat, is dedicated. The Dharmapradipa treats of Achara, or the rule of conduct, only. The MS. comes from Kachh. The Naradasmyitibhashya of Kalyanabhatta is the most important acquisition of the year among the works on Dharma. It gives a full explanation of the first eight Adhyayas of the Smriti, and helps greatly to settle the text of this interesting but difficult law-book, of which very few copies are procurable. Kalyana says in the introductory verses that his work is based on an older but corrupt commentary. The MS. has been written in Banaras, and has been procured from the library of the Raja of Bundi through the kind offices of the Asst. Political in charge of Haranti. * Drishtvasahayarachitam naradabhashyam kulekhakairbhrashtam kalyanena kriyate praktznameva tadvisodhya punah.

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816 THE INDIAN ANTIQUARY. [OCTOBER, 1875. Two copies of the old Dharmasutra of V&sishtha Adhyaya XIV. describes the Chedyakayantras are complete and very correct. The first was (blokas 58). presented to me by Professor BAlaskstri of Banaras Adhyaya XV.is called the Jyotishopanishat(v.13). College, and the second by Damodara Sastri of Adhyaya XVI. contains the correction of the Bhaj. Like all similar presents, I accepted them position of the stars and planets, tardgrahasphufor Government. tikaranam shoda odhydyah (slokas 28). A large fragment of the ancient Gargi Samhita After these follow seventy-eight slokas without first discovered by Dr. Kern and described in the any division, and the conclusion of the whole is preface to his edition of the Vardhi Samhitd. itydcharyavardhamirakratdydi panchasiddhantiled No. 37. The Panchasiddhantika of Varahami. samapta (sic). hira is one of those rare works which have been Sadarama Joshi states he obtained his MS. from sought after for a long time. The copy which I Banaras, and that better copies and a commentary have procured is a transcript made from a MS. are to be had there. belonging to Sadarama Joshi of Sojitra, who was No. 38 is manual for indigenous school good enough to lend me his copy for some time. masters. Its author, Kshemendra, was the son of The original is unfortunately so incorrect that it Bhadhara, a Nagara Brahmin of Rajanagara, and is hardly possible even to inake out the general wrote his treatise by order of Sankaralala, Chief drift. The work is a karana which gives the of Pitlad (Pediad, MS.). substance of five older works, the Siddhantas 5. Among the Jaina books two deserve special ascribed to Paulisa, Romaka, Vasishtha, Sarya, notice. The first is the nearly complete copy of and Pitamaha. It is written in the Arya metre, the Trishashtiealdkapurushacharita (bought in and contains, I suppose, 18 Adhyayas. The first, Bhaj), which contains also the life of Mahavira, called karandvatara (slokas 25), contains the well- the reputed founder of Jainism. It gives a great known verses giving the details about the older many hitherto unknown details regarding the Siddhantas (vs. 2.4) and the date Saka 427, which saint's life. The second remarkable acquisition is forms the base of the subsequent calculations the old copy of the Paialachhinamamdld. This (v. 8). Next follow 83 verses which are not divid- MS. is correct and accurate. I have already pub. ed into Adhyayas, but at the end of which are lished a note regarding it in the Indian Antiquary, placed the words chandragrahanan shashthodhyd- and have shown that the author's name was Dhayah, 'eclipses of the moon,' Adhyaya VI. The napdla. An edition of the book has been prepared : following Adhyayas appear to be in good order. Ishal print it, as well as Hemachandra's Desikosha, They are Adhyaya VII., eclipses of the sun as soon as I find a little of that leisure and quiet according to Paulisa, iti paulieasiddhante ravigra- which are absolutely necessary for serious work of hanam saptamodhydyah (slokas 6); Adhyaya VIII., the kind. eclipses of the sun according to Romaka, ili roma. SUFI MANZALS. leasiddhanterkagrahanam ashtamodlydyal (Slokas In his popular "Notes on Mahomedanism" in 19); Adhyaya IX., eclipses of the sun according to the Christian Intelligencer, the Rev. T. P. Hughes Sarya, suryasiddhanterkagralanandma (P) na. has already described at length the different classes namodhydyah (slokas 22); Adhyaya X., eclipses of of Musalman faqirs, together with their doctrines. the moon, chandragrahan dasamodhyayah (slokas He next proceeds to notice the system of Oriental 7); Adhyaya XI., Avarnandtyekidasodhyayah mysticism, as taught by the Sufi sect. Sufism ap(?) (slokas 6); Adhyaya XII., Lunar and Solar pears to be but the Muslim adaptation of the docyears according to Pita maha, iti pitamasiddhdn- trines of the philosophers of the Vedanta school, tedvadasodhyayak (slokas 5); Adhyaya XIII., the which we also find in the writings of the old Acaorder of the Universe, trailokyasamstlinari nama demics of Greece, and which Sir W. Jones thinks trayodabodhyayah (slokas 40). In this chapter Piato learned from the sages of the East. In occurs (v. 6) the refutation of the opinion of those Sufism the disciple (murid) is invited to proceed who hold that the earth moves : on the journey (tarigat) under the guidance of a Bhramati bhramasthiteva kshitirityapare vadan. spiritual leader (murshid), who must be considered ti noluganal superior to any other human being. The great Yadyevam eyenddyd na khatpunah svanilayanir. business of the traveller (salik) is to exert himself peyul | and strive to attain to the Divine Light, and to go Others contend that the earth standing as it on to the knowledge of God. God, according to were in an eddy turns round, not the crowd of the the Sufi belief, is diffused thronghout all things; stars. If that were the case, falcons and other (birds) and the soul of man is part of God, and not from could not return from the sky to their nests." Him. The soul of man is an exile from its Cree * Ante, p. 59.

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OCTOBI:R, 1875.] CORRESPONDENCE AND MISCELLANEA. 317 tor, and buman existence is its period of banishment. The object of Sufism is to lead the soul onward stage by stage, until it reaches the goal "perfect knowledge." The natural state of overy Muslim is Nasut, in which state the disciple must observe the precepts of the law, or Shariat; but as this is the lowest form of spiritual existence, the perform- ance of the journey is enjoined on every searcher after truth. The following are the stages (manzal) which the Sufi has to perform. Having become a scarcher after God (a Talib), he enters the first stage of Abudiyot, or Service. When the Divine attraction has developed his inclination into the love of God, he is suid to have reached the second stage of Ishng, or Love. This Divine Love expelling all worldly desires from his heart, he arrives at the third stage of Zuhd, or Seclusion. Occupying himself henceforward with contemplation and the investigations of the metaphysical theories concerning the nature, attributes, and works of God, which are the characteristics of the Sufi system, he reaches the fourth stage of Ma'rifat, or Knowledge. This assiduous contemplation of metaphy. sical theories soon produces & state of mental excitement, which is considered a sure prognostication of direct illumination from God. This fifth stage is called Wajd, or Ecstasy. During the next stage ho is supposed to receive a revelation of the true nature of the Godhead, and to have reached the sixth stage, Haqiqat, or the Truth. The next stage is that of Wasl, or Union with God, which is the highest stage to which he can go whilst in the body; but when death overtakes him, it is looked upon as a total re-absorption into the deity, forming the consummation of his journey, and the eighth and last stage, of Fanar, or Extinction. That stage in which the traveller is said to have attained to the Love of God is the point, from which the Sufistic poets love to discuss the doc- trines of their sect. The Salik or Traveller is the Lover (Ashag), and God is the Beloved One (Ma- shuk). This Divine love is the theme of most of the Persian and Pashtu poems, which abound in Sufistic expressions which are difficult of interpretation to an ordinary English reader. For instance, Sharal, wine, expresses the domination of Divine love in the heart. Gism, a ringlet, the details of the mysteries of Divinity. Mai Khana, a tavern, a stage of the journey. Mirth, Wantonness, and Inebriation signify religious enthusiasm and abstraction from worldly things. The eight stages we have given are those usually taught by Sufi teachers in their published works, but in North India Mr. Hughes has froquently met with persons of this sect who have learnt only the four following stages : -The first, Nasut, or humanity, for which there is the Shariat, or law. The second, Malaqut, or the nature of angels, for which there is Tariqut, or the pathway of purity. The third, Jabruts, or the possession of power, for which there is Ma'rifat, or knowledge. And the fourth, Sahut, or extinction, for which there is Haqiqat, or truth. CAPE COMORIN OR KUMARI. "Fra Paolino, in his unsatisfactory way (Viag. gio alle Indie, p. 68), speaks of Cape Comorin, " which the Indians call Canya muri, Virginis Promontorium, or simply Comari or Cumari, a Virgin,' because they pretend that anciently the goddess Co-mari, the Damsel,' who is the Indian Diana or Hecate, used to bathe," &c. However, we can discover from his book elsewhere (see pp. 79, 285) that by the Indian Diana he means Parvati, i.e. Durga".-Yule's Marco Polo, vol. II. p. 552. Mr. Talboys Whecler, in his History of India (vol. III. p. 386), says the Kumari was the infant babe exchanged for Krishna, apparently because the temple at the Cape was built by Krishna Raja of Narsinga, & zealous Vaishnava,- forgetting, seemingly, that this was only a repair or reconstruction of a far older Saiva edifice to Kany & Kumari, the full vernacular name, and Fra Paolino's Can ya muri-who is no other than Parvati. The Rev. G. M. Gordon (C.M.S.), who has been making tours through the Jhelam district, enys: "The villagers are a great mixture: Hindus, Sikhs, and Muhammadans, bound together by syinpathy of race amid much diversity of crood. The Mubammadan (whose ancestors were Hindus) mingles freely in Hindu festivals, and salutos faquirs; while the Hindu shows no less respect for Muhammadan observances, and the boundary line between Sikhism and Brahmanism is gradually diminishing. The outward'harmony may be partly due to mutual dependence for the necessaries of life, tho cultivators beirag all Muhammadans, while the shopkeepers are mostly Hindus. Here, where the Muhammadans are in the majority, Hinduism appears under a very different garb from what one is accustomed to see in the South of India. There is none of that marked ascendancy of Brahman over Sodra; none of that shameless exhibition of wayside idols; no colossal temples like those of Madura and Kanchveram. The Hindu in these parts seems ashamed to confess to idolatry in the presence of a Muhammadan. His religious belief takes & more speculative turn, and he is generally a Vedantist or Pantheist. Among this class, and amongst the Muhammadan zarindars, there is generally a willingness to listen to the preacher.

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318 THE INDIAN ANTIQUARY. [OCTOBER, 1875. THE DELUGE. Chinose, and the various nations of the East The subjoined extract is taken from an unpub- concur with them. Some, however, of the Persians lished translation of Albiruni's Athar al Bakiya, adinit the fact of the Deluge, but account for it now in course of preparation for the Oriental in another way, as it is described in the Books of Translation Fund by Dr. E. Sachau, Professor the Prophets. They say a partial Deluge occurred of Oriental Languages at Vienna :-- in Syria and the West in the time of Tahma"The Persians and the great mass of the Magiansrash, but that it did not extend over the whole of deny the Deluge altogether; they believe that the the then civilized world, and only a few nations rulership (of the world) has remained with them were submerged in it. It did not extend beyond the without any interruption ever since Gay o. Peak of Holwan, and did not reach the countries marsk, Gilshah, who is, according to them, the of the East."-E. THOMAS, in The Academy, 17th first man. In denying the Deluge the Indians, April 1875. BOOK NOTICES. CENSUS OF THE BOMBAY PRESIDENCY taken on the 21st Feb s well the total in that district; and the natural ruary 1872. Government Central Press, Bombay, 1875. though totally false inference would be that there On a former occasion (Ind. Ant. vol. III. p. 331) are none in Pund or Ahmadnagar. Yet we had occasion to notice the value of the Madras these Kolis might be considered worthy of some Census Report as a source of information upon notice, if only for the fact that military aid has been many points interesting to readers of the Anti- required for the last fourteen months to keep them quary, and especially upon matters of cthnology in order. Similarly, the number of aborigines The three volumes now under review, though of given for Thand is 25, and for KulAb A none. about equal size, and referring to a population little Even setting aside the coast Kolis as a doubtful more than half that of Madras, have taken a year race, the region (North Konkan) comprised in longer to compile and publish; and now that we these two districts is one of the richest in aborihave them they are, we regret to say, almost gines in the whole Presidency, both for number valueless from this point of view. and variety,-containing Kolis of the Hills, The elaborate tables which set before the reader Warlis, Katkaris, Th&kurs, &c. in such of Dr. Cornish's Report all possible statistics re- number that large tracts have hardly any other garding the ethnology of the Madras Presidency inhabitants. And so on through other districts. are to be sought for in vain in Mr. Lumsdaine's Yet knowledge on this subject was available, if compilation, though we are indeed furnished with only from the brief but valuable remarks of many particulars in decimal fractions as to the Dr. Wilson. on page 111, though they are disvarious sects of Christians, which the changes figured by the clumsy misprint of Kalkari' for of a single year will render as inaccurate as they Katkari.' are unimportant. Perhaps this is the less to be Similarly, on the same page the point of a neat regretted as the little ethnological information antithesis between Kshetrapati,''the owner of a contained in the Bombay Report is calculated field,' and 'Chhatrapati,' the lord of an umbrella,' chiefly to mislead. Take, for instance, page 103, has been improved by spelling both words the where Mr. Lumsdaine informs us that "Aborigines same way. do not need special notice." This is fortunate, Instead, again, of the commentary rendered for they certainly have not got it. In the table valuable by the research and acumen of Dr. immediately below, the District of Khandesh Cornish, and by many extracts from the best is shown as having an aboriginal population of authorities in Madras, we have in this Report only 122,092, Nasik 115,910, Abmadnagar 6,228, Puna the one paragraph above mentioned from Dr. 192, Kaladgi 1, and the remaining districts of the Wilson; a few pages extracted bodily from "Steele's Dekhan none at all. The rapid decrease in their Castes of the Deccan" (a good work, but old and numbers as we pass southwards would be remark- not very practical); an account of the Swayamable to any one who did not know that the vara of Sanjogta Kumari, Princess of Kanouj, from highlands of Ahmadnagar contain about 40 vil- Mr. Talboys Wheeler's History of India; and lages, and those of Pure 199, almost exclusively some fine but vague writing of Mr. Lamedaine's inhabited by Kolis with a few Thakure. It own about the early Aryans and a festival which appears, from a passage on the same page relating he saw at the castle of the Rahtor." He does to Nasik, that Mr. Lumsdaine knows that Kolis not specify the name by which this castle is now are an aboriginal race, and that 68,302 of them known to mortals, but from the context it would

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OCTOBER, 1875.] BOOK NOTICES. 319 appear to be the palace of Jodhpur, and further the best in the Report), it may be presumed that that Mr. Lumsdaine thinks that the famous this classification is used under orders from Swayamvara took place there! The passage is so superior authority. It is scarcely necessary to spirited and interesting that we give it at length, say here that there is not an indigenous Buddhist although it is hard to see what connection either in the Presidency. the place or subject has with the census of the To conclude: the orthography of the Report Bombay Presidency, except through the person of varies from the pure Jonesian of Dr. Wilson to the its compiler. ugly but still systematic Gilchristian of Mr. Steele, "Such tales" (viz. as the story of the Swayam- with every possible form of intermediate bastard vara) "find spell-bound listeners, and it has so and barbarous kakography. This fault reaches chanced that I have read them. The castle of its acme on the map, which has besides, on its the Rahtor is no longer threatened; and it has own geographical account, the merit of patting been my good fortune to look down from its grim Thana on the mainland, and the source of the old towers, and by torchlight, upon & scene U1&s river under the Malsej Ghat, with other which as a scene was simply perfect. The occasion new discoveries of the same sort "too numerous is an annual festival in honour of Mata Devi, to mention." whose wrath is to be so appeased, that the THE PRINCIPLES OF COMPARATIVE PRILOLOGY. By A. scourge of small-pox may be stayed for the com H. SAYCE, Fellow and Tator of Queen's College, Oxford. ing year. Groups of girls dressed in every colour (London: Trubner and Co., 1874) pp. 381. and every shade of colour pass up to the palace Mr. Sayce is a zealous philologist who has to receive the usual propitiatory offering and already done excellent service, especially in the take it to the shrine of the goddess. There the investigation of the Assyrian branch of Semitic. most beautiful amongst them is chosen, and a He is well entitled to an attentive hearing on the lighted taper is given to her, and placing it in subject of Comparative Philology. an earthen vessel she is to carry it to the king. If He characterizes his own work as "devoid of it roaches him alight it is a good omen, but if it be the graces of style,"" rough-hewn," and "bristling quenched it is a presage of evil-quod Deus with uncouth words," and, so far as the matter of avertat! The ceremony is of the simplest, but it is concerned, as being "critical" rather than it is all that is left to them of pomp and power. "constructive." The procession of the girls is itself the very poetry | We certainly cannot praise the style. Mr. Sayce of colour, and with it come stately elephants in is full of thought and knowledge; but he seems housings ablaze with gold and silver embroidery. just to have tilted the water jar on one side and From end to end the route is illuminated; the allowed the stream to rush as best it might. terraced roofs are crowded; each coin of vantage And Mr. Sayce is nothing if not critical. Ho is occupied; and the street has a background of has very strong convictions, and is ever bold in torchlit matchlocks and men, wildly effective, and expressing them. No matter who crosses his between them is borne the sacred light. path, Tros Tyriusve, the comer is greeted with a "And then come the very flower of Rajpat chival- war-whoop and a blow. We are glad that we are ry, splendidly dressed, superbly mounted; rich criticizing Mr. Sayce, instead of being criticized armour and jewelled plumes, inlaid shields, the by him. We shall deal more mercifully by him burnished axe, the glittering mace, the pennoned than he would by us. lance; and everywhere the play of sword-blades. Bat, in fact, our work is exposition much rather The picture is perfect, and carries one back to than criticism. Mr. Sayce holds that one far. the Crusades, but it tells us that agos before the reaching error on the part of philologists has Crusades such arms were wielded by the an- been the assumption that the Aryan family of cestors of the men who now carry them." language affords a complete solution of the proWe have the Buddhists', of course, 190,620 blems of the science of language. We cannot of them, in whom the public of Bombay will be admit that philologists have overlooked the surprised to recognize the familiar Marvadi, with Semitic tongues; but the tendency which Mr. numbers eked out by certain Gujarati Jainas, and Sayoe thus states, and considerably overstates, a few Southern Jainas who are cultivators or does, to some extent, exist. He would give as an small traders in the Dekhan and South Maratha instance of such perilously rapid generalization Country. As there is a good account of them at the canon that the roots of all languages are p. 83 (indeed the whole chapter on Religions is monosyllabic. This canon, he states, is set aside Does not Mr. Sayoe, however, rather exaggerate the evil? We find in Prof. Whitney's Life and Growth of Language the following usertion regarding the large family of Malayo-Polynesian dialecta:-" The roots are prevailingly dissyllabic" (p. 243).

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320 THE INDIAN ANTIQUARY. by recent investigations into Accadian, as recovered from the cuneiform inscriptions of Babylon. Many of its roots are dissyllabic. Accadian is a very ancient Turaniar speech,-older than the Sanskrit of the Veda; and Mr. Sayce strongly holds that the neglect of Turanian has led to many other rash conclusions besides the specific one now mentioned. On this point we quite agree with him. Our readers are doubtless familiar with the division of languages into Isolating, Agglutinative, and Inflectional, with the great dispute whether an isolating tongue is naturally developed-or capable of being developed-into an agglutinative, and afterwards into an inflectional one. Mr. Sayce vehemently says, No. He asserts that even if the Aryan was "the eldest born of a gorilla," "his brain could produce only an inflectional language, as soon as he came to speak consciously." He admits that the three stages of language above named mark "successive levels of civilization," but maintains that "each was the highest expression of the race that carried it out." We would fain gather arguments from Mr. Sayce's pages as strong as these assertions; but we have failed to find them. The question of the interchange, as it has been called, of letters has attracted much notice. Why, for example, have we duo in Latin, two in English, and zwei in German? Or, again, tres in Latin, three in English, drei in German? Mr. Sayce holds that all the related sounds were "differentiations of one obscure sound which contained within itself the clearer consonants." Primitive man, he be lieves, had no delicacy of ear. The further back we push our researches, the greater becomes the number of obscure, or neutral, sounds. The oldest words he holds to have conveyed ideas of the most purely sensuous kind. Mr. Sayce's speculations on the Metaphysics of language are in more than one sense oracular. But his illustration of his meaning should be more intelligible. Take the question of gender:-how can the sexual character attributed to nouns be explained? Some have ascribed it to a philosophic, or perhaps poetic, view of the character of the objects as resembling in quality either males or females, or neither. Mr. Sayce sets aside this view by referring to African dialects that have eight or even eighteen genders. Following Bleek, but somewhat modifying his view, he says: Out of the endless variety of words that might have been taken for personal and demonstrative pronouns, use selected some; each of these was associated with "an ever-increasingly specified" class of nouns; and where the pronouns continued different the classes of substantives connected with them [OCTOBER, 1875. continued different also. "Where the majority of words with a common termination were of a certain gender, all other words with the same ending were referred to the same gender." And then we have illustrations supplied from Moxa, and Abiponian, and Mikir, and Tshetsh, and Wolof! Mr. Sayce holds that the dual is older than the plural. This opposes the common belief of scholars; but he argues the point ably, and, what is more, clearly. The chapter on Philology and Religion is the part of the book that satisfies us least. We find a multitude of propositions, stated without proof. which would upset the belief of nine-tenths of thinking men. For example The religious instinct first exhibits itself in the worship of dead ancestors. Society begins with a hive-like community, the members of which are not individually marked out, but together form one whole. In other words, the community, and not the individual, lives and acts. But the community does not comprise the living only; the dead equally form a part of it; and their presence, it is believed, can alone account for the dreams of the savage or the pains and illnesses to which he is subject. In this way the conception of a spiritual world takes its rise." And all this is quietly taken for granted! Let us pass on, lest we lose our temper, to the concluding chapter, which discusses the influence of Analogy in language. It deals with nothing deep, but simply states some very obvious truths. The influence of analogy may be seen in the tendency now existing in English to reduce all verbs to the weak form of conjugation. Its influence is farreaching. It affects language both as to its matter and its form. As to its matter, analogy produces change in accent, quantity, and pronunciation generally. It moulds not only accidence and syntax, but the signification of words. Exceptional cases are forced into harmony with the prevailing rule. Irish accents its words on the first syllable; the cognate Welsh on the penultimate; though originally the mode of accentuation must have been similar in both. "A particular mode of accentuation became fashionable," and the "whole stock of words was gradually brought under the dominant type." This explanation does not explain much, however; it only asserts that the majority drew the minority after it. But how did the majority go in one direction in Irish, and in an other in Welsh ? There are many striking things scattered up and down the pages before us. Rash as we deem Mr. Sayce, at all events he never fails to be interesting; and his stores of information are very great.

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NovemBER, 1875.] SKETCH OF THE KATHIS. 321 SKETCH OF THE KATHIS. ESPECIALLY THOSE OF THE TRIBE OF KHACHAR AND HOUSE OF CHOTILA. BY MAJOR J. W. WATSON, BHAUNAGAR. D URING the celebrated strife between the they remained for many years. One year there Kauravas and Pandavas, when the was a great famine, and Vishalo, the head of the latter were travelling incognito, during the thir- Patgartribe, with his tribe and many other Kathis, teenth year of their banishment, the Kauravas, came to Saurashtra, and taking their flucks by way of discovering their enemies, went about and herds into the Barad a mountains remained harassing cows, so as to induce the Pandavas to there. Vishalo himself came to Kala wad (now declare themselves by issuing to protect them. under Navanagar) and built a nes (or hamlet) How their device succeeded is detailed in the there. At this time Dhan Vala was reigning Mahabharata. Now Karna, the son of Surya by in Wala Chamardi. One of his sons, by Kunta, mother of the Pandavas, was an ally of the name Verawalji, went on a pilgrimage to Dwarka, Kauravas, and he undertook to bring to aid them and on his return journey halted at Kalwad, the best cattle-lifters in the world. This Karna where he accidentally saw Rupalde, the beautiful was the first to bring the Kathis into Hindu- daughter of Vishalo Patgar, and, being enamourstan, and accordingly when he came to the ed of her, he asked her hand of her father in Kauravas' aid he brought with him the seven marriage. Her father, Vislalo, agreed un conditribes of the Kathis, viz. (1) Patgar, (2) tion that Veruwalji should become a Kathi, and Pandava, (3) Narad, (4) Nata, (5) Man- Veriwalji consenting was married with great jaria, (6) Totaria, and (7) Garibaguli. pomp to the beautiful Rupilde. Verawalji was These seven are the original Kathis, and all the now outcasted by his brethren, and ever after modern tribes are sprung from their intermar- residod amongst the Kithis. The following riage with Rajput tribes; thus the intermar- kavit is said regarding this marriage :riage with the Walas gave rise to the great RETT. sub-tribe of the Shakhayats, in which are TTTT | HTH 1.9 11 included the three leading tribes of Wala, Khachar, and Khum an: the intermarriage bhomavAra tatha bIja / cukara saMga umaMDe || with the Rathods of the Dhandhal tribe ghare-traMbAlA ghora | codaza phojAM saje // gave rise to the Dhandhals; and their in raNachoDarAya rudaye rakhI / / vIzvakIdha dIgoje // terinarringe with the Jhalas founded the tribe gharabhaNa zaMga haaloghnn| / / ema kAlAvaDa bhAvIyo / / of Khawad. These original Kathis, ac HTTGTT TETT NTTIT II care a u cofrar 11 companying the Kauravas, lifted the cattle of It is written that in Samvat 1240, in the month Verat, the modern Dholaka, and after the of Vaishakh, the light half, defeat of the Kauravas settled in the province On Tuesday the second day of the month, at of Malwa, on the banks of the river Chomal. the cominencement of four quarters, Now Vrittriketu, of the Solar race, Tho drams were beating loudly and the army coming from Ayodhyanagari, is said to have was ready in all. founded the kingdom of Man da vagadh in Haviny kept Ranchorai at heart, he who was Malwa; some accounts represent him to have victorious over the four quarters of the earth, brought with him to Malwa the seven tribes The great sangh was returning home, and so of the Kathis; and this account appears came to Kala wnd; the more probable of the two. Vrittriketu He, the all-knowing Verwal, son of Dhan, was succeeded on the throne of Mandava Married at the house of Vishalo Patgar. gadh by Ajaketu, whose descendants many Though in quoting this poetry I have retained years after are said to have entered Sau- the original words, viz. Samvat 1240, I incline to rashtra and reigned at Wala. They were think that it should be Samvat 1440, because accompanied by the seven Kathi tribes, who, there is good reason to doubt that the Parmars however, leaving Saurashtra, went to Kachh, of Muli settled there before the fifteenth century and there founded the kingdom of PAwar. Samvat, and, as will be shown hereafter, they gadh, near the site of the modern Bhuj, where were at this time holding Muli. * So named from Khawadji Jhal, the son of Harpaldova, who married a KAthifni.

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322 THE INDIAN ANTIQUARY (NOVEMBER, 1875. After this marriage Verawalji, as a Surya - vansi Rajput, was looked on not only by the Patgars, but by the seven tribes of the Kathis, as their head and chieftain, and he went to the Barad a hills to receive their allegiance, and then, taking the seven tribes of the Katbis with him, he went to Dhank and set up his gai there. Dhank is said to have been called Mungipur PAtan and Rehewis Patan in ancient times, but it had fallen waste, and was now repopulated by Verawalji. Another account shows that Vera walji received Dhank in appanage from the gadi of Wala Chamardi, but this is not so probable as the above. It is supposed that Verawalji sat on the gadi of Dhank in S. 1245,* A.D. 1189. Verawalji was succeeded on the gadi by his son Walaji; he had altogether three sons and one daughter, viz. (1) Waliji, who succeeded him, (2) Khumanji, (3) Lala, and (4) his danghter Mankbai, whom he married to a Parmar Rajput. The descendants of Mankbai by her Parmar husband are called Jebalia Ka this. After Verawalji's death Walojit returned to the old Kathi seat of PAwargadh in Kach h, and, conquering about four hundred villages in the vicinity, remained there ruling over the Kathis. At this time Jam Satoji ruled over a portion of Kach h; he had a feud with the Sodha of Dlat-Parkar, and collected an army to invade that country. One of the Jam's courtiers, who knew of Waloji's prowess, advised the Jam to take Waloji with him, and the Jam invited him to accompany him. When the Jam's messenger explained his message to Waloji, Waloji agreed to aid him with fifteen hundred horse and marched at once to his camp, where Jam Satoji received him and his Kathis with much cordi- ality, and bestowed on Waloji a handsome tent. The Kathis from their prowess became the leading portion of the army, which soon reached the confines of Dhat-Parkar. When the news of this invasion reached the Chief of Parkar, he with his brothers Alang and Samarath came forth with their army and joined battle with the Jam; but after an obstinate resistance the three brothers were slain, and the Jam pillaged the whole country of Parkar, after which he turned his steps towards his own dominions, and on his way thither camped at the Nigala tank, where there were but few trees. The Kathis formed the vanguard of the army, and arriving first at the tank pitched their tents under the shade of these trees. When the Jam arrived, he was excessively enraged at the conduct of the Kathis in not leaving him a tree beneath which he might pitch his tent, and compelled Waloji to remove his tents. Waloji vowed revenge, and the Jam, unwilling to provoke a chief of his prowess, now endeavoured to conciliate him, and styled him the Kathi Jam. Waloji, however, refused all his overtures and withdrew from the camp with his Kathis, and a few days after, finding the Jhadejas off their guard, he made a night attack on the Jam's tents and slew him and five of his brothers, the youngest brother, Jam Abdi (after whom the Abaasi district in Kachh is named), alone escaping. Jam Abda with a large force marched against P & wargadh, expelled the Kathis from thence, and finally drove them across the Ran, pursuing them to Than. Other accounts say that Jam AbdA pursued the Kathis to PAwargadh, where he besieged them, and eventually compelled them to receive a garrison, which was posted in the citadel, and also forced Waloji to give him his daughter in marriage. After a year or two had elapsed, the Kathis on a fixed day massacred the Jam's garrison and then fled across the Ran, via Morbi and Wankiner, to Than in the Pan. chala, whither they were hotly pursued by Jam Abla. At Than was the celebrated temple of the Sun, and it is said that that luminary appeared in a dream to Waloji and encouraged him to risk a battle; and he accordingly did so, repulsing Jam Abai, who now retired to Kachh. Some say that in this conflict the Sun appeared in Waloji's ranks in mortal form, riding on a white horse, and that wherever this strange warrior went the enemy's men fell as though mown with a sickle. After this the Kathis devoted themselves more than ever to Sunworship. The descendants of Waloji were called WALAs; they with the other Kathis remained at Than till Samvat 1480,8 when the three sons of WAloji acquired the chiefdom of Chital, and taking with them their followers and kinsfolk they * This is probably 8. 1445, A.D. 1389. + The fact of W Al Aji leaving Dhank and returning to PAwargadh shows, I think, that the occupation of Dhank was merely temporary, and that it was not bestowed in appanage, in which case he would have been loth to reJinquish it. Also called Dhrat. This date, probably correct, shows that the Samvat 1245 is a mistake for S. 1415, and S. 1910 for 8. 1440, 88 only one generation had elapsed, and these three were the

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NOVEMBER, 1875.] SKETCH OF THE KATHIS. 323 reigned there. Khumanji, the second son of n is. The talukdirs of Palia d are Thebanis, Vera walji, had one son named Nagpal, --s0 while the talukdars of Jasdan and their named from his having adopted the worship of bhayads are Lakhinis. Samat had four sons :the Naga Wasuki, or Wasangji as he is now Ramo, Nago, Devait, and Sajal, regarding whom called. Nagpal had two sons, Mansur and the following duho is said :Khachar. The descendants of Mansur werell T. II pata HH 1 T age 1 called Khumans, after their grandfather Khumanji. Mansur had a son named Nagaur, who THE FACT THAT I acquired SA war-Kundia, and remained Sagmal and Ramo are entirely good, there with his kinsfolk and followers; he is the Devait is a protector of the world, * ancestor of the Khuman Kathis of Sa war-Kundla Nagdo is a victorious man,under Bhaunagar. Laluji, the third son of Vera These are the four (sons) of Samat. walji, bad a son named Khachar, from whom all Samat Khachar conquered Chotil a from the the Khachar tribe of Kathis are descended. Parmars, and Sejak pur and Shapur from His son was Khimanand, whose son was Wajsur, the Gohels; previous to these conquests he reigned who had two sons, Panjo and Nagsur. From at Than. The conquest of Chotila, then called Penjo sprang the Soma grias (under Muli), the Chotgadh, was on this wise. Chotila was Dandis, and the Thobalias. Nagsur had held by Jagsio Parmar, + and the Kathi women, a son, Nagajan, whose sons were Kalo and Nag- who in all time have been famous for their beauty, pal. From Nagpal descended the Moka nis, used to go there to sell grass, firewood, &c., which sub-tribe are now to be found at Bhadli and were noted for their skill in smearing the and Khambala. Kalo was a renowned Kathi, floors with cowdung. On one occasion some and he in S. 1542 founded the village of K ala beautiful Kathianis were employed for this sar, naming it after himself. Kalo was a de- purpose in Jagsio's palace, and he becoming voted worshipper at the shrine of Siva in the enamoured of them made them proffers of love, Thang 4 hills, called the phan ga n 4 th, and | which they scornfully rejected, though he dein S. 1560 the god, pleased with the assiduity tained them for some time in hopes of overof his devotions, told him that he would grant coming their constancy. When they reached him all the land which he should be able to see in home their husbands and brethren asked them a straight line from his shrine; he also told him why they returned so late. They replied, "You that a caravan laden with grain would come for are not our husbands; our husband is Jagsio the supply of his soldiers, but that he must not Parmar, who bas thus dared to detain us." look back. Kalo Khachar looked and saw the They then related the insults they had been subland as far as Loliana, on the banks of the jected to, and their husbands and kinsmen swore Bhadar. The caravan too arrived, and he filled by the sacred Sun to avenge them or die. It his storehouses with grain; but after this, while is said that these women came from Gugliana, about to make room for more, he accidentally a village between Than and Chotila; looked back, when all the bullocks of the cara- their husbands went to Than and complained van were changed into stones, and the grain to Samat Khachar, and offered to seat him on into dust. These stones may yet be seen be- the throne of Chotila if he would avenge them tween Kalasar and the Thanganath. After- on the Parmar. Samat, though now old, agreed, wards Kalo Khachar, with the assistance of the and it was arranged to invite Jagsio Parmar to Thanganath, took possession of the land which a feast at Gugliana, when on the signal "Lakha he had seen. Kalo Khachar had four sons, toandar gher" (" Lakha, besiege the monkey,") named Samat, Thebo, Javaro, and Vejo. The Lakha should slay Jagsio. This Lakha was the descendants of Javaro are called Kundalias. ancestor of the Lakh a nis mentioned above, Thebo had two sons, Dano and Lakho; the de- and was nephew of Samat Khachar, and son of scendants of Dano were called after their grand- Thebo as aforesaid. Jagsio Parmar, ignorant father Thebo, Thebanis; but the descendants of the plot, accepted the invitation to Gugliana, of Lakho are called after their father, Lakha. and was received with much respect by the * Digpal means literally protector of the points of The Parmers say that this Jagsio was a Khavas, but the compass. this is probably to hide their shame.

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324 THE INDIAN ANTIQUARY. at Kathis. After he had eaten and drunken, Samat Khachar said "Lakha wandar gher," but Lakha stirred not. Samat two or three times repeated the signal, but Lakha's heart failed him, for Jagsio was a powerful man; last Nag Khachar, son of Samat, said to Lakha, "If you will not, I will," and Lakha assenting, Nag Khachar drew his sword and with one blow hewed off Jagsio's head. A massacre of his followers ensued, and the Kathis mounting at once proceeded to and surprised Chotila, expelling the Parmars. This conquest was made in the month of Chaitra, Samvat 1622. The Lakhanis are to this day taunted with the cowardice of their ancestor. Nag Khachar now mounted the Chotil a gadi, but his reign was of short duration; for the Muli Parmars, with the view of avenging the death of Jagsio and of recovering Chotila, led a strong force against that place. On this occasion Nag Khachar, after fighting with great gallantry, fell, with fifty other Kathis, in the streets of Chotila. The Parmars, however, also suffered so severely that they were obliged to return without placing a garrison in the town. The following verses are said in praise of Nag Khachar: // kavIna || gaDe rAga sIMdhu to caDe loDhogIyaNa || ugare nake arajaDe bhArA // paDacaDe tAMhI dharalahara buDe prazaNa || khAca taNA dala samudra khArA // harA zAmata haThI Theva mokala harA // kaTakarAM uphaNe loDha kAlA || adadha jema gaDagaDe, kaTakarA uphaNe // berIyAM zare pAMcAla vAlA // pheTaleve ba~kA huta kaTakA pharaka // meca jatra thIyA chatra garaka mAMi // sAtrakAlA harA lahara AMbera cha nAga vAlI dalAM tAga nAMhI // [NOVEMBER, 1875. Does the rising of the army of the lord of the Panchala against his foes. His army, ever patrolling the country, dashes down even the brave. The chiefs of the Mlechhas were drowned wherever they were: For the waves of the grandson of king Kala reach to the heavens, Whose forces rise like the black waves, And roar as the sea roars, The word means the mound of the white ant,' a notorious haunt of cobras; here Raphro is also used figuratively for the Chotila hill. And no estimate can be formed of the army of Nig. That one cannot hear aught else. On the death of Nag Khachar his brother Ramo assumed the sovereignty over Chotila: bat after his time, owing to the feud with the Parmars, Chotila was deserted. Yet the Parmars were never able to recover it, and its lands remained under the Khachars' sovereignty. The descendants of Ramo are called Ramanis. The palias erected in memory of Nag Khachar and the Kathis who fell with him are still standing at Chotila. From Sagal Khachar, son of Samat, and brother of Nag and Ramo, sprang the Sura ga ni and Taj para Kathis; from When the Sindhu tune is sung, the waves (of Nag the N a gan 1s and K ala nis; while from his prowess) mount to the sky, Then the enemy can find no shore of safety; If they fight, then the foe is drowned beneath the waves, For the Khachar's army is as the salt sea. Descendant of Samat, and also of Thebo and Moko, Devait sprang the Godadkas, who now hold lands in Botad and Gadhra under Bhaunagar. Ramo Khachar, who ruled at Chotila, had sixsons, viz. (1) Chomlo, (2) Jogi, (3) Nando, (4) Bhimo, (5) Jaso, and (6) Kapadi. Chomlo left Chotila and lived at Hadmatiya and Dantavash. Jogi had a son Ramo, whose son was Velo, whose descendants are at present the Girasis of Umarda under Dhrangadhra. One of his The following verses are also in praise of Nag Khachar, who by a play on words is likened to a naga or cobra, as in the preceding verses his army was compared with the ocean: // duho // rAphare coTIlare || phukanakhe geNAga || vAdI rakhe jagADato || sonAgA bhotanAga // At his ant-hill of Chotila He hisses as high as heaven: Vadi, t be careful lest he wake! Thus Nag resembled a naga (cobra). // duho // cAcara coTIlA taNe || traMbaka treyAM jeha || nAgana jAyate || zeNIye zAmata rAuta || At your palace of Chotila The drums beat so loudly, O Nag, son of Samat, + A vadi is a professional snake-catcher, but the word also means an enemy,' and is here used in the double sense.

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SKETCH OF THE KATHIS. NOVEMBER, 1875.] descendants named Kalo, son of Mamaiyo, was a brave and renowned Kathi, and the following verses are said in his honour: duho. // koDe lakha kaDhIye | lakhana moha hajAra // hajAre zo kaDhI || zomAM kalo sAra // From a kror take a lakh, From a lakh take one thousand, From a thousand select one hundred, In the hundred Kalo will be best. And this verse // duhI // kalIA thAye bhelAM kaTaka || bIjAM bAra hajAra // sAmata hara saradAra | kIyo raganAthe rAmAuta || Kalia, if even there should assemble twelve thousand other armies, Where has Raghunath created a sardar like Ramo the son of Samat? Nando, the third son of Ramo, died without male issue. From his fourth son Bhimo sprang the Bhimanis, who hold some lands on the banks of the Bhadar; and from his fifth son Jaso sprang the Ja sanis. The sixth son, named Kapadi, went to Dhandhuka, which he conquered, expelling Aju Mer and the Muhammadan garrison. He conquered for himself a chorasi, or principality of 84 villages, on the banks of the Ranpur Bhadar river, and used to make forays in the surrounding districts at the head of fifteen hundred horse, and many stories are told of his daring. The following verses are in his praise: // rUpaka. // kezara phADIye jaha || avamara nahara kAThIye || bhavazarI kuMjharA kharA bhAMThe || kezarI rAmaro dIkarI kApaDI // kApaDI garajIyo bhAdra koThe // baMdhu thIyo patazAha ghara dhopaTe || prajA rakhapAla jANe paTAlo // guDa suMThA valAMDalA bhAkhAM gale // bolIe vazIbhara vAgha bAlo // lohame thApa ubhArIe atalabala | araharoM jhakIekAMdha AThI // water trees affuet et kaho mahA vAgha sorATha kAThI // khAcarAM rAbharA nahara lAgA kharA // bhoyaThaNa cAradaza vale bhAgI // azaravAe AkarI, cAkataNa utarI // bAharAzIharI hA~ka vAgI // As the lion rends, so the sword is the claw of the K a thi; He cleaves the strongest elephants of the world, Does Kapadi, son of the lion-like Ramo. 325 Kapadi roared on the banks of the Bhadar, Conquering the land he became king of Dhandhuka. He was protector of his subjects like a tiger; Though he devoured great pieces of the elephants' legs, yet the (blood) thirsty young tiger roared, His iron claws he raised with immeasurable strength, And cast down the army of his thick-necked enemies, The umbrella-bearing (king) cut them down as it were bulls and elephants, Say, Thus did the great tiger, the Kathi of Sorath. The claws of the Khachar Rao struck deeply; From fear they fled (from him) in every direction, On the Asuras fell a heavy calamity. Bravo, king of lions, thou hast sorely terrified them! There is also this couplet: - // duho. // pAula upara pAga // na paDe nejAlA taNo // kApaDIo karamAla || ghoDe coTIlA dhaNI // The feet of banner-bearing (kings) Cannot stay on the mountain (of Chotila); Because the Kapadi lord of Chotila Is brandishing his sword. Kapadi Khachar had seven sons, viz. (1) Nagajan, (2) Jaso, (3) Wasto, (4) Harsur, (5) Devait, (6) Hijho, and (7) Walero, of whom Nagajan was the most famous. He had two sons, Lakho and Malu Khachar, and married his daughter Premabai, in the month of Paush Samvat 1713 (A.D. 1657), to Bajhani Dhandhal at Gugliana, and gave her the village of Chhadiali as a marriage portion. The following verses are said concerning Nagajan: // duho. // gugalIbhANe gaDagaDe || khunI khAnatarNAM / / bhole aMtara rahA || nararahA nAgAjaNA || When (the drums) of a ferocious Khan were beating at Gugliana Men remained under your protection, O Nagajan. Malu Khachar made Sejakpur his capital, and thence conquered Anandapura; while Lakha Khachar made Shapur his capital, whence he conquered Mew asa and Bhadla. Malu Khachar had three sons:-(1) Wajsur, (2) Ramo, and (3) Sadul. Of these, Ramo kept Anandapura as his share, and the present talakdars of Anandapura are his descendants. During these times Chotila was still waste, nor

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326 THE INDIAN ANTIQUARY. had it ever been repopulated since its relinquishment by the sons of Ramo Khachar. It remained thus waste until Samvat 1806, when, in the month of Magha, Khachars Sadul Mulu, Wajsur Mulu, and Ramo Mulu repopulated it. These three were the sons of Mulu Khachar of Sejakpur, of whom mention has been made above, Lakha Khachar of Shapur had seven sons, three of whom-Bhim, Kumpo, and Bhan-were his sons TRANSLATION OF BHARTRIHARI'S NITI SATAKAM. BY PROF. C. H. TAWNEY, M.A., CALCUTTA. (Continued from page 265.) Some miscellaneous stanzas. A woman's heart is like a glass, reflecting every face, Her secret thoughts, like mountain paths, are difficult to trace, Her fancy wavers, like the dew which lotusleaves enclose, Her faults, like deadly Upas-buds, develop as she grows. Who falls in sight of either host Upon th' ensanguined plain, Though victory and heaven be lost, From both sides praise doth gain. The Boar's and Rahu's mighty deeds our reverence command; The one upheld with gleaming tusks the seao'erwhelmed land; The other, sorely maimed in fight, while head and throat remain Makes shift to swallow still the foes he must release again. The land is limited by sea, the sea its bounds must keep, The ever-wandering orb of day measures heaven's trackless deep; All things are fettered and restrained, except the sage's mind, Which springs beyond the bourn of death, and ranges unconfined. [NOVEMBER, 1875. by the sister, of Jhanjharia Dhandhal; and the other four-Suro, Viro, Wagho, and Bhokowere the sons of the sister of Ghaghani Bhim. Kumpo and Bhan reigned at Bha dla. Wagho ruled at Mewasa. Suro reigned at Shapur and Chobari, Viro at Sanosra and Pi prali, while Bhoko ruled at Ajmer. The sons of Suro, named Velo and Najo, succeeded their father at Chobari in Samvat 1836. Between Vishnu and Siva there's nothing to choose, Be thy wife fair or foul she will serve thee as well, Man in woods and in deserts the same course pursues, And a friend's but a friend in a court or a cell. By tortoise, hills, and king of snakes Upheld and poised, earth's centre shakes; Men of firm faith and constant soul Swerve not, while endless ages roll. Does not the tortoise feel the load he bears without complaint? Is not the flaming lord of day with ceaseless wandering faint? Are not good men o'erwhelmed with shame when forced their troth to break? Great spirits love to carry through whate'er they undertake. Cymbals, to harmonize their tone, Must first with flour be fed ;* So he can call all bards his own Who fills their mouths with bread. The mean pursue a thousand ways to satisfy their greed, But he will ne'er be chief of saints whose gain's his highest meed, The Aurva-fire drinks up the sea to still its craving maw, The cloud, to cheer a thirsty world, the waves doth upward draw. Hard fate to minister and bard assigned! One must new turns and one new taxes find; By honeyed language both aspire to climb, This slowly builds his power, and that his rhyme ; A captious public both must toil to please, And part unthanked with liberty and ease. Though fortune shower her blessings everywhere, But few will reach the poor man's lowly head; Though rain-clouds all day long their treasures shed, Three drops at most reward the chatak's prayer * Flour is applied to a mridanga before it is played upon. (Klain&th Trimbakji Telang.)

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NOVEMBER, 1875.] A man should reverence the sage, Not only when he gives advice,The random words of prudent age, If rightly weighed, are pearls of price. SANSKRIT AND OLD CANARESE INSCRIPTIONS. The good man, like a bounding ball, Springs ever upward from his fall; The wicked falls like lump of clay, And crumbles into dust away. What though by some untoward fate no lotus on the lake be born, The swan will ne'er, like barndoor fowl, rake in the dust for grains of corn. 'Tis like the cheeks of elephants splitting with thunder-sound, "Tis like the neigh of battle-horse that frets and paws the ground, 'Tis like a strong man roused from sleep with trumpets, fifes, and drums, When justice robed in heavenly might, intent on vengeance, comes. The heart of the contented man enjoys perpetual peace, 327 From nature comes the lotus' rosy hue, By nature good men others' good pursue, And cruel men have cruel ends in view. Truth is the ornament of all mankind, Slim elephants delight the keeper's mind, Learning and patience are a Brahman's boast, Each creature's highest good becomes it most. Better to fail from mountain height, And dash thy life out on the plain, Better th' envenomed serpent's bite, Better the death in fiery pain, Than once to swerve from virtue's path, Which they who lose ne'er find again. Abandon, fool, thy hope to see The brave man dread calamity; When the great doom shall earth o'ertake Nor seas, nor mighty hills will quake. A splendid palace, lovely brides, the symbols all of kingly sway, Are jewels strung on merit's thread stretching through many a toilsome day; The covetous pine with lust of wealth; their cravings never cease; Not Meru's peak, of gold entire, can captivate my soul, Let him, who likes it, clamber up and carry off Light they disperse, when merit fails, whirled the whole. from us by misfortune's blast. As pearls are from a necklace shed, when breaks the bond that held them fast, No. VI. This is an inscription of the Vijayanagara dynasty, from Plate No. 22 of Major Dixon's work. The original, in Canarese characters approaching very closely to those of the modern alphabet, is engraved on a stone-tablet 5' 8" high by 2' 8'' broad at Harihar. The language is partly Sanskrit and partly Canarese. The emblems at the top of the stone are:-In the centre, a linga and a kneeling priest or worshipper; on its right, a figure of Basava, with the sun or moon above it; and on its left, a standing figure, above which there must be the moon or the sun, though the photograph is cut so as not to show it. The moon the lord of healing herbs, whose gleaming horn is Siva's crest, Is doomed with dim eclipse to pine; none can avoid grim Fate's behest. SANSKRIT AND OLD CANARESE INSCRIPTIONS. BY J. F. FLEET, Bo. C.S. (Continued from page 280.) the Salivahana Saka 1452 (A.D. 1530-1), the Vikriti samvatsara, and belongs to the time of king Achyutaraya or Achyutadevaraya. It records that Narayanadeva, the son of Timmarasa, divided into three portions the village of Ballopura, otherwise known as Achyutarayapara, which had been previously granted to him by the king, and allotted one share to the god Harihara and the remaining two shares to Visvesvararadhya, the son of Ramachandraradhya. Achyutaraya's name is mentioned by Prinsep in his list of the kings of Vijayanagara, but his date is wrongly given there as between A.D. 1490 and 1524. I have previously met with his name in No. 9 of the Gadag inscriptions dated Saka 1461, the Vikari samvatsara. The inscription is dated in the year of See the Ind. Ant. for October 1878, Vol. II., p. 298, where the reading should be Achyutamtharaya, and not Avyayaramaharaya as printed.

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nmstuNgkeruNbicNdrcaamrrvee [1] shriihrihraay [2] lookngraarNbhmuulstNbhaay 11 vNdee hrihraakaaraanlpklp mhiiruvN A [8] huvlli veessttitvijjh (2)hN [4] dyshaalivaahnshkvrss [1]452 vikru(k)tisNvtsrd shraavnn bhull yu(y) soomvaar [ 5 ] ldlli shriiku(k) ddaavtaarsmydlli shriimddhaa (draa)jaadhiraaj raajprmeeshvr shriiviirprtaap [8] sukhsNkthaavinooddiN pu(pr) raajyNgy u(yu)tN vi(i)rlaagi svaami nmge amrnaayktnkke [7] Nax (*) sluv uccNgiy 30(?30)(3) a vollgnn baaNddynaaddige sluv hrihrd siimey vollgnn acyutraa blllloopurveNb graamvnu vsiddh)ksseetrd assaa(=laa)ynsuutrd * shriigauriivilsddhaashriijyaabhyujyNtiiN(p)nnykaa acyutraaymhaaraayruu vaalisid kottttuur cNnbhNddaard tiNm. [8] ypurveNdu prtinaamdheey vaadd [9] rsr mkkllu naaraaynndeevgllu [11] niN putr(t) mautr(tr prNpreyaagi aacNdraarksthaayigllaagi sukhdiN daanvaalnyoormm daanaa (jai 2)yoo nuvaalinN shriihrihrdeevr avsrstrkke smrpisiddu erddu paalu gautmsuutrd aaks[10] laaynsuutr(trd hrihrd raamcNdraaraadhy (kyr mkkllu vishveetpraaraaddh raassttr (4)rige shriihrihrdeevr sNnni(ni)shirN(r)nnoodkdaandhaaraapuurvkvaagi kottttru voNdu paalu 0919 riitiy (shrii) bhaagdlli anubhvisuviriyN(yeNdu kotttt dhrm1 daanaartRmvaati caalnaadyyu" H eekyn bhginii lookee rsvmeev bhuubhujaaN 1 n bhoojyaa n krgraahyaa bi (vipu)dttaa vsuNH spdttaa(dvi)gunnN puN(p)nnyN prdaanuvaalinN 1 prdttaaphaareenn spdtt nimmlN bh 'dttaaN prdttaaN 4L su(hNti yaavtH [18] 200 11 graamrkssaarthy(rtR)meev dhrmseeturnu(n)baannN yoo hreet vsuNdhraaN 1 prvv(rv shsraanni vijnyaayaaN jaaytee, kri. vaaNsuunudraamshrbiNdv 1 vipraannaaN hRtvishvaanaaN vdaanyaanaaN kuttuN raajnoo raajkulyaa taavt baannirNkushaa 1 kuNbhiipu pttyNkee brhmdaayaa [19] phaarinn: 13 uvynaarthy(rtR) kulkaa rthyN(rtR) [20] * maatu(tR)gaamin 11 saamaany [21] neetaanyaavin [22] niimey vivr 1 yN rcaa(rti)veeNdraa yoo graamdiN bhuuyoo yaakee raamcNdr muuddlu attiymrniNdN r [12] [13] shaasn [14] tN pdN [15] dhraa [16] S [17] 0: vn nm 1 Transcription. 11 tNbhvee [1] * This completes the twenty-second line of the inscription, and the rest of the tablet is blank. spsti c 1 yee su(sthNtynhaaree siddhnN | kaalee kaalee vaalniiyoo bhvddhi 1 srvaa shubhmstu ii graamd vtu;[1] ~(~) graamdiN* H meelnn hunniseymr 328 THE INDIAN ANTIQUARY. [NOVEMBER, 1875.

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NOVEMBER, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 329 Translation. grandsons, as long as the moon and sun may Reverence to Sri Harihara! Reverence last." to Sambhu, who is made beautiful by a chauri In (discriminating between) giving a grant which is the moon that lightly rests upon his and preserving (the grant of another), preserlofty head, and who is the foundation-pillar for vation is better than giving; from giving a the erection of the city of the three worlds! I grant a man obtains paradise, but by preserving salute that mighty tree of paradise which is the (the grant of another) he attains the sphere of form of Harihara, the trunk of which is encir- Achyuta |||| ! In this world land that has been cled by the creepers which are the arms of given to a Brahman is as a sister to all kings, Srit and Gaurit! who is not to be enjoyed nor to be taken in the Hail ! On the anniversary of the incarna- way of taxes TT! The preservation of that tion of Sri Krishna, at the holy time of the which has been given by another is twice as Jayanti S. on Monday the eighth day of the meritorious as giving in one's own person; dark fortnight of the month Sravana of the by confiscating the grant of another, one's own Vikriti sasivatsara, which was the year of the grant becomes fruitless! He is born for sixty victorious and glorious Salivahana Saka 1452, thousand years as a worm in ordure, who conwhile the glorious supreme king of kings, the fiscates land that has been given, whether by supreme lord of kings, the brave and puissant himself or by another! As many particles of great king Achyntaraya, was governing the dust as the tears of eloquent Brahmans, fathers earth with the recreation of pleasing conversa- of families, who weep when they are despoiled tions : of their wealth, gather up; during so many Nara y anade va, the son of Timmarasal years are kings or those belonging to the fami of Chinnabhandara, of the lineage of Vasishtha lies of kings,-who, throwing off restraint, tako and of the ritualistic school of As vala yana,- away the heritage of Brahmans,-tormented having allotted to the avasarasatra of the in (the hell called) Kumbhip a kat! They god Sri-Haribaradeva two shares of the village commit the sin of incest with a mother, who seize of Bal! o pura, a Vada ** which has also the upon any wealth in this dgrahara for the sake name of Achyutarayapura, in the bound- of making complimentary presents, or as taxes, aries of the town of) Harihara which belongs or on account of the protection of the village ! to the district of Pandyanada within the Venthett This general bridge of piety of kings should of Uchchangi which belongs to the Chavadi 11 ever be preserved by you'-thus does Ramaof Kotturu, which his master had allotted to chandra make his earnest request to all future him for the office of Amaranayakn 99, - gave kinga! May it be auspicious! (the remaining) one share, in the presence of | The details of the four boundaries of this the god Sri-Hariharadeva, with gifts of gold and village are :--To the east of the village, a tamalibations of water, to Vis ves vararadhya, rind-tree above a wild fig-tree; to thet ...... the son of Ramachandraradhya of Harihara, of of the village ......... the lineage of Gautama and of the ritualistic No. VII. school of A 6 vala yana; and (with it) he gave This is another Vijayanagara inscription, a religious charter to the effect that "In this from Plate No. 21 of Major Dizon's work. manner you shall happily enjoy this village) in The original is on a stone-tablet 7' 7' high by three shares, in the succession of your sons and 2' 11" broad at Harihar. The emblems at the A form of deity consisting of Vishnu (Hari) and Siva If At the present day the meaning of this word is re(Hara) combined. stricted to the revenue and police office of a village, in + The wife of Vishmm. which the village-headman and accountant transact their A name of Parvata, the wife of Siva. business'. The rising of the asterism Rohint at midnight on the $$ Amarandyakatana,--the nature of this post is not eighth day of the dark fortnight of Sr , on which day apparent; anarandyaka is an epithet of Indra as being Vishnu became incarnate as Krishna. the leader or chief of the immortals. || 8c. 'king Timma. BII The imperishable one',--Vishnu, whose sphere is one Satra', oblation, charity, asylum or alms-house, of greater happiness and of higher rank than the paradise charitable dining-hall;'avasar-satra' seems to mean of Indra, Svarga. an occasional'satra'. TT A play on words is intended here, karagrdhyd Another form of 'bada'; see note I page 211. meaning also to be taken by the hand, 6.6. married. Ht The etymology and meaning of this word are not * Lit.,' are cooked. known. Perhaps we have in it the origin of the Marathi + The hell in which the wicked are baked like potters' Peta, a subdivision of a 'Takka' or Pargandi. vessels. I See note * to line 22 of the text.

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THE INDIAN ANTIQUARY. 330 top of the stone are:-In the centre, a linga; on its right, a priest standing, with the sun above him; and on its left, a representation of Basava, with the moon above it. In this instance the language is Sanskrit throughout. The characters are Canarese of the same standard as those of the preceding inscription. [NOVEMBER, 1875. Vilambi samvatsara. It records the grant of the village of Kunda vada, otherwise known as Achyutarayen dramallapura, to the god Harihara, by Achyutamalla panna or Ak kapa, the minister of Achyutaraya. The orthography of this inscription, as also of the preceding, is peculiar in several respects; particularly noteworthy is the insertion of y after the compound letter ji in accordance with the modern pronunciation,-dny, of this letter. Transcription.* This, again, is an inscription of the time of Achyutaraya, and it is dated in the year of the Salivahana Saka 1460 (A. D. 1538-9), the pkssee nipunn ( [ 1 ]wat nmH [ 1 ] nmstuNgrkssuNbicNdrcaamrcaarvee [1] trailookyn sraarNbh[ 2 ]muulstNbhaay tNbhve? | kyaad krijg vrss rihrny duk (1) iNdin c{{ar] [ 1 ]U/mNKulla || seevoo daitykulaaNtprshiv kNdrppdraat kurupteeH aNgaat kvidhaayk sklpsN[ 4 ]vishaastr (1) guhaaNks(k)fat shailk nyaarmeeshoo sNkuc[ 1 ]pu Yay (1) look praaNtr saamsNkaa hrihr vaayaat vishv9[ 5 ] sk | prnnmti viddhdih jvaaniyee s prnny (1) brynnu eeg (F)kti yaarige (shgllli maaykaa bibhrtmkaa |0|( ||) dikkaa4(2)yN aadiNduk nigde kNdmaatugs(X)1[ 7 ] sekucaatr ||) yksskin hrihrsy muNdmksseet sruvaa rkkke: | dal{ 8]1= rjaaldrdhbiNbvaajaatm krilook pddi byaadiiptiH |) stt prtibhaari citr | k deze mishrsutti mnr( for nvu) tnooti (1) hni 0) nnge ell pi vyaaspimittjnkaaN irijyaa raajyti hverdag si. tu nyti Rep vibhi:(4)nnbrhmaaNdd 1 ] kuNdugll vaadyktrn 'vaad [10]sevaaddjeeks lu mutr || ciphase yoo raajpr[11]meeshvrH ||(1) mlraayr + gNddaalkH smaajbhygllu (1) hiNduy (i)tyaadibiri(ru)rooN(doonn || jnn[12] Kad vaayunikaaN hiinn || 4 || aapnnvreenynnu, (pr)det kaaryoo bilee shriimaancyutmll pNnnnu(n) [18]pshi kaaru(ru)nnyrtnaakrH [1] shriimdbhaalnnu(mR)sNkmauNcrnnaaNbhoojee (0) (0)ytee ceetoo sy giriish puujnk(k)rjaat[14] y su(tyvill: ntti nmngllnnu sri raassttr nijsvaaminee Day (a),c(40) smyee nisseedy tu(tu)kiirshyaayee ll(1) [15]daasyaamiti ttitymooghphldN shriikuNdnaaddaa shriigirij nii kaaksstN |||| kaalivaa[16]jnk (vrss)krm sd | krnaattk prsNkhy smti | villNbenu vrdee (1) (17) c || soonoopraagsmyee Rat ckitN ru graamN hrihraayodaadikt maas sik vaare? niiti pro (pro) tshisutsy sudhiiH ||0||(1) gunnrvaa krmshii stynaa[19]d The lines of this inscription being too long for the page, the beginning of each line has been marked by a numeral in brackets.-ED. This is the Canarese genitive plural. daa crN niyuko

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NOVEMBER, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 331 dru(dRddhvrtH || dyaasudhaanidhirgod braahmsed suredu c ||PI(1) vittrNrd dhrmmaargeenn subhgoo saavudaardhiiH || [19] caacu tmhaaraaymll sNgmhiiptiH | styllaakoovidoo dhiimaankkvaadyoo gunnaadhikH ||2|| niitikaa vivee[20]kjji ( vivr0rt drmvrtnaaN II(1) ttoo hrihrgraam. vaanaaN c dviijnnaaN |oll agrhaardu srveed deevsthaanedu bhuupteeH | [21] adhikaar smaaraadhy sttitoo? neen pucoodit;11deg||spsvaami cyuteeNdrsy yshoodhrmaabhivu(vRddh yll 1)yoogivuN(vRNdu( hai)dNbhoojmN[22]diraay mhaatmnee ||2|| athaargunnsNdhaay koottisuuryysmkssi (1) nirdhuutnikhilppNdvrubee murviddidee ||2|| maalkaa[23]y trijgtaaN shru(s) sNhaarkaarinne (1) tuNgbhdraa nditiirvaasinee prmaatmnee ||deg gunnaatiitaay nishvaa(tyaa)y skee hri. [24]haay c (1) maaNddynaadd tucau rN(r)my uccNgibeeliyee sthitN || kuNdvaaddaabhidhN graamN srtpssyaabhivRddhi dN II(I)se (?) [25]nuurnsaakaadghaa maatR shiiceeN ditmaatN || saalkttttibhidhaaddhaa maaduttgaaN smaashritN |(1) baatnaamraaddhaa maatsaajee[26]maakaamuvaatN || yNguNttebhidhaadyoopaadhykssiinnsy' dishi sthitN 11() nidhiniksseepsNyuktN [27]jlaavnnsNyutN || akssinnyaaraamisNyuktN siddh saaddh(dhysmnvitN 11(1) srvmaanymvu graamN smstbllsNyu(yu) [28]tN || khyaatm. 'cyutraayeeNdr mllaapurmiti piyN 111) putinaam vidhaayaamN praadaadaacNdrkaa[29]rkN || mdhyaahnaavsree klu (ku()veedyaay niveeditN ||deg1) dvibhyH sty. bhuktrktt0rt0) tN graamN vinyo[30]jyeesh | mdhuuloo yaajudoot ] virdyaa koottiishaannysNbhv 11(0) tiNmnnaaraaddh(dhy tnujoo mllnnaaraadhynaamkH (O) [31]ku(k)tvaah pdyaani shaasnee aabhushaasnaat || Translation. Reverence to Sri-Harihara! Reverence to Sambhu, who is made beautiful, &o.! May that body of Harihara, which is made auspicious by the sido-glances of Indirat and the daughters of the mountain, confer prosperity upon the three worlds! May that god II, who destroyed the race of the demons, protect the whole world; and the mighty Siva, who humbled the pride of Kandarpa ; and (the two conjointly in the form of) Harihara, who was the cause of alarm to Lank & **, who cut short the intention of the leadert t of the Kurus, who is preeminent in the world, who destroyed Tripuratt, who slew him who was the terror and the death of the three worlds, and who was like Guha || in making an end of those (demons) wbo had pervaded the universe! When they were quarrelling in love, the lord of the daughter of the mountain here performed obeisance to appease Bhavani and, for fear lest the lotuses which were her feet should commence to close their buds, bore (upon * In the original this line commences with the letters Beson, but has marks of erwure over them; the letters Bago are then repeated as I have given them above. The vowel --8,-is clear; the consonant only is ille gible in the original. I A name of Srl or Lakshmi. 9 Parvatt, the daughter of the mountain HimAlaya. || Vishnu or Hari. T Kamadera. #* Sinhaladvips or Ceylon, or the chief town of that island, the stronghold of the demon Ravana. tt Duryodhana, whose chief object in life was to destroy or ruin his cousins, the Pandava princes, but whose efforts were frustrated by Vishnu as Krishna. 11 Three strong cities of a demon destroyed by Siva, of gold, silver, and iron, in the sky, air, and earth. SS Probably Ravana is intended. u Karttikya, the god of war. TT P&rvati.

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332 THE INDIAN ANTIQUARY. [NOVEMBER, 1875. his forehead) a slender streak of the moon ! era of the Saka established by Saliva hana, and May that lotus which is the face of Harihara arrived at by the computation of the sky, the sysconfer prosperity, which was reproved with her tems of philosophy, the number four, and the moon, side-glances by the jealous daughter of the in the month Karttika, on the full-moon, in the mountain, when he peeped at the high nipple of bright fortnight, on the day of the sontt of the the breast of Rama*, which was hidden under moon, on the occasion of an eclipse of the moon, the end of her garment that shone like the fall- that same king Achyutama har a y a maling rays of a digit of the moon ! la panna, who was prudent and clever and This king Achyutad evare y a reigns intellectual and virtuous and pious and true gloriously, with the semblance of half the radiant of speech and resolute in his religious vows and disc of the rising sun or of the full-moon; and very compassionate to Brahmans and gods, and his wonderful fame, filling the three worlds, who followed the path of religion, and who was resembles the two opened portions of the egg of amiable and noble-minded and well acquainted Brahma.t Who is more compassionate than with all good accomplishments and learned, and king Achyuta?; for, without delay be effects who had the title of Akkapa, and who exthe relief (from poverty or trouble) of his friends celled in virtue and was well acquainted with who are sincerely attached to him, whereas it the writings on morality and ever busied himself was only in consideration of long service that in religion, and who had acquired the authority Hari, though he also is Achyuta, conferred final of the king over all the Agraharas and the tememancipation upon Vyasa and his other friends. ples of the Brahmans who dwelt at the village He is ennobled with the titles of The glorious of Harihara,-being instigated by him, in order supreme king of kings, the supreme lord of | to increase the religious reputation of his master kings, the conqueror of the Muru rayas I, he king A chyuta, gave, for as long as the moon who is terrible to other kings, he who is a very and stars might last, the village of KundaSultang among Hindu kings'. vada, which yielded all kinds of grain and to And while king Achyuta was ruling the which he gave also the pleasing and famous name whole world ;--The fortunate king|| A chyu- of Achyutara yendrarallapura, in the Ventheya tamalla panna, who was a jewel-mine of of Uchchangi, in the delightful country of Pandthe quality of compassion, was employed in all yanadu,-situated to the W. of the village of the affairs of king Achyutade varay:; he sebanuru, to the N. of the village of Salakatte, having attained prosperity by good actions which to the E. of the village of Batiti, and to the S. were produced by his worship of Girisa, his of the herdsmen's station of Yaragante, together mind behaved like a bee to the lotuses which with its buried treasure and water and stones are the feet of him** who carries on his diadem and everything that accrues and Akshinati and the young moon. whatever has become or may become property And this same king Achyutamalla pan | and all its manya $$ lands and all its taxes,na, having at a fit opportunity made known to the god) Harihara, -who is the abidinghis timid request to the king his master, saying place of the lotuses which are the hearts of the "I will bestow a grant in order to obtain the assemblage of ascetics, who is the great spirit, fame of religious merit", straightway gave in who abounds with innumerable good qualities, perpetuity the fertile village that is called Sri- who is as radiant as a crore of suns, whose body Kundava da to Harihara, who is the husband is cleansed from all worldly strife, who is the of Sri and of the daughter of the mountain. enemy of Murall, who is the preserver of the In the year called Vilambi, belonging to the three worlds and the offecter of creation and Lakshmi. The mundane egg, the universe. Siva, the lord of the mountain.' I This is one of the usual titles of the Vijayanagara ** Siva. kings, but I do not know who the Murarayas were ; Muru'is given in Prof. Monier Williams' Dictionary as the name of ti The planet Budha or Mercury,-1. e. 'on Wednesday'. a country, but with no further specification. [Were they # The meaning of this term is not known to such Pandits Maravar?- . .. as I have been able to consult; it is given by Prof. Monier $ Suratrum in the text, line 11, is a corruption of Williaans as one of the eight conditions or privileges at'Sultan. tached to landed property. || Here and further on the title' king is applied to $$ Manya,-lands either altogether exempt from taadAchyutamallapanna only to denote high rank and dignity: tion or liable to only a trifling quit-rent. 'noble' would be a better translation, if not too free. IN A demon slain by Vishnu as Krishna.

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NOVEMBER, 1875.] SANSKRIT AND OLD CANARESE INSCRIPTIONS. 833 the destruction of all created things, who dwells does not specify, dated in the year of the on the bankof the river Tungabhadra, who Yudhishthira Saka 168, and two others at Balais the supreme spirit, who surpasses everything gam ve purporting to belong to the reign of in his merits, who is eternal, and who is good,- Yudhishthira himself. the said village being devoted to the perpetual Transcription oblation which is offered up at noon-tide and [1] zrI gaNAdhipataye namaH [] pAtu vo to the purpose of the charitable feeding of [2] ja la da zyA mA: zAga (zAGa) jyA ghAtaBrahmans. May it continue victoriously, with [3] ka ke zAH [i] trailokya meM u pastaMbhA z tvAro out being wasted or diminished ! At the command of the king, the learned [4] haribAhavaH [] svastI (sti) zrIjayAbhyudaye yudhiSThiMadhula,-who has the name of Mallanira [5] razake plavaMgAkhye ye(e)konanavativatsare sahadhya; who repeats the hymns and prayers of [6] syamAsisa) amAvAsyAyAM sAmyavAsare zrImathe Yajurveda; the son of Timmanaradhya ; [7] nma hA rAjA dhirAjarAja paramezvaro vIraborn in the family of Kotisa, --composed the [8] pratApazAlI kurukulodA (i)vo vaiyagraNIpAda - verses in this charter. [9] gotrajaH zrIjanamejayabhUpaH kiSki(ki)dyA(dhyA)No. VIII. [10] nagaryAM siMhAsanasthaH sakalavarNAzramA(ma)dhaThis is from No. 10 of the photographs of oop-| [11] meM prati pAla kaH pazcima deza stha sItApura vRko daper-plate inscriptions at the end of Major Dixon's [12] rakSetra tatratya muni da maThasya garu u vAhanAcollection. The original belongs to the Bhima Second Plate, first side. nakatti Matha* near Tirthahalli in Maisur. [13] tIrthazrImadazi (cchi for dazi)vyakaikaya (ya)nAtharArAI publish this inscription chiefly as a curiosity, [14] dhita sItArAma sya pUjArthaMkRta bhUfor it is manifestly a forgery. It purports to [15] dAnasAdhanaM . asma pra (pa)pitAmahabelong to the time of Jana meja y a, the great [16] yudhiSThirA di (vi) sthi (SThi) tamu ni , dagrandson of Yudhishthira of the Mahabharata, [17] kSetra sya and is dated in the year of the Yudhishthira Saka catuHsImA parimitika89, the Plavanga samvatsara. The real date [18] maH pUrva bhAge uttara vA hi nyAH of it cannot be fixed; but the style is modern, [19] tuMgabhadrAyA (yAH) pazci me dakSiNaand the characters are almost the same as those [20] HIIT agastyA zrama saMga mA duof the present Balbodh alphabet. The language [21] ttare pazci me (ma bhA ge) pASANa nadyAH pUrva is Sanskrit, and the inscription covers part of [22] uttarabhAge bhinna nadyA dakSiNe the inner side of the first plate, both sides | [23] ye (e) ta nma dhya sthita muni vR () dakSa (kSe) of the second plate, and part of the inner side [24] bhavachi (cchi) vya pA (pa) ra (9)para yA A caMdrAkaof the third plate. It says, if nothing more, a [25] pariyaM (yaM for riyaM)taM nidhi nikSepajala pASAgood deal for the power of the Brahman priest- [26] Nabha(NA for Na a)kSiNImA(NyA for NIbhA)gAmisidha hood at the time when it was fabricated, and very (ba)sAdhyalittle for the intelligence of the reigning king Second Plate, second side. whom it was intended to deceive by means of it. [27] teja*(jaH svAmyasahitaM svabudhyA (yA)nukUlena Forgeries of the same type as the present [28] asmanmA tA pitRNAM (pitroH) viSNu lowould seem to be somewhat common in the [29] kaprApya (pya) rthaM hariharasaMnidhI / upaneighbourhood of Maisur. Nos. 1 and 4 of [30] rAga samaya (ye) sahiraNyena tuMgaMajor Dixon's photographs of copper-plates, the former at Ananta pur, and the latter at [31] bhadrAja ladhArApUrva ka (ka) kSetra yaSurab, in Maistur,-purport to belong to the [32] tihaste dato smi+ ahaM / etadha(ddha)maiMtime of Janamejaya; but the photographs are [33] sAdhanasyA (sya) sAkSiNaH [] AdityacaMdrAindistinct and mutilated, and I cannot give the [34] va ni lAna lo (lo) ca dyau bhU () mirApo contents in detail. And Dr. Buchanan men [35] hudayaM manazca / ahazca rAtrizca utions; an inscription, the locality of which he [36] me ca saMdhye dharma sya (ca) jA nAti nara * 'Malha',areligious college, monastery.. + The late is, of course, long anterior to the introduction of the Vrihaspatichakra or cycle of sixty samvatsaras. Journey through Maisar, Canara, and Malabar, vol. II, p.362. vaiyAmapAda is intended. 4 The remainder of this plate, about one-third of the | whole, is blank, having never been engraved; but the construction runs on naturally from this word to the first line of the next plate, and accordingly nothing seems to have been omitted here. * The words aSTabhoga should precede tejaHsvAmya, but they have been omitted in the original. dattavAnasmi is intended.

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334 THE INDIAN ANTIQUARY. [NOVEMBER, 1875. [37] (11) Bed&* [n] 19916 "In the sacred locality of the band of saints, [38] ( 91 [] - which was presided over by my great-grandfather [39] Tahfaq TY 4 Yudhishthira, and the details of the four boundaries of which are :On the E., to the [40] 1611) fa (TW) To qui TGT W. of the Tungabhadra which (at that place) [41] 7 [] TTTTTT flows to the north ; on the S., to the N. of the [42] fss waqt I HET confluence of rivers which is called the conThird Plate, inner side. fluence of the hermitage of Agastya; on the W., to the E. of the Pashananadi & ; and on [13] Gant pagani HRTET (ET) 18 - the N., to the S. of the Bhinnanadi ---in order [44] ttA tu jana nI datta bhUbhI pari that my parents may attain the world of [45] 1 [l] patet () & (48) Vishnu, --in the presence of the god Hari[46] A (EU) { [1] T: hara, at the time of an eclipse, with gifts of [47] kaSTo tato nIcaH svayaM dattA- gold, and with libations of the water of the [48] FETT ! TTT Tungabhadra, I, of my own free will have [49] a 7 a 1 re (et) - given into the hands of ascetics, (to be enjoy[50] ** arro f - ed) by the succession of your disciples as long [51] (f) ! as the moon and sun may last, the sacred locality of the band of saints which is situated Translation. within these limits, together with its hidden Reverence to Sr 1-Ganadhipati! May the treasure and water and stones and everything four arms of Hari protect you, which are of a that accrues and Akshini and whatever has dark colour like a cloud, which are rough from become or may become property, and with being rubbed by the string of the bow Sari- the proprietorship of the glory (of the eight ga **, and which serve as pillars to support the sources of enjoyment)." pavilion of the three worlds! The witnesses to this act of piety are :-The Hail! In the victorious and glorious Yu- sun, the moon, the wind, fire, the sky, the earth, dhishthira Saka, in the eighty-ninth year called the waters, the heart, the mind, and day, and Plavanga, in the month Sahasyatt, on the day night, and the morning- and the evening-twiof the new-moon, on Wednesday, the king Sri. light, and Dharma||II, know the behaviour of a Janamejaya,--the glorious supreme king of man! Srtvaraha.TT In (discriminating between) great kings; the supreme lord of kings; he who giving a grant and preserving &c.! The preserwas endowed with valour and puissance; he who vation of that which has been given by another is was born in the race of Kuru and in the lineage of twice &c.! (Let each one say to himself),-Land Vaiyaghrapada; he who was enthroned at the city | given by myself is to be regarded as a daughter, of Kishkind hyanagari; he who protected and land given by a father as a sister, and land the rites of all castes and of all the stages of life, given by another as a mother; one should made a grant of land it in the sacred locality abstain from land that has been bestowed ! He, called Vrikodara kshetra of the city of who is mean enough to confiscate that which Sitapura which is in the south country, on has been given by himself, is viler than that account of the worship of the god) Sitarama which is vomited forth by other low animals, who had been propitiated by Kaikayanatha, the but not by dogs! He is born for sixty thousand holy disciple of Garudavabanatirtha, of the years as a worin in ordure, who takes away the religious college of the band of the saints belong- portion of a Brahman, whether it has been ing to those parts, (as follows) : given by himself or by another! Perhaps dedood, the holy boar' (Vishnu), is in one curve more, in the lower part, to convert it from into tended. * The bow of Vishnu. ft Pausha. This letter - -was at first omitted in the original Srijanamejayabhupah * ..* kritabhddanasaand then inserted below the line. dhanam', there is no separate verb with the nominative The word er was at first omitted in the original and case Arjanamjayabhopa. The construction is wrong in Sanskrit grammar, but it is a translation of the Canarese then inserted above the line. $ In the original this stop is inserted between the idiom Srtjan amejayabhupanu madida bhadanasadhanavu. and the of HEICE 88 The rocky river. JIH Yama. This character, a written in the original, requires only 19 See note to line 87 of the text.

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NOVEMBER, 1875.] NOTES ON KHANDESH. ROUGH NOTES ON KHANDESH. BY W. F. SINCLAIR, Bo. C. S. (Continued from p. 110.) The Kathkaris are found in the forests of the west or north. They are all of the Dhor division and eat beef. The Parwaris of Khandesh are identical in all respects with those of the Dekhan. The Wandering Tribes are much the same as in the Dekhan. The most peculiar are a set of people called the Magar Shikaris, who spend their lives wandering up and down the large rivers fishing, especially for crocodiles. Their procedure is to get the crocodile into some pool having narrow outlets, which they stop with large and strong nets. If they mark one in at night, they light fires and watch the pool till daylight. The Man Bhawas are a religious sect who wear black garments and beg about, but have now generally settled down to trade and agriculture. I am not aware of their special tenets, but they seem to be unpopular amongst orthodox Hindus. A garu of this sect, named Ajiba, exercised considerable influence at the court of Indor during the corrupt period of the regency of Tulasi Bai, after Yeshwantrao Holkar had become insane. A peculiar race of drovers called Kanades sometimes visit the western forests of Khandesh, though their proper pastures are in the northwest corner of the Dekhan. They appear to be descended from Dravidian immigrants, but have no tradition to that effect and no special language. They are more civilized and respectable than most wandering herdsmen, and resemble more the Maratha cultivators. In parts of the Nasik district they have taken entirely to agriculture. They have a peculiar breed of black and white cattle called Hatkar, much prized in the Konkan for their strength and spirit, though not large. They worship Krishna as the divine herdsman, and take good care of their cattle, and are altogether a good sort of folk. Under the head of Hill or Forest Tribes, however, we find much that is new and interesting in this district. There are very few Ra musis, the Bhisti Kolist taking their intermediate place between See Ind. Ant. vol. III. p. 189. + Vide ante, vol. II. p. 76. 335 the settled races and the "pucka junglies," in addition to their own position as water-bearers, fishers, and ferrymen. They are particularly numerous in the east and south, where they generally hold the inferior offices of village police, those of the Jaglia or general watchman, Tarai or gate-ward, and Talabde, or sentry of the village chauri; and also that of the village Havildar who answers to the Chougule of the Dekhan, being the head of the village police under the putils, in whose absence he is responsible for order. These Kolis are often great shikaris, as skilful in woodcraft as the Bhills, and far cooler and steadier. They are also tolerable cultivators, less given to crime than most castes of this sort, and withal a fine manly set of fellows, physically and morally. They do not, however (on account of their inferior numbers and less troublesome character), attract nearly so much attention as the next race on the list, the Bhills. I have not seen the results of the last census of Khandesh, but I hope some officer now serving there will correct, if necessary, the rough estimate which was current when I was in that district, viz. that the B hills numbered 150,000 souls, or about ten per cent. of the whole population of Khandesh, including the three southwestern talukas, since transferred to Nasik. This estimate, however, allowed for several races who are not true Bhills, or, as they call themselves, "Bhill Naiks" or "Naik lok." Sir John Malcolm, in his work on Central India, quotes a legend by which the descent of the Bhills of those parts is traced to the union of Mahadeva with a wood-nymph who relieved and comforted him when alone and weary in the forest. She bore him a large family, of whom one turned out a scamp, and was accordingly kicked out into the jungles, which have ever since been the patrimony of his descendants, the Bhills. In Khandesh, however, I have never met with this or any similar legend; and, as far as I could discover, the Bhills there look upon themselves as Autochthones. I believe they are several times mentioned in Vide ante, vol. II. pp. 148, 201, 217, 251; vol. III. pp. 110, 178, 180, 186, 189, 222, 224, 228, 339.

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336 THE INDIAN ANTIQUARY. Sanskrit writings, but am not in a position to give chapter and verse. Throughout Central and Southern Khandesh they are village watchmen and shikaris, and paid labourers for the cultivating and trading castes; often, indeed, under our "Reign of Law," reduced to a state of personal slavery or little better, and living under a yoke of stamped paper that enters into the soul of the poor demi-savage as bitterly as could fetters of iron. In the Satpur a mountains to the north and the dense low-lying forests of the west they form often the whole population of remote jungle villages. To the east and south-east they give place to the Koli in the plains, and in the hills to the Tarvi, but to the north-east they run on quite into British Nimar, and how much further I know not. They are numerous along that part of the Satmala range in the south-west which lies between Chalisgam and the great gap of Manmar through which the G. I. P. Railway runs, and in that direction they extend as far south as the Puna District, but keeping (as far as my limited knowledge of the Nasik and Ahmadnagar Collectorates allows me to state) rather to the plains than to the Sahyadri Hills, in which, I fancy, the presence of a much superior aboriginal race, the Hill Kolis, leaves little room for them. Among a people thus scattered over a country nearly as large as Ireland, and subject to considerable variety of climate and nourishment, there are naturally various types of appearance and even of character. The Bhills of the Sahyadri and Satmala are generally much superior in physique, features, and intelligence to those of the Satpuras and Central Khandesh, and in the ranks of the Bhill Corps at Dharamgam one may see, amongst dwarfish figures surmounted by faces which almost suggest the African, many wellbuilt men, and even some tall and handsome ones with regular features and wavy hair. Like most Indian races, whether Aryan or aboriginal, they are divided into kulas or families having different surnames, but they don't mention these often, except in the case of the "Mewas Chiefs" of the west, who are always spoken of by their family names of Wasawa, Walvi, Parvi, &c. Probably no race in this Presidency has given I remember a party of Bhills who committed a murder in Puna being "spotted" as wanderers from Khandesh by [NOVEMBER, 1875. more trouble to reduce to order, considering its numbers. The Marathas, never tolerant of forest tribes, appear to have treated the Bhills like wild beasts, and the latter seem to have heartily accepted the position, the result of which was a war of raids and dacoities on the one side, and extermination by all possible means on the other. The favourite manoeuvre of the Maratha leaders was to humbug their simple adversaries into coming in to make peace, and ratify the treaty with a grand carouse. "You know, Saheb," said a Bhill in narrating one of these coups, "that our people can never resist an offer of liquor." The invariable 'grace after meat' of the entertainment was a wholesale massacre of the unsuspecting and intoxicated savages,-generally by precipitating them over a cliff or into wells. A race accustomed for several generations to regard these tactics as the main characteristic of organized government and civilized society might be expected to give trouble to the first British officers who came into contact with them. Accordingly the early history of Khandesh as a British district is one long record of devastating raids and fruitless pursuits varied with an occasional skirmish or execution. The Bhills derived great advantage from the natural wildness of parts of the country, the desolation to which all of it had been reduced by serving as a cockpit for the later wars of the Maratha empire, and the deadly unhealthiness of the jungle posts. Of one of these, Nawapur, there is a legend that after a certain detachment had been there for a few months the native civil official in charge carted in their arms and accoutrements to head-quarters with a brief and naive report that the men were 'khalas jhale' (expended); and even now native subordinates often resign when ordered there on duty. This state of things was finally terminated by the raising of the Khandesh Bhill Corps, and the adoption of measures to induce the Bhills to come in' for pardon and settle down to such cultivation as they could manage, in which the chief mover was the late General (then Captain) Outram, whose name is still famous among the people of Khandesh, and connected with a heap of legends which will no doubt justify some euhemerist of the future in proving him to be the remains of their dinner, which contained food not entering into the diet of the local dangerous classes.

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NOVEMBER, 1875.j a Solar hero. From his time till now most of the district has had peace; but every now and then indications appear that the old spirit has not quite died out. NOTES ON KHANDESH. In 1857-8 a Bhill named Kaji Sing raised a considerable force of rebels and plunderers in the north, and was only put down after a sharp action fought at Amba Pani, in the Shada Taluka; and within my own memory the differences of Bhill Chiefs with neighbouring Native States have three times threatened considerable disturbances. The last and most serious occasion was when the Gaikwad was put in possession, in 1870, of a certain disputed territory called the Wajpur Taraf, lying between the Nesu and Tapti rivers, which his officials immediately proceeded to administer in a manner that soon produced a state of things amounting to open rebellion in his territory, and organized mosstrooping in the adjacent parts of ours. For the rest, the Bhill, if let alone and unexposed to the corrupting influences of civilization, is a good fellow enough, honest except for occasional dacoities undertaken under pressure of hunger or from gaiete de coeur (like French wars), truthful, generous and cheerful, and even at times industrious in a spasmodic way. His faults are a childish unsteadiness and fickleness, and a considerable taste for country spirits; but the race is certainly improvable. Major Forsyth has recorded a similar opinion from observation in Nimar. It is hardly necessary to add that this race have never exercised any organized government. The petty chiefs of the "Dang" and "Mewis" States are indeed Bhills, though they "make-believe very much indeed" to be Rajputs; but they are merely captains of bands of thieves crystallized and localized into so-called states by our conquest of the country, the troubles immediately preceding which had enabled them to acquire a certain amount of predatory power. The Bhills cultivate in a fashion; and as there is much good waste land available they use the plough, and are not often reduced (within Khandesh proper) to the rude agriculture of the kumri system. Where they can, they often shift not only their fields but their villages. But their characteristic industries are those connected with their beloved jungles, 337 cutting and carrying timber, firewood, and bamboos; collecting lac and forest fruits; and the unremitting pursuit of almost every creature that hath life. They do not eat monkeys, and I have never myself known them to eat beef, but have every reason to believe that those of the remoter forests do so. With these exceptions almost everything is fish to the Bhill's net. I have seen them eat the grub of the Tusseh-silk moth; and their resources in the vegetable kingdom are equally extensive, including the bitter roots of certain water-lilies; and the fruit even of the pimpal-tree (Ficus religiosa). They have a saying of their own, "If all the world were to die of hunger, the Bhill would remain," which has a double meaning, alluding firstly to their omnivorous palates, and secondly conveying a meaning like that of the Border motto "Thou shalt want ere I want." They use the pike, sword, and matchlock, but their distinguishing weapon is the bow, which those of the hills draw with some effect. The bow and arrow is the mark of a Bhill on any document. They have no separate constructed language, but possess a peculiar vocabulary of their own, which they are rather shy of imparting to any one else; and though I have sometimes imagined that I had got hold of peculiar words, I always found them in the end traceable to other languages. The words Nilog, Nadag, and Nargi, meaning 'a bear,' occur among all the hill-tribes of the Dekhan, and are not specially Bhill. One or two officers have at different times made notes of such words. The Bhills seldom ride, even on ponies; a few were enlisted into a cavalry regiment at Malegam some years ago, but they mostly deserted. As infantry, however, they are capable of a certain amount of discipline; and the bravery, endurance, and fidelity of the Khandesh Bhill Corps have been long approved, while two generations of good living have improved the descendants of Outram's first recruits into a very fine race, and their hospital is perhaps a solitary instance among military medical establishments of the complete absence of a certain class of diseases. In Western Khandesh there are three races often confounded with Bhills, but holding themselves separate and superior. The first are the Gawids or Mawachas, whom I suspect Kumri or Dhalt is the Dahya of the Central Provinces, and consists in cutting down and burning the jungle and sowing in the ashes.

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338 THE INDIAN ANTIQUARY. [NOVEMBER, 1875. to be akin to the Kolis of the Sahyadri, and would derive their name from a contraction of mawalache (sc. lolo), 'men of the sunset.'* They are chiefly confined to the high plateaux of the Pimpelner Taluka, forming the northernmost outworks of the Sahyadri range. They are rather tall and fair as compared with the other aboriginal tribes of Khandesh; not very numer. ous, and live chiefly by cultivation ; rude enough, but improvable; they are a quiet, wellbehaved people, get drunk a little at times, tell the truth in inverse ratio to their prosperity and civilization, and seldom take Government service. They bury their dead, and often the deceased's personal property with him. The Konkanis rank below the Ga wids, inhabit the same country, and resemble them in their way of living, but are dark and short, and more like the sa kur st of the Konkan in ap- pearance than any other caste. They are, however, a much more settled race than the latter, and use the plough, which the Thikurs seldom do. They say their ancestors came from the Konkan at some long-forgotten period. They bury their dead, and erect in their memory monolithic square pillars, sometimes as much as eight feet high above ground. They don't often take service or leave their villages, but many of them, as of the GA wids, are patils. Neither of these have any distinctive dialect. The Pauryas inhabit the north-western corner of the district between the crest of the Satpuris and the Narmada river. They are a very wild and shy race, but simple and well-behaved enough. They ca!l themselves Paurya Bhill, Paurya Naik, and Paurya Koli indif. ferently, but to my eye resemble in appearance the sea-Kolis of the Konkan. The men wear peculiar silver earrings with a square drop, the women huge necklaces of small pewter "buglo" beads. I have on a former occasion described the peculiarities of their dialect (Ind. Ant. vol. III. p. 250). The Tarvis are, in Khandesh, a mixed race produced partly by conversion of Bhills to Islam, and partly by miscegenation of Bhills and Musalmans ---a cross which shows very plainly on their features. They are a little more civilized than the Bhills, but their knowledge of Islam may be judged of from the fact that the greater number do not know enough of a prayer to say over an animal that is being slaughtered. In Khandesh proper they are nearly always attached to a village of settled races, of which they are sometimes the watchmen: but in British Nimar they are occasionally the only inhabitants of forest villages; e.g. of the two "Hatti States" of Ja mti and Gadh i (each of which consists of a single village). They are tolerable shikuris, but bad cultivators, and in a general way combine the faults of both races. The late Major Forsyth attaches to the word Tarvi the signification of hereditary watchman.' After much inquiry from the best authorities, I cannot find that it is ever used in that sense in Khandesh, or in any other than that which I have given above; but that most accurate and acute observer must have had grounds for his statement, and it is probable that they have adopted the name of an office as that of their race, just as the true Bhills delight in calling themselves "Naiks," a purely official name. Major Forsyth calls this caste "Muhammadan Bhills," and gives them a very bad character. They are very ready to take any service, are still rather given to theft, and were formerly great robbers. I remember an old Tarvi pointing out to me a deep glen in the Hatti hills with the remark "Many's the good herd of cattle I've hidden there in old days." They use the sword and matchlock, seldom the bow. The Mawattis are not inhabitants of Khandesh proper, but the tradition of their advent in the Satmala hills bordering on it is .so curious that I stretch a point to bring them in here. They are Musalman mountaineers from Mewat, in Central India, and say that Alamgir Padshah imported them to garrison the forts and hold the passes about Ajanta, where they inhabit fifty villages in the hills and forests. They are a very wild people, and extremely rough of speech, but honest and brave, and physically tall, strong and active, though as ugly of visage as a pack of satyrs. They live by rongh cultivation and wood-cutting. The Bhila la s I are a crossed race between the Bhills and caste-Hindus. They are found mostly in the Satpuras, where they live by cultivation and wood-catting, and are not remarkable for anything but their persistent assertion of superiority to the Bhills. A Bhi * Vide Ind. Ant. vol. III. p. 187. Vide rol. III. p. 189. See Ind. Ant. vol. III. p. 208.

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NOVEMBER, 1875.] NOTES ON KHANDESH. . 339 Jala pratil once told me his village contained Beitulba ra (vide p. 108) to Waisagadb. "thirty houses of our people, and twenty huts The former is occupied by a garrison of jealous of Bhills;" but it needed the eye of faith to Arabs, the latter deserted. Local tradition see any difference in the architecture, which was says that it was built by "Raja Tirtha," who all of the ancient British, or wattle-and-dub was a " Gauli Raja." Most of the existing works order. are Musalman; but one tower in the centre The N a hars live in the Satpura jungles bears the device of a winged monster shaking bordering on Holkar's Nimar. They are said an elephant as if he were a rat, which occurs to be close akin to Bhills, but some of them at also, I believe, upon the walls of the ancient Gond least are Musalmans. They are not numerous, capital of Chanda, and of Sagargadh in and I never met them but once. the North Konkan. In the scarps of this fort There are some Gonds who are wandering and of the khora or ravine to the east of it aro cowherds, and have their head-quarters chiefly several caves. They were described to Dr. Wilson about Chalisgam. They speak Marathi, at least by Captain Rose (Jour. Bomb. Br. R. As. Sue. to other people, and don't seem to keep up any January 1853, p. 360) as being now dedicated, connexion with Gondwana. one to Pudresvara, and others to Hidimba the The Musalmans resemble those of the Rakshasa wife of Bhima the Pandava, and her son Dekhan, but are more lazy and debauched. by him, Ghatotkach. The cave of Ghatot. Jews, Christians, and Parsis are scarce, all im- kach, measuring fifty cubits square, is probably migrants, and no way remarkable. the largest vihara in India, and the whole group, with those mentioned by Captain Rose as exist. These notes would hardly be complete with- ing at Beitulbara and Jinjala, deserve out some remarks on the antiquities of the faller investigation and description than they district. The most ancient and noticeable re- have yet received. Captain Rose also supplied Dr. mains, the Buddhist caves of Ajanta and Wilson with notes on the Patna caves, which other places in the Satmala hills,-nearly all lie have since been more fully described by myself in territory belonging to H. H. tho Nizim, but and visited by Dr. Bhau Daji; but a few round are most easily approached from British Khan- the western scarps of the Patna valley still remain desh. Ajant a has been frequently described, uninvestigated, as also the cave on the Gotala most recently in the Indian Antiquary (vol. III: pass above Wargam, ten miles east of Chalisgam, pp. 25, 269). The easiest approach is vid Pachora, mentioned by me in the same paper (Inl. Ant. a station of the G. I. P. Railway, from which it is ubi supra). The only caves which I know of seventeen miles to Shendurni, the jaghir vil- in Khandesh north of the Satmala are those of lage of the Dikshit family, connected by mar- Bhamer (vide Ind. Ant. vol. II. p. 128); but riage with the Peshwas. I think one of them was about eight miles east of them, in the ugly wilderalso the spiritual preceptor of the last of that dynas- ness called the Pan river fuel reserves, there is a ty. From the camping-place at Shendurni, where village called Veherg am, a name which gethere is a pretty modern temple, it is eighteen nerally indicates the neighbourhood of caves, and miles to Fardapur-evidently a place of im- perbaps may in this instance. In the same neighportance in Mughul days, as commanding the bourhood, at Bhamer itself, and at Wargam and northern entrance to the Ajanta Pass, but now other villages on the Bara Dhara plateau north consisting of a heap of ruins and mud huts hud- of Nizampar, are several "Hemid Panti" temdled under the walls of a huge imperial sarii, and ples of some size and beauty, generally half ruined garrisoned by half a dozen ragged Rohillas. The and quite deserted, as is also one at Na wapur, pass is still fortified by a massive wall and tall below the ghits; but these are, to the best of gateway at its crest; the caves lie in the ravine my belief, the only ancient Hindu temples in the of Lenapur away to the right, five miles from district; and the inclusion of Burhan pur in the travellers' bungalow at Fardapar. I am not Nimir leaves it almost equally poor in Musalmyself aware of any remains in the Satmalas man architecture, of which the best specimens east of Ajanta, but ten miles to the westward are the tombs at Jhalner. These are locally and six from Shendurni are the hill.forts of said to have been built by "n Senapati of Hol. * Ind. Ant. vol. I. p. 204.

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340 THE INDIAN ANTIQUARY. NOVEMBER, 1875. kar's," which I don't believe. The principal one, about thirty feet square, has walls six feet thick pierced with windows, not only in the four sides, but at the angles also; a tour de force which requires good masonry, as the outermost angles of the walls are left quite without vertical support above the windows. There is a pretty tomb at Parola. I think it was in it that a friend of mine discovered an inscription interest. ing if not antique:- Private - --,--Com- pany - Battalion 1st Royal Scots. On the sober tack till St. Patrick's day; 2nd March 1818." The Royal Scots formed part of Sir T. Hislop's force which reduced this country in that yoar. I don't think there are any ancient remains of any sort in the Satpura except the tank on the Jusan Mal hill, said to have been made by the god Goraknath, and a few forts, which, with all the other old forts in the district, are ascribed to the mythical Gauli Raj.* SPECIMENS OF THE MAITHILI OR TIRHUTI DIALECT OF TIRHUT. BY S. W. FALLON, PH.D. Halle, INSPECTOR OF SCHOOLS. Ram ka byah. [Mixed Tirhuti.] The marriage of Rama. Aj sobha Janak mandir, This day is Janki's palace bright, - Chal-ahut dekhan chahu, he! Comc, hasten all who will and see! Subla ghari, subh din mangal, Auspicious hour, auspicious day of joy! Harakhi sakal samaj, he! Rejoice the whole assembled throng! Janki ka dulah Raghubar Janki's bridegroom, Raghubar, Dhanukh tutal aj, he! The bow hath broke this day. Paral nagar hakar ghar ghar, In all the town, from house to house, Chalali gaini niri, he [Joyful] huzzas arose and spread. Saji dila, pan, chanan, The women singing go along, Dip chau-mukh lesi, he! (10) With pan and chandan neatly placed, Kahu sakhi lel dubhi, akchhat, And four-wicked lighted lamp; Kahu anjan hath, he ! Some maidens bear the club and rice, Kahu sir par kalast mangal, And some the lamp-black in their hands; Chal-ahu jahan Raghunath, he! Some joyous kalas bearing on their heads: Pratham subh subh gawi sa kli sabhi, (15) Go all to where is Raghunath. Del chanan, pan, he! First all the maids their benisons sing, Chat mari, uthai an-al, [Then] betel-leaf and chandan give. Dhail subh-dhani nak, he! The women slap and bring him in. Chalali sabhe gaj-raj kamini, The leader (then) doth pull his nose. Del sindur dhar, he! (20) With elephantine grace the loveAni thak, bak, pat, bhalari, Inspiring train all move along, Del chitaur-har, he! Dropping sendar a line they trace. Janki ke pur-al manorath, [Then make they sport of him as thus :-) Janak sahit samaj, he. A thal: [is rattled in his ear]S, Joti Narain hirdai harkhit, (25) (05 A cotton bird [before him's thrown), Dev bajan baj, he! On plantain stem and leaves [feet-squeczed], * I have here to correct an error in the former part lelik ke bil-ke. 11 Lel, H. l. of these notes, p. 109, where the scientific name of Kalay, a ghara of water, containing also a sprig (pallo) the common Maina is given as Graculus religiosit. It is of a mango branch, a betel-nat, and a silver or copper coin, tenidotheres tristis: Graculus religiosa is, I think, the black with some tyre (dahi) encircled with leaves placed on the Mina with yellow wattles. I find, too that Mr. Loch, in his cover, and a garland of flowers hung round the neck of the Historical Account of Ahmadnagar, Nasik, and Khandesh, ghara. 15 Gawi, having sung, H. ga-ke. 16 del, H. dyl. P. 5) derives the name Dandis or Dandea from Prince 17 chat, H. chaineta ; in-al, H. le Aye. 18 dha-il, seized, Daniyal; son of the Emperor Akbar, who ruled the country Eust H. dnar lya ; subh-dhani, the leader of the company in 1600 A.D. and following years. of women. 21 dni, H. 18-ke; thak, H. dibba, or box with a + The figures in this and the following notes refer to the pebble in it; bak, heron, paddy-bird, H. bagla (of cotton); lines.-2 Chal-abu. H. chalo. 6 tat-al, H. tora. 7 par-al, bhalar, the stem of the plantain, H. kele bir. 22 H. para ; haker, noise, report, H. ha-ha-kar :- In this word chituur, a strong-scented flower, said to cause fainting, we have the derivation of harkara, a messenger. 8 Cha- ! H. chita, Plumbago Zeylanica. 23 pur-al, H. pura hua. Jali, II. chali. 10 Lezi, having lighted, H. (lakh flame) S He is requested to mind that he must obey his wife.

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NOVEMBER, 1875.] [Thrown in a faint] with the chitaur. Fulfilled is Janki's heart's desire, And Janak's and the multitude. Beams from Narain all hearts made glad, The gods upon their harps do play. Mahadeva ka byah. NICOBARESE HIEROGLYPHICS OR PICTURE-WRITING. [This song is in the pure Tirhuti dialect.] Age mai! ehan umat bar lai la. Hemat-girit dekhi dekhi laga-ichh rang. Ehan umat bar ghora bo na charha ik, Jehi ghora rang rang jang. Baghak chhal je basaha palanal Sapak bhir-al tang. Dimiki dimiki je dimaru baja-in, Khatar khatar karu ang. Bhakar bhakar je bhang bhakosa-thi, Chatar patar karu gal. Chanan son anurag-al,thikain, Bhasam charhawa-thi ang. Bhut pisach anek dal saj-al, The marriage of Mahadeva. Oh, heavens! such a fool for a husband brought! The father looks and looks, in wonder lost;A lout who cannot even ride a horse Who's been in all his paces broken in; Stretched on a bullock is a lion's skin, A snake strapped round to serve for girth; He rattling keeps a pebble in a box, Crack, crack, [his bones all in] his body go; (5) Gobble, gobble, lumps of bhang go down, Flop, flop, chuck, chuck, his [swollen] chops both go, (10) BY V. BALL, M.A., F.G.S., In the somewhat extensive literature of the Nicobar Islands and their inhabitants, which consists of numerous though much scattered papers, I can find but little allusion to, and no adequate description of, the hieroglyphic devices which are so common a feature in Nicobarese houses. NICOBARESE HIEROGLYPHICS OR PICTURE-WRITING. GEOLOGICAL SURVEY OF INDIA. The subject appears to me to be deserving of more than a mere passing notice when viewed in connection with the discoveries which have been made of somewhat similar but prehistoric figures engraven on stones, bones, and other substances. As the Andamanese may be said to have not progressed in civilization beyond that stage which was represented by the people of the Stone' Periods of Europe, so the Nicobarese, who are much less savage and degraded than their neighbours of the Andamans, may justly be compared 341 Sir son bahi gel Gang. Bhana-hin Bidyapati, ++ suniye Manain,SS (15) Thikaha digambar bhang. 1 Age, H. he! Lai-la, H. laya. The father of Parvati.-2 Laga-ichh, H. lagta hai. 3 ghora bo, H. ghora bhi; ik, H. ke. 4 jang, pace, H. chal. 5 bagh-ak chhal, H. bigh ka chhal; basaha, Eastern Hindi busaha; Western Hindi nadia, nadia, a bullock with the rudiments of a fifth, and sometimes sixth and seventh leg, esteemed sacred as carrying Siva on his back; palan-al, H. bichhaya (Persian palan, a pannier). 6 Bhiral, H. kasa, drawn tight. 7 baja-in, H. bajta hai. 8 Karu, H. kare. 9 bhakosa-thi, H. bhakosta hai, gobbles. 11 chanan, H. chandan; anurag-al, adorned, H. sanwara. Decked out with painted streaks of sandalwood, Begrimed with ashes o'er his body all, Arrayed a cloud of demons various, see; The [river] Ganges flowing from his head; 'Tis Bidyapati sings, listen Manain. Patience, [it is the god] "digambar bhang." with the inhabitants of Europe in the 'Bronze' Period-their villages, erected on posts below high-water mark, alone serving to suggest a comparison with the lake dwellings of Switzerland and other countries. The example of Nicobarese hieroglyphics represented in the accompanying illustration was obtained by me in the year 1873 on the island of Kondul, where I found it hanging up in the deserted house of a man who was stated to have died a short time before. Before removing it I obtained the consent of some of the villagers, who seemed amused at my wishing for it. Sundry bottles of rum, some cheroots and rupees, enabled me to collect a goodly number of images, weapons, utensils, &c.; but these, more than incidentally, I do not propose to describe at present. While fully recognizing the possibility of this thika-in (honorific form), H. hain. 12 Charhawa-thi, H. charhata hai. 13 sj-al, H. saja hua. 14 Gel, H. gya. 15 bhana-hi, H. kahte hain. In Tirhut, Bidyapati is said to have been a brother-inlaw of Raja Pratap Singh, of Raj Durbangah. Mahadeva (Siva) is said to have been wont to dance with Bidy&pati. SS The mother of Parvati.-16 Thikaha (honorific formu), H. hain. I have a Nicobarese spear-head made of copper. Ordinarily iron, obtained from ships, is used for making their spears.

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342 THE INDIAN ANTIQUARY. painted screen not being intended to be more than an ornamental object, as the wooden images of men which are commonly to be seen in Nicobarese houses are believed to be, there are several features about it which lead me to the conclusion that it is really a record of some event, and I therefore believe that the following account will not be uninteresting to some of the readers of the Indian Antiquary. The original is now in Europe, but a photo graph, from which the accompanying illustration is taken, represents faithfully its appearance. The material of which it is made is either the glume of a bamboo or the spathe of a palm which has been flattened out and framed with split bamboos. It is about three feet long by eighteen inches broad. The figures are painted with vermilion, their outlines being surrounded with punctures which allow the light to pass through. Suspended from the frame are some young cocoanuts and fragments of dried hogs'-flesh. As in all such Nicobarese paintings which I have either seen or heard of, figures of the sun, moon and stars occupy prominent positions. Now the sun and moon are stated by those who have known the Nicobarese best to be especial objects of adoration, and therefore this document may have some religious significance; but, as these particular figures occur in all, they may perhaps be regarded as the orthodox heading for even purely civil records. At first it occurred to me that this was merely an inventory of the property of the deceased, but as some of the objects are certainly not such [NOVEMBER, 1875. as we should expect to find in an enumeration of property-e.g. the lizard-while the figures of human beings appear to pourtray particular emotions, it seems probable that the objects represented have a more or less conventional meaning, and that we have here a document of as bond fide and translatable a character as any hieroglyphic inscription from Egypt. I formerly communicated some Mundari-Kolh songs, translated from the German version of the Rev. Th. Jellinghaus. These appeared in the Indian Antiquary for February last (pp. 51 ff.).. I have now the pleasure of forwarding both the original and the translation of a few Santali songs,-or fragments of several songs, more probably. Explanatory notes are added. The whole has been kindly supplied, at my request, by Mr. A. Campbell, of the Free Church Mission, Pachamba. Mr. Jellinghaus lived chiefly at Ranchi, and Inquiry on the spot led me to the conclusion that these images are no more idols than are the oil-paintings of our ancestors with which our houses are adorned. My own efforts to discover an interpretation from the natives on the spot were not crowned with success. I have now to regret that I did not persevere, as some of the more intelligent and intelligible natives near the settlement at Kamorta would probably have been able to explain the meaning of the signs. The following is a list of the objects depicted; besides animals, many of the common utensils in use in a Nicobarese household are included :2. The moon. 1. The sun. 3. Swallows or (?) flying fish. 4. Impression of the forepart of a human foot. 5. A lizard or (?) crocodile. 6. Three men in various attitudes.+ 7. Two das for cutting jungle. 8. Earthen cooking-pots. 9. Two birds. 11. Two spears. 13. Dish for food. 14. Cocoanut water-vessels. 16. A canoe. 17. Three pigs. 18. Shed for drying fruit of Pandanus. 19. Domestic fowl. 20. Seaman's chest. 21. Dog. 22. Fish of different kinds. 23. Turtle. SANTALI SONGS, WITH TRANSLATIONS AND NOTES. COMMUNICATED BY REV. J. MURRAY MITCHELL, LL.D. 10. An axe. 12. Possibly a ladder. 15. Palm-tree. though he does not mention the precise locality in which the person resided from whom he obtained the Mundari songs which he translated, it probably was in the district near Ranchi. Mr. Campbell resides about 120 miles to the east of this. The evidence of language proves incontestably the close connection of the Munda-Kolhs and the Santals. Santali Song. 1. Netom tema Piyo cheiren, kone tema daura daka, Sarain me Piyo, sagunain me. + The first of these is numbered by mistake on the plate as 5.'

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Indian Antiquary: Vol IV NIKOBARESE HIEROGLYPHICS. A

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SANTALI SONGS, WITH TRANSLATIONS AND NOTES. NOVEMBER, 1875.] Jhith beta pera duar, sarai me, Piyo, sagunain me. 2. Uldhaura: petei: kate, lota da: re topoe pe, Monre dhaute nirchi pe. Monre gotei: sarjom sakam re sindur do red 13. Ran, charei:, pitar phuru: Chandojonom dom nemadin. pe. Monre dhaute tikag pe, tyomte, "Hari bol" pe. 3. Dini tale, mai tale, dini tale bite tale Sadom re le dejeya, chhatartele numuletale. 4. Napum, mai, chonda taka, nengam nenga netat: Chet: hirir garir mai, chet: bam baro. 5. Demain delamain taram taram ben. Khurthia sadom doe han hanao: kan. Hen dada hape dada, hape tangi lin me. Bonsiya bajar do parom kalin me. 6. Burn re Richi cheiren daya giriga daya gi. Tala ninda hara re Richi chenren dayagi raga daya gi. Sanain me. 7. Rid rid me mai marpitad me, Lawatam lodam chhal par rangawatam. 8. Nai gitil talare kukruchu: baha barei kukruchu: baha. Gada gitil talare sikiyom baha baren sikiyom baha. 9. Nayo go bam maya lena, nayo go bam daya lena, Nayo go nenga nitat: lagit: gi, nayo gom nidigidi kadina. 10. Baba re bim day lena, babi re bam may lena. Baba re moire takalagit: baba rem nidigidi kadina. 11. Baren re bam daya lena, baba re bam maya lena, Baren barenitat: lagit gi, barei rem nidigidi kadina. The Pio is a small hawk with a peculiarly pleasant cry. If heard on the left of a marriage party on its way to the bride's residence, it is considered a good omen, but if on the right a bad one. + The bridegroom's father carries a large basketful of rice with him, for the use of the guests; and if at the time the Pio is heard on the left he is carrying the rice in his right hand, it is an additional token for good. I Has reference to the Jag Manjhi (the guardian of the morals of the young men and maidens), who is master of ceremonics at marriages, and who provides a small branch. from a mango tree, with which the bridegroom sprinkles water over the bride. SS The bridegroom dips the branch in a lota-brass watervessel-and sprinkles the bride. Red lead mixed with a little oil is wrapped up in five sal leaves and given to the bridegroom, who marks the bride five times on the forehead with the little finger of the right 343 12. Ohai! ningain hon banngi, Ohai! napum hon banugi. Ohai sato sai natwa! Ohai! dar redo nap kain me. Chando nindin lagit gi, Chandom kumayayen. 14. Monre paila nera tabenain me, nera tabenain me. Moire paila nera chauleyain me, nera chauleyain me. 15. Sin bir do nera sendera ho, nera sendera ho. Mat: bir do, nera kareka ho, nera kareka ho. 16. Nai parom gada parom Tudu mandariya ho, Tudu mandariya. Nai parom gada parom Beserako kuri ho Beserako kuri. Translation. 1. On the left hand the Pio bird,* on the right a basket of rice.+ Give me a good token, Pio, give me a good omen. Give me a good token, Pio, for my big boy at my friend's door; give me an omen. 2. Break a branch from a mango tree, and dip it in a lot of water. Five times sprinkle with water,SS Wrap up the red lead in five folds of sal leaves. Mark five times with red lead, and then shout "Hari bol." 3. Give to us our daughter, give to us our daughter. We shall place her on horseback, and shade her with an umbrella. 4. Daughter, your father has received piled rupees. Daughter, your mother too has received her present.+ Why run hiding hither and thither, daughter? why so reluctant ?++ hand. What remains in the leaves after this has been done is applied by pressing the leaves on the forehead; after which all present shout "Hari bol," very few knowing the meaning of it. This is understood to refer to the bride having a real or feigned reluctance to go with the bridegroom and his party. The bridegroom's party address themselves to the bride's party in the above words. It is customary among Santals for the bridegroom to give the bride's father a sum of money in rupees, which are placed one above the other in a pile." The mother of the bride also receives a small acknowledgment, generally cloth. The bride often runs hiding in all conceivable places. from a real or feigned unwillingness to accompany ber husband to his home: and the singers ask, Why, seeing that your father has received money, and your mother a present, do you not go home joyfully with your husband?

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344 THE INDIAN ANTIQUARY. [NOVEMBER, 1875. 5. Bring our daughter.* Daughter, come quickly, come quickly, The Khurthia horse is neighing.t Yes, brother, tarry for us; brother, see us through Bonsiya bazar. I 6. On the hill the Richi bird calls in heart ravishing notes; At midnight in the valley the Richi bird calls sweetly. Give to me my wish. 7. Spin, spin, daughter, clean the cotton; Bring Lodam bark to dye the border. || 8. In the sand of the Damuda the Kukruchu flower, brother, the Kukruchu flower. In the sand of the river the Sikiyom flower, brother, the Sikiyom flower. 9. Mother dear, you have shown no pity! Mother dear, you have had no compas- sion! Mother dear, for the sake of the marriage present you have given me away! 10. O father, you have shown no compassion! O father, you have had no pity! O father, for the sake of five rupees you have thrown me away! 11. O brother, you have had no pity! O bro ther, you have shown no compassion! Brother, for the sake of the marriage pre sent* you have given me away. 12. Alas, my mother is not! Alas, my father is not ! Oh, ye seven hundred dancers of the sword and shield dance ! Oh, place me on a branch !t 13. Solder, charei, brass lota ; # God gave me being. God, for so many days, God, thou to me hast been unpitying.S 14. Wife, husk for me five pilas of rice; wife, husk me rice. Wife, five pilas of taben give me, taben give me. 15. Sing jungle, wife! a hunting, hark! wife, a hunting, hark ! Matt jungle, wife! a large hunting party, hark! a large hunting party, hark ! 16. Across the Damuda, across the river, the Tudo musicians, ho! the fuda musicians. Across the Damuda, across the river, the Besera girls, ho! the Besera girls. T CASTE INSIGNIA. BY CAPT. J. S. F. MACKENZIE, MAISUR COMMISSION The following translation of a Canarese docu. | arisen between the right and left hand castes ment tells its own story : of Heggadevanakote and Madras, it was referred "At a marriage ceremony a dispute having to Kanchi (Conjeveram) and there settled. able to find one This is addressed by the bridegroom's party to the bride's party. # It is impossible to say what the Khurthia horse is. Some say a wild jungle horse. It may lave some connection with the horse already mentioned, upon which they propose to convey the bride to her new home. I The bride entreate them to tarry till she is ready. She uses the singular brother'; but the Santals understand it to apply to the whole party. $ I am not certain whether this line is correctly trans. lated or not. Sana is wish,' Sanain me 'give me my wish, It does not, however, show any connection with what goes before ; and it may have some other meaning which I have been unable to find ont. || Refers to the "Sart" or garment worn by Santali females. It has a narrow border of a red colour, which is obtained from a jungle tree called by the Santals Lodam. I have seen in Col. Dalton's Ethnology that the Santals as a race have no acquaintance with the art of weaving. In this district, in almost every village there are one or more looms, and the cloth worn by the women is almost entirely manufactured by themselves. There are one or two songs like the above referring to weaving, which makes me think them not so ignorant of it as is generally supposed. This flower is the same as is called by us the Cocks. comb. It is with the Sant As much as the thistle is with us Immense quantities of it are grown in every village. It is the favourite flower of the young women, who may almost always be seen with it stuck in their hair. So far as I know, it does not grow in river-beds, and I cannot account femaleefers to the for the two being connected as they are here. The Sikiyom is not known to Europeans at home. * In some cases the eldest brother of the bride is presented with a piece of cloth. + This is understood by Santals to be sung by a young woman whose parents are dead and who is desirous of being married. The last clause is a figurative expression for "marry me into a good family." I This means here everything, as we might say, or, big and little.' It is something like the Hindu "Naukar chakar. Charei is a species of spear-grass, with which leaf-plates are pinned together. The verse is understood to be sung by a girl who has been married against her will. All the marriage guests heve eaten and drunken, and the bride is about to be conveyed to her husband's house. In the latter part sbe complains that God, who gave her being, has since become un. merciful to her. From the construction of the sentence it is impossible to say from what time God has been unmerciful. Those whom I have consulted think it refers to the time of her marriage, and not to that of her birth. | Taben is a kind of prepared rice. When soft after having been half-boiled, it is put into the dheki and flattened. It is then called taben. The meaning of the foregoing is said to be that the arts of singing and dancing were introduced among the Santals by the clans Tadu and Besera, whose habitation was beyond the DAmada. There is a legend giving a description of two men coming upon the gods and goddesses dancing in the jungle.

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NOVEMBER, 1875.] The following is an account of the insignia proper to castes, as given in the Kanchi records. "This copy was written, in the presence of Collector Coleman and Danapan Shetti, by the heads of castes, with their full approval:"Dated 17th April 1807. "The insignia of the 'nadu-deshada':"White umbrella white horse-Chamara (fans) Pal-pavada' (cloths spread before one)-day-torch (i.e. torches by daylight)'More' (a kind of harp)-dancing girls-red turban-trumpets- Jayamaru' (an ornament set with precious stones)-white flag-kettledrums the insignia of merchants-the lionflag-Hanumanta palu'-five-coloured flagthe bull-flag-the holy-coloured (yellow) tent -bell and chain- Mantappa, &c. Sanga Mahesvarana throne-necklace of snakes:- all these are proper to the right hand. 2. 1. Telega Ballala Shetti,-The hamsa.' Do. Kuraba,-The conch shell. 3. Bridara, The 'ganda bhirunda' (a fabulous bird having a double head and which lived on elephants), twelve poles and four corners. 4. Yene (oilmen),-Fish. 5. Konakara-?? CASTE INSIGNIA. 6. Idigaru,-A ladder. 7. Gujarat Mochi,-A flag of five colours; an ensign with Nimosa Suma. 8. Nayamora-A turtle. 9. Waddaru,-A spade. 10. Karnataka Mochi,-A red flag. 11. Gollaru,-A silver stick used in churn ing. 12. Goudas,-A plough. 13. Karnataka Kurabara,-A black flag. 14. Teliga, Naga varhna,' a cobra coiled up with head erect. up a bag. 17. Christians,-A currycomb !!! 18. Bhattaru (bards),-A silver stick. 19. Courtezans,-Cupid. hands), Drum. 22. Bestaru (fishermen),-Net. 23. Budabudake,-A pearl-oyster. 24. Tera-Kula,-A pearl. 25. Telegaru,-A trident-flag. 26. Marama pujari (e. priest to the village goddess), The dress worn when performing service. Nere-Koramaru,-A dog. 27. 28. 345 Madivala (washermen),- Ubbi' (the pot in which clothes are boiled). 29. Telaga Hajimaru,-The pipe used by snake-charmers. 30. Komtegaru,-in eleven 'kambas' (poles) three corners. 31. Nagatara,-A dancing-girl, eleven kambas and three corners. 32. Padigara,-Fire; 2nd, jackal; 3rd, a fly brush. Upara,-Flowers. 33. 34. Vajara (carpenters),-An eagle or kite; eleven poles and three corners (only allowed to go in procession in their own street). 41. Hegga-Negara,-Five-coloured flag, eleven poles and three corners. "The left-hand caste have eleven kambas and three corners-canopy-a black cloth over the centre of the canopy when carried during a marriage ceremony or other great occasions. At twelve o'clock at night they may ride a black horse in their own street, to which processions are confined. If there are any dancing-girls in their caste they may dance. If there are any washermen they may wash for them. The horn 15. Jalagaru,-Lotus flower 16. Korama Shetti,-The string used to tie of a buffalo-drum: the ring over which the skin of the drum is stretched may be of silver if they have the means. "Besides the above to which the nadudeshada are entitled. As the white umbrella and the palpavada (spreading of cloths) are 20. Dolegaru,-Cupid. 21. Maddale Kara (drummers who use both the highest honours, sanyasis, gods, and princes are entitled to them. 35. Kocha-Kuraba, Mohout,-A peacock; 2nd, a bear; 3rd, an antelope. 36. Ane-Samagaru,--The insignia of the Mochis; a boy's kite. 87. Mahanadi Maranna,--The chief necklace. 38. Dombaru,-Pole and knife. 39. Tigala-Kumbaru,-The potter's wheel. 40. Devangada, Flowers, cleven poles and three corners. "Whoever takes an insignia to which he is not entitled, his family will surely die." The eleven poles refer to the number allowed to be used to support the pandal erected in the

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346 THE INDIAN ANTIQUARY. street and before the house where a marriage is taking place. The usual number is twelve, but some castes are restricted to eleven. "Three corners' refers to the canopy carried MAHESVARA, IN MALWA BY RAOJI VASUDEVA TULLU, M.A., INDOR. Mahesvara is an important city in Ne- | Besides the many curves and flourishes that mada, on the banks of the Narmada, and is believed to be second only to Ind or in size and population in H. H. the Maharaja Holkar's territories. Mahes vara was for a long time the capital of the Holkar family, and had attained a position of note in the time of Ahalya Bai, one of the few model female rulers of India. "Mahes vara," says Major-General Sir John Malcolm, in his Memoir of Central India (vol. I. p. 14), "must be considered the principal and almost only place of note in Nemada. This ancient city, which is pleasantly situated on the northern bank of the Narmadi, with a fort elevated above the town, has long been, as well as its attached lands, accounted a distinct portion of territory, probably from having been under the immediate management of the head of the Holkar family when it was their capital. That benefit which it formerly derived from being the resi dence of Ahalya Bai is now given to it as containing the ashes of that great and venerated woman. Public buildings of different kinds are erecting, and a most spacious and highly finished flight of stone steps from the town to the river-meant, with the adjoining temples, to be dedicated to her memory is nearly completed." deck the stone slabs of the steps, there are scenes of daily life carved with artistic skill:bands of players and musicians, hunting parties, marriage processions, singing and dancing girls, fights of bulls and elephants, pairs of lovers, scenes of war, &c. &c., all carved in the liveliest style. But, deservedly, the most esteemed is the magnificent tomb or chhatri of A haly a Bai. To give the reader an adequate idea of her greatness, I proceed to extract from Malcolm's Memoir an account of her character:-"The character of her administration was for more than thirty years the basis of the prosperity which attended the dynasty to which she belonged; and, although latterly it was obscured by the genius and success of Mahadaji Sindya, it continued to sustain its rank during her life as one of the principal branches of the Maratha empire......... Her great object was, by a just and moderate government, to improve the condition of the country while she promoted the happiness of her subjects. She maintained but a small force independent of the territorial militia; but her troops were sufficient, aided by the equity of her administration, to preserve internal tranquillity; and she relied on the army of the state, actively employed in Hindustan and the Dekhan, and on her own reputation, for safety against all external enemies. . . . . . Ahalya Ba i sat every day, for a considerable period, in open darbar, transacting business. Her first principle of government appears to have been moderate assessment, and an almost sacred respect for the native rights of village officers and proprietors of lands. She heard every complaint in person, and although she continually referred causes to courts of equity and arbitration, and to her ministers for settlement, she was always accessible; and so strong was her sense of duty on all points connected with the distribution of justice, that she is represented as not only patient, but unwearied, in the investigation of the most insignificant Having had an opportunity of seeing these buildings, I propose in this paper to give some account of them. [NOVEMBER, 1875. over the young couple during the marriage procession. In general all four corners are supported, but some castes are only allowed to support three. Most of the buildings are temples; as the northern bank of the Narmada is studded with them, a boating excursion is the most convenient for seeing them in a short time. The temples are all built of stone, and generally crown the summit of the hill or rock on which the fort of Mahes va ra is situated. They are masterpieces of Hindu art, and though most of them are more than a century old they appear as fresh and strong as if newly built. Scarcely an inch of surface is devoid of carving. Generally there are g h a ts leading from the banks of the river to the ridge on which the temples are situated. On these is a good deal of sculpture.

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NOVEMBER, 1875.] MAHESVARA, IN MALWA. 347 causes, when appeals were made to her decision | jabajitapRSadakSe rAjamAnaH sadazze sadasihatavapuSkAnyastaruSkA........ It appears above all extraordinary zvakAra // 2 // how she had mental and bodily powers to go yatassadAtmA tadanUnavikramo viSNuvireje ydnNtbhogbhaak| - through with the labours she imposed upon her. | khaMdavanadvitanayA ca khaMDerAvAbhidhA khAM prathayan pRthivyAm ||2|| self, and which from the age of thirty to that of yA tabhUbhAvamupAzrayaMtI tadIyadharmAnanupAlayaMtI / sixty, when she died, were unremitted. The atrervasiSThasya kalatramatra saMsmArayaMtI vimalezvaritraiH ||4|| hours gained from the affairs of the state were all given to acts of devotion and charity; balAdilAyAM kalinigrahAya gRhItabhUpAlakalatradehA / and a deep sense of religion appears to have sAkSAdahalyAbhidhayA ca tulyA janAvanAyAvirabhUdavanyAm / / 5 / / strengthened her mind in the performance of yatA mahA devaranAprasAdAnmahAmahA devaratAmavApya / her worldly duties." Such was the venerated zrIzIla zAdiguNerudAraH zrImAnsubhedAra ini prasiddhaH / / 6 / / A haly a BA i, who, though a woman, maintain- nake jinAmA nararAjadhAmA bhADyaM svarAjya samalaMcakAra / ed for thirty years (1765-95) the utmost tran. nataH munasasya catuHsamudravelAvanavyApiyaza vizAlaH || 7|| quillity in her dominions at a time when the pracaMDado maMDitacaMDakha, vikhA~DetArAtigRhItadaMDaH / country was disturbed with wars from one end arAjana zrI.yazavaMtarAvanAmA mahArAjapada dhirUDhaH ||8|| to the other. Her charitable foundations mAhiSmanIdakSiNapakSalakSikSImAMzuko tA taTayugmakAMtAm / extend all over India, from the snow-crowned revA samAle,kya na ka zayyAmasAvahalyAmaguciva tasyAH || 9|| Himalayas to Cape Kumari in the south, and lokAMtare vA bihinAsta sevA mameni deva surasevitAyAH / from Somanath in Gujarat to the temple of asyAsaTe ghaTTavidhAna pUrva prAsAdamAdhAnamana mniiss| / / 10 // Jagannath in the east. The ghat known as that of A haly i Ba 1,- from the river to the zramikamAdityAhI rAjyAisAkSanAgakSinisaMmine 1856 de| noble tomb erected to her memory,-is spacious, zrI.zAlivAhasya zake dharAzcizaleMdu 1722 vo jaisinekanibhyAm tArezavAre zrAge prabhAra cake svayaM sUlazilA nivezam ||11|| and consists of a number of fights of steps decorated with carvings of the sort already dArAsanasasya gurudArA sadA sadAcAradharA dharayAm / described. At the top of these is a spa. tArA dvitIyeva kunAyanArA bArAzivArAnayazaHprasa.rA.|| 12|| cious quadrangle enclosed on all sides by four kRSNAbhidhA bharnurupakamasya manorathasyApi puurnntaaye| massive stone buildings, each two stories high, prAsa dama.sAdinaye janazriyaM vinirmAya vimAnarUpam // 13 / / richly embossed with carving. At one corner zrIvikramA varanaMdanA gavarA 1890 shrnmaadhvshuprch| is another flight of steps lealing to the main | vAre bhUgoH saptamasatniyoM sA : pratiSThA sazivAmakA yati // 22 building. Here as we pass up we find to the svavRttasaMpAdinadevabhAvAM bhAvena mUtau kRtasaMnidhAnAm / leftadark stone slub in the wall of the build- | asminnahalyAM nihitamaniTA vidhAya sAmIpyamapi smarAreH ||15|| ing containing an inscription, to be noticed be. vibhAvya tasyAH purataH parAridigaM samAsthApayatra kRSNA / low. Above this is an open courtyard in front sAyujyamApA : prathayanmazA vibha.tyahalyezvaranAmadheyaH / / 16 / / of the tomb. Entering this, we come first to a spacious hall. Inside is the liiga of Mahi - Salutation to Sri Ganesa, salutation to the deva, as in ordinary temples. And behind this, King of Kings, salutation to Sri Narmada! close to the wall, is a marble half-size image of 1. There is on the earth the family of the the queen A haly a Bai. The dome covering Holkars, clever in protecting the carth, in this temple is equally rich in carving, having a beating down the cause of their enemies, and the dozen concentric circles of carving leading up | centre of wealth, bravery, serenity, and othey to the top. There are staircases on either side qualities. 2. In this family was born Nallari round massive stone pillars, leading to the | (known as Malhir Rio I.), the conqueror of the outside of the dome, where there is a splendid bravo, resembling the tenth incarnation of Hari terrace commanding a view of the adjacent (i... Kalki) in his actions, having an umbrellit buildings and the river below. white as the skin of the snake, and shining on his The inscription above referred to is as fol- splendid horse which surpassed the wind in lows: speed. This king killed the Turush kas // zrIgaNezAya nmH| zrIrAjarAjezvarAya nmH| zrInarmadAya namaH / / (i.c. Mlechchhas) with his good sword. 3. His asti kSamArakSaNadakSiNAnAM vipakSapakSakSapaNakSamANAm / son, not less than himself in valour, enjoying zrIzIra gAbhIryaguNakadhAmnAM vaizaH kSitI holakaropanAnAm ||1|| infinite pleasures, shone like Vishnu lying on samajAna jitamanno yatra mArinAmnA dazamaharicaritro bhogi- | the snake. He published to the world his own bhogAtapatraH || name, Khanderio, as if to show that he did

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318 THE INDIAN ANTIQUARY. [NOVEMBER, 1875. not differ in person from the tutelary deity of the of Kartika, on the Sravana Nakshatra in the family. 4. She who was his wife, and observed year of Vikrama Samvatsara 1856, or the era all duties towards him, reminds us, by her pure of Salivahana 1721 (i.e. A.D. 1800). 12. Then actions, of the wives of Atri and Vasishtha, his wife, generous in all her qualities and bearAnasuya and Arundhati. 5. She manifested ing excellent conduct on the earth, was incarherself on the earth for the protection of men, nate like another Tara whose fame had spread being equal to her name in person, i.e. resem- beyond the seas. 13. She, Krishna by name, bling the old Ahalya (the wife of Gautama), erected a palace in form like an air-chariot, and incarnate in the form of a queen here in order and in beauty like the palace of Indra, in to put down by force all quarrels and disputes. order to fulfil the already commenced object 6. He who having obtained (for his support) of her husband. 14. On Thursday the 7th day (ahalyd) the great devotee of Mahadeva, through in the bright half of Vaisakha, in the year of her favour was known as the great and gener. Vikrama 1890 (i.e. A.D. 1834), she placed the ous Subhedar, endowed with wealth, good image (of Ahalya) with Siva (in the temple). conduct, bravery, and other qualities. 7. This 15. Having here placed with devotion, close to was T u koji, who in the splendour of a king the image of Siva, A haly & who had attained was the jewel of his extensive kingdom. Then a divine position by her conduct, and having his son, who was great in his fame, extending thought of placing Siva close to her image, 16. the forests on the banks of the four seas, 8. She, Krishna, placed the linga of Siva And who had exacted tributes from his enemies before the image which appears in the name whom he had destroyed by his fierce dagger of A haly es vara declaring her final sal. that was set off by his terrible hands, shone vation. as the great king Yash vantrao. 9. Then There is not much of poetry in these verses, observing the Narmada, beautiful between her but they serve the purpose for which they were two banks, and the robe of her current flowing intended. The line of the Holkar family has to the south of the town Mahisma ti (Mahe. been traced from its founder, Malharrio, svara), and thinking of Ahaly a as resting on to Krishna Bai, the adoptive mother of her lap, 10. And with the hope that his ser- the present Maharaja, H. H. Tukoji Rao vices towards her be promulgated through other Holkar, G.C.S.I. I have dwelt upon this worlds, the generous king thought of erecting monumental building at length, as it carries first a ghat on her bank, and then a palatial with it a good deal of historical interest, in tomb. 11. The foundation-stone was laid on the | which the present generation participates to a morning of Monday the 12th of the bright half considerable extent. A COPPER-PLATE GRANT FROM U DAYPUR. The plate is a facsimile of a copper-plale Sri Ramji. grant belonging to the Udaypur Darbar. It (Lance of Salumbra). was the subject of a dispute a few years ago, as to the possession of the ground granted by SAHA-(The Rand's monogram). it. As Mokal Rana is said to have ruled from Siddha Sri Maharanaji Sri Sri Mokal Sig. Samvat 1454 to 1475, there seems to be some ji ka datt pardatt Bamana Bada Dhayala vadiscrepancy in the date of the grant. When la na gam Kavali, udaka jami biga Chonda renounced the throne of Chittur in 2200 ashar hajar do do-se nim-sim sufavour of this Mokal, it is said he stipulated di suraj parbi ma Rama arpana kar di that in all grants to the vassals of the crown di, ja ko tampa patar kar di do. Aniri ko his symbol (the lance of Salumbra) should pre- akshachal karsi, ji na Sri Aklinganacede the monogram of the Rana: this is shown tha pugsi. Samvat 1427, mati Maha on the plate, of which the following is a tran- Sudi 13. Dasgat Pancholi Mana Lalascript: ka. * Rama arpan corresponds among the Solar race, as remarked by Major J. W. Watson, to the Krishnarpan of the Lunar race; both terms imply an irrevocable grant.

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COPPER-PLATE IN THE DARBAR LIBRARY, UDAYPUR. CH sahAnAhAnAtAnamAlA jAtAtapAtAmAtA rabarA SEXmnaa| japacaraXISRTIXI 21tajAravAsanAmasAmasa) saja parAmarAmAnarapaera jAsatApAtrAtaxi sAmAnAmAnI tapAsAsanetATA 18135sAtapacaulAmApAsAla J. Burgess fecit.

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SANGAMNER INSCRIPTIONS. NOVEMBER, 1875.] The following version and notes are by Mr. J. F. Goulding, Principal of the Ajmir Government College: Sri Ramji. Sidha-Sri Mabaranaji Sri Sri Mokal Singji ka datha pardatha Brahman Bada-Dhaila vala udak gain Kevali 72:4 jami bigah 2200 (akra do hazar do sao) nim-sim sudan, Suraj parbi ma Ram arpan kar di di. Jin ko thamba patr kar di do. Inari koe khachal karsi, je na Sri Iklanganath pugsi. Samvat 1427, Mithi Maha Sudh 13 (tharas). Dastkhat Pancholi Man Lalka. Translation. Sri Ramji. Siddha.-Sri Maharanaji Sri Sri Mokal Singji has on his own part, by way of an offering to Rama, given in charity and confirmed to the Brahman of Bara Dhaylavala the village of Kavali, comprising 2200 bigahs (in words, two thousand two hundred bigahs), with its foundations and boundaries. It is given during an eclipse of the sun. In witness whereof he has given him this copper-plate. Should any one disturb him in the possession of it, Sri Eklinganath will torment him. Dated 13th Maha Sudh, Samvat 1427. Signed,-Man Lul, Pancholi. The adjective bara, 'large,' here qualifies Dhaila, which may also be read Chaila. It is of frequent application in Mherwara, where the larger of two villages of the same name is always distinguished by the term bard, e.g. Bara Lamba, Bara Kanaisan, Bara Khera. Udak means literally water.' The ceremony of Sankalpa is here referred to. It consists in the donor taking a small quantity of water in NOTES. Siddha, literally fulfilment,' 'completion,' a word denoting wish or vow, and termed "Mangali," i.e. 'triumphant.' It means here" may my wish-two years before his father Lakha ascended be satisfied." Transcripts of the following three inscriptions have been sent to me,++ and although they are very good, estampages would have been prefer One of the Maharana's titles is' Diwan of Eklingaji'. The great temple of Eklingan&th is in a secluded valley among the hills, about eight miles north of Udaypur.-ED. 349 the palm of his right hand and pouring it into that of the right hand of the donee, repeating the terms and circumstances of the gift. The lands thus bestowed are thenceforth termed Udak, and the gift becomes irrevocable. Nim-sim is an idiom, literally with its foundation and boundaries;' in its more comprehensive sense, 'in all its entirety.' Khachal is literally 'interference.' Pugsi, literally will visit him,' that is, 'torment him.' Eklinganath is the god worshipped more particularly by the Maharanas of Udaypur.* As the name of the donec is not mentioned in the copper-plate, it is just probable that the gift of the village was made to the Brahmans of Bara Dhailavala. The word Brahman can be made to signify the plural by placing an anuswar over the final a in the word Dhailavala. Gifts of this kind are frequently made to communities of Brahmans. SANGAMNER INSCRIPTIONS. TRANSLATED BY E. REHATSEK, M.C.E., Hon. Mem. B. B. R. A. S. Annals of Rajasthan, vol. I. p. 283; Madras ed. p. 237. The first and second inscriptions are upon a pretty little Mr. F. S. Growse, B.C.S., who furnishes a version substantially the same, also remarks that "as both Dailvadai and Korvana are given in the map of Udaypur, they are probably the places intended. There is, however, a difficulty about the date; for Mokal Sinha, the first Rana of Mewar of the younger branch (his elder brother Chonda having ceded to him the throne) did not commence his reign till Samvat 1454 (A.D. 1398), and, if the dates given in Tod's narrativet are to be implicitly accepted, can scarcely have been born in Samvat 1427 (A.D. 1371), the throne. As to the grammatical construction: ne is occasionally used to the present day by villagers in Mathura instead of ko; and si for ga, as the sign of the future tense, is of common occurrence in the Hindi Ramayana. Ani-rd I take to be for un-ko. Of ahshgal and pugsi, though the meaning of both is clear from the context, I cannot suggest any derivation." able, as I have doubts concerning several words. I give them, however, as they are, without alteration: domed tomb just east of the town of Sangamner in the Ahmadnagar district. The Khovljah is said by the local Kizi to have been the spiritual preceptor of Alamgir Badshah, but the dome is attributed to a later, but undefined, period.-W. F.S.

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350 THE INDIAN ANTIQUARY. I.-On the Gumbaz of Khovajah Muhammad Sadek. drghy SHb khrmt dr mbrkh s`ty yn drgh HDrt khwjh mHmd Sdq frzndn khlq r bhr zyrt Hl mshkhl Hjty HDrt qTb lqTb syd mHmd bkhry `rf mshkhl asn myshwnd yn khwjgn nqshynh [?] khwjh bhwldyn nqshbndy frzndn HDrt mm Hsn ldhkr~ lh~ bHq shykh dyn m`rwf khwjh shhy b grdn bfDl w brkhty khrkhy nghdry z nthy chrkhy shrf khwjh ankhh dr syr w sfr chwn z bkhr amdnd mHmd shh nSr mn llh ftH qryb w bshr lmwmnyn mZhr hl wlyt dsht jh w Hshmty skht khml `rf yn rwDh ndr sl nyk ykhhzr w ykhSd w hftd bwd z hjrty The Durgah of the worker of Keramet is, at a propitious hour, to the people a place for pilgrimage, where their difficulties are solved. Difficulties become easy to these Nakshbendi Khovajahs; the Royal Khovajah is a turner away of calamitiest by grace and blessing; when het arrived in his wanderings and travellings from Bokhara, the manifester of the possession of the VelayetSS enjoyed glory and pomp. Kamel 'Aarif built this mausoleum in the auspicious year 1070 of the exile" [1659-60]. SAGHAR. In the Antiquary (vol. III. p. 116) I find a query by Colonel Yule as to Saghar, a place visited by Ibn Batuta on his way from Nandurbar in Khandesh to Khambay. It is almost certainly Song har (or Songadh ?), on the Tapti, in 21deg 9' N. latitude; and 73deg 35' E. longitude-there or thereabouts. I have not seen the place, but know it by repute as a station on the march from Khandesh to Gujarat. On the map it looks rather a roundabout way from Nan MISCELLANEA. The miracles worked by saints are named 'Kerimit,' and appear to hold an intermediate position between the Asar and the Ma'jzat;' the former being inferior, and the latter superior to the Keramat. The speciality of the power of some saints consisted in the favour bestowed on them to remove calamities that befell people. One of the congregation of departed saints of whom Khovijah Beha-al-din Nakshbendi had tr an khrmt khrdh nd khh bldy-: a vision, said to him They have bestowed" nzl shdh z brkht tw df` shwd [NOVEMBER, 1875. II. On the durgah of Khovajah Muhammad Sadek Nakshbendi. on thee the favour (keramet) that calamities which have happened should be removed by thy lessing:"-Nafkat-uluns, p. Prv The honorific they,' used also in Hindustani, Marathi, Gujarati, &c., I have translated by 'he.' "The Durgah of His Excellency Khovajah Muhammad Sadek, son of His Excellency Kutballaktab Sayyid Muhammad Bokhary, known as Khovajah Beha-al-din Nakshbendi*, son of His Excellency Emam Hasan Alzikri Elahy, in reality a Sheikh of the religion known as Karkhy, is a protection from the misfortunes of the times, by the nobility of the Khovijah Muhammad Shah. Assistance from God, and a speedy victory. And do thou bear good tidings to the true believers."+ III.-On the Friday Mosque. bfDl lhy mrtb shdh zhjrt hzr w Sd w nwzdh "Established by divine favour A. H. 1119" [1707-8]. durbar to Khambay; but the shortest cut across lying in this instance through very rough and unsettled country, was probably then, as now, the longest way round. W. F. S. SOME SONGS OF WESTERN INDIA. It is not easy to get the words of songs in this part of India. The airs of the Dekhan-"the grave of music," as the Hindustanis call it-are not usually very attractive; and the language is usually SS Velayet, in a special sense, is a metaphor expressing the evanescence of the worshipper in God, and permanence in Him; only he can be in the possession of Velayet who is a Vasel, i.e. one who has attained perfection in the Suluk, or journey of piety. This word I prefer to consider as a proper noun; its meaning is perfect knower; both have also a religious sense in reference to a knowledge of the Deity. Kutb, axis,' is a particular degree of sanctity, here exalted to the highest, i.e. the axis of axes.' The life of Khovajah Beha-al-din Nakshbendi, who died A. H. 791 (1389), and appears never to have left Bokhara, may be seen in the Nafhat-ul-uns, p. FV-ro Bom. bay lithogr. ed. + Koran, lxi. 13.

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NOVEMBER, 1875.) MISCELLANEA. 351 all but unintelligible, and fragmentary at that. Re- the gig's crew of the Political Agent at Jinjira. spect prevents natives from singing in the pre- The following is the translation - sence of Europeans, except at a ndch, where the "Oh! Bhoki Baba, why did you catch me so? song is generally a mere repetition of the glories Oh! Bhoki Baba, pray let me go !" of the principal guest, or an importation from "You have an arm of silver and gola" (this is Hindustan or Haidarabad. a compliment, alluding to her bracelets). It is probable that the kathas or semidramatic "Oh! Bhoki Baba, pray let me go! recitations, and nataks or plays, would afford "Bhoki Baba, see, there is my husband coming a field for any inquirer who had health and patience (lit. that my husband has come)! Oh, Bhoki to endure their "linked sweetness long drawn Baba !" &c. out" at impossible hours, and subject to the con- "Bhoki Baba, where is my little girl P" (a curious ditions of crowd and heat which are inevitable; use of port, which usually means one's daughter). but as yet no one has been found to try it. One "Oh! Bhoki Baba!" &c. class of compositions, however, are an exception | Another similar song is a dialogue between # in this respect, I mean the boat-songs of the Koli woman who has gone into a garden to steal coast, which perhaps owe some of their undoubted flowers to deck herself with, and the gardener, charm to their surroundings of fresh air and who has discovered her. He shuts the gate to beautiful scenery, and to the pleasant leisure prevent her escape, and answers all her petitions which the passenger enjoys, sitting for release with the refrain"Above the oars "Tula hai re phulacha galya," i.e. "You have The while on even keel, between low shores, got a necklace of flowers"-evidence of her theft. Our long ship breasts the Thames' flood or the The following war-song is a great favourite * Scine". with the Musalman boatmen; it has some resemthat is, mutatis mutandis, the tide-wave that blance in language, and much in vigour and power, sweeps the palm-fringed shores and castellated to the Marseillaise, and was to be heard in every islands of the Kulaba coast, or the moonlit streams Musalman boat during the last Bombay riots, the of the beautiful Kondulika and Ulas. singers getting much excited :The following fragments were mostly picked up "Husain ne bola, Karbalamen Akar, upon such expeditions; and I can only regret Aj bakhat aya ladai ka. that my want of musical science prevents me Kasimi! bola, bade khijmati karekar, from giving the tunes, and hope that some more Aj bakhat aya ladai ka. scientific traveller may be induced to contribute Ija ka din aya, khijmati karekar, to our knowledge of the subject. Aj bakhat aya ladai ka," &c. The first is a song much in favour with the Here is a more harmless fragment from the coast Kolis; the hero, "Bhoki Baba," is a sportive Mahid river :Koli, who has pushed a lady into his house and "Jhor-jhori kuttre, Mogalya, shut the door. Her plaintive entreaty for release Sassa palala, dongarya; forms the refrein, and is given with great expres. Jevhan sassane kuttr'yanla pahila, sion, a suppressed grin of appreciation. Jevhanchen tevhan, lapanhi basalA." She speaks : Are, Bhoki Baba, mala kashala dharala? "Two Moghal dogs in a leash were they, Bhoki Baba, are, mala soqun de! And a mountain hare that ran away; He answers : When the hare those dogs espied, . Tala ahe sonecha wa rupaicha danda. At once he squatted down to hide." She repeats : And the next, "Musalmani" from Thana, is al. Bhoki Baba, are mala sodun de! most a nursery rhyme, and not a bad one either :She speaks, seeing her husband approach: Margha murghi shadi kya, Are, Bhoki Baba, paha te ale navara! Baida dya sola, Bhoki Baba, are mala soqun de! Jaldi bachha paida hua, The husband speaks : Kukura ! krkura! kukurd ! bola. Bhoki Baba, kothen dhe majhi pori? The lady interrupts Bhoki's answer with "Cock and hen a wedding made, Bhoki Baba, are male sodun de! Sixteen eggs (the lady) laid, and so on for several stanzas, or rather distichs, Out came a little chick speedilie, in the same style. I learnt this and the next from Cock-a-doodle-doo! quoth he." UlA'-rejoicing,' with an idea of motion ; "Nadi ulasa na chAlall" is a line of a Thakur song in praise of the monsoon.

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352 THE INDIAN ANTIQUARY. The author of Pandurang Hart puts in the mouth of an ass-driver between Puna and Nagar several songs which I find still remembered in the latter city. The best is a nursery rhyme :Ding! pori, ding! kapalachen bing; Bing gela phuthun, pori geli uthun. Which may be translated "Bye, bye, my little lass (Looked at herself in) a looking-glass;* Smash in pieces went the glass, And up and away went my little lass." The boatmen have choruses, to which they tack on rude verses improvised for the occasion. The following is very popular on the Kulaba coast:1. Bharati ali; pet bharitana Khandari dongar tikade ja. 2. Tambada phutala, pet bharitana Khandari dongar tikade ja. 3. Diwas ughawala; pet bharitana Khandari dongar tikade ja. 4. Saheb lok basale; pet bharitana Khandari dongar tikade ja. 1. "The flood has come; filling our bellies (i.c. earning our bread) go to the hill of Khandart" (Kennery Island, south of Bombay, a well-known mark). 2. "The day has broken ;t earning our bread," &c. 3. "The sun has risen; earning our bread," &c. 4. "The sahebs have taken their seats (in the boat); earning our bread," &c. The strain on the imagination of the improvisatore at the stroke oar is not severe. Sometimes the chorus is nonsense, e.g. a "Masalmani" one "Lahemadin wa mewa phula" three times repeated. "Mewa phula," fruit and flowers; but the rest is gibberish, and the chorus is fitted, like the last, to any words that occur. Critical readers are warned that I am not responsible for boatmen's grammar. W. F. SINCLAIR. Queries. CHAKAN, BELGAM, AND CHAKABU. 1. In "A.D. 1136, Malik ut- Tijar, having undertaken the conduct of the war, marched at the head of a choice body of troops, the flower of the Dekhan army. This officer began on a systematic plan of conquering and regulating the country to be subdued. He established his head-quarters at Chakan, and raised a fort near the city of Junar." "Chakan is a small fort eighteen miles north from Puna. It is nearly square, with towers at Kpalichen bing is the small round hand-glass which barbers carry and give to the patient to hold while they are operating on his "kapol" (head). + Lit. "It has broken red"-an idiomatic expression for [NOVEMBER, 1875. the angles and centres of the faces; it has a good ditch about thirty feet wide and fifteen deep, but wet on the north side only; the walls are high, the parapet and rampart narrow, and the towers confined. There is but one entrance into the body of the place through five or six gateways; and there is a mud outwork, which also has a ditch. I mention it particularly on account of its reputed antiquity; for, although it probably is the fort built by Malik-ut-Tijar, according to concurring Hindu legends it was constructed by an Abyssinian Poligar A.D. 1295. As to how he got there, they do not pretend to account." Fort Chakan, thirty-five miles south from Junar, was built by Khalaf Hasan of Basri (Bassora P), styled Malik-ut-Tij&r. Further. information is required regarding the family history of the two Maratha Rajas by whom he was betrayed; the wily Poligar Sirk he of Panala, and his abused friend of Fort Sinhgad or Kandwana (Kelneh in Scott's translation).SS 2. What is known of Vikrama Raya of Belgam-the Birkana Ray of Muhammadan writersconquered by Muhammad Shah Bakmani in 1472. and of his ancestors? 3. However, it was decreed that for a certain time that kingdom should remain in the family of the Parlavas; for this reason, when Abhiman the son of Arjuna, was killed in the battle of Chakaba, his wife happened to be pregnant; accordingly, after nine months, she gave birth to a fortunate son: so their dark, house was lighted up." In which of the Purdans is the fullest account of the battle of Chakabu given? R. R. W. ELLIS. Starcross, near Exeter, 14th September 1875. " CHIAKAN. Chakan--probably 'Char kan,--- being among Marathas a division between four posts, by which they reckon the size of all buildings, and is the name of the village,-probably older than the fort. The tradition of the Abyssinian chief is now extinct, and there is no reason whatever for connecting it with Chakaba. Grant Duff's account of the modern fort is incorrect in every particular except as to size. It was captured by Sivaji early in his career. For the subsequent siege by and capitulation to Shaista Khan Amir ul Umra de Grant Duff, vol. I. Shaista Khan repaired the fort, according to inscriptions found there dated 19th Zulhej a. m. 1071. It was finally dismantled in 1858-vide Iul. Ant. vol. II. p. 43. W. F. S. the red appearance of the sky at earliest "peep o' day." Grant Dutt's History of the Marithos, vol. I. p. 61. Firishtah, Persian text, vol. I. p. 644. Araish-i-Mahil, translated by Major H. Court, 1871.

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DECEMBER, 1875.] THE LEGENDARY ACCOUNT OF OLD NEWASA. THE LEGENDARY ACCOUNT OF OLD NEWASA. BY SRI KRISHNA SASTRI TALEKAR, DEPUTY EDUCATIONAL INSPECTOR, AHMADNAGAR. NEWASA is a taluka town in the dis. Sakti (popularly called Mohiniraju) of extra ordinary power." trict of Ahmadnagar. It has, like many other places, its own history or legend, which I hope will be of some interest to the readers of the Indian Antiquary. The gods then immediately resorted to this place. The position given above is exactly that of the present Newasa. The legend is given in the Mahalaya Mahatmya (or 'the greatness of Mahalaya'), which is a part of the Skanda Purana. The Mahatmya is written in both Sanskrit and Prakrit. It has not been published, nor is it known except in Newasa. There are few copies of it even there, and consequently their owners do not trust them to others. I obtained, with difficulty, a copy for perusal, for which I was indebted to a friend. It gives the geographical position of Newasa, and enlarges on the sanctity and legendary history both of the place itself, and of the tirthas named as connected with it. The legend respecting New a sa is as follows:Formerly there was a demon by name Tarakasur, who having pleased Brahma and got entrance into heaven through his favour, became so proud that he began to harass the gods, and at last expelled them from heaven. The gods then met together and went to Brahma for protection, who mentally invoked Vishnu for assistance. Vishnu forthwith appeared, and having heard the cause of his invocation said to him that Kartika Svami (the commander-in-chief of the celestial armies) was to kill the demon, and that he was yet to be born in the womb of Parvati from the loins of Sankar. Brahma then asked for a place for all the gods to live in till the birth of Kartika Svami should take place, where they would suffer no annoyance from the demon. Vishnu then pointed out Newa sa for them, which he described thus:--- vi yasya dakSiNe bhAge godAyA dakSiNe taTe / paMcakozAtmakaM kSetraM varA yatra nadI zubhA / tasyAzca pUrvabhAge hi vaiSNavI zaktiradrutA / "In the country south of the Vindhya mountains, and on the south bank of the God a - vari, there is a holy place of the extent of five kos, where there is the meritorious Vara; and to the east of the river there is a Vaishnavi The names of Newasa used in the Mahalaya Mahatmya are Mahalaya and Nidhiw a sa, and the names of the river, Prava ra, Pa phara, and Vara. The origin of all these names is given in the Mahatmya by Sanatkumara to Vyasa. Vyasa asks mahAlayaM kathaM kSetraM nidhivAsaH kathaM hi tat / pravareti kathaM nAma tathA pApahareti ca / varA ca nAmnA hyabhavatkathaM sA munisattama / 353 "O greatest of the sages, how did this holy place come to be called Mahalaya, and also Nidhiwa sa? What is the origin of the name Pravara, and of the name Paphara? Why is the river called Vara? Sanatkumara answers: mahatAmAlayaM yasmAtsthAnametadbhaviSyati / mahAlayamitIdaM hi jJAnino vibudhA viduH / yasya devasya yadvastu variSThaM tadihAnayat / nidhayo nihitAstatra dhanadena mahAmune / tasmAnna calitA sthAnAnnidhayoM devapUjitAH / nidhivAsastato loke khyAtimApa zubhAM bhuvi / Apa UcuH / mAdhuryairasasaMyuktAH zuddhA lokatrayaprabho / sarveSAmupajIvyA ve bhaviSyAmastathA kuru / "As this place was a dwelling-place of the great (the gods), wise men called it Mahalaya (maha, great, and alaya, a dwelling-place)." When the gods betook themselves to this place, as advised by Vishnu, "every one of them brought with him whatever he considered most valuable. O great sage, Kuber (the treasurer of the gods) lodged here his (nine) treasures, which were worshipped by the gods and were never removed. Hence the place got the good name of Nidhiwasa among the people of earth (nidhi, treasures, and wasa, a depository). The waters (of the Pravara) spoke (to the presiding deity): 'O Lord of the three worlds, make us such that we shall become possessed of sweet taste, pure, and sustaining all in life.' Vaishnavi Sakti-the energy of Vishnu personified as a goddess.

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354 THE INDIAN ANTIQUARY. [DECEMBER, 1375. The boon asked for by the waters was grant- only holy place in the three worlds, from time ed them by the deity, and hence the names immemorial, in which there lives the deity Sri Pravara, or the river of very sweet water; Ma halay a (Mohiniraja), the preserver of lives Paphara, the river washing away sins; and in the universe, and in which there is a ruler of Vara, the river of healthy water." the earth (by name) Ramachandra, who This story, though mythological, serves well is an ornament to the Yadava race, the abode of to explain the origin of the names of New a sa, all arts, and the supporter of justice. There the and those of the river Pra vara. It need not Gita was dressed in Marathi by D nya nanow be told that Newasa is a corruption of deva, a descendant of the family of Mahesa, Nidhiwa s a, the ancient name of the place. It and the son of Nivritti Nath." was first changed to Niwasa, in which form it At the distance of about a quarter of a mile occurs in Dny anes vara, and then to Newa from New as a towards the west there is a stone 8a. Niwas a is also a Sanskrit word mean- pillar, apparently part of a temple not now in ing 'a place of residence. There is a phrase existence, bearing a Sanskrit inscription. The in Marathi TT FIT ST TOT, "We should pillar is called Dn yi no ba cha khamb, use waters of the God a for bathing, and those Dnyanoba's pillar.' When I first heard of the of the Pra vara for drinking," in common use pillar and of its being inscribed, I was impatient among the higher classes of Hindus residing on the to see the inscription, as I was in hopes that I banks of the Godavari and the Pra vara. might find something in it regarding Dnyanoba, The Jahaluya Jakaye tells us that the the pillar being called after his name. But, to Vaishnavi Sakti above alluded to was the pre-my disappointment, when I did visit it I found siding deity at Newasa when the gods came nothing in it regarding either Dnya noba or there for protection. This Sakti is still the Newasa. The pillar is buried in the ground, tutelary deity of the town. There is a beauti- with a pretty good flat-roofed building over it ful temple of this deity at New isa. It is of measuring about thirty-three feet by twentymodern date, but its sculpture is excellent. This six. The pillar is called Dnyinoba's only because Sakti, the Jahatmya states, is the form which it is supposed to have been leaned against by him Vishnu assumed to punish Rahu (a demon) whilo composing his commentary on the Gita. who, at the time of distributing nectar produced But great respect is paid to it in consequence of by the Suris and Asuras from the churning of this, and a fair is held every year in honour of the ocean, entered in disguise among the gods the pillar, on the 11th day of the dark fortnight to drink it, though it was intended for the gods of Phalgun. The height of the pillar above the only. ground is about four and six inches, and its Dny anesvara makus mention of Newa. circumference about four feet. The middle part sa, and states that he composed his Dnyanesvars of the pillar is square, while it is round above there. He has given a description of it, which and below. The front side of the square bears is similar to that given in the Mahalaya Mahat. the inscription, which consists of seven lines, mya. It is this (Dnyancsvari, ch. xviii.) and contains two Sanskrit verses in Anushtup metre. It is as follows: to go * PT HETTATZ! zrIgodAvarIjavaLI / nivAsa sthaan|| [1] : [*] IT BET te tribhuvanakapavitra / anAdi paMcakroza kssetr| [2] HA ETT (+] TETT: jetha jagAce jIvana sUtra | zrImahAlayA base || [3] akhaM u vati te lArthaM prajetha yaduvaMzavilAsa / jo sakalakalAnivAsa / [4] ff w aar a [ET] are for at f i II (5] [t] he Ttetha mheshaanvysNbhuuneN| shriinivRttinaathsuneN| [6] #11:]CIA TE:[2] 77 keleM jJAnadeveM giite| dezikAraleNaM // [7] Cen: hetet: "In the Kali Yug there is a place (by name) Translation Niwasa, in the Marathi country, near the "Om, salutation to Karaviresvara! As (my) Godavari, which extends five kus, and is the grandfather has formerly granted a sum of six * Nivritti Nath was the elder brother of Duyanesvara, and also his guru. Ho therefore calls himself his son.

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DECEMBER, 1875.] SACRED FOOTPRINTS IN JAVA. 355 (rupees) to Jagatguru (Siva), to be continued | Dnya nesvara (who completed his Dnyanesper mensem, for a continual supply of wick and vari at New asa in Sake 1212, or 1290 A.D., oil (for a light in his temple), so that that and died at Alandi, near Puna, in Sake 1218 or sum of six rupees should be given as long as the 1296 A.D.)--that is, he was ruling at Newasa sun and the moon exist, he who appropriates it about six hundred years back, or about the time to his use is wicked : his ancestors will go to hell. the grant was inscribed; but he cannot be supMay the great deity (Mohiniraja) do good!" posed to have made the grant. If he had given The letters of the inscription have in several anything for the maintenance of the lamp, it places suffered from the effects of time, which would have been a village or land, and not such have rendered them illegible or uncertain. They | a small sam as six rupees. have been supplied as the general contents The above oris quoted from the Dnyanes. of the inscription required, and have been tari will be found useful. They contribute to distinguished from the rest by brackets. In the the history of the Yadava or Gauli Rajas first line [*] is supplied from the Malalaza | by giving the name, the capital, and the date Mahatmya, which gives Kara viresvara of one of them. as a name of Siva, from Karavir, a head Note. attendant of Siva who propitiated him and in- The learned Sastri assumes the identity ducod him to take the name as a token of his of the Ya da vas of Devgadh and the surfavour towards him (Karavir). rounding region with the Gauli Rajas,--- The inscription bears no date, nor does it subject on which we are gradually getting a little name the grantor, but the date can approxim- light, especially from the earlier sargas of the ately bo fixed from the character of the letters Doardsurdya (vido ante, pp. 71 ff.), in which the ruler of V & manasthali is stigmatized as an inscribed. The character is similar to that found in inscriptions dated six hundred years back, so Ahir or herdsman. But in the 4th sarga this chief's ambassador seems to speak of his master as that the inscription cannot be older than about a Yadava; and in fact it is almost certain that that time. As to the name of the grantor, or he was one of the Chud samma Ras of Ju. rather the renower of the grant, there are no nagadh, whom Major Watson (vol. II. p. 316) means of ascertaining it. But it appears that considers to have sprung from Chuda Oband some rich man in New as a probably renewed Yadava. It is to be hoped that the Sastri will the grant of his grandfather, who, being a dero- contribute the result of his researches towards tee of Karavir es vara, to whom a salutation the clucidation of the great historical puzzle of the Gault raj. is offered at the beginning of the inscription, The references to Dnyanesvara are also of furnished the temple with a lamp continually interest. Is it not possible to recover the origiburning. New a sa, as the oci 212 TEATH, nel text of this first and greatest of Maratha &c., quoted above from the Dnyanesoari, shows, poets? It would be more valuable for Marathi than was the capital of Raja Ramachandra, and it Chaucer is for the history of the development of must have then contained many rich men, though the English language. Who will be patriotic there are none at present. The Raja Ramachan- enough to attempt in good earnest to discover at dra, tho samo ovi proves, was contemporary with least the oldest text now in existence ? SACRED FOOTPRINTS IN JAVA. BY DR. A. B. COHEN STUART. Translated from the Dutch by the Rev. D. Macmillan, M.A. The first of the accompanying sketches has 10), and represents, according to the catalogue been borrowed from the photograph taken by of that valuable collection, "an inscribed stone Heer J. van Kinsbergen for the Government of with two footprints and spiders at the river Netherlands India, and published under the Charenten,t at Champen, Buitenzorg." superintendence of the Batavian Society of Arts The extraordinary distinctness with which and Sciences in the Oudheden van Java (No. the inscription on this stone has been preserved * The Honourable Rao Saheb Vishvanath Narayan Mand. + Elsewhere Chiroenten, which flows northwards lik inforios me that his MS. of the Dnyanesvari says it was from Mount Salak and falls into the Ohida ni near revised, that is, modernized, in Sake 1576, or A.D. 1654.-ED. Champea.

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356 THE INDIAN ANTIQUARY. [DECEMBER, 1875. and rendered in the photograph, throws & remarkable light on other memorials of the same nature, and also furnishes, if I mistake not, a contribution of some importance to the history of writing in Java. When but recently, in the introduction to the Kawi Oorkonden, blz. vi., I mentioned, with some reserve, the close relation between the forms of writing in these records and that of some of the oldest known inscriptions of ancient India, I had particularly in view certain copper-plates, published in the Journal of the Royal Asiatic Society (N. S. vol. I. pp. 247 ff.) by Prof. Dow son, belonging to the Chaluk ya dynasty of Kaira and dated in the year $. 394 (A.D. 472. 473). The striking and, in many respects, even perfect resemblance between the characters of that inscription and our Kawi-a re semblance first pointed out by our Sinologue Dr. G. Schlegel-induced me at the time to make a note of the alphabet. Thongh no other Indian form of writing really appeared on the whole so nearly related to the Kawi, yet I did not venture to attach much weight to it, inasmuch as some characters differed decidedly, and moreover I was a stranger to a number of Indian forms of writing, among which perhaps the nearest approach to the Kawi might occur. So far as the Peninsula is concerned, my doubts are to a certain extent met by Dr. A. C. Burnell's recently published Elements of South Indian Palaeography from the Fourth to the Seven- teenth Century A.D., containing a series of als phabets and specimens of writing arranged ac cording to chronological order from the oldest in the fourth century A.D.--the Vengt inscription, from the north-east of the peninsula, from & Cher & inscription of A.D. 466,+ from the south-east; West Chalukya, A.D. 608-9, from the north-west corner; and East Chalukya, A.D. 680, from the north-east, --quite or nearly corresponding to the first mentioned Chalukya inscription, and the later ones deviate from it further and further, as well as from the Kawi writing. This last circumstance was to be expected, since we know that the character of our Kawi records ascends at least to the middle of the eighth century, and thus can scarcely show * Not therefore, however, the most ancient known re. mains of Indian writing, which in the inscriptions of Asoka deviations which in the original country first began to appear at a later date. Granting, however, that the character brought over from India doubtless also in Java and elsewhere in the Archipelago developed in numberless secondary branches independent of the parent stem, we have no certainty that these branches all sprang from one original form of that stock; and we must at least allow it as probable that during some ages of the moro active intercourse with India, writing in Java continued to share in the influences of time and locality and other circumstances that influenced it in India. Consequently we find here and there in Java forms of writing more closely allied to one than another of the Indian alphabets; yet it does not by any means follow from this that in the one form of writing we have the true key to the origin of the other. Still I think I may call it a notable discovery that, on inscribed stones in West Java-otherwise less rich in memorials of Hindu civilization than other parts of the island-the Vengi or Chera character, even in the peculiarities that most markedly distinguish it from the Kawi, is so clearly rendered as in the case of the Charoenten stone. By a comparison of that inscription with Burnell's first plate and the alphabet from the Journal of the Royal Asiatic Society, I succeeded without difficulty in reading the greater part of it, though it contained characters that could not easily be explained by the Kawi. Inasmuch, however, as it appeared to be Sanskrit, of which my knowledge is limited, I applied to Prof. Kern, and with his aid was enabled to obtain a full explanation of the inscription with the exception of a couple of letters. It consists of four lines forming together a pure Sanskrit sloka : 1. Vikrantasyavanipateh. 2. srimatah parnnvarmmanah. 3. ....ma-nagarendrasya. 4. Vishnor-iva pada-dvayam. The subject of the sentence is pada-dvayam, 1.e. pair of feet' or 'two footsteps': all the rest of the words with the exception of the ad. verb iva, like,' immediately preceding it, are genitives of the nouns vikranta, "striding, stepping,' also "mighty' (bere perhaps to be ascend to about s.c. 250. t See the Merkara plates, Ind. Ant. vol. I. p. 363.-ED.

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Indian Antiquary, Vol. IV. STONE IN THE RIVER CHARVENTEN, IN BUITENZORG, JAVA. Dopo STONE AT JAMBU, BUITENZORG, JAVA. 32 Ponuda

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DECEMBER, 1875.] SACRED FOOTPRINTS IN JAVA. 357 understood in a double sense, and specially in is peculiar to the Vengi character." So, though allusion to Vishna's trivikrama--the 'three without the crooked line, it is nearly represented strides' with which he is supposed to have over- in his first plate, 4th century A.D., expressing the stepped the world), avunipati, 'lord of the soil, syllable lam; in the following, A.D. 608, its place prince'; Sriman, 'illustrious"; Pannavar nmd, a is supplied by a small circle between other personal name ; . ... ma-nagarendra, 'prince letters but near the top of the line; while later of the city or kingdom of ....ma;' and Vish. (A.D. 689) it is written above the proceding letter pu, the god. And the whole may be translated and passes into the well-known form of anusvara thus : or bindu, though at first it is interchanged with "The two footstepsof the striding (or mighty ?) the old form. Prince, the illustrious Parnnavarmma, lcrd If the two star-like figures before the footof......ma-nagara, are like (those) of Vishnu." | prints represent spiders, as the catalogue states With respect to the personal name, Prof. Kern 1 --and they have really something of that appearpoints ont that in St. Julien's Memoires sur ance--it may be impated, as Prof. Kern thinks, les contrens occidentales, par Hiouen Thsang, t. I. to the Jaina doctrine, which prescribes at every p. 463, a Buddhist king of Magadha is men- step to be careful not to trample upon any living tioned, of the same name, as a protector and creature. cultivato: of the Bo-tree, which the heretics Above he figure are some strokes, as of (non-Buddhists, had wished to extirpate. Whe- writing, that still wait explication. ther the same person is here intended, or Thus, without being able accurately to deterperhaps another in Java called after him, is mine the time whence this memorial dates, we difficult to determine, so long as the name of may regard it with some grounds of certainty as the place is unknown. "From the comparison one of the oldest indications of Hinduism hitherwith Vishnu," remarks Prof. Kern, "the Brah- to known in Java; a trace that derives a higher manical character of the inscription does not interest from its surroundings,-on a living follow, at least with certainty: the whole Hindu almost shapeless mass of rock in the middle of Pantheon is fully acknowledged by the Buddha stream, scarcely above the surface of the ists, and even enlarged and enriched particularly water, where it has lain for at least ten centnries with evil spirits and devils." unprotected and undisturbed, without apparentAs to the name, it is certain that it consistedly having sustained any injury to the sharpness of three syllables of which the last is ma; the of the lines with which it is carved. middle syllable appears to be ru or ru-probably ! Under Nos. 11 and 12 of the catalogne follow the latter, at least if ma is to be considered as two stones of the same sort,--the first at Jamboe short, seeing the metre requires a long syllable. inscribed with two footprints* and already deThe first, which as to metre may be either long scribed by Rigg and Frederich in the Tijd. or short, we are inclined conjecturally to read schrift voor Ind. Taal-, Land-en Volkenkunde, as na or td--though it appears to differ rather III. 183 ff. It has two lines of writing, each 5 widely from both in this character, we cannot feet 2 inches long, of the same sort, and appasuggest a better. rently not less distinct and well preserved than The last character deserves special no- that on No. 10, but in the photographic copy tice, viz. m, which is thus equivalent to ma, too much foreshortened to be equally easily and if necessary it may be so understood by read. No. 12 is a stone at Kebon Kopi (Coffeethe stroke running down on the right side garden) on the way from Champea to Paseran of the letter as standing in place of the usual Moewara, and shows the impresses of two form of the virama or paten in Kawi: but elephant's-feet with a line of inscription bethe unusual form and position of the letter tween them, apparently of the same kind, but readily suggest the peculiarity mentioned by not so well preserved or copied, and not deBurnell (page 15) :-"Final m is represented by ciphered as yet....... a small m-less than the other letters-which Professor Kern has been able in a great # These impressions are much feebler than those of No. 10: is the photograph there is little more distinguish. able than the toes near the top of the triangular stone, beyond which is a deep gap between the two, which, accord. ing to Rigg, were originally united, but probably torn sunder by fire.

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358 THE INDIAN ANTIQUARY. measure to make out the Jamboe inscription. Each of the two lines shows clearly two halves, each answering to a line of Sragdhara measure consisting of three parts each of seven syllables, thus: UV --1 This being once established, it is necessary to find words for the doubtful places which will suit first the measure; second, as far as practicable, the sense; and third, to correspond with the traces of writing. The last two conditions, however, are too loose, and allow too much room for choice, to be a sufficient guarantee against a wrong reading. Accordingly in the following attempt at a transcription the more doubtful letters are printed in italics, while the rest are sufficiently certain : 1. Sriman nana-kreta-dnyo narapatir-asamo yah pura.. aramaya, 2. namna Sri-Purnna-varmma patur-arimukharabhedya (or susara ?) vikhyata-varmma, 3. tasyedam pada-vimba-dvayam-ari-nagarotsadane nityadaksham, 4. bhaktana(ng) yat tridhatau sugati-sukhakaranj Jyeshthable vari mule. Of which the meaning amounts to nearly this :"The illustrious, skilled in many great deeds, Kalbadevi-the name of a main road in Bombay connecting the Esplanade with Payadhuni, about the middle of which is a Hindu shrine of the same name,-derives its origin from Kali or Kalika, an incarnation of Bhag a vati or Durga, and a heroine, from the triumph she achieved over the Asura Raktavija. The Kalika Mahatmya states that the goddess, on destroying this powerful demon, was so overjoyed that, unable to restrain her feelings, she commenced to dance, and the dancing became at last so violent that the earth quaked to its very poles. The Adhyatma Ramayana gives a description of another avatar of Kali. It is there said that when Rama was returning home with his wife Sita after the defeat of Ravana, he [DECEMBER, 1875. matchless prince who aforetime (ruled in)... arama with the name of H. H. Purnnavarm ma, the brave whose weapons were renowned, invulnerable to hostile assailants (or to the enemy's best darts ?): Of him is this pair of footprints at all times capable to destroy hostile cities. Which footprints supplied blessing and enjoyment to those who belong to the division of the three constellations Jyeshtha, Wari (or first Asadha), and Mula." WORDS AND PLACES IN AND ABOUT BOMBAY. BY DR. J. GERSON DA CUNHA. (Continued from vol. III. p. 295.) For the last syllable md I am obliged to read pu; and in the place where the syllables bhe va must stand I can In illustration of this last clause, which admittedly rests on a mere conjecture, Prof. Kern remarks that space is divided into nine spokes or divisions, corresponding to our eight cardinal points and the zenith, each swayed by three constellations, of which the three mentioned represent the west. The meaning therefore should be that the representation of the feet-for pada vimba leaves it doubtful whether the prints be intended literally-is to be contemplated as a sanctuary of blissful influence for the inhabitants of the west (of Java). However this may be, so much at least is certain, that here reference is also meant to a footprint of the same person who is mentioned on the stone of Charoenten. Leulen, 26th May 1875. was all the way talking to her about his great exploits, which Sita finding rather vain-glorious remarked that he had only vanquished a Ravana of ten heads, or Dashanana, but she doubted very much whether he could kill one with a thousand. This remark instigated Rama to challenge this Ravana of a thousand heads, whom, however, he was unable to destroy; and Sita, to avoid disgrace to her husband, intervened, assumed the form of K ali, and killed him. The legend goes on to state that this feat took place in a city named Mahim apuri, where the demon resided. This Mahimapuri is supposed to correspond to modern Mahim, and the narrative is possibly an allusion to some not possibly find a place for them, though, according to the metre, two long syllables must be supposed there.

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DECEMBER, 1875.] WORDS AND PLACES IN AND ABOUT BOMBAY. battle fought between Rama and a king of ancient Mahim. The victory is said to have been then commemorated by raising a temple on the spot to the goddess Kali, which was transferred from the island of Mahimapuri to that of Mam bade vi, where it is to be seen in our days. The current tradition is that the temple was transferred about five hundred years ago by a Koli named Kalba or Kals a, and hence the name Kalbadevi; but no reliance can be placed on this story. Any one passing along the Kalbadevi road may see the image of Kali just in front of the door of a small square room, with a circular dome, seated on a quadrilateral cornice bearing four images of Mahadeva, one at each angle, and surmounted by a flag. It is represented as a black female figure with red paint on the face, silvery white eyes, and a gaudy scarlet sadi round the waist, while the trunk is left nude. The Kolis never pass it without saluting it with both hands. Kali is supposed to have been originally a goddess of the non-Aryan races, incorporated into the Hindu pantheon, along with other aboriginal deities, as a Brahmanical expedient to induce the natives of the country to join their creed, just as the first Jesuit missionaries, such as De' Nobili and others, in proselytizing the Brahmans, are said to have done in later times. Sir W. Jones considers Kali as analogous to the Proserpine of the Greeks. The present temple was built not very many years ago, after pulling down the old one, which stood about the same place, in order to widen the Kalbadevi road. It is also said that the modern building was erected at the expense of the Government. It is at present under the management of the Palsis, the aboriginal settlers in Bombay. Besides the Hindu temple just mentioned, there are several others in Bombay, the greater number being dedicated to a saint of the aborigines, imported into the Brahmanical Flos Sanctorum-Maruti or Hanuman, the monkey-god, and the son of Maruta and Anjani. The Hindus worship Maruti because he is sup posed to possess the power to bestow sound health on his votaries and preserve them from epidemics. The Catholic martyrology has also a saint described as advocatus contra pestes ram Deo, who is invoked when any infectious disease prevails. 359 The peculiarity about the worship of Hanuman is that his altar is made solely for him, and that it allows no niche or corner for any other devata; while other devas do not disdain the company of even the lowest of their fraternity. The special day when M a ruti is worshipped is Saturday, when vermilion and oil are poured on him. In the Ramayana it is said that when Maruti was born he saw the rising sun, and thinking it to be a ripe fruit flew up to the sky and seized the sun's chariot, whereupon Indra, fearing that Maruti would swallow the sun, smote him, and he came to the ground. As a reward for his bravery, and at the recommendation of his father V a yu or Maruta, who corresponds to the Eolus of the Romans, Brahma made him chirangjiva, or immortal. In the war of Rama with Ravana he is said to have assisted the former, at the head of a regiment of monkeys. It is likewise said that this simian general first met Rama on the Rishimu k ha mountain, near the lake Pampa, in the south of the Dekhan, a place not identified. Maruti has a number of patronymics describing several of the episodes of his life,-as Hanuman, which is derived from hanu, 'the chin,' in reference to the fall he had from heaven, a result of the blow received from Indra's thunderbolt on his chin. The principal temples of Siva in Bombay are one close to the old Sailors' Home, facing the Esplanade; one in Antoba's Street, near Loharchal; one in the middle of the market near the Jumma Masjid ; a fourth named Panchamukhi, or the five-faced, at Bholesvara; and several others, including those in Mazagon, Kulaba, &c. Bholesvara, to the right of the temple of Mammadevi, and of the main road to the Fort, is so named from a pagoda there consecrated to Bholesvara- the Lord of the simplo-hearted,'-from ar 'simple-hearted,' and lord,'-an epithet of Eiva. It is also sometimes called Bholanatha. The temple is one of the largest in Bombay, with a well-built tank. The deity here is represented by a black smooth stone with a concave projection at the base, like the mouth of a spoon, which is called Pindika. The congregation of this temple is the largest in the town, comprising Brahmans of Gujarat and Maharashtra, Vanias, Prabhus, Sonars, Marathas, and others, who make valuable offerings to the linga of Siva. The

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360 THE INDIAN ANTIQUARY. worshippers are Saivas, who form the largest proportion of the Hindu community in Bombay. The characteristic sign by which they are known is two or three semicircular or horizontal lines on the forehead of red or greyish white paint. The former is prepared from the wood of the Raktachandana (Pterocarpus Santalinus), or from turmeric (Curcuma longa) and chunam (carbonate of lime) or borax, both of which substances change the yellow of the turmeric into red; the latter or the greyish white paint is made from the wood of white sandal (Sirium myrtifolium); but at the time of worship, instead of these preparations, ashes are applied to different parts of the body while repeating certain mantras. The horizontal lines on the forehead have also a round dot in the middle, which may be either of the same or of a different colour. The women of the Saivas make use of a different preparation, which in the first stage, or as found in commerce, is called ra va, the powder of which is called pinzar when dry, and when mixed with oil (sesamum) is called kumkuma. Previous to application, turmeric powder and the juice of bimbla (Averrhoa Bilimbi) are added to the mixture. The Siva Purana and Sivalilampita, written in Prakrit, may be consulted by such as wish to extend their knowledge on the subject of linga-worship and the duties of the worshippers. In the compound round this temple are four other small shrines, mostly occupied by Jogis leading a life of ease and contemplation, which is just as lucrative an industry in their case as that of others living on the alms of the faithful. The principal temple of Bholes vara is said to have been built by the Sarasvatis about two centuries ago, from among whom are elected the members of the committee of management; while the smaller shrines are of modern construction, one belongs exclusively to the Sonars or goldsmiths, and another to the Simpis or tailors. All these temples are under the immediate superintendence of the Gujarat Brah mans. Thakurdwaras are certain places in Bombay named from temples dedicated to different deities, and called Thakurdwaras from their meaning doors of an idol,' from 'an idol,' and ''a door.' There are some three [DECEMBER, 1875. temples thus named, the principal of which is on the Breach Candy road near Girgam. It has a tower of black stone or basalt, which is conspicuous among a number of yellow and red washed houses and cocoanut trees around it. It is dedicated to Rama, whose image, placed in a niche, is painted of a bluish colour; while the image of his brother Lakshmana, who is always placed by his side, is painted white. Ram a holds in one hand a bow, and in the other an arrow. : This temple was built by a Bawa or ascetic by name Atmarama, who died, at the advanced age of ninety, in 1836, on the 7th day of Krishnapaksha of the ionth of Sravana. He was highly respected by the Hindu community and consulted as a sage. He was also a poet and wrote verses in Prakrit in Pada metre, but they are mere prayers and contain nothing remarkable they are sung daily by his followers. His life was spent in religious austerities, and when he died a subscription was raised to build a samadhi or tomb, erected in the compound of the temple, just in front of the entrance door, where his votaries crowd together every morning and evening to pay him their devotions. There is no epitaph or inscription of any sort on it, but the place is well known by the name of Atmaramabawa's Thakurdwara. The tomb of Atmaramabawa does not simply record his memory, but contains his body; this is rather singular among the Hindus. It is said, however, that an exception is made in the case of Rishis and Swamis, who, when they have the courage to live on bread and water, and sleep on a hard stone, have the chance of getting their remains consigned to a grave. This perhaps points to the fact that the Hindus think it irreverent to burn one who has gained among them the reputation of a spiritual guide or saint. During the life of this Atmaramabawa the offerings of his sectaries were immense, and it is said that his renown was so great that Sayaji Gaika wad, who succeeded to the government of Baroda about the year 1818, made him a present of a village in his territory yielding him annually an income of five hundred rupees, which he spent wholly in charity. Other Thakurdwaras contain nothing striking to deserve special description, and are almost all situated along the same road. Ramawadi.-This is a small place between

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DECEMBER, 1875.] TARANATHA'S MAGADHA KINGS. 361 Bholesvara and the Kalbadevi temple; it is so teruple was built soon after. His fame then spread named from a shrine of Rama in the form of and gave rise to innumerable pilgrimages, and a sn ng little square room, built by a Prabhu not unfrequently to unseemly conflicts among his named Kasinath Sokaji, about two centuries ago, ! own devotees, in some of which the god himself which contains, besides the image of Rama and suffered mutilation. Some of his worshippers, the indispensable one of his brother Laksh despairing of resorting to him in person at mana, those of Sita, Maruti, and Ganesa. Pandharpura, resolved to build temples in differThis shrine was rebuilt about seventy years after ent parts of India dedicated to him. Thus arose by one Vithoba Mankoji. It is resorted to by Vithoba's temple, or the Vithalwadi, in Bombay. all classes of Hindas, and though poor in ap- Ganeswi di, so called from a temple dedipeur ance is said to be rich in funds. It is under cated to the goil Gancsa or Ganapati, is in ono the management of the Prabhus. of the most populous parts of Bombay, entirely Vithalwedi.--This is a small narrow lane inhabited by the Vanias, close to the new market. near Ramawadi, and leads to a temple of Vi. The image of Ganesa is always represented thal, which is a large oblong hall with a paved sitting upon a rat. He has four hands, and is areas in front, with eight pillars with holes for said to be the god of wisdom. Ganesa means the battis, which serve to light it at the time of the lord of the troops of Siva.' He is held in high feasts of the god Vithoba.* This Vithoba of veneration by the Hindus, and nothing is unBoiabay has all the power and attributes of dertaken, nor a book written, without invoking that of Pandharpura, which specially came him. His name is inscribed at the top of all *there from Dwarka in response to the fervent grants and works. He is said to have written the prayers of a devotee of his, a boy of about twelve Mahabharata as dictated by Vyasa. Those who or fifteen years named Pundalika. This wish to study the exploits of Ganesa may con boy asked Vithobi to reside permanently near sult the Ganest Kharula of the Brahmaraivarta hint at Pandharpura, whereupon the god trans- Purana, Ganesa Purana, and Ganciasthavaraja, forned himself into a black idol, round which a a part of the Blavishya Purana. TARANATHA'S ACCOUNT OF THE MAGADHA KINGS. Translated from Vaszilief's work on Buldhismt by Miss 1. Ljall. Tara n atha transmits to us the order of Asoka, by the daughter of a merchant, to whom succession of the Magadha kings in this way: he gave in appanage the town of Patalipuafter A jatasatru, Subah u reigned for tentra, as a reward for his victory over the peoplo years; he was succeeded by his son Sudhanu, of Nepal, who dwelt in the kingdom of Kasya, and, according to Lassen, Dhanubhadra and over other mountaineers. Nemita sent and U dayibhadra; after the latter and in his six sons to Magadha to make war against the time of U pag upta, his son Mahen. a Brahman who dwelt in that town and enjoyed dra reigned for nine years, and Chamasa, a very high reputation, and several battles were son of the latter, reigned for twenty-two years. fought on the banks of the Ganges. Nemita Chamasa left twelve sons, several of whom died suddenly, and the grandees raised A soka monnted the throne, but they could not retain to the throne, but his brothers who had subduel it long. The government fell into the hards six towns of Magadha reigned over them. Aso. of the Brahman Gambhira sila. ka, however, suddenly made war against them, At this time (Taranatha, chap.vi.) in the Cham- slew them, and besides their towns neized upon parna kingdom, which belonged to the Kuru race, other territories so numerous that his dominions there was a king called Nemita, who was de stretched from the Himalaya to the Vindhya scended from the Solar race. He had six sons born mountains. As he had formerly spent several of lawful wives, and besides them he had a son years in pleasure, he was surnamed Ka ma. * Vithoba is not a Sanskrit word, but a corruption of U (Vishnupati), through the vulgur pronouncing it Biatu or Bittu; Nor is Vithal-another appellation of Vithobia Sanskrit word; it has been imported into Sanskpit in modern tinies.--See vol. II. p. 372, vol. IV. p. 22. Forining a long note, pp. 45.03.

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362 THE INDIAN ANTIQUARY. [DECEMBER, 1875. soka. Afterwards, according to the accounts of the Buddhists, he gave himself up to violence, and procured for himself the surname of Chanda soka; but at last he was converted to Buddhism, and now the legends give him the name of Dharmasoka and relate many marvels of him,-among others that he covered the whole land with monuments and temples in honour of Buddha. Then his dominions stretched from beyond Thibet on the north to the ocean on the south. But he showed still more atten. tion to the clergy when he distributed all his treasures among them, and finally mortgaged himself. The grandees relieved him, but probably they were dissatisfied with him,- perhaps they even deposed him, for the historian alludes, though obscurely, to a miserable end. After the death of Asoka,* his grandson Vigata soka was raised to the throne: he was the son of Kunala, and the legend about the blindness which his stepmother inflicted on him is known to all the Buddhists. Almost at the same time mention is made of king Vir&sena, who honoured Buddhism. (It is uncertain whether he was the successor of Vigata so- ka, or Vigatasoka himself.) His son Nanda reigned twenty-nine years. In his reign lived Paairi, the first Indian grammarian, and pro- bably also the first who introduced writing into India. To Nanda succeeded his son Mahilpadma, who reigned at Kusuma pura. The great Bhadra and Vararvchi were his contemporaries, and he protected Buddhism. Here we meet with the first mention of literature in a written form. Vararuchi carised a number of copies of the Vibhusha to be prepared, and distributed them among the preachers. But how.are we to reconcile this account with what we find elsewhere, that the Vibhusha was composed in Kasmir, and at a time subsequent to this ? According to au authentic account the Vibhasha was composed either in the time of U pagupta or in that of the Arhan Y asas. It is most probable that works which preceded the Vibrashd are here to be understood. It is possible that Kat yayana, who composed one of the Abhidharmas, wrote also the commentary on the Vibhashd; whilst there still remain six other Abhidharnas making part of the whole * Chap. viii. + Vide ante, vol. I. p. 21 ; vol. IV. pp. 102, 103. I Conf. ante, pp. 143, 144. It is assumed that the first appeared immediately after number of ideas in this book. Inasmuch as history has preserved the memory of the sacri. fice of Vararuchi, we may readily conclude that writing was as yet a rare accomplishment (it has been remarked above that it was introduced in the time of Panini). Although this is so, the remembrance of the Vibhasha rests upon the appearance, a short time after, of a third collection of the doctrines of Buddha & either in the kingdom of Kasmir or Jalandhara (it is disputed which), but in either case it was under king Kanishka, who then reigned over these countries, and who lived four hundred years after Buddha. Although, according to Chinese sources, we are forced to the conclusion that Katy a ya na, the composer of the first Abhidharma, was president of this assembly, and that at this time he called on Asvagosha to write down the Vibhasha, -everything go to assure us that Katy a ya n a lived much earlier, and that his name is used here only to remind us that he was the first representative of the Abhidharmists, who were then changed to Vaibhashists. In the list which has come down to us of his survivors, innumerable in China, Katy a yana is placed in the fifth or seventh generation after Buddha, whilst As vagosha is reckoned in the ninth or eleventh. After all, the account of Taranatha admits as very probable that king Kanishka convoked the priests under Parsva, the author of the Satron the prophetic vision of king Ksikin, who, according to Chinese and Thibetan sources, is regarded as having been converted by A sva - gosha, and who, though at one time an eremy of the faith, became a zealous worshipper: he was the first lyric poet, and by his hymns raised Buddhism out of the pedantic scholastic system, and taught the nation to praise Buddh: by singing lyric odes. If Taranatha may be relied on, it was at this time that the denomination of Vaibhashists and Sautrantists first appeared ; Dharmatrata is said to have been the representative of the former at this time, but the first of the Sautrantists was the great Staavira- a proper name, as we see, which perhaps at this time only was changed into an appellative in the school which was called after him, and from which, as we see, the school of the death of Buddha; the secourl on the occasion of the disputes at Vaiali; under the third it is necessary to in. clade the assembly during the reign of the second Azoka, but that is unknown to the Borthern Buddhiste.

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DECEMBER, 1875.] TARANATHA'S MAGADHA KINGS. 363 Sautrartists was indeed formed. It was at this scended of the race of Asoka. But, judging time that the so-called first canonical books of from the order of the story, his reign should this school appeared, such as the Rosary of E.c- immediately follow that of the latter. According amples and the Collection of Examples of him to his account, this king reigned about one hun. who holds the Basket. If these books are not dred and twenty years, and lived one hundred among the collections with which we are ac- and fifty. Bat, as in another place (chap. xv.) quainted under other names, then they are Tara natha says king Sankara lived a hundred and generally unknown to us. The strange thing fifty years, and as he again mentions Vara. is that the two persons of whom we have just ruchi under this king as his minister and the spoken met in Kasmir. author of the Grammar, we may conclude that Taranatha (chap. xii.) says distinctly that he reigned in Southern India, and was the con"at the time of the third council all the eigh. temporary of Mah a padma and, after him, teen schools were recognized as pure teaching; of Bhimasukla, who is said to have been the that the Vinaya had received a written form, as king of Banaras under whom Kalid a sa lived, * well as the Sutras and Abhidharmas, which, un- in whose history Vararuchi figures. It must til then, had not existed in this shape; and that have been at this time that king Santithose which had been so habilitated had been vahana (Saliva hana), and Sapta varma, correct.d." It is evident that the last circum- author of the grammatical work Kalapa, lived stance is only an apology to prevent the depre- in the west. ciation of the glory of his religion. Under king Chanda pala there lived in After the death of Kanishka and after the town of Saketan a the Bhiksha Mahathe third council, mention is made of two fa- virya, at Banaras the Vaibhashist sectary mous personages among the Vaibhishists- Buddhadeva, and in Kasmir the SantrantVasu mitra, of the race of Maru, and Ud ist Srilabha who spread the doctrine of the grantha; in the Thibetan-Sanskrit dictionary Sravakas. Dharmatrata, Udgrantha this word is rendered Udgratri, but is not (or Girisena), Vasu mitra, and Buddhathis Girisena, who in the Chinese chronology deva are reckoned the four great teachers of is mentioned after Vasu mitra! Both dwelt the Vaibhashists, and in their school the prinat A s in a paranta, west of Kasmir, and not cipal canonical books are the Rosary of the far froin Togara. Three Miscellanies and the Century of UpadanaAs vagupta and his disciple Nanda works both alike unknown to us. About this mitra dwelt at Pataliputra. At this time a Brahman built eight hundred temples in time there appeared in Magadha the two the town of Hastinapura, and employed Upasaka brothers (secular Buddhists) Mud- in them eight hundred professors of the Vinayu. gara zomin and Sankara, who sang the Aiter this Taranatha relates only partially praises of Buddha in hymns preserved in the the history of Magadha under the ChandraDanjur, and laid the foundation of the celebrated pala and Se'n a dynasties, the one of which monastery of Nalanda, which afterwards rose immediately after the other. It was in became the representative of Buddhism in Bengal that king Harichandra, who began Central India : at first the Athidarma was taught the royal line of Chandras, appeared. Of this there (chap. xv.), but afterwards it was the race there were seven kings who openly supprincipal chosen seat of the Mahayana. ported Buddhism, and who because of this are Tarinatha breaks the thread of his narrative known by the common designation of the seven regarding the kings of India or of Magadha Chandras. Harichandra was succeeded by which we have been following above. Although his nephew Akshachandra, and after him he mentions king Chandana pala, under came his son Jaya o han dra, who in his turn whom lived Indradhrava, the author of was succeeded by his son Nemachandra, the In Iravyakarana, and makes him king over Panichandra, Bhimachandra, and everything under the sun, he does not tell us Sala chandra, who, it is said, were not very distinctly whether he was the immediate succes- capable of holding such a position. Soon after sor of Ma h a padma, or whether he was de- Nemachandra took possession of the throne * Conf. Ind. Ant. vol. I. p. 345 ; vol. III. pp. 24, 81.-ED.

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364 THE INDIAN ANTIQUARY. [DECEMBER, 1875. he was deprived of it by his minister Pushya- Persia, who, having quarrelled with Dharmamitra,* who usurped it. We see that it was chandra (the cause of the quarrel was at this time that the first inroad of strangers the same as that of Kanishka with the called Tirthikas, or heretics, into India took Kanyaku bjarking), yielded up the kingclom place. After commencing war against Push ya of Magadha and denuolished the temples : the mitra, they burned, it is said, a number of priests fled. Dharmachandra died, and temples, beginning from Jalandhara (on the his nephew Kana kachandra, who succeedconfines of Kasmir) and on as far as Maga. ed him, found himself dependent on Turushka. dha; they killed : number of Bhikshus, but At this time Buddhapaksha, Dharmaa great many of them fled to other countries, chandra's consin-german, reigned at Brna. and Push ya mitra himself died in the north, ras, and having entered into relations with the five years after. Taranatha tells us that some Emperor of China, he attracted to his side the years previons to this the Mechha doctrine had kings of the west and of Central India, and after appeared. Under this name, as translated into having quarrelled with Hunimanta he slew Thibetan, we now understand Muhammadanism; him, and re-established the religion of Buddha, but naturally it has become the particular de which had declined, so to speak, for the second signation of the religion of the North-West, as time. Under this king there was something liko being that of the nations who broke into India. a third lapse of Buddhism, caused by the burring The accounts of the origin of this religion are of the temple of Nalanda, but that had reremarkable in this, that the Buddhists attributo lation in particular to the Maha yana, because it to a Bhikshu who, driven from the brotherhood, it was there that that doctrino flourished, and went into the kingdom of Sulik, situated be- by the barning of the temple it lost, as it were, yond Togara, took the name of ? Athara, the greater number of its books. In the work of and who himself hid his writing. At the sain the restoration of the religion it is noticed that time a maiden gave birth to a hoy, who, when the Brahmans San ku and Kila ka took part he was grown up, began to persccuto every one, with those who helped the king. Aftor that, king saying that he belonged to no caste. He procured Karmachandra appeared, whilst Gam. the writing hidden by Mathare, and after bhirapaksha established his capital at wards met the latter himself, and upon arriving Panchala, and reigned there forty years. At at the confines of Makka (Mecca) he began this time the son of Turushka-Turuslik a to preach his doctrino, and took the name of Mahasa m mata-who reigned almost a hunPaik hamba and Ardo Arlesir). + After dred years, was king of Kasmir. He conquered Salachandra reigned Chandragupta, a Kasmir (P), Tukharestan, and Gajana. king who acquired extraordinary power. He was (Gazna), as well as other territories, and was a succeeded by his son Bindusara, who at first worshipper of the three precious things. After the ruled over the kingdom of Gauda only; but death of Karmachandra his son VrikshaChanaka, one of his great lords, procured the chandra ascended the throne, but his power destruction of the nobles and kings of sixteen diminished, and J & lo ruha, king of O divisa towns, and as king he made himself master of all (Orissa), ruled over a great part of the east (chap. the territory between the eastern and western xxii.). It was now that Vagubandhu and seas (chap. xviii.). This king reigned thirty five Arya sanga appeared, nine hundred years years, and was succeeded by his heir, prince having elapsed since the death of Buddha. King Srichandra, who again was followed by his Gambhirapaksha was the protector of son D harmachandra, who was king only Arya sa iga, and he assembled the priests, in the east (from what appears, of Bengal), and among whom was this teacher, in the Ushmawith whom the lord Vasu bandhu lived. In pur a temple which was in the town of SAthe time of Dharmachandra (chap. xix.) gara, in the Ya van a kingdom, not far from king Turushka was in Kasmir, and at the west (chap. xxii.). Multan and Lahor, Hunimanta, king of After the death of king Gambhir apak * Conf. Ind. Ant. vol. I. pp. 300, 350; vol. II. pp. 57, 59, took place about five hundred years after the death of 09, 206, 362. ED. Buddha. I See Lassen, Ind. Alt. II. 819, 2nd ed; Reinaud, Frag. + Taranatha explains that the first decay of Buddhism ments Arabes et Persans, p. 149,

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TARANATHA'S MAGADHA KINGS. DECEMBER, 1875.] sha, the powerful king Sri Harsha, who was born in the kingdom of Maru, and who made himself chief of all the western provinces, appeared in the west. In the east, Vigamachandra and his son Kamachandra, the descendants of Vrikshachandra reigned; they were somewhat devoted to Buddhism, particularly honouring the Nigrantha. The latter king, as we see, submitted to Nagesa, king of the Odivisas, who was the son of Jam ruta, and who reigned seven years. Ni gakesa is said to have been this king's minister. Sri Harsha abolished the teaching of the Mlech has by massacring them at Multan (but a weaver of Khorasan spread it anew), and laid the foundations of great Buddhist temples in the kingdoms of Maru, Malava, Mevara, Pituva, and Chidavara (which probably had yielded to him). Sri Harsha was succeeded by his son Sila, who reigned about a hundred years. Although we again see the race of Chandras appearing in the cast in the person of Sinha chandra, it was very feeble, and submitted to the authority of king Harsha or Sinha and of his son Barsa, who were descended from the family of Lichhchavi. (At this time.Chandragomin also lived: chap. xxiv.) The contemporary of Sila in the west was the very powerful Vyakula, king of Ma-m ha (Mecca?), who raised himself by force over Sila, and reigned thirty-six years. Barsa was succeeded by his son, the fifth Sinha, who governed the countries which stretch north to Thibet, south to Trilinga, west to Banaras, and eastas far as the sea. At this time Balachandra, son of Sinhachandra, was expelled by this king from Bengal, and was ruling at Tirahuti." The younger brother of Sinha, the fifth Prasanna governed a small district in Magadha. In the south, in the neighbourhood of Mount Vindhya, Kusu ma is spoken of as being king at this time, and under Dharmakirti is mentioned Kusumajaya, son of Kusuma. All these kings are represented as worshippers of Buddha (chap. XXV.). After the death of Vy a kula, his younger brother, king Vyakula dhruva, who governed a great part of the west (and was conse The index gives Tirabhukti--ED. 365 quently in the place of Sri Harsha and Sila), reigned for twenty years. He was succeeded by his son Vishnuraja, who, after having destroyed five hundred Rishis in Balanagara, a town in the kingdom of Hali, was swallowed up in an abyss along with his castle. At this time the greater part of the east and of Magadha was governed by Praditya, son of king Prasanna, and after him by his son Mahasyana. To the north, in the town of Haridvara, dwelt king Sa kamahabala, the ally of king Praditya, to whom all the provinces from Kasmir yielded submission. Vimalachandra, son of Balachandra, granted his protection to A marasinha, and reigned over Bengal, Kamarupa, and Tirakuti* (chap. xxvi.) It was probably at this time that the terrible enemies of the Buddhists, S a nkaracharya and his disciple Bhattacharya, appeared, the former in Bengal, the latter in Orissa. A short time after, the Buddhists were persecuted in the south by Kumaralila and Kana daruru. Here mention is made of the Buddhist king Saliva hana. Though the Buddhists relate that in the end Dharmakirti triumphed in the discussions with Ku maralila, Sankaracharya, and Bhattacharya, Taranatha says (chap. xxvii.) that in Bengal the priests trembled at being vanquished in discussion by the Tirthikas, and he himself acknowledges that at this time the sun of Buddhism began to be obscured. As Dharmakirti is supposed to have been the contemporary of the Thibetan king Srong-tzan-Ga-mbo,+ we may infer from this that all we have been relating passed in the 7th century. Chap. xxvii. After the death of Vishnuraja, king Bhartrihari, who was descended from the family of the ancient kings of Malava, appeared. His sister had been married to Vimalachandra, and of her was born Govichandra, who ascended the throne after his father. After Govichandra, Lalitachandra is supposed to have been the last king of the Chandra dynasty. According to the Buddhist stories he became a magician. Though the royal family of the Chandras was still powerful, there was no longer any member of it a king; in Odivisa, in Bengal, and in + Born, according to the Vaidarya Karpo, in a. D. 627: see Cosmas, Thibetan Grammar, p. 181.-ED,

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366 THE INDIAN ANTIQUARY. [DECEMBER, 1873. the other five provinces of the east, each who was only seven years old, his maternal uncle Kshatriya, Brihman, and mercbant constituted Chanaka was raised to the throne, and ruled himself king of his surroundings, but there was for twenty-nine years; he made war with the king no king ruling the country (chap. xxviii.). ofthe Turushkas, and in the end was victorious. The writer tells how the wifo of one of the late The people of Bengal also revolted against him kings by night assassinated every one of those and entered Magadha by force; but he subdued who had been chosen to be kings, but after a them. In course of time he raised his nephew certain number of years Gopala, who had Bheya pala to the throne, and retired to the been elected for a time, delivered himself from kingdoin of Bati, an island near the mouth of her and was made king for life.* He began the Ganges, where after five years he died (chap. to reign in Bengal, but afterwards reduced xxxiv.). Bhey a pal a reigned thirty-two years, Magadha also under his power. He built the and preserved his kingdom in its previous extent Nalanda ra temple not far from Otantapura, (he had with him Jo Adisha, the real propagaAnd reigned forty-five years. Sri Harsha- tor of Buddhism in Thibet). He was succeeded deva was at this time reigning in Kasmir by his son Neya pale, who reigned thirty-five (chap. xxix.). Gopala was succeeded by his years (the year of his accession was that in which son Dev a. pala, t who greatly increased his Jo Adisha arrived in Thibet: chap. xxxv.). A mpower and brought into submission the kingdom rapala, son of Neya pala, reigned thirteen of Varendra in the east, and afterwards the years. At his death his son Hastipala was province of Odivisa; he appears to have re- a minor, and four lords governed in his stead established the Buddhist religion (he built the for eight years, after which Hastipala him. Soma pura temple). Devap ala reigned self assumed the government and reigned fifteen forty-eight years. His son Rasa pala, by a years. After him his maternal brother Kshandaughter of Vibharata, king of Gajana in tipa la reigned seventeen years (chap. xxxvi.). the west, succeeded him, and reigned for twelve While he was yet young, R a ma pala, son of years. After him (chap. xxx.) Dharmapala was Hastipala, next ascended the throne ; he raised to the throne, and reigned sixty-four years. governed with great intelligence, and extended He subdued Kamarupa, Tirahuti, Ganda, &c., nis power; his reign lasted forty-six years. so that his dominions stretched east to the sea, Three years before his death his son Yakshawest to Tili (Dehli), north to Jalandhara, and pala ascended the throne, but reigned only south to the Vindhya mountains. In his time one year; after his death, a great lord, Lavaking Chakra yodhya lived in the west, and, sen a, usurped the throne and expelled the royal accordin to Tarinatha, the Thibetan king Ti- family of Pala; this man was a descendant of spong-ld-btzant also reigned at this time (chap. the Surya va isa s (the Solar race): he assoxxxi.). After Dharma pa la his son-in-law Ba- ciated with the common people, and was still surakshita became king; but eight years later living in this way in the time of Tiranatha. He Vanapala, Dharmapala's son, was raised was succeeded by the Sena family, which was to the throne; he again was succeeded by Mahi- descended from the Chandra or Lunar race (chep. pala, who reigned fifty-two years (he was the xxxii.). Lavasena, his son Yaksha sena, contemporary of the Thibetan king Khri-ral). his grandson Manitasena, and his greatDuring his life mention is made of king grandson Ratikas en a-four kings of the Verach i rya in Orissa, who was, however, Sena family-reigned about twenty-four years. Mahipala's vassal. Mah a pala, the son After them, under Lavasena (?), Chandra, of a hipala, the next king, reigned forty- king of the Turushkak of the Antara bida four years, and was followed by his son-in-law kingdom (?) (between the Ganges and the YamuSi mupala, who reigned twelve years (char. na), entered into alliance with a number of xxxiii.). Sreshta, Ma ha pala's eldest son, Turushka kings in Bengal and other places, was next raised to the throne, but he died conquered all the kingdom of Mag a dha, three years after. As he left behind him a son exterminated the priests, and destroyed the cele * See the stury of Vikramaditya in Lassen, Ind. Alt. II. 804 (2nd ed. pp. 798.790). Conf. Gladwiu's Ayeen 4kbari, vol. I. p. 20; 48. Res. Fol. IX. pp. 203 ff.; Lassen's In Alt. rol. III. p. 726.-ED. * Or Khri-srong, born A.D.726.-ED. Ind. Ant. vol. I. p. 95.

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DECEMBER, 1875.] INSCRIPTIONS FROM AHMADABAD. 367 brated monasteries of Otantapura and Vi- kramasila. In the end we find that the Sena family fell under the power of the Turushka kings, but still it continued to reign. After Lavasena came Buddhasena, who was succeeded by his son Hari. tasena, and he again was followed by Pratita sea. They continued Buddhists. The race became extinct by the death of Prati: tasena. A contury after arose in Bengal the powerful king Chagalaraja, whose dominion extended to Tili. He was convertel to Buddhism by his wife, and repaired the temples which had been destroyed. From his death to the year 1608, in which Tarinatha's work was composed, 160 years passed ; consequently the history is continued to the year 1448 of our era. INSCRIPTIONS FROM AHMADABAD. BY 1. BLOCHMANN, M.A., CALCUTTA MADRASAH. (Continued from p. 293.) Hryr . lslTn khld llh mlkhh sry by slTny lby A copy of the following Persian quatrain was taken by Mr. Burgess from Ganj Ahmad's Dargah at Sarkhej, near Ahmadabad; the quatrain stands on the wall over the door : A).............. WW1sisWhea . .9 lmHrws@ fy lthmn mh jmd lwl sfr 29 str tsdh nhy@ bHr khf Hmdy dr ryz shwd dmn myd gny prwyz shwd z bhr sjwd dr ghsh nyst `jb gr rwy zmyn tmm srkhyz shwd Translation. This fine building and excellent edifice, erect. ed for pious purposes, and the high portico and the four painted walls, were built, and the fruit. Translation. bearing trees were planted, together with the The ocean of Ahmad's hands scatters pearls, well and the tank, so that men and animals and the hem of hope becomes like Parwiz's might be refreshed, during the reign of the trensure. king of kings of the age, who relics on the It would not be astonishing if the whole earth help of the All-Nerciful, Nasir uddun ya raised her head, in order to bow down at his waddin Abul Fath Mahmad Shah, shrine. son of Muhammad Shah, son of Ahmal II. Shah, son of Muhammad Shah, son of Mr. Burgess sent me some time ago a rubbing Muzaffar Shah, the king-may God perof the Arabic inscription from Bai Harir's Well petuate his kingdom !-by Sri Bai Harir, in Ahmadabad, of which he has given a de the royal (slave), the nurse,-may his angust scription in his Notes of a Visit to Gujarat, pp. Majesty place her .......... of time, 43 to 46. The inscription measures 1 ft. 11 in. the guarded. On the 8th Jumada I. of the by 1 ft. 2 in., and consists of nine lines 26th year, 896. [19th March, 1490.] The date of the inscription, clear as it is, does not agree with the histories. First of all, the spelling of the numerals is extraordinary and secondly, the 26th year of Mahmud Shah's reign would be 898 or 899, not 896, if he really began to reign in 863, as stated in the histories. Harir' is the Arabic for the Hind, abbreviation 'resham' (for abresham), silk.' Noto by the Editor. The following Sanskrit inscription is on the wall opposito to the abore Arabic one, and, as will be observed, it gives the date 13th Paush Sudi Sam. 1556 or Saka 1421 (A.D. 1499). The transla .1 bnt hdhy l`mr@ lZryfr wlbq`@ lshryf@ .2 wlrwq lrfy`h wlHdr l rb`@ lmSwr@ wGrs .3 lshjr lmthmr@ blfwkh@ m` lbshr wlbrk@ .4 lyshf` l nm r n`m fy `hd slTn Sl yn lzmn lwthq bty'yd . lrHmn nSr dny . wldyn bwlftH .6 mHmwd shh bn mHmd shh bn Hmd shh bn mHmd shh bn mZfr shh

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THE INDIAN ANTIQUARY. [DECEMBER, 1875. tion is by Hari Waman Limaya, B.A., of the by whose grace all men are enabled to undertako Elphinstone College, Bombay : 368 namaH sRSTikanAmA po patAya* tubhyaM sarva jIvanarU paNa varuNAya namastubhyaM namaH sukRta sAkSiNa 1 jayati jagattrayajananI kuMDilinI nAmataH parAza kiH / suranaravaMditacaraNA vApIrUpAtmanA satataM namAmi vizvakarmANaM sakalA bhI STa dAyakaM / kRpA to yasya sarvasyuH kartuM karma kSamA narAH 3 sasti zrI gurjaradhariyAM zrI mada himmadAbAda nagArapAsA OM zrI zrI zrI mahamUda vijayarAjya rAjJo'taH puradvAra sa bodhikAriNI bA hI zrIhariranAmnI zrInagarA dI zAnadigAzrita haripura madhye caturdigA yA tAna ke tRSA / kula manuSya pazu pakSi vRkSAdi caturazIti lakSajIpabhogAya parAmazvaraprArthaM saMvat 1556 vArSa zA 1421 pravarttamAna zudi 13 sAma vA kArayAmAsa // yasyAma gAdhAma taM pAnI ya rAzima va lo kya kSIrAda kArNavasamA kA rA di va sAsvada jo u jiyujapoSaNArtha mA caMdrA ke sthirA bhU yAt // tatra vya yI kR ta dravya saMkhyA 329000 sarva mahasUkSmahIpAlamaMtrimukhyA pratApinI dharmmArthinI harIrA khyA vApImiyamacI karat // catuSpAbhya caradrArucaturdigja nasaMkula AcaMdrArkabhiyaM bAnI madhurA pIyatAM jAne / 2 durvyANi puNyA nIrA mAna zanaza va ja nAza yA n / pAda pAdakSa saMtrANi dhaninaH saMti zAbhanA / 3 mahAdhanavya yaM kRtvA vizvapa kRti hitAva vA hI zrIharI ra nAmnI vApImiyamacokarat || 4 vApInirmANadhikArI rAmezvarAjJa pAlaka malikI vihAmada / tathAgajadharAvazya sUtravIrAna jJA kara sU0 vA zrI giraNA ma haMsA yA atathA mahaMvIrA Salutation to the author of the whole creation, to you, O Lord of waters, to you, O Varuna, whose form is made up of everything living, and to him who is a witness to good actions. (1) A great power by name Kundilini, a mother to the three worlds, whose feet are adored by gods and men, prospers for ever as a well (vapl). (2) actions. (3) In the prosperous district of Gujarat, in the town of Ahmadabad [a word unintelligible], during the victorious reign of the illustrious Mahmud, a female official named Harira, possessing full authority at the door of the king's private apartments, constructed in the district (town) of Harira on the north-east of the prosperous town (Srinagara), a WELL, for the propitiation of the great God and for the enjoyment of the eighty-four lakhs of living beings-men, beasts, birds, trees and others comning from the four quarters pressed with thirst; in the year 1556 of Vikrama, and in 1421 of Saka, in the month of Pausha, bright fortnight, 13th day, Monday. May that WELL, appearing in form like the milky occan at the sight of the bottomless waters in it, last as long as there are the sun and moon, for tho protection of the sweat-born, the oviparous, the viviparous, and all kinds of vegetable plants. * The money expended here amounts to 3,29,000. The heroic and religions Harira, the principal minister of the king Mahmad, constructed herself this well. May this sweet well (water) be drunk by the people as long as the sun and moon endure, where the four roads meet, by men coming from the four quarters [a word or two unintelligible.] (2) In every place there are good feeding instituligible. ] (3) tions established by wealthy men [the rest unintel Having spent a great amount of wealth, the prosperous Harira constructed this well for the sake of benefiting the world. (4) The following persons were entrusted with the. building of this well, viz. Malika Sri Bihamada, the obedient servant of the great king; Vira, a Vaisya and superintendent of elephants [a word unintelli. gible]; the commanding Deva, the prosperous I salute Visvakarma, the giver of all good things | Girna, the groat Sayaa, and the great Vira? MISCELLANEA. HATIPI'S TIMORNIMAIL. Dr. Franz Teufel, one of the Librarians of the Grand-Ducal Library at Karlsruhe, is preparing for publication a critical edition of Hvg'a 'Abd'ulhah Hatifi's Timdrnamah, which will contain the Persinn text, based on a collation of all the accessible MSS., the critical apparatus, a complete glossary, and will be preceded by the life of the poet from the likewise still inedited Biographies of Contemporary Persian Poets by the Prince Sam Mirza. Hatifi was not alone one of the most renowned of the later poets of Persia (he flourished about The vertical stroke to the left of a letter represents the slanting stroke on the top corresponding to the vowel e, ai, o au. the end of the fifteenth and the beginning of the sixteenth centuries), and received the honourable cognomen of Matnavi Gaj, on account of his mastery in the Matnavi,-the Matnavi Poet par excellence,--but he has also left in his book on Timar, the fruit of forty years' labour, a valuable source for the history of the great Moghul-Turkish conqueror. B. Dorn rightly counts him, therefore, among those Persian poets who are of the greatest importance for a knowledge of the political and literary history of Asia.-Trubner's Literary Record.

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INDEX. ...... 302 ...... 23 *** 18+ **** *. 193 235 ******. 302 Aasheks ...************ 294 Ananda.............. 93 Avinasi ..... Abclasi ........... 322 Anandapura............ 325 Avlia 294 Abdul Husain ...................... Anangasena ........................ Ayodhya ............................144-5 Abhiman ........................... 352 Anantapur ...................... 333 azan Abhinish keranana Sutra ... 91, 283 Anantavirya..................... 140 Azdi .............. *****... 49 Aborigines ......................... 318 | Ana Raja...... ................267-8 Abu ............... 267-8 Andradesa ......................112, 114 Babrias...... abudiyat ............. 317 Anegundi.. Badami ........................254, 308 Abu Zaid..................... 153-4, 183 Angadesa ........................ 111, 112 Baglana... 109 Achalesvara.......................... 268 Angria .............................. 65 Bahadur Shah.................. 290 Achyutamallapanna ............. 33 Aniruddha ........................ 94, 99 Bail Hongal........................ 115 Achyutardyn ............327, 330, 332 Antarbida........................... 366 Baizid ............................................................. 297 Administration Report ......... 252 Antardhanadesa ................ Balachandra......................... 365 Adrisa ............ Antargraha kshetra 241 Balagamve...179, 181, 208, 278, 333 AElian.. ...........................227, 229 Antiyoka 244 Balaghat ......... Afghans .......................... 227 Ants (Gold-digging) ........... 225 Balanagara ......................... 365 Agaris .............................. Aparantaka .......... 104 Bali ..................................241-33 Agra Handbook ................... 160 Apocryphal Gospels ............. 284 balidan .............................. 23 Ahalya Bai........................... 346-8 Aradhya Brihmans ............ 17,19 Balkh .............................. 296 Ahavamalla ............82, 274-5, 277 Arbuda................. ............. 77 Ballopura ...........................329 Ahir ................. 73-4 Archaeology ........................ 307 Banavasi............ 19, 179-81, 205.15 AhmadAbad Inscriptions... 289, 367 Archaeological Notes, 12, 45, 161, Bangalor .......................... .) Ahmad Khattu .................. 289 272, 302 Bankapur........................... 203 Ahmadnagar ................... 318, 353 Ariake .... ............ 282 Barada Hills ..................283, 321 Ahmad Shah ..................289, 292 Aristolochia Indica................ 5 Barbar.........................235-6, 265 Aiholli or Aihole ................6, 254 Arsacides ............................. 288 Barbosa ........................... 8, Ajaketu......... ..................... 321 Art (Buddhist) ................... 102 Bardaxima ......................... 229 Ajanta........................253, 338-9 Arya Chatushka Nirahara Nama Bardesanes ....................... 182 Ajatasatru ...................... 95, 361 Mahdyana Satra............... 91 Barsa........... ................. 363 Akila.. Aryadera ........................... 142 Bartholomew ...................... 311 Akloli Aryas ............................... 167 Basadi ....................... 181 Akrora Aryasanga ......................... 36-4 Basava .....................17, 211, 217 Akshachandra............. Aryavarta........................ 137 Basava Purana .................. 17 akshat ................ Asad Khan ..........7, 139, 140, 155 Basurakshita ...................... 366 akshini ....................... Asam ....... 231 Bati (?) island ...................... 360 Akshyamati.................. 95 Asaiga ............. Beames's Comparativo Gran. 186 Ala-uddin .......... 72 Ashtamurti ......................... 212 Beha-al-din.........................296-7 Ala-uddin Muhammad bin Naks 50 Asmaparanta ...................... 363 Bohatti........................ .... 274 Albiruni ............................. 318 Asni (Rani) ................. 290, 292 Beitulbara ....................... 33: Al Nadim ....................., 182, 313 Asoka............................ 102, 361 Beled Arhab ..................... 29 Alwalks............................... 110 Asvagosha ...... 141, 143, 284, 362 Belgaum, 6, 7, 138-9, 155, 254, 279, Amarakosa ........................ 17 Asvala yana ........................ ... 329 308, 352 maranayaka ..................... 329 Atalah Masjid .................... 303 Beluvala ........... 27 Amarapala ......................... 366 Atharvaveda ...................269, 309 Benedict of Nubia ............... 250) Amarasifsha ..................... Atharya ........................... 174 Bengala ............... *** 10 Amba Pani ... 337 Atkot ............................... 77 Beni Shaabain....................... 49 Ambarnath .............. .... 67-8 Atmarama Bawa................ 360 Boschi ............................... 219 Ambike................................ 248 Attar ......... Bhadla ........................... 325.63 Amran ............................... 31 Augustus ...... 302 Bhali .............. .. 32: Anagola ........................ 139, 140 Avalambana Setra ............ 96 Bhadra ......... . 362 Anahillapura 72, 111, 145-6, 148, 268 Avalokitesvara..................... 103 Bhadresvar .......... 28:5 anamika ........ 86 Avantidesa ....................266-7 | Bhagavad Gita .......... ....... **** ***... 143

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370 ************ ................................. ************************ Bhagavata Purana... 20, 201 Bhamer....... ........................... 339 Bharahat Bharata's Natyasdetra 251 83 158 Bhartrihari. 1, 70, 148, 264, 326, 365 Bhattacharya Bharavi......... 365 106 100 4 .................................................................... 338 *************** Bhattaraka. Bhava Bhavabhuti Bheyapala ........................ 366 Bhilalas Bhillas, 72, 76, 213, 232, 266, 335-7 Bhillavas ............................................... 213 282 17 113 Bhima Bhima's Basava Purana 333 325 103, 363 Chalukyas ................................................... 196 ****************** chakrayudha Bhimadeva...... Bhimanakatti Matha. Bhimani Kathis Bhimasukla........ Bhimasur. Bhimora Bhinmal Bhirukavana Bhisti Kolis..... Bhivandi Bhogavatipuri.. Bhoja............ ........ ****** ********** **************** *************** ************ ********************* ************************ Bhotan........................ ***************....... ******........................................................... ************. ************ ************** *********......................................... ************ ***********....... INDEX. *************** 90 322 Chinese Buddhist Works ...... Chital Chitaur (Plumbago Zeylanica). 340 243 Chitragupta........ Chobari ************** Chotila........................... Christian remains 326 .............273, 277 .....348-9 283 .323-5 306 Chronograms, Hindu... 13 Chrysostom 250-51 Coins. .................. .............................. 251 Columbum Comorin, C.. ......................... 317 12 Coorg cinerary vessels. Corpse-candles 47 Corrib 163 8 *************** Crosses................... 306 Cyprus. 46 ************ Buddhist remains 306 Buhler's Dabakumaracharita.. 310 Bundelkhand 190 Burhan........000000000000000000 296 Burhanpur................. .109, 339 Burnell's Palaeography Cholas ........ 309 Chonda Chorwad *************** ......................................... Carbunculo Caste insignia............... Celts. Census of the Bombay Presidency. Ceylon Chagalraja Chaitanya Chakan Chakabu chakravyuha 46 .................. 344 117 *************** ***** 318 308 367 ...20, 299 352 352 77 Chakrayodhya...................... 366 *********............ 210 254, 352, 356 Chamah.................................................. .93-4 Chamandaraya Chanaka Chand 110, 112, 179 364, 366 152 Chanda...90, 339 Dahisthala .............................................. 233 Dahya cultivation D'Albuquerque Dambal 196 147 103 335 65, 69, 282-3 265 .59, 82-3, 232 Bhoki Baba......................... 351 359 Bholesvara 231 ............... 337 50 ..254, 279 Dampatibiksha..................... 201 240, 243, 249 344 .......... Damodar 363 74 366 Dandaka .................. 108 dandandyaka. Dandis Damuda............................................... 111 Bhrigukachha Bhuj....... .................. 321 Chandanapala Chandi Pat Chandra Chandracharya Chandragupta. Chandragomin... Chandrapur Chandrapala Chandur Channa Basava ................... 17 344 charei....................................................................... 299, 341 ..83, 197 106 70 268 364 365 233 .................... 363 146 *************** Bhujanga Bhutni 197 47 82, 210 ********************* ......................... Charmalia ..290, 315 Bhuvanaikamalla Bidyapati Bigarah Bija ................................ Bijjala Bilhana.... ********************* 76 17, 18, 211 82 212-13 5 Billama bilpatra **************** Bimbasara .....................94, 102 360 Bimbla (Averrhoa Bilimbi) 282 Binda fluvius Bindusara.......................... 364 Bodhi 95 358 Bombay........ Brahmajala Sutra 90 Brahmans 128 302 Chidananda Bronze Antiquities ............. Chidanandavadhuta Buddha 1, 90, 97, 99, 272, 312 144 Buddhamitra .... Chidavara 102, 364 Chikka Nanijesa Chinapatam..... ... 367 Buddhapaksha Buddhasena..... ************* .................................................. *************.. ************** ********************* ************ ........................................ ******************* ********************* ************************ **************** ................................... chata. Chatak Chatrapatis Chatur Dharmaka Chaturanga. Chaul Chavadas Chavadchat chavadi... A ***************** ............................................... *************... ******************** ***********************. 251 ............ .....67, 282-3 145 146 329 .179-80 *********************** **************** ***********.... ************* Chavundaraya................... 232 Chedidesa.... Chelebi Hisam-al-din......296, 298 Chettis........ 169 19 19 365 18. 9 ************ *************** ************ *********... Davarapilli ............ 92, 95 ************************ .......................................***** ********************. ************* *************** ******** ****************** ************ ******************* ****************** 76 106, 275 323 Dandes......................... 340 Dandin .83, 157-9 Daradas, Dards .................. 227 Darsanas................................ 235 20 *************** Dasa Padas. Dasakumaracharita Dasaratha jataka Dasarnavadesa Dashanana ................................................................. .................................................................... *********... ************* ................................................... ************************ ***********************. 157 248 232 358 306 *************...... 115 366 160 318 318 Dehans Dehli...... ........................................................... Dehli Handbook Deluge Desikosha ................................................... De Tassy's (G.) La Langue et la Litterature Hindoustanies. 120 Devagiri........................ 111, 139 ........................................................... 212-13 Devala. Devapala ..................... 102, 366 Deva Panchal. ..................... 193 Devapattan ............................................................ 268 Devaprasada .....232, 234 Deva Sinha..................... 301

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INDEX. 371 176 . ..... . 61 ......... 255 65 198 giem ................................ Gosil Hat .................** Goaris Al. .............................. Godadesa ............................. 232 Godadkas ........................... 324 Godavart ............... 109, 282, 354 Godavari district ............. 197, 305 Goeje's Diwan of Angdri ...... 310 Gokak .............................. 279 Gokarna ........... Gonds ........... 339 Gopala .................. 366 Gor 75 Gostanadi............ Gotala ...... . 39 Govichandra ..................... 365 Graculus religiosa ................ 340 Graharipu ........................ 72-7 Gugliana........................... 323-4 Guha............... ***............. 331 Guhasena .................. 174-5 Gujar Kunbis ..................... 110 Gulbarga ............................ 6,7 Gulhalli.............................. Gumit ...... ............. 283 Gunj ........... Gunpowder ......................... 285 Gunupharasa ..................... 306 Guptas .............................1, 251 Gurkhas ........................... 86 197 321 Devottama's Nandrtha Ratndkara. Elliot, Sir W. Devras ............. .......... 146, 195 Elliot's History of India ...... 284 Deymaniyah ...................... 48 Ellis, F. W....... 219 Dhailavald ......................... 349 Erega .............................. 280 Dhanapala........................ 59, 60 Erythra Dhanavela ......................... Eusebius .......................... Dhandhal Kathis ......83, 193, 195 Dhandhals ... Fa-hian............................... 91 Dhandhuk ........................... fanar ................................. 317 Dhank ................................. Faqir............................... Dhanubhadra ...................... Farid-al-din Attar.............. 295 Dher ................................. 266 160 Fathepur Sikri ....... Dharani ............................ 95 Firangapada Dharasena II. ................. 104, 106 Folklore ...... 45, 54, 163, 257, 260 Dharmakirti ...................... 365 Dharmachandra .................. 364 Footprints ........................ 355 Fratres Pontis...................... 302 Dharmapola.................. 102, 366 Dharmapradlpa .................. Dharmasastra ........ ....... Gadag ................. ......... 327 Dhasmatrata 362 Gadagu...... . .........****** 20 Dharnidhara Gadhi............................... 338 Dhat Parkar ................... 322 Gajabandhdesa ................. 232 Dhems ....................****** 197 Gajna ........ 147 Dhiman .......................... 102 Gajana ........................ 364, 366 Dholaki ....................... Gambhira...... 215 Dhruvasona I. ................104, 107 Gambhfrapaksha ............... 364 dhydna 98 Gambhiragila .................... 361 Dighashi 68 Ganaratnamahodadhi............ 310 digpdla ...... 323 Gandabhirunda ............ 180-1, 345 Acuupin .......... ............. 282 Gandhara ... 244 Dinajpur legend .................... Ganesa ............................... 172 Dio Chrysostom................. Ganespuri.. 67 Diu or Divagadh ...............146-7 Ganeswadi Dnyanesvara ...... ...............354-5 Gangakundapuram.............. 274 Dodhe Gujars .................. 110 Garhwal ........................ 86 Dog ............................197, 230 Garibagulia K&this.............. Doisa................................. 53 Garjung-Chu ............... 228 Dominion ............................ 185 Garuda............ 198, 206, 216, Dravidas ............................ 168 gdrudavyuha ............ Dronasinha ................... Gates....... 68 Dudda.................. 106, 174, 176 Gauda 364 Dughad 66 Gautama .......................... 212 Dumagudem ....................... 306 Gauli Rajas ......................... 355 Durgapali............................. Gawids ............................... 337-8 Durgapuja ........................ 160 Gaya ................................. 211 Durlabha RAja................ 111, 113 Gaydmarsk ......................... 318 Durvasa ............................ gedi ded.............................. dvija ............. 167 Ghautara 66 Dvaidshardya......71, 110, 232, 265 Ghatotkach ........................ 339 Dvaraks Ghod ................................. 283 Dvirapa Raja ................. 111 Gilshah .......................... 318 Dykes .............................. 161 Giraldus Cambrensis .......... 163 Giridaruna ..... Edessa ...................... 182, 313 Girisena ......... 363 Ekapada ........... 242 Girnar. ........................238, 267 Eklinga ......... ........... 349 | Girnar Mahatmya ............... 238 ....... 65-6 54 79 361 156 166 248 321 309 . . ....... ... 77 ***. 106 345 **.. .. ..... ....... 73 Hadhramaut ..................24, 27-8 Hafiz............ Haihayas ................ Halabhrit .............................. Halayudha ......... 15 Halevy, M. ......................... 311 Hali ......... 365 Hanagal ..................... 205 Hammuk ................... 232 Hansa Hanuman .............. Hari ....... Hari Bhakti Basdyana ......... Harichandra ..................... 363 Haridhisa .......................... 20 Haridvara ....................... 365 Harihara, 155, 206, 212, 327, 329, 331 Harir ............. 367 Hari Sinha Deva.................. 300 Harivansa ....................... Harkai .............................. 308 Harshadeva ......................366-7 Harpokration ..................... 225 Haste Nakshatra .. ........ 252 212 ****.... 361 215 242

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372 Hastipala Hastinapura..... Hasuraja Hatif's Timarnamah Hati hills Hatkal Hatkar Haug, M. Hea Himalaya. Himavat... homa.... Horata ************.... ************ 49 335 309 88 ............ 344 Heggadevanakot.... Hemachandra............ .60, 82-3 Hemacharya....................... 71 Hemad Pant...... ........................ 67 Herodotus ************* Hidamba 225 243 4 228 Himyaritic 23 Himyaritic Inscriptions....... 307 Hindi Dictionary by J. D. Bate 223 Hinduism......... ....... 60 Hiranyakasyapa ............209, 241 Hiranya Prahlada Hisam-al-din Hisn G'hurab 216 294 41 201 Hitopadesa, iv. Hiwan Thsang...................... 174 Hodgson's Essays 89 Holwan...... 318 233 283 140 113 364 ..65, 69 227 226 312 225 ****************** Hrasvagiri Hundesa Hunimanta ************ *********** .. Husain Shah Huzara. hyalith Hylobii Hymettus....... ..............................****** ********** ......................................................*** ************************ ................................................... ***************** *********... 366 363 102 368 109 *****************. ****************** Isvara Kavi's Kavijihvdbandhana. 20 Jagannatha Vijaya... Jaglia... *************** 335 Jag Manjhi .............................................. 343 Jahangir 290 Jaimini's Bharata 19 Jaina Literature 15 Jaina Sutras..... 83 Jalandhara Janaka Janamejaya INDEX. Ibadhia......... Ibn-el-Mojawir Ibn Kelbi 49 49 49 291 'Imad ul Mulk......... India, Yule's Map of Ancient.. 281 'Indian Wisdom,' by M. Williams. 285 Indira ****************** 331 Indor... 346 Jusagari Indradamana ............................................... 142 Iadradhruva Inscriptions, 6, 104, 115, 174, 176, 203, 274, 289, 307, 327, 348, 367 Iravi Korttan 154, 313 317 87 363 ishaq .................................................. Ishtar ..............................*** ************** ************ Jo-Adisha Jogama Junagadh. Junnar Kabul Kachar .................................................... 364 *** 282 ... 282 Jalandhardesa..................... 267 Jaleruha ............... 364 Jalor 267 Jamalgarhi 308 Jambumali 76-7 Jamruta Jam Satoji 365 322 65 18 Jamti........ 338 ................. 116 Kalyanabhatta .................. 315 Kalyanakataka............. ............... 82 Kambe... ..................................................... Kamalayi *************************** Kamandaki Kambojas ........................... 244 Kampilya 111 janvi Kampylinus ..227, 229 Jasani Kathis 325 Kanadaruru...... ............... 365 Jatakas...... 308, 310 Kanades ................................................ 335 Java. Kanakachuda .......355-8 ................................................. 265 Jawar........ 65, 68 Kanakavati .................................... 148 Jayachandra.................. 315, 363 Kanaksen........................... 148 Jayadeva................ 83, 299 Kanaka Dasa 248 333-4 211-2, 214 *********** Kanan Tomma Kanarak 201 154 86 ........ Jayanti 15 Jayappa Nayak Mukhne Jayasinha Kanarese Literature Kandarpa......... ............................................................... 331 Kandola Kanishka 193 ********************* 206, 233 82 329 65 .....265-6, 278-9 Jayasinha Siddharaja 234-5 Jebel Sheyhan... 28 Jellal al-din Rumi 184-5, 218, 293-8 Jessalmir 81 96 193, 321 146 Jhelam............ 317 ************ 284, 362-4 197 231 ........ 364 ****........... 212-3 .................... 156 Karmachandra... 364 Jetavana Vihara. Jhalas Jhanjhmer Jinesvara Suri..... Jinjala caves... Jirnasitapura........ 138, 140 112 339 321 241 232-4 106 366 Kartavirya............ ..139, 280 Kashf-al-Ghammah. 307 Kasmir........................ 227, 362 Kaspaturos 227 Kasyapa ..................... 90, 307 Kasyapapura ............................................... 227 Kathiawad Kathi names Kathis.6, 193-4, 321 Kathkaris.....318, 335 ************* ****************** 193 236 ....................... 300 ................... 362 Jayakesi Jayamangala **********.. ************* ****************** **********......................... ............................................................ ************** ......................................... ********************* ****** ********* *************** ***********..................................... ....................... 19 ***********..................................... ................274-6 ...61, 241 66 22 .......................................................... ********.................... .....143, 244 114 Kachh...74, 76, 267, 321-2 Kadalundi... Kadamba ...203, 205, 208, 233 ............................................................. 282 ..................... *************.... Kadangas..... Kalaios Kalachuris Kalani Kathis KALAsar. ..................................................... 162 ******************* 48 ..................274, 276 *********** 324 323 ************* Kalatil 156 Kalawad ............... 321 Kalbadevi ......................... .358-9 Kalhat ****......................................................... 48 Kali ........................... 21, 359 Kalidasa. ******************* 84, 103, 363 Kalki Kallada Kalu 243 ************ ***************** Kankas Kanyakubja Karadikallapura Karale ****************** Kankar........................ ************ Karna Karnakubja (Junagadh) Karna-Raja Kartakritika Kathmando Katyayana ******************* ********************* ****..........................................................

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Katyayanaputra ****************** 143 Kauravas ....................... 321 Kaveripattanam KaviBomma's Chaturasya Nighanta 9 Kawi Kayal Kedar 9 268 Keralacharam ......................................... 255 kerdmet... Kern's Aryabhattya Kern's Brihat Samhita Kesava .... Kesava or Kesi Raja's SabdamaRidarpana... 16 ..321, 323 ....147, 282 347 108, 318, 335, 340 Khani A'zam Mirza 'Aziz Kokah 8 ***************** 22 Khachars Khambhat (Cambay) Khanderao Khandesh - Kharwis Khasas Khasia Hills Khawad Khis Khawads Khawas-ul-Mulk. Kheralu Khiva Khizr (Elias).. 18 ..356-7 ... Konnur Kottayam *********....................... ********** ************** *****.... Khovajah Khri-ral Khumans Khurasani Khurthia horse Khwarezmians Kielhorn's Paribhashendusekhara. ********....... *********** 350 310 310 246 72 161 .163, 289 349 366 .321, 323 156 344 50 228 12 194 321 293 .............................. 309 163 Killarney Kipine .................................... Kirke Kirtimukha Kishkindhyanagari.. Kodangalur.. Kine tree *********....................... 156 Kings ................. 133 .143-5 ...... 248 ...215-6 334 ******************* 8,9 Koimbatur *************** 12 Kolara Kolhapur ........................... 111 Kolhs 87 Kolis........ ..22, 318, 335-6, 338 .............. 218 Komatigas *************** 215 Kondul Island..................... 341 Konkani.......... .187, 190, 338 *************** 279 *********... 279 Kollapura 153 INDEX. Kshantipala...... Kshapatadhipa Kshemaraja Kshemendrabhadra Krixin ................ Krishna... Krishna District. Krishnajanmashtami.........79, 249 362 ..78, 246, 317 305 ******************* 366 235 232 Madhavacharya *************** 206 Madhavacharya Sayana 212 Madhava Muni ............ 104 20 307 137 282 Kudumi 166 272-3 Kulitale Kulluka 129 ************* Kumaralila 365 Kumarapala .267-8 Kumari, C. *************** 317 Kumbhipaka Kamri cultivation Kunala...... ............................................ 361 .................. 335 .20, 79, 226-7 ********. 271 202 329 ********************. i. 3095 iii. 1055 iii. 1140ff iii. 2326 iii. 17401 199 ......................... 271 *******. 201 201 v. 1272 ********* xi. 75 ........ 201 xii. 529, 6641, 9917. .................................................. ************....................... Kunbi names... Kundalias. Kundavada 337 362 236 323 ..330, 332 Kuntaladesa........ .................................................... 112 Kuntamaraya ................................................ 140 Kurudesa .................................................. 111-3 Kurus Kusuma Kusumapura Kurad ***********. *********** 119 61 323 Lactantius Lada Lippee Lakhanis Lakha Phulani ...74, 76-7, 194 Lakshima Devi..................... 301 Lakshmi .......................... 306 Lakshmideva ............139, 279-80 Lakshmi Tilak Kavi Laliana Lalitachandra Lalita Vistara Lalitpur Laliyari.... ***......................................... **********.. **********.. 72 323 365 283 192 117 .1,2, 247-8 Lata *************** 111 Lassen 331 365 362 67 *************** Lavasena....... ............366-7 110 Lewas Leyden, J. 61 Lhopato Lichhchavi Lingayta legends Lingayta literature...... Linga's Kabbiga Kaipidi Lingala. Lodorva...... ****************** 231 *************** 365 211 17 18 ********* 305 *************** 81 **************...... ..215-16 Lonad ********** ........ ..68, 165 Lorinser's Bhagavad Gitd...... 77 Lokamaya ***... Lozhakkonam ... Lunar Mansions. Lute ********** w Madhusudana Sarasvati Madhyadesa. Maesolus Magadha kings Magar Shikaris Mahabharata 33 "2 33 33 35 33 33 33 33 37 273 ************* 150 217 ***********... Mahavira. Mahayana.. Mahesvara 373 xiii. 651 xiii. 1544 ............ 202 35 271 Mahabhashya 107, 265, 309 Mahadeva ka byah 341 Mahalaya Mahandata raya Mohapola Mahapadma 273 Mahaparinibbana Sutta Maharajas.... Mahasyana Mahavdipulyavatamsaka Sutra 96 365 316 144, 364 Mahipala Mahismati Mahmud Shah Ma'in 346 .268, 366 348 .290, 367 24 340 4 Maina (Acsidotheres tristis) Mairaka Maithili song ............................................... 340, Maitreya Makka Malabar Christians Malabar practice 143 .364-b ..... 311 *************** 255 ***... 201 xii. 3440, 3450. 202 xii. 5497 202 xii. 10576, 10581. 271 xii. 11023 xii. 12121 201 271 xii. 12131 201 xii. 12050 ......... 271 ************* ********* ********... **************** 353 213 366 362 90

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374 INDEX. - Mewasa ...............*** ...... 291 *****......... 215 ...... 268 306 Malanadu. 191 Mendvi of Jellal-al-din Rami. 184 Alaprabha .................... 139 218,298 Malavi ............................. 365 Malavikaguimitrt ............... 209 Mewattis ........................... 338 Male ............ 313 Mina ................................. 293 Malbar rao ...................... 348 Minai .............................. 24 Malifattan .......... 8 Mirza Muhammad Anwar...... 7 Malik Ghani Khasahzad Mithagari .. 22 Malik-ushsharq .................. 293 Mithila ...........................300-1 Malik-ut-Tijar..................... 352 Mokenis ........................... 323 Malis................................. 110 Mokal Singh Mallikarjuna ............ 133-40, 280 myilniga ................... Malyamand ......................... 161 Mrityu Deri................. muli ........................... 310 Madame Me-ilia ............................ 365 Mudgaragomin Mammata............. Muezzan ............ Muinasillasa ............... 251 Mugalan ....................... Man Bhd was .................. Mularaja .................... Mandakini Muli............................ Mandavagalh .................... 321 Munda-Kolh songs ............ .............. 193 Mundikesvara ..... Mangalisvarn ............... 308 Mungapi ............... Masiga Raja's Nighants ...... 19 Murgipur Pattan ............... 322 Manichaeans ............153, 181, 311 Munja........................59, 82, 114 Manigramakar.................... 154 Murid ...........................294, 316 Manigramam .................. 313 murshid............................... 316 Manipuri story ............... 260 Marurayus ......................... 332 Manirata .......................... 14+ Musalmans 329 Manjaria Kathis... 321 Musalman prayers ............. 183 Manjusri ........................ 95! Museri 973 Manu ........................... 121 Muyiri-Koda .................... 282 Manu, ii. 238 ........................ Muzaffar ........................ iv. 232-42, viii. 17 ...... 271 Muziris.............................. Mapagala .............. 307 Mar Aphrottu ................... warlag ............ 337 Mara var 163 Nadiyet 299 Marco Polo 8 Nadu-denda ..................... 245 Alarco Polo by Col. Yulo ...... 288 Naduldesa ..................... 112 Mareb ............................. 23. 25 Naflit-ul-uns ..................... 297 ma'rifat............................... 317 Nagachandra's Jina muni Tanaya. Marriage ..... 131 16 Mar Saphor ...................... 154 Nagamandala copperplate...... 203 Maruti 359 Nagini Kathis .................. 324 Masons' Marks Nagaraja ............... 112. 113, 163 Masudi ..................... 311 Nagarakere ........................ 138 Mathura .................. Nagarjuna ................99, 102, 141 Mawachas............. 337 Nigas ..............................93, 94 Mayanalladevi ... 233 Nagavarma ..................... 13, 179 Mayilappur Nagesa ............ Mayimartapu Nahavis ............... 110 Mayuravarma.................... 203-4 Nahrwan ........................... 49 Megasthenes ..................... Nahusha ............................. 60 Meghanada ........................ 242 Nairalijana ........................ 215 Meida.............................. Naishadha Charita, xviii. 45... 200 Meneses ............... 306 Naka............................... 46 Merada .................. 280 Nalandara ...................... 366 Nakshbendi ........................ 350 NAlanda .....363-4 Nalinodbabavavansa ........... 215 namit................................. 170 Namburis........................... 235 Nanda........................ 102-3, 362 Nandamitra ................ 363 Nandi................................. 17 Nandidhvnja Nandidurg ****.................. 47 Nankauri ......................... 156 Narada ........................18, 242-3 Narad Kathis ..................... 321 Narasisha ..................... 211, 301 Ndradasmritibhdshya............. 315 Narayana ................ 142 Narayanadeva ................... 329 nargi 337 Narmada ............................. 346 Nasik ............................. 318 Nasir uddunya waddin Abal Fath Mahmud Shah ......... 367 Nasrazi Mappilla ............... 155 nasut......... 317 Nata Kathis........................ 321 Natta Ramesvara ................ 198 Nattukottei Chettis ............ 169 Nau Khan Farhat-ul-Mulk 290, 292-3 Nausari....... ................. 282 Navagraha ........... Nawab A'zam Khan ............ 7,8 Nawapur ...............109, 336, Nearchus ............................ Negapatam ........................ 9 Nelkynda ............. Nemachandra ............... 363 Nemita ............................. 361 Newasa ...........................353-4 Neya pala ........................... 366 Nikobarese hieroglyphics ...... 341 Nikobars ........................... 156 Niduna Sutra ...................... 92 Nidbiwasa ... Nijagura Sivayogi's Vivela Chinta mani................. ............. 19 Nigrantha ....................... 365 Nikayas ........................... Nilgiris. nilog ........ Nimib. Nin-ki-gal ........................... Nirakar Deva ...................... 234 Nirbhar Narayana ............... 115 nirvana .............................. 97, 99 Nishapur....................... 293, 296 106 ......... 815 201 239 282 339 231 134 .... 282 302 A ....... M TICS 364 ......... ... 365 ....... 8 216 161 No. 51

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Nitisdra ....... 116 Niti Satakam. lff., 70, 148, 264, 326 Nusaripa 282 Nivrittinatha ................. 354 Odivisa Okelis Oman Orudia Mts.. Osan Hill Otancapura Padmavati Devi Pahlavi ..... Pahravas 73 *******... 31 166 Paialachhindmamala. .59, 316 Paik amba 364 282 Paithana Pakhtun Paktuike Pali 227 225, 227 310 Paliad 323 Palladas Pallars 2 169 268 Pallidesa Palsis........... Panchanla..... .......... 111, 193, 195, 364 359 Panchalas ..212, 215 Panchaldesa Panchansar .267-8 146 316 ..61, 218 202 .......... i. 15 ************ i. 21 ............ 271 iii. 92 v. 49 *********... x. 5 202 202 .......... 202 ...21, 22 197, 361 321 168 302 .102, 281, 310,362 114 300 182, 311-2 ************ 317 267 ***************** 166 Parikrama Bahu 307 Parapara R. Pardesis Paradas.. Pariars ************* 112 **************** 110 169 110 Parits Par naras, 145, 147, 193-4, 267, 324 Pariva...... ......141, 362 39 ......................................... *********** Panchasiddhantika Panchatantra 37 ............................ 17 Pan daripura Pan larpur Pandava Kathis Pandya Pan lyan Kings Panini. Panjab I'anji. Pancanus Paolino, Fra Para R. ************ ******** ************ .... 364-5 48 49 282 241 366 ************** ********** Paznis **************** 301 peijneruppu Permadideva ...153, 310, 313 Pilleyar. Pinaka ************ ***************** ************ .............................................. .................................................. ************** Paravanatha... Parwaris Parwiz Pataliputra Patanjali Patgar Kathis Pathans.......... Patna Caves... Pattadkal Pauryas........ Pawargadh.. INDEX. Pliny Polachi Polia Pindola Pinigala Naga Pingalika Pio... pipiliks... Pitris... Pituva Pratik Qitmir Quilon *******.......................................... 81 Qutbuddin Abul Muzaffar Ahmad Shah 289 335 367 .230, 363 .78, 108 321-2 227 339 254 338 .321-2 ************** ****************** 235 343 226, 228 122 365 231 302 171 12 72 239 ***************** ************ *********** ************ 110 48 139 172 282 143 15 *******... *********.... 8 8 Radhakanta................. Raghava Raghuvansa, x. 15-32 Raivataka... Pottery Prabandha Chintamani Prabhasa Kshetra Rathod Rajputs Ratnachuda 72-3, 76 Rattas........ Records of the Past Revatachal 19 Prabhasa Tirtha Prabhu Linga Lila Praditya 144, 365 Praetorius, Dr.F. 311 Pralhadan Pattan ...........72, 269 Pranya-mulasastra tika... 99 167 Prasnottara-ratnamala, 15 201 Pratimoksha... 97 Praudha Raja ************ 19 Pravara ............353-4 Prayers, Musalman ... 184 Prasanna Pratitasena Puna. 365 367 ************ 318 Ptolemy *************** 282 Pundradesa ................... Purandara Dasa Purbandar Purnashala Purnavarmma.. 114 20 282 306 ************* 357-8 Purusha ............................................................................... 126 Purushapura...... ****************** 142, 145 Pushyamitra ************ 364 Rajamandari. Rajasekhara.... Rajatarangini. Rajavinoda Rajmahal... Rakshasas rakshasigullu Rama Rama ka byah. Rama Krishra.... Ramanis 251 18, 211 269 241 .6, 193 19 ***************** 107 Ramanuja Ramapala. Ramatil Ramawadi Ramayana Rambha Ramusis Rau-Chandi Rasapala Rashtrakuta ****************** 375 ****************... 21 324 ..20, 211 366 156 360 ..20, 202, 247 150 ............................................ 335 ............... 114-15 ******************* Saba Sabwan Grammar Sabai Sachau's Albiruni Sadakshari Sadasivadevaraya Sa'di Sadiys Sadr-al-din Sadval Sagagadh Sagara........ Saghar ************ 366 115 110, 321 265 115, 279 87 73 Rewas 110 309 85 Rigveda, M. Muller's Ring-finger Rohinichipani ......................................... 252 rosary ............. 250 Rudra Mala.......... ..110, 266 rndrakshumild 250 215 Rudravansa. Rupanarayana 301 ********* ********... .................................. 315 47 235 305 ********... ************... 91 340 23 23 43 310 19 207 8 303 296 268 339 .93, 166-7, 169, 364 350 *********...

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376 Sahajananda's Bhakti Rasdyana. Sabasralinga talao Sahyadr... St. Thome Saimur Saivahara. Saiva Literature. Saivas Sakamahabala. Sakas Saketa *************** *********...... 19 367 282, 338 8 ************ ...................................................... .............. ********** Saketana Sakti... Sakya Buddha, Beal's Romantic Legend of.. Sakya Muni... Salachar dra *********** salik... Salivabana Salumbra. Salunke Salva's Rasaratnakara Sama Jataka Samantapattana Sampgam Samupala.. Samvat.... Sanatkumara. Sanchi........ Sandrakottos Sangama Sangamner Sangha Rakshita Avadina Sangharakshita Sankara ********* 283 1, 288 .363-4 316-7 307, 365 348 110 15 91, 95 140 6, 155 366 307 .211, 213 91, 282 230 206 *********** 170 365 166-7 244 363 353 ************* .................................................... ************ ****************** *********** ********...... .................... ************** 282 267 19 *******.. samed, 12................ Sarthol Sarvadnya's Padas................ ********** 349 96 | Shapur 96 363 Sankaracharya 20, 255, 365 109 76 314 139, 280 Santali Folklore,&c. 10, 164, 257,342 Sanyasis ...169-70 267 104 Sankarajatya Sankhodhar.... Sanskrit MSS. Santa Sapad Lakshadesa................ Saptavarman Sapur. 138, 140 Sarabha...... Sarasijabhavanandana Sarkhej..................... 211, 216 139 367 303 Sarnath Sarngadhara's Paddhati, Dharma vivriti 4......201 Dhanapra202 228 19 Sastra Sara....... Satapatha Brahmana Sathyas Sati ***************** 16 270 75 64 .............109, 336 329 336 283 Satmala Hills satra Satpuras Satrunjaya Sat Sthala Acharana............. 19 .180, 209 60 .116, 139, 279 140 323 INDEX. Segur Pass Sejakpur ******............................................ Satyasraya..................] ************* Satyavrata Saundatti Savantavadi Sawar Kundla.. Sayanacharya 206 Sayce's Comparative Philology 319 Sayyid Tarmad...... Sazantium 206 232 ....... 161 .325-6 279-80 104, 366 Sentiments Moral and Religious. 118, 199, 269 Sena Sena kings...... Serpent Worship Sesha ************ *************** *************** ************ Seven Sleepers Shaban Shahub Sayyid's Masjid Shaista Kham Shakhayats Shams-al-din Tabrizi Shanars ..................................... *************** Sigiri sikkin Sila .................... Silaprastha Sim Simraon Simylla.. Sinde Manauli Sindh.......... Si-ngan-fu Singhanadeva Singlapur Singh-gi-Chu Singi Raja Sinhabhadra... Simhachandra Sinhasana.. ***************** 5 ...4, 195 193 shariat Shendurni Shujat Khan. Siddhapur.........6, 7, 111, 235, 266 307 245 102, 365 76 266 300 282 291 292 352 .194, 321 ....295, 206 ..47, 169 ........ 325-6 317 339 ****..... ************* *************** 6 114 183 275, 277 267 228-9 18 145 Sinhanada........................... .......................... 365 242 216 Sinhgad Sipra Sipri's (Rani) Mosque............ Siraj-al-din Qunavi Sirohi Sirwah Sitapura Siva Siva Purana... 352 266 290 295 ............................................ 146 25 334 ...212, 214, 250 84 .................................******** ............................................... 139 .................. 250 *** 114 300 273 ...76-7 .174, 176 48 Sivachitta. Sivapuja Sivasana Siva Sinha Sivaya Male... Siyoji Rathod ................................. ................................ *************** Skandabhata 45 Skenitoi........ Snake stones Snake worship... ..83, 193, 196 Solanki...... 110 Solomon's Seal 304 ****************** Soma............... 277 Somadeva Somanatha 83 ..77, 267 Somapura 366 Somesvara I. 82 Somesvaradova... 179, 180, 204, 208 Somesvar's Sataka.. Sonagas 17 ........... 171 Songadh 193-4 350 Songhar .350-1 Srimala.. Srinagara. Sringadhara Sristhala Srivaraha Srong-tzan-Ga-mnbo Sthavira Strabo Subahu Subandhu Subhadra Subhashitarnava. ********* ************ ******************* Sadras..... Sufi Manzals Sujintra ................72-77 Songs Sorath Spalirises. ....................... 251 Sravasti Sreshta.... Sri Harsha 84, 315, 365-6 Sri Rafiga's Anubhavamrita.. 19 Srilabha 363 143 366 *************** ************ .................................................................. 77 368 102 111 334 365 362 .226-8, 231 361 83 97 201 5 -124-8, 136 316 282 ************ ................................ ************** Subramanya........................ *********************

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Sukla tirtha... Sulik Sultan Vulud Supara Suparvadhyaya Sur Surab...... Suragani Kathis Surastra Suryapur Suvarnarek ha.. Suyuti ************* .................................... ************** *******...... Svastika.............................. Svetadvipa Svetasvatare Upan. iii. 19. Swans Swayamvara..... Sword worship... Syrian documents ...... taben Tahmurash Taittiriya Aranyaka, x. 9 Tajpara Kathis Takht-i Bahi Takshak Talabde........ tali Talsana Tamil proverbs Tanagundur. Tank Tapasas... Taral... Taramati Taranatha Thakurs Thalner ...................................................... **********... ******************* tariqat Tartus Tarvis.... Thakurdwaras. 333 324 282 111 .241-2 24 ..75, 303 79 199 3 Thautawar Thebanis Theophila... 344 318 270 324 ..306, 308 197 335 173 197 .................. 921 278 289 282 335 Therol Kunis.... Thobalins Thok-Jalung. Thomas (.) Tibetans.... Tilaka.. Tili (Dihli) 112 364 296 282 309 61 Than Than Thanga Hill.................. Tharad 283 101, 361 316 304 336, 338 360 ..318, 338 ..338, 339 6. 193, 196-7, 322-3 65, 318 193, 323 197 ------------- 318 114 311 161 323 283 11) 323 .228-30 182 .925, 299 .255, 360 366 Tiluri Kunbis Timurnamah of Hatifi Timmarasa INDEX. Tipu Sultan... Tirahuti Tirhuti song Tirthikas Tirupati Ti-srong-lde-ltzan Tobba Toda Togara togei Tombs 245 305 Toramana. 251 Torave 20 10 Toria the goatherd. Totadarya's Sabda Manjari... 18 Totaria Kathis Trailokyamalladeva... 116, 180, 203, 321 210 5 82, 235 ... 267 272 212, 214 193 170 331 101 335 197 333-4 340 364, 366 28-4 ......... ************ Tree and Serpent Worship Tribhuvanamalla Tribhuvanapala Trichinapalli Trimurti Trinetresvara triandra Tripura........ Tsong kapa Tulasi Bai Tulasi (Ocymum basilicum) Tungabhadra. Turan Mal Hill Turushka ****************** ............................ Tazaki-Jahangiri Tyndis Tynna Udayper Udgrantha Udiarpalayam *************** ********** Vacharaja Wadhwan Wadowli 110 368 329 171 365 310 364-5 21 366 41 161 363 Upagupta Upanishads Upendra-Haripala Trauns .... *************** **************** ************** *********** Udupi Ujjain.......... Ujjayantadri Ulas........ Unmayishka Ujiyanta, Ujjayanta....... 240-2 265-7 74 .282-3, 351 241 361-2 123 82 87 pAm 982 348-9 363 274 20 **************** ...........146-7 ..146, 283 GG Vaididesa Vaidurya Mts... Vaipulya .112-13 282 .90, 141 Vairojana Waisagadh Vaisarpadi 91 339 6 19 170 Vaishyava literature Vaishnavas Vaitharna. Wajas ..66, 282-3 146 wajd ....................................... 317 Wajpar.. 337 Wajrabai ...........66-7 321 Wali Chamardi Valabhi... 104, 107, 146, 174 Walak.... .146, 148 Wulas .194, 321 valusa 161 .111-12 .267-8 247 Vallabha Raja Vallal Valmiki Waloji Walukcsvar Viman 193 67 243 83 Vamanacharya Vamanasthali73-4, 241, 243 Vanapala Vanaraja... Vanavasadesa 366 .145-6 111 110 140 241 96 108, 362-3 65, 68 ****..... 366 318 113 215 268 290 265 103 166, 268 29-11, 244 142-4, 364 142 Vasuki ................ 196, 214, 523 Vasumitra Water stories Veda........... Vehargan Velipura vchiget .............................. 50 Vellalas.... 168 Vellar.... 272, 274 363 163 121-8 339 29 ****************** ************* ................................................ *********** ***************** ******...... ................................... *********** ************ Ward Varendra Warlis 377 ........................................................................... ************ Waris Vaisapura Vanthali ............... Varaniraja Vararuchi. ******... ************** ************* ............................. ************ vurmild.................. ******** Varvark Vasauti. Vasishtlin Varnas Varnasa River... Varthema's Travels Vastrapatha....... Vasubandha Vasudeva ******...... .............................................................................. *************

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378 Velugramma Veniraja Velikata Sauri Venthe *********... Venugrama Veracharya .................... 139 146-7 20 329 279 366 321 322 61 62 366 362 82 *************** ******..............................***** 17 ....................... 194 ................................................... 210 365 116 Yalur Yama....... 8 232 7 362 348 ***************** 365 362 Visaldeva. Vishnu Vishnuraja Vishnu Sarman Vishnu Purana, iv. 24, 48ff. 200 Yamlikha Vishvamitra........................ 267 Yantri Raja. Vibhusha Visvakarma ..................... ..214-15 Ya'qub 'Ali Khan Vidyadhara. Visvasidevi Yasas....... ..................................................... 301 Vigamachandra Vithala...... 20 Yasvantrao Vigatasoka Vithalwadi ................. 361 Yasovarman...... .....83, 266, 268 Vijayanagar. Vithoba 9, 206-7, 327, 329 22, 361 Yavanadhipa Bhagadatta...... 79 Vikramaditya 144,366 Volkondapuram 272 Yavanas, 166, 169-70, 244, 249, 307, Vikramaditya II.....203, 209 Vriddha Chanakya, xiv. 6...... 201 364 Vikramadityadeva xvii. 6 201 Vikramasila. .................................................... 367 xv. 10 202 Viliyaka 241 334 Will-o'-the-Wisps 47 Vimalachandra .................. 365 Vimalanirbhasa Vinasana ************ 82 *******.*....................... 95 137 365 Vindhya Vindhyakavasa Virabukkaraya Virasena Verat Verawalji Verraggia'. Wheeler's History of India Vibharata..... ************ *********. ************** ... ***********.................................. ****************** ****** ............................... ................................................*** ************... ****************** ********** ***************** INDEX. 144 206 362 Vira Saivas ..211-12 211 ************** Vira Vaishnavas.. Viraval.... .............. 283 Virupaksha's Channabasava purana *************** 53 *********** Vrikodarakshetra Vrikshachandra ...............364-5 Vrittavilasa's Dharma Parikslut............ Vrittriketu Vyakula Vyakuladhruva Vyasa Vyasa tolu **************** ........................................... ***************** ...................................................................... Yadava kings .... 254 Yadavas139, 241, 355 yajnopartta ........................................... ....214-15, 250 Yak ............................228-31 Yakshas ........................ 102, 143 Yakshapala Yakshasena. 366 366 .139-40 ... 125 16 321 365 365 211 217 ************ **************** .................................................................... ************....................................... Yelburga ...................................................275 Yoga 78 Yudhishthira, 79, 226, 228, 231, 333-4 315 Yudhisthiravijaya..... Zamzam... ziggiberi zuhd .................................... ***................................................................... **********.. 293 247 315

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ERRATA IN VOL. IV. Page 3 a, after line 4, insert :Water will serve to put out fire, umbrellas 'gainst the beat, A sharp hook guides the elephant, the ox and as we beat, Disease we cure with doctors' staff, the serpent's bite with charms, Against the fool, the worst of ills, nature provides no arms. Page 6, note , for Ante, read vol. III. , 20 , last word redd lanakangi. 39 a, 1. 16 from bottom, for read on. 46 a ,, 43, for on read in. 48 a ,, 4, for peij read pey. 48 a ,,19, for practical read poetical. 56 b ,,, 10, for or read of. 75 b, note 91, for le read 37. 76 a, 1. 13, dele). ,,102 b , 12 from bottom, for Mahamadans read Muhammadans. ,,, 1076 , 4, for vol. II. read vol. III. ,, 110 a, 1. 28, for Graculus religiosus rcad Acri dotheres tristis. (Also in the Index, p. 371 c, 1. 17.) , 161 a , 43, for Than ka war read Thau tawar. Page 206 a, note t, for Kirttideva read Kirttideva. >> >> >> $. for Sayanacharya read Saya nacharya. ,,207 a, 1.2, for Sadasivadovaraya read Sadd sivadevaraya. ,,, 208 b,,, 5. for Balagamve read Balagarve. > 209, transcription, 1. 38, for 3 003 read 3 conso > a, note I. for Jayasimba, the younger brother of Vikramaditya, read Jayasimha, the younger bro. ther of Ayyana. >> 211 a, 1. 6, for oblations read libations. ,, 231 a , 14, for mapanlous read Tepilovs. .. 233 a., 16,for Dadhisthala read Dahisthala. ,, 235 a , 35, for Svayam bhuma haka lade va read 8 vayambhu. mah & kaladova. ,, 236 6, note, l. 2, for Kan. Kambi road Kum. Kulambi. ,, 244 a, l. 43, for Antikon & read Anti kona. b 30, for varttikakdra read vdrttika kdra. 245 a , 51, for 'Ophir read Ophir. 247 b 3, after Mahabhdahya insert invert ed commas. , 248 a 52, for Mahavando read Mahdvanso. , 249 a . 4, after Penelope insert full point. Page 161 1 1. 16; for hurried road harried. , 1776 , 24, and p. 179 a, l. 17, for Bala garve read Balaganve. , 179, transcription, 1.5, for Bup822, 25. read B. 8.0030>> 180 a, note $. for or Pulikesi I. road or : Pulikesi II. >> >> b $, after Mururdydsthana' add But see a note which I shall give on the words Mururdyara ganda' below the translation of No. XIV of this Series in Vol. V. , 181 a, 1. 16, for being read-being. 22, for Jiddulige read Jiddulige. > 203 a, note I. for may be a mistake read must be a mistake. , 7, 1. 18-19, for Nidagundage read Nidu gundage. , , 87, and p. 206 a, 1. 19, for Jayakosi III read Jayakest III. , . note 1, for Bankitpuradu read Baiku. purudan Page 281 b, 1. 4, for writers read authors. >> 282 b , 21 for Bhima read Bhima. 303 b , 19 from bottom, for Atallah read Atalah. >> -- 7, for Saadekab4d read Saadatabad. .. 305, plate, for NELLIMILLY read NALLAPALLE. ,,311 a, 1.7, for A.H. 10 read A.H. 110. , 316 a ,,10, dele No. 37. >> >> b , 14 , >> 38. 19 , 5. . 327 b, transfer the from Achyutaraya's in l. 43 to his name in l. 47. ,, 330, transcription, 1.4-5, for 3990[ 5 ]ans read 37 [5] 6. ,, 331, transcription, l. 24-5, for (Rej 20[25] Lower &c., read R(PR) 23[25] Jua Jog F &c. >> >> 1. 29-30, for sizgowe [30]239588f, read 33.78.[30]&a ... , 333, transcription, 1. 13, for **(), read (). , 334, transcription, 1.51, for [51] aast(Pf), read [51] t rA:). ,, 339 b , 1, for to read and. , 10 for Sagargadh read Sagargadh. 2 from bottom, for Jhalne r read

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ERRATA. Thalner. , 16, for Pudresvara read Rudresvara. ,, 340 a, note *, 1. 4, for Acsidotheres read Acri. dotheres. ,, ,, b ,, 7, for Jusa n read TQran. ,, 350 t, 1. 10, for son of &c. read descendant of H. E. Kutb-allaktab Sayyid Muhammad Bukhari [d. A.H. 791]. ,,, 24, for Lassen read you. ,, ,, ,, 35 for adya' pi read adyd 'pi. ,, ,, ,, 47, for takanchanorapikam read ta kanchanarupikain. ,, ,, b ,,16, for Sakabdah read Sakabda. , , , 20, for regard read regards. 2, dele inverted commas before the. ,,, 250 a ,, 13, for Steitz, read Steitz, ,, ,,-26 for eo read eis. ,, ,, ,, 52, after in insert the. ,, 272 b ,, 39, for other read others. ,, 275, transcription, l. 40, erase the hyphena after efter eat. ,, ,, transcription, 1. 47, for stuff read theft ,,, 276, transcription, I. 53, fortalama (a). read samarita(at). >> >> 1. 57, for gafsi read THRECT. ,, , 64, for mahaMbrA &c. read mahAvA &c.' ,, 281 a ,,6 from bottom, for k, g, read k', g'.' ,, ,, ,, 13,for son of &c. read descendant of H. E. Imam Hasan &c. [A.H. 39). ,, ,, ,,, 14, 15, for in reality a Shaikh &c. read for the merit of the Shaikh of the faith, Ma'raf of Karkhi --[Karkhi is a mahallah in Baghdad). ,,358 a ,,31, for Kalbadevi read Kalbadevi. 359 a, 6, for of Mambe devi read of Mama. lambhuva or Mambadevi, ,,',, ,,38, for Palsis read Palbis.