Indian Antiquary Vol 09

Author(s): Jas Burgess
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032501/1

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THE INDIAN ANTIQUARY A JOURNAL OF ORIENTAL RESEARCH ARCHAEOLOGY, EPIGRAPHY, ETHNOLOGY, GEOGRAPHY, HISTORY, FOLKLORE, LANGUAGES, LITERATURE, NUMISMATICS, PHILOSOPHY, RELIGION, &C., &C. EDITED BY JAS. BURGESS, LL.D., F.R.G.S., M.R.A.S. VOL. IX-1880 Swati Publications Delhi 1984

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

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CONTENTS. PAGE ... 145 Authors' names arranged alphabetically. PAGE Rev. S. BEAL, B.A., Professor of Chinese, Univer. PRINCIPAL A. M. FAIRBAIRN, LL.D., Airedale sity College, London: Coll., Bradford :The SWASTIKA ... ... . Book Notice : Max Muller's Introduction to the The BRANCRIDE ... ... ... ** * Science of Religion; and Lectures on the origin A valambana ... .. ... and growth of Religion ... ... ... 29 The Tooth Seal of Asoka ... J. F. FLEET, Bo. C.S., M.R.A.S. - REMARKS on the word SRAMANA AN IDENTIFICATION of 4 WESTERN CHALUKYA The SOTRA called NGAN-SHIH-NIU, i.e.' Silver White CAPITAL ... . . . . Woman' ... .. ... .. .. .. SUCCESSION of BUDDHIST PATRIARCHS $ ... SANSKIT AND OLD CANARESE INSCRIPTIONS : ... ... 119 The BUDDHIST INSCRIPTION at KEU-YUNG-KWAN ... 195 No. LXI.-In a temple at Aihole ... ... Cinderella-Hephaestus-Kuvera ... LXII.-At the temple of Galiganatha, ... ... 203 Story of the Merchant who struck his mother .... 221 Aibole ... ... ... ... 74 The EIGHTEEN SCHOOLS of BUDDHISM LXIII.-On another temple at Aibole BHAGVANLAL INDRAJI PANDIT, Bombay: LXIV.- In the temple of Narayana The SAIVA PARIKRAMA ... ... LXV.-Inscription of Trailokyamalla, s. 989 INSCRIPTIONS from Nepal (v. Dr. Buhler) ... ... 163 .... ... COL. B. R. BRANFILL, R.E., Survey of India - LXVI. at Aihole, dated S. 999. The GANGAI-KONDAPURAM SAIVA TEMPLE... LXVII. of 20th Chal. V. K. (S. ... 117 1017) ... ... ... Proper Names 96 ... ... ... ... ... ... 229 LXVIII. at Aihole, s. 1019. ... 96 Dr. G. BUHLER, C.I.E.: LXIX. dated 20th Chal. V. K. INSCRIPTIONS FROM NEPAL (v. Bhagvanlal Indraji).. 103 ($. 1023) ... ... 96 VALABHI GRANT No. XV. ... ... ... 237 LXX. at Aihole, S. 1059 ... 96 DR. A. C. BURNELL, Ph.D., M.C.S., Tanjore : LXXI.-Sinda inscription of Chemunda II. 96 Book Notice :-The Literary Remains of Dr. Th. LXXII.--Inscription on a rock at Ailo ... 99 Goldstucker ... ... ... 204 LXXIII. on a boulder at Bademi. 99 Max Muller's Sanskrit Texts from LXXIV.-Grant of Vijayabudabavarma ... 100 Japan ... ... ... ... 933 LXXV. - Pallava Grant of Attivarm& ... 102 Hillebrandt's Neu- und Voll-mond LXXVI.-W. Chalukya Grant of Nagavar. sopfer dhana ... ... ... ... 123 G. D. BYSACK, Birbham : LXXVII.-W. Chalukya Grant of Vijayadity, FOLKLOKE SCRAPs from BIRTHUN ... i dated $. 622 Rev. J. CAIN, Dummugadem : LXXVIII.-W. Chalukya Grant of Vijay.. The YERAKALA LANGUAGE ... ditya, S. 627 ... ... ... 130 ARCH. CONSTABLE, C.E., Laklinau : LXXIX.-W. Chalukya Grant of Vijayaditya 132 James Wales the painter ... .. " LXXX.-Spurious W. Chalukya Grant of Proper Names .. ... Pulike II, Saka 310 ... ... 293 PROF. E. B. COWELL, M.A., Cambridge : Rev. T. FOULKES, F.L.S., M.R.A.S., BengalurThe HASTAMALAKA .... ... G. H. DAMANT, Esq., M.A., B.C.S., late Deputy GRANT of VIRA CHOLA... ... Commissioner of the Naga Hills : REV. A. F. RUDOLPH HOERNLE, Ph.D., Calcutta :BENGALI FOLKLORE LEGENDS from DINAJPUR Notes on a Rock-CUT INSCRIPTION from Riw& ... 120 1. The Brahman and the Merchant ... ... ... 1 I. H. HOWORTH, F. S. A., Eccles:2. Adi's Wife ... ... ... ... ... ... 3. The Prince and his two Wives ... ... ... 3 Chix Khan and his ANCESTORS ... 89, 213, 240, 274 ED. B. EASTWICK, C.B.: PROF. HERMANN JACOBI, Ph. D., Munster: CHAMPANIR and PAWAGADR AWAGADR ... ... ... ... 221 On Snlasa... ... ... ... 28 The EDITOR: Or MARAVIRA and his PREDECESSORS... ... ... 168 THIEN-CAU-INDIA, Extract from Ma-twan KASHINATH TRIMBAK TELANG, Esq., LL.B., Book 338 * * Bombay Baddha's Hair ... .. A NEW SILARA COPPERPLATE GRANT... ... ... 33 A Village Legend... ... Book Notice of Kavyetih&sasangraba ... ... ... Naga Figures ... K. RAGHUNATHJI, Bombay :On Light and Dark Fortnights ... Western Chalukya Grant of Ambera ... ... 304 BOMBAY BEGGARS and CRIERS ... ... Solar Eclipse of Feb. 10, 780 A.D. ... ... 308 Capt. J. S. F. MACKENZIE:Native Histories of Indian States.... ... 3081 STRAY NOTES ... ...... .. ... ... ... 76 ... 125 ... 25 ... 53 & ... 251

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iv Harsh Speech ... Claims and Duties of Friendship Fate of those who believe not in virtue, &c. The Indian Rationalist in Ancient Times Kings should not be too good-natured A Model Man ... Book Notice of Zimmer's Altindische Leben J. MUIR, Esq., D.O.L., LL.D., Ph.D., Edinburgh :METRICAL VERSIONS from the Mahabharata:Evils of Indecision REV. W. J. RICHARDS, Ch. Miss. Society:NOTES on the TANDU PULAYANS of Travancore DR. R. ROST, LL.D., Librarian, India Office :Prof. Schiefner Book Notice of Goldschmidt's Ravanavaha. DR. E. MULLER, Ph.D., Archaeological Surveyor, Ceylon : REPORT on the ANCIENT INSCRIPTIONS in the NorthWestern Province and in the Districts of Matale and Trinkomali... 8, 268 REV. G. U. POPE, D.D., M.R.A.S., Bengalur:NOTES ON THE Kurral of TIRUVALLUVAR (continued from vol. VIII, p. 809) James Wales the Painter The Perumals The Grammar of Chandra by W. Goonetilleke ... PAGE Royal Asiatic Society Societe Asiatique German Oriental Society *** Hoerale's Comparative Grammar of the Gaudian Languages Oldenberg's Vinayapitakam... *** *** ... *** www ... ... 3. Brahmani Duck, by Lieut. R. C. Temple *** *** 33 W. SANDFORD, Sikandarabad :--- ACCOUNT of EXCAVATIONS made near MANIKYALA... 153 M. Em. SENART, Paris: The INSCRIPTIONS of Piyadasi... First and Second Edicts... Third Edict CONTENTS. ...-196 ... 120 ... 29 29 29 52 87 141 142 58 1. Buddha's Hair, by H. Rivett.-Carnac; M. J. W.; Editor The Niray&valiya Suttam.... The Gatha Ahunavaiti of the Parsis The Garos by Rev. W. Ayerst, M.A. A Hindu Shrine on the Caspian Prof. Schiefner by Dr. R. Rost Discovery of Sayana's Commentary on the Atharva ... 199 Veda, by Shankar Pandurang Pandit, M.A.... Remarks on the preceding by Prof. F. Max Muller 203 111 116 232 233 52, 107 77 80 81 84 103 109 111 ... 283 286 287 *** 2. Proper Names, by Narayan Aiyangar; B. R. B.; M. R. Tivari 141, 229, 309 230 NOTES AND SELECTIONS AND MISCELLANEA. *** 52 230, 251, 811 232, 311 252 Mas. F. A. STEEL: FOLKLORE in the PUNJAB, with annotations by Lieut. R. C. Temple, B.S.C., F.R.G.S., &c: 1. The story of Bopo Lucht 2. 8. The Sparrow and the Crow The Lord of Death 4. 5. Baingan BadshArAdi PROF. C. H. TAWNEY, M.A., Calcutta: The King of the Crocodiles Folklore Parallels 51, 290 Book Notice of Indian Fairy Tales, by Maire Stokes. 57 LIKUT. R. C. TEMPLE, B.S.C., F.R.G.S., &c. :FOLKLORE in the PANJAB-Notes 205, 280, 302 Brahmant Duck (Query) 230 E. THOMAS, F.R.S., Corres. de l'Inst. de France :ANDHRA COINS ... The SWASTIKA BUDDHIST SYMBOLS: 19 35 ASIATIC SOCIETIES. 52 The Wheel... Vishnu Padas The Horse M. J. WALHOUSE, late M.C.S.:Buddha's Hair ARCHEOLOGICAL NOTES: No. 24. Ethical Parallels. 71 25. Rag-bushes 150 26. Irdhi-Pada ...296 PROF. ALB. WEBER, Ph.D., Berlin :Strictures on Rajendralala Mitra's Buddha Gaya DR. E. W. WEST, Munich :Bundahish MSS.... "2 33 PAHLAVI INSCRIPTIONS at Kanheri Book Notice: The Vendidad translated by Jas. Darmesteter Professor A. Weber and Babu Rajendralal Mitra The Remnant of the original Aryan Race Ancient Arabian Poetry ... *** Asiatic Society of Bengal American Oriental Society ... "3 ... ... PAGE *** 205 207 ...209 280 302 ... www 61 65 135 135 ...138 139 226 229 229 282 The Inscriptions of Piyadasi by M. Senart Division of the Buddhist Scriptures by Dr. R. Morris. 989 Prof. F. Max Muller. 289 290 *** "" Hindu Idol found at Orenburg The Kaik, by Prof. F. Max Muller Solar Eclipse of Feb. 10, 780 A.D., by J. B. Native Histories of Indian States. ... ...308 ...308 An Apparition seen by the Supreme Council of India.. 309 ... ... www 226 QUERIES. 4. Indian Arms 5. Naga Figures 230 230 6. Light and Dark Fortnights, by C. E. G. C. and J. B. 250 7. Chowka, by M. R. Tivari 309 28 265 290 ... 305 252, 810 310

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CONTENTS. BOOK NOTICES. PAOE 1. Prof. Max Maller's Introduction to the Science of Religion; and Lectures on the Origin and Growth of Religion ;-by Principal A. M. Fair. bairn, LL.D. ... ... ... ... ... ... 29 2. A Classical Dictionary of Hinda Mythology and Religion, Geography, History and Literature ... 81 3. Altindisches Leben: die Cultar der Vodischen Arier nach den Samhita dargestellt, von Heinrich Zimmer ;-by Dr. John Muir, D.O.L., &c. ... 58 4. Indian Fairy Tales, collected and translated by Maive Stokes-by C. H. T. 5. Kavyetib sangraha : collection of Poetical and Historical Pieces in Marathi ... ... ... 8. British Burmsh and ita People, by Capt. O.J. F. S. Forbes, F.R.G.8.-by W. F. 8. ... ... ... 87 7. Buddha Gaya the Hermitage of Sakya Muni, by RAjendralAln Mitre, LL.D., C.I.E. ... 113, 143 8. Die RAvanavaha, von S. Goldschmidt-by R. R. ... 116 9. Literary Remains of Dr. Theodore Goldstuckerby A. B. ... ... .. ... ... .. ... .. 204 10. Hoernle's Comparative Grammar of the Gaudian Languages;-by R. R. ... ... ..282 11. Oldenberg'. Vinayapitakann ;-by R. R. ... ... 233 12. Mar Muller's Sanskrit Texts discovered in Japan; -by A. B. ... ... ... .. .. 18. Miscellaneous Essays relating to Indian Subjects by B. H. Hodgson, Esq., F.R.S. ... ... ... 234 14. Vie, ou Legende de Gaudama le Bondhs des Birmans, &c., par Monsigr. P. Bigandet, Trad. en Francais, par V. Gaovain. The Life or Legend of Gandama, the Buddha of the Burmese, &c. by the Rt. Rev. P. Bigandet Bishop of Ramaths ... ... ... ... ... 284 PAGE 15. Selections from the Kur-An by E. W. Lane, re vised and enlarged by S. Lane Poolo. Extracts from the Coran, compiled by Sir W. Muir, K.O.S.I. ... ... ... ... ... 235 16. Metrical Translations from Sanskrit Writers by J. Muir, O.I.E., D.O.L., LL.D. ... ... ... 235 17. Cunningham's Archaeological Survey Reports, vol. IX. ... ... ... ... ... ... 258 18. A. von Sallet'. Nachfolger Alexanders des Grossen in Baktrien und Indien ... . ... 13. Howorth's History of the Mongols, Part II. 20. A. Borgnigno's Nigananda ... ...... ... 21. Jogesh Chander Datt's Kings of Klemira ... ... 264 22. Monier Williams' Modern India, 3rd ed. ... ... 264 23. The Zenid-Avesta, Part I. The Vendidad translated by James Darmesteter, -by E. W. West, Ph. D. 290 24. Das altindische-Neu und Voll-mondsopfer in seiner emfachsten form, von A. Hillebrandt, Ph. D., by A. B. ... ... ... ... ... ... 292 25. Die Kirche der Thomaschristen, v. Dr. W. Ger mann; and Medieval Missione by Dr. T. Smith. 312 26. Chinese Buddhism, by Rev. J. Edkins, D.D. ... 815 27. R. Cast: Les Religions et les Langues de l'Inde Anglaise; and A Sketch of the Modern Langu. ages of the East ... ... ... ... ... 317 28. The Commentaries of the Great Afonso Dalbo querque, vols. I-III. (Hakluyt Society)... ... 318 29. Kaumudi-Mahotsaha, by Ramchandra Bhikaji Gunjikar and K Asin&th Pandurang Parab, by Prof. Eggeling ... ... . ....... 313 ILLUSTRATIONS. 1. Silara copper-plate grant dated 8. 1016 sides I. and IIa. ... 83 >> sides IIb. and III. ... 84 8. Grant of Vira-Cola, IIa. IIb. and Va. Vb. 46, 47 4. Three Inscriptions at Aiho!e ... ... 74,75 5. Inscription on a boulder at BA1&mi, &c. ... ... 100 Pallava Grant of Vijayabuddbavarma ... 6. Pallara Grant of Attivarma ...... ... 102, 103 Rock-cut Inscription from Riwa 7. Western Chalukya Grant of Nagavardhana 124, 125 8. Plan of the KhAngab mound ... ... ... ... 164 Manikyala Excavations, &o. ... ... ... 9. i. Inscriptions of Manadeva, parta i. and ii. ... 10. 11. ii. Inscription of Jayavarman, Sam. 418 ... 12. iii. Inscription of Vasantasena, Sath. 486 ... 13. iv. Inscription dated Sam. 585 ... .. 14. v. Inscription of Sivadeva ... . .. .. on 121 15. vi. Inscription of Ansuvarman, dated Sam. 34 ... 169 16. vii. Rubbing and tracing of inscription of Ansu. varman, Sam. 39 ... ... ... ... 170 17. viii. Inecription of Adsuvarman, San. 45 ... ... 171 18. ir. Rubbing and tracing of inscription of Jishna. gupta, Sam. 48 ... ... 19. x. Inscription of Jishnagupta ... 20. zi. Inscription of Jishnugapta ... 21. xii. Rabbing and tracing of inscription of deve, Sam. 119... ... .... ... ... .. 176 22. xiii. Inscription of Sivadeva, Sam. 148 ... ... 176 28. xiv. Nepal Inscription, dated Sam. 146 ... ... 177 24. xv. Inscription of Jayadeva, Sath. 153 .... ... 178 25, Copper-plato grant of Siladitya I. of Sa. 290 PI. I. 238 26. Plate IL. 989 27. Kanberi Pahlavi Inscriptions, Nos. i. and ii. ... 265 28. Nos. iii., iv., Y....206, 267 29. Western Chalukya Grant of Ambera ... ... 304 part ili.

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THE INDIAN ANTIQUARY, A JOURNAL OF ORIENTAL RESEARCH. BENGALI FOLKLORE LEGENDS FROM DINAGEPORE. BY THE LATE G. H. DAMANT, M.A. 1. The Brahman and the Merchant. a seer of rice daily and nothing more. So he IN a certain village lived a poor Brahman agreed to sell his chance, and asked the merwho by begging all day collected half a seer of rice; whether he begged at ten houses or at one, or whether he remained at home, he still had half a seer of rice and nothing more, and he and his wife used to eat it. At the extremity of the village was a temple of Ganesa where he used to worship Siva and Durga. One day Siva and Durga came down from heaven, and after visiting many places went to the temple of Ganesa. chant what he would give for it; the merchant said he could afford to give Rs. 15,000. The Brahman then went to consult his wife, and she told him not to take less than a lakh. He then informed the merchant, who being under the impression that he would still gain a lakh agreed to give it him. Early the next morning the merchant weighed out the rupees, and sent men with them to the Brahman's house, and he then went to the temple of Ganesa. The whole day passed, but he received no money, and thought. "Do Siva and Durga speak falsely, or is Ganesa acting treacherously ?" Thinking this he became very angry, and gave a kick at the temple door, and his foot went through, so that he could not extricate it. Some time after the merchant was caught in this way, Siva and Durga came, and asked Ganesa, "Has the Brahman we spoke of received the two lakhs of rupees; have you paid him or not?" Ganesa answered, "One lakh bas been paid him this morning, the remaining lakh has not been paid, but the defaulter's foot is held fast in the door." The merchant hearing this thought that he had already paid the Brahman one lakh, and would be obliged to give him another, or his foot would not be released, so he ordered some of the people who lived with him. to take another lakh to the Brahman's house. His foot was then released. The Brahman took his two lakhs of rupees, and lived in wealth and Durga said to Siva, "This poor Brahman has been worshipping you for a long time, show him a little favour to-day and free him from his poverty." Siva hearing this said, "Ganesa, the day after to-morrow before sunset give the poor Brahman two lakhs of rupees." Ganesa said. he would do so, but the poor Brahman heard nothing about it. In the village lived a very wealthy man who had that day lost one of his cows, and gone to look for it; a storm of rain happened to come on, and he went into the temple of Ganesa, and overheard everything that Siva and Durga said from the beginning to the end. When he came out he thought that he might as well buy the Brahman's chance of receiving anything on the next day but one, so he went to the Brahman's house and said, "Sir, will you sell me the chance of what you may receive the day after to-morrow ?" The Brahman considered that he only received half

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2 THE INDIAN ANTIQUARY. happiness. If God wishes to give a man anything, no one can tell in what way he will give it. 2. Adi's Wife. In a certain country there lived a gentleman's son named Adi; when his father died he left him a large sum of money, but Adi spent the whole of the money and sold his house. He then said to his wife, "There is nothing more left, what are we to do? I have not a single twoanna piece, I must go and take service in some country far away; as it will be mean service my relations will not see me there, and so I shall not be ashamed. I am now going to look for work, but must first tell you how you are to manage matters while I am away. In the first place you will have to buy back all the gardens, houses, and other things which belonged to my father; and in the next place a son must be born to me." With these words Adi departed. Now Adi's father had borrowed some money from a man for the expenses of his marriage, so the man came to Adi's wife, and said, "Where is Adi? His father, who is dead, borrowed some money of me for his marriage; produce Adi that he may pay me." Adi's wife answered that he had gone to another country, and she knew nothing about the money. Now she was extremely beautiful, and the man thought if he could get her he would want no more money, so he determined to lay a complaint that very day before the Kotwal, saying that Adi's father had borrowed money of him to marry his son, and that Adi had gone away, so there was no one left but his wife, and as Adi's father had spent the money on the marriage of his son, he was entitled to the son's wife. The Kotwal replied, he was entitled to her, and she should be summoned to appear before him, so he sent a pyada with orders to bring Adi's wife. The pyada went to her, and said, "A complaint has been made against you, and the Kotwal has summoned you." So Adi's wife dressed her hair, and put on her clothes, and went in a palki to the Kotwal's Court, but she ordered the palki to be put down at a little distance from it, and sent word to the Kotwal, that she did not appear in public, and could not come into Court, so she would be obliged by his coming to her, and talking over the case. When the Kotwal received her message, he went to the palki and said, "Open the screen of the palki, and tell me [JANUARY, 1880. what you have to say." Then she opened the screen, and when the Kotwal saw Adi's wife, he determined he would drive away the man, and keep her as his own wife. So he said to the man: "Go to the person to whom you lent the money, and get it from him; who ever heard of getting a woman instead of money? go, you scoundrel, you will have nothing here." So he drove the man away, and came and invited Adi's wife to go home with him. She said, "I have no other friend but you; give me 200 rupees, and when I have paid all my debts, I will come to your house. When I send for you, or you receive any letter from me, you must come to my house." She then took the two hundred rupees from the Kotwal, and went home, and gave orders that her father's ruined house should be rebuilt. In the meantime the man laid another complaint before the Nazir, and the Nazir summoned Adi's wife. She put on finer clothes than before, and went in a palki to the Nazir's Court, and when the Nazir saw her beauty, he was astonished. She said to him, "Sir, I belong to you since my husband has gone away; you are my only friend." When the Nazir heard this, he went and drove away the man, and then invited Adi's wife to come to his house, but she answered, "My husband has incurred some debts, lend me 500 rupees, and when I have paid everything, I will come; but whenever I send you word, you must come to my house." Then she took the money and went home. After this, the man, thinking it was useless trying again in that place, laid a complaint before the Wazir of the country. The Wazir summoned Adi's wife, and the moment he saw her face he became senseless with wonder. Then he determined to make her his wife, so he first drove away the man, and then told her he wished to marry her. She replied, "My husband has gone to another country leaving some debts unpaid; if you will give me 1000 rupees, I will pay them, and then I can come to your house." So she took the money, and as she was going away, she said, "Come to my house whenever I send you word." The man finding there was no hope of redress from the Wazir, laid a complaint before the King, who also summoned Adi's wife. She put on her very best clothes, and went to the King, and when he saw her astonishing beauty, he

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JANUARY, 1880.] BENGALI FOLKLORE LEGENDS. determined to make her his queen. He then The next day everybody was much surprised ordered the man to be driven from the country, that the King, Wazir, Nazir, and Kotwal did not and went to Adi's wife, and said, "I wish to come to court at the usual time. In the mean marry you, do you agree ?" She replied, "I am while Adi's wife sent her servants with the very much honoured by your wishing to marry wardrobe into the baznar to offer it for sale for me, and make me your queen, but I am acting four lakhs of rupees. Now the sons of the King, as agent for my husband, and if you will give Wazir, Nazir, and Kotwal were wandering about me 2000 rupees, I will pay off my debts, and the city, each in search of his father, and when then come to your house." So the King gave they reached the bazaar, they heard a man the money, and she went home, and had a ward- crying-"A wardrobe to be sold for four lakhs robe made by a carpenter with four compart- of rupees." The King's son said--"What is the ments, which she put in her house. She then meaning of this ? Nobody can buy it but ourinvited the Kotwal, the Nazir, the Wazir and the selves, so send for the money and take it." King, and told the Kotwal to come at midnight, They did so, and one of them took the key, and the Nazir at one o'clock, the Wazir at two o'clock, opened one compartment, and found his father, and the King at three o'clock. So the Kotwal and the three others did the same, so they all came at midnight, and Adi's wife treated him felt very much ashamed, and went home. very politely, and they were talking together, Adi's wife then took a band of singers, and when the Nazir sent word to say he was com- wandered from country to country, till she came ing; the Kotwal was alarmed at that, and said to a place where her husband was a servant in "What am I to do? where can I go ?" She re- the King's palace. The singers were invited to plied, "I have no place to hide you unless you the palace, but Adi's wife remained at home to can get into this wardrobe." The Kotwal said: take care of her property while all the others went "Very well, that is the best place, fasten me up away to perform a nach. As she was alone, quick." So Adi's wife fastened him in, and the they requested the King to send a trustworthy Nazir arrived and sat down till two o'clock, servant to guard the property. Now, the King when the Wazir came and knocked at the door. had no other trustworthy servant but Adi, so The Nazir recognized his voice, and exclaimed: he sent him, and he went and kept guard in the " Find some place to save me from this mig- usual way. His wife recognized him, and asked, fortune." She said she would hide him, but "Where do you live, and whose son are you?" there was no place except the wardrobe, so the So he told her, and she was sure he was her Nazir agreed, and she fastened him up in the husband, but he did not recognize her. Then second compartment. She then invited the she called him in, and the next morning gave Wazir to enter, and made him sit down. him two hundred rupees, and told him she had Nearly an hour passed while she was preparing no further need of his services. After this, she something to eat, when the King came, and as left that country, and went home, and some time the Wazir was very much alarmed, she concealed after a son was born. Now when Adi was with him in the third compartment of the wardrobe, her, he had put a ring on her finger, and about and then received the King with great respect. a year afterwards he returned home, and found While she was preparing some food for him, she all his father's property had increased fourfold, went out of the room, and told one of her and a son had been born, at which he was very servants to put on her husband's clothes, and angry. His wife was much distressed, and said, after a short time to come and knock at the door. "Sir, why are you angry? I lave done what The servant did as he was told, and the King should please you." Adi replied: "It is a very hearing the knock enquired who it was, when wonderful thing: I have been out of the country, the woman replied it was her husband. The and a son has been born!" Then she told King said: "I must conceal myself." Adi's wife him-"He is your son," and showed him the answered--"I will hide you, but there is no placering. except this wardrobe, whatever is done must be 3. The Prince and his two Wives. done quickly." So the King was put into the There was once a king named Dharmasila, wardrobe, and Adi's wife placed a purdah over who was nearly forty years old, but he had it, and put out the candle, and went to sleep. neither son nor daug..ter. One night he said

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THE INDIAN ANTIQUARY. [JANUARY, 1880. to his wife, queen Sokhavati, "Up to the pre- sent time, God has given us no son who might take care of our kingdom and perform our funeral rites when we are dead." So thinking all their kingdom and wealth were worthless to them, they invited all the Brahmans and beggars from every country, and gave them handsome presents, and sent them away. From that time forth the king and queen began to worship Mahadev. After a while the queen had a son, and the king was so rejoiced that he gave almost all his remaining wealth to the Brahmans. When the ceremony of giving his son the first rice had been performed, the king began to bring him up with the greatest care, and when he was eight years old, he married him to the daughter of another king. Then, in order that he might not be deficient in learning, the king sent his son to a school, which was distant about ten or twelve days' journey. While the son was studying at the school, it happened one day that the king and queen both died. The son's wife performed their funeral ceremonies, and ordered the diwan to let the king's son know the ill tidings, in order that he might come and rule his kingdom. The diwan said, " Yes, I will send him a letter immediately"; but ho merely spoke with his lips, and did not write the letter. After three or four years, when he had ruined the kingdom and wasted the treasure, the diwan said to the prince's wife, "I am continually writing letters to your husband telling him to come and rule his kingdom, but he does not mind me, and by this time the kingdom is ruined, and the treasure spent ; so now I ask you to let me go to some other king, and support myself." Then the diwan and the other amlah left the capital, and went each to their own home. The princess continued to live there for some time, and supported herself by selling her ornaments and house, and when they were all gone, she built a thatched hut, and began to live by begging. At last she could no longer endure such hardships, and having given up all hope of her husband's return, she left the place, and begging as she went along, in two or three months' time reached her father's house. Then she told him that her father-in-law and mother-in-law and husband were all dead; and when her father and mother heard it, they wept exceedingly in sorrow for their son-in-law. The princess put on a widow's dress, and continued to live in her father's house. After some time the prince having finished his education, returned to his own country, and found that the king's palace had utterly disappeared, and there was nothing to be seen bnt a thatched hut. Then he enquired of the people of the town, and when he learnt what had happened, he began to cry. After a little while he stopped crying, and determined to go to his father-in-law's house, and see how his wife was, and whether she would remember him or not. So he cut a stick, and supported himself by begging on the journey, and, after two or three months, arrived at his father-inlaw's kingdom. Then he sold his stick, and gave up begging, and gained his living by collecting fruits and other things in the forest, and selling them. The prince had undergone so much hardship that no one could recognize him. It happened one day that he had brought some plums from the forest, and was selling them in the bazaar, when one of the princess' servants bought, and took them to the princess. The princess having eaten them, thought them so good that she ordered her servant to bring some more of the same sort on the following day. The prince went early the next morning to the plum trco, and having taken a branch from it, was on his way to sell it in the bazaar, when the servant of the princess called to him, and said, "The princess praised your plums very much yesterday, so come now to the side door, and bring your plams, and you will be well paid for them." So the prince took up his plums, and followed the servant to the side door, and the servant agreed she would give four annas for them; so she took them, and went away. Now the princess was in love with the kotwal of the town, and he used to come to her house and return home, and no one knew anything about it; so the princess having eaten some of the plums herself, put some aside for her friend the kotwal. When the kotwal came in the evening as usual, he ate the plums, and then said to the princess, "I am very thirsty, give me some water to drink." The princess replied, "Where can I find water at this time? There is however a cocoanut tree near the house door, if you could get a young cocoannt from it, you could quench your thirst,

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JANUARY, 1880.) BENGALI FOLKLORE LEGENDS. but I cannot find any one to fetch it now." determined on this, she called her servant and After some time she remembered that she had said to her, "The boy who was walking behind never paid the plum-seller, and he was still the diwan came in front of the house, and looked standing at the side-door; then she sent her and winked his eye at me. Now, go and tell my servant to call him and tell him that he would father all about it, and say that he must cut the receive four annas for his plams, and four annas boy in pieces and send his blood to me, and more if he would get a young cocoanut from if he will not do so, I will kill myself." So the the tree, and that he was to come for the eight servant went and told the king, and when the nas early the next morning. So the prince king heard of it, he sent a messenger to seize agreed and fetched th- young cocoannt from the diwan and the boy. The messenger went the tree, and the city kotwal drank its water and quickly as he was ordered by the king, and quenched his thirst. After this, the princess seized the diwan and the boy, and the king told was disturbed in her sleep by a leg of the bed them what he had heard from the princess' breaking, so she thought, "If the plam-seller servant. Then the prince began to cry, and the will come and sit under the bed and support it king seeing this, felt pity for him, and he rememlike a leg, I will give him another four annas; bered that the princess had only wished to see so that he will receive twelve annas in the his blood and did not ask for his head, so she morning." She sent a message to him by her would be satisfied if the blood of some animal servant, and he agreed and came into the prin- were shown her, and the boy might be banished cess' house, and sat under the bed like a leg. to another country. He determined on doing Then he began to reproach himself, saying, this, and calling a messenger, gave him his "Good God ! it is written in my ill fate that instructions privately. Then the messenger took I am to sit under this bed and support it like a the boy down to the ghat where bodies were leg whilo my wife sleeps on it." So he was burnt and said to him, "The princess' life will much troubled in his mind. When the morn- be saved if you are cat in pieces and your blood ing came the plum-seller thought, "If I stop given to her, and she has given orders that this here for my money, the princess will recognize is to be done, but I will save you ; you must fly me, so I will conceal myself and see what she from this kingdom, and I will kill a dog and will do;" then he went away. give its blood to the princess." So saying, the That day the king's diwan met him, and messenger let the boy go, and killed a dog and when he saw his appearance he thought that he put its blood in a pot and gave it to the prinmust be the son of some great person, and being cess. When she saw it, she was very much much pleased with his conversation, he said to | pleased and said laughing, "I was always send. him, "Come and live in my house and I will ing you letters to come to me and you never support you," so the prince went to the diwan's came, and now you have paid the penalty for house and lived there. Now the diwan had all the trouble you caused me. How do you feel neither son nor daughter, so he treated the now? I will have your blood given to a crow." plam-seller as if he were his own son. After She then ordered a servant to give it to a crow, some time the diwan said to him, " You can read and when the crow had drunk it, her anger was and write very well, you must come with me appeased, and she lived at ease with the kotwal. every day to the king's court and write in my In the meantime the king's son left the kingdom office." From that day forward he went to the in tears, and gained his livelihood by begging. office, and wrote; but one day, after the office At last he went back to his own country, and was closed, the prince was going home with the lived in the thatched hut, and when he laid down diwan, when the princess saw him from the top and fell asleep, his father appeared to him in of the house and knew that he was her husband, a dream, and said, "My son, why do you suffer 80 she was very much disturbed and began to such hardships? Whilst I wis alive, I lent your reflect on what she should do; but being in love father-in-law seven crores of rupees, and he with the kotwal, she had no mercy on her gave me a bond engraved on a copper plate. I husband, and determined to have him killed and put this bond into a tin box and buried it under his body thrown away, that she might live with a champak tree; go and dig it up and obtain the the kotwal without annoyance. When she had money." When he had said this, he departed.

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6 THE INDIAN ANTIQUARY. [JANUARY, 1880. of his intention, and ordered him to take care of the kingdom while he was away, and he further ordered him to kill a jackal and give it to him. The diwan ordered the sepoys to bring a jackal, and they went into the wood and brought one and gave it to the prince, who sent for a skinner, who took out the inside and dried the skin in the sun. Then the prince put inside the jackal's skin many kinds of gold, pearls, and jewelled ornaments, and a beautifully embroidered dress, and sewed it up. He then gave the diwan authority to manage his kingdom, and taking the jackal's skin, some elephants, and horses, and many soldiers with much treasure, he started to find a wife. He went from the court of one king to the court of another, till at last he reached the country of a king who had a very beautiful daughter. She was twelve years old and unmarried; this he learnt from the talk of the people, and he determined on staying there. At the same time he thought if he appeared at the king's court in such state, the princess could not refuse to marry him, so, in order that he might discover whether she were virtuous or good for nothing, he determined to put her to the test before marrying her. He then concealed his soldiers, elephants, and horses, and rabbed ashes on his body, putting on only a small piece of cloth and the jackal skin on his shoulders, and wore the dress of a madman. He ordered his soldiers to come and protect him whenever he should call out and say "Forward," and having made these arrangements, he went away, and began to wander about like a madman. After wandering in this state for two or three days, the people of the city began to say, "Whence has this madman come ?" and the rumour reached the ears of the king. Now the people of that country had never seen a madman before, so the king wished to look at him, and ordered a messenger to go and bring him into his presence. When he was come, the king heard what he had to say, and the king and all his court began to laugh at him. Then the madman did still more mad things, and began to joke with the king; and the servants saw him and told the princess about him, so that she became very anxious to see him. At noon when the king came into the palace to eat his breakfast, she began to cry, and said she wanted to see the madman. The In a little while the prince woke up, and believing in what had been told him in the dream, he borrowed a spade from a neighbour and began to dig under the champak tree. After digging for some time he found the tin box, and inside was the bond for seven crores of rupees; he read it through, and saw that it was all correct. He then took the bond to the house of his diwan and showed it to him, telling him to provide 500 sepoys and 500 carts, that they might take the bond to his father-in-law's house and bring back seven crores of rupees, and if he would not give the money, the sepoys were to take him prisoner. When the diwan saw the bond he was very much pleased, and provided sepoys and carts and sent them to the king's palace with a letter and the bond; and after they had shown it him, they said, "If you do not give us the money, we will seize you and take you away." When the king saw the letter and the bond, he thought a little, and then went to the queen and showed them to her, and calling his daughter he said to her, "Child, why did you tell me your husband was dead? He has just written to me, and sent for seven crores of rupees. Why did you give this false account of his death ?" Both the king and queen began to abuse her, and when the princess learnt her husband was alive and heard all the abuse which was bestowed on her, she was very much troubled, and began to think the man who had been cut in pieces and whose blood she had given to the crow, could not have been her husband but some one else. So the princess kept thinking over the best thing to be done. At last the king with a great deal of trouble collected four crores of rupees and gave them to the sepoys, and promised to give the other three crores in a month's time. After some persuasion the sepoys took the four crores and an answer to the letter, and gave them to the prince. The prince then restored the old diwan to his office, and ordered him to buy a kingdom and palace like the former ones. According to the orders he received the diwan, in a month's time, bought a palace and estate, and they began to rule the kingdom happily. In the course of a month the sepoys brought the remaining three crores of rupees, and the prince bought a still larger estate than before. Some time after this, the prince thought he would like to be married, so he told the diwan

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JANUARY, 1880.] BENGALI FOLKLORE LEGENDS. king thonght, "How can I bring the madman inside the palace, and yet I must, for the child is crying for him." So he ordered a servant to promise the madman some good things to eat, and to bring him inside. The servant went to the madman and said, "Come in with me and I will give you good things to eat," and enticed him in several ways, so that at last he came; and when he saw the princess he did more mad things, so that she could not stop laughing. Then the princess called the madman into her own part of the house, and told him to stop there and she would give him some sweetmeats; but he said, "What are sweetmeats, how shall I eat them ?" and did more mad things. At night he lay down at the door of the princess' room, and slept there till the next morning. When the princess had bathed, she took husked rice, plantains, sugar, and flowers in her hand, and was going to worship Siva, but the madman was lying at the door, so she could not pass out. She told him to go away from the door, but he told her to step over his body; the princess tried to persuade him to go away from the door, but he only did mad things, and in the meanwhile the time for worshipping Siva was passing by. The princess began to consider what she should do, when the madman said, "If you will promise to give me whatever I ask, I will go away from the door." The princess with ont thinking promised three times to give him whatever he asked, so he went away. Then the princess went into the temple to worship Siva, and when she had finished, she came back and called for the madman and said to him, "Now, tell me what you want." He replied, "Will you really give me what I ask?" and she promised to do so. Then he did more mad things, and laughing, said, "Princess, you must marry me." When she heard that she beat her forehead with her hand and began to cry, and crying a great deal she said, "God has written a mad husband on my forehead, and although I have worshipped Siva constantly till now, yet he has given me a mad husband," so saying, she fell on the bed insensi. ble and went to sleep. Then the image of Siva appeared to her in a dream and said, "Princess, I have given you the best of husbands, he is no madman, but has put on a madman's dress to prove you, he is a king's son, you must not dislike him, and you will presently know his real condition." When the princess had heard this, she woke up and told the madman that she would take him for her husband. As soon as the king and queen knew it, they were very much troubled, and the queen, weeping and beating her head with her hands, said, "It was always my greatest wish that our daughter should marry a king's son, and have a prince for a son, and be the mother of a king, but God has made my hope of no avail." Then the princess came and said, "I have obtained what was written in my fate, now bid me farewell for I must go with the madman." She salated her father and mother, tied up her ornaments in a bundle, and pat them under her arm, and started with the mad. man. He put the dried jackal's skin on his shoulder, and went in front, and the princess followed behind. After they had gone some distance, the madman asked her what was in the bundle under her arm, and she said it was her jewellery, so the madman said, "If you wish to go with me, you must throw away all your clothes and ornaments and come naked, otherwise go back to your father." The princess would not take off her clothes and ornaments, but continued to follow the madman; presently he turned round, and saw that she had not thrown away her dress and ornaments, so he began to beat her with the jackal's skin, A labourer saw him and went and told the king, so the king ordered a messenger to take some soldiers, and drive the madman away and bring his daughter home. The soldiers went as quick as they could, but the madman saw them from afar, and called out, "Where are my soldiers and elephants and horses ? Come forward." When they heard this, all his army and elephants and horses came, and beat the king's soldiers, and drove them away; then the madman tore open the jackal's skin, and made the princess wear his ornaments and dress. He also took off the madman's dress, and put on a king's robe, and went with his army to his own kingdom, where he lived with the princess. One day the king laughed, and said to the princess, "I have another wife, who is the daughter of a certain king, and still lives in her father's house." Then the princess said to her husband, "I am alone in the house and have no one to talk and walk with, send off a palki

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8 THE INDIAN ANTIQUARY. and bearers to-morrow morning, and bring her here, then we shall be able to talk together and live happily." So the king wrote a letter to his father-in-law, and sent off the palki and bearers. When they arrived at the king's palace, they gave the letter to the king; he read it and went in and told the queen, and they agreed that their daughter must be sent, so they took leave of her. While in the palki the princess began to think that if the prince had heard of her bad conduct he would kill her as soon as she arrived; but afterwards she grew more bold, and thought he could not possibly know anything about it. So she came to her journey's end, and the two wives were introduced to each other. The eldest wife lived in one house and the youngest in another; but the king always used to sit with the youngest, and not only would not sit with the eldest, but would not even look at her. One day the second wife said to the king, "You have been to sit with me every day for nearly a month, and you have never been once to see your first wife; what is the cause of this ?" The king replied, "I have a reason for it which I will tell you afterwards." Some time passed when one night the second wife said to the king, "To-morrow is the day for bathing in the Ganges; I and the other wife wish to go and bathe, so you must give us 100 rupees each." The king promised to do so, and put up in two bags 100 rupees for the second wife, and 100 rupees less twelve annas for the first wife, and giving the bags to a servant, he told her to take the first bag to the second wife and the other to the first wife. When the second wife opened her bag she counted the money and found there was 100 rupees, but the other wife found there was twelve annas short of 100 rupees in her bag. The The inscriptions in the North-Western Province belong, with a few exceptions, to the first four centuries of the Christian era; they are nearly all engraved on rocks and written in the square or so-called Nagari character, which is [JANUARY, 1880. second wife said "He has given me 100 rupees, he must have given you twelve annas short by mistake; the king will give you the other twelve annas when he comes in at noon to breakfast." After the two queens had bathed, the second went to cook for the king, and the other went on the roof of the house to dry her hair in the sun. When the cooking was finished, the king came and had his breakfast, and whilst the second wife was giving him his betelnut, she asked him why he had given the other wife twelve annas short of 100 rupees. The king said, "She owes me twelve annas, so I have deducted it." The queen enquired how that could be, and the king answered, "When the queen was in her father's house I was a plum seller, and she bought four annas worth of plums from me but did not pay for them, and in the evening, because the city kotwal was thirsty, I climbed a cocoanut tree and brought down a young cocoanut, and for that she promised me another four annas; and again, when she was sleeping in the night, it happened that one of the legs of the bed broke, so I sat underneath and supported it with my head, and for this I was promised another four annas, twelve annas altogether; this sum I have deducted from what I gave her." When the first queen heard what was said, she jumped from off the top of the house, and was killed. REPORT ON THE ANCIENT INSCRIPTIONS IN THE NORTH-WESTERN PROVINCE OF CEYLON. BY DR. E. MULLER, ARCHEOLOGICAL SURVEYOR. Mr. Guyborn Henry Damant, M.A., B.C.S., late Deputy Commissioner of the Naga Hills, came out to India in 1800. He has been a valuable contributor to this Journal ever The second queen was running to pick her up, but the king forbid her, saying, "It is not your business to pick up that wretch." Nevertheless the queen went and found she was dead. Then the king called her relations, and had the first queen burnt, and her faneral ceremonies performed, and began to rule happily over the kingdom with the second queen.' only a slight modification of the Asoka alphabet. They are dispersed all over the province, sometimes in places very little known, and I am therefore very doubtful about the completeness of my collection. since its commencement. Immediately after sending us the above three legends, to our great regret, he was killed by the rebel Mozema Nagas, in Mozema, 14th October 1879.

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JANUARY, 1880.] CEYLON INSCRIPTIONS. According to tradition, the first settlement of north of the road from Puttalam to Anuradhathe Gangetic tribes was at Tamba panni pura, turning off at the 17th mile-post. There Nuwara or Tammuna Nuwara, seven miles are four inscriptions close to a temple which, from Puttalam. Wijaya is said to have landed according to tradition, was built by prince Sali there, and to have taken his way from there Kumara, the son of Dutthagamini, abont to Anuradhapura. The ruins, however, 137 B. C. To judge from the inscriptions, I do that are to be found at Tammana Nuwara are not think that this can be correct, as they conundoubtedly of a much later date, and the whole tain blunders which generally do not occur in story of Wijaya, as given in the Mahdwariiso, inscriptions older than the 2nd century A.D. being more mythological than historical, I do I put in brackets and italics the words or not believe that the mere coincidence of name letters that are missing :proves anything. I. Jotiteraha (putaha] mahasudasane upasaka Tambapanni, or Tamra parni in Tisaya teraha nagaleneSanskrit, was originally the name of a river in The large and beautiful rock cave of the Tin nevelly, Southern India(conf. Lassen de Tapro- thera Tisa, son of thera Joti. bane insula veteribus cognita, p. 6; Caldwell, Upasaka, 'lay-devotee,' which I have omitted Comp. Grammar of the Dravidian Languages, in the translation, is the contrary of thera, and Introd. p. 120), and was most probably also therefore cannot be applied to the same person; applied to a river by the immigrants when they one or the other must stand by mistake. first came over from the continent to Ceylon. II. Parumaka Sumana putaha Chuda Sumana Which river that was, is difficult to say, but I cha bata Tisagutaha cha [tudisa] lene sagasado not think that it can have been the Mi-oya "The cave of Tisaguta, son of the Brahman nor any other river that is to the south of Sumana, brother of Chudasumana [is given] to Anuradhapura. According to the Mahawainso the priesthood of the four quarters.' p. 50, the first settlements of the followers of Chudasumana is a name similar to Chudanaga Wijaya were Anuradhapura, U patissa (Mal. 225) given to distinguish him from his Nuwara (the modern Tantrimale), Wijita- grandfather, Mahallaka Naga. pura near the Kalawewa tank, and Uruwela, The two remaining inscriptions are of no of which the position cannot be made out with peculiar interest. certainty. Now, Anuradhapura and Upatissa (2.) Gallena wiha ra, four miles to the Nuwara are both on the Kadamba river (Mal. west from Mahagalkadawala on the road from watta-oya), and Upatissa Nuwara was the seat Padeniya to Anuradhapura. There I found five of Government before Anuradhapura, so that it inscriptions very much alike as to their contents, seems most likely that the immigrants came up but of which one is at least two centuries older this river from the sea coast. I therefore than the others. It runs as follows: believe that if the ruins of Tamman a Dewanapiya maharaja Gamani Abhayasa puta Nuwara are ever to be found, they will be Tisayasa mahalene agata [a]nagata chatudisa found a considerable distance to the north of sagasaPuttalam, The great cave of Tisa, the son of the great I now proceed to the inscriptions. The oldest king, beloved of the gods, Gamini Abhaya, that I found here, as elsewhere, were the cave [is given] to the priesthood of the four quarters, inscriptions. In a historical sense they offer no present and absent. peculiar interest; the names that occur are near- These names seem to be easy enough to ly always the same, mostly Abhaya and Tisa, identify, but unfortunately neither Datthagamini which I have found more than a hundred times nor Amandagamini nor Gajaba hu had a son of in inscriptions of this province, they do not con- the name of Tisa. To judge from the shape of tain any other name that, with our present know- the letters the inscription must belong to the ledge of old Sinhalese history, we can identify. first century B. C. The other four shew a reFor philological purposes, however, these names markable difference in the language, as they are of great interest, and therefore I give here a write throughout a instead of a and b instead of few specimens of the cave inscriptions : bh; that is to say, they must have been engraved (1.) Wiranda gode, five miles to the at a time when the long vowels and aspirated

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10 THE INDIAN ANTIQUARY. (JANUARY, 1880. consonants had entirely disappeared from the language. (3.) Parama kanda, one mile from Tonigala on the road from Pattalam to Kurun- mgala (of. Journal Ceylon Asiatic Society, 1855, p. 181 f.): Parumaka Abaya puta paramaka Tisaha Dutaka .... (lene]. The cave of the brahmin Tisa Dataka. ... son of the Brahman Abhaya.' This most probably refers to Dutthagamini, and is, as far as I know, the only inscription in which he is called by his full name. It might be objected that the relationship is not given correctly, as, according to the Mahawariso, Dutthagamini was the son of [Kakawanna) Tisa and grandson of [Golu] Abhaya, but these inaccuracies occur frequently in inscriptions, as I have shewn in my last report, Ind. Ant. vol. VIII. p. 226. Inscriptions similar to these are to be found at Maila wa and Giribawa, five miles from Gallena wihara ; at Galwe wa wihara, two miles from Wariyapola; at Mula gama and Labuga la, six miles from Anamaduwa (cf. Journal Ceylon Asiatic Society, 1853, p. 82); at Pichchhandiya wa, two miles from Mulagama; at Gallaewa wihara near Mediyawa; at Ganekande wihara near Mahanikawawa; at Nagolla wihara, Petiyagala, Kavallalena, all three near Rambawawa on the road from Kurunegala to Anuradhapura ; and at Patah a mulla near Hiripitiya on the same road. Besides these short cave inscriptions, there is one of some length engraved flat on the rock, which doubtless belongs to the same period, as it bears the name of Dutthagamini. It is that at Tonigala, about fourteen miles from Puttalam on the road to Kurguaegala (of. Journal Ceylon Asiatic Society, 1853, p. 81). As far as 1 know, this is the only inscription in the Island which can be proved with certainty to be previous to the Christian era; for that at Rukam (Battikaloa) which was published in the proceedings of the Ceylon Asiatic Society, 1870-1, p. xxviii., although it bears the name of Dutthagamini's grandfather (Golu] Abbaya, the son of Yatthalaka Tisa, shews by the shape of its letters that it must be of later date. The inscription at Tonigala has two different versions, of which one is engraved near the tank Kudawaewa, the other in the jungle a quarter of a mile off : (a) Parumaka Abaya puta parumaka Tisaha wapi Achagirika Tisa pawatahi agata anagata chatudisa sagasa dine-Dewanapi maharaja Gamini Abaye niyate Achanagara ka cha [Tawirikiya nagaraka cha parumaka Abaya puta parumaka Tisa niyata pite rajaha agata anagata chatudisa sagasa. The tank of [Kakavanna) Tisa, the son of Abhaya, at the mountain of Achagirika Tisa, is given to the priesthood of the four quarters present and absent. The great king, beloved of the gods, Ga mini Abhaya, ordered : Achanagara and Tawirikiyanagara, which have been established by my father kirg Tisa, son of king A bhaya, [are given] to the priesthood of the four quarters, present and absent.' (6) Parumaka Abaya puta parumaka Tisa niyate Ima wapi Achagirika Tisa pa watahi agata anagata chatudisa sagasa-Dewanapiya maharaje Gamini Abaye niyate Achanagaraka cha Tawirikiya nagaraka cha Achagirika Tisa pawatahi agata anagata chatudisa sagasa-Parumaka Abaya puta parumaka Tisaha wisara niyate pite. King Tisa, son of king Abhaya, ordered : This tank at the Achagirika Tisa mountain is given to the priesthood of the four quarters present and absent. The great king, beloved of the gods, G amini Abhaya, ordered: Acha nagara and Tawirikiyanagara (are given] to the priesthood in the four quarters present and absent. The tank of king Tisa, son of king Abhaya, is established by my father.' The contents of the inscription are not quite clear, although the words cannot easily be mistaken. As far as we learn from the Mahawariso, K Aka wanna Tisa was only king of MAgama, and never entered the northern kingdom, which was then governed by a Tamil sovereign. We therefore cannot but assnme that this inscription was engraved by his son Dutthagamini at the time when he conquered the north, instead of a monument for his dead father, and that the names in the inscription do not at all refer to the locality where it is. The tank mentioned is most probably the Daratissa tank in Rohana mentioned several times in the Mahawanso, bat not yet identified. About the other names I cannot yet venture to express an opinion. The alphabet in which this inscription is

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JANUARY, 1880.] CEYLON INSCRIPTIONS. 11 written is the oldest form of the Asoka character, | Mihintale, just as we find it related concerning only for 8 we always find the Greek digamma, Meghawanya Abhaya in Mahdwarso, p. 232. as described in Goldschmidt's report, Ind. Ant. The finest specimen of these inscriptions is vol. VI. p. 318. I however believe that this is that from the Ruwan wali da goba, quite accidental, and that there is no difference Anuradhapura, now in the Colombo Museum, of sound between the two s's, as in other inscrip- of which I annex a copy and translation, as it tions equally old--for instance, that at Gallena has never been published :-we find the round form throughout. (1) Sidha Wahaba rajaha manumaraka T[i]s& Regarding the language of this inscription, maharajaha puti maharaja we find in (6) several instances of the ancient (2) Gayaba hu Gamini Abaye Dakini Abaya Magadhi nominative in e as raje, pite, wiyate; this araba wihera karaya wa rakawiya termination is also used for the feminine gender (3) bajika patisa wanak tiri kota papa(?) in wapi......dine. Niyate I have translated first takarahiya Jina patisatara by ordered,' afterwards by established,' ac- (4) Kotu dine dakapati bikusagaha ataya cording to the context. It has the same meaning chatari paceni paribujanak kotu dine. in Pali; for instance,"porunarajaniyatam punia. Hail! The great king Gaja bahu Gakammam," meritorious practices established mini Abhaya, grandson of king Wahaba, by former kings.' (Mah. 213.) Wisara in the son of king Tisa, having built (or restored) last line of (6) stands probably for wapisara or the Dakshina Abhaya and other wiharas, and wawisara, which occurs frequently in later in- having protected them, made them inhabited (?), scriptions. having strengthened the faith, having made We now proceed to the inscriptions of the obeisance to the faultless Jina, after having first centuries of the Christian era. They are given the wiharas), he gave to the priesthood much more numerous than the oldest, but as the enjoyment of the four pratyayas.' the letters are not cut very deep, some of them According to Mah. p. 206, the Dakshina and are much damaged by rain, and besides they Abhaya giri] wiharas were already built under are full of mistakes and clerical errors of all the reign of Wattag amini, B.C. 89,60 kinds. that we must either assume that Gaja bahu The alphabet in which they are written is was also one of the names of Wattagamini, or that of the Western caves, as given in Prinsep's that karaya is to be translated restored,' not Essays, but in addition to this I found several built.' The latter seems more probable, as the letters which apparently do not occur in India. names of Gajabahu's father and grandfather It is to this period that the inscriptions belong are given, and from the whole appearance of of H a bara neand Tissamaharama (now the inscription in general. in the Colombo Museum), which were published Among the inscriptions in the North-Westby Dr. Goldschmidt in his last report, but none ern Province, one of the oldest is at Pajaof the inscriptions in the North-Western Pro- gala three miles from Hiripitiya (on the road vince are so well preserved as these. Also the from Kurunegala to Anuradhapura) on the top large inscription at Mihintale is of the same of a rook. It bears the name of a son of the date-not that which is alluded to in Alwis's minister Mahiniga, but there are too many Introduction to the Sidatsangarawa, p. xxxvi., words and letters effaced to allow of a translaand translated by Armour in the Ceylon Almanac tion. One letter in this inscription is of peculiar for 1834, and which is much later, but that interest, as I have found it nowhere else; it ic which was published by Captain Chapman in very much like the modern Tamils, but I could 1850. Goldschmidt ascribed this inscription to not yet make out the meaning of it. Gaja bahu Gamini (cf. his Report, Ind. Ant. Nearly as old as this is the inscription at vol. VI. p. 319), but I think it belongs to Megha. Ridi wihara (Ambatthakola lena) between vanna Abhaya (A.D. 248), not only because Kur naegala and Matale. This wihara was the king mentioned is said to be the grandson built by king Amandagamini (21-30 A.D.), of king Tisa, which alone would not be conclu- but I do not think that the inscription is quite sive, but because it is stated that he repaired as old. It begins: Siddhisaddhamake siri. ... the abode of Mahidatera and Badusalatera at After this comes most probably the name of the

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12 THE INDIAN ANTIQUARY. [JANUARY, 1880. king, which is not quite legible on the stone, and Raja Abayisa pati Waqamana gama mabama in the second line I believe I have deciphered a bariha sagasa wawi cha. part of the ancient name of the place-Abattha- [Under this is a line of smaller characters, [kola]. which are not so clear.] There are several inscriptions of the same Wadahamana, the son of king Abaya, age, which all refer to the construction and gave the village . . . . and the tank to the dedication of tanks, a favourite subject also in priesthood.' the North-Central Province and in the district The words left blank may be names, but of Hambantota. Unfortunately we know so little I am not sure about it. Galgamuwa tank was about the ancient geography of Ceylon that we built ty king Mahasena, the son of Meghaonly seldom can identify the names given in wanna Abhaya, according to the Rajaratna kari these inscriptions. Celebrated tanks like the (Upham, Sacred and Historical Books, II. 69, Padiwilkulam and Kantalai tank are not at all III. 237), and to him I think the inscription mentioned in the earlier part of the Mahdwanso, must be ascribed. Whether Waddhamana was which should give us an account of their con- really & name or only a title, must remain unstruction, and so there is little hope to learn from decided at present. (Cf. Journal Ceylon Asiatic thence anything about minor tanks as they exist Society, 1879, p. 7.) in the North-Western Province. Still more Another equally well preserved inscription is difficulty of course prevails about the names of at Dewagiriya wihara, three miles from the paddy fields which are served by these tanks, Galgamuwa and so there remains but very little matter to Sisitawanaka wiharahi nawahagamaketahi discuss in inscriptions like the following from chetahi karihi kubareAlutgalwihara: In the Sisitawanaka wihara on the NawaSiddha mahara jaha bikawawiya chetakarihi hagama field the paddy land (extends) over. . . sagawiye chetakarihi talatarawiketahi cheta- karishas.' karihi Similar inscriptions concerning tanks are to (2) uliwawiya chetakaribi punagamaka- be found at Yapahu (Subhaparwata), six wawiya chetakaribi wihirakaketahi chetakarihi miles from Balalli, and at Galwe wa near (3) pariwatakaketahi chetakarihi talawiya- Wariyapola. ketahi chetakarihi. All the inscriptions mentioned until now are (4) Tisa teraha kalahi likitaka. not later than the beginning of the 4th century We have here four tanks and four corres. A.D. At this time we notice a change in the ponding paddy-fields : alphabet; the square character begins to go bikawawiya talatarawiketa over gradually into the round form, and somesaga wa]wiya wihirakaketa times we find the same letter in two or three uliwawiya pariwatakaketa different forms in the same inscription. punagamakawawiya talawiyaketa I only came across one cave inscription The only word to explain is chetakarihi, of written in this mixed character at Ga nekande which the second part karihi is equal to the Pali wihara near Mahanikawowa, on the road karisha; cheta is most probably a numeral, which from Kurunegala to Anuradhapura. I give it indicates the extent of paddy-land that was here as it is of some interest :served by each tank, but I cannot trace the Sidawiya pukanalene chat disika gagasa etymology of the word. Chuda(?)tisa jetaka Baranake anajiwi. The concluding sentence--" This is written The tank cave of Siddhawiya (?) [is given] at the time of the thera Tisa"-helps us just as to the priesthood in the four quarters. Chudatisa little in finding out the date of the inscription the chief, and Bharana his bondsman.' as the mere title "maharaja" ("great king') Pukana is the old form for the modern in the first line. pokuna, Sanskrit pushkarini. One of the oldest and best preserved inscrip- There are two short inscriptions of this kind tions is on a rock near Galgamuwa tank at Kadigala near the Kall-oya river, and two on the road from Padeniya to Anuradhapura. long onds at Mediyawa (Ratgallegama wihara), It runs as follows: of which one is hopelessly destroyed by burn

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JANUARY, 1880.] CEYLON INSCRIPTIONS. 13 ing. The other one, as well as & very fine inscription at Rajangane, three miles from Mahigalkadewala, treat both about the building of dining halls for the priest (danasala) and the offering of water-strainers (palisavana) to them, a practice that is known from Mahawarnso, p. 220. I reserve a full transcript and translation of these for a later occasion. The alphabet in which they are written is very difficult to decipher, and some characters can only be found out by conjecture, as we have nothing like them in any of the Indian alphabets that are given in Prinsep's Essays and Burnell's, South Indian Palaeography. As in the North-Central Province, there are here also no inscriptions between the 5th and 9th centuries, and so we go on at once to the reign of Kassapo V. (937--954.) There is a fine pillar of this king at Ingirimitiya, eight miles from Anamaduwa, discovered by Mr. Parker, the irrigation officer of the district. The king styles himself, as usual, Siri Sang Bo, and it would be difficult to say which king of this name it is, if not for the name of a minister (Mahale=mahdlekha) Sena, which must be the same mentioned in Mahawanso ch. 52, 33, as the founder of Mahalekhapabbatawihara. It contains a grant to a temple, the name of which is not clear on the stone. I give the first lines and a part from the middle of the inscription :A.-(1) Swasti (2) Siri Sanga Bo (3) ma purmuka (4) sawanaga pa(5) ridase hima (6) ta puradisa (7) wak dawas (8). ... ma (9) ha panan (10) wahange (11) wadAleyiHail! Siri Sanga Bo, the king in the...th year of his reign, on the 10th day in the bright half of the month Himata....the great sage declared. . . Sawanaga must serve to indicate the year of the king's reign in which this order was given; generally we find a numeral instead, as pasal08wanne in the inscription of Mahakalattewa. C.-(1) ......su (2) sama me ga (3) m no wad (4) na kot i. (5) Bl gael mi(6) wan waeriya(7) n gam gen(8) no ganna (9) kot isa (10) atanin nepanna (11) kot isa. Having ordered that noblemen shall not enter the place, that enemies shall not take the cart buffaloes from the village, and having made them independent.'.... Atanin nepanna I think stands for Pali attand nipphannd-dependent upon themselves.' Inscriptions of this king and of his successor, Kassapo VI., are to be found at Makala na wih a ra, seven miles from Kurunegala, on a large rock close to the dagoba, and on pillars at Maedag ama and Segele na wihara, nine miles from Kurunegala on the Kandy road, and at Yak dessa Gala, two miles to the east of the road to Puttalam. Of king Par & krama bahu I., I only found two inscriptions : one on a pillar which stands now before the Assistant Government Agent's house in Puttalam; the other one on a stone tablet at Galas ne Mala sane, eight miles from Kurunegala, near the road to Anuradhapura. The pillar was formerly at Puliankulam, ten miles from Chilaw, where it was discovered by Mr. Brodie, who gave a very rough and imperfect transcript of it in the Journal of the Ceylon Asiatic Society, 1855, p. 181 ff. The contents seem not to differ greatly from those in his other numerous inscriptions all over the Island. Last of all, I mention three Tamil inscriptions on two pillars and one large slab at Budumutt a wa wihara near Nikaweratiya. The character is very much the same as the present Tamil, but there are two or three letters which have disappeared now from the alphabet. Unfortunately I am not well enough acquainted with Tamil to be able to give a translation of these inscriptions; they bear the name of the son of a Kalinga king ("Kalinka makan"), and date, without doubt, from the time of the great Tamil invasion of Ceylon, 1013-1153 A.D. These are the inscriptions I found, partly by inquiring from the natives, partly with the help of the Government archeological returns ; but I am convinced that if a systematic search

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14 THE INDIAN ANTIQUARY. (JANUARY, 1880. were made by Government in all the temples of this province, a great many more would be found, which perhaps might give us some valuable in- formation in addition to what we know from books on the ancient history of Ceylon. Colombo, 3rd June 1879. THIEN-CHU-INDIA. EXTRACT FROM MATWAN-LIN, BOOK CCCXXXVIII. FOL. 14. Translated from the French of M. Stanislas Julien. The following notice of India by Ma-twan-lin, making use of Indian words already to my being made up of fragments from the great knowledge employed by Buddhist writers in Chinese historians, not one of whom probably was translating the same words into Chinese ; and, as acquainted with the languages of India, we may the Sanskrit language often offers several transexpect to find in it a great many words disfigured, lations of a given word, I have always placed a first by the original writers, and afterwards by note of interrogation (?) after the word proposed, the various editors of the Wen-hien-thong-khao. even in cases in which I am almost certain of Thus we find Ki-li-chi and Tea-li for Kshattrya' having found the correct one. (a man of the warlike caste), So-tu for 'Stupa' I cannot conclude these remarks without adding (a tomb), Shi-lo-y-to for Siladitya (name of a king), that the fragment from Ma-twan-lin here given, Kia-mo-lo for Kapila (a town). I have removed has presented to me, as much on account of the these alterations in the case of words the correct names of foreign products and Indian names as form of which I have learned from other sources, of passages altered by the editors, difficulties but what could I do, in the case of Indian words which one is not accustomed to meet with in of which I could find no trace in my Buddhist Chinese historians. I have been obliged in order accounts, and also in the case of names of foreign to correct the text to search patiently for the countries, which perhaps appear only once in the original notices extracted by the author, and Bolitary fragment from which Ma-twan-lin has although in more than one place this species of taken them PI believe I have taken the only investigation has succeeded, I have not in every plan which I could prudently have done. If, in instance recovered the passage at which he must a particular case I have attempted a transcription have been looking, or else I have found even I have placed it between parentheses, followed it spoiled by mistakes. by a note of interrogation, or else I have limited myself to simply transcribing the Chinese sounds, It was under the later Han dynasty that hoping that others, more fortunate or better China came into relations with Thien-chu.' acquainted with Sanskrit than I am, may succeed This name is the same as Shin-t u employed in re-establishing the original spelling. in the time of the Han dynasty. As for the Chinese proper names, which appear to me evidently drawn from the Sanskrit, I have First, Ma-twan-lin remarks in a note that the taken the liberty of giving the translation of General Chang-kie n being sent on a mission them, not according to any dictionary, but by to Ta-hia (Baktria) saw canes of the Khiong 1 Journal Asiatique, IVme Ser. tome X. (1847) pp. 81- sound of shin-tu has been changed into thien-tre, because 121. The following extract first appeared in the Asiatic the word tuldu) has been abridged into tu (Khang-bi Journal for July and August 1836 without any transla- mentions this abbreviation under the word tu); finally the tor's name. It was reprinted with additional notes by abbreviation tu has received the sound of chu. Acoording Prinsep in the Jour. As. Soc. Beng. vol. VI. (Jan. 1837) pp. to the historian See-ma-thsien (the Ching-tseu-thong adda), 61-75. The same extract is included in M. Pauthier's the character shin should be pronounced yuen a word Examen Methodique des faits qui concernent le Thian which in Khang-hi is also sounded yun, sound very Tehre ou l'Inde published in the Journal Asiatique, IIIe close to yr or in). Ser. 1889, pp. 257-400, and also separately, Paris : 1840. From this we understand how the word for India, which This work also includes 48 pages of "Considerations according to Hiwen-Thsang, should be written in tu (in-du), Generales" drawn from the Ta-thang Si-yu-ki of Hiwen the phonetic transcription of the Sanskrit indu (moon), bus Thsang. M. Julien alludes to neither of the versions that come to be written (Conf. Fan-i-ming-s.tsi, bk. vii., fol. 8 preceded his own, but M. Pauthier mentions (p. 278) that and Khang.hi) by Chinese travellers ignorant of its deri. the English version was due to himself. Some notes from vation, as Thien-tu, Shin-tu and Shin-tu, Yunu, Hien. Prinsop's reprint, together with others, are added here. teu (teu representing the sound of ) and lastly Thien. According to the Buddhist work Ling-yen-tsi-chure chu, in consequence of the alteration of the two syllables (bk. I. fol. 2) the word Thien-chu signifies moon (in of this Sanscrit word (0) Indu, the moon. Sanskrit 5). From this etymology we discover that both syllables of this word have been altered, and one wonders * Pauthier's Examen, p. 4. how this corrupted spelling should be preserved to the * According to the historian See-ma-thsien, the country present time by Chinose writers. Let us see the origin of of Tahis is situated about 200 leagues to the south-west this change. of Ta-wan (now Tashigan, in Arabic, Thaabkond; woord. In the dictionary Ching-tseu-thong under the word chu ing to the universal geography Thai-thsing 1-tong-chi; we find that, in Shin-tu, the same word as Thien.chu, Khokand, according to the Thai-kue-thu.ch). is south of the word tu ought to be pronounced as tu (du). Now the the river Wei (in Banserit Vach), the Oxu.

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JANUARY, 1880.] reed and cloth of Shu. Whence have you got these things?' asked he of the people of Ta-hia. Our merchants,' they said, 'are sent to buy them in Shin-t u, which is the same country as Thien-chu (India). Some call it Mo-kie-t ho (Magadha) and others P o-lo-men (kue) Brahmanarashtra, the kingdom of the Brahmans.' It is to the south of the Tsong-ling mountains and is many thousand li to the south-east of the Yuei-chi. This country extends 30,000 li (3,000 leagues); it is divided into five Thienchu (Indies), viz.: middle Thien-chu, eastern Thien-chu, southern Thien-chu, western Thienchu, and northern Thien-chu, each division measures many thousand lis, and contains many cities large and small. CHINESE ACCOUNTS OF INDIA. Southern India is bounded by a great sea, the northern extends to the snowy mountains (Siu e-s han, the Himalayas). On all sides are mountains which form a sort of wall. Towards the south is a valley by which one might enter, and which is reckoned as the gate of that part of India. "Eastern India is bounded on the east by a great sea, it is near Fu-n a ndeg (Siam) and Lin-i (Tsiampa), it is only separated by a narrow sea. "Western India touches Kipin (Kabul) and Po-sse (Pars'a, Persia). All the countries, continues Ma-twan-lin, which extend from the south-west of the Yue ichi and the kingdom of Kao-fu" (Kabul) to the western sea (si-hai), and on the east to Pan-khi, (or as it is sometimes written Pan-yuei), belong to Shin-tu (India). Many towns are subject to powerful chiefs; there are also many separate kingdoms which are governed by kings. Although these kingdoms differ a little from one another, they are all comprehended under the name Shin-tu (or India). The capital is near the river Heng-ho "Central India is situated in the middle of (Ganga), which is also called Kia-pi-li-ho, the other four divisions of India. or the river of Kapila. The Vulture mountain Ling-t sie u-shan, is called in the language of the barbarians Ki-tu-kue-shan (Gridhrakuta). It is formed of blue stones, and its summit resembles the "All the countries of India are governed by kings. In the times of the Hans, there still existed the kingdom of Yuen-tu' which was 9800 li from the city of Chang-'an, and 2800 li 15 Siue-shan, an exact translation of the Sanskrit Himalaya, 'abode of snow, or rather Himalayagiri, 'mountain whereon the snow rests.'-J. A. 8. Beng. vol. VI. p. 61. We read in the history of the kingdom of Fu-nan (Siam) the kingdom of She-wei (Srivasti) is a dependency of India, the kingdom of Kia-shi (KA), is also called Po-lo-nai (Varanasi, Benares), and Shi-po-lo-nai (Srivaranasi, the glorious kingdom of Benares). It is said in the work entitled Chu-fa-wei-Fo-kue-ki, or Memoirs of the Buddhist kingdoms, by the Saman Chufa-wel (in Sanskrit Dharmapala ?) The kingdom of Polo-nai, (Varanasi, Banaras) is situated 1480 lis south of the kingdom of Kia-wei-lo-yue! (Kapilavastu, Kapila). The law of Sakyamuni flourishes there (Author's note). Ma-twan-lin then relates a fact, taken from the work Li-kue-chuen, extraordinary and doubtless imaginary, about a species of ox of the same country, which is called Shao-ko-nieu, which means the ox whose flesh is cut by degrees. "It is black and has slender horns four feet long. Every ten days, they cut a portion of its flesh; without this precaution, it falls ill or dies. Those who drink its blood, and indeed generally the inhabitants of this kingdom, live to a very advanced age. This species of ox lives as long as the men. The present king (says the author of the Li-kue-ch'uen) is a hundred years of age; his kingdom forms part of Thie n-chu, that is to say India." The author of the Han annals, from which work from the residence of T u-h u (the Chinese gene. ralissimo of the Si-y u). On the south it touches the Tsong-ling mountains, on the north it is bounded by the country of the U-sun. The inhabitants dressed like the U-sun; like them, also, they were a pastoral people. They belonged to the ancient race of the Sai. We are informed by Yen-sse-ku that the word Yuen-tu is the same as Shin-tu. The expression Sai-chong is the same as Shi-chong, the race of Sakyas, or children of Sakya (the tribe to which belonged the founder of the Buddhist religion, surnamed Sakyamuni or the monk of the Sakya family). We have here, the commentator adds, a slight alteration of sound, namely, Shi instead of Sai." Ma-twan-lin makes extracts, has not observed that the kingdom called by mistake Yuen-tu is identical with the one which he has before spoken of under the name of Shin-tu, he is also wrong in comparing the Indians to the U-sun, a nomadic race, who, in their continual migrations, look for water and pasturage. The first error is rectified farther on by Yen-sse-ku, commentator on the Han annals. This division of India must include the modern Kasmir, the description of which, by Masudi, the Arabian historian, coincides in a striking manner with that of the Chinese author: The kingdom of Kasmir," he says, "which forms part of India, is surrounded with very high mountains; it contains a prodigious number of towns and villages; it can be entered only by a single pass, which is closed by a gate."-J. A. 8. B. ut sup. The following account of this kingdom is given by Ma-twan-lin elsewhere (b. cccxxxviii, f. 27): "The kingdom of Kao-fu was known in the time of the Hans. It is situated to the south-east of the great Yub-che. It is likewise a considerable state. Their manners resemble those of the inhabitants of India, and they are gentle and humane. They carry on much commerce with India. India, Kophene, and the country of Asse, are three kingdoms which are conquered by force and lost by weakness," the latter expressions are borrowed from the Taou-tih-king of Laou-tese.-J. A. 8. B. u. s. p." 63.

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16 THE INDIAN ANTIQUARY. [JANUARY, 1880. Tsieu bird (gridhra, vulture). At this period all these kingdoms belonged to the Yu ei-chi." The Yuei-chi slew the kings of these kingdoms, and filled their places with generals, to whom they gave the governorship. The people practise Buddhism (Feu-t'u-tao), which forbids the taking of the life of any living creature and the drinking of wine. This prohibition soon passed into the customs of the people. The soil is low and damp, and the climate is extremely warm. This kingdom is near that is to say watered by) a large river. The soldiers fight mounted on elephants. The inhabitants of the country are not so strong as the Yuei-chi. The emperor Wu-ti, of the Han dynasty, (which reigned from 140 to 85 B. c.,) sent officers twelve times out of China by the southwest, to try to effect an entrance into Shin-tu (India), but they were stopped by the Kuenming, and none of them succeeded in penetrating into the country." India several times paid tribute to the em. peror Hoti, (who belonged to the later Han dynasty, and reigned from 89 to 105 A. D.,) but soon after, this homage was interrupted by the revolt of the Si-y u people. In the second year of the Yen-hi period during the reign of the emperor Hwan-ti (158159 A.D.), Indian ambassadors passed the boandaries of Ji-nan (the present Tonquin), and paid tribute to the emperor of China. Tradition relates that the emperor Ming-ti (of the later Han dynasty, who reigned from 58 to 76 A. D.) saw in a dream a tall man of the colour of gold, from whose head & flame of fire issued. He questioned his officers for the subject, and one of them said to him-"In the West there is a god called Fo (Buddha), he is six chi high, and yellow like gold"." Upon hearing this the emperor sent messengers to Thien-chu to learn the doctrine of Fo (Buddha), and soon after images and statues of Fo were scattered throughout China. Ying, king of Thsu, was the first who pat faith in Buddhism. His conversion led to a great number of people in China embracing the new religion. In course oftime, theemperor Hwan-ti, who was strongly addicted to the worship of spirits, began often to offer sacrifices to Feu-thu (Buddha) and Lao-tsen. By degrees people embraced the Buddhist religion, and soon after it began to flourish. Under the Weiand Tsin dynasties (220 to 419 A. D.) the relations between China and India were broken up, and were not renewed for a long time. Only nnder the U" dynasty (222-227 A.D.) Fan-chen, king of Fu-nan (Siam), sent a relation of his called Su-we on an embassy to India. Once out of Fun an, he set sail from the mouth of the river Teu-keu-li, and coasted along till he came to a large gulf on the north-west. He travelled through several kingdoms situated on the coast of the gulf, and at the end of a year, arrived at the mouth of the river of Thien-chu (of India). He followed the course of the river for about 7,000 li (700 leaguos), and arrived at his destination. 10 It is situated south of Mo-kie-ti (HT), a kingdom Indica Commentatio, p. 56. The first of these cites an which also forms a part of Thien-chu. (Chu.fa-wet.fo. ancient scholiast on Varaha Mihira, who thus explains the kue-ki.) word Suka employed by this astronomer to denote the 11 This important epoch in the history may be fixed with Samvat era : "epoch when the barbarian kings named Saka precision by means of Chinese historians; and it is not one (the Sacs) were defelsted by Vikramaditya." - J. A. S. B. of the least advantages derivable from the study of the 14. 8. p. 63. writers of this nation, Ma-twan-lin, in his sooount of the great 1 This same emperor gained some trifling particulars Yud-chi, or Indo-Skythians (book ceexxxviii, fol. 9), states respecting Shin-tu, or India, by bis General Chang-kien, that the Chinese General Chang-keen was sent as an ambas. whom he had sent to the Yue-che, which are preserved by sador to the Yue-chi by the Emperor Wu-ti (B. C. 126), and the historian Sze-ma-taien, in his se-ke (book cxxiii, fols. 6 that, about 100 years after, prince of this nation, who pos- and 7), where it is stated that Shin-tu is situated to the sessed one of tho five governments of the country of Dahae, east of Ta-hia, the capital of which was the city of Lan. subjected the Getes in Kophenes, and that Thien-ahu, or she.- J. A. S. B. u. 8. p. 63. India, was again subjugated by the Yud-chi. This other 15 At this period, China was still considered as the para. conguest of India by the Skythians must be placed, therefore, mount state of all the half-civilized nations inhabiting about the year B. c. 26. Ma-twan-lin adds, that these Yue Central Asia. It is not, therefore, surprising that the chi having become rich and powerfal (by these conquesta), chiefs of India, subject to the Yue-chi, or Skythians, should remained in this state till the time of the latter Hans, who have thought of sending ambassador to China, in search began to reign A. D. 222. It results from hence that the of means of delivering their country from barbarians, by Skuthienslor Yud.chi) must have been masters of Western the aid of the Chinese armies, which could oblige their re. India from about B. c. 26 till A. D. 222, that is, for & space volted subjects to return to their duty. Thus we may easily of 248 years. The first invasion of India by the Yue-chi, explain facts apparently so improbable.-J. 4. S. B. u.s. or Skythians, must have taken place before the reign of 1. Pauthier's Examen, p. 11. Vikram Aditya, whose celebrated era, which begins fifty-six 15 A. D. 147-167.-Pauthier's Examen, p. 13. years before ours, originated from the complete defeat of 14 Pauthier's Eramen, p. 27. the Skythian armies by this Indian prince; an event which 11 Or Wu, one of the three dynasties which reigned simul. deserved to be thus immortalized : see Colebrooke's Indian taneously over three divisions of the Chinese empire: it wabAlgebra, (preface p. 48) and Lassen's Do Pentapotamia I sisted from A. D. 922 to 280.-J. A. 8. B. 4. s. p. 64.

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JANUARY, 1880.] CHINESE ACCOUNTS OF INDIA. 17 The king of India was filled with astonish- ment, and cried out-What! there still exist such men on the shores of the most distant seas ? Thereupon he invited them to visit the interior of his kingdom. In the suite of this ambassador, he sent two officers, Chin-song and another, to present Fan-chen and Su-we with four horses from the Yu ei-chi country, as a token of recognition. They arrived only at the end of four years. At this time, the emperor of the U dynasty had sent Khang-thai, with the title of Chong-lang, on a mission to the kingdom of Fu-nan. Upon meeting with Chin-song and his companion, he questioned them about the customs of India. It is, they replied, a country where the Buddhist law flourishes. The people are upright and honest, and the soil is very fertile. The king's name is Meu-lun"; and the capital in which he resides is surrounded by walls. The rivers and streams are divided into a great number of smaller streams which run in canals and ditches and fall into a large river. The palaces are decorated with beautiful carved workio, in the streets and the public places, the houses, the pavilions, and raised galleries is heard the sound of little bells or of the drum and melodious songs, one sees rich clothing, and breathes the perfume of flowers. Merchants arrive there by land and sea, and gather in great numbers offering, according to the public taste, skilfully wrought vessels and curiosities of very great value. Right and left are sixteen large kingdoms, namely Kia-wei (Kapila), She-wei (Sravasti) Y e-po, ao etc. Several kingdoms, although two or three thousand lis from Thien-chu, yield obedience to it, because they consider that this kingdom is situated in the middle of the universe. In the fifth year of the Yuen-kia period in the reign of We n-ti, of the Song dynasty (in the year 428 A. D.), Yu ei-'a i (that is to say loved by the moon,'in Sanskrit-Chandrapriya), king of Kia-pili (Kapila) in Thien-chu," sent an ambassador to present a letter to the emperor, and to offer him a ring set with diamonds, a bracelet of pure gold, along with other valuable articles, and two parrots, one red and the other white. In the second year of the Thai-shi period, in the reign of Ming-ti (466 A.D.), he sent again an ambassador to pay tribute. The emperor conferred on him the title of Kien-wei-tsiang-kiun (literally the general who establishes authority').* At the beginning of the Thien-kien period, in the reign of Wu-ti of the Liang dynasty (502 A.D.), Kioto, (Gupta,) king of India, sent Cha-lo-ta, with the title of Chang-shi, to present the emperor with a letter, 3 a spitoon of lieu-li (vaiduryya, lapis lazuli), different kinds of perfumes, stuffs of kie-pei (karpasa, cotton), etc. His kingdom was near a large river called Sinth a 0% (Sindh), which rises in the Kwan. lun" (Aneuta) mountains, and divides into five rivers, of which the collective name is Hengshui (the river Heng or Ganges). At the bot 15 This title must be the Chinese transcription of Maharana, there can be no doubt in respect to the first syllable mana in composition) great' ; but the Sanskrit word represented by lun (or run, ran) is less certain. At all events this nust be a king of India whose reign corresponded with this date, between A. D. 222 and 280.--J. A. S. B. u. 3. p. 65. 10 This is the case at Banaras, where many of the hones have seven or eight storeys; and the numerous temples and public edifices are covered with sculptures and basreliefs.-J. A. S. B. 11. 8. 30 The name of this kingdom is not found in the excellent history of Hiwen-thsaug, and I have not met with it else. where, it appears to me to have been altered. 31 Conf. Pauthier's Eramen, p. 17. " In the eighteenth year of the Yuen-kia period (441 A.D.), the king of Su-mo-li sent an ambassador to offer some of the products of his country. In the second year of the Hiao-kien period, in the reign of Hino wa (455 A.D.), the king of Kin-tho-li sent an officer with the title of Chiang shi to offer precious Vases of gold and silver. Still later, in the first year of the Yuen-hoei period in the reign of Fal-ti (read Tsang-u-wang, the year 473 A. D.), the kingdom of Po-li paid tribute. These kingdoms believed in the doctrine of Buddha. (Note of Ma-twan-lin.) Are the Kin-tho-li the Gandari of Herodotos and Str bo In Sanskrit Gandhari' or Gandhara, J.A.S.B... 23 For the letter see Pauthier, u. 8. pp. 30-33. 3. These curious details, the exactitude of which may excite surprise, prove that the Chinese 1 istorians were better informed than might have been expected of facts and circumstances concerning Central and Western Asia. We are indebted to Colebrocke for the mens of ascertain ing the accuracy of the Chinese writers. In fact the Chinese words Sin-thao are but the transcription of the Sanskrit word Sita, the name of one of the sources of the Ganges. In memoir on the sources of this river, this scholar cites the following passage from the astronomer Bhaskara Achirya :-"The holy stream which escapes from the foot of Vishnu descends from the abode of Vishnu on mount Meru (the Kwan-lun), whence it divides into four currents, and passing through the air, it reaches the lakes on the summit of the mountains which sustain them. Under the name of stta, this river joins the Bhadr awa: as the Ala kanand A, it enters Bharatavaraha (Hindustau): 1.8 the Chakshu, it proceeds to Ketumala, and as the Bhadra, it goes to Kuru of the north."-Siddhantasiro. mani: Bhavana-kosha, 87 and 38.-J. A. S. B. u. 8. p. 66. 25 Mount Mera. <Page #24
18 THE INDIAN ANTIQUARY. tom of this river, pure salt is found as white as rock crystal." In the reign of Siuen-w u of the later Wei dynasty (500-504 A. D.), the king of India" sent an ambassador to present the emperor with a well trained horse. He related that this country produced lions, sables, leopards, rats," camels, rhinoceros, and elephants. There is a mineral product called ho-tsi which resembles yun-mu (laminar min), but it is of a violet colour. It can be split into leaves as thin as a grasshopper's wing, and which laid on the top of one another resemble gauze several times folded. A kind of diamond is found similar to ts'e-chi-ing (crystalline quartz), which the strongest fire cannot dissolve, and which can cut jade. One may obtainalso articles made of tortoise-shell (tae mei), gold (kin), copper (tung), iron (tee), lead (yuen), and tin (seih), textures of thread of gold, carpets ornamented with gold, and carpets of pe-thie (cotton); perfumes extracted from the chen-tan tree (chandant, sandal), and the yo-kin plant; sugarcane and other products; crystallized sugar," pepper (hu-tsiao-piper nigrum), ginger and black salt. On the west, this kingdom maintains commercial relations by sea with the people of Ta-thsin and the 'A s is (Parthians). Sometimes its inhabitants travel as far as the kingdoms of Fu-nan (Siam) and Kiao-chi (Tonquin) for the purpose of trading. They have a 26 Pauthier's Examen, p. 18. 27 Pauthier has 'Northern India.'-u. s. p. 34. 25 Ma-twan-lin writes hoen (agitare, movere), a word corrupted for hoen, rat, whose fur is much prized. I borrow this correction from the original passage inserted in the Pien-i-tien, book lviii. 29 The word lie in the text means 'to set in order'; it is a inistake; I believe it should be 'split.' This correction is confirmed by a passage in the Pien-i-tien (book lviii.) identical with this one, in which the same idea is expressed by "divided." 30 In the text it is " to engrave," I think it should read "thread." 31 These are, no doubt, the fine brocades, embroidered with gold and silver, for which Banaras is still so celebrated, which continue to constitute an extensive article of commerce throughout India.-J. A. S. B. u. s. 32 Shih-meih, stone-honey." 33 The Roman empire; and the An-si are most probably the subjects of the Arsacides.-ED. 3 Perhaps the Yasy of the Russian arrals, Alani sive Assi' of Carpini (p. 709), and Alani sive Aas' of Robruquis, the Alani of classical authors; see Bretschneider's Mediaval Geog. and Hist. of C. & W. Asia, pp. 184 ff.-ED. 35 These are, no doubt, the natch-girls. 36 To form the jaid. See the laws of Manu, book II., v. 219. [JANUARY, 1880. 36 great deal of coral, also pearls and lang-kan (a kind of coral). They are not in the habit of keeping ledgers, but pay for goods with chi-pei or dentated shells (cowries); they particularly excel in magical sciences (that is, in working transformations). The greatest mark of respect which one can show to a man is to kiss his feet and lightly touch his heels before addressing him. In the houses of the rich there are young female singers and jugglers who keep the inmates in amusement. The king and his chief officers are dressed in brocaded silk; the sovereign retains on the crown of his head a small lock of hair, which is dressed spirally, he wears the rest of his hair very short. The men cut their hair and hang pendants in their ears; they are accustomed to walk barefooted, and dress themselves in white. They are timid, and little given to war and combats. They use bows and arrows, shields and spears37; they also know how to use scaling ladders, wooden oxen (muh-meau) and floating horses (lew-ma for crossing rivers), they also make subterraneous passages. They have a written language, and are excellent astronomers and calculators of the calendar. The Indians all study an elementary book called Si-ta-chang (the Siddha, a kind of primer), and write memoranda upon leaves called pei-to-ye." Yang-ti I, an emperor of the Sui dynasty (605 A. D.), having formed the project of entering into relations with the Si-yu (the countries 37 Fete, this is a scaling-ladder, of which a representation may be seen in the Art Militaire Chinois, figs. 48 and 49.-J. A. S. B. u. s. p. 67. 4 38 The two Chinese characters seih-than are a transcription of the Sanskrit word siddhanta, which signifies established truth,' 'demonstrable conclusion,' and which forms the titles of many scientific books, as the Surya Siddhanta, the Brahma Siddhanta, the Siddhanta Kaumu di, &c. The leaves of the trees, pei-to, are the olas, on which most of the Sanskrit MSS. are written, especially those in Telinga characters, which come from Southern India. J. A. S. B. u. s. 39 In the section on trees of the imperial book of botany Kwang-kiun-fang-pu, book xiv. under Pei-to-shu, we read that this tree is a native of Magadha; it grows to the height of sixty or seventy feet, and does not lose its leaves in winter. There are three species of it, the first of which is called To-lo-po-li-cha (in Sanskrit Talavriksha). Its leaves are called To-lo-po-li-cha-pei-to (in Sanskrit Talavrikshapatra). The word pei-to is an Indian word (patra), which is translated leaf in Chinese. Chinese authors sometimes write ye-shu (in Sanskrit pei-to-po-li-cha; read patravriksha, literally tree with leaves'), sometimes pei-to-shu, a hybrid word made up of patra, leaves, and shu tree." on." "In India, the bark and leaves are used to write books This tree is the palm named Borassus flabelliformis. The Imperial book of botany quoted above explains the expression pel-to-shu more clearly than any Chinese book has before done. (Cf. Fan-i-ming-i-tsi, book vii., fol. 26 v.)

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JANUARY, 1880.] CHINESE ACCOUNTS OF INDIA. 19 to the west of China), sent Fei-tu to induce* the Si-fan" (Tibetans) and other people to pay homage to him. Many princes responded to his appeal; those of India being the only ones who refused to enter into relations with him. Their refusal irritated him very much. The Kings of India are of the Ki-li-chi family, called also Tsali (Kshattryas). For centuries they have held the throne without once acquiring it either by usurpation or murder. There are four crops of rice in the year; the greatest of cereals is called mo-to-tho.* The women wear necklaces of gold, silver and pearls. The bones of the dead are burned and their ashes placed in a so-tu (Stupa) ;* sometimes however they leave the dead in the middle of a desert, or throw them into a river; they serve then for food for birds and beasts of prey, fishes and turtles. There is no law to determine the duration of mourning. Those who have been guilty of treason or revolt are put to death in secret, those who have com- mitted light offences may buy themselves off with money, and those who have failed in the duties of filial piety either suffer amputation of the hands or foet, nose or ears, or are banished to the frontiers. The Indians have a written language, and they excel in astronomical calculations and the science of the calendar. They use characters invented by the god Fan,* and write memorable things on leaves called pei-to-ye. In all parts of India ancient traces of Fo (Buddha Sa kyamuni)* are found. The people have faith in solemn oaths, and transmit magical formulas which they say can bring dragons and call down rain. In the Wu-te period (in the reign of Kao tsu) of the Thang dynasty (618-627) serious disturbances broke out in India. King Shi. 1o-y-to (siladitya)" raised a great army, and fought with irresistible valour. The men neither took off their own armour nor the elephants thoir housings. He punished the kings of four parts of India, so that they all with their faces turned towards the north acknowledged his superiority. At this time, a Buddhist monk called Hiwentheang came to the kingdom of Sila ditya; the king invited him to come and see him, and said to him,-" In your country a very pious monarch appeared, and a war-song was composed to celebrate the conquests of the emperor of China ;" try, I pray you, to teach it to me." Hiw on-thsang told him briefly how Tha T-tsong had, by his divine valour, quieted the misfortunes and troubles of the empire, and brought the foreign peoples' into subjection. Cho a ng-wang (in Sanskrit Sliditya) was delighted at these words, and cried out-"It becomes me to turn towards the east and to do homage to him." In the fifteenth year of the Ching-kwan period (641), Siladitya assumed the title of king of Mo-kie-tho (Magadha), and sent an ambassador with a letter to the emperor. This monarch ordered Liang-hoaiking, under the title of Yun-ki-wei, to go to him furnished with an imperial brevet, and to invite him to submission. Siladitya full of astonishment asked his officers whether an ambassador had ever come from Mo-ho-s hintan before? "Never," they simultaneously replied. In the language of the barbarians (that is of these people) the author adds, the middle kingdom (China) is called Moho-shin-tan, in Sanskrit Mahachinasthana). 10 In Chinese, to go before.' *1 Western Barbarians,' see Bretachneider, W. 8. p. 112. -ED. * This word does not appear to be porely Indian, for the two last syllables mean in Chinese-camel. The character mo (ma) seems to be an abbreviation of Sanskrit word. The word 'camel' is doubtless used in allusion to the extraordinary height of this cereal. ** Read So-tu-po. (Cf. Fan-i-ming-i-tsi book xx. fol. 52). From this word stupa, the word 'tope' has been formed. The text literally means" and a tomb was built for him." ** Ma-twan-lin hae omitted the word before (cf. Pei. wen-yun-fu, book lxxxv. fol. 191 r.) 45 This word Fan is an abbreviation of Fan-lan-mo, BrahmA (Cf. San-thsang-fa-su, book xlvi. fol. 3). It is usually written Fan-mo--Brahms (Cf. Fan-s-ming-i-tsi, book , fol. 11, line 4). . *This passage is already found in a foregoing extract, taken from the collection of sonals. We preserve it, in order to give the text of Ma-twan-lin in full. " I think that he means here vestiges of ancient monu. ments erected in places visited by Buddha. In Chinese the word ku-tsi often means remains of ancient monumenta (see the Thai-tsing-i-tong-chi, in the section entitled Ku-tsi). * Harghavarddhana-see ante vol. VII. pp. 196 ff.-ED. 40 Tain is the name of the dynasty which reigned over China from B.C. 249 to 202, during which the Chinese power caused itself to be known for the first time in Dentral and Western Asia, its conquests being extended to the Caspian ses and Bengal, in the reign of Tsin-shehwang-te, the celebrated Burner of the Books. The name of this dynasty has formed that of China, in Sanskrit China, which occurs in the Laws of Manu (book x. 41. 44), and therefore to a date anterior to the third century before our era, which may be easily explained in referring the name of China to the period of the foundation of the kingdom of Tain in the western province of Shen-8e, about B.C. 100.-J. A. S. B. 4. 3. p. 68. 50 It is in Chinese Sset, the "four strangers, which means strangers from the four cardinal pointe-North, South, East, and West. .

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20 THE INDIAN ANTIQUARY. (JANUARY, 1880. Tho king then went out, and bending on his knees thus received the imperial decres, and placed it on his head (in token of respect). The Chinese envoy immediately after his re- turn went to the palace, and Li-i, under the title of Wei-wei-ching, was ordered to carry to the king of Magadha the reply of the emperor. Great officers went before him, outside the town, and the inhabitants of the capital and the neighbouring towns flocked out to see him, and to burn perfames on his path. Siladitya came himself at the head of his ministers, and received the imperial decree with his face turned to the east. He again presented laminar mica (ho-tsi), a perfume called yo-kin, and a tree called pu-ti-shut (in Sanskrit bodhidruma,-the tree of knowledge, fious religiosa). In the twentieth year of the Ching-kwan period (646), the emperor sent Wang-hiwen-tse, under the title of Yeu-wei-so-fu-chang-shi," on an embassy to the kingdom of Magadha, he associated with him Tsiang-shi-jin." . Before he arrived King $11&ditya died, and his king dom fell into a state of anarchy. One of his ministers named Na-fo-ti-a-la-na-shun (Nava ....Pusurped the supreme power, and sent soldiers to oppose Wang-hiwen-tee. At this time his suite consisted only of a few dozens of cavaliers, who struggled without SUCCOBS, and were all taken prisoners. Soon after the usarper used violence to make other kingdoms pay him tribute. Hiwen-tse resolved opon action, and retired to a town on the western frontier of Tu-fan, from which he called the neighbouring king doms to arms." The king of Tufan came with a thousand soldiers, and the king of Ne. pal" with seven thousand cavaliers. Hiwen-tse divided them into several bodies, and marched against the town of T&-po-h 0-10, which he took by storm at the end of three days. He beheaded three thousand people, and ten thousand more were drowned. A-la-na-shan abandoned his kingdom and fled; then he collected his scattered troops, and attempted & fresh fight, but the general Jin (or Tsiang-shi-jin) took him alive, he also captured and beheaded a thousand men. The remains of the hostile army obeying the orders of the queen, tried to stop the way apon the banks of the river Khien-to-wei (Gandhara); but Tsiang-shi-jin gave them battle and defeated them. He took the queen and the king's son prisoners, captured twelve thousand men and women, and twenty thousand head of cattle, and subdued five hundred and eighty towns, large and small. Shi-kieu-ma (Srikumara P) king of eastern India, sent him thirty thousand oxen and horses, and provisions for all his army; to which he added bows, scimitars, and collars of great value. The king of Kia-mo-10** gave him some rare articles, a map of his states." and several statuettes of Lao-tsu. Hiwen-tae took A-18-n 8-s hun, and presented him at the gate of the palace. The magistrates proclaimed the victory in the ancestral temple, and the emperor raised him to the rank of Ch'ao-san-ta-fu (a sort of aulic councillor). He had met a magician named Na-lo-mi-po-somei (Naradevasvamin ?), who said he was two hundred years old, and pretended that he possessed the art of procuring immortality. The The name of this town, which should be pronounced Davahara (?), is not found in any other Chinese work. Pauthier reads Ta-pa-ho-lo. Tu (the first character) may be read cha or tsa. If it be read cha, the pronuncis. tion of the epoch in question Cha-pu-ho-lo would be an exact transcription of Champaran, a city placed by Aba'l Fasl in Behar, the ancient kingdom of Magadha and probably the same na Chopra, on the Ganges higher up than Patna; for ChaprA is but a variation of ChampAram, as the latter is likewise of Champaranagara.-J.4. 8. B.u.. "The Godavart is suggested in the J. 4. 8. B. u. 8. * The words pu- are probably the transcription of the name of a treo in Sanskrit, perhape the vata, & sacred tree employed in religious ceremonies, and of which mention often made in Sanskrit poetry. What confirms this oonjecture is the following passage in Kang-be's dictionary, under the character pu " pu-ti is the name of a tree which grows in the kingdom of Mo-kes-to ingaom or mo-kes-to (Magadba)." 1. 4. 8. B. 4. 3. p. 69. - The Encyclopaedis Fa-yuen-chu-lin (book orr.) gives him the title of Ch'ao-an-ta-fu, a sort of solio conncillor; title whiob we shall see farther on was conferred on him after he had completed his travels. Unfortunately the history which he composed in twelve books has not come down to us. Pauthier, 1. 8. p. 58. * This authoritative demand, if it be not introduced here, the facta, indeed, show, to gratity Chinese vanity, would denote that at this period, Tibet was already dependent on the Chinese empire me well u several other neighbouring kingdoms.-J. 4. 8. B. 4. 3. "Nopala : 100 the account given by Mo-twan-lia (book COCXLIV. fol, 14) in the translation by M. Remusst. Now. Mil. Asiat. t. I. p. 188. p. 69. * Another author writes in the same place Kis-pi-li (Kapila). Cf. Pien, i-tion book lviii. 69 This kingdom must be that of Kama-rupa, mentioned in the Sanskrit inscription on the column of Allahabad, and which formed the western part of the kingdom of Assam, on the frontiers of Tibet. The syllable kd is well represented by kec, as ma is by mo, and rd by lu; the last syllable pa is not transcribed. It is worthy of remark that it is a general law of transcription from Sanskrit into Chinese, that the short a should be represented in the latter by 0.J.A.S. B. #. . p. 70. 1

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JANUARY, 1880.] CHINESE ACCOUNTS OF INDIA. 21 emperor being attacked by a mortal malady | kia-y-to" (Lokaditya), a native of U-ta," ordered him to prepare his marvellous remedy. obtained an interview with him by aid of his Thsui-tun-li, chief minister of war, was ordered (pretended) knowledge of magic. He received to protect and watch over his emissaries, who the title of Hoai-hoa-ta-tsiang-kiun. would be obliged to travel through all the In the third years of the Khien-fong period empire to collect medicinal plants of extra. (668 A. D.), the kings of the five Indias all came ordinary virtue, and very rare minerals, some to do homage to the emperor. of them even went into all the kingdoms of In the Khai-yuen period (713-714) ambasthe Po-lo-men (Brahmans). According to him, sadors came three times from Central India, the river called Pan-da-f a flows out of a and once an envoy came from Southern India. stone trough, and is guarded by men hewn ont They brought a bird which could speak, and of stone. It has seven kinds of waters : some whose plumage was of five colours. They are hot and others cold : the former dissolve asked troops to punish the T-shi" (the Tazi rapidly plants, herbs and metals. If any one - Arabs)" and the Tu-fan (Thibetans), and plunges his hand into it, he finds it cooked desired the emperor to give their army an and dissolved the same moment. This water honorary name. Hiweu-tsong passed a deoree, is drawn with the skull of a camel, and poured in which he gave it the name Hoai-te-kiun into a calabash. (the army which cherishes virtue). "There is a tree called ta-la-la, the leaves of "Foreigners," the ambassador said, "think which resemble those of the li (a kind of ebony) : themselves honoured only when they receive a it grows on the ragged sides of & perpendi- cloak and a girdle ; upon which the emperor cularly shaped mountain, the approach to which made him a present of a brocaded cloak, a is guarded by a serpent hidden in a cave. Those leathern girdle enriched with gold, a satchel who wish to obtain the leaves, knock them ornamented with fishes," and seven other valodown by shooting arrows with four cornered able articles. points against the branches, but they are soon The king of Northern India came once to do carried off by the birds, they shoot more arrows, homage to the emperor. and at last obtain the leaves. Such were the Towards the end of the Khien-yuen period fables which this quack narrated. But at last, (668-670), China having lost the country of Hohis magical science having remained ineffectual, long, the kings of India ceased from that time the emperor permitted him to return; but before to come to court. In the third year of the he had time to set out he died at Chang'an." Kwang-shun period (959 A.D.) sixteen Samaneang While the Emperor Kao-tsong, (who mount from Western India, Sa-man-to (Samanta) and ed the throne in 650 A.D.) was reigning, L 0-1 others, brought some very fine horses as tribute. 0 Tao-tsung, who reigned from A.D. 626 to 649.-J. A. 8. curious pasage throws great light on this obscure period B. 1.8. of Indian history, and confirms fact hitherto Karcely 1 This is a very exact transcription of the Persian word noticed, but which has been asserted by two Arabian authors Almakin and Abu'l Feda, namely the invasion of Panjab, the 'five waters,' or 'five rivers' (in Sans- India by the Arabs at the beginning of the eighth century. krit Panchananda). The last syllable fa in the Chinese " Muhammad ben K im," says the former, in his History transcription represents the more faithfully the syllable db, of the Sarrasins, "took India; be obtained possession of innamuch as the confonants composing it are two labials the countries adjoining the Sind (Indus), gave battle to very often taken one for the other. 1.4.8. B. 1.. Dahar, who was king of them, vanquished him, made him . The Capital of China at that time.-Pauthier, 1. 8. prisoner, and put bim to death." The other, in his Musalp. 58. man Annals, translated by Reiske, says "Muhammed ben 3 That is, Ladyatika, or follower of the atheistical Kasim overran India as conqueror." But the following is a system of philosophy founded by Cherwika, entitled passage, curious in another respect, concerning the same Lakdyata (see Mr. Colebrooke's Essays on the Philosophy fact, it is taken from the History of the Empire of the of the Hindus). The saffix ka, which forms collective Khalifs, translated from Tabari (Turkish edition), for a names in Sanskrit, is represented in Chinese by the char. knowledge of which we are indebted to M. Reinaud - actor che, which serves in like manner to form adjectives and * This same year 87 (A.D. 709) was gloriously terminated collective names in Chinese. J.A. 8. B. u. 8. p. 71. by the defeat of 200,000 barbarians, who had entered the .. Niao-ta is the word in the text; it is & mistake for country of the Musalmane, commanded by Begbaban, Uda (Odra, now Orissa). Pauthier, however, says it was nephew of the emperor of China. The Musalmans oonalso called Kiwan-yu-mo, where were many stopas, &o.- fessed that they owed this important victory to the Examen, p. 59 n. protection of God. J. 4. 8. B. vol. VI. p. 71. * The other account has the second year (887 A. D.)- On the T-shi, seo Breitschneider, On the knowledge Pautbier, W. 8. p. 59. possessed by the Ancient Chiness of the Arabs, &c. " See D'Ohsson, Hist. des Mongols, tom. I. p. 217; Trubner, London 1871).-ED. Bretachneider's Mediaval Geog. and Hist. pp. 48f-ED. * We see in the Thang andals, that these fishes were Ta-shi' great enters,' (rather tdi, Arabiana) is the sometimes made of jade, and sometimes carved in gold or name by which the Chinese designato the Arabe. This silver.

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22 THE INDIAN ANTIQUARY. (JANUARY, 1880. In the third year of the Khien-te period of the The king of Eastern India had a son called Songs (965 A.D.) Tao-yuen, a Buddhist monk | Ma n-ch u-s hili (Manjusri), who arrived of Tsang-ch eu, returned from the Si-yu at the capital in the train of some Chinese (Western countries). Having obtained a portion monks. Thai-tsong (who mounted the of the she-li (Sarira) or relics of Buddha, namely, throne in 976) ordered him to be lodged in the a vase of rock crystal and forty bundles of Siang-kud-sse convent. He observed rigidly Indian books written on palm leaves, he came the Buddhist precepts, and won the esteem and to offer them in homage to the emperor. admiration of the inhabitants of the capital. Ta oyu en had gone to visit the Si-yu in the The emperor having loaded him with riches Thion-fu period (947 A.D.), and had travelled for and favours, all the monks envied and hated twelve years. He had resided for six years in him, and as he did not understand the Chinese the five Indias. By the five Indias Thien-cha language, they fabricated a false petition, in is meant. On his way back he passed through which they represented him as asking permisYu-thien" (Khotan), and arrived at the sion to go back to his own country. The same time as the ambassadors (of the emperor). emperor granted him permission. Thaits a called him to the palace and ques. When the decree was passed, Man-chutioned him on the customs, mountains, rivers shi-li (Manjusri) was at first filled with stupor and itinerary of the countries through which and indignation. The monks told him that he had travelled. To all of these questions he the decreo was irrevokable. After some months gave answers. he went away, announcing that he was going In the fourth year of the Khien-te period (966 to the coasts of the Southern Sea on board A. D.) the monk Hing-kin, followed by fifty. a merchant vessel. It was never known to what six companions, came to the gate of the palace, country he went. and told the emperor that he wished to go to the In the seventh year of the Thai-p'ing-hingBiya (the Western countries) to obtain some Icie period (986 A. D.), Kunng-yu en, a monk Baddhist books. His request was granted. of I-cheu, went to India, and on his return They travelled through the districts of Khan. brought the emperor a letter from the king of chea, Sha-cheu, I cheu, Su-cheu, etc. the king that country whose name was M0-si-n ang. doms of Yen-ki (now Kharasbar), Kieu-tse The emperor ordered Shi-hu (Danapala P), (Kuohe), Yu-thien(Khotan), K 0-10(Kolom). an Indian monk, to translate it into Chinese. etc. They passed also through the kingdoms The following is the letter :-"Lately I have of Pu-lu-8 ha (Purushapura, now PoshAwar), learned that there is in the kingdom of China Kia-shi-mi-lo (Kashmir), etc. and all the a king as great as he is enlightened, perfectly Princes passed decrees and issued orders to holy, perfectly intelligent, and who by his the inhabitants to be careful to guide and con- majesty and power reigns supreme. Every duct them. day I think with confusion of my bad fortune, After the Khai-pao period (963-975) and lament that I cannot go in person to pay several" Indian monks arrived without molesta- homage to you. From afar I look affectiontion, bringing with them Buddhist manuscripts ately towards the capital of China and wish your to give to the emperor. holy person ten thousand folicities. In the winter of the eighth year (976), "On the arrival of Kuang-yuen, I had the Yang-kie-ku ang-lo (others read Yang-kie- honour to receive a holy statuette enriched with shue-lo, Angkasvara ?), son of the king of diamonds, representing Sakyamuni seated in Eastern India, came to pay tribute and do the attitude of felicity, and divine calm. I homage to the emperor. clothed myself in kia-sha, and made offerings to According to the laws of India, when a king him. dies, he is succeeded by his eldest son (Kumara. "I humbly desire that the august emperor of raja); the other sons leave the family and China may obtain perfect felicity and under embrace a religious life, and they are no longer standing, that he may enjoy long life in order allowed to reside in their native kingdom. to guide every creature to happiness, and that * Hu-t'an, Bretachneider, ut. sup. p. 151.-ED. " Pauthier says 'one',-1.8. p. 70. 10 Bretschneider, ut. sup. p. 140.

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JANUARY, 1880.) CHINESE ACCOUNTS OF INDIA. 23 he may enable all those who are exposed to "It generally takes three months to travel shipwreck, to sail over the immense sea of life from Central to Southern India; thence after and death. Now I have entrusted Kuang-yuen journeying eighty-six days towards the west with some relics of Sakyamuni, that he may one arrives at the kingdom of Kong-kia-na present to your majesty on my behalf." (Konkanapura)," from which another day's traShi-hu (Dana pala P) also translated a letter velling in the same direction brings one to from the monks of India as & body which in the sea. its style and thoughts resembled that of king "If one sets out from Southern India, and Mo-si-nang. travels in a southerly direction, he will reach According to the Samanean Shi-hul the southern sea at the end of six months." (Danapala ?) " the kingdom of U-tie n-nang Such were the itineraries which the monk (Udyana)" belongs to Northern India. After Sbi-ha (Dana pala ?) made known." twelve days' travelling in a westerly direction, In the eighth year (983 A.D.) a monk called one arrives at the kingdom of Khion-tho-lo | Fa-ya, who had gone to India to search for (Gandhara); at the end of other twelve days, | Buddhist books, arrived on his way back to journeying in the same direction one comes to China at the kingdom of Sa n-f o-tsi (part of the kingdom of Nang-go-lo-kia-lo (Naga- Sumatra), where he met an Indian monk called rahara); after journeying ten days more, still Mei-molo-s hili (Mimarasri P)," who after a in the same direction, the kingdom of Lan-po short interview asked him to take charge of a (Lampa, Lamghan)" is reached, at the end of letter in which he expressed a desire to go to the other ten days, still travelling towards the west, kingdom of China to explain the sacred books. one arrives at the kingdom of Go-je-nang' The emperor passed a friendly decree calling (Gajana); continuing the journey towards the him to the capital. west the kingdom of P 0-8 se (Pars'a, Persia) Fa-yu set himself to beg, and caused a dais is at last reached; thence one can set sail on to be made ornamented with dragons and a the western sea. kia-sha (a kind of religious dress, from the " The journey from Northern to Central Sanskrit word kashaya, brown). India occupies a hundred and twenty days. Being desirous of returning to India he asked "From Central India travelling towards the imperial letters of recommendation to the foreign west, after three halts A-la-wei (?) is reached; princes whose dominions he would have to and if the journey is continued in the same travel through. He presented them to the king direction for twelve days more, one comes to of San-fo-tsi (Sumatra); whence he came Ka-ra-na-kiu-je (the second syllable is not after a long voyage to the Prince of A-ku-la required-Kanyakubja, Kananj); at the end and Ki emang (Kama ?), steward of cavalry, of other twelve days' travelling one arrives at chief of the kingdoms of Ko-lan and Tsanthe kingdom of Ma-la-wei; after a journey talo (Chandra) and king of Western India, of twelve days more, still in a westerly direc- whose son Mu-tho-sien (Mudhasina ?) gave him tion, one reaches the kingdom of U-jen-ni" on his departure letters of recommendation. (Ujjayani); if one continues journeying in the In the Yong-hi period (984-988 A.D.) Thsesame direction for twenty-five days more the han, a monk from Wei-ch eu, returning from the kingdom of Lolo (Lara ?) is arrived at, and Si-yu (the western countries), with a foreign after other forty days one comes to the king. monk named Mi-tan-lo (Mitra), brought letters dom of Su-la-ta (Surashtra). from the king of Northern India and Nalan. "From Sarashtra to the Western Sea is a tho (Nalanda), who sat on a throne ornamented journey of eleven days. with diamonds (Vajrasanam). Conf. Stan. Julien Vie do Hiouen Thaang p. 85; Mem. Aur les Cont. Ocoid. t. I. pp. 181, 149; t. 11. Pp. 318 sogg Beal's Fa-hian (c. 8), p. 26.-ED. 13 Vie de H. T. pp. 78, 90, 264, Mam. t. I. p. 98 ; t. II. P. 800; Lampagae in Ptol. Geog. lib. VII. c. i. $49.ED. "Ghasna, Bretschneider, W. S. p. 171. . * In this passage, wbich is an extract from the Song annads, Me-twan-lin has omitted twenty-three words, of which the following is the meaning Wo arrive at the kingdom of Wel-nang-lo or Mo-nang-lo, (wer is often written for mo; the latter spelling would give the sound Manar P). After travelling twelve days towards the weat one arrives (at Kanyakubja) * There is mistake in the text, where we read wiao instead of u. * Via de H. T. p. 201; Mem. t. II. pp. 146, 400.--ED. * Paathier, ws. p. 71. * Pandit Bhagvanili suggesta Vimalaari.-ED.

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24 THE INDIAN ANTIQUARY. (JANUARY, 1880. A Brahman called Yong-hi and a heretical clothing of brocaded silk of different colours. sectarian from Persia called A-li-in also arrived Every time that he went out to walk or hunt he at the capital. Yong-shi announced that his was absent two or three days; he took a whole native kingdom was called Lite, and that the day to return. The administration of public king's name was Y a-l o-u-t e; and his surname affairs was entrusted to nine persons of the A-je-ni-fo; he was clothed in yellow, and wore highest rank. & golden headdress ornamented with the seven The inhabitants do not make use of coins in precious things. When he went out he mount- their commercial transactions; there are many ed an elephant, or was borne in a palanquin. different articles which they exchange for His retinue was preceded by musicians who goods. sang melodious songs accompanied by the sound | Six months' travelling in an Easterly direction of conch shells and cymbals. He often visited from this country, brings one to the kingdom the Buddhist convents, and distributed abund- of the Brahmans (India)." ant alms to the poor. The queen's name was In the second year of the Chi-tao period Mo-ho-ni (Mabani ?); she wore a robe of red (996 A. D.) an Indian monk came to China on taffeta, enriched with thin plates of chased board a merchant vessel. He brought a bell gold. She only went out once a year, when she to the emperor, a clapper (of a bell) ornadistributed generous gifts for the relief of the mented with little bells, a little copper bell, a unfortunate. If any one had an act of injustice statuette of Buddha, and a sacred book written or tyranny to complain of, he waited till the on palm leaves. He did not understand the king or queen went out to walk; he then Chinese language. followed them, and laid open his grievances. In the third and fourth years of the ThienThere were four ministers of justice who directed shing period (1025-1026 A. D.) some Indian the administration of the kingdom, and decided monks of Western India, 'Ai-hien-chi(which all affairs. means loving the knowledge which wise men The different kinds of grain, the domestic possess, Prabhajnanapriya ?), Sin-h u (i.e. proanimals and the different kinds of fruit were tector of the faith, Pranayapala P), and others the same as in China. In the markets and for | came to present Buddhist books written on all commercial transactions they made use of palm leaves. The emperor gave each of them copper coins. & violet cloak of a square shape, and a rich The face and the back of these coins were girdle. distinguished as in China by different inscrip- In the second month of the fifth year (1027), tions or ornaments; they were round and of the five monks, namely: Fa-kie-tsiang (which same diameter as those of China; but the means happiness of the law, Dharmasri ?), and centre was full and not pierced by a hole for others came, bringing to the emperor Buddhist the purpose of stringing them on a cord. books; he gave each of them a violet mantle of After six months' travelling in an easterly a square shape. direction from this kingdom one comes to the In the first month of the third year of the kingdom of the Ta-shi (Tazi, Arabs); two King-yeu periodo (1034 A.D.), nine monks, inontha after to Si-che u (Tarfan, country of namely: Shen-ching (i.e. he who has a good the Uigurs); and three months after that to reputation, Suyabas P), etc., came to give the Hia-cheu. emperor some Baddhist books and relics of A-li-in added that the king of his native Buddha, and also a little statue of Tong y acountry had taken the title of He-i (which pu-ga (i.e. Bodhisattva with copper teeth, means clothed in black'); his family name | Tamradanta bodhisattva ?). The emperor gave was Chang, and his surname Li-li-mo. He wore them pieces of silk.* Namely; Ist, Sa-fa-lo (Suvarna), gold; 2nd, A-lu-ps (Rupya), silver 3rd, Lieu-li (Vaidurya), lapis lazuli; 4th, Pho-li (Sphatika) rock crystal, 5th, Met-so-lo-kie-lspo (Masaragarbha), emerald ; 6th, Mo-lo-kia-li, the agate; 7th, Po-ms-lo-kis (Pudmardga), the ruby: (Cf. San-tangfa-su, book max. fol. 14). This expression refers to the Abbaside Khalifs. The Khalif who reigned in Persia about this time (974991 A.D.) was Thay Lilleh; (100 L'art de verifier les dates, page 478). ** Pauthier, M. s. pp. 79-89. * Pauthier gives 1036 A.D.-Ed. p. 83. ** Pauthier's account comes down to A.D. 1489 (Ezamen, pp. 84-96).

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JANUARY, 1880.] THE FASTAMALAKA. 25 THE HASTAMALAKA. BY PROF. E. B. OOWELL, M.A., CAMBRIDGE. The poem, of which I give the text and veils--the waking world first (where the sonl translation below, is one which is very well is disguised by the gross effects) and the world known in India, but has never been printed of dreams next (where it is disguised by the in Europe. Most educated natives know it by subtle effects), till we reach that of sound sleep. heart, and it is universally considered as one of Here for the time the individual soul does attain the best summaries of the Vedanta doctrines. its real nature, but its inherent delusion remains Its authorship is uncertain; but there are two latent, and is still capable of being called out commentaries upon it, each of which cariously into actuality. Only the knowledge of the highenough is ascribed to Sankara Acharya, est truth, as taught in the Vedanta, can abolish the celebrated Vedantist teacher of the eighth or ignorance, and so destroy personality in its germ." ninth century. Dr. Hall in his Bibliographical The soul's real nature, as identical with BrahIndeo ascribes the poem to Hastamalaka. The ma, is always described as essentially existent, twelfth stanza is quoted in the Vedanta-sara intelligence, and joy; but though defined as (the only quotation which I have noticed from 'essentially intelligence, this intelligence is not the work), and Hasta malaka is mentioned as exercised on any object, as all objects, as well as the author in the Vidwan-manoranjins Commen- the internal organ or 'mind' which cognizes tary on the Vedanta-sdra by Ramatirtha-yati. transient perceptions, are produced by'ignorance' Hastamalaka is celebrated as one of Sankara's and therefore unreal. There is a striking verse earliest disciples; and he is afterwards said of the Yoga-vdsishta :to have founded a modified form of Vedantism "As would be the pure nature of light if all recognizing Vishnu as the supreme Brahma. that is illumined by it, as space, earth, and ether, It is probable, however, that the title of the were annihilated, such is the loneliness of the poem has no reference to any author, as hasta pure-essenced spectator (soul), when all objecte, malaka may simply mean 'a myrobalan in the as I, thou, and the three worlds, have passed band,' and thus be used metaphorically to signify into non-existence." gomething very plain and obvious, as the round "Kastva siso kasya kuto 'si ganta fruit on the open palm. The phrase is thus used kim nama te tvan kuta agato 'si in the Vajrabuchi Upanishad (Weber's ed. etadvada tvam mama suprasiddhar p. 213, 10), where the true Brahman is described matpritaye pritivivardhano 'si" || 1 || as the contented man, free from desires and Naham manushyo na cha devayaksho passions, who sees everything as visibly before na brahmanakshatriyavaisyasadrah him as a myrobalan on the palm of his hand' na brahmachari na grihi vanastho (karatalamalakam iva); and this is the inter- bhikshur na chaham nijabodharupah | 2 pretation which one of my Pandits in Calcutta Nimittam manaschakshuridipravrittau gave to the title. nirastAkhilopadhir akasartpah The ultimate identity of the individual and ravir lokacheshtAnimittam yathi yah the supreme soal is the great tenet of the Ba nityopalabdhisvarupo 'hamatma 13 || Vedanta. That art thou' (tat twam asi) is the Yam agnyushnavannityabodhagvarupai first lesson of the neophyte, and the last vision manabchakshuradiny abodhatmakani of the perfected mystic. The one supreme soul pravartanta asritya nishkampam ekam alone exists; all the separate consciousnesses sa nityopalabdhisvarupo 'hamatma || 4 | of individuals are but the reflection of the one Makhabhasako darpane drioyamano sool on the multitudinous internal organs' mukhatvat prithaktvena naivasti vasta which are the creation of 'ignorance' or illusion. chidabhasako dhishu jivo 'pi tadvat To rench reality we must strip off the successive sa nityopalabdhisvarupo 'hamatm& |5 | Of. also Vijna-bhikshu, Comm. on Sankhya Satra, to aporripsai monous ten kenodoxian, kai esti khiton tes P, 96, 2 infr. * There is a remarkable passage in Hippolytus' Philoso psukhes eskhatos. phumena I. p, 29.TOUTO de to pos 8 pagi oyoy Toy Quoted in Vijnana-bhikshu's Comm. on Sankhya theon, autous monous eidenai Brakhmanai legousi, dia! satra, p. 97.

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26 THE INDIAN ANTIQUARY. (JANUARY, 1880. YathA darpanabbava Abhasabanau mukham vidyate kalpanahinam ekam tathe dhiviyoge nirabhasako yah sa nityopalabdhisvarapo 'hamatma || 6 || Manaschakshurader vimuktah svayam yo manaschakshurader manaschakshuradih manaschakshurader agamyasvarapah sa nityopalabdhisvarupo 'hamatma | 71 Ya eko vibhati svatah suddhachetah prakasasvaru po 'pi naneva dhisha fara vodakastho yatha bhanur ekah sa nityopalabdhisvarupo 'hamatm& || 8 || Yathanekachakshuhprakaso ravir na kramena prakasikaroti prakasyam aneka dhiyo yas tathaikaprabodhah sa nityopalabdhisvarupo 'hamatma 91 Vivasvatprabhatam yathi' rupam aksham pragrihnati nabhatam evam vivasvan tatha bhata kbhasayatyaksham ekah sa nityopalabdhisvaru po 'hamatma || 10 | Yathe surya eko 'psv anekaschalasu sthirasv apyananvagvibhavyasvarupah chalasu prabbinnasu dhishveka evan sa nityopalabdhisvarupo 'hamatma || 11 || Ghanachchhannadrishtir ghanachchhannam ar kam yatha nishprabham manyate chatimudhah tathi baddhavad bhati yo madhadrishteh sa nityopalabdhisvarapo 'hamatma || 12 | samasteshu vastushy anusyutamekam samastani vastuni yam na sprisanti viyadvat sadA saddham achchhasvarapan sa nityopalabdhisvarupo 'hamatma || 13 || Upadhaa yatha bhedata sanmaninan tathe bhedata buddhibhedesha te 'pi yath chandrakanam jale chanchalatvam tatha chanchalatvam tavapiha Vishao || 14 || 1. Who art thou, my child, and whose, and whither goest thou? What is thy name, and whence art thou come? Tell me all this clearly to gladden me,-thou fillest my heart with glad. ness." 2. 'I am not a man nor & god nor a demigod, no Brahman, Kshatriya, Vaisya, nor Sndra; no student, nor householder, nor anchorite, nor religious mendicant; innate Knowledge am I. 3. That which is the cause of the action of mind, eye, and the rest, as the sun is the cause * I. O. Lib. MS. reads siddhachetan. . antanuikaprithak. Oomm. * The MS. Comm. takes it differently "that which being itself one, unchangeable, and essentially eternal know. of the movements of living beings, but which itself is void of all conditioning diaguises, like the infinite ether,-that Soul, essentially eternal perception, am I. 4. That which being itself one, unchangeable, and essentially eternal knowledge (ns fire is essentially heat), is the substratum which bears, as they act, the mind, eye, and the rest, which are mere Ignorance", that Soul, oggen tially eternal perception, am I. 5. The reflection of the face seen in the mirror is nothing in itself as separated from the face, so is the personal soul in itself nothing, the reflection of Intelligence on the internal organ,--that Soul, essentially eternal perception, am I. 6. As the reflection vanishes when the mirror is not, and the face remains alone, apart from all delasion, so that Soul which remains without a reflection when the understanding is not, -that Soul, essentially eternal perception, am I. 7. That which abiding aloof from mind, eyo, and the rest, is itself mind, eye, and the rest to mind, eye, and the rest, and whose nature mind, eye, and the rest cannot reach,that Soul, essentially eternal perception, am I. 8. That which, being one, shines forth selfmanifested, possessing pure intelligence, and itself essential light, and which yet appears as though variously modified in various internal organs, as the one sun shines reflected in the water of different vessels-that Soul, essentially eternal perception, am I. 9. As the sun, illumining countless eyes, illumines at the same moment the object to each, so that Soul, the one intelligence, which illumines countless internal organs,-that Soul, essentially eternal perception, am I. 10. As the bodily sense illumined by the sun grasps the form of the object, but when unillumined grasps it not, so that by which the one sun must be itself illumined to illumine the sense,--that Soul, essentially eternal perception, am I. 11. As the one sun seems many in the agitated waters, and even when reflected in still waters must be yet recognized as really separate, so that which, though really one, ledge, is the substratam which bears they act, the mind, eye and the rest, which are mere ignorance, the fire is the substratum that bears the heat, that Soal, nontially, &c."

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JANUARY, 1880.] THE HASTAMALAKA. 27 seems many in the restless internal organs, himself in the following stanzas (i.e. beginning that Soul, essentially eternal perception, am I. with the third.)" 12. "As he whose eye is covered with a The other Commentary opens with the followcloud thinks in his delusion that the sun is ing introduction: clouded and has lost its light, so that soul which "All beings here have an instinctive desire Beems bound to him whose mind's eye is blind, - to obtain happiness and to escape pain; now & that Soul; essentially eternal perception, am I. certain person, possessed of a pre-eminent 13 "That which being in itself one, is strung amount of merit, and considering worldly happithrough all things and with which nothing ness as only so much pain from its inseparable ever yet comes in contact, and which, like the connection with pain and from its transitoriness, ether, is always pure and uncontaminated in becomes thoroughly disgusted with all mundane its nature, that Soul, essentially eternal percep existence, and in his disgust he strives to escape tion, am I. from its bonds; and his teacher, telling him 14. As the pure crystals appear different that the ignorance of the soul's nature is the by the presence of a disguiser, so thou too ap cause of all mundane existence, and the knowpearest different by the diversity of individual ledge thereof the cause of its abolition, instructe minds; as the moonbeams appear to be tremul him accordingly in the knowledge of the indions in the water, so thou too, O Vishnu, appear. vidual soul." est to flicker in our world! Neither of these opening paragraphs gives of the two different commentaries on the any hints as to the author or the real circumHastamalaka, ascribed to Sankara Acharya, stances of the composition of the poem. A one was printed at the end of the Calcutta Bengali translation inserts a curious legend, edition of the Vedanta-sara, in 1859; there is a that Sankara, in the course of his wanderings MS. of the other in the India Office Library, as a religious reformer, met one day in the road belonging to the Gaikwad collection, and copied a certain beautiful youth, whom he addressed Samvat 1563 (a.D. 1506). Both profess to claim in the words of the first verse, and who repeated Sankara Acharya as their author, but the remainder of the poem as his reply; but both, especially the latter, are far too diffuse to there seems no authority for this story. vindicate their claim to have been written by There is a curious parallel to the Hastamalaka the greatest philosophical author that India in an ode of the great Persian mystic Shamsi has produced. As a specimen of each I sub- Tabriz, quoted by Erskine in the first volume join the introductory passage, in which each (p. 108) of the Bombay Literary Society's professes to explain the origin and object of Transactions :the poem. Neither gloss comments on the "What advice, O Musalmans, as I do not know first two stanzas, as found in our present text; | myself; both begin their explanations with the third. I am neither Christian nor Jew, nor am I a The commentary in the E. I. Library (MS. fire-worshipper nor Musulman. 2532) thus opens : "a certain student, who I am not from the East nor the West, nor am had attained supremo knowledge, and who had I of land or fire, assumed the last body before absolute emanci- 1 I am not from the country of 'Irak, nor am I pation, having been ejected from home by his from the land of Khurasan. relations because he seemed obstinutely dumb, | I am neither of water nor air, nor am I of was pointed out by his father, and accordingly fire or earth; asked by the author of the commentary (on the I am not of Adam or Eve, nor am I of the Vedanta-Satras, i.e. Sankara), who art thou ?' inhabitants of paradise. Desiring that others also might have a dignity My place is no place, my sign is without sign: like his own, he proceeded accordingly to de- I have neither body nor soul, what is there scribe his own pre-eminence, and to declare | then? I am the soul of my beloved."10 The printed Comm. explains achchha as am drtta, the | prakalayann anyesham apy anubhavo bhayan madvad! MS. As sumsargardhita. "As the Chipa rose reflected in it. iti manvano yathavad dtmdnam dchachakshe nimittam Kiichidupanna.jnant dvirbh atacharamadehah ityddibhir dwada kabhih Slokaih. swajandnamakatuena vahishkritah pitra pradarsito 1o From The Journal of Philology, Vol. VI. (1876) bhashyakridbhi kas twum' iti prishtah swanubhavam swanaondoanh Pp. 161-169.

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THE INDIAN ANTIQUARY. (JANUARY, 1880. MISCELLANEA. ON SULASA. than that hitherto known; and I can now report To the Editor of the "Indian Antiquary." the existence in Europe of a small fragment of In my translation of the Kuda Inscriptions what appears to have been a similar text. (Ind. Ant. VII. 254) I have identified Sulasa, When the late Professor Westergaard of Kopen. in the name Sulasa data, with the modern hagen returned from Persia in 1844, he brought Tulsi the Prakrit names of which plant, viz. with him two imperfect Pahlavi MSS., which he Sulasd and Sklasamanjart, Dr. Buhler had pointed had obtained most probably at Kirman. One of out to me. I have since met, in Silanka's com- these he kindly lent me in 1878, when I found it mentary on the Achdranga Satra, written in had lost 71 folios at the beginning and some 35 the Saka year 798, with Sulas A as one of at the end, but the remaining 181 folios contained the jaganmdtaras or mothers of the world. She the whole of the ninety-two questions and answers is there said to be the mother of all snake races. of the Dadistdn-i Dink, together with a considerThe name Sulas&datta is thus on the same able portion of the writings which usually precede line with three more snake-names occurring and follow that Pahlavi text in the most complete in the same inscriptions : Naga in No. 11, MSS. This MS., which was probably written in Naginik & in No. 2, and Sar pild in Nos. 3 A.D. 1572, was presented by Westergaard to the and 9. University Library at Kopenhagen a few hours The word sulasa for snake, is derived from the before his death. root las, and means originally either the agilo one The other MS. appears to have commenced with or the shining one. What connection there is the Bundahish, of which the first 129 folios are between the mother of the snake-races and the lost, leaving only the last page of the text followed Tulast, if there be any, I dare not decide. by a colophon written in A.D. 1567; next comes The passage in question makes part of an ac the Pahlavi text of the Mainok-i-Khard written connt of the different opinions regarding the A.D. 1569; and after that some short texts. sajd origin and nature of the universe (Calcutta edition to be of minor importance, I am indebted to vol. I. p. 348): Professor Hoffmann of Kiel for directing my Asid idaria tamobhitam aprofnanam (sic) alak attention to this small fragment of the Bundahish, shanam | apratarkyam avijneyam prasuptam iva and for kindly sending me a facsimile of it. It sartatah || (cf. Manus, I. 6) tasmin ekarnaplohute contains only the last few sentences of the last nashte sthadarajasigame mashtamar amire chaira chapter, interspersed with some additional phrases, pranashtoragardkshase || kevalarh gahvarfohdte mahd so as to form a text of similar character to that bhataviparjiteachintydtmd vibhus tatva bayanas contained in the recently-reported MS. in Bombay. tapyate tapah Il tatra tasya baydnasyandbheh There has, as yet, been no opportunity of comparpadman vinirgatam tarunaravi (read baldrka) ing it with the corresponding part of the Bombay MS., but, as the 129 missing folios would have mandalanibhar hridyan kanchanakarnikam || tasmin padme "prabhagavdn dandt yajnopavitasariyuktah been exactly sufficient to contain the remainder (read 'vitakah) brahmd tatrotpannas tena jaganmd of the text existing in that Ms., there can be very tarah syishtah: little doubt that Westergaard's MS. formerly Aditih surasanghandin Ditir asurdnam Manut contained the same more complete and extensive manushyanam | Vinata rihangandm mdtd vilvapra text of the Bundahish, amounting to nearly 30,000 kdrandm || Kadruh sarisripandr Sulasd mdid tu words instead of the 13,000, which have hitherto ndgajatenam Surabhih chatushpadanam Ila punah been supposed to be the extent of the work. sarvabljdndm Ility ddi. That these manuscripts should have remained These jaganmdiaras remind us of the Greek one-third of a century in Europe, before their exact goddesses called unrepes, a temple of which was, character could be ascertained by comparison with according to Plutarch (Marc.), in the old Sicilian other copies of the same texts, is surely an argutown Engyton. ment in favour of a searching examination of all Professor HERMANN JACOBI. PArsf libraries, by some one thoroughly acquainted Munster, Westphalia. with all known Pahlavi and Avesta texts, to ascertain not only where the best copies exist, but BUNDAHISH MSS. also what fragments of unknown texts may yet A few months ago in the Academy of May 3, 1879; survive. Such an examination must be of the most we ante, vol. VIII. p. 262) I was able to announce searching character to be of any use, 80 88 to the existence of a Pahlavi manuscript, in Bombay, account for the text on every folio of every manacontaining a more complete text of the Bundahish script, and to ascertain the name and date of

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JANUARY, 1880.) BOOK NOTICES. every copyist. Unfortunately, the owners of such MSS. can rarely give much trustworthy information on these points, and are apt to have very erroneous ideas of the contents and importance of their books. Munich, Nov. 26, 1879. E. W. WEST. METRICAL VERSIONS FROM THE MAHABHARATA. BY JOHN MUIR, D.C.L., LL.D., &c. (Continued from Vol. VIII. p. 389.) EVILS OF INDECISION. Mahdbharata, xii. 3814. The dilatory men who let The time for action pass away, Though long they seek, can seldom get Another opportunity. HARSH SPEECH. Mahdbharata, i. 3559; v. 12667. Of all men him most luckless deem With thorns of speech who others tears, Who on his lips, with taunts that teem, Destruction's cursing Goddess bears. THE CLAIMS AND DUTIES OF FRIENDSHIP. Mahabharata, v. 3317. That mortal -sages heartless call That does not help his friends in need, Who does not kindly warn and lead Whene'er they seem about to fall. He merits praise, who urged by care His friend from folly back to hold, Should use all means, and, waxing bold, Should even seize him by the hair. BOOK NOTICES. INTRODUCTION to the SCIENCE of RELIGION. By F. been indeed alike in their search after truth and in Max Muller, M.A., cr. 8vo. London: Longmans & Co. their desire to find it. He who succeeds, though LECTURES on the ORIGIN and GROWTH of RELIGION as illustrated by the Religions of India. By F. Max but in a small degree in a work like this, achieves Muller, M.A. London, 1878. one of the greatest successes possible to man. These are two interesting volumes, written with The volumes before us may be said to represent all the ease and elegance characteristic of one Professor Max Muller's more systematic and deliwho is at once a master of his subject and the art berate contributions to the Science of Religion. of exposition and the language he employs. Pro Their germs, indeed, may be said to lie scattered fessor Max Muller writes with singular grace, 80 up and down his other writings. The questions adorns whatever he handles, and so illuminates it discussed there involve more or less tho questions with the most felicitous illustrations that his ab discussed here. The questions as to the origin strusest discussions flow and fascinate as if they and nature of language, and as to the nature were vivid historical narrations. In an age remark and growth of mythology, are essentially related able for the number of eminent men of science to the question as to the genesis and developwho are also eminent men of letters, he has the ment of religion; they may, indeed, be said in a literary gift in so remarkable a degree that he sense to be one and the same. And so whether not only has secured an audience for the sciences writing of Language or Mythology or Indian he specially cultivates, but may be said more than Literature, Professor Max Muller has never been any other man who uses the English tongue to have able to escape from the problems that specially created, in circles that usually fear and flee the dry engage him here. But just because they specially and the recondite, something akin to an enthusiasm engage him, we expect from him a discussion sysfor the study of the languages and religions of the tematic and scientific in a degree impossible to the world. In doing this he has also done much more. Lecturer on Language, to the writer of the Chips He has helped to give India and England a new and to the historian of Sanskrit Literature. And meaning to each other, to create between the two in many respects our expectations are fulfilled. happier, because more intelligent, more moral and The hand of the writer has here all its old cunning, sympathetic relations. He has helped to make his speech has all its old charm, is now swift, genial, India feel that a European scholar may love and graphio, and now slow, ornate, elegant, holding us study her language and literature and religion fascinated over sentences of linked sweetness and with as much enthusiasm as any Native Pandit, illustrations long drawn out. Yet we are more than and he has helped to make England feel that the doubtful as to whether these Lectures fulfil our ex. Saxon and the Hindu are akin both in blood and pectations in other and higher respects. It may spirit, that, as their languages have the same seem an ungracious thing to express the conviction source, they have been concerned with similar pro- that we are more grateful for the suggestive germs blems, and have fallen on similar solutions, have in the earlier writings than for the full and scien * Compare the exprossions in Psalms li. 2; lv. 21, Ivi. 4; and lxiv. 3, 4.

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30 THE INDIAN ANTIQUARY. tific exposition in these; and yet we must confess to this conviction. We are sorry to have to say that Professor Max Muller's standpoint seems to us to have changed for the worse. He has indeed qualities that fit him in an exceptional degree to be an interpreter of ancient Hindu religion. He is a scholar, with a scholar's general love of truth and special love of his subject. He is a poet too, with the poet's penetrative insight, quick eye for all that is true and beautiful and good, with the poet's fine imaginative sympathy with the men and natures he would interpret, and his ability to represent their mind and meaning in his own and our speech. But behind the scholar and poet stands the thinker, and Professor Max Muller's philosophical standpoint is not what it once was. In his earlier works he was more or less in philosophy a disciple of Schelling, in his last he has fallen under the influence of Noire. And the influence has, to our mind, been anything but happy. Schelling, especially in his later days, was dreamy, fanciful, even phantastic, but in his ideas of spirit, of reason, of the nature and genesis of religion he was, as seems to us, on the whole essentially right. But Noire appears to us to represent one of the most reactionary and infertile schools of philosophy in the Germany of to-day. And we can only and deeply regret that a name so influential in connexion with the study which is now called "the science of religion" should have in any degree been open to the influence of such a system. Each of the volumes now before us may be said to consist of two parts, a philosophic and a scientific, or a theoretical and historical. The philosophical and theoretical is concerned with the questions as to the origin and nature of religion; the scientific and historical with the interpretation of religion in its concrete forms, religious ideas and beliefs as expressed in the language, literature, customs and laws of given peoples. Yet these two parts are most intimately connected. A man always interprets facts of mind or spirit according to his theory of spirit. He studies religion and history by the light of his philosophy, and can see no more in them than his philosophy enables him to see. Hence the significance of Professor Max Muller's theoretical principles for his scientific criticism and historical presentation of religion. On this point we must say a word or two a propos of his Hibbert Lectures; the other work has been too long before the public to need any further notice here. The first lecture, on "the Perception of the Infinite," discusses the philosophical question. It is to us the least satisfactory in the [JANUARY, 1880. book. The question is much too large to be treated within so narrow compass, and we believe Professor Max Muller, had he been left to himself, would not have attempted to discuss it under conditions so little equal to its claims. But passing by the cri. tical parts,-which are but a series of brief, though searching, glances at two or three theories as to the nature of religion, with omission of all save the very slightest reference to the most rational and comprehensive theory of all-we come to our author's positive and constructive doctrine. He modifies the doctrine maintained in his earlier course of lectures, that religion is a mental faculty, which "independent of, nay, in spite of sense and reason, enables man to apprehend the Infinite under different names and varying disguises." This as a piece of psychology was never very lucid. It is not very easy to understand how any mental faculty "that is independent of reason and can act in spite of" it can be a rational faculty. But as now modified it is still less satisfactory. "Religion, in its subjective sense of faith," is now made "simply a development of sensuous perception." And so he says, in answer to the question, how such a being as the primitive savage, with nothing but his five senses, ever comes to think or speak of anything not finite or infinite P"It is the senses which give him the first impression of infinite things, and supply him in the end with an intimation of the infinite. Everything of which his senses cannot perceive a limit, is to a primitive savage, or to any man in an early stage of intellectual activity, unlimited or infinite. Man sees, he sees to a certain point; and there his eyesight breaks down. But exactly where his eyesight breaks down, there presses upon him, whether he likes it or not, the perception of the unlimited or infinite." Now throughout this statement two entirely distinct notions are confounded, the Indefinite and the Infinite. These are not only distinct, but opposite. The Indefinite is simply the undefined, what is without perceived limits; but the Infinite is the without-bounds, is what is not simply undefined, but cannot be defined. The one includes, the other excludes, the ideas of relation and limitation. The senses suggest the Indefinite because they perceive the definite; but the reason conceives the Infinite. Then in what sense can "the senses" be said "to perceive." They are not rational things; to them as senses reason does not belong; and the perception of any rational thing in history, or any reason or reasonable being in nature, is due to man's quality as a rational, not to his nature as a simply sensuous, being. A conception of "infinite things" is possible; "an im * Ibid p. 37. 1 This work has been translated into German, French, Italian, and Swedish.-ED. Science of Religion, p. 17. Hibbert Lectures, pp. 26, 27.

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31 BOOK NOTICES. JANUARY, 1880.) pression of infinite things" or "a perception of the Infinite" is absurd. I frankly confess my inability to attach any meaning worthy of our author to such a sentence as "I maintain that before it (the Infinite) becomes a nooumenon, it is an aistheton, though not a phainomenon." Whatever the senses perceive appears to the senses; the appearance is the objective side of the perception, the perception the subjective side of the appearance. The influence of his empirico-transcendental philosophy pervades more or less the lectures ; it is, indeed, hardly apparent in the second lecture with which we throughout cordially agree, or the third, which is an admirable account in our author's very best style of the place and value of the Vedas in the study of religions. But in the fourth," on the Worship of Tangible, Semi-Tangible and Intangible Objects"-and in the fifth"the Ideas of Infinity and Law"-its presence and action become very manifest. For one thing it makes in these and the next lecture the presontation of Vedic religion loss ethical and moro sonsuous than it might have been. We could have wished that Professor Max Muller had analysed, verified and organized for us not simply the forms and characters and qualities of the deities that ou the Vedic Pantheon, but also the ethical ideas, the religious and spiritual beliefs that were at work in the heart of the Vedic society, not only creating the seeds of the philosophy that was afterwards to blossom into the Upanishads, but also laying the foundations of the sacerdotal polity that was afterwards to receive expression in the Laws of Manu. And this suggests another remark-the significance of India for religion does not end at the point where Professor Max Muller leaves us. In a sense it only begins there. We see Indian religion becoming at once more spiritual and more sensuous, entering upou one of the many phases through which it was destined to pass. Yet each of these phases-Brahmanism, Buddhism, Hinduism-was the logical and natural outcome of the other; and to exhibit them in their relations to each other and to the spirit of man is to exhibit one of the most wonderful processes of evolation in religion the history of the world has to show. It is not possible, within our limits, to give any adequate notice of this book; or any illustrations of the learning, the true and felicitous reflexions, the vigorous and searching criticism with which it abounds, or of the generous and catholic spirit which everywhere penetrates and illumines it. * Hibbert Lectures, p. 47. 1A Classical Dictionary illustrative of the Mythology, Philosophy, Literature, Antiquities, Arts, Manners, Cus. tome, &c. of the Hindus. By John Garrett, Direotor of In these respects it is worthy of Professor Max Muller and the subject; and to say this is the highest possible praise. A. M. FAIRBAIRN. A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION, GEOGRAPHY, HISTORY, AND LITERATURE. By John Dowson, M.R.A.S., late Professor of Hindustani, Staff College (8vo. Pp. xix and 411). London: Trubner & Co. 1879. Many students will hail with pleasure Mr. Dowson's handy volume (which forms the sixth of Trubner's Oriental Series) as a book that is much wanted. It is scarcely eight years yet since its only English predecessor appeared-Mr. J. Garrett's Classical Dictionary published at Madras; and though there were serious slips in it, and it was too largely composed of mera extracts, it is often very useful, and is much fuller than that now before us. Mr. Dowson has not dealt so much in extracts as his predecessor; none of his articles are long; and he has condensed in each the information he has drawn from his authorities with the intelligence of a man who knows his subject. He does not draw on original Sanskrit sources, but his authorities are among the best, viz. Muir's Original Sanskrit Texts, H. H. Wilson's Rig-veda, and Vishnu Purana (Hall's Ed.), and the writings of Monier Williams, Max Muller, Roth, Bathlingk. Lassen. Weber, Whitney, Wollheim da Fonseca, &c. Owing to the brevity necessary in such a work, we regret that theauthor has not given references at the end of each article to authors where more detailed information might be found. The mythological parts are decidedly the best; in the biographical matter we note many omissions, the names for example of Bilhana, Ramanujya, and Madhvacharya are missing, and the dates of the authors that are given are rarely indicated. We trust the day is not far distant, however, when another and enlarged edition of this work will be required.and we hope the enterprising nnblisher will see to it that it is then greatly increased both in matter and value. Why should it not develop into a Dictionary of Sansksit Mythology, Religion, History and Literature fit to rank with those of ancient Greek and Roman life and thought, so ably edited by Dr. W. Smith P The late H. E. Wilson projected & scholarly work, and went so far, forty years ago, as to announce his intention of preparing it for the Oriental Translation Fund. Here is the nucleus, well done, but far too restricted. Of this Professor Dowson is, modestly, well aware. "No doubt very defective" is the verdict be passes on the fruit of his own labours. He restricts himself, rather too exclu Public Instruction in Mysore, &c., &c. (8vo. pp. 793; Madras; Higginbotham and Co. 1871), The Supplement, 160 pp., was published in 1873.

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32 THE INDIAN ANTIQUARY. sively to the purely Brahmanik subjects, to the exclusion of Bauddha and Jaina ones, perhaps purposely; but the names of many of the sects, as well as of individuals mentioned in the great epics, are omitted. But, on the other hand, what we have is well done. Nothing could be better than his treatment of the Vedas and Epics, of such popular deities as Krishna and Rama, and of the Avataras, or incarnations of Vishnu, on which so much of modern and practical Hinduism hangs. Under Tantra some of the truth is told regarding the horrible immoralities of much of Hindu worship and belief. Our readers will form an idea of the utility of the book from this account of the Gayatri : "A most sacred verse of the Rig-veda, which it is the duty of every Brahman to repeat mentally in his morning and evening devotions. It is addressed to the sun as Savitri, the generator, and so it is called also Savitri. Personified as a goddess, Savitri is the wife of Brahma, mother of the four Vedas, and also of the twice-born or three superior castes. Colebrooke's translation of the Gayatri is 'Earth, sky, heaven. Let us meditate on (these and on) the most excellent light and power of that generous, sportive, and resplendent sun (praying that) it may guide our intellects.' Wilson's version is, in his translation of the Rig-veda, We meditate on that desirable light of the divine Savitri who influences our pious rites.' In the Vishnu Purdna he had before given a somewhat different version- We meditate on that excellent light of the divine sun; may he illuminate our minds. A later version by Benfey is May we receive the glorious brightness of this, the generator, of the god who shall prosper our works." Wilson observes of it: The commentators admit some variety of interpretation, but it probably meant, in its original use, a simple invocation of the sun to shed a benignant influence upon the customary offices of worship, and it is still employed by the unphilosophical Hindus with merely that signification. Later notions, and especially those of the Vedanta, have operated to attach to the text an import it did not at first possess, and have converted it into a mystical propitiation of the spiritual origin and essence of existence, or Brahma. It is considered so holy that copyists often refrain from transcribing it." As another specimen, we give the following analysis of the Ramayana. After a brief notice of the versions and Adhyatma Ramayana he proceeds: "The Ramayana celebrates the life and exploits of R&ma (R&ma-chandra), the loves of Rama and his wife Sit&, the rape of the latter by Ravana, the demon king of Ceylon, the war carried on by Rama and his monkey allies against Ravana, ending in the destruction of the demon and the rescue [JANUARY, 1880. of Sita, the restoration of Rama to the throne of Ayodhya, his jealousy and banishment of Sit&, her residence at the hermitage of Valmiki, the birth of her twin sons Kusa and Lava, the father's discovery and recognition of his children, the recall of Sita, the attestation of her innocence, her death, Rama's resolution to follow her, and his translation to heaven. "The Ramayana is divided into seven kandas or sections, and contains about 50,000 lines. The last of the seven sections is probably of later date than the rest of the work. "1. Bala-kanda. The boyhood of R&ma. "2. Ayodhya-kanda. The scenes at Ayodhya, and the banishment of Rama by his father, King Dasaratha. "3. Aranya-kanda. Forest section.' Rama's life in the forest, and the rape of Sita by Ravana. "4.Kishkindhyd-kanda. Rama's residence at Kishkindhya, the capital of his monkey ally, King Sugriva. "5. Sundara-kdndd. Beautiful section.' The marvellous passage of the straits by Rama and his allies and their arrival in Ceylon, "6. Yuddha-kanda. War section.' The war with Ravana, his defeat and death, the recovery of Sita, the return to Ayodhya and the coronation of Rama. This is sometimes called the Lanka or Ceylon Kanda. "7. Uttara-kanda. Later section.' Rama's life in Ayodhya, his banishment of Sita, the birth of his two sons, his recognition of them and of the innocence of his wife, their reunion, her death, and his translation to heaven. "The writer or the compilers of the Ramayana had a high estimate of its value, and it is still held in very great veneration. A verse in the introduction says, 'He who reads and repeats this holy life-giving Ramayana is liberated from all his sins and exalted with all his posterity to the highest heaven;' and in the second chapter Brahma is made to say, 'As long as the mountains and rivers shall continue on the surface of the earth, so long shall the story of Ramayana be current in the world."" The book is followed by a very complete index of synonyms and names referred to under different heads: the arrangement is most helpful to the student, and enables the author to avoid much repetition. The whole work is introduced by a condensed account of the origin and development of the Vedas. Professor Dowson expresses the hope "that a good beginning has been made, and that a basis has been laid on which a greater and more worthy structure may hereafter be raised." The foundation is indeed good, and we trust he will at once call other scholars to his aid that the next edition may be very much larger and fuller.

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SILHARA COPPER-PLATE GRANT DATED SAKA 1016. ... ......... . "lasAtamakAyedhunajayA galanAyaka vinatripasakyAbAda yAbAlanApakAsata:yAusiAvA nimyAnmolojAtikArakA sumaaniyaasaaldhdkaalaapmaa|jiimtaak nutanAyAniyata dayAlujInatavAdUna vijaNa yunihAlanikaTalabhivAkale. yanyatA yAna kati bhagaDAvalusaMgatAnaNavAyanikhila napatiAmolina nasanAtihatitanirmala yAdapIThAsIsAdasAka / sAsa sikaHkaya hI sIlAgatasatilAkA vyanirdhana va matabhA dajanyaHpulamaninA mAsImAsamAnuguna dilanAunI teH / nirjiyasaMgamAvavilAsita meM nikaTakajagatimAghamakAni / yanAtatadhasamamAtATyAlApAvitraNA malidAsinalini: 'tA yAnAtikapilA kayaddIlapadIyayasasAjagAnisAyana / | sulI hAtana jAtisusavA nANAnatamasIna du yA tu vinamAnapA javaddhitiyadavIyA vayavivIlatAsaSamAvalApAnaTIpAtala kazI vaevana sutAsagAmA jalana milA sila tayAnAnekadai nAlAsAdAyana tinAyakA tipratitAtiAva bilAda tinAtarUmA tannanAjA tajanikaratA nadi tAsaghAlAkalA ghAjI jAjAdivasakA vavastranisabadoSAsAtAyA-hAdasApi tApatayada vinAkInAmi svanAmnA soyA nAnIvAla tAla tatanura tAva memA gorAtAnI cAtAnasyata navAnA halavAmA nAziH kAlIsanAmaSamA valAyA

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SILHARA COPPER-PLATE GRANT DATED SAKA 1016. valItalava tAgAminA DohanatA tAmAkarSaka malitA tI yamiga niyAtIlIbhArAma vAstaparu tayAmahi tinakAritA tathA vismayakAri pipita pakSAtakIni sutImA vaDAdavalayatimAtra isakataDAmalihA dAda |ttekvly yamanamA mNgaangaa| gAnA zastayAma gaMtalanivartitAkama nAninivAjayata vaha vAra jAnita batAtatakI mAnala rAvamAzivAya yADitakA gAyanayaHmAkAsAganataputi bipatA yAdItimA vakAladaravAyAhiSAsAgata sAmatA tapa sacina gati yadi tAyanamajayatiyavAnAmAsarAgata taDAyatodevaH yanastAgatamAgatA yatihitAgAmAyanAnAtivIyAnAtAyAtanAni valitagAlinakAsita millamAgmanalamvaninistAda gAyanAjavatA viudaka nAmaTayAnarama hitamA tallAtAzamAnavadatavahAdatanA / mAlayAlamatakanalinATyAnayatA majapiestari tAninAma: bhannAsAmA sakatutigAvalatAstutatiAnahAtAtalAnA cakanAvarAyA / 'DAta satArA mAtAhaNAgati kulAbAlakadalAnedakolilIlAdava nAganA / zistapatAsesaliAtAhAtAmAAmantaratanyAyapinAupAjaNadala yAkIlaya vAgatAnasA jAtakADAvAta duHthAThi va gAjA yAnina / vIlA navaMsa: nimunA yiAyanatI tabya rAmutratimuvAta nAlavA lakAnika taka tanATAyakaThapadavalAyatanikA niniraMjanAni / /

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FEBRUARY, 1880.] A SLARA COPPER PLATE GRANT. 38 A NEW SILARA COPPER PLATE GRANT. BY RASINATH TRIMBAK TELANG, M.A., LL.B. THIS is a grant made by a prince of the Si- matra being in many cases written before the 1 lara dynasty. The plates belong to Mr. letter with which it goes, instead of over it, as Ramchandra Sivram Desai of Kharepatan, and in the modern Devangari. There are sundry were handed over to me several months ago by instances of that confusion between T and # RAO SA heb Gajanan Krishna Bhatavadekar, then which may be noted in other plates also,' and Subordinate Judge of Devgad, and now in the there is also a somewhat noticeable tendency service of the Baroda state. The plates were towards doubling some letters. The substitufound many years ago at Kharepata n, buried tion of a o fort; the similarity of x and 7; and under ground; and.it is now impossible to get the use of the avagraha,-are some of the other any further information regarding their ac- points worthy of note in the style of writing quisition. They consist of three sheets, about in this grant. The language is throughout 8 inches in length by about 6, inches in breadth, Sanskrit, the greater portion of the document joined together by a ring of the usual shape, being in fairly good verse, while a small porbearing, for a seal, the figure of a man seated tion at the end-which is the only part directly cross-legged and with joined hands. The grant referring to the actual grant made-is in prose, is, as usual, engraved on both sides of the middle and somewhat involved, and not always correct, plate and on the inner sides only of the first and prose. The date is given in letters and figures third. as 1016, or, according to the view of Mr. J. F. The characters are the old Devanagari, the | Fleet, 1017deg of the Saka era. Transliteration. Plate I. [1] labhate sarvakAryeSu pUjayA gaNanAyakaH [u] * vighrannighransa vaH pAyAda[1] pAyAdgaNanAyakaH / [1] sa vaH pAtu sivo nityaM yanmaulI bhAti jAhavI / [1] [] sumerusikharodgacchadacchacandrakalopamA [] jImUtaketutanayo niyataM [1] dayAlu mUtavAhana iti] trijagaprasiddhaH / [] dehaM nijaM tRNamivAkala. [1] yanparArthe yo rakSatisma garuDAtkhalu saMkhacUDaM [1] tasyAnvaye nikhila[7] bhUpatimaulinUvaratnAticchuritanirmalapAdapIThaH / [1] khIsAhasAMka [] iva sAhasikaH kapardI sIlAravaMsatilako nRpatirbabhUvaH(va) [1] tasmA[1] dabhUcca tanayaH pulasaktinAmA sImAsamaH suru (ra)gurUditarAjanIteH [1] [1] nijitya saMgaramukhekhilavairivarga niHkaMTakaM jagati rAjyamakAri [10] yena / [] tatazca samabhUtsuto nRpsirovibhuussaamnniH| sitaH sRNiri["] vAparorikariNAM kapardI laghuH / [u] yadIyayasasA jagatyatisayena [1] suklIkRte na bhAti suravAraNo na ca sasI na dugdhAMbudhiH / [1] tasmAdapya[1] bhavadvibhUtipadavIpAtraM pavitrIkRtAseSakSmAvalayo mahIpatila[1] kaH zrIvatpu[]]vanaH sutaH [u] saMgrAmAMgaNaraMgiNAsilatayA lUnaikadaM[3] tA haThAtsarve yena vinAyakA viracitA vidveSiNAM daMtinaH / [1] tasmA["] jAtastanUjo rajanikara ivAnaMditAseSalokaH slAdhyaH zrIjhaMjha EEEEEEEEEEEEEEE view. ISee for one instance the inscription at Cunningham's | which we possess, I am inclined to agree with Mr. Fleet's Archeological Survey Reports, vol. VI. Plate xi. Cf.Jour. B. B. B.A. Soc. rol. x. p. 349. * The original has a Line thus! at the close of some only Inasmuch as the expression is "1016 years of the Saka of the hemistichs. In the transliteration double lines, king having slapped." Cf. Burnell, Elements of 8. 1. thus [UJ, have been inserted everywhere in brackets. In Palmography (ind ed.) p. 72n. Having compared the the proge portion the perpendicular lines are printed only figures and names of years given in some of the plates where they are found in the original.

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84 THE INDIAN ANTIQUARY. [FEBRUARY, 1880. ["] rAjo divasakara iva dhvastani:seSadoSaH [0] saMbhoryo dvAdasApi [19] vyaracayadacirAtkIrtanAmi(ni) svanAmA sopAnAnIva ma. [19] nye praNatatanubhRtAM svargamA UodhatAnAM [] bhrAtA tasya ta[20] tastatojvalayasorAziH prakAsIkRtAseSakSmAvalayo Plate IIa. [1] balI balavatAM zrIgoggirA/ jobhavat [u] cApAkarSaNaka[22] maNi pravaNatAM yasmiga(ga) te sU(saM)yatI bhISmadroNapa[2] thAsutaprabhRtayaH sace tiraskAritAH / / tasmAdvismayakAri[*] hAricaritaprakSA(khyA )takIrtiH sutaH zrImAnvajjaDadevabhUpatirabhU. [] dUcakracUDAmaNiH [0] dordaNDaikabalasya yasya sahasA saMgrAmaraMgAM[26] gaNe rAjyazrIH svayametya vakSasi rati cake murAri (re)riva [m] jayaMta i. [1] va vRtrAreH purAreriva SamukhaH / [1] tataH zrImAnabhUtputraH saccaritro [29] parAmitaH / [1] karNaH tyAgena yaH sAkSAtsatyena ca yudhiSThiraH / [1] pratA[29] pAdIptimArtaNDaH kAladaNDazya yo dviSAM / [1] saraNAgatasAmaMtA apa[3] rApi jagati rakSitA yena [0] sa jayati yathArthanAmA saraNAgatavajapaMjaro devaH [1] ["] yena svAgatamAgatAya vihitaM gomAya nAnAvidhaM yenaivaiyapadevanAgni [1] calitaM rAjyaM sigharaM kAritaM [0] bhillamAmmamaNambudhakSitibhRtAM dattaM ca yenAbhayaM tasya [1] zrIvirudaMkarAmanRpateranyatkimAvaNya'te / [u] zrImAnabhUttadanu vajjaDadevanA[34] mAM bhUpAlamastakamaNistanayo nayajJaH // adyApi yasya caritAni janAH sa[1] mastA romAMcakaMcukitagAtralatAstuvati / [u] tAtA ca tatorikesarinRpo [7] jAtaHsatA sammato duptArAtikulAcalaikadalani(ne)daMbholilIlAM dadhat / [1] gatvA [3"] sava eva sainyasahito draSTA ca somekharaM tasyAye piturAjayA jagadalaM [38] yaH kIlayitvAgataH / [1] tahAtajo bajjaDadevasUnuH zrIcchittarAjo nRpatirba[1] bhUva |[u] zrIlAravaMsaH sisunApi yena nItaH parAmunnatimunnatena [u] laMbA[+] lakAni kucakuMbhataTopakaMThaprabhraSTahAralatikAni niraMjanAni [] Plate II b. ["] utkhAtatIkSNakaravAlavidAritasya yontaHpurANi paripaMthijanasya ra(ca)["] ke [1] hatArinArInetrAMbhassekasaMvarddhanAdiva [1] brahmANDamaNDapaM ja(ya)sya kIrtiva[3] lavadhirohati / [1] dRptArAtiSu kopakAladahana[:] saubhAgyanArAyaNo vAra[*] strISu tatonujaH samabhavaM(va)mAgArjunaH kSmApatiH / [4] yasyAmAnuSamUjitaM bhuja[9] balaM dUrAbhisatya(?mya) dviSAM nidrAtIva raNAMgaNavyasaninI doINDakaNDUlatA [1] [+] yadasamasibirAntarmattagaMdhesa(bha)dAnaprasaradanilasuSyatasrotasodiggaje[7] drAH / [1] arinagaravida(dAhodAmadigvyApidhUmaprasarabhayanimIlalocanA no[*"] miSaMti [u] tadanu tadanujanmA mUrtimAnmInaketuH kSataripuvibhavobhUnmummu[*deg] NiH kSoNipAlaH [1] vidhutadhanuSi jayasminvAjinIrAjanati balabhidapi balI[30] yAnvArSikaM cApamauijhat [tasmismin) nRpaH(pe) pravarakIrtisarIrabhAji nAgArjuna[1] sya tanayo nayacakravedI ] bhUpo'bhavatparamadharmavisuddhadehaH sIlAra[1] gotranuparatnamanantapAlaH [u] jAte dAyAdavairivyasanini samaye yaira

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SILHARA COPPER-PLATE GRANT DATED SAKA 1016. vAta tI kastAlavidA tinamAyona enAlipati pavitanamAna : kahatArinA nInivAsAsakasevaInAdita vasnAyanAepaMjasakI viva / / lAvinAtArapA nAtiSAkAekAladalanAsosAnA sAyAlAvAra sItAtAnu taH samutanAgA UnaH mAyanikAyasyAmAnuSanna hitasuru valainA viptatAhiSA nidAtIvaralAgalAsaninIdA haTa khltaa|| ghadasamativimAnabhavagatasadAnapUsaradAnala mubAnamA taasaadiyaa| pAninaNavida sAhAmanivyApinamavasaruyAnamAlAlAsanAno bhivti|tdaatunddaamaa nabimAmInAkaula nanitilAvAta maga lidAliyAlAvizatavanucitamintA DinI sADamA tetaladipitalI cAtASikatAyAmA katAtabhitrAyaHjasakI stinIyatAlinAgAuna satanAgAna yatakAvadIsAcA runayaramavamatiuhAdadAtAlAna gAvacyApanamanatra yAla:jAnadAyAdAte rilani nitamAyA~dhera vAmapahA tisAda tAvaDAviSamavanativinAtikAra kaaliyaa| nAnugA nyAyAsI muna yavatAta matsamAnuprAsAda soniyati janakulayati satyApana kI niliAlana tivAna lAlayinInA nAsinAma kA bhiUjaMgakazI ugAdakatIcA ti nivIna matalIvala pavitra yAvAmasapAlayanina ra patATa / savatakIya pulyAdayAna lagatayaMdamahArAdamatAsAmatAdhipati nagararacanAmA lIlA rano 'DrImatavAdalAyayapatasuvalagaDahalAktimAnamAlAdAlAnana kalakaharadIratAvanIstAva / tAsamariyA saptanAtadAnAkA pakAlAnalamASIsapApaDAtAyavAntamasamupAtipAtamA pAyanAnasAgata iyaDa utisagananA DAvalA tinADi

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17 SILHARA COPPER PLATE GRANT DATED SAKA 1016. mahAmaMDale nAvayati zrImadamaM nAdata kalA vijaya nAho ni haru ho yA jitane kameDI pramu kharA deza grAma sabhI samecitAMsa mako kula samanu sAsani manAvitrAsa samuharu nima kAmAnavikatA sidaH / mayA sAvivisIkA nidhi kaha ko DAgA pramANadI sanamAna zrImAyAhitI yA pAMdI sanapradhAna zrI sAmAlaya mAdaka vartamAnasama sAmaMDalezrI madana nAva nAva sAmAnakAnana pinAUpura manisa hinAmA prAnAna niyogakA prati viSayapatinagara patiyAmatinidyukAni SanA manIlA kA samAde siH sa disAmutaH saMviditayAnAsa kulayakA lA tI na sa va sadasa sAvika nAva senA supatipradAya ya kAnAya samasA maMDalI zrI madanaM vAdana dhImahaliyava nIyama sApa dAna durgA sunamAya nIla ThikA nAma kA sAdiya kI kula maniH yo vana nAmAdiSu vilAUna nudeza sata sukAnA nika karma kAlA visanirgama pilI kuMkavartanI madanenada nAjhIlA to musAsana niva hai sui povAdI maSTA maiikala mAla ghATI nA pipatiyAla niiy|| u vArjitavatI pani napA tina ke kelavAnI madana nA samAna ghi 111 yadalamA J BURGESS

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A SILARA COPPER PLATE GRANT. FEBRUARY, 1880.] devadvijAtipramathanavidhinA [3] vAptaprabhAvairdhvasA (? rdhvastA ) [54] tAnumAnpAparAsInmunapavanamahAtkhendadhArAmburAsai [55] mbe vakulapatisakhA yaH svakIrtti lilekha | [ // ] cintAmaNo ( Nau ) praNayinAM naya[56] nAbhirAme kAme kuraMgakadRzAM jagadekavIre |[11] nirvairivI ra mavanIvala[57] yaM vidhAya dharmeNa pAlayati tatra nareMdracaMdre // atha svakIyapuNyodayAtsama[58] dhigatapaMcamahAzabda mahAsAmaMtAdhipatitagarapuraparamesvarazIlAranare kokaNakSoNireSA |[] kSiptvo caizcaMdra bi [9] ndrajImUtavAhanAnvayapra sUta suvarNa garuDadhvajAbhimAnamahodadhiniHsaM [60] kalaMkekharadIracaritabhIratAva tAra aravISapatanakedArako DAcAryapazcimasamudrAdhipatirA [1] pakAlAnalatyAgajagajjhaMpajhaMpa [62] yapinA ( ! tA ) mahasaraNAgatavatrapaMjaraprabhRtisamastarAjAvalI virAji Plate III. nijabhujopA [5] tamahAmaMNDalesvarAdhipatizrImadanaMtadevakalyANavijayarAjye [64] jitAnekamaMDalasametAM purIpramu khacaturdazagrAmasatIsamaM (ma) nvitAM sa[5] masva (sta) kokaNabhuvaM samanusAsati ta yaitadrAjyacintAbhAraM samudvahati ma [6] hAmAtyazrI nauvitakavAsaidaH / mahAsAMdhivigrahIkazrIriSibhaTTaH / bhAMDAgA[7] reprathamaccheNa (pA) dIsena mahApradhAna zrI mahAdevaiyaprabhuH / dvitIyacchepAdI[64] senapradhAnazrIsomaNaiyaprabhuH / evamAdizrIkaraNe pravarttamAne sa ca ma [11] hAmaMDalesvarA (raH) zrImadanaMtadevarAjaH sarvvAnye (ne) va svasaMbaddhayamAnakAn anyAna[7] pi rAjaputramaMtripurohitAmAtyapradhAnAnpradhAnaniyogikA ( kAM ) stathArASTrapati [7] viSayapatinagarapatigrAmapatiniyuktA niyuktarAjapuruSajanapadA ( da ) [7] stathAhaMjamananagarapauratR (tri) vargaprabhRtIMzva praNatipUjAsatkArasamAde [75] saiH saMdisa yastu vaH saMviditaM yathA // sakanRpakAlAtIta saMvatsaradazasa[+] teSu SoDasAdhikeSu bhAvasaMvatsarAMtargata mAgha suddha pratipadAyAM yatrAM[7] katopi samvat 1016 mahAmaMDalIka zrI madanaMtadevena zrImadvalipava[76] nIyamahApradhAnadurgaveSThi sutamahApradhAna zrIbhAbhaNakheSThinastA[7] tAmahAsAMdhidi (vi) grahIkazrIdhaNamakheSThinaH tayoryatpravahaNaM [78] katathAnAgapurasa(?su)parakace mulyAdiSu velAku [7] kuMkaNAbhyaMtareSu yaM ( ? ya) tpravahaNaM samAgacchati tasya yatsulkaM pravese nirgamepi zrI kuMkaNacakravartinA sIlAradattatAmbra (?) sAsana nibaddhaM sulkaM parivyakaM // tatpustreSThipANamastreSThikuDukalaleSThimAlayAdInA [30] karANAM (NA ) mapi Translation. May that Chief of the Ganas (Ganapati) protect you from harm, who is honoured with worship in all undertakings, and who destroys obstacles. May that Siva always protect you, on strIrachAnacaturdazasatanorikakarma zrImadanaMtade [8] na (va) rAjJA [42] trapautrAdImAM (nAM) [8] mapi pratipAlanIyaM // uvA (pA) rjitaM caitat zrIdharapaMDitena rAyavAra (?) schi[44] tena kuMkaNacakravartinaM zrImadanaMtadevaM samArAdhayitrA / / " // 35 whose crest glistens the Ganges like a clear digit of the moon rising over the summit of Sumera. Jimutavahana, the son of Jim - taketu, is renowned in the three worlds as ever humane; for verily, treating his own body as

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86 THE INDIAN ANTIQUARY. [FR@BUARY, 1880. blade of grass for the sake of another, he power, and on whose engaging in the work of rescued Sankhach a da from Garuda. drawing his bow in the battle, Bhishma, Drona, In his family was born the prince Kapardi, the son of Pritha," and others were all cast into an ornament of the Sildra dynasty, whose clean the shade. footstool was streaked with the beams of the To him was born a son, the illustrious Vajjafresh jewels in the diadems of all kings of the da de ve, whose renown was noised about owing earth, and who was bold like Sri Sahas a i- to his astonishing and attractive exploits, who was ka. the head-ornament of the circle of the earth," To him was born & son, named Pula sakti, and upon whose bosom, his strength being in his who was, as it were, the utmost limit of the arm, the goddess of royal splendour, suddenly polity proclaimed by the Preceptor of the Gods,'| appearing of her own accord in the midst of the and who having vanquished the whole multitude battle-field, enjoyed pleasure as on the bosom) of of his foes in the midst of the battle-field, Murari.16 reigned over the earth unmolested. To him was born an illustrious and righteous He had a son Kapardi the younger, the son, Aparajita, like Jayanta to Indra, like head-ornament of kings, who was, as it were, & Kartikeya" to Sive. He was Karna himself second sharp goad to his elephant-like enemies, in munificence, Yudhishthira in veracity, the and whose glory rendered the universe so exces- brilliant sun in prowess, and the staff of Kala sively white, that the elephant of the gods, the to his foes." Victorious is he who pr. moon, and the milky ocean shone not (before it). tected in this world subordinate chiefs who To him, too, was born & son, Sri Vatpu- came for shelter, and others also the king, vann, an ornament of the lords of the earth, who deserves his' name of adamantine cage for who was the seat of great splendour, who had those who come for shelter'. In various ways, purified the entire sphere of the earth, and who, he welcomed Goma, when he came; he alone sporting in the battle-field, cut off with his confirmed to the name of Aiyapad dva sword one task of his adversaries' elephants, and the sovereignty which had been shaken; he rendered them devoid of masters." afforded security to the kings Bhillami He had a son, the king Zanza, worthy of manamam budha." What more need be praise, who delighted all people like the moon, said of that king Rama bearing the title Sri ? and destroyed all evil like the sun wbo destroys | After him came the illustrious head-jewel of night," and who in his own name erected full kings, his son Vajjad adeva, well versed in twelve temples of Sambha, which were steps polity, whose exploits all people even yet extol methinks for the rise of) those suppliants of his with their bodies clothed, as it were, with hair who were labouring on the path to heaven. standing on end. Then came his brother Sri Goggi, the 1 Then came his brother the king Arikesari, brilliant mass of whose glory was spread (in all respected by the good, who played the part directions), who had lit up the whole sphere of of the thunderbolt in the destruction of his the earth, who was powerful among the men of proud foes, who were like the great mountains This story forms the subject of the Nagdnanda used in this sense elsewhere. To me this sense of the word Napaka, translated by Mr. P. Boyd. See also Treo and is quite new. 1. 6. e. Arjana. Serpent Worship pp. 169-170; Ind. Ant. vol. I. pp. 148, This phrase is a very common one. 149. 16 1. e. Vishnu, his wife being Srl or Lakshmi-the * See as to SAhasanka, Hall's Vasavadatta Introd. p. 18. goddess of splendour. 17 The war.god. "i. e. Brihaspati, to whom & work on the science of 10 Kala means Yama--the God of Death, one of whone Politics is attributed. See Jour. Bom. Br. Roy. As. Soc. names is Dandadhara, the holder of the staff. vol. VII. p. 62, and also Panchatantra (Bombay, Sanskrit 10 The original is somewhat obasure here. series) Tantra iv. p. 7 line 10, and note thereon.. 10 This appears to have been a title of the Sildra. Bat This is the first exception I have seen to the general see also Jour. Roy. As. Soc. vol. V. p. 176, Inscription usage complained of by Mr. Ferguson. Jour. Roy. 48. No. viii., and Major Graham's Kolhapur, Inc. No. 17, Soc. (N. S.) vol. IV. p. 85. p. 457, where the inscription belongs to the same family me .Glory or fame with our poets is always white. Cf. Wathen's inscription. Raghwathsa, II. 69. The elephant of Indra is also white. "This is conjectared to refer to Bombay (Asiat. Res. 1. See Ind. Ant. vol. V. p. 277 note... vol. I. p. 869). I do not understand the original. Some There appears to be a doublo entendre here. Vinayaks light may possibly, be derived from Ind. Ant. vol. VI. p. 63, means both devoid of masters, and Genapati, who is sap Yale's Marco Polo, vol. II. p. 331. A.RAJA Bhillame of posed to have only one tooth. Deragiri (s. 1110-1115) is mentioned in Wathen's Theorip11 Here is another double entendre. tion No. 9. And see Jour. Roy. As. Soc. vol, V. p. 178: J.B. 15 Pandit Bhagvan Al tells me that he has seen it I B.R.A.3. vol. IV. p. 164; sod Ind. Ant. vol. VI. p. 186.

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FEBRUARY, 1880.) A SILARA COPPER PLATE GRANT. 87 of the universe;" and who, even in childhood, having with his) army gone to and visited Some svar, offered up before him the whole earth by direction of his father, and then returned. Then Sri Chhittaraja, the son of his brother, Vajja da deva, became king, who being himself an exalted personage, even though a child, greatly exalted the Silara dynasty. The wives of his antagonists, who were cut down by his unsheathed sharp sword, had, owing to him, their hair hanging loose, their necklaces fallen off from the vicinity of the edges of their breasts, and their eyes devoid of collyriam," His fame, like a creeper, climbs the universe which is like a shed, as if it had been reared up by being watered with the tears of the women of his destroyed enemies. Then his younger brother Nagarjuna became king, who, in his anger, was like the fire of destruction to his proud foes, and in gracefulness like Krishna to the courtezans," and on hearing of whose superhuman and excessive strength of arm, the itching of the arms of his enemies for the battle-field goes, as it were, to sleep. The guardian elephants of the several quarters of the universe do not open their eyes, having their flow of rut-water dried up by the wind blowing over the rut-water of the intoxicated Gandha elephants" in his matchless camp, and having their eyes closed through fear, in con- sequence of the spreading of the excessive volumes of smoke enveloping all the quarters which issued from the conflagration of the cities of his enemies. After him his younger brother Mummuni became king, who was Capid himself incarnate," who had destroyed the power of his enemies, and on whose taking up his bow after the ceremony of waving lights before the horses, even the mighty Indra cast aside his yearly bow." Upon that king assuming an excellent body of renown, Ananta pa la, the son of Nagarjuna, conversant with the whole circle of politios, whose body was purified by the highest piety, and wbo was an ornament of the princes of the Silara family, became king. With the wind-like force of his arm (?) he cast into the ocean of the edge of his sword" those wicked heaps of sino who at a time of inisfortune from relatives that bad become hostile, having obtained power, devastated this whole Konkan district, by harassing gods and Brahmans; and then he a friend of the lord of ... stamped his own fame on the face of the moon." While that moon-like prince, who is a wish-giving jewel to his friends, who is a Cupid pleasing to the sight of the fawn-eyed ones, who is the one hero of the world, is righteously proteoting the whole sphere of the earth, after having rid it of enemies Now in the happy and victorious reign of the illustrious Anantad e va, the chief of the Mahamandalesvaras, who by means of his own spiritual merit has obtained the five great titles," who is the chief of the great Simantas (sub: ordinate chiefs), who is born in the family of Jim u tav a ha na, the Silara prince, lord of the excellent city of Tagara, who boasts of the standard of the Golden Eagle,"....... the lord (P) of Lanka, nonobalant in the great ocean .... the Fire of Destruction in his wrath ....who is adorned with all the royal titles - " These are said to be seven. See Mahabharata, Bhishma Parva (Bomb. Ed.) p. 8; and the reference given at Ind. Ant. vol. V. p. 157. *3 Literally fastened(?). See remarks on this infra. *! These are all marks of widowhood. *5 i.e. among the Gopis of Gokul as applied to Krishna. 30 The eight quarters, east, south-east, south, &c., each of wbich is supposed to have a guardian elephant. ** This is the higheat kind of elephants, supposed to give out a special smell, from which the name. * Oupid himself is 'bodiless.' See the story in Ku. mdra Sambhara, canto IV. * Cf. Raghu. IV. 25. The ceremony is still performed on the Dasard day, which is regarded as the suspicious day for notting out on an expedition. The 'yearly bow' is the rainbow. 30 i.e. on his death. A common expression, cf. Viracharita, Act III. 31 Or reading the original differently, as it may be read, -"those heaps of fearful injustice." >> The temples, &c. of the gods, that is to say ** This appears to be some hyperbole about the moon's spota, like those of which our poeta have a large number. 13 See Jour. Bo. Br. R. As. Soc. vol. X. p. 865; and Ind. Ant. vol. V. p. 251. - This is the device of the S11Aras, and appears on the seal of Dr. Bualer's Plate, Ind. Ant. vol. V. p. 276. Dr. Burnell (s. Ind. Palaeogr. p.75n) seems not to have been aware of this. But see now Ibid. (2nd ed.) 107. At p. 881 of Graham's Kolhapur (Government Selections) the device is alluded to in the phrase Soovurn Agooroodudluaj. Sir Walter Elliot (Jour. R. As. Soc. vol. IV. p. 34) anys: "It is remarkable that both the Yada and the Silahsra had adopted the golden Garuda as their ensign, which the prince seenis unwilling to allow to his feudatory." One of the other titles in the text is tryfa which occurs in Wathen's Inscription No. X. p. 9 line 5. See also Asiatic Researches vol. I. pp. 859. In Wathen's Inscription No. X. the expression TENTAT, also occurs ; in Dr. Buhler's (Ind. Ant. vol. V. p. 978) maMDalIkazikhAmaNi... May rAyapitAmaha then menn 'like a Brahmadeva among kings,'-(this, I find, is Wathen's rendering, see J. R. 4. s. vol. V. p. 186)-first Among kingsP The next expression to this I cannot make out. af Dr. Bhaa renders this by "resplendent amongst the row of rajas" (J. B. B. R. A. S. vol. IX p. 219). The er. pression occurs at J.B.B.R.A.S. vol. XII. p. 7; J. R. A. 8. vol. V. Inscrs. No. 7 and No:9; J.L.S. of Bombay vol. III. p. 319 (3rd sheet); Ind. Ant. vol. VIII. p. 94: and Canningham's Archeological Survey Reports vol. VI. Plate 21. At J. B. B. R. A. S. vol. XIII. p. 3, the expression is THERS.

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38 THE INDIAN ANTIQUARY. (FEBRUARY, 1880. Lord of the Western Ocean, the grandfather of the king, adamantine cage for those come for shelter and so forth- and who rules over the whole of the Konkan district, including fourteen hundred villages of which the chief is Puri; and embracing many provinoes acquired by his own arm: while the great Minister Sri Nauvi. taka Va said a bears the burden of anxieties about this kingdom," and the great Minister of peace and waris Rishib hatta, while in the first rankat the Treasury is the great Minister Padhisena" Sri Mahid draiya Prabhu, while in the second rank is the Minister Sri Somanaiya Prabhu; while such is the ruling administration, that illustrious Maha- mandalesvara king Anantade va, announces with salutations, honour, respect, and directions, to all princes, councillors, priests, ministers, prin cipal and subordinate officers, -both those connected with himself and others," as also all heads of rashtras, heads of vishayas," heads of towns, heads of villages, royal officials specially appointed or not," country people, as well as townspeople of the town Hanjamana'' of the three classes, and so forth; "Be it known to you, that on the first day of Magha Suddha, falling in the year Bhava, one thousand and sixteen (in figures) 1016 years of the Saka king having elapsed, the Mahamandalika, the illustrious Anantad eva, the emperor of the Konkan, has released the toll mentioned in this copper-grant given by the Si laras, in respect of every cart belonging to two persons,--the great Minister Sri Bhabhana Sresh thi, the son of the great Minister Durgasresh thi of the glorious Valipsvana," and his brother Sri Dhanama Sre. shthi, the great minister of peace and war, which may come into any of the ports," Sri. Stha na ka, as well as Nagapur, Surp - raka, Chemuli, and others, included within the Konkan Fourteen Hundred, as well as the toll in respect of the ingress or egress of those who carry on the business of ... .. This should be preserved (i.e. continued) also to their sons, grandsons, &c. Sresh thi Pa pama, Sreshthi Kudu kala, Sreshthi Malayya, and so forth. This has been procured by Sridhar Pandit who is stationed at RA ya var, and gratifies the illastrious A na ntad eva, the Emperor of the Konkan." Remarks. "The Silbaras," wrote the late Col. Meadows Taylor in 1870," " were local princes, tributary to the Chalukyas. Their territories lay around Kolapur, which was then their capi. tal, and their inscriptions upon temples and copper-tablet grants prove them to have held extensive, though not perhaps independent, sway over a large portion of what is now styled the Southern Maratha Country. An inscription of A. D. 1135 enumerates eight successions up to the founder of the family, which would place their >> This title is claimed by a ChAlukya, J.R.A.S. vol. V. Inscr. 8. And cf. on all the titles Ind. Ant. vol. V. p. 277. 39 Cf. the expression in J.R.A. 8. vol. V. Inscr. 8 ELY 114, 115 * Conf. 1:862, 1.. 0 See remarks on this at J. B. B. R. A. S. vol. XII. pp. 330-33. *** See Ind. Ant. vol V. p. 280; J.B.B.R. A.8. vol. XII. p. 384. In Inscr. No. 9 at J. R. A. 8. vol. V. T OTIES (last line of first page) seems to be a misreading for the This may apply to the words following also as well as to those that precede. 13 Ind. Ant. vol. V. pp. 114, 115, 147, 29); also J. R. A. S. vol. V. p. 352; J. B. B. R. A. 8. vol. X., p. 29. * Conf. the passages referred to in the last note. Here I take niyukta and aniyukta adjectives to rAjapuruSa which immediately follows, otherwise, it is hard to distinguish between Art and T V . The distinction may be between those specially appointed by the Central Government and those who come in, perhaps, by right of inheritance, &c. "I do not understand this. The same expression occurs at Ind. Ant. vol. V. p. 278; and Asiatic Researches vol. I. p. 861. It is noteworthy that the grantees are described as at once Ministers' and 'Sreshthis.' Bhatapala also, the excavator of the great Chaitys at Karle, is both a deth or Sreshtht, and Vijayantitd-protector of the flag. -ED. *1 The name here should apparently be Valipattana; conf. J.B.B. R. A. 8. vol. 1. p. 217(?) and in an unpublished plate of which I have been furnished only with a transcript and not the original-which belongs to the branch of the Sildras to which the plate at J.B.B.R.A.S. vol. I. p. 217 also belongsand which in further similar to that plate in commencing with the Rashtrakafas and ending with the Sildras, one of the princes is described as adhivelAkulaM ramyaM yokarodvAlipattanamU, which indicates that valipanana was on the seacoast. In anotber passage in the same plate, the place is called a 5 . May it be identified with the Palaipatmai, or better, perhaps, the Baltipatna-mentioned respectively in the Periplus of the Eurythran Sea and in Ptolemy? See Ind. Ant. vol. VIII. p. 145. * The original is , which Pandit Bhagvanlal first told me signifies 'port. The word occurs in the line quoted in the last note. i.e. villages of course. See Mr. Fleet's inscriptions in this Journal passim.' The original here as well as in the last sentence in the plate reads Kunkan instead of Konkan as in an earlier stanza. See as to the Konkan-Nairne, p. 1; Yule's Marco Polo vol. II. p. 331; Cathay vol. I. p. clxxxiii et seq and ccxxx.: and Journ. Asiat. serie IV. tom. IV. p. 251, again referred to infrd, and Vardha Samhita XIV. 12, quoted by Dr. Bhdu Dajf at J. B. B. R. A. 8. vol. VII. p. 69; and Ind. Ant. VII. 162. 0 The original is hift which I do not understand. Can it have any connexion with the Maratht word #T? and can it mean something like '& carrier of goods by sea P. 51 It is remarkable that this plate contains none of those extracts from the Mahabharata which are usual in such documents, and even in similar grants of the same dynasty. I do not know how this is to be accounted for. * Student's Manual of the History of India, p. 71.

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FEBRUARY, 1880.) A SILARA COPPER PLATE GRANT. 39 origin about 907 A. D." In the light of the information which we now possess, this is not altogether accurate. And, indeed, it is obvious that Colonel Taylor in this passage only refers to one branch of the Sile ra dynasty-the branch to which the various inscriptions found in and about Kolhapur appertain. There are, however, three different branches of that dynasty, disclosed in the various documents at present accessible. These documents were discussed pretty fully by Pandit Bhagvanlal Indraji in a paper in the Four. Bombay Br. R. Asiatic Society (1877), vol. XIII. pp. 1ff. He there distinguishes three dif- ferent branches of this dynasty, which, neverthe- less, appear to have flourished contemporane- ously. The grant before as belongs to the first branch of Pandit Bhagvanlal. And the series of kings, as it appears in this grant, is as follows: 1. Kapardi I. 2. Pulasakti 3. Kapardi II." (Saka 775-799) 4. Vatpuvanna 5. Zanza (Saka 838) 6. Goggi 7. Vajjadadeva 8. Aparajita It will be observed that this coincides with what is deducible from Dr. Buhler's Plate," so far as it goes. The first king of this series-for Jimata v a hana and Jim u taketu cannot be looked upon as historical, would appear to have flourished somewhere about the beginning of the 9th century of the Christian era. The third king Kapardi II. is identified by Pandit Bhagvanal with the "Kapardi... meditating on the feet of Pulasakti," who is mentioned in two of the Kan. hori Inscriptions, and the identification may be accepted without hesitation. It affords & very safe and tangible basis for the chronology of the Silara dynasty. Pandit Bhagvanlal gives the Saka year 735 as the date of the first Kapardi. That appears to be an inference from the date of the second Kapardi, allow. ing twenty years a-piece to his two predecessors. The inference is not inadmissible, especially having regard to the fact that the Kanheri Inscription of Saka 775 speaks of the already flourishing and victorious reign of Kapardi II. It is not unlikely, indeed, that the reign of Kapardi I. commenced somewhat earlier even than the year 735 of the Saka era. Of the kings who came after Kapardi II. none requires any notice here till we come to Aparajita the son of Vajja da de va. With regard to him Dr. G. Buhler writes as follows": "It is also probable that a king has been omitted between Aparajita and Vajjada de va II., or at least the real name of Aparajita has been left out, for the verse in which the names of Kebid dva and Vajja dade va occur is mutilated." There is no reason, however, to suppose any such omission in our plate as there is in that on ss Ind. Ant. vol. V. p. 276. 56 J. B. B. R. A. 8. vol. XIII. pp. 11, 12.. 57 Ind. Ant. vol. V. p. 277. A remark ought to be made on king Zanza. He appears to be the king mentioned by the Arabian geographer Masu'di as reigning at Saimar in 916 A.D. Masu'di states that there were 10,000 Musalmans in Saimar, and that the kings were under the Balhara, and had the title of Zenbil when he visited the place. (B. de Meynard and P. de Courtille, Les Prairies d'Or, tom. II, pp. 85.97: Reinaud, Menoire sur l'Inde, p. 220.) Dr. DaCunha's identification of Masu'di's "Janja with the SilAra "Sri Chhinnadeva RAJA" (J. B. B. R. 4. S. vol. XII. p. 55) is not correct-on this, if on no other ground, that whereas Janja lived in 916 A.D., "Chhinnaraja" lived in 1027 A.D. I may take this opportunity of stating that I am indebted to Dr. Da Cunha's papers in the J. B. B. R. A. S. for references to some of the authorities relied upon in this paper. Others of the references I obtained from Mr. Nairne's Konkan, from which Dr. DaCunha also seems to have got some of his information. 9. Vajjadadeva II. 10. Arikesari (S. 939) 11. Chhittaraja 12. Nagarjuna 13. Mummoni (Saka 948) T (Saka 982) 14. Anantadeva (s. 1016) Aparaditya (Saka 1109) 53 This name appears in sundry different forms in the various inscriptions which we now possess. In the Plate at Jour. Tit. Soc. of Bombay vol. fil. p. 419, the form is Silahfira. In Dr. Buhler's Plate the form is Silara as well as Silahars. In Wathen's Plate No. IV. (J. R. A. Soc. vol. IV. p. 981) the forms are Silsydra (qnery whether this is mistake in the engraving or in the decipherment ?) and Silah Ars. In our own plate, it is Sllara and Sildra, (which may be the same); Srilara, which occurs once, is probably a mere slip. See also J. B. B.R.A. 8. vol. I. p. 217; J. R.A.S. vol. II. pp. 38-4, 894 ; vol. IV. p. 110 and note there, and p. 114 where an explanation of the name is suggested. Mr. Nairne always calls the dynasty the Silher dynasty. It may be here added that Dr. DaCunha seems not to be correct in his observations on " the Tagaras, and the Silah Aras" at J. B. B. R. A. S. vol. XII. p. 61, in speaking of the two as distinct and of one as a branch of the other. In truth, Tagars is not the name of a dynasty at all. Prof. H. H. Wilson's remark on this princent J.R.A.S. vol. IV. p. 109, note, is incorrect; of. alao J.R.A.S. (N. S.) vol. IV. p. 85.

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40 THE INDIAN ANTIQUARY. (FEBRUARY, 1880. which these observations were made. And considerable amount of further elucidation-for although the number of stanzas devoted to which the facts accessible to us at present are A par Ajita is relatively larger than the num. not at all adequate. ber devoted to any of the other princes except We come next to the King Arikesari, who, Chhittara j a and Ananta de va; and al. we may say with certainty, is identical with the though, too, there is some little doubt as to the Keside va of Dr. Buhler's plate. It is not, meaning of a part of one of these stanzas; still however, easy to understand what transaction is there is nothing here to suggest the existence referred to here in connexion with Somesvarn. of any prince in the series between the two That Somes vara means the famous Somanath Vajjad add vas, other than the one prince which gave occasion in this century toone of Lord described in the stanzas in question. It may, Macaulay's best orations, there can, I think, be perhaps, also be noted as a point leading to the little doubt. In & stone-slab inscription now same inference, that the second Vajjad add vain the possession of the Bombay Branch of the was, in all likelihood, the grandson of the first; 68 Royal Asiatic Society, and appertaining to and therefore, too, though it is, of course, quite the time of the Silara king A paraditya, possible, it is not probable, that between the who stands last in our list, the "God Somanath two Vajjadade vas, there was any other prince of Sarashtra" is distinctly referred to apparently than the one we have mentioned in our list. as a favourite deity of the Silara 8. The What was the true name of that prince, is grant in the Asiatic Researches, which is by Ariperhaps a question presenting somewhat greater kesari himself, might have been fairly expectdifficulty. Dr. Buhler doubts if Aparajita is ed to help us on this point. But the stanza there the true name. In another place, he says: "I feel appears to have been identical with the one in somewhat doubtfal about the name of this king, our plate, though the translation is very defecwhich alone among so many Desi forms is pure tive and erroneous. Sanskrit. But it seems to me impossible to refer On Chhitta raja nothing need be said, the two verses to Vajjadad & va II. mentioned further than that, if we may safely judge from in verse 10, and Aparajita is the only word the number of stanzas referring to him in our which can be taken for a name. Perhaps it is a plate, he appears to have had a living reputation birula." I own I do not feel much pressed by the even in Anantap ala's days. We next come reason here given by Dr. Buhler for his conclusion. to Nagarjuna. He appears to be probably In the list above set forth by us, we have tbe names identical with the prince of that name referred A paraditya, Anantap als or Ananto in inscription No. 17 among the Kolhapur ta de va, N Agarjuna, and we may add A ri. Inscriptions in the volume by Major Graham kesari and Kapardi, which are Sanskrit on Kolhipur among the Government Selections. names undoubtedly belonging to princes of the It is difficult to speak on the point with any conSilara dynasty. At the same timo, I agree that fidence, because I am unable myself to read the Aparajita is, in all likelihood, only a biruda. text of the inscription, and a friend whom I Perhaps the name is Sri Rama. The com- consulted about it is also unable to afford me pound of which it forms part, viz. ffer any help. I have therefore only the statement Juf (the plate in the Asiatic Researches seams of the substance of the inscription in Major to read their) is not quite explicit. And Graham's volume. At the same time I ought I do not think, therefore, that we are get in a to mention, that Major Graham ranks N & garposition to settle the question. Bat we may, I juna among the rulers of one portion of "the think, safely reject the translation in the Asiatic principality of Kolhapur"-and apparently Researches which renders it as the king Sri places him between the years 1218 and 1235 A.D. Birudanka'. The whole stanza requires a very Bat on this last point I am not quite certain. * Comp. Jour. R. A.S. (N. S.) vol. IV. p. 85. Pandit Bhagvan11 says only "may be the same." * Ind. Ant. vol. V. p. 230a, note. 1 The actual grant there appears, however, to be by one 10 The word 4 which is clear in the plate there Sri Lakshmana NAyak, son of Bhaskar Nayak." It is given is omitted in this translation. I may, parhapa, ba not quite easy to decipher fully. The grantor is described permitted to express my concurrence with Dr. Bahler in as Mahamatya, the great minister, and the grant speaks of his remarks on the paper in the Asiatic Researches (Ind. Ant. vol. V. p. 277). U aluckily tho origical platos cannot dow Etreta AATT. It is dated "Samvat 1109. Visvabe procured though I had inquirios made for them in [hana. vasi samvatsar Chaitra Suddha, 6 Sunday." .

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FEBRUARY, 1880.] A SILARA COPPER PLATE GRANT. 41 The next prince in the line is Mummani, earliest we have among the grants that record deas he is called in the plate before us. In the An- tails about the period to which they belong. The barnath inscription which records & grant made next prince in our series is Anantapala or by a king of the Silara dynasty the king Anantadeve, the grantor in the plate before us. calls himself Mam vani." It is not, I think, The civil strife, which is referred to in the verses a very bold proceeding to identify that Mam- devoted to him, is one about which no other innani with our Mummoni. The dates are formation is at present accessible, unless, indeed, not against the identification, and perhaps Mam- it was the beginning of that conflict which is v Ani was the real name of the king, which referred to in a boast made in the grant published was altered for the sake of the metre into the in the Transactions of the Bombay Literary more smooth and euphonious one which we find Society. With reference to that grant, Pandit in the plate before us. If this identification is BhagvanlAl says:-"The Vijayarkade va of correct, Dr. Buhler's suggestion, that the cor this branch is described as having re-established rect name of this prince is Vani, appears to the sovereignty of the dethroned kings of the be untenable. province of Sthana ka and Goa. This shows There are one or two other points also, of some that he restored the lost power of the two branches importance, which our plate enables us to deter of his dynasty, viz., the first at Than , and the mine finally. Pandit Bhagvanlal, in his remarks second at Goa." The original fully bears this on the Ambarnath Inscription, had suggested that out. Vijayarka, however, appears to have Mam vani was probably the son or successor reigned about the Saka year 1065. The oocurof Chhittar a ja. When that suggestion rences, therefore, to which reference is made was made, the materials for deciding the point in our plate cannot have been those in which were very far from being full. Our plate, how-| Vijayarka took part. But it is not imposever, now settles the question, in a way that, sible that, although Ananta pala boasts of equally with Pandit Bhagvanlal's suggestion; having rid the country of his foes, who appear accounts for the facts on which that suggestion to have been some of his own kinsmenwas based. Pardit Bhagvanlal, in the paper daydda--there may have been a renewal of referred to, argaed from the identity of names the disturbances after the Saka year 1016, reof one of the officers mentioned in the Ambar- sulting in that misfortune to the Thana Silaras nath Inscription and in Dr. Buhler's plate, from which Vijayarka rescued them. But, on that Mam vani was probably a son or suc- the other hand, we cannot, in the present state cessor of Chhittaraja. A similar argu- of our materials, come to any conclusion on these ment may be used in support of our identifica- questions. n of Mummani and Mam vani. For the Of the period between Anantap a la and First Lord of the Treasury, if wo may so call A paradity, the last prince mentioned in him, in M am va gi's time-Mahader ayyao our series, we know at present very little. -continues to hold the same office, at the time of Pandit Bhagvanlal in 1877 thought, that the our plate also, a circumstance strongly indicative gap between M 8 m va piraj e and Apark - of a close chronological propinquity between ditya in the genealogy of the first branch, Mam vini and Anantap ala. It is also | might be accounted for by the destruction of the to be noted here, that the high offices of state, sovereign power above alluded to." We have mentioned in our plate as having been held by seen, however, that the gap is not so large a one Mahadevayya and the others, appear to have been as the Pandit supposed. Our plate brings oor enjoyed by these "southerners" for a very information down to the Saka year 2016. Apaconsiderable period. For we see some ayyas radity & appears to have reigned in the mentioned as far back as in the grant of Arike. Saka year 1109. How long before that year his Bari in the Asiatic Researches, which is the reign had commenced it is not yet possible to 03 J. B. B. R. A. 8., vol. XII., p. 882. 70 J. B. B. R. 4. 8. vol. XIII. p. 17. Compare also << J. B. B. R. A. 8., vol. XII., extra No., P. 52. extra No. to vol. XII., P. 52 (Dr. Bahler), 65 J. B. B. R. A.S., vol. XII., p. 832. * The suggestion of Prof. Wilson (J. R. 4.8. vol. II. p. 897) 46 J. B. B. R. A.S., vol. XII., p. 880. repeated by Mr. Naime (Konkan p. 7), and by Dr. DaDanha ! As. Res. vol. I. pp. 861, 864, 887. (J. B. B. R. A. 8. vol. XII. p. 64) is now entirely negatived 65 Vol. IJI. p. 490. by the information given by Dr. Bobler. * J. B. B. K. A. 8., vol. XIII., p. 17.

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42 THE INDIAN ANTIQUARY. [FEBRUARY, 1880. say-as both the Parel Inscription and the stone reign of one of these Silaras themselves. There slab inscription already mentioned as being in the are then, it seems to me, three alternative possession of the Bombay Branch of the Royal explanations of these facts :-either there was a Asiatic Society are dated in the same year. Dr. revolution in the kingdom of Sri Sth a na ka Buhler's Account of his Tour in Kasmir affords between the Saka years 1058 and 1066; or the us, however, some further information on this statement in Bhoja d e va's plate is a mere point. For it appears that a work composed in rhetorical flourish having little or no historical Kasmir between 1135 and 1145 A.D. makes basis; or Aparaditya does not belong to reference to an "ambassador of A paraditya, this branch of the Silara dynasty. The king of the Konkana, "*" named Teja kantha, third alternative may, I think, be summarily being then in Kasmir. If so, I think, we may rejected, both on the grounds adduced by safely assume that Aparaditya cannot have con- Pandit Bhagvanlal," and on the grounds of the menced to reign much later than 1135 A.D. or connexion of this Aparaditya with the town of 1057 of the Saka era." And then the hiatus in Than," and the coincidence of sundry exour Silkra lists appears to be reduced to pressions in Dr. Bubler's plate with expresvery modest dimensions, indeed, viz, scarcely sions in the Parel Inscription and the stone forty years. slab inscription obtained at Than A, now in If these arguments and conclusions are correct, the possession of the Bombay Branch of the it is difficult to treat the boast of Vijayarka Royal Asiatic Society. The facts stated by in Dr. Taylor's Inscription as of any greater value Dr. Buhlerts in his account of his Kasmir than a rhetorical flourish. At the best, it can be tour also corroborate that conclusion. The first only a very great exaggeration of a very small alternative also appears to me, I own, upon historical fact. For see how the case stands :--| the facts set forth above, an extremely doubtful According to Dr. Buhler's account, which ap- one. The second alternative appears to be the pears from our present materials to be perfectly feast improbable of the three. It is not necessary correct, A pa raditya must have succeeded to reject the statement in Bhojadeva's grant as to the throne in any case before the Saka year altogether a myth and unhistorical. It is, 1066,** and he appears to have still been on perhaps, only an exaggerated statement out of the throne in the Saka year 1109. Now Gan. compliment to the grantor's line of the succour dar aditya, the immediate predecessor of the afforded by Vijayarka to his brethren at Thana Vijayarka who claims to have re-established in some local, possibly dynastic, disturbance, the Than A Sile ras on their throne, cer- such as is referred to in our plate in the verses tainly reigned till the Saka year 1058. The first devoted to Anantapkla. I must add that there document of Vijayarka's reign that is accessi- are two other possibilities not covered by the ble to us is dated in the Saka year 1065." Vijaya alternatives mentioned, viz., that A paraditya therefore cannot have begun to reign much if at all himself may not have had an uninterrupted before Aparaditya. The last date in his reign reign, or that Dr. Buhler's date for the Kasmir that we know of is the Saka year 1073, and the work to which he refers may be erroneous. first in that of his successor Bhojadeva II. is No evidence is available on either point, and we 1101, so that his reign must have closed at must leave both here without further discussion. least eight years prior to that of A para ditya. We have now gone through the whole series We have, therefore, this result:--The whole of princes of the Silara dynasty at present period of the reign of this Vijay arka, who known to us. The series appears to be complete claims to have re-established the Thana Sila. save for the period intervening between the reign ras, is itself covered, or nearly covered, by the of Ananta pala and A paraditya." If " See J. B. B. R. A. 8. vol. XII. (extra No.) p. 51, 52. " Which is expressly mentioned in the stone slab in. 1 This doubtless makes AparAditya's reign a very long scription referred to. . one-being upwards of 52 years. But there is nothing un- *J. B. B. R. A. S. (Extra No.) vol. XII. pp. 51, 62. likely in one individual prince in a long line reigning more 19 Pandit BhagyAnlal has already adduced reasons for even than 52 years, like George III. of England or Louis supposing this Aparaditya or Apararks to be the same who XIV. of France. has given his name to the well-known commentary on The latest date to which Dr. Buhler attributes the Y&navalkya (J. B. B.RA. 8. vol. XII. p. 835; see, too, KAsmir work alluded to above. Extra No. p. 52). Dr. Bhau hay pointed out that "! See J. B. B. R. A. 8. vol. XIII., p. 16. Apararka is cited by an author of the beginning of the 10 J. B. B. R. 4. S. vol. XII. p. 335. 18th century (J. B. B. R. 4. 8. vol. IX. p. 161).

Page #53
A SILARA COPPER PLATE GRANT. FEBRUARY, 1880.] one may judge from the evidence now available, it is probable that there were two kings between those two. But upon this point, and on the point relating to the revolution above referred to, further materials must be awaited. There is one question of considerable interest which is now satisfactorily settled by the plate before us. In 1869, the late learned Dr. Bhau Daji, having read before the Bombay Branch of the Royal Asiatic Society a paper regarding the inscription at Ambarnath, a short discussion took place concerning the date of that inscription and of the Ambarnath Temple. Mr. Burgess pointed out the architectural difficulty in accepting the date of the inscription, as read by Dr. Bhau, as giving the correct date of the Temple, and he referred also to Mr. Fergusson's opinion on the point. Dr. Bhau dissented from these opinions, and expressed himself to the effect, that from the character of the letters, he would assign the Inscription-and consequently the Temple also-to the ninth century A. D. In 1876 Pandit Bhagvanlal gave us a revised transcript of the Inscription, and made out the date to be 982 instead of 782 as Dr. Bhau Daji had read it. And in the discussion upon the Pandit's paper, I am reported as having observed "that there was no doubt about the numerals in the first (viz., the Ambarnath) inscription"the date arrived at being confirmed by an unpublished plate in my possession. That plate is the one which forms the subject of these remarks. It is now quite plain that since Anantapala flourished in the Saka year 1016, his predecessor and uncle could not have reigned as early as Saka 782, but must have reigned somewhere about Saka 982. Accepting that latter reading of the date, Mr. Fergusson's and Mr. Burgess's views about the date of the Temple receive most remarkable confirmation. Mr. Burgess, on the occasion in question, also pointed out that the style of architecture of the Ambarnath Temple as sociated it with the Temple of Somanath. Bo J. B. B. R. A. S. vol. IX. p. cxxxviii. et seq. Mr. Fergusson's and Mr. Burgess's estimate of the age both of the characters of the inscription and of the Temple appears, from the facts we now know, to have been much more correct. See also J. R. A. S. (N. S.) IV. p. 137 note. 1 J. B. B. R. A. S. vol. XI. p. 831. ss Ibid., p. xxiv. 83 See Cunningham's Bhilsa Topes p. 266; Transactions of the Intern. Congr. of Orientalists pp. 302-808; Ind. Ant. vol. p. III. p. 267. 43 That, too, appears to me to be an important circumstance, having regard to the reference to Somanath in the plate before us, and in the Thana inscription of Aparaditya. We shall have to say a word on this subject in the sequel. Two lessons of general application for the future may, I think, be derived from these facts. The first is, that chronological inferences based merely on the character of the writing in old documents must be accepted with very considerable caution. The tendency towards regarding that as the all-important element-instead of as one only of the important elements-in such investigations, is to be ob served in sundry quarters. The second lesson is, that inferences derivable from the style of architecture of any building are entitled to considerable weight in chronological inquiries-as much weight, I should say, as inferences from the style of writing in copperplates and inscriptions. A point of considerable interest connected with this dynasty is raised by the title which all branches of it seem to have retained-viz., Tagarapuravarddhisvara. That title finds a parallel, among others, in the title of the Kadambas. -Banavasipuradhisvara." Probably the ori ginal stock from which the three branches of the Sila ras afterwards branched out belonged to the city of Tagara. What is that city? Pandit Bhagvanlal, after an elaborate examination of Colonel Wilford's suggestion on this point, dissents from it, and identifies Ta gara with the modern. J un nar.se I do not find much difficulty in agreeing with the negative side of Pandit Bhagvanlal's reasoning; but as respects the positive portion of it, I own that though there is a good deal in the arguments he adduces, I can-not persuade myself that he has satisfactorily surmounted the initial difficulty in his theory, viz., that whereas Junnar is to the west of Paithana, Tagara is stated by Arrian (as quoted by Col. Wilford) to be towards the east. As to this see Cunningham's Arch. Surv. Reports, vol. VII. p. 87-88. 85 See on this Journ. B. B. R. A. S. vol. XII. p. 305. 6 J. B. B. R. A. 8. vol. XIII. p. 8. It is interesting to note in connexion with this proposed identification, that in the early days of Muhammadan rule in this part of the country Junnar was the capital of a district which included some part of the Konkan (see Nairne, p. 27). The head quarters of the army which conquered the district had also been at Junnar (Nairne, p. 25); Ind. Ant. vol. II., p. 48 ff.; and conf. Arch. Sur. W. Ind. vol. III. pp. 54, 55.

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THE INDIAN ANTIQUARY. [FEBRUARY, 1880. of Paithana. Pandit Bhagvanlal may be near Alibag-between Alibag and Revadandaright, and perhaps further materials will show named Naganva, which is substituted by syncope that he is right, in thinking that Arrian made & for Nagaganv, or Nagagrama, the same as slip in saying "east" when he should have Nagapur. Or, may not Nagapur have some. said " west." All I say at present is, that the thing to do with Nagoth nen? In any case identification which proceeds on the basis of the modern Nagpur of the Bhonsles is not to such a slip having been committed does not yet be thought of. I have not found the Nagapur satisfy my mind." of our plate referred to anywhere else. SarpWhile on this subject of Tagara, we may, para ka, as our plate seems to have it, is perhaps, refer here to the other matters of probably only a miscopy for Surparaka"geographical interest in the plate. The first the modern Sopara near Bassein. It is a interesting name to be noted is Sri Sthanaka, place of considerable antiquity, being in all likeli. which has been satisfactorily identified with hood the same as the soparaga of the Nasik Thana. Than & appears in former days, inscriptions." Sopara under various disguises from sundry other authorities, to have been a of name is familiar to the medieval travellers and place of very much greater note than it is now, geographers. Chemulio is almost certainly having been a port of considerable trade till the modern Chenwal, or, as it has been sometimes the times even of the Musalmans. Albiruni called, Chaul. This place has a history extending appears to speak of it under the name of Tala, over several centuries, going back, indeed, even as which he says was the capital of the Konkan, far apparently as the times of Ptolemy, who menand the Konkan, we may observe en passant, istionsit under the name Simylla" and Timonlla. distinguished by Albiruni from the country of From the various disguises which the name had the Marath a s." assumed in the works of foreign geographers The next name to note is Puri, which has and travellers-such as Ptolemy, Hiwen Thsang, been identified by some with Than, but this and Albirani-Col. Yule had said " that the old identification has been dissented from." Our name was something like Chaimul or Chanwul." plate certainly does not support the identifica- This happy gaess is fully corroborated by our tion, while its mention of both Pari and Sri plate, and the identification of the place with Sthanaka" may be regarded as some, though Chaal, os also suggested by Col. Yale, may be not very strong, evidence against it. I can say accepted, more especially having regard to the nothing about Hanja mana,"or R A ya vara; current native pronunciation of the name. and about Nagapur, I can only suggest it as We come lastly to Somes vara, which, as probable, that it may be identical with a village we have already pointed out, may safely be iden "As regards Tugara, reference may be made to El- I. p. 321, vol. II. p. 96. On all these porta the wise, though, phinstone's Indir pp. 244-5; Meadows Taylor's Manual perbaps, heterodox remarks of Col. Yule (Cathay, vol. II. pp. 71-72 Nairne'e Konkan p. 9 (the opiniont here express p. 418) may be of practical moment. ed is questionable); J. R. 4.8. vol. IV. p. 35 noto ; vol. II. " See Trans. Int. Congr. of Orient. p. 328. It may be Pp. 384-896; J. B. B. R. A. 8. vol. X. p. 320; Ind. Ant. interesting to note, that Sarparaka is mentioned in the vol. VI. p. 76 ; vol. VII. p. 103; vol. VIII. p. 144; Jour. Vana Parys of the Mahabharata as a "most holy place, Lit. Soc. Bomb. vol. III. p. 411; and note at p. 418, where the Pandavas spent some time on their way from where Asiatic Researches vol. IX. p. 45 is quoted, but the Dravida Country to Prabhass (see chap. 118, Bomb. ed.) that does not advance the question at all. The expression It was the Subarab of the Arab Goographers. Masu'di arte TV has numerous parallela. See inter alia J. R. says it and Tanah were on the coast of Lar, and subject A. 8. vol. IV. p. 35, J. R. A. 8. vol. V. inscriptions Nos. 8 to the Balhara. Prairies d'Or, tom. I. p. 891. Albiruni and 9; J. B. B. R. A. S. vol. X. p. 54; vol. XII. p. 57, says it was 5 parasangs from Tanah; seo Ind. Ant. vol. I. 305; and Ind. Ant. vol. VI. 102. p. 321. It is also frequently mentioned in the Bauddha See inter alia about Th&, J. B. B.R. 4. 8. vol. Cave inscriptions.-ED. XII. p. 61.; Ind. Ant. vol. VII. pp. 184--5; Yule's Cathay os At Ind. Ant. vol. I. p. 820, Col. Yule expressed a desire vol. II. p. 307, also vol. I. 57 et seq. where we have some "to learn the oldest native spelling of the latter name"information abont rata which might be useful in our own viz. Chaul. Our plato now supplies that I think. Probably. day! Nairne's Konkan pp. 10, 11; J. R. . 8. vol. II. however, the name should be Chemaly and not Chepp. 384-16. The translation of t h at Asiatic Re- mali. In the plate at J. B.B.R.A. S, vol. I. p. 319, a place searches vol. I. pp. 361-64 is, of course, erroneous. named Chemulys seems to be mentioned, which is proba** See Journ. Asiatique serie IV. tome IV. pp. 263-64. bly the same as that we are now discussing. And in our I am obliged to my friend Mr. P. M. Mehta for explaining plate we may read the name as Chemult or Chemulya. to me the French original. See too Nairne, p. 3. 36 See Yule's Cathay vol. I. p. cxcii. ; Nairne p. 12; J. B. ** Ind. Ant. vol. V. p. 277, and vol. VII. p. 184; Nairne, B. R. A. 8. vol. XII. p. 56 et sed.; Ind. Ant. vol. VII. p. p. 21; J. B. B. R. A. 8. vol. X. pp. 320-21, and vol. XII. 183. 81; J. R. 4. 8. vol. II. pp. 381395. " Yule's Cathay loc. cit. See Asiat. Res. vol. 1. p. 861; Ind. Ant. vol. V. p. 278. " See also about Chsul, &c. Ind. Ant. vol. VII. p. 188 >> See Journ. Bomb. Geog. Soc. vol. VII. p. 152. and vol. VIII. pp. 140- 45. I incline to think with Pandit ** Nairne Konkan, p. 16; J. B. B. R. A. 8. vol. X. Bhagvan1A1, that Chemuli is Chemuda in Trombay, at the pp. 316-49; Yalo's Cathay vol. I. p. 227; and Ind. Ant. vol. head of Bombay harbour,-ED.

Page #55
A SILARA COPPER PLATE GRANT. FEBRUARY, 1880.] tified with So manath. In our time, it is true, the Konkan and Somanath are not closely connected in our minds. But in former days, even so late as six centuries ago, Somanath and Thana seem to have belonged to one political division of the country. "Guzerat," we are told for instance, "is a large country, within which are Kambayat, Somnat, Konkan, Tana and several other cities and towns." And this affords some explanation of Albiruni's words alluded to above, in which he distinguishes the Konkan from the country of the Marathas. One further remark we may make here, which is suggested by the circumstances now brought together regarding "Somnat." The temple of Somanath is stated by the late Mr. Justice Forbes 100 to be similar in some respects to the Temple of Ambarnath at Kalyan. And, as we have already seen, Mr. Burgess in the discussion above alluded to regarding the Ambarnath Inscription, also pointed out the similarity.10 In view of the information which the writings of the mediaeval geographers furnish, that fact is one of considerable interest. For it is not improbable that the Silaras being devotees of the "Somanath of Surashtra," and there having been such constant intercourse between the immediate dominion of the Silaras and the district in which the Temple of Somanath is situated, it is not, I say, improbable that the restoration of the Temple of Ambarnath under the directions of a Sila ra102 prince was made consciously upon the model of the Somanath Temple. Returning now from this geographical digression, we proceed to consider the political status of the Sila ras. They do not, then, appear 99 J. R. A. S. (N. S.) vol. IV. p. 341; also Yule's Marco Polo vol. II. pp. 33-47, Yule's Cathay vol. I. p. ccxxx. note; Nairne p. 10. A Sri Somanath is mentioned in one of Mr. Fleet's Yadava Inscriptions; see J. B. B. R. A. S. vol. XII. p. 26. 100 J. B. B. R. A. S. vol. VIII. pp. 55-63. See also as to Somnath, Elliot's History of India vol. 1. p. 97. 101 J. B. B. R. A. S. vol. IX. p. cxxxix. 102 Dr. Bhau Diji's conjecture-that Mamvanirija was a Yadava prince repented by Mr. Nairne in his Konkan, p. 13 (see also Ind. And. vol. III. p. 317) may now be treated as erroneous: Mr. Fergusson also (J. R. A. S. (N. S.) vol. IV. p. 137) was misled by Dr. Bhau's incorrect reading of the Ambarnath date into an argument in favour of his theory of the 'Balabhi Samvat.' 103 J. B. P. R. A. S. vol. XIII. p. 12. Perhaps Pandit Bhagvanlal's cautions expression was due to the fact that the event recorded in the Kanheri Inscriptions is not mentioned in any Rashtrakuta plate. But perhaps it was not thought important enough. 45 to have been entirely independent sovereigns. The titles Mahamandalesvara, Mahasamantudhipati-although coupled with the titles, Raja, and Konkana-chakravarti-seem to point to a subordinate position. And this conclusion is clinched by the fact which Pandit Bhagvanlal has brought out with the aid of the Kanheri Inscriptions: namely, that the third historical king in this line-Kapardi II.-in spite of the boast, be it remembered, made in our plate and elsewhere, about his being the head-jewel of all kings, and of glory which eclipsed the glory of every one else in the world and out of it, was but a subordinate of a king Amoghavarsha. Of this latter king, Pandit Bhagvanlal says that he probably belonged to the Rashtrakuta race. 108 I venture to think that we are safe in taking it to be historically certain that this A moghavarsha is the firstking of that name in the Rashtrakuta line. The dates appear to me to support the identification.10 And it is further corroborated by the fact which appears to be made out pretty satisfactorily by Dr. Bhan Daji and Dr. Buhler, that the Balhar a princes, of whom the medieval geographers speak, are identical with the Rashtrakutas; for those same geographers distinctly state that the Konkan formed part of the territories of those Balhara princes. 106 It is plain, therefore, that at least at the time of Kapardi II. the Silaras were only feudatories of the Rashtrakutas.107 At the same time, it is not impossible that they may have afterwards thrown off the yoke of their masters, and ceased to be feudatories.10s The princes of the branch of the family which reigned at Kolhapur appear to have been feudatories of the Chalukyas in the twelfth century A. D.10 But there is no evidence showing that the Silaras 10 I must admit that Dr. Bibler's "adjustments" of the Rashtrakutas seem to militate against this, to some extent (Ind. Ant. vol. VI. p. 59). But I venture to think, that they require reconsideration with reference to the Kanheri Inscriptions brought forward by Pandit Bhagvanlal. Jagattunga, whom Dr. Buhler takes to be Amoghavarsha's father, is, according to Bhagvanlal's interpretation of one of those inscriptions, Amoghavarsha himself. 105 Ind. Ant, vol. VI. p. 64. 108 Yule's Cathay vol. I. p. ccxxxiii. Sir H. M. Elliot's History of India vol. I. p. 3 et seq. and p. 354 et seq. Nairne.p. 10; J. B. B. R. A. S. vol. XII. p. 56. At Asiatic Researches vol. IX. p. 179, we have some conjectures about the Balhara or "Balaraya" princes. 107 Cf. Ind. Ant. vol. VI. p. 60. 10 Cf. Barnell, Elements of S. I. Palaeography (2nd Ed.) p. 25. 102 Cf. J. B. B. R. A. S. vol. IX. p. 203; see also J. R. A. S. vol. IV. pp. 82-34; Nairne, pp. 20-21.

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46 THE INDIAN ANTIQUARY. ruling at Thana were also feudatories of the Chalukyas. And possibly, Anantapala's calling himself Chakravartio of the Konkan coupled with A paraditya's despatch of an ambassador to Kasmir might be taken as some index that the later Silaras treated themselves as independent sovereigns. On this view the expressions Mahamandalesvar 11 and so forth, would be explicable on the theory suggested by Mr. Newton regarding the term satrap that "in common with other similar titles, it must have come to be looked on as indicating authority only and not subordination." 113 In Marco Polo's time the Konkan was still under Hindu princes were they Silaras ?-whcm Polo describes as being tributary to nobody." The point is one, however, which cannot, I think, be settled finally in the present state of our materials. From the numerous references to Siva in the Silara inscriptions, the family may well be inferred to have been devotees of Siva.115 Jimutavahana's name, however, certainly suggests Buddhist associations.110 Probably the creed of the princes was not of a narrow sort, and the evidence is daily accumulating, which shows that in days so late even as the 10th and 11th centuries of the Christian era, sundry Hindu Princes showed considerable catholicity of spirit as between Hindu, Bauddha, and Jaina. The branch of the Silaras, whose inscriptions are noted in Major Graham's volume on Kolhapur, seems to have made grants alike to Brahmans and to Jainas. And it may be remarked that the Inscription regarding the grant of the Konkan to Kapardi II. is engraved on a Bauddha cave. Tolls-which form the subject of the exemption recorded in the plate before us-appear to have been not an uncommon source of revenue in 110 Aparaditya also calls himself "chakravartt of the Konkan." J. B.B.R. A. S. vol. XII. p. 333. I may perhaps, observe here in passing, that Aparaditya, in both the Parel and the Thana stone slab inscriptions, is described as Srimat Aparaditya, which clears up a difficulty suggested by Prof. Bhandarkar with regard to the Gurjara kings (J. B. B. R. A. 8. vol. X. p. 20 note). The same expression also occurs in the unpublished plate before referred to, in the present plate, and in other documents (e. g. Ind. Ant. vol. V. p. 136). It is, however, undoubtedly, of rare occurrence. 11 J. B. B. R. A. S. vol. XII. (Extra No.) p. 51. 118 As to which cf. Ind. Ant. vol. V. p. 145. Our plate, however, has also the expression is which can hardly be treated as a "title" only. 113 J. B. B. R. A. S. vol. IX. p. 19. Cf. J. R. A. 8. vol. II. p. 384. Upon this point the remark of Mill cited by [FEBRUARY, 1880. former times. Among the Inscriptions collected by Major Graham11s too, there are several which record grants of tolls. As the trade at Thana, Chemulya, and Supara appears to have been considerable,110 the exemption granted by our plate cannot have been quite insignificant. The names of the grantees and of some of the ministry are also remarkable. They all seem to be southerners. These "southerners" are also to be noticed in Dr. Buhler's plate, and in the Ambarnath Inscription, as well as in the plate in the Asiatic Researches, and in Dr. Buhler's plate of the Rashtrakata Govinda III. It is evident, therefore, that the "ayya" community occupied a position of considerable influence in those days even at the courts of princes, who were not directly ruling in the south. Upon the name of Ananta Pai Prabhu, which occurs in the Parel inscription, Mr. Wathen remarks as follows: "It is singular, however, and in support of the pretensions and traditions of the Kayastha Prabhus, that they seem to have been ministers under this Raja, viz., Aparaditya." I am not quite so sure that Prabhu there does indicate the Prabhu caste, and I do not understand that Mr. Wathen bas any other basis for his suggestion. 10 Against it we have to remember that in No. 8 of Mr. Wathen's own Inscriptions, a Brahman is mentioned as bearing the name Kesav Prabhu, and there are persons named in our own plate as "Prabhus" who do not appear to belong to the Prabhu caste. Even in our own days, Prabhu is a Brahman surname, and I am inclined to interpret the word in the various plates before us as indicating only a surname and not a name of a caste. The name A nan tapai also seems to indicate that that man was not of the Prabhu caste but a "southerner." Nairne (p. 21) about the grandiloquence of these princes is undoubtedly entitled to considerable weight. 11 Yale's Marco Polo vol. II. p. 330; Nairne, Konkan p. 11; see also J. R. A. 8. vol. II. p. 395. 115 Conf. J. R. A. S. vol. IV. p. 114; J. B. B. R. A. 8. vol. XII. pp. 321-335; Ind. Ant. vol. III. p. 317 ff.; and vol. V. p. 278. fe The seal would seem to point in the same direction: cf. J. B. B. R. A. s. vol. I. pp. 210, 216. 111 Vide pp. 326-334 Dr. Taylor's grant is to Brahmans and begins with an invocation to Vishnu. See too J. B. B. R. A. 8. vol. XIII. p. 10; and J. R. A. 8. vol. II. p. 387 and of. Cunningham's Arch. Surv. Rep. vol. VII. p. 198; vol. VIII. p. 16; Ind. Ant. vol. VII. p. 2. 118 P. 327ff. Nos. 3, 13, &c.; see too J.R.A.S. vol. III. p. 98. 119 Cathay, vol. II. p. 99; Marco Polo, vol. II. p. 330. 130 As to which, see also Journ. Bomb. Geog. Soc. vol. VII. p. 139.

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FEBRUARY, 1880.] GRANT OF VIRA-CHOLA.. GRANT OF VIRA-CHOLA. BY Rev. THOMAS FOULKES, F.L.S., M.R.A.S., CHAPLAIN OF SAINT JOHN'S, BANGALORE. Description.-Two plates of a copper-plate donation was made at the instigation of the grant, 10 in. long by 2 in. wide, of unoqual prince's religious teacher, the Brahman Nila. thickness, varying from tin. to to in., with a The grant is written in Sansksit verse of the ring-hole in each, but without the ring. They Anushtubh metre, except the incomplete verse are numbered 2 and 5 respectively; and there- at the beginning. The character is the old fore the document had originally six plates at Grantha. The letters are firmly and distinctly the least, and probably seven. They are well engraved: but the engraving is not neatly preserved. They record the donation of a executed. large village, called, after the father () of the Plate 2 contains a portion of the pedigree of donor, Parakesarichaturvedima n. the donor, tracing his descent from the Solar galam, situated on the river Kaveri, to Race of the Puranas through Raghu, the great150 Brahmans, by Vira-Chola, with the grandfather of the hero of the Ramayana. consent of the reigning sovereign, Para ke- Plate 5, though only a fragment, contains the sarivarma, in order to obtain benefits for substance of the grant, and the circumstances his ancestors in the world of spirits. The of the donation. Transliteration. Plate II a. [(v. 3 probably)]. 1 bhavatam bhavatat vibhutyai trayi(yi)saravastu chaturananaim aditejah [ll*] Vidhatus tasya putro bhut Marichirmmana* so mahan M ari(ri)ches cha tanujo bhut Kasyapa* khyo mahamuni(h) [ll] Kasyapasya munerasid atma jo bhanuman Ravirv(vih) visveshancha(chi) lokanam andha. * karapanodaksit [ll] Vedavedamgatatvajno ViPlate II . . vasvatas cha suto Manuh a sitkshitibhritam adyah pranavas chhandasam iva (Il*] Ikshvakus cha mahaprajno .bbaktiman Garudadhvaje Manos sunuh kshitim*) sa(s)sann asi(si)d Akha10 ndalasamah [ll] Ikshvakuvamsajateshu kshatriyeshu 11 bahushvapi palayitva bhuvan digdham yateshu cha divam u prati [ll] Sagaro nama tadvamse jatavan bhupapa(purgavah Bhagi15 rathopi tadvamse tato jato jano(ne)svara(h*) [ll*] Raghur nnama Plate Va. [v. 24, probably Rakshamane bhuvam vi(vi)avalava)m Vi(Vi)ra-Cholenripesvare dhamodharmmo) padeshtA tasyabhat Ni(Ni)lanama mahisurah [ll*] Yushmadgurunam sas rovesham svarggaprapanakaranam brahmadeyan d vijendrebhyo * dehityenam adidisat [ll] srutva tadvachanam r aja gatva * Cholamahi(hi)patin namaskritya paras tasya sthitvaitad abravi* dvachah [ll*] Matde(dde)se tu mahagramam dasyami tava sam. Plate V.. joaya bhusurebhyo hantatka (kar)yye mahyan dehityanugraham [ll] . Tadasu kurvvityanu(tya)joatah Parakesarivarmmana panchasa* dbhyas satebhyas cha Vi(Vi)raCholo nripesvarah [ll] Parakesaricha19 turvvedimangalahvayam pa(pur)qnam Kaveryya svat(88val) panadya11 g cha maddhyame supratishtha(shthi)tam savva(rvva)lakshanasampannam ka1 lyadisasyabhushitam [ll] Panasamradisamyuktam pagarama

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48 THE INDIAN ANTIQUARY. [FEBRUARY, 1880. Translation. trees, with areca-palm and other groves, ..... May the substance of the three-fold Veda which is the primeval brightness of the four This grant affords the following items of faced god, be to you for riches. historical information :Marichi was the great mind-born son of 1. It was issued in the reign of Parak. that Vid hat a: and the great Muni Ka syapa esari Varma, who is described as the Chola was the son of Marichi. Mahipati (vv. 26, 28); for whose complete The bright Ravi was the son of the Muni identification we may as well wait patiently a Kasyapa; the dispeller of the darkness of all little longer until more of the grants of the the worlds. Cholas have been published. M&n, learned in the doctrines of the Vedas. 2. Vira Cho!a, the grantor, was appaand Vedangas, was the son of Vivasvat*: he rently his Yuva-raja. In what blood-relationship was the first of kings, as the sacred syllable he stood to his sovereign does not here appear: was the seed of the Vedas. but, from other information about the Chola princes, I think we may safely regard him as and the worshipper of Garuda-dhvaja,' was the his son. son of Manu : as a protector of the earth he 3. Vira Chola had at this time a definite was the equal of Akhandala.' portion of the Chola kingdom under his separate Very many Kshatriyas, burn of the race of government; as appears from the words madIksh vak a having ruled the fruitful earth, and dese in v. 27: and his district or province lay having set out on their heavenward journey, on some portion of the banks of the Kavert, The pre-eminent king Sagara was born in as is shown in v. 29. The expression " little that race. In that race also Bhagiratha river" of v. 29, if svalpa is the proper then was born, lord of men. correction of the svatpa of the plate, is inRaghu by name. .............. sufficient for any identification of the confluence While Vira Cho! a, lord of kings, was referred to in the description of the village. ruling the whole earth, the Brahman Nila There is a tributary of the Kaveri called the became his religious teacher. "Chinnar," which is the Tamil equivalent of He taught him thus :-"Bestow religious "Svalpanadi," as may be seen in Maps 60 and endowments on distinguished Brahmens, in | 61 of the Great Trig. Survey, which rises in the order that all your ancestors may reach the hills to the south of Anaikaland Hosur: but heaven of Indra." much weight cannot be put upon that circumWhen the king heard that precept, he went stance. The plates were found at N A ma ka l, in to the Chola monarch, and having bowed down the Salem district: but even this circumstance before him, he stood in his presence, and made affords but an uncertain clue to the identification this speech, saying, "I am proposing to make a of the agraharam. The expression chaturvedidonation of a large village in my district to the 1 mangalam is a mere title which was borne in Brahmans, and to call it by your name: grant common by several other known Brahman settleme your assent in that matter." ments: and there are other instances, similar to Having received a command from Parake. the present one, of the names of the reigning sari Varma, saying, "Do so speedily;" kings, and other public functionaries, being given Vira Chola, lord of kings, [gave] to one hun. to new foundations of " chaturvedi-mangalams." dred and fifty persons, the whole [village] But though the plate affords no certain clue to named Parakesari-chaturvedima ng &- the identification of Vara Chola's desa, considerlam, well situated between the Kaveri and ing that the immediate neighbourhood of the the little river, abounding with all the signs of capital was probably under the direct govern prosperity, and adorned with fields of rice and | ment of the sovereign, it sends ns to look for other grains, with jack, mango, and other fruit- the province of the subordinate king somewhere Chutar nada, & name of BrahmA. * A name of Brahma. 3 A name of Sdrys. * A Dame of Surya. * Pranaus. . A name of Vishna. - A name of Indra.

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FEBRUABY, 1880.] GRANT OF VIRA-CHOLA. 49 higher up the course of the Kaveri than the district of Tanjor. This brings us into the Salem and Koimbatur districts, which formed portions of the old Kongu kingdom down to the time of its conquest by the Chola king Aditya Varma, some time (as it appears at present) about A.D. 894. Aditya Varma's son was named Vira Chola amongst other names : and it is probable enough that he may have been placed in the government of his father's conquest during his father's life-time. If this be so, the identification of the Vire Chola of this grant, and of his "desa," as well as of his father Parakesari Var. ma, may so far be regarded as complete; subject, however, to the remarks which are presently to follow. 4. From the expression " lord of kings," and "ruling the whole earth," in vv. 24, 28, it may possibly be inferred, even after making due allowance for the laudatory exaggeration of some of these grants, that this Vira Chola had made conquests in the neighbouring kingdoms: and if this be so, it will add some amount of confirmation to the above identification of the prince. 5. The savour of Hinduism and Brahman. ism runs through the grant: but the religious creed of these two Chola kings is not further to be ascertained from this document. The influence of Nila upon Vira Chola, which seems to be mentioned with a special object, may possibly point to some innovation upon the former religious ideas of the prince. The question now arises whether the materials already published respecting the kings of the Chol a dynasty afford sufficient data for the certain identification of the Vira Chola of this grant, and to fix the date of his reign ? And the answer 'must be for the present,-Not quite yet. The name, or rather the title, of Vira Chola, with or without other combina- tions, has been borne by several of the Chola princes; and the dates connected with these princes in the various scattered notices of them, are widely different and conflicting. My impression is that the above identification will not be disturbed : but I subjoin the following list of names in which the title Vira Chola' appears, arranged in alphabetical order, together with the different dates which have been assigned to them : 1. Vira Chola, who has been variously placed in K. Y. 1443, which may perhaps be a clerical error for SS. 1443; in the 1st century A.D.; in SS. 407; in $. 899; in the end of the 9th century AD.; from A.D. 1044 to 1114; and twenty-five generations before Uttama Chola, the grandfather of Karikala Chola; while another authority makes a Vira Cho la the great grandson of this or another Karikala Cho la. 2. Vira Chola Deva, who is placed in $$. 1001; in $$. 1044; and whose viceroyalty of the Vergi country is made to extend from A.D. 1079 to 1135. 3. Vira Chola Maharaja, who is placed in. A.D. 1279. 4. Vira Chola Narayana; and 5. Vira Chola Nara y a na Raya, who is apparently that Kulottu iga Chola, the father of Adonda i, in whose reign the Cholas conquered the Tondamandalam from the Pallavas; which conquest has been various ly placed in 3000 B.C.; some time previous to the Christian era; shortly before that era; in the 6th century A.D.; in the 8th century; and in the 9th, about A.D. 886; some time between AD. 700 and 1000; in various years of the 12th century, ranging between A.D. 1118 and 1171 ; in A.D. 1200; and in A.D. 1233. 6. Vira Chola Raya, who has been placed in A.D. 978. 7. Vira Deva Cho! a, or 8. Vira Deva Chola Kulottunga Cho la, who is placed in the 12th century A.D.1128 to about 1160. 9. Vira Martan da Chola, who seems to be the same as either No. 2 or No. 12. 10. Vira Narayana, the same as No. 4, 5. 11. Vira Pan diya (Tam.), or Pan dya (Sansk.) Cho! a, who is said to be a contemporary of Ramanuja charya, and placed about Fasly 460, and in ss.. 939; while Ramanaja's dates also differ considerably. 12. Vira Rajendra Chola, to whom . I have materials for the identification of these and a large number of other Chola Dames and eponyms, which I hope to submit in a future paper. The subjoined list may be regarded as specimen of the great confusion in which the chronology of the Cholas is at present involved.

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50 THE INDIAN ANTIQUARY.. [FEBRUARY, 1880. various dates are given, ranging from $8.460 to after A.D. 1278. 13. Vira Sekhara Choo, who was contemporary with A chyota Raya of Vijayanagara; whose dates, with a few exceptions, range within the second quarter of the 16th century A.D. 14. Vira Vikrama Cha, who is the same as one of the preceding princes, but no date occurs with this form of the name." AN IDENTIFICATION OF A WESTERN CHALUKYA CAPITAL. BY J. F. FLEET, Bo.C.S., M.R.A.S. At p. lxvii of the Introduction to his Mysore vinddadin Devagiriya nele-tidino!; but the Inscriptions, Mr. Rice speaks of the Western correct reading of the original is perfectly disChaluk ya king Vikramaditya VI., or tinct in the photograph, and is as I have given Tribhuvanamalla, as apparently residing it above. in A. D. 1077" at Tagiri, perhaps the modern The second passage is in No. 77 of Mr. Rice's Daulatabid." Mysore Inscriptions, or No. 164 of roy Pali, I have been asked whether this Tagiri' Sanslesit, and Old-Canarese, Inscriptions. The might not be a mistake for 'Tagara', which, original runs, in l. 13:- Srima(mat) Tri-tri). at id., p. lxxx, Mr. Rice gives as the older name bhuvanamalladivara vijaya-rdjyam-uttar-ottar. of the ancient Devagiri or the modern Dau. abhivsiddhi.pravarddhamanam-[& chaidr-arkkalatabad, and which has been accepted as such by tarari baran) saluttaw lagiriya nele-ridino!' other writers of authority, though the identity sukha-sasikatha-(vinidadi rajyah-ge]yyuttam. of the two places is disputed, and on apparently ire. There is no copy of this inscription in the good grounds, by Mr. McCrindle, at Vol. VIII., Elliot MS. Collection. p. 143, (51), note. The above two passages are not metilical, and This question led me to examine the two there is, therefore, nothing in them to show passages from which Mr. Rice has derived this absolutely whether the first and third syllables of name of Tagiri'; and the result is that I Etagiriya are long, or short. But there can find the correct name to be, notTagiri', but be no doubt on this point, as the only possible Etagiri.' etymology is the Sanskrit eta, 'a deer, or antelope,' The first passage is in No. 60 of Mr. Rice's and giri, 'a mountain.' Mysore Inscriptions, or No. 163 of my Pali, It remains to identify this town of Etagiri. Sanskrit, and Old-Canarese, Inscriptions. After Having regard to the tendency of the modern giving a short description of Vikrama. Canarese language, as spoken, to prefix a y ditya VI., the original continues, in 1. 11:- to an initial e or e, and sometimes to convert an Antu 'dhareya nishkautakori-madi sukha. initial e into ya, we must look for some such sarikatha-vinodadinid=Etagiriya nele-ridino! Dame as 'Yetagiri', or 'Yatagiri.' And we have rajyan-geyyuttam-ire. Curiously enough, the not to look far. There is a common enough reading given in the copy of this inscription in surname in the Canarese Districts, which, the Elliot MS. Collection, Vol. I., p. 272, is with the usual indifference to orthography, is See also Dr. Burnell's references to Jour. Lt. & Sc. Soc. Madras, vol. XIII. pt. ii. p. 36; Reinaud, Fragments, pp. 92, 121, Memoire sur l'Inde, p. 284; Jour. Ceylon As. Soc. 1867, p. 26. Dr. Barnell gives the following succession of the Chola kings in the 2nd ed. of his 8. Ind. Palaography (p. 40) :Kerikala Chola (P about 950 A.D.). Rejardja Chola, alias Narendra (40 or 41 yrs.), 1028 to 1064 A.D. Vira Chola alias Kulottunga' Chola alias Rajarajendra (Rajaraja) KoppakesarivarmA (49 years), 1064 to 1118. His abhisheka took place in 1079. Vikrama Chola (15 yrs.), 1113 to 1128. Kulottunga Chola II. 1128 to ? ruled over the Tamil country (Caldwell, Gr. p. 186) for, at least 30 years. Vikratnadeva, reigning 1285 (Jour. Lit. & Sc. Soc. Mad. Fol. XIII. pt. i. pp. 60-1), Kalinga was lost in 1228 A.D.-ED. This is the only instance in which I have found this form of the Old-Canarese locative spelt with the !. And it is the one instance that was wanting (see Jour. Bo. Br. R. As. Soc.. Vol. X. p. 280, note 37) to enable us to authoritatively give to the Old-Canarese baliya, baliya, the meaning of 'included in, situated in', equivalent to the madhyavartin and antirgata of corresponding passages in Sanskrit inscriptions

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FEBRUARY, 1880.] MISCELLANEA. 51 written sometimes 'Yatagiri', and sometimes this town is written 'Yedageery' in the Tri Yatagiri.' The persons who own this surname gonometrical Survey Map, and 'Yedagiri' (with take it from a town on the G. I. P. Railway in an optional form of Edgheery' in the Index) in the Nizam's Dominions, in lat. 16deg 46' N. and Keith Johnston's Map of India. This Yedalong. 77deg 13' E., and about eighty miles to the geery, Yedagiri, or Edgheery, of the mapa is south by east from the modern Kalyana, which is undoubtedly the Etagiri of the inscriptions, the site of the ancient chief capital of the same which was one of the minor capitals of name of Vikramaditya VI. The name of Vikramaditya VI. MISCELLANEA. FOLKLORE PARALLELS. "A certain fool was engaged in relating his I am sorry to say that both Mr. Grierson and my. | father's good qualities in the midst of his friends. self have been anticipated in our Folklore Parallel And describing his superior excellence he saidby Dr. Reinhold Kahler in an article in Orient My father has followed a strict vow of chastity und Occident, vol. II. p. 111. Of course he does from his youth, there is no man who can be com.. not mention the parallel in Laura von Gonzenbach's pared with him. When his friends heard this Sicilian stories, published in 1870, nor in his notes they said-How did you come into the world P' upon those tales does he mention the Indian tale. He answered Oh! I am a mind-born son of his,' There are a groat many interesting parallels of whereupon the matchless fool was well laughed the kind in this little known periodical. I at by the people." Now compare Sganarelle in proceed to quote one which I am able to supple- Lo Moriage Force-" La raison. C'est que je ne ment from the Katha Sarit Sdgara. On page 135 of me sens pas propre pour le mariage et que je veux vol. I. Dr. Felix Liebrecht mentions a story in the imiter mon pere et tous ceux de ma race qui ne Apadanas translated from the Chinese by Stanislas se sont jamais voulu marier." Julien, Paris, 1857, of a man who lost a vessel of The following iturkhakathe in the Xth Book of silver, and made a mark in the water at the place the K. S. S. has also its counterpart in Europe. where he lost it. He then remarks that he believes A certain merchant said to his foolish servanthe has read this story in the 'Asteia of Hierokles. "Take care of the door of my shop, I am going On page 544 of vol. II. he gives an amusing paral. home for a moment." After the merchant had lel from England :-"A Yarmouth maltster hired said thia, he went away, and the servant took an Irishman to assist in lading his ship with malt. the shop door on his shoulder, and went off to Just as the vessel was about to set sail, the Irish- see an actor perform. And as he was returning man called out from the quay-Captain! I lost your his master met him, and gave him a scolding. shovel overboard, but I cut a big notch on the rail. And he answered: "I have taken care of this door fence round stern, right on the spot where it went as you told me." Compare with this the 37th down; so you will find it when you come back." story in Laura von Gonzenbach's Sicilianische He compares also Hagen's Narrenbuch, p. 493. Marchen, "Giusa's mother wanted to go to the The following is the form of this story in the mass, and she said to him :-Giusa, if you wish Xth book of the Kathd Sarit Sdgara : to go out, draw the door to after you (ziehe die "A certain foolish person, while travelling by Thur hinter dir zu). Instead of shutting the door sen, let a silver vessel fall from his hand into the Giusa took it off its hinges, and carried it to his water. The fool took notes of the spot, observing mother in the church." the eddies and other signs in the water, and said An incident in the 28th story of the Sicilianische to himself-I will bring it up from the bottom Marchen may be paralleled from Indian literature. when I return. He reached the other side of the Lattughina said: "Fire be lighted," and immedi. ses, and as he was returning he saw the eddies and ately a clear fire burned upon the hearth. Then other signs, and thinking he recognised the spot. she said "Come along, pan"--and a golden pan he plunged in to recover his silver vessel. When came and placed itself upon the fire ; "come along the others asked him what his object was, he told ail;" and the oil came and poured itself into the them, and got well laughed at and abused for his pan. In the episode of Nala and Damayanti pains." Nala is detected by his possessing similar powers. One of the amusing stories of fools related in the In the same episode the gods are discovered by Xth Book of the Katha Sarit Sagara is (carious their not winking. I do not know whether there to say) found in one of Moliere's plays. This is the are many parallels to this in Greek literature, but Sanskrit form of the story : I lately came across one in the Aethiopica of See rol. VIII., p. 288.

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52 THE INDIAN ANTIQUARY. [FEBRUARY, 1880. Heliodorus which contains other Indian ideas, METRICAL VERSIONS FROM THE In the 13th chapter of the IIIrd book Kalasiris MAHABHARATA. speaking of the gods, makes the following remark: BY JOHN MUIR, D.C.L., LL.D., &c. Tous men de bebelous kan dialathoien, ten de sophou (Continued from p. 29.) gnosin ouk an diaphugoien, alla tois t' ophthalmdis an FATE OF THOSE WHO HAVE NO BELIEF IN VIRTUE; gnostheies atenes diolou blepontes kai to blepharon BENEFITS OF FAITH. OUTOR'emiuuortes, k. T.1. CHARLES H. TAWNEY. Mahabharata, iii. 13747f. The fearful doom of all is sure JAMES WALES THE PAINTER. Who laugh at men whose lives are pure; In the Council Chamber at Bombay there are Who duty's binding force deny, three large pictures, the first of Baji Rao, the And scout all virtue as a lie. second of the N&na Fadnavis, and the last of The man who loves to live in sin Madhavji Sindia. All three were painted by Is like a huge inflated skin; Mr. James Wales, an artist who arrived in India With wisdom's show himself he cheats, in 1791, accompanied apparently by his family, as For vain are all his proud conceits. his eldest daughter was afterwards married to No sin can want of faith exceed, Sir Charles Malet, the Resident at Poona, and While men by faith from sin are freed." became the mother of Sir Alexander Malet, so The faithful man throws off his sins; well known in diplomatic circles, and who still sur. As snakes cast off their worn-out skins. vires. The natural taste of the artist seems to have been in the direction of ancient architecture NOTES AND QUERIES. and sculpture. He was a Scotchman, hailing from 1. WOOLLY HAIR, AND ELONGATED EAR-LOBES Peterhead, on the coast of Aberdeen, and was OP BUDDHA.-Where can I find any explanation of educated at the Marischal College in the local the Negro-like hair, short crisp curls, with which capital. His exhibited pictures at the Academy Buddha is generally represented in his statues P were portraits, but in this country he devoted Recently at Kananj and Sankesar (Fatehgarh much time to the cave temples and other carvings, district) I have seen several statues of Buddha working in collaboration with Thomas Daniel at with this conventional treatment of the hair. the Elura excavations. He worked also at Ele In these, and in other statues also, the lobes of phanta, making drawings of the sculptures there, the ear are greatly elongated (seo, also Moor's and it was in pursuit of these researches that he Hindu Pantheon). Has this ever been accounted met his death. The jungle grows thick in that for? If so, where P part of the Island of Salsette where the interesting At Manipuri, an old Zamindar, an Ahir, called Buddhist works are found; and though the ac upon me. The lobes of both his ears were tual hill itself in which occur the caves of Kanheri elongated in the manner shown in the representais nearly bare, it has to be approached through tions of Buddha, and hung down detached from tangles of undergrowth. Mr. Wales is reported the cheek, to a depth of about 2 inches. This to have died at Salsette, whither he had gone to formation did not appear to have boen caused make drawings of the excavations; we may presume artificially, and the ears showed no marks of he died at Thand, which is some five miles from earrings, which, if heavy, would of course prolong Kanheri, and unhealthy exposure was probably the lobe of the ear.-H. Rivetr-CARNAC. the cause of this sad and sudden termination of his labours. If he effected anything at Kanheri, With regard to the query as to the woolly hair it does not seem to have been preserved,' as the and elongated ear-lobes of Buddha, Mr. W. Simpexamination of the remains there is always asso- Bon, the artist to the Illustrated London News, ciated with other names. We find no notice in recently gave a lecture at the Society of Arts in the Indian Handbook of any monument to this London on Afghanistan and its antiquities. He worthy man.-The Pioneer. mentioned the immense number of Buddhist 1 "Mr. Daniel's fine picture of the Puna Darbar is an- work of Mr. Wales, is now in possession of J. Fergusson, Esq., rivalled perhaps in oriental grouping, character, and co- D.O.L., of London. It contains sketches of the large slabe tume; ... It was painted for Sir Charles Malet from at Borwali, covered with carvings of fleets and armies in sketches by the late Mr. Wales; and the artist has shown | conflict. &o.. of the curious little Buddhist Chaitys cave at the time when Sir Charles, then our ambassador at the Kondivta in Salnette, from which cave the inscription was Court of Pun attended by his suite, delivered to his copied by him, and with others from Elura, &o, kiven by Highness the Peshwa, in full Darbar, the treaty of alliance, him to Sir Charles Ware Malet, who sent them to Bengal ratified by his Majesty, between Great Britain and his for translation by Capt. Wilford, and publication in the Highness; made, preparatory to the war between the triple Asiatic Researches (vol. V., pp. 135-141).-ED. allied powers and Tipu in 1790."-This picture was well Thia, in sound, is very like the Antinomian doctrine of engraved, and published by Cribb in Holborn. Moor's justification. The object of faith, however, in each case is Hindoo Pantheon (1810), p. 174. different. A collection of sketches in water coloure, doubtless the rivalled perhapewas beintales, and the mbassador to his

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FEBRUARY, 1880.] BOOK NOTICES. 53 mounds and remains existing there, and Col. Yule, who was present, expressed his belief that ancient India extended to Kabul, and that the Greeks when in those regions considered themselves in India. Amongst the antiquities from Afghanistan exhibited by Mr. Simpson, there was a small head of white stone, beautifully carved, the features purely and exquisitely regular and classical, but the ear-lobes as much elongated as in any image of Buddha, and the head covered with close crisp curls, with the border so sharply defined as strongly to suggest the sort of cap or wig imitating curled hair spoken of at page 240 vol. V. of the Indian Antiquary. There were the long pierced ear-lobes and the close curly hair, but the beautiful youthful countenance had no suggestion of Buddha, and the appearance of the hair strongly suggested an artificial covering. London, December 1879. M, J. W. scalp and very close together; but the result would not be so satisfactory as the work would be laborious. By and bye we may suppose the width between the line was increased, and the small knobs left between being somewhat rounded, the effect would be improved, and it would soon be generally adopted. When the Mahayana sect, in the sixth century, were gaining influence by their gorgeous ritual, this mode of representing the hair of Buddba was universal. It would be curious to compare any images that remain of earlier date or belonging to the Hinayana or puritan sect. This short hair is one of the traditional points of beauty in Buddha's person. As to the ear lobee : a mistake is not unfrequently made here. A careful examination of many images convinces me that what appears to be a very long pendant lobe is not always really so, but whilst the lobe was largely prolonged, as it is by the modern Kanphatas, an elongated link was inserted in the lower extremity of it: this link is often supposed to be part of the elongated lobe. But it must not be forgotten that it is part of the physiognomical lore of the Hindus, that a man with short ear-lobes is deficient in religiousness, and that long ones are the sure mark of a good and great man : hence Buddha's ears must have had unusally long pendant lobes. The Jaina Tirthankaras are also represented with the same short hair and elongated ear lobes, as Buddba. Ajanta Caves, 17th January 1880. EDITOR. Legend says that Gautama Buddha on leaving his home cut off his luxuriant looks; and as no images of him were made till long after his decease, the characteristics of the Buddha sthaviras of the day would be the only guide that the fabricators of the first images would have to model them by. Then, though rupds or ornamental figures in caves and temples were probably largely in vogue before this, there were no examples among them with short cut hair; this would puzzle the first artists. They would pro- bably cut lipes crossing each other all over the BOOK NOTICES. ALTINDISCHES LEREN: DIE CULTUR DER VEDISCHEN | clothing and finery, food and drink, amusements ARIER NACH DEN SAMHITA DARGESTELLT VON HEINRICH ZIMMER; eine vom vierten Internationalen Orientalisten and wars. The third book gives an account of Congress in Florenz gekronte preisschrift. Berlin: Weid- their internal relations, domestic life, morals, mannsche Buchhandlung, 1879.1 arts and sciences, writing and arithmetic, astro, The Prize gained by the author of this essay nomy and cosmology, division of time, art of was ono liberally offered by the Italian Govern- healing, death and burial, life after death. ment, which thus afforded a fresh stimulus to In his preface (pp. v. ff.) the author remarks the efforts of the European scholars who are at that the materials which we possess for sketchpresent directing their attention to the study of ing the state of civilization among the different Indian antiquity. races allied to us in speech, at the period when they I shall first of all enumerate the contents of emerged from the darkness of primeval antiquity, the work. are very different in the case of each branch. It is divided into three books. The first de- As regards the forefathers of the Germans, scribes the land, its climate and formation, its there is the Germania of Tacitus, in which products, mineral, vegetable, and animal, its scarcely any side of life is left undescribed. This, inhabitants, Dasyus and Aryas, and their respec- combined with their own language and literature, tive tribes. The second book treats of the external especially those of the north, furnishes a picture circumstances of the Vedic people, their govern- of their prehistorical life, such as is obtained in ment and law, their cattle-rearing and agricul- the case of no other kindred European race. tural occupations, trades, commerce, &c., their The sources of our knowledge of the earliest . (Life in Ancient India; the Civilization of the Vedic may crowned by the fourth International Congress of Aryana described according to the SamhitA; prizo Orientalists in Florence. Berlin : Weidmann, 1879.)

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THE INDIAN ANTIQUARY. [FEBRUARY, 1880. history of the Indians, Dr. Zimmer proceeds, are vaders (p. 107). The distinction between the of an ensentially different character. None of the two races, Aryas and Daayus or Dasas (p. Phaenicians, who in Hiram's and Solomon's time, 109), was clearly marked by their difference of and no doubt earlier, sailed to Ophir, and brought complexion (varna), the Dasyus being black and back thence Indian names, along with Indian the Aryas white, a difference which must have productions, give us any account of the people been more striking in the early days of the immiwith whom they traded. Nor have the Indians gration, before the colour of the Aryus had been any Homer belonging to the period preceding much affected by the climate (p. 113). The two their immigration into Hindustan proper : our races also differed in speech (p. 114), but the knowledge of this people's life is obtained solely by greatest difference was in their religion (p. 115). collecting the scattered allusions which are found "The Dasyus did not worship the gods of the Aryas. in their surviving lyrical poetry of that period. Of their own religion little appears. But the Yet the literature of no Indo-Germanic race author inclines to agree with Prof. Ludwig that the has rescued from a remote antiquity such a mass epithet dienadeva applied to the enemies of the of hymns as are found in the four Vedic Sanhilds Aryas means phallus or linga-worshippers (p. 116). of the Indians. These Vedic lyrics are fortu- The Dasyus are represented as being rich in cattle nately of a very realistic character. which the Aryas naturally coveted. Until the Their prayers, hymns of praise or thanks-giv. latter had gained the upper hand, they lived in a ing, supply us with many means of insight into state of hostility with the Dasyus. This condition their mundane relations and the objects of their of things is discernible in the contents of the desires. They lay bare their virtues and vices hymns. Eventually large Aryan tribes advance before the all-soeing gods. The Rik and Atharva eastward and conquer for good Hindustan between Sanhitda, which were not compiled with purely the Himalayas and Vindhyas. The large porliturgical views, contain also a number of hymns tions of the Dasyu population which did not and fragments which introduce us into the inner- retire to the hills, embraced the faith of the Aryas, most life of the people. The notices which we and became to some extent assimilated to their thus obtain are the more valuable as coming from conquerors. The social condition of the Aryas also contemporarios who were taking a part in the underwent important changes; the caste system affairs to which they refer, and who, besides, do became more and more developed : the subjected not all belong to one period, but place before us aborigines obtained a recognised position in the the developments of their people's life during State, by becoming a fourth caste. It is not to be several conturies. These Rishis, it is true, do doubted that in the long period before this took not answer all our questions regarding many place, Aryan had become largely intermixed with keen enquiries they maintain an obstinate silence. aboriginal blood. Dasyu virgins and women camo Setting aside such points as these (of which the as slaves into the houses of the Aryas : some of writer gives some examples), from what the them may have become mistreens of the hones Rishis communicate, we can draw a picture of hold. The word Dasyu now disappears in our the life of that lively youthful people,-strong in ethnological sense, (though the name continues faith in the gods, which is clearer and more to be applied to the aborigines), and is succeeded exact than Tacitus gives of the Germans. To by the appellation Stdra. The latter word is supply such a picture is the author's design. unknown to the early Vedic era : it only appears I shall proceed to state some of the contents along with Brahmana, Rajanya, and Vaibya in . of chapters iv., v. and vi. pp. 1041f, in which Dr. V. x. 90, 12, a hymn which can only date from the Zimmer treats of the Indian races, and traces period when the Indian people had become divided the gradual formation of the caste system which into classes according to the Brahmanical system afterwards prevailed in Hindustan. (pp. 116, 117). Just alluding to what Dr. Zimmer The oldest settlements of the Aryas in histori- tells us in pp. 118ff. of the different tribes of the cal times were in East Kabulistan, and along the Dasyus and of the Aryas, the Pancha-jandh, Panchabanks of the upper Indus. The different tribes kerishtayah, appellations under which he underadvanced thence along the valley of the Indus stands the Yadus, Anus, Drubya, Turvasas and southwards and eastwards into the land of the Paras to be meant, and what he says of the other Seven Rivers, drove the aborigines out of their tribes mentioned in the Rigveda, the Tritsus, Bhaflourishing possessions, which they themselves ratas, &c. I come to the fuller account which he thon occupied. The expelled aborigines retired gives in his 6th chapter of the constitution of Aryan northward to the Himalayas, or southward to the society, and the formation of the caste system. Vindhya mountains, while many of their men. Each Aryan state was ruled by a king (p. 162) and women remained as the slaves of the in- whose office was often, though not always, heredi

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FEBRUARY, 1880.] BOOK NOTICES. 55 tary, but sometimes elective, though whether he figures, then the existence of castes must be could only be chosen out of a particular family does unconditionally denied. After other remarks, Dr. not appear. Constant obedience to him is enjoined Zimmer goes on (in p. 189) to say: If the Vedic (p. 166), and the offering of gifts, not the payment people while still living on this (the western' no of tribute. In nearly every tribe we find families doubt is meant) side of the later Sarasvatt, in the of bards, who were attached to the king's court, land of the seven rivers, was already in possession and celebrated his exploits and those of his people; of the Brahmanical order, the caste system and like Vasishtha's family among the Tsitsus and & special priestly class, how does it happen that that of Visvamitra among the Bharatas. They the Aryan tribes, which had continued to occupy had to live chiefly on the king's bounty, and so these settlements, were at the time of the rise of sought as far as possible to render themselves the Indian epio poetry regarded as half barbarians indispensable. Offerings or libations, they said, by the Brahmanized dwellers in Madhyadesa ! were uot acceptable to Indra unless accompanied And the [Tandya, or] Panchavinka Brdimana, by hymns of praise. But it was not every king which Weber (Hist. of Ind. Lit. p. 668. of Engl. or wealthy man who could, on occasion of im- transl.) would regard as the oldest of those works, portant ceremonies, produce such a composition of when describing the march of these tribes to the the proper sort. A member of one of the families Sarasvati, says of them that they do not observe of bards then took his place, became his purohita the Brahmanical rules; not being Brahmanically If the sacrifice was visibly blest, the bards knew consecrated, they speak the language of the conhow to turn this circumstance to account. Thus Becrated" (17, 1. 14). Did these tribes remain Vasishtha impresses on Sudas (R. V. vii. 33. 6) true to the institutions of their ancestors, or had that it was because he (V.) was purastar, that the they abandoned the ancient traditional order of Tsitsus were victorious, and the Bharatas over- their society ? The answer will not seem doubtful come, and his opponent Visv&mitra asserts (R. V. to any one to whom it is not, as it is to the Indian iii. 53. 12) that his hymn protected the Bharatas. theologians, an article of faith, imbibed with their The prince was constantly reminded how neces- mothers' milk, that the social divisions prevailing sary it was to attach the bard to himself and to in later times were primeval, that the divinely reward him liberally. To give Worce to these favoured Rishis of old worshipped the gods demands, the bards ascribed their calling, as well exactly as their successors did. as their right to receive presente, to Indra. Let us therefore proceed on the established fact The stingy are in the bard's eyes "godless," that the Vedic people were unacquainted with and they call the liberal," pious, men who fulfil the division of society into castes during that their duty." (p. 168f.) The presents which the period of their development at the close of which kings made to them were often princely (p. 170), King Sudas and his Parohita Vasishtha appear especially after victory over a dangerous foe. as the last important figures. If these gifts are sometimes exaggerated with & | These two men and the Tsitsus whom they led purpose (that of influencing other patrons) in the succeeded in the famous battle of the ten kings, portions of the hymns celebrating liberality, still on the banks of the Parushni, in stopping the they were often considerable. The subjects of advance of the united tribes of the North-western the bards' encomiums were not only kings, but Panjab towards the south-east. But the Tsitsus also wealthy men who employed them. must at last have succumbed to & renewed invaPassing over the contents of pp. 171-185 (from sion, as we hear no more of them, or of any dewhich various details of the civil and social life scendants of the renowned DivodAsa and Sudas, of the Aryas might be quoted), he comes to the whilst some of the tribes which they had overquestion, proposed as follows, p. 186: Did the come in that battle, as the Parus, afterwards caste system exist in the Vedio nge? To auswer attained to great power. The period which folthis precisely, that age must be itself defined Jows is one of the darkest in Indian history. If we understand it of the time when all the When we reach a period of more light, we hymns and sacrificial formulas which we find in encounter & people so accustomed to altered conthe Vedic Sanhitds were in existence, the question ditions of life, institutions and religious ideas, must be answered in the affirmative. But if we as to have begun to lose the power of understandmean by it the period when the Aryas dwelt prining the state of things described in the hymns cipally in East Kabulistan, and in the land of the of the ancient Rishis, and to look upon their seven rivers, and single tribes only had advanced brethren of the same race who had remained in towards the Jumna and the Ganges, in short the their old abodes, and adhered to their ancient period at the close of which king Sudas and his institutions, as semi-barbarous (p. 191f). Purobita Vasishtha stand as the latest important Let us endeavour to make clear to ourselves

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56 THE INDIAN ANTIQUARY. [FEBRUARY, 1880. more in detail, the modifications gradually under- yet more important, and influenced profoundly the gone by the Aryan Indians. The tribes in the entire national development. With their poetical north-west of the Panjab begin to advance endowments they lived in the service of religion; further into Hindustan. To effect this, and over- they laid before the gods the desires of the come the foes by whom they are opposed, they princes and of wealthy men; they lauded in well have to combine into larger masses. One of the composed hymns the might and glory of the kings, the most distinguished and powerful, is deities, and thanked them for the blessings which entrusted with the chief command, and thus they bad bestowed. In return for this service, gains yet more in cousideration. The opposing they obtained rich gifts. They thus acquired the tribes are overcome, and forced to aid in the ex. reputation of being more highly qualified for the pedition; and no doubt their chiefs lose their worship of the gods, for the celebration of sacrifice; independence. Through severe conflicts with they began to boast of being the objects of the the aboriginal Sadras, the extensive country special favour of the gods. Towards the end between the Himalaya and Vindhya mountains of the Vedio period properly so called, it had is gained ; large tracts on the banks of the Jumna already become the custom for the prince, no and Ganges are occupied. Those of the abori. longer himself to offer the sacrifices which were gines who do not flee to the hills, embrace necessary for the State and the tribe, but to the religion of their conquerors, and remain in cause them to be celebrated by a bard so gifted. their villages as tolerated, though often oppressed, The person entrusted with this function was called members of the State. The victors are scattered purohita (puraetar in R. V. vii. 33. 6). We have here, over the conquered territory, and so their fighting 88 Roth was the first to recognize (on the Lit. and men cannot be readily collected, as they could be Hist. of the Veda, p. 117),-to seek for the origin in the small principalities in the Panjab. Plun- and oldest form of the Indian priesthood (p. 194f). dering inroads of the dispossessed aborigines, The employment of a Purohita was, indeed, at who had retired to a distance, revolts of the only this period customary, but not yet a duty binding apparently subjected population, attacks of Aryan | upon the prince. But the priestly bards sought tribes, compel the samr&i (sovereign prince) toto impress upon the king the necessity for such & have always a band of warriors around him. course. The functions of the Purohita, if one was The small tribal chiefs used to have a large appointed, were not however confined to one of number of followers. Now, under this new order these gifted bards. Kings' sons could fulfil them, of things, they were deprived of their power, as in the case of Dev&pi (Y&ska, Nirukta, ii. 10, either forcibly, or gradually through the impor- and R. V. x. 98). Nor was the office as yet hereditance of a single ruler, which constantly increased tary in any family. in troublons times, and sank with their numerous But all the objects at which the priestly bards families and dependants into the position of a mar. were aiming towards the close of the Vedic period, tial nobility surrounding the sovereign prince. were fully and amply attained by them in the The sovereign was thus enabled in the small succeeding period of conflict, fermentation and feuds which were constantly occurring, to dispense confusion. If these priestly leaders had hithurto with the help of the people, the Vis. The martial been honoured and rewarded by the tribal princes nobility began more and more to regard arms 88 as trusted counsellors and helpers in religious their occupation, to devote themselves exclusively matters, their estimation among the people in to a military life, and to transmit it as an in. virtue of their actual or arrogated higher qualiheritance to their descendants. The rest of the fications was not less, especially if they were the people, devoted entirely to agriculture, the rearing heads of numerous families. In the struggles of of cattle and peaceable traffic, became less skilled in the pretty princes for supremacy, the leaning of the use of arms, while the altered climatic condi- such and such a bard towards one or the other side tions contributed more and more to relax their was, consequently, often decisive of the issue. energies. In this way two classes arise which Modesty was never a characteristic of the old become always more separated (p. 1938). Rishis: much less can these their descendants But it was not to be the lot of the warrior have failed to profit by the opportunity, when the class and of the ruler, to reap the entire har. king owed his power to their intervention. vest: the best part of it was taken from them by The personal relations of individuals to the others. gods declined the more, the oftener these bards We have seen that the families of the bards intervened as mediators; the forms of worship belived, held in high honour, at the courts of the came more manifold, the number of the ceremonials petty tribal princes, whose exploits they cele- increased, the results of the sacrifices were made brated. But their action in another direction was to depend more upon their right oelebration than

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FEBRUARY, 1880.] BOOK NOTICES. 57 on the intention of the sacrificer. The families of member of the State, was added the subjected indi. the bards carefully preserved the ancient hymns genous population, which had become somewhat of their forefathers which had often visibly assimilated to the Aryas in religion and customs : secured the favour of the gods, the estimation it formed the fourth caste, that of the Sadras. of the hymns was in every way sought to be The reader will, I think, have perused with inenhanced. Who else was it but these priestly terest the extracts from Dr. Zimmer's book which families, with their preponderance of culture, and I have placed before him, and which appear to mo their intellectual and moral influence which was to treat with ability a most important chapter in thus strengthened, that established on a new Indian history, the rise and growth of tho castebasis the worship in the conquered districts of system, so far as its genesis can be conjecturally Hindustan P And if they sought to make the traced. civil institutions also entirely dependent on Edinburgh, September, 1879. J. MUIR themselves, this is easily understood from the position which they had already occupied. If, now. these powerful associations, formed of the INDIAN FAIRY TALES, collected and translated by MAIVE priestly bards of the petty tribal princes and Srokes. Calcutta : 1879. their families, which were united by community No better account can be given of Miss Stokes's of interests and identity of education, whose right collection of Indian Fairy Tales, than that which of decision in divine things was scarcely disputed, she herself gives in the preface :which claimed, and in many points possessed, the "The first twenty-five stories in this book were same voice in civil matters also,-if these asso- told me at Calcutta and Simla by two Ayahs, ciations made their order dependent on birth, then Dankni and Maniya, and by Karim, a Khidmatgar. a close priestly caste had been formed, and stood The last five were told mother by Maniya. At over against the other classes in the State. first the servants would only tell their stories to The rulers, and the martial nobility, which had me, because I was a child, and would not laugh at grown into a distinguished order, did not, how- them, but afterwards the Ayahs lost their shyness, ever, bow submissively to the claims of the and told almost all their stories over again to priestly community which became ever more un- mother when they were passing through the press. bounded. It was only after hard internal strug- Karim would never tell his to her or before her. gles, after being subjected to oppression and The stories were all told in Hindustani, which violence in different ways, that the priests suc- is the only language that these servants know." ceeded in carrying through their demands, and We have thus the most unmistakable evidence in moulding the religious and civil life of the that all these tales form part of the popular poetry Indian people in accordance with their ideals, and that still lives among the people of India, and in a way conducive to their own advantago (pp. there is no reason to suspect that they have in any 194-197). Way been modifiod by European influences, except Wonderful was the pertinacity with which the so far as the tollers must necessarily have modified priestly class maintained its claims, and always them in order to adapt them to the understanding brought them forward anew. They gradually and morals of an English child. Ono obvious modi. succeeded in conquering the resistance of the fication is pointed out and accounted for in the kings and nobles, and in obtaining the recogni- notes. "In these stories the word translated God tion of their four prerogatives,-reverence (archa), is Khud. Excepting in How king Burtal became gifts (dana), immunity from oppression (ajyeyatd), a Fakir" (p. 85) and in Raja Harichand's Punishand the inviolability of their persons (aradhyatd). ment' (p. 224) in which Mahadeo plays a part, the The further transformation of social and religious tellers of these tales would never specify by name life according to their ideals now advanced the god they spoke of. He was always Khuda, the irresistibly. In order to rear a further barrier great Khuda who lives up in the sky.' In this between the different branches of the Aryan they differed from the narrator of the On Deccan people it was only necessary further to make the Days' stories, who almost always gives her gods and order of warriors, which was mainly composed goddesses their Hindu names, probably because of royal and noble families, and which bad acquired from being a Christian she had no religious scru8 privileged position above the mass of the ples to prevent her from so doing." people, the cultivators and tradesmen,--depen- The stories have been rendered into English, dent upon birth; and the common free men which though simple is clear and forcible, and appertaining to the Vis, then formed the third some of them would, we imagine, be favourites in Caste, that of the Vaibyas. As an authorized an English nursery, as well as with children of a *One hundred copies privately printed.

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58 THE INDIAN ANTIQUARY. larger growth. It is unnecessary to dwell upon the interest they will excito in all students of folklore. Their value in this respect is much increased by the notes by the collector's mother, which contain illustrations from the Folklore of every country in the world, and are evidently the result of diligent and observant study. It would be difficult to find in any book so much erudition packed into so small a compass. We might instance as an example the elaborate note on the passage in the 1st story, "Her beauty lights up a dark room" (p. 210). As a specimen of the stories we will choose the following, (p. 39) which happens to be one of the shortest: The Bulbul and the Cotton Tree.-There was once a bulbul, and one day as he was flying about, he saw a tree on which was a little fruit. The bulbul was much pleased and said, "I will sit here till this fruit is ripe, and then I will eat it." So he deserted his nest and his wife, and sat there for twelve years without eating anything, and everyday he said, "To-morrow I will eat this fruit." During these twelve years a great many birds tried to sit on the tree, and wished to build their nests in it, but whenever they came, the bulbul sent them away, saying, "This fruit is not good. Don't come here." One day a cuckoo came, and said, "Why do you send us away? Why should we not come and sit here too ? All the trees here are not yours." "Never mind," said the bulbul, "I am going to sit here, and when this fruit is ripe, I shall eat it." Now the cuckoo knew that this tree was the cotton-tree, but the bulbul did not. First comes the bud, which the bulbul thought a fruit, then the flower, and the flower becomes a big pod, and the pod bursts, and all the cotton flies away. The bulbul was delighted when he saw the beautiful red flower, which he still thought a fruit, and said, "When it is ripe, it will be a delicious fruit." The flower became a pod, and the pod burst. "What is all this that is flying about P" said the bulbal. "The fruit must be ripe now," so he looked into the pod, and it was empty; all the cotton had fallen out. Then the cuckoo came, and said to the angry bulbul: "You see if you had allowed us to come and sit on the tree, you would have had something good to eat; but as you were selfish, and would not let any one share with you, God is angry. and has punished you by giving you a hollow fruit." Then the cuckoo called all the other birds, and they came and mocked the bulbul, "Ah! you see God has punished you for your selfishness," they said. The bulbul got very angry, and all the birds went away. After they had gone, the bulbul said to the tree: "You are a bad tree, you are of use to no one, you give food to no one." The tree [FEBRUARY, 1880. said, "You are mistaken, God made me what I am. My flower is given to sheep to eat. My cotton makes pillows and mattresses for man." Since that day no bulbul goes near a cotton tree. We proceed to note one or two parallels which suggest themselves on a cursory perusal of the book. The way in which Phalmati Rani is supplanted in the first story reminds us of Die Gansemagd, No. 83 in Grimm's Kinder und Hausmarchen, also of the story of Hans&vati in the Katha Sarit Sigara, Lambaka xii. Taranga 71. For the manner in which Phulmati is recovered at the end of the story, compare the story of Hasan of El-Basrah, Lane's Arabian Nights, vol. III. p. 380. A modern Indian story very nearly resembling the Xth story is quoted by Benfey, Panchatantra, vol. I. p. 261, from the XIth vol. of the Asiatic Journal. Here the monkey skin is worn by a lady. In the XIth story Hiralal Basa addresses the Rakshasa as "uncle." In the notes a tale is quoted from the Indian Antiquary, in which two brothers address a tiger by the same propitiatory title: compare the 7th Fable of the Vth book of the Panchatantra (Dr. Buhler's edition), where the musical donkey calls the jackal "nephew," and is in turn addressed by him as "uncle." Sonahri's betrayal of the Rakshasa finds a parallel in the betrayal of Angaraka by his daughter Angaravati in the 11th Taranga of the Katha Sarit Sagara. In the XIIth story the episode of the extraction of the thorn in the tiger's foot reminds us of the story of Androclus in Aulus Gellius, v. 14. Compare also Gesta Romanorum CIV. The gratitude of the animals calls to mind the story of Bodhisattva in the 65th Taranga of the Katha Sarit Sagara, which is the same as the second story in the appendix to the 1st book in Benfey's translation of the Panchatantra, "Die dankbaren Thiere und der undankbare Mensch." For parallels see Benfey's 1st vol. p. 192 and ff. A striking one is to be found in the Gesta Romanorum, Bohn's edition, page 212. For the incident of the man coming out of the alligator's stomach, conf. Katha Sarit Sagara, Taranga 74, el. 192ff. See also the story of the Saktideva in the 25th Taranga. With the lichi in the XVth story conf. the elixir in the beginning of the 39th Taranga of the Katha Sarit Sagara, also the payasa in the 16th Sarga of the Ramdyand. The wonderful knowledge of Khelapari Rant in the XVIth tale may be paralleled by that of the pativrata Brahman lady in the 56th Taranga of the Katha Sarit Sagara, el. 174ff. The horse Katar in the XXth story may be compared with that in the Widow's Son, Thorpe's Yule-tide Stories, p. 295.

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FEBRUARY, 1880.) BOOK NOTICES. 59 The XXIInd story may be compared with the Constant Da Hamel ou Le Damne qui attrapa un fable in the Panchatantra, previously referred to Pretre un Prevot et un Forestier? (Legrand under the title of "die dankbaren Thiere und der d'Aussy, Fabliaux et Contes, Paris : 1829, vol. IV. undankbare Mensch." The episode of the ant-king pp. 246-256). See also Liebrecht's translation of resembles an incident in Svend's Exploits, Thorpe's Dunlop's History of Fiction, p. 246, and the transYule-tide Stories p. 353. For the tasks we maylator's note. Dunlop expresses his belief that it compare the story of Sringabhuja in the 39th came from India through Persia. Taranga of the Katha Sarit Sagara, and the We think we have said enough to show the numerous parallels adduced by Dr. Reinhold Kohler scientific importance of these stories. in Orient und Occident, vol. II. p. 1C3ff. In conclusion we beg to congratulate Miss Stokes In this story, the Raja's son cheats four fakirs on having done for the Folklore of Northern India out of a bed, a bowl, a stick, a rope, and a bag, which what Miss Frere has done for that of the Dekhan. possess magic properties, by shooting fourarrowsin O. HT. different directions, and persuading them to run and KIVYETIKASASANGRAHA-A Collection of Poetical and Hisfetch them. The bed carried the owner whither- torical Pieces. Poona : 1878-79. Boever ho wished to go, the bag gave its owner It is certainly a matter for congratulation, that whatever he wanted in the way of food or clothes, there are at the present day numerous signs, showthe bowl gave him as much water as he required, ing that the attention of many of our educated and the stick and rope would, on being ordered, beat people is being seriously directed to the preservaand tie up his enemies. Of course the prince tion and development of Marathi literature. It escapes by means of the bed, while the fakirs are cannot be said, of course, that much has yet been fetching the arrows. This recalls Grimm's story actually done, still it is something to know that, of "Der Goldene Berg." In his notes he gives at all events in many quarters, there is now nono numerous parallels, one from the Katha Sarit Sagara of that cold indifference with which the vernacular Taranga 3; many will be found also in H. H. languages of the country used to be formerly Wilson's Collected Works, vol. III. p. 168, note. looked upon. We may, therefore, fairly hopo We have found another in the 31st of the Sicilian that, in process of time, this new feeling with Tales published by Laura von Gonzenbach. respect to Marathi literature may lead to very In the XXIV th story, that of the "Demon and substantial and tangible benefits. the King's Son," the demon causes his daughter The pablication, of which the name heads this to be dead all day and alive all night by changing notice, is, in our judgment, one of the most im. the position of two sticks, one of which is at her portant and useful of the productions to which head and another at her feet. In the Ta utep the feeling referred to bas given birth. Whether Couny Fiuta, of Antonius Diogenes (Didot's in consequence of defect of management, or of Scriptores Erotici, p. 509), Paapis makes Dercyllis some other cause, that publication has not become and Mantinias die during the day and come to life 80 widely known as it deserves to be. It comat night by spitting in their faces. menced to be published in January 1878, and from For the way in which the heroine of the XXVth that time till now the monthly parts have come story oning her information about Prince Sabr, out with pretty fair regularity. The contents are compare Thorpe's Yule.lide Stories, p. 390. There divided into three separate departments, so to say: are an intelligent parrot and an equally intelligent the first is intended to contain old documenta of maina in the 3rd story of the Vet dla Paucharinsati Maratha history; the second is to contain un(Katha Sarit Sugara, Taranga 77). published Marathi poems; and the third is to The XXVIIth story of Panw patti Rant is the contain unpublished Sanskrit poems. The original 1st of the Vetula Pancharinsati, the 75th Taranga matter wbich the Editors are to supply will emof the Kathd Sarit Sdgara. brace information regarding the various pieces to The XXVIIIth story is compared with that of be published, and their authors, short notes in exUpakosa in the Kathapitha, translated by Dr. planation of difficult words, &c., and in the case of the Buhler in the Indian Antiquary vol. I. (October historical portion, references from time to time to 1872) p. 305. See also Mr. Damant's Dinage pore Grant Duff's History of the Marathas, and other Legends, pp. 2 and 3 of the present volume. Wilson similar works. Such is the general scheme of the tells us (Collected Works, vol. III. p. 173) that publication; and if it is executed with even ordinary besides being found in other Oriental collections care, it cannot fail to be of the greatest service to it is a story of ancient celebrity in Europe as the interests of the literature and history of West * See also Ind. Ant., vol. VITI. pp. 87-33, 230, and 283. * I may here mention that there is a curi: 08 parallel to the termination of Mr. Damant's story in Sicilianische Marchen, 36, Die Geschichte von Sorfarina. But it is perhape unnecessary to go so far afield when we have such & striking one in our own Shakapere.

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60 THE INDIAN ANTIQUARY. ern India. So far as the undertaking has already progressed, we have no hesitation in saying that, upon the whole, the work has been done very judiciously. In the first department, we have already had one very interesting Bakhar completed. It gives a connected narrative of the careers of all the Peshvas from Balaji Vishvanath down to the last Bajirav, and has been called the "Peshot's Bakhar." The other, which is now in process of publication, and which has been named "Bhdu Saheb's Bakhar," relates to that most important period of Maratha history, the period of the battle of Panipat. The principle adopted in printing the first was rather an uncritical one, as the Editors permitted themselves to make sundry alterations in the text of the Bakhar in order to render the narrative more perspicuous. In printing the second Bakhar, however, they have abandoned that principle, and we trust they will not act on it again with reference to any of the other documents they may publish. And this the rather, that, as the Editors themselves observe, these Bikhars, besides supplying the raw material for History, are also of high value as specimens of the old style of Marathi prose. The Editors mention sundry other Bakhars as being in their possession, and they are also on the look-out for more. We trust that their efforts in rescuing from oblivion these valuable records will prove successful. The duty of contributing to a trustworthy and complete history of the Maratha power belongs especially to us in Western India. But no systematic attempt had been made in this direction till the publication of the work before us. Individual members of the Bombay Branch of the Royal Asiatic Society have often talked about the matter at meetings of the Society, but nothing tangible has yet come out of such talk, while the Society still continues to receive from Government a sum of nearly Rs. 300 per month, which was originally intended, we believe, to be applied towards the publication of documents illustrative of Maratha history. We hope that those who have the control of the affairs of the Society will look into this matter betimes. In the second department of the publication before us, we have already had one or two small pieces by the poet Vaman and one or two by other and less known writers. The works now in process of publication are, firstly, the Vana Parva of Muktesvara, whom, the late Mr. Krishna Sastri Chiplonkar used to regard as the best among Marathi Poets, and secondly the Purna Mantra Bhagavata of Moropant, which is remarkable, like most of that author's performances, for a very ingenious verbal contrivance, by which each stanza contains the letters namo bhagavate vAsudevAya in that order, [FEBRUARY, 1880. " although other letters intervene. The letters, it will be perceived, make up a sentence meaning Salutation to the venerable Vasudeva," which is the Mantra from which the work takes its name. In this department, the Editors have also collected together some useful items of information regarding the three great poets whose works are embraced in it, namely, V & man, Muktesvar, and Moropant. The third department contains unpublished Sanskrit poems. In this part, the place of honour, if we may say so, was given to a work called Mukundananda Bhana. We own that we have been utterly unable to wade through the whole of that work. And we do not think we can be charged with squeamishness in our taste, if we say, that we consider the work so exceptionable, as not to be entitled to any place whatever in such a publication as the present, let alone the place of honour. We can only express our great regret that the Editors should have thought it worth while to preserve such a performance in print. The other pieces are, however, good ones. The first, Aparokshanubhuti, is a work ascribed to Sankaracharya, and the other is a Ramdyana by the famous Marathi post Moropant, which is curious as showing, among other things, the same verbal ingenuities as those which mark his Marathi poetry. This work has not yet been completed. Upon the whole, we trust we have said enough to show that this publication is a very meritorious one, and deserving of the patronage of all who take an interest in Sanskrit and Marathi literature and in the history of India-especially the history of the Marathas. It is at present conducted on a scale smaller than is required by the nature of the subjects it deals with. At the present rate, it will take years before even a fairly large number of Bakhars can be published. And the same thing may be said of the large mass of Marathi literature which still remains unprinted. As to Sanskrit, the call for such work is not urgent, because there are many other agencies at work directed to the publication of old Sanskrit pieces. But as regards the other two departments, the publication before us is almost the only one in the field. A few years' delay, and we fear there will be no harvest to reap at all. We have been informed, that the only difficulty in the way of enlarging the size of the present publication is the vulgar one-money. We trust that the public will patronize the work so as to get rid of this difficulty, and we shall be glad if our notice serves to introduce the publication to the knowledge of a larger circle of readers than it commands at present. K. T. TELANG.

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MARCH, 1880.] ANDHRA COINS. ANDHRA COINS. BY E. THOMAS, F.R.S., CORRESPONDANT DE L'INSTITUT DE FRANCE. TN the Indian Antiquary vol. VI. for 1877, In one example of this type, the words 1 pp. 274 to 277, I described some remarkable | rajo madAri putasa Rafio Madari putasa are clear upon coins of the Andhra dynasty : simultaneously the margin of the original coin, which has been making an appeal to our correspondents in superstruck, or perhaps recast irregularly, with Southern India to aid in the development of the die or stamp bearing the titles of sit traf ga ancient history of the peninsula by contributing Rano Gotami-putasa, which words underline, in an additional examples of the local coinages. This inner semicircle, the previous or normal impress.' appeal has been responded to from several quar- Rererse.- A Chaitya, or conventional definition ters, but notably in the new acquisitions of Mr. of a tope or tumulus, formed of four rows of inR. Sewell, Madras C.S., Mr. J. Burgess, and verted semi-circles orarches, surmounted by a halfDr. Codrington. moon: at the base of the chaitya, serving as a These contributions enable me to place the pedestal, is an oblong space filled-in with a bold preliminary outline of the series upon a more representation of a serpent, in the wavy intervals scientific basis, so far as the sequence of coins of whose onward course, by way of completing extends, and I have ventured to add some sug- the pattern, are inserted five dots': to the right gestive notes, which may perhaps prove of value of the chaitya, rising from the end of the pedestal, in the more advanced stages of the enquiry. is seen the seven-leaved sacred, or possibly hereFamily Coins. ditary, family tree. 4.- Miri. B.-VASHTI." No. 1.-Lead, with traces of copper. Weight No. 2.-Leid, with traces of copper. Weight 220 grains. Size 9 of Mionnet's scale. 228 grains. Size 9 of Mionnet's scale. Obverse-A crudely-outlined delineation of a Obverse Device-Bow and arrow, as above. primitive round bow, with a broadly-barbed Legend-Ti ar gafas arrow, in position. Rano Vasitho-putasa Vidivaya-Kurasa Legend-571 f g Reverse-Similar device to the above, with Rano Maddri-putasa Sivala-kurasa the important modifications-1st, of the inser(kulasa). tion of prominent dots within the semi-circles of "The aboriginal race goes a step further back (than the certain families hold in honour particular trees and planta, Aryan), and rests its system on the simpler political unit and at marriage time branches of these trees are set up of a nomadic society, the family. in the house. It is said that a betrothal, in every other "The Indo-Aryan word for a household, kula, is not respect unexceptionable, will be broken off if the two houses found by itself in Santali, but it subsists as the ground. are discovered to pay honour to the same kind of tree." work of every Santal community. A Santal village con- A.C. Lyall, Gazetteer of Berar (Bombay, 1870) p. 187. sists essentially of a single street, with houses on each Mr. Lyall elsewhere remarks: At Wou "the teak-trees are side, and the pathway running between is called through- strictly preserved"-especially in the vicinity of temple, out the whole Santal country the Kula-hi, the divider of or in honour of some presiding deity. The fear of incurring families, W. W. Hunter. Rural Bengal; London : 1868, disine displeasure has saved these plantations from devas. p. 179. tation," pp. 30, 31, seo also Jour. R. Asiatic Society vol. V. [Bhagwanlal Indraji bas a coin of this type which dis- p. 192, 364 ; vol. XVIII. p. 373; Ins.p. 485; Wilson's Works tinctly reads vol. IV. p. 336; Pliny H. N. xii. 2, 3; Curtius viii. 9, 84. Rano Madhariputasa Sivala-kurasa.-ED.) * This is the same name as the Vashti of Scripture * This coin is figured as No. 13 of Indraji's Plates. The original piece leaves no doubt about the present interpreta derived from a n "perfumed," the origin of and use of tion of the order or sequence of the records. the term are self-evident in our Biblical toxta. This wavy, serpent pattern appears repeatedly in "Now it proved that this damsel, whose name was Esther, the ornamental scroll work of the Amaravati Tope (see ( T) was the most beautiful of all the rest, and the Fergusson, Tree and Serp: Wor. pls. xlviii, lvi, xcii, &c.) grace of her countenance drew the eyes of the spectators Ite position to the right is not oonstant, it occasionally principally upon ber; so she was committed to one of appears on the left of the device. the eunuche to take care of her; and she was very Fergusson, T. and S. Wor. Amaravati Tope, Plate exactly provided with sweet odours, in great plenty, and lxxxvi, page 208. See also p. 175. It is important to note with costly ointments, such as her body required to be that this seven-leaved branch has remaiued to this day anointed withal; and this was used for six months by the the device or conventional symbol of Jaipar a figured on virgine, who were in number 400. And when the ounuch the local Gold Mohors. See Prinsep's Essays Plate xlvi, thought the virgins had been sufficiently purified, in the fore. No. 78, &c. mentioned time &c." Josephus, Ant. bk. xi. c. vi. & 2,WhisMr. Lyall supplies us with an interesting note apon ton's translation. So also the text of Esther ii. 3, 9, 12:"Now Family trees, and their worship, which may perchance when every maid's turn was oome to go in to king Ahasuerus, afford a novel explanation of some of the scenes in the after she had been twelve months, woording to the manner Topes : of the women (for so were the days of their purifloations Before concluding an alliance the Kunbi and other accomplished, to soit, six months with oil of myrrh and six tribes look to the dewak, which literally means the deities months with sweet odours), and with other things for worshipped at marriage ceremonies; the fact being that the purifying of the women.

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62 THE INDIAN ANTIQUARY [MARCH, 1880. which the Chaitya is built up ; 2nd, of the ordi- Monograms, in the field, No. 4-Letters nary shifting of the sacred tree from the right seemingly representing 19 (tachd) or car (tava), to the left-hand corner of the pedestal. No. 4a, a letter very similar to a Chaldeo-Pahlvi C.-GoTAMI. N-a, with a curious tantric figure like one No. 3.-Lead with traces of copper. Weights of the symbols on the Hathig umph a Rock varying from 180 to 196 grains. Size 9 of Inscription of Aira at U da yagiri." It may Mionnet's scale. be added that the other associate devices on this Obverse Device-The usual bow and arrow. rock represent the Kurmachakra or "tortoise Legend- GH GH Ricare ch. symbol" and the Swastika. Rano Gotami-putasa Vidivdya-kurasa. I have separated, in this catalogue, the family Reverse Device--The general characteristics or general maternity-descent cuing, from those of these reverse devices are similar to those which, in addition to the tribal or ancestral record, of the two varieties just described. There are, bear the definite name of a reigning sovereign. however, some peculiarities to be noticed. I prefix for the purposes of comparison tho There are no dots within the semi-circles of Puranik Dynastic succession list, which, however the framework of the Chaitya as in the imperfect, in imperfect, in its more exact details, evidences a Vasithi coins, the sacred tree is usually certain measure of value and authentic authority, placed on the right: and the Chaitys itself is in the confirmation afforded to its leading data surmounted, at times, by a chakra or rayed by the appearance of so many coincident names circle,' denoting apparently the sun, as opposed on the extant coins described below. to the half-moon of the other local families. This The Vishni Purana's leading text contributes chakra again is often replaced by the figure of the following series of the Andhra kings:the Swastika or symbolic cross, which so often "Susarman, the Kanwa, will be killed by a appears with other objects of worship on the | powerful servant, named (1) Sipraka, of the ancient Punch-die coins and elsewhere: bat Andhra tribe, who will become king and which, in this instance, can only be taken to found the Andhrabhritya dynasty). typify and represent the great luminary itself. He will be succeeded by his brother (2) In this arrangement of symbols it coincides Krishna; with the device of the unique coin of Chas. His son will be (3) sAta karni; tana; where the Chaitya retains its ordinary His son will be (4) Purnotsanga; superimposed demilune, but has a second half- His son will be (5) Satakarni; moon in the field on one side, which is balanced His son will be (6) Lambodara; by & well-defined figure of a rayed sun ou the His son will be (7) I vilaka (Vikal a ?); other." His son will be (8) Meghaswati; No. 4.-Copper? Small coins. Weight 35 His son will be (9) Patumat(Pudumayi?); grains. Size 4 of Mionnet's scale. His son will be (10) A rishta karman; Obverse-Similar device, Bow and arrow. His son will be (11) Hala; Legend-Rano Vdsitho-putasa Vidivaya-kurasa. His son will be (12) Pattalaka (Manda No. 40.-Similar coins, in weight about 35 laka ?); grains-bearing the legend Rino Gotami-putasa His son will be (13) Pravilasena (PuriVidivaya-kurasa. kashena ?); Reverse-Chaitya, with the sacred troe placed His son will be (14) Sundara (named) directly above the apex of the edifice. SATAKARNIN; On some at least the spelling is Vilivaya-kurasa, the 11 Burgess's Report on Kathidwad and Kachh, 1874-5, 1 being the rame as in Radradama's Girnar Inscription, Pl. vii. fig. 7, p. 47. See also my Guptas in India, Pl. I. formed somewhat like the modern -ED. fig. 7, p. 32, and Mr. Newton Jour. Bo. Branch R. 4. 8. This may be traced on the worn surface of Indraji's 1 vol. IX. p. cix. This oombination of the sun and the moon Coin No. 8, but I have it in more definite form, on Beems to have necessarily constituted a fixed idea amid very coin of Mrs. Dunbar's, where it is not directly above the many classes of men. It even go retained ita hold upon apex of the Chaitya, but placed on the right hand nearer the publie opinion in India that it reappears on the later coins troethe half-moon, in this example, appears on the same of Arakan. Jour. Asiatic Soc. Bengal, 1846, February; and level in apparent equipoise or balance to the left. 1872 p. 201. See Nos. 9 and 16 Indraji's Plates J. B. B. R. A. S. Sterling's Orissa. Asiatic Researches vol. XV.; M. vol. XIII. p. 806ff. Kittoe, Journal Asiatic Soc. Bengal, vol. VI. (1887) p. 10 Prinsep's Essays, Pl. 11. vol. I. p. 209; and my Marsden, 1075, Plate lviii; and Rjendral&la in the Proceedings A. Ancient Indian Weights, Pl. i. 18. Bengal for 1877, page 163.

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ANDHRA COINS. MARCH, 1880.] 63 His son will be (15) Chakora S&takar. nin; His son will be (16) Sivas wati; His son will be (17) Gotamiputra; His son will be (18) Palomat; His son will be (19) Sivasri Sa takar- nin; His son will be (20) Sivas kandha (the Matsya adds sa taka rni); His son will be (21) Yajnasri; His son will be (22) Vijaya; His son will be (23) Chandrasri (Dan. dasri); His son will be (24) Pulomarchis (Pulomavi). These thirty Andrabhritya Kings will reign 456 years."'18 The total numbers in the royal succession above enumerated only reach twenty-four. The other Puranas are equally, though irregularly, defective; the Matsya list is the fullest, and retains twenty-nine names, with an aggregate total of 4351 years." Personal Coins. GOTAMI's BRANCH.-YANA SATAKARNI. No. 5.--Bronze? Weight 240 grains. Size 7. Sir W. Elliot, 15 Obverse Device-Imitating, in some respects, the normal type of the preceding coins. The Chaitya or tope, in this case, seems to represent solid earth-work as distinguished from the builtup hollow outline of the earlier examples. It is, as usual, surmounted by the half-moon, while the conventional serpent at the bottom is left free and clear of the stupa, unconfined within the lines of a basic pedestal. The sacred tree is also wanting, and in its place is supplied a lotus or water-lily on the one side and a conch-shell on the other. Legendrajo gotami putasa siri yatra satakaNasa. Rano Gotami-putasa Siri Yana Satakanasa. Reverse-Four circles, each composed of a central dot and two concentric circles, connected by semi-circular ligatures, surmounted apparently by a half-moon, forming, in effect, 13 Wilson's Vishnu Purana, vol. IV. p. xxiv., (Hall's ed.) vol. [V. p. 194. See also Pringep's Essays, vol. II., Useful Tables, p. 241; Asiatic Researches, vol. IX. p. 101; and Brihat Sanhita, J. R. A. 8. (N.8.) vol. V. p. 8a, eto. 1. Wilson, Works, vol. IV. p. 199... 16 Figured as No. 105 of his original plate ri. Madras Journal of Literature and Science, vol. III. Mr. Sewell has another example from Amaravata weighing also 240 grains: a leading type of the pattern, conventionally known as the Ujjain device. Gotami BRANCH.-YANA SATAKARNI. No. 6.-Lead. Size 41. Obverse-A well-executed figure of an elephant to the left. Legend- gat Tae Paft T 14 Rano Gotami-putasa Siri Yana Sataka. Reverse-The usual Ujjain Symbol. No. 7.-Variants of the type of No. 6. Obverse-The leading device of the elephant is retained, but the animal is profusely adorned with head-gear, &c. Legend- T . Yana Sataka. Reverse-The Ujjain symbol. The forms of the letters of the legends of these pieces clearly assign them to a later date, and possibly, to a different locality, from that of the prototype. GOTAMI BRANCH.-YANA SATAKAENI. No. 8.-Lead. Weight 70 grains. Size 4. Obverse-A boldly sunk die, bearing a welldesigned figure of a horse to the left. Legend-ti ar gae faft y ... Rano Gotami-putasa Siri Yaha Sataka. Reverse-The conventional Ujjain symbol. No. 9.-Lead.' Weight 133 grains. Size 6. Obverse-A well-executed figure of a horse to the right, balf-moon in the field. Legend- T ......... TUR. Rano Gotami-patasa) Satukanasa. Reverse-Device indistinguishable. Visipat BRANCH.-YASODA ? No. 10.- Lead. Weight 86 grains. Size 5. Obverse-Small Chaitya, composed of three hollow inverted semi-circles or arches. Serpent free at the foot. Legendro vAsiTha putasa sara yasatasa. Rano Vasitho-putasa Siri Yasatasa. (Yasoda ?] Reverse-The conventional four-fold sun. Visital BRANCH.-PULOMAT. No. 11.-Lead. Weight 86 grains. Size 4. Mr. Sewell's coin' from Gudivada. 10 Journal Asiatic Society of Bengal, vol. VII. plate lxi. Prinsep's Essays, Pl. xx. figs. 29, 81, 88, &c. Numismata Orientalia, pt. i. plate figs. 5, 6. Cunningham, Bhilsa Topes (1854), Plates xxi., xxxii. We have a notice of such a combination in Ceylon :-" This monarch caused the chhatta on the Mah Athdpo to be gilt, and he set four gems in the centre of the four emblems of the sun, each of which cost a lakh."-Mahdwarhso, Tarnour, P. 229. 11 See the engraving in Sir W. Elliot's Plate si figare

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64 THE INDIAN ANTIQUARY. [MARCH, 1880. Obverse-Small Chaitya, with 3 arches. Ser pent at the foot. Legend- 5 Hoga *** yumavasa. Rano Vasitho-putasa...Puyumavasa. Reverse-The usual Ujjain symbol. VAsifat BRANCH.-SIVAsrf. No. 12.-Lead. Weight 86 grains. Size 4. Mr. Sewell's coin. Obverse-Chaitya as above. Legend- T rear gr7 ferare Rano Vasitho-putasa Sivasirasa. Reverse-As usnal. Vasipat BRANCH.-CHANDRA. No. 13.-Lead. Size 4. Obverse-Chaitya as usual. Legend a vAsiTho putasa siri caMda satasa Rano Vasistho-putasa Siri Chanda satasa. This reading of this legend is to a certain extent conjectural. The absolute-letters of the name would be preferentially rendered argue Vadasatasa. Reverse - The Ujjain symbol. CHANDRA. No. 14.-Lead. Weight 112 grains. Size 5. Mr. Sewell, from Gudivada. Obverse-Horse to the right. Legend - In coarsely engraved letters-- a siricaMda Rano Siri Chandasa. Revorse-The Ujjain symbol. No. 140.--Weight 70 grains. Size 4. Small coins of similar types, but of superior execution. The legend itself seems to be more full and complete, and the letters are better formed. Mr. Sewell's specimens are not in very good condition, but the legend seems to run ratra siri caMda satasa. Rano Siri Chanda satasa. SATAKARNI Coins. No. 15.-Copper? Weight (average) 35 grains. Size 4. Obverse-A well-outlined figure of an elephant, free, trunk erect, without trappings. Legend-fart har for Siri Satakani. 100; and Genl. Cunningham, Ancient Geography of India, (1871) page 541; see also Professor R. G. Bhandarkar, London Oriental Congress, 1874, pp. 307-810. No. 86, N Asik Inscription," on the 13th day, in the second fortnight of Grishma in the year 19 nineteen of the King Srl Pudumayi the son of Vleishthi" fart 95H . No. 28a also com mences Taart afast gafas- Reverse-The Ujjain symbol. No. 16.-Lead. Size 3. Weight 35 grains. 2 specimens. Obverse-A crude figure of an elephant to the left. Legend-eftau Sarivana or Salivara, perhaps a repetition of the name, but not necessarily indicative of the personality of the great monarch. Reverse-The Ujjain symbol. RUDRA. No. 17.-Lead. Similar coins. 3 specimens. Legend-sara ruda Siri Ruda. The is on one occasion given as 3, and the R, if required for Rudra, has to be supplied to the existing context. SINHA COINS. No. 18.-Lead. Weight, varying from 218 to 250 grains. Sizes from 6 to 7. Mr. Sewell. 11 coins from Amaravati. Obverse-A spirited outline of a lion, standing erect, to the right : to the front, a square pedestal with cross lines, above which is a standard upright line intersected by four rows of bars, forming in effect with the central staff a series of four-repeated trieulas or tridents. Legend-Above the lion, in somewhat indistinct letters, sakasakasa sakasakasa or sakasakasya sakasakasya, Seshak ? This is perhaps the most appropriate place io notice the metallic constituents of the coins and the coincident mechanical appliances of the Andhra Mints. Dr. Percy has taken so much interest in the former question, as to have the family class of coins exhaustively tested in the Laboratory of the School of Mines. The larger pieces prove to be simply lead, retaining only so far a trace of copper such as the local assayists did not take the trouble to eliminate. The secondary admixture of lead and copper with a view to form a new compound is stated to be chemically impracticable. The larger leaden coins were obviously, in many cases, cast, but lead was alike so soft in itgHf, pp. 314-317, and see the Professor's remarlos on the coins, page 849. 1 Figured in Sir W. Elliot's Plate ix. Madras Journal of Lit. and Science, vol. III. No. 58, weight 226-9, and No. 57, square coin with similar devices. See also Wilson, Asiatic Researches, vol. XVII. Plate . figs. 117, 118.

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MARCH, 1880.) THE SWASTIKA. 65 self, and so readily made softer by heat, that we should be wrong to pronounce any final opinion upon the actual methods of manipulation, which seem, however, to have admitted of a superimposed, or otherwise as it is technically termed superstruck, secondary impression. Whether this was effected by mere reheating and the pressure of a hard-clay mould upon the surface of the original casting, it would be hard to say. Numismatically-speaking the latest impression ought to decide relative dates. But we know too little about family or tribal relations in this case to venture to draw ordinary deductions from the given data. That mechanical striking, or the complete formation of a coin of two dies, was in vogue at this coincident period, is proved by the smaller copper coins bearing the same legends and devices as the leaden pieces, which, however, come out far more distinctly in their devices, and sharper and more definite in their legends than the associate coins of the other metal. The S hacoins, just described, furnish us with unusually definite examples of a practice common in the early mintages of southern India--of designedly leaving the lower surface of the piece blank. In these instances, the lead has seemingly been poured out, in a fluid state, from a heated ladle, on to flat surfaces of stone, or even wood, and then sealed with the impress of the single authorizd die, which was to give it a legal currency, according as the ultimate weight corresponded by this crade process with the intentional value. Mr. Tookey, who has lately held the position of English Mint-Assayer in Japan, informs me that a similar system of rude fabrication of money prevailed until very lately in that kingdom. THE SWASTIKA. BY E. THOMAS, F.R.S., CORRESPONDANT DE L'INSTITUT DE FRANCE. The crypto-inport of the mystic cross of ference, I found that, in one instance, the SwasWestern nations--the counterpart of the Indian tika had been inserted within the rings or Swastika, has hitherto proved an enigma alike normal circles representing the four suns of the to classic and oriental commentators. Our Ujjain pattern on coins,' in which position it Andhra coins seem to suggest a solution, seemed equally to declare its own meaning as which may, percbance, satisfy and convince all indicating the onward movement and advancing parties. rotation of the heavenly body which is described In describing Coin No. 3 of this series, (page in some texts as never going back. 62, ante) I pointed out, that the place of I had already noticed that thero was an the more definite figure of the Sun, in its rayed. unaccountablo absence of the visible sun, or its wheel form, was taken by the emblematic accepted representative, in tho long list of cross of the Swastika. The position, so taken, the recognised devices of the twenty-four Jaina in apposition to, or in natural balance of the Tirthankaras, whose distinguishing chilnas, or coincident semilune, could leave no doubt marks, constituted so important an element in the that the aim and intention in this case was to authoritative discrimination of the succession of represent symbolically the great luminary itself. their saints. In seeking for further confirmation of this in- The sun, moreover, occupied a high place in 1 "The sixth class of Sauras in opposition to the preceding deemed it unnecessary to address their devotions to the visible and material sun: they provided a mental luminary, on which they meditated, and to which their adoration was offered they stamped circular orbs on their foreheads. arms, and breasts with hot irons." -II. H. Wilson, Religion of the Hindus, Wasays, vol. I. p. 19. See also Colebrooke's Essays (Cowell's Ed. London, 1873) vol. I. pp. 210-212, vol. II. p. 191, and the originals, in Asiatic Researches, vols. VII. and IX. Gen. Cunningham, Bhilsa Topes, plate xxxi. fig. 8. p. 854. 3 "He, the impeller, the chief of charioteers, (Pshan), ever urges on that golden wheel (of his car) for the radiant fun." Rig Veda iv. viii. 7. Wilson, vol. HII. p. 497. A note is appended to this passage to the effect that "the second is rendered Adity, he who moves or revolves." So also "the 18 spoked wheel of the true (sun) revolves around the heavens." i. 3. Wilson's R. V. vol. II. p. 130. The Inter Indian conceptions of the motion of the sun are em bodied in the following terms:-"The chariot of the sun is . on which is fixed a whoel with 3 uares (or rather, & triple nave, or 3 naves in one), five spokes, and 6 peripheries consisting of tho ever-enduring your the wbolo constituting the circle or wheel of time."-Vishnu Purana ii. 8. Wilson, vol. II. p. 237. "As the circumference of a potter's wheel revolves most rapidly, so the sun travels rapidly on his southern journey. 16. ii. p. 940. "As the centre of the pottors' wheel revolves moro slowly (than the circumference), so the sun," &c. p. 247. Burnouf is not very clear as to this meaning, he says, avdirartydib incapable de se detourner; in the Tibetan the sense runs, qui fait tourner la roue de la loi qui ne revient pas sur elle-meme. Bournouf, tom. II. 800.000 also Remusat, p. 28, noto 6.

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66 THE INDIAN ANTIQUARY. their estimation,-even to the extent of an adverse charge of Vaishnavism-but in this official list or catalogue there was no apparent sun-like orb, or even wheel, to denote the "universal deity." Whereas the Swastika avowedly constituted the sign for the Suparswa, the 7th Jina, and the closely-associated half-moon stood forth as the chinha of his successor Chandraprabha, the 8th Jina." Under the advanced interpretation of the design and purport of the Swastika, from an Indian point of view, now put forward-perhaps few archeologists will be disposed to dissent from the inference that, in this instance also, its figure, as representing one of the received attributes of the sun, was used, conventionally, to typify the solar orb itself." In describing the hand-made whorls, found on the site of Troy, which were unaided by the mechanical appliances of the potter's wheel, and whose ornamentation clearly preceded the use of alphabetical letters-Dr. Schliemann, in commenting on the appearance of this identical Swastika symbol on so many of these clay objects, appears to have divined the leading idea associated with the foot or following limbs attached to the square or normal cross-in designating these devices as "representations of the wheel in motion effected by the incisions." This independent conclusion is fully confirmed by an examination of the subsequent numismatic evidence. The earliest Lycian coins have a constant reverse device, nearly identical with the original Swastika, except so far as consists in the more Wilson Rig Veda, vol. IV. p. 12. Text V. i. 6. Jour. R. A. S. 1877, p. 161; Colebrooke's Essays, vol. II. p. 187; Asiatic Researches, vol. IX. p. 305; Indian Antiquary, vol. II. p. 134. Of this optional interchange of signs and symbols there is further confirmatory evidence in the two examples of punched gold coins depicted in Sir Walter Elliot's Plate ix. vol. III., Madras Journal Lit. and Science, where the central sun of No. 35 is supplanted by or alternated with the Swastika in No. 34. Troy, pp. 38, 101 and 849. See also his Mycena, Nos. 404, 406, 411, &c. Sir C. Fellows, Plate i. fig. 4. Sir C. Fellows supposed these devices to represent grapplers, p. 15. 10 A remarkable leading example of the tracing of the rotatory three-feet is to be seen on one of the whorls from Troy in Dr. Schliemann's work above cited. 11 In one instance, pl. IX. 2, these curved lines are made to end in serpents' heads and in another in cocks' heads, IX. 7. 1 The site of Aspendus was on a hill near the river Eurymedon, about 8 miles from the sea, in the gulf of Adalia, close to the eastern boundary of Lycia. The coins bear letters of cognate origin with the alphabet of the [MARCH, 1880. distinct sequent curve given to the four limbs, and a more definite opening out of the centre into an open circle, which, in one instance, is imagined to have a thread or rope inserted in the ring. These four-limbed symbols are speedily reduced into similar objects having only three arms, the Aryan triquetra,10 which admitted of the extension of the length of the limbs, and if so intended, would fancifully aid the speed of the revolutions or clear the contracted diespace for improved artistic freedom of treatment. A similar device of the Trinacria appears on the coins of Aspendus in Pamphylia," but in this instance the curved lines are transformed into the likeness of three human legs, manifestly in motion, with a tumbling or rotatory onward course, which recalls "the three steps of Vishnu." But the idea of speed and revolution is much more distinctly rendered in the mintages of Syracuse, where the ankles of the legs are aided by small wings, such as are represented as constant adjuncts of the statues of Mercury. In one instance this winged triquetru is placed above the horses of the chariot, who are at full speed' and in others it is associated with Pegasus. In some instances it replaces a quasi star, which clearly stands for the sun,10 and the astronomical tendencies of the consecutive mint series are shown in the admission of a design of a new moon whose upper limb is given in an eclipse-like form, with a faint outline circle, perhaps intended to indicate the obscured portion of the moon itself."7 (To be continued.) 13 latter. The name of Aspendus is written EETFEAIIVE. Leake, p. 28. I have lately had occasion to point out the many curious identities of customs prevailing alike in Lycia and India. J. R. A. S. vol. XI. 1879 p. 10. The "3 steps of Vishnu" are variously interpreted as "the rising, meridian and setting Suns-in one instance, the Vishnupada is asserted to represent "the meridian sky" (Vishnu Purana iii. 19), perhaps the full round-sun, which takes the place of honour on the more archaic forms of "the feet ?" The term Tri-Vikrama, or three paces, seems to indicate something more than three steps, as the word Vikrama would imply "to stop on"-to step beyond-giving an idea of progress or motion. 13 Combe, Hunter Collection, vol. VII. 15, 18. 16 The three steps of Vishnu," Rig-Veda, I. 22, 17, Wilson, vol. I. p. 58. Goldstucker's Literary Remains, vol. I. p. 289. Max Muller, Rig Veda, translation pp. 117, 118. Colebrooke's Essays. 15 Numismatic Chronicle, 1874, Mr. Head's article, Pl. VIII. 7, 8, 4, 5, 6. 10 Num. Chron. vol. XIV. Pl. ix. Nos. 11, 19-also Pl. vii.a, fig 4. 1 Num. Chron. vol. XIV. Pl. x. Nos. 1-2. See also the Etruscan rendering of the Moon in Fabretti, Pl. xviii.

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MARCH, 1880.] THE SWASTIKA. THE SWASTIKA. BY REV. S. BEAL. I have observed in the Indian Antiquary vol. ing "turning and deisiol "to the right." So VII. (1878) pp. 176ff. an article written by Mr. that we here have a castom known from Japan Walhouse, in which he refers to a paper by Mr. to Ireland and common in India, the Roman Westropp printed in the Atheneum for January Empire, Scotland, and doubtless throughout 12th, 1878, relating to the origin and signification Northern Europe. of the well-known symbol called the Swas- There is a volume before me, belonging to the tika. As Mr. Westropp in the course of his Buddhist Tripitaka, printed in Chinese characremarks alludes to me by name, and points to ters, and called "Account of the customs of some observations I had made (Romantic Legend, countries in the Southern Ocean"; the 32nd cap. pp. 56, 196 nn.) on the same subject, I will ask of the 2nd volume of this work is occupied by an you to permit me to state in the Indian account of the way in which the people of Ceylon Antiquary, somewhat more at length, what I mark their time by the sun's shadow, and hence have elsewhere written on this matter. the author says he lived in the 7th century) In order to open up the subject and lead to the is derived the religious ceremony known as explanation I have to give, I will quote Mr. pradakshina, i.e. turning to the right in conWalhouse's words: "It is curious indeed," he formity with the sun's shadow, in other words, says, " to find the same symbol used with a mystic turning "sun-ways." meaning both in English and Japanese heraldry, I need hardly observe, in illustration of the and for the same office of repelling demons on same point, that in many Buddhist Sutras the Japanese coffins and English church bells." custom of circumambalating the Great Teacher And without doubt it is a curious circumstance, three times, or seven times, with the right hand and only to be accounted for by discovering kept towards him, is mentioned as a religious whether the symbol itself does not embody a custom generally practised at the time when meaning equally widespread. these Sutras were written: and in one Sutra in When I was located many years ago in the my possession the entire argument is occupied remote town of Hakodate, in the island of Yeso, in discussing the happiness (good fortune, or the most northern of the Japanese islands, I was blessedness) of those who thus circumambulate occasionally present at some of the religious Topes, or Chaityas in general, consecrated to functions of the Buddhist priests, who had Buddha or his disciples. several flourishing monasteries (terahs) in that Enough then as to this widely recognized place. My attention was drawn on more than custom. one such occasion to the mode of their accepting, I come now to show that the figure called or perhaps consecrating, presents, sent to the the Swastika symbolizes this idea of circumbrotherhood by charitable persons. The gift ambulation, derived from the apparent movewas placed in the middle of a circle (mandala), ment of the sun from left to right round the and the priests, in their canonical dresses, would earth. The idea is this, that if a person face march round it three times in single file, reli- the east at sunrising and follow its movement giously keeping it on their right, i.e. with their southward and westward, he will turn with right hands towards the centre of the circle his right hand fixed towards an object supposed as they moved. This of course brought to my to be placed like the earth in relation to the mind the custom known for ages in India, and sun, in the centre of a circle. called pradakshina, commonly practised also Now the figure of the Swastika consists of two in early times amongst the Romans, and styled parts, lst the cross + and secondly the cramdecursio, equally common in Scotland down pons at the end of the arms. The figure of the to the present day, and called deasil, and so cross + is one of the oldest symbols used to well known in Ireland that the town of Tempo, represent "the earth" or "the four quarters." in Fermanagh, is still in Irish called " t'iompodh General Cunningham in his recent work (Corpus desiol," which, as Mr. Joyce explains, is nothing Inscriptionum Indicarum, p. 44) has shown that more than a compound form of compodh, mean. this sign, viz. +, is in the Khalsi inscription

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68 THE INDIAN ANTIQUARY. [MARCH, 1880. equivalent to "chatura," i.e. four. But in Pali observed (Paradise Regained, Book IV.) 1. 70, the word Chaturanta (i.e. the four quarters, or "Some from farthest South, points) is a word for the earth," hence Chatu- Syene, and where the shadow both way falls." ranto = Lord of the Earth, (vide Childers' Pali The shadow of the sun, or, in other words, his Dict.) In Sanskrit we have similar compounds apparent movement, is not always from left to with the same meaning. But proof positive is right, but sometimes in intertropical countries, derived from the Chinese, in which we not only apparently from right to left, and this has genehave the symbol for "an enclosed space of rally attracted attention. Thus the Phoenicians earth," and the symbol () for "12 who were in the fleet despatched by Pharoah o'clock," or noon, (the upper portion indicating Necho weresurprised to find the sun on the north the heaven, with the sun on the meridian, and instead of the south-and so the ambassadors the lower portion (the cross) denoting the earth), sent from North India to the Emperor Claudius but we also have in so many words the fact stated expressed the same astonishment and the first that "God made or fashioned the earth in the Portuguese navigators, who voyaged south along shape of a cross," and the symbol used is exactly the coast of Africa, noticed the same fact - this+. I refer to a passage in the celebrated 80 that wherever sun-worship prevailed in such Syrian inscription found by some Chinese tropical countries, his path would be repreworkmen in the year A.D. 1625 near Si-gan-fu, sented both from left to right, and from right to the capital city of the province of Shen-si. left. Hence the double form of the Swastika, In this inscription (which is given in the original the crampons being found on either side of the characters), and with three translations in Eng. arms of the cross, apparently without distinclish, Latin, and French in the Chinese Repository, tion, as e. g. at Hissarlik, and on the altars (vol. XIV. May 1845), we find the following found on the Roman wall in Northumberland passage towards the end of the first clause :-" he (vid. Lapidarium Septentrionale; passim): and determined in the shape of a cross (shih 'tsz as the reason of this diverse form was grain the original is represented thus + F) to dually forgotten or lost, the figure would be spread out the earth." So that at the time when drawn less carefully and without any regard to this stone tablet was erected, i. e. A.D. 781, the the symbolism pointed out. symbol+ was known in China at least) as The argument therefore amounts to this: an ideogram representing " the earth." that, as the figure of the Swastika is found scatThere may be other illustrations in proof of tered through countries reaching from Japan the same point familiar to students which for to England, so also the custom of turning the present can be passed over. sunways,' or with the sun, is equally wideThe crampons at the ends of the arms of sprend; and secondly, that as the Swastika the cross are, in Buddhist symbolism, mostly, is a sign of good luck, signified by its ety. though not always, drawn to the right-denoting, | mology, so also the practice of turning with as we argue, the sun's movement round the earth the sun is considered a lucky or fortunate profrom left to right. Now it is plain that this ceeding, and turning in the contrary way, is always the apparent movement of the sun in especially among northern people, is dreaded as Northern latitudes, that is, in latitudes to the entailing a curse; (called by the Soots withernorth of the Tropic of Cancer. In Northern shins ; German, wider-shins) [vide the passage I countries (unaffected by Southern or Phoenician have referred to above, in Waverley (Black's influences) therefore we find the crampons of Ea. p. 76)]; the custom and the symbol there. the + drawn to the right. But, as Milton has fore, we argue, are co-related. THE BRANCHIDAE. BY REV. S. BEAL. One of the most characteristic records left by sacred gens, descended from Branchos, the Alexander the Great during his Eastern cam- mythic founder of the Temple of Apollo, near paign is the massacre of the Branchide. Miletus in Ionia. Their forefathers had yielded These people, as is well known, claimed to be a up the treasures of their temple to the Persian

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MARCH, 1880.) THE BRANCHIDA. 69 king, Xerxes, one hundred and fifty years guilty than Xerxes, in his belief. The massacre before. This surrender brought on them so of the unfortunate population was, in fact, an much odium that when the dominion of Xerxes example of human sacrifice on the largest scale was overthrown on the coast, they retired with offered to the gods by the religious impulses of him into the interior of Asia. The Persian Alexander, and worthy to be compared to that king also carried away with him to Susa the of the Carthaginian general Hannibal, when he colossal bronze statue of Apollo, which had been sacrificed three thousand Grecian prisoners on cast by Kanachus. This statue was afterwards the field of Himera, where his grandfather restored by Seleukos Nikator (about 300 B.C.) Hamilkar had been slain seventy years before." to the temple rebuilt by Paionios and Dhapnis. Such is the brief account given us of this When Xerxes had carried away the Bran- atrocious massacre. It would seem that Alexchide, he did not retain them in Susiana, as Mr: | ander, influenced by his feelings towards the Newton seoms to imply (Travels and Discoveries aristocratic party in the Ionian cities (which bad in the Levant, vol. II., P 158), but transported always been under the patronage of the Persian them to a small town in Sogdiana, between kings,) treated the Branchidae as he had already Balkh and Samarkand, where their descendants dealt with the Milesians, that is, by simple were found by Alexander. They were now a extirpation. Be this as it may, there is much "bilingual and partially dishellenized race, yet room for conjecture left as to the influence prostill attached to their traditions and origin" duced on the arts and philosophy of the neigh(Grote). "Delighted to find themselves once houring populations, by the residence of a more in commerce with Greeks, they poured colony of Ionian Greeks in Sogdiana during forth to meet and welcome the army, tendering the one hundred and fifty years of their survival. all they possessed. Alexander, when he heard There must have been some influence exerted. who they were and what was their parentage, It has been a long question how and through desired the Milesians to determine how they what channels the civilization of India was should be treated. But as these Milesians were affected by Greek intercourse. Both in literaneither decided nor unanimous, Alexander an- ture and art the offect of contact is plainly nounced that he would determine for himself. visible, and this, too, apparently at an earlier Having first occupied the city in person with a period than the establishment of the Grecoselect detachment, he posted his army all round Baktrian kingdom. We must look elsewhere, the walls, and then gave orders not only to then, than to the court of Seleukos and his sucplunder it, but to massacre the whole popula- cessors for the channel of this inter-action, and it tion, men, women, and children. They were would seem that the town of the Branchid se, slain without arms or attempt at resistance, situated in the centre of Sogdiana, will provide us resorting to nothing but prayers and suppliant with some clue to the solution of the question. manifestations. Alexander next ordered the That thus intercommunication of thought did walls to be levelled, and the sacred groves cut take place at an early period may be gathered down, so that no habitable site might remain, from several considerations. The Ramayana nor anything except solitude and sterility. has been called the Iliad of India.' It was Such was the revenge taken upon these un long ago observed by Turnour, and more rehappy victims for the deeds of their forefathers cently by Weber, that some incidents, especially in the fourth or fifth generation before. Alex- those connected with the adventures of Ulysses ander doubtless considered himself as executing in the Odyssey) and of Rama and his followers the wrath of Apollo against an accursed race in Ceylon, bear a marked resemblance to one who had robbed the treasure of the god. The another. But, as a more striking instance Macedonian expedition had been proclaimed to of agreement, let us take the myth of the bo undertaken originally for the purpose of birth of Apollo (the god of the Branchide) revenging upon the contemporary Persians the and that of the Indian Buddha. Mr. Coxe, ancient wrongs done to Greece by Xerxes; 80 in his Aryan Nation, Vol. II, p. 21, gives that Alexander would follow out the same senti- the following account of the birth of the Sun. ment in revenging upon the contemporary God :-"Then, as she drew near (i.e. Eileithyia) Branobide the acts of their ancestors-yet more Leto cast her arms around a tall palm tree

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70 THE INDIAN ANTIQUARY. as she reclined on the bank of Kynthos, and the babe leaped to life. The goddesses bathed him in pure water, and wrapped him in a glistering robe, fine and newly wrought... while Thetis touched his lips with the drink and food of the gods. No sooner had the child received this nourishment than he was endowed with an irresistible strength, and his swaddling bands fell off from him like flax, as he declared his mission of teaching to men the counsels of Jove."" Compare with this the Indian account of the birth of the child of Maya (the illusive dawn): "Having arrived at the garden, Queen Maya stepped down from her chariot, and surrounded by her dancing women (ie., female attendants), passed from spot to spot and from tree to tree in the garden, admiring and looking at all. Now in the garden there was one particular tree called the Palasa (palm), perfectly straight from top to bottom, its branches spread out in perfect regularity, &c. Delighted at the sight, Maya paused awhile to admire it, and gradually approached under its shade... then taking hold of one of the branches, she looked up into heaven's expanse and the child was born. ... At this time Sakra and the four Maharajas advanced and wrapped the child in his swaddling clothes, but he advanced four paces each way, and exclaimed: 'Now have I arrived at my last birth, &c.'" There are so many points of resemblance here that the two myths cannot be separated. It is indifferent whether we suppose the one to have originated the other, or merely to have been engrafted on it. Probably the two have a common origin in the distant ages, but were modelled by mutual intercourse. And the existence of the Branchide, the priests of Apollo, in the neighbourhood of North India for one hundred and fifty years, may give us an insight into the source of agreement. It would seem, again, as though the GraecoBuddhistic sculptures, about which so much has been lately written, were allied with the Ionian and Asiatic type of conception, rather than the pure Attic. Hence the resemblance has been traced principally with remains found at Cyprus and the islands bordering on the Asiatic coast. And we have further corroboration of this theory in the actual remains still existing at Branchide (Geronta) compared with some Indian sculptures equally open to examination. Let [MARCH, 1880. us take for example the form and general character of the chairs or thrones found along the "sacred way" leading from Port Panormus up to the Temple itself. Mr. Newton, in his second volume, p. 148, Levant, &c. has given us an account of one of these chairs. He gathers that they were evidently copied from wood. "Two of them are ornamented in front with a pair of pilasters, the capital of which formed a bracket, projecting at the end of the arm of the chair about three inches," whilst "the cushion on which the figure is seated is shown under the arm of the chair." He says nothing about a footstool. It would be pleasing to know if such an adjunct were provided in this case. At any rate, according to the Homeric formula, it ought to be there; compare for example the promise made by Juno to Hypnos (Il. xiv., 1. 238): " ' Dora de toi doso, kalon thronon, aphthiton aiei, Khruseon* Ephaistos de k' emos pais amphigueeis Teuxei askesas, upo de threnun posin esei, To ken episkhoies liparous podas eilapinazon." Here we not only have the normal idea of the throne and the footstool, but the added metaphors that the throne should he ephthiton aieis And so the seat or throne of Buddha on which he sat under the figtree is always designated as the Vajrasana, "the diamond," or "imperishable throne." And as we see both at San chi and Amaravati, there are the cushions and the footstools, and the pilasters, and more than this, on many of the sculptures the simple inscription of the donor's name, as at Geronta on the back of the lion (p. 155, op. cit.), where the names of five donors are recorded who dedicated the figure to Apollo. The resemblance here appears to be more than accidental. It is true there is no ekav seated in the chairs at Sanchi and Amaravati, as there is at Geronta, but the absence of such a figure is in complete harmony with the Buddhist theory of the spiritualized condition of the founder of this religion, who could not, therefore, be represented under any human form or by any visible resemblance. These resemblances or parallelisms may be accidental, but I do not recollect to have seen allusion made to these priests of Apollo dwelling in exile near the Oxus, as possibly influencing the progress of Indian art. It seems to me that the presence of the Hebrew exiles in Susiana and these Greek priests in Sogdiana are

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MARCH, 1880.) ARCHAEOLOGICAL NOTES. elements from which we may gather some in- formation as to the inciting cause of the Bud- dhist development, so marked and in all respects abnormal, in the history of India. ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continued from vol. VIII. p. 167.) - No. XXIV.-Ethical Parallele. enforcing of truth, gentleness, justice, and Old Hesiod in his homely way affirms-No charity without any reference to aid from saying wholly dies which many people com- priestly intercession. monly utter; 'tis God's very voice. When Europe lay blinded in the depth of the During the last twenty or thirty years there has dark ages, Tiruvalluvar wrote "Letters and num. been a growing disposition to recognise this truth. bers are the eyes of man, and the words of the But although St. Augustine has said that "the good are like a staff in slippery places," almost substance of what is now called the Christian echoing the words of the wise Job, I was eyes religion was in existence amongst the ancients : to the blind and feet was I to the lame.' His it has never been wanting from the beginning of answer to What is truth? might, if considered, the human race," (Retractatio. 1. 15); the idea stay many mocking Pilates; he says: "It is that most nations have had Scriptures, in which the speaking of words that are without the the central and enduring principles of religion least degree of evil to others." Want of and morality are declared in diverse manners, truthfulness is a reproach compendiously flang would still perhaps be questioned, and impatiently against Hindus, but it was a Hindu who deheard in some quarters. In many pages of the clared "If a man abstain from falsehood, Indian Antiquary Dr. Muir has largely illus, though he practise no other virtae, it shall trated the parallelisms traceable in the Old and be well with him. Truth will lead to every New Testaments and Sanskrit literature, and virtue." Want of gratitude, even incapacity I here venture a few references to the popular to understand it, is another failing alleged by Scriptures of the Tamil and Telugu peoples of European self-complacency, but verges, familiar the Madras Presidency.' to the Tamil people as any Bible-text, affirm: The Kura!" is in all respeots the Bible of South- "He who has forgotten every virtue may escape; ern India: the earliest and best monument of the there is no escape for him who forgets a benefit : highly organized and elaborate Tamil language, the wise will remember through seven-fold birth and oonstitutes the ethical and literary rule and the love of those who have wiped away their standard against which there is no appeal: nor falling tears." The low-born Indian moralist undeservedly. Higher and more comprehensive gives these readings of the Golden Rule: "It is mortal teaching has never been set forth; like the resolve of the pure not to do evil in return all ancient books it contains parts and passages to those who have done evil to them, --should which later culture passes by, and separates from a man inflict on others that which were grievous the universal and enduring treasures. Its author to himself P-Would you punish those who have Tiruvallayar lived in the 9th, or perhaps as early done you evil? Then put them to shame by as the 3rd oentury ofour era. Brahmans have tried showing great kindness to them !" So would to disguise the fact that he was, as his name Tiruvalluvar heap ooals of fire upon an enemy's implies, born in a low and impure caste, and have head. He too saw olearly the little thank of surrounded his birth with legends, but they can- lending to them from whom there is hope to not claim him; nonecould decide from his writings receive." To give to the destitute," he says, to what caste he belonged except that he was not "is true charity. Other gifts may be returned." a Brahmar), and this from no attack upon priests The following sentences show how true an or ritual cbservanoes, but from a simple constant insight be had into the sources of domestic From The Oriental, Oct. 9th, 1875,--revised by the the Rev. Dr. Pope, with which this brief glance at the Author. same subject will not interfere. Dr. Pope considera the * The texts used are The Cural of Tiruvallavar, by the Christian Scriptures were not unknown to Tiruvalluvar, Rev. W. H. Drew, Madras, 1910: and The l'erses of and that he derived many of his sentiments from thence. Vemana, by Charles Philip Brown, Madras Civil Service. This cannot be positively asserted or denied; but the whole Madras : 1829. range of Gentile Scriptures show that, as St. Paul too * When writing this Note I had overlooked the far Beems to admit (Romans ii. 14), the conscience of man can more important and exhaustive Notes on the Kurra by 1 of itself reach to precepta of humanity and morality.

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72 THE INDIAN ANTIQUARY. [MAECH, 1890. happiness :-"Is there anybolt that can shuthands him down as a Kapu or farmer, and his in love?" "The pipe is sweet, the lute is sweet, translator, Mr. C. P. Brown, thinks he lived in say those who have never heard the prattle of the 16th century, but there is reason to think he their own children." "He best labours for lived long before. Several hundred quatrains future happiness who lives well and kindly in are ascribed to him, a large number of which his household"; and he knew as well as the are probably popular sayings that in course of Roman mother that "good children are the time gathered about his name. He embodies jewels of the good wife." The Kural abounds | the popular distrust and hatred of Brabmang, with wise sayings on the conduct of affairs ; take and is one of the few singers whose works this for example on the necessity of forethought. could be collected from the mouths of the people, "There are failures even in acting well. The who know him by heart, and are always delighted work not done by suitable methods will fail, to fling one of his stinging sarcasms at pretenthough many attempt to further it. The chariot tious purity and asceticism. He well discerned is weak at sea, and the ship on land." And the emptiness of broadened phylacteries. again : "Is aught difficult to him who works "Sanyasis," says he, "affect particular words with the right instruments at the right time? and vests, they wear a brick-red garb and shaven he wins who can think silently, and bide his pates. On these they pride themselves, their time." "Patience is finest gold; to bear with the heads look clean, but are their hearts so ? A ignorant is might of might." In Wilhelm Meis- tiger skin, a staff, bells, and smearing with ashes! ter's Travels there is a passage full of Goethe's what avail these for the worship of God, who far-reaching meaning, when in the Paedagogic is a Spirit ?" In the same vein as Moses proProvince the elders inform Wilhelm that though claimed that the commandment laid upon the a child may be born with many gifts, one there people was not hidden nor far off, neither in is which no child brings into the world with heaven or beyond the sea, but very nigh to them, him, and yet on that one thing all depends for in their mouth, and in their heart, that they may making man in every point a man, when Wil. do it (Deut. xxx), Vemana exclaims, " Kasi, helm could not discover this thing himself, they cty; why roam in pilgrimage to holy shrines " Reverence," they exclaimed, Reverence, all to find the God that dwells within them ? want it, perhaps you yourself; nor is the fear | Wandering in the wilds will not discover sancfelt by rude people for natural convulsions or tity, nor is it in the sky, nor at the confluence similar awful occurrences, an exception, for of holy streams. Make the body pare, and Nature is indeed adequate to fear, but to rever- thou shalt behold the king!" His version of the once not adequate." Tiruvalluvar had also Golden Rule is very absolute: "Though an felt the weight and meaning of this sentiment enemy worthy of death fall into thy hand, whon he wrote, "Never will reverence be found afflict him not, conciliate him by kindness, and with those who have not received careful bid him depart. This is death to him ! Injare instruction." not others, O men, and live for ever!" The With this small handful of ears from Tiru following expression is striking in the month vallavar's abounding grainfield, we now turn of a Hindu :-"Why revile a Pariah? Of what to V emana, emphatically a people's poet, the caste is He who speaks in the Pariah ?" Carlyle familiar oracle of the old Telugu race, much highly praises the words of the German Novalis, below the great Tamil Teacher in moral and "There is but one temple in the universe, and poetic sentiment, and sweet reasonableness of that is the human body: nothing is holier peroeption, he excelled him in satirical force and than that high form, bending before men is vehemence of soorn. The mild wisdom of a reverence done to this incarnation of the Tiruvalluvar is never aggressive, but Vemana Divine." Long before him, however, Vemana deals swashing blows at bypocritical sancti. had written-"Why collect marble and build monionsness, and never wearies in discharging temples? The true temple is the body, the soul shaft after shaft at Brahmanical assumption. is the God therein," a strange unconscious echo Nothing cortain is known of his life. Tradition of the words of St. Paul,"know ye not that * See Ind. Ant. vol. I. p. 102, where this forms the sub. stance of the last verse of some very striking Metrical Translations by Mr. R. Caldwell from the poetry of Sivavak kiyar,

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ARCHEOLOGICAL NOTES. MARCH, 1880.] ye are the temple of God, and that the Spirit of God dwelleth in you?" Vemana despised a fool as utterly as any Hebrew prophet: "should a fool," says he, "find even the philosopher's stone, it would melt in his hand like a hailstone." There is quite a ring of Emerson in this saying "That alone is yours which you have bestowed upon others, the rest is not at your disposal," and here is one of the last words of the philosophy of to-day:-"Lo, all fear is ignorance: when fear leaves us the divine spirit shall become our own." It is no bad Indian version of the maxim-"To thy own self be true," to say with Vemana, "If dissimulation leave thy heart, none in the world will be deceitful towards thee." It has been conjectured that Vemana lived at Kondavid near Guntur in the south-west Telingana country; certain passages in hie writings seem to favour this supposition, but it cannot be held certain. Whether contemporary with Shakespeare, or living as early as Chaucer, it is clear that he had intellectual strength and insight enough to shake off the worst superstitions that swayed the people amongst whom he lived. He had no respect for the Vedas or the Hindu deities; declares all castes equal; and scoffs unsparingly at Brahmans, ascetics, ceremonial observances, and the respect paid to omens and auguries. In effect he was a Stoical Pantheist, and his countrymen to-day, though outwardly conforming to the Brahmans, have all his bitter sayings at their finger-ends. It has long been the fashion in Europe to regard the Hindus, as beyond other races, bigoted, fettered by caste, and immoveable in their religion and customs, but in fact no country can show more signal instances of the revolt of the intellect and conscience against idolatry, superstition, and priestly domination. Indeed it may be asserted that Europe has lagged behind India in the sphere of moral and religious insurrection. The Jaina and Buddhist systems, older than Christianity, are examples on the largest scale of triumphs over priestly pretensions, at times too when Brahmanical law and ascendancy were strongest, and the view taken of Buddhism in the Indian Antiquary (vol. VIII. page 180) seems to me certainly correct. Again, no Puritan or Cove Bramhanandam, parama sukhadam, Kevala jnanamurtim Drandv&titam, gagana sadrisam, tatvamaay&dilakshyam 73 nanter of the old stamp could have gone to work in a more root-and-branch style than Basava, the founder of the Jangam or Vira saiva sect in the 12th century. Himself the son of a Brahman, he was led to rebel against the orthodox creed, even in its stronghold, and resolutely rejected all the Brahminical priesthood and principles, renounced the Vedas, Ramayana and Bhagavat Gita, on which they are founded, and discarded all the observances. and purificatory rites so tenaciously enforced by the Brahmans, teaching in their place the doctrine that all men are equal by birth and holy in proportion as they are temples of the great spirit, and that worship is due only to Siva conceived as the one God and Father of all. His teaching spread wide, many of the Rajas on the Western Coast were his followers, and they are still numerous in the Maratha and Kanara countries and in Maisur and Berar. Three centuries later in Bengal, where Brahmanical tyranny was most fixed and supreme, Chaitanya, born in the same year with Luther, renounced caste and priesthood, proclaimed the sufficiency of simple faith without works, ceremonial, or observances, and died with four millions of followers, now said to be doubled. And Ve ma na, surrounded by Brahmans, shot shafts at them and all their works unceasingly. But India also exemplifies the apparently ineradicable tendency of the human mind towards sacerdotal direction, authority, and ritual, for the Brahman, though so often defeated and seemingly near extinction, is again supreme, and his rivals have faded away, or exist in comparison as but a few scattered dissenters. Still amongst all the follies and servitudes of idolatry and priestcraft there will never be wanting in India many whose daily aspiration will be as of old, the famous hymn ascribed to the Muni Agastya always prefixed as a motto to Jangam and Jaina books, and continually uttered as a credo or confession of faith. The Being, endless, giver of goodness, image of wisdom, whom pain and grief Never can reach, the sky his emblem, whose names are countless, and Truth the chief. The One, everlasting, stainless, stedfast, who knows all secrets, himself unknown, Passionless ever, of perfect justice,-Him do I worship, and him alone." Ekam, nityam, vimalam-achalam, sarvatas ef.kahi bhutath Bhavatitam, triguna rahitarh, sad garam tam namami!

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THE INDIAN ANTIQUARY. [MARCH, 1880. SANSKRIT AND OLD-CANARESE INSCRIPTIONS. BY J. F. FLEET, Bo. C.S., M.R.A.S. (Continued from Vol. VIII., p. 805.) No. LXI. and 75, there is a large group of ruined and At a short distance to the south-west of the disused temples, mentioned incidentally by Mr. village of Aihole, in Survey No. 72, there is a Burgess in his First Archeological Report, p. 43. temple, small but highly interesting on account The largest and most interesting of them is of the quaint and elaborate sculptures with the temple of the god Galiganatha. On the which it is decorated, which is noticed by front or east side of the courtyard there is a Mr. Burgess in his First Archeological Report, handsomely sculptured gateway, still nearly p. 40. It is now disused, and is partly in ruins, entire, after the fashion of the gates of the the whole of the roof having been removed. topes at SAnchi and Amaravati, but not nearly Mr. Burgess considers it to be of about the same so elaborate in design, and on a diminutive scale, age as the Durga-temple. It appears to have being only ten or twelve feet high. It is the been originally a Vaishnava temple, as there only gateway of the kind that I know of in this are figures of Garuda over the doors both of part of the country. the manda pa and of the shrine, and a figure of Just outside this gateway, and a few steps to Lakshmi, with her elephants, over the entrance. the south of it, there is a small cell, on one of But there is also a figure of Siva, dancing, on the beams of which is an Old-Canarese inscripthe roof, with Parvati holding a child, which tion of the Rashtra ku ta king Kannara must be either Ganapati or Karttikeya. or Krishna, dated Saka 831 (A.D. 909-10), On the north side of the porch there is an the Prajapati sarivatsara." I shall publish this Old-Canarese inscription of eleven letters, in hereafter in a separate paper on the Rashtracharacters of the ninth or tenth century A. D., k ta kings. of which a fac-simile is given in the First The only inscription, that I could find, beArcheological Report." It commences with the longing to the temple of Galiganatha itself, is on word Svasti, followed by Ganasobbana, of the north face of one of the four pillars of a small Ganasobba'; the last four letters cannot be read square unroofed structure, in the centre of which satisfactorily. there is a linga, standing in the middle of the And on a pilaster on the south side of the courtyard. The characters are early, -perhaps porch, there is the following inscription, in the of the sixth or seventh century A.D. The writing Sanskrit language and in characters of the covers 4' by 6}!" A fac-simile is given here. seventh or eighth century A. D., which probably with. The transcription is :-[1] Varisiga-Bitturecords the name of the builder of the temple :- [2]kritain; i.e., Made by Vamsig a-Bittu.' Transcription. Bittu' is probably another form of Bitti,' ("] Svasti [ll] Jambudvip-antare kaschit which is a corruption of the Sanskrit Vishnu'; ["] vastu-prasada-tadgatah Varnsiga is his surname, and is a corruption of ['] Narasobba-samo vidvan the Sanskrit vansika. [*] na bhuto na bhavishyati || No. LXIII. . Translation. In front of the abovementioned temple of Hail! There has not been, and there shall not Galiganatha, there is a large unnamed temple be, in Jambudvipa, any wise man, proficient with an Old-Canarese inscription, in one line, on in the art of building) houses and temples, the ontside of one of the stones of the wall on the equal to Narasobba. south side of the door, which is in the east wall. No. LXII. The characters are of the eighth or ninth Further to the south-west of the village, on century A.D. The writing covers 1' 4 by 4' 83'. the right bank of the river, in Survey Nos. 74 A fac-simile is given herewith. The transcrip Pl. LV., No. 34. * First Archaeol. Report, Pl. LV., No. 83; and No. 75 of Pali, Sanskrit, and Old.Canarese, Inscriptions. No. 79 of Pali, Sanskrit, and Old Canarese, Inscriptions. * There is some uncertainty as to the exact date; for, Saka 831 was the Sukla samvatsara, and the Prajapati samvatsara was Saks 833. No. 81 of Pali, Sanskrit, and Old-Canarese, Inscrip. tions. * No. 80 of Pali, Sanskrit, and Old Oanarese, Inscriptions.

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ON A PILLAR IN THE COURT-YARD OF THE TEMPLE OF GALIGANATHA, AIHOLE. 8s ON THE FRONT WALL OF A TEMPLE IN FRONT OF THE TEMPLE OF GALIGANATHA, AT AIHOLE. ("* rk ptttt cilaiyoo FROM AN IMPRESSION BY J. F. PARET, BO. 0.4 W. anggs Photo lith, London

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ON A PILLAR IN THE TEMPLE OF NARAYANA, AT AIHOLE. aNjyynu dittuddu, pdri ceeddu mNtt gvrlu, sniiyru sht vrkuu naayyai mrugu doddnyyaanoo ymupu gy ree evru bdddaayN vidurpushyN jyrmi drpu poodn jiiyrni uuru bgoo dsh bi viptu uylu gddi mutru eejnr aayn poopulaaNgi mdoNddu vddivii Fa FROM AN DEPRESSION BY 3. . LEST, BO. O. &. 3. GRIGGB, PHOTO-LATHO, LONDON.

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MARCH, 1880.) SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 75 tion is :-Svasti Sri-kadapudan=nudidan=salipo No. LXIV. Badaviya mani. In the same group of temples with the temple Mr. V. R. Katti explains mani as a term ap- of Galiganatha, but in Survey No. 75, and plied to an old woman' or 'a goddess',-and rather closer to the river, there is a temple of proposes to correct kadapudin into kadapudin, the god Narayana. It contains three separate which must then be taken as an irregular form shrines, all leading out of the central hall. The of the instrumental singular of kedapu, ka- inscription, of which a fac-simile' is given here dampu, '& cheek, a lip.' The translation would with, and of which there is a partial transcrip then be :-Hail! The goddess (or, old woman) tion in the Elliot Ms. Collection, at Vol. I., of BA a A vi, who enforces that which is p. 562, is on the front face of a pilaster on the uttered (or, that which she utters) with the lip.' right side of the entrance to the south shrine. This correction in the first word is rather The language is Old-Canarese. The writing a violent one. But I cannot suggest anything covers a space abont 2 5" high by 1'9" broad. better, with the exception, perhaps, of point- At the top of the inscriptions there are the ing out that Sanderson gives mani as 'the mem. i usual emblems; vix., in the centre, a figure of brum virile,' whence it might perhaps be used Basava, and a cow and calf; on their right, in the sense of a linga,-that kada may be a linga, with the sun and moon above it; and for kadu, excessive, great, much,' and that on their left, a curved sword. puda may be for buda, which we have in The inscription is dated in the forty-third budakkane, budabuda, budabudane, with force, year of the Chalu kya Vikrama-Varsha, i.. hastily.' From this point of view the inscrip- in Saka 1040 (A.D. 1118-9), the Vilambi samvattion would refer to some linga, probably a linga sara, and records the gift of certain lands to brought from Badami, and set up in this tem- provide for the perpetual oblation of the god, ple, which was supposed to have the power of and a grant of ten gadydnas to provide food immediately enforcing any vow made, or any for the Pujari, or officiating priest of the promise given, in its presence. temple. Transcription. (') Svasti Jaya (78)=bhivri(vri)dbdhi(ddhi)s=cha [ll*1 Chalukya-Vikra['] ma-varishada 43[ne]ya Vilambi-samvatsa[deg] rada attarayana-samkramanad-an[ ] da Gamgadhara-Sanamgiyaram Narasim[deg] ga(ha)-Sanangiyaram tamina devara pu[deg] jarige nitya-ni(nai) vedyakan(kkan) bitta Kaggala-ma['] nega keyi mattaru 12 Doddana-mani(ne)[] ya keyi mata(tta)ru 8 Samdhi gereya [deg] keyi mata (tta)ru 12 - Bela" vaviya ke[1] yi mata(tta)ru 3 Banneya-kereya keyi [^] mata(tta)ru 3 Madhavana-kereya keyi ["] mata(tta)ru 3 Jachcha-geyi devara ho(?)ngipa(ppa P)tu(ttu P)[""] t...''yalu gamti-mata (tta)ru 2 bhojanake(kkam) [""] bitta gadyana hatu(ttu) [1] Amt=ani. [') tuva(van) dhara-purbba (rvva)kam-maoi bi[*] ttaru [l*] Translation. in the Vilambi saravatsara which was the fortyHail! Victory and prosperity! At the time third (year) of the Chalu kya Vikramaof the sun's commencing his progress to the north Varsha,-Gangadhara-Sanangi and Narasimha No. 82 of Pau, Sanskrit, and Old-Canarese, Inscrip tions. ** See Vol. VIII., P. 187. So., manya. 10 In the lithograph this letter has come out as if it were #; but the original has dhi. ii In the lithograph this letter reads me if it were pa, a small mark at the bottom, which would have distinguished it as {u, having failed to appear. 11 It is not clear what the lower part of this character is meant for. 13 The original being rather damaged here, this letter has not come out properly in the lithograph.

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76 THE INDIAN ANTIQUARY. [MARCH, 1880 Sanangi allotted to the officiating priest of their god, for the purpose of the perpetual oblation, the onltivated land called Kaggala-minya (measur. ing) twelve mattars, and the cultivated land called Doddana-manya (measuring) eight mattars, and the cultivated land of the tank called Sandhigere (measuring) twelve mattars, and the cultivated land of the well called Beluvavi (measuring) three mattars, and the cultivated land of the tank called Banneyakere (measuring) three mattars, and the cultivated land of the tank of Madhava measuring) three mattars, and the cultivated land called Jachchageyi, in ..................... of the god, (measuring) two ganti-mattars,-and, to provide for his food, ten gadyanas. This much they allotted, with libations of water. STRAY NOTES. BY CAPTAIN J. S. F. MACKENZIE. 1. In the North-West Provinces, on an out- returned to her parents' home, and they, at the break of small-pox, it is the practice with some request of her husband, after some months, turned people to place, in the centre room of the house, in her out, but she declined to go back to her & water-pot, a branch of the nimb tree decorated husband, went off, and lived with the co-respond with flowers as representing the goddess ($1. ent, an inhabitant of the same village. On tala Mayi or Devi Bhawani) of small-pox. The this there was a general panchayat convenedgardener's wife who furnishes fresh flowers at whose request I could not learn-each house every morning, worships the representation on in the village sending one member, who was behalf of the family. While small-pox is in the summoned to attend by the village (Kulwadi) hoose, the inmates feed a donkey morning and toty.' The meeting settled that if the woman evening with gram and jagari. The donkey were allowed to remain in the village, some misis fed because it is the animal on which the fortune would happen, and it was determined she goddess rides. should be expelled. The sentence was comma2. Among the Brahmans of Bengal, eight out nicated to the headinan, who said he had not been of the thirty-six castes into which the Hindas present at the meeting, but admits he executed tho are divided, are considered clean. These eight sentence by leading the woman out of the vilare Ahirs (milkmen), Kumbis (ryots), Lohars lage, and dismissing her beyond the boundaries. (blacksmiths), Malis (gardeners), Tarbplis (pan I have often known cases where a breach of caste sellers), Kumars (potters), Hajams (barbers) rules has been punished by a fino, but this is the and Kahars (bearers). Any one of these castes only case I know of where tho drastic course may come into the house, and touch the bodding of expolling from the village an offending memor pots without necessarily defiling them. A ber has been followed. Brahman will drink water out of the hands of 4. The Holiars of Mysore ara generally any one of these. If any member of the other looked upon as oatcasts of very low morals. castes were to touch the things, they must be On one occasion I was trying the headman of washed and purified. the caste, a reputed dacoit. The chief witnesses 3. While trying a case of adultery (in My- against him were members of his own caste. He sore), in the course of cross-examination the head. tried to make out that the evidence of one of man of the village admitted that sone time the witnesses was unworthy of any weight, since before the case had been brought into court, & he was the offspring of a Holiar by "Beder" panchayat had enquired into the matter, but at woman. Now the Beder is admittedly of a the same time he showed a very marked reluct- higher caste, and yet a Holiar had been punished ance to giving details of what thon happened. by a caste fine for marrying a woman even of a It struck me that all the villagers were afraid higher caste. And in the eyos of the caste a they had done wrong in taking notice of the slar attaches to the offspring. Another witness affair, and each pretended to know as little as he declared was unfit to give evidence because he possible of the doings of the panchayat. The livod with a woman without being married to following facts were however elicited. A wo- her, and he had been fined by the caste for this. man who could not get on with her husband | The incident is interesting as showing how even

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MARCH, 1880.] THE PERUMALS. 77 among the lowest castes breach of the caste rules "In the olden times or what is called the is looked on as detracting from the respectability | Satya Yuga, according to Hindu mythology it of the offender, and rendering his evidence of appears from the Puranas, that there was a set less value in their own opinion. of prostitutes of the first class such as Ur. vasi, Menaka, Rambha, Tilottama, &c., and the 5. Among the lower class of Musalmans in mode of their living is also defined there. Each the North-West, there is a belief that bad luck woman attaches herself for one night or sucwill attend a child through life unless a naked cessive nights to one man only, and during that sword or knife is shown to it soon after its birth. period she has no connection with anybody else. There is also a belief among this class extending "The ceremony observed in the marriage with to the lower castes of Hindus that the goddess flower plants by the first class is--that the mother or angel of good luck will not visit a house in of the girl gives away her daughter to a flower which there is no sword of some sort or other. plant, previously planted in her house for the 6. When talking to a Bengali gentleman on | purpose, in the presence of a priest of their class the subject of tree and serpent worship, he told and of other friends invited for the purpose. A me-but I had better give his own words :- wedding feast is given on the occasion, accord"In reference to the conversation of last Sun- ing to the circumstances of the party. day morning, I have been, on the evening of that "So long as the flower plant with which the day, to a prostitute's house, and obtained the girl is married is alive, she daily waters it, and following correct information in respect to their puts a light near it at night. When the plant system of marriage with flower plants. withers and dies away, the girl observes mourn"There are two classes of prostitutes :-One ing for a period of three days, and abstains born of prostitute mother and carries on the from meat or fish during those days, but lives profession from generation to generation. This on one meal of rice and vegetables. On the class is married to flower plants, the daughters fourth day she bathes, cuts her nails, feeds born of Auch prostitute mothers form no con- friends and Brahmans, and then leads her usual rection by rights of marriage with any living mode of life. man, consequently any intercourse with this "All flowers are of the female sex, except four, class of women is not considered a great social which are of the male species. As I am not accrime, as they bring no shame to any one by quainted with their English or botanical names, their pernicions profession. I give their names as pronounced in Bengal :"The other is the one who, on account of high Togore, Kund, Goluncho or Kulka, and Sephametal, qnits the protection of their guardians, lika. With these four species of flower plants leaving infant children, and thereby bring dis- the tree-marriage is contracted, and with no grace to the family which she had deserted. other kind of flower trees." Intercourse with this class of women is in a So far as I can learn, nothing is known moral and social point of view a heinous offence | around Allahabad of tree-marriage. The niinb, and sinfulness, as any assistance rendered to as I have already noted, is worshipped, during an them encourages women of such disposition to outbreak of small-pox, by the people. The pipal enter into this profession. is worshipped as Mahadeva by the Brahmans. THE PERUMALS. Malabar or Malayalam denotes the Malabar from their fellow Aryans in other country between the Western Ghats and the parts of the peninsula, certain changes were Arabian Sea south of Konkan. Its Sanskrit instituted in the manners and customs of the name Kerala m refers probably to the abundant people; the principal of which are the wearing growth of the keram or cocoanut in these parts. of the kudumi or tuft of hair, on the forepart of According to tradition Para su rama, the the head, the restriction that the eldest song sixth incarnation of Vishnu, reclaimed it from only of the Nambari Brahmans should marry, the sea, and established the principal temples and the system of inheritance known as Maraand gramams. To distinguish the people of makkatayan amongst the Sadra chates. The

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78 THE INDIAN ANTIQUARY. [MARCH, 1880 lands in the newly occupied country were 9. Kottai Perumi 1,-Is said to have divided, rent free, amongst the temples and founded Kottaikolam, the modern Calicut. a few Brahman proprietors called thence "Jan- 10. Munda Peramal. mis." These had each a large number of 11. Yailia Pera mal. tenants or dependents, and at first established 12. Kumbum Perumal. an aristocratic form of Government, till the 13. Vijayam Perumal,- Is said to have rapid increase in the numbers of the colony and built Kulam then called Vaddakenkolam. the dissensions amongst the chiefs rendered it 14. Valuvam Perumal,-Derived his necessary to instal a supreme executive officer. appellation from his constant tours through About B. c. 60' a great congress was held, when the country. it was agreed that a governor or Perumal 15. Arechend ron Pernmal, H18 should be sent for from the neighbouring king successor early disappeared. He built the Fort of dom of Cheda, comprising Koimbatur and Puraviyamalla. parts of Malabar and Travankor. Each viceroy 16. Mallam Peru na 1,--Traced his was restricted to a rule of 12 years only. lineage from the Madara kings. List of some of the Perumal Princes who 17. Kolashagara Pera mal. reigned in Malayalam, 8c. : 18 Cheraman PerumA1,He made 1. Kaya Peruma 1,-Died before the Tiruwanjekolam his residence and encouraged expiration of the prescribed time. commerce. A Saiva temple there perpetuates 2. 'Shola Peruma 1,-- Assassinated by a his memory. Brahman, who, with his associates, were expelled The Perumals had their capital at Kranganor their tribe, and their descendants are called or Kodungal ur, and preserved the tributary Nambidaimars. relation to the Tamil kingdom, till the fourth 3. Pan di Perumal,-Described as an century after Christ, when the last Cheraman enterprising female who reigned under this Perumal made himself independent. The Jews name. She resigned her government. and Syrian Christians had received the protec4. V Anam Peruma1,-Described as tion of the Porumal as refugees and traders, having been converted to the Buddhist faith, and probably helped him to throw off the yoke and retired to Makka. of his sovereign. 5. Tulu Perumal,-The division of Ma- Before the retirement of Cheraman Perumal layalam into four provinces took place in the to Makka as a Buddhist (?) in A.D. 379, he reign of this chief. divided his dominions amongst his relatives and 6. Inderam Perumal,-Subdivided the dependants. The Rajas of Cochin are the descencountry; the north he called Tulunad, the south dants of the Perumal in the Maramakkatayom Malayalam, and directed that the inhabitants of line, and as such were entitled to the paramount each should confine their alliances to those be- position in Malabar. They were crowned at longing to their own particular tract. Ponani in the presence of the other Rajas till 7. Aria Peruma l, -During the reign of that town was forfeited successively to the this chief the country underwent a third change, Samorin of Calicut, the Sultan of Maisur, and from Gokarna to Perampalli it was called lastly to the British Government. Tulunad ; thence to Pothupatnam, Korala Raj; From the native annals of Malabar and their thence to Kaniath, Muthagankd ; and thence to own traditions, it appears that ten thousand Kanya Kumari, Kuvala Raj; each province was Jews arrived on the coast shortly after the desuperintended by a Daledderi or Brahmanstraction of the second temple and the final Councillor. desolation of Jerusalem. It is supposed that 8. Kuna Perumal. some seven thousand settled at once on a spot This period is called the Arichawattam or state of misrale. ED. "Some fix this about A. D. 200.-ED. The native History of Kerals appears to indicate more nationally that he became a Muhammadan; but if so, he must be placed very much later in the list. After mentioning the arrival in MAlaber of Mar Sapbor and Mar Aphrotta, the native Syrian Christian Brief History states that at that time the Jows and Arabe in this country were at war. We and the Jews were allies. The Arabs commenced the wardestroyed a city-alew the two R&jas Vilyanvattale, and burnt their bodies." Whitehouse's Lingerings of Light, pp. 54, 806; conf. Madras Jour. Lit. Soc. vol. II. p. 71-ED. * Whitehouse's Lingerings of Light, pp. 2, 8.-ED. Others give A. D. $25 for this date. ED. . This is quite fabulous, see ante. vol. III. p. 383.-E.

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MARCH, 1880.] FOLKLORE SCRAPS FROM BIRBHUM, BENGAL. 79 then called Maha da yapatnam, but now Kudangalur, and applied themselves with their usual sagacity, economy and success to trade, and thence early obtained the respect and protection of the native princes. Some considerable time afterwards' they procured a most valuable grant from the ruling sovereign, and had it engraved in old Tamil upon copper plates. These plates are still in existence at Cochin. They have been already given in facsimile with a translation. The following is the transliteration of the first plate :Svasti sri-kogon amai kondan. ko sri Parkaran. Iravivanmar tiruvadi pala nuriyirattandum sengol nadatti yA!A ninra yandu irandam kndaikk'edir muppettaram andu Moyirikottu irunda 'ruliya na! pirasAdisan 'ruliya pirasa damavadu : Issuppu Irappanukku apjuvannamum vediyalum PAyanattalum pagudamum anjuvanpapperum pagalviLakkum pavadaiyum andolagamum kudaiyum.. [koduttom]. The States formed on the dismemberment of the Perumal's empire were farther weakened by smaller apportionments amongst Chiefs or Kaimals who were under a species of feudal buburdination to the RAjas, and, subject to their control, exercised a tyrannical rule over the tenants and people included within their provinces. These subordinate Chiefs were styled Rajas again by their subjects, and were often at feud with one another. The army was raised by conscription from the Nayars, and the inferior castes were pressed into the service as camp followers. When we consider that a loose patriarchal sort of government was all that pertained to the sovereign in those times, who levied no land taxes, and established no strong tribunals, it is not surprising that some of the chiefs latterly claimed sovereign rank for them. selves, or were adjudged the same by foreigners, who found the lines of distinction between the honoured subject or tributary chief and the independent ruler too narrow to be perceived." FOLKLORE SCRAPS FROM BIRBHUM, BENGAL. BY G. D. BYSACK. Sajol, in the district of Birbhum, is situated the Munis still perform their devotions below one and a half kos to the north-east of the railway the earth. There is a tank in the middle of station of Bolpur. Its correct name is Srin. the village called Endo-the hermitage of galpur. Tradition says that this place was Andhaka. A tank was dug to the east of the the hermitage of the great ascetic Rishya Sringa. village in the year 1231 Beng. San, and The country is undulating, and the village called Morepukhar. When digging it pieces Sujol is built on an elevated site. One of its of broken boats, rotten tobacco, and human wards is called Deripara, and to the north-east bones turned up. It is said that formerly the of Devipara is a narrow mound of earth where Ajai river flowed through this place. Dasathe great Rishi used to perform his devotions. ratha, the lord of Ajodhya, when celebrating Near the mound was his Kunda or sacrificial the Putresti yajna (sacrifice to obtain a son) fount. That Kunda is now called Kunri land. took Sringa to Ajodhya by the river. Rishya This place is regarded as sacred, and dedi- Sringa's father Maharishi Vibhandaka was cated to a lion-mounted goddess Nava Durga. very old, and was by no means inclined to It is said that the father of Rishya Sringa, the let his son go to so distant a place, but the great sage, Vibhandaka, established the stone mother was prevailed upon to assent to the image here. Cinders, rice and bilva leaves are Raja's earnest commands as there was no other still to be found in digging. A story prevails alternative left for her. After the departure of that a few years ago a European sunk an iron her son, she lecame very anxious for him. bar in the earth to know whether the place bad The river which had helped Dasaratha to take a coal mine, when the bar was taken out of the her son away excited her ire. On the return ground he found it to be hot. This served to of her son she stopped its course by a curse. confirm the genoral belief or superstition that From that time the river began to silt up, and In the eighth century A. D., see vol. III. p. 884.-ED. I have added this from Dr. Burnell's 8. Indian Palaography (2nd ed.) p. 140, in place of an unsatisfactory translation given in the Report. "For his translation see ante, vol. III., PP. 833ff.- ED. From the Administration Report of Cochin for 1875-76, communicated by H. H. Bams Varm4. First Prince of Travankore.-E.

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80 THE INDIAN ANTIQUARY. [MARCH, 1880. ultimately changed its course. The climate of the place was then highly salubrious. It is only lately that it has become unhealthy, as the ravages of cholera and malarious fever indicated by the number of deserted and dilapi- dated houses prove. The village is said to be very old, an old long Digi or tank, and the debris of an old brick-built house are the only vestiges left to testify to its former existence. From the people also we gather that the place was the abode of a Raja Basanta. His palace was to the east of the railway. Traces of buildings at the place are found to this day. There is also a story connected with this fort at Bhubarva. Once it is said the Raja took shelter with his army within this fort. The fort had only one gate, and a gate-keeper guarded the gate without closing it. One of the men from the enemy killed the door-keeper, and no one else could come out of the fort, so the Raja was killed with all his army and followers. The men killed in the fort became ghosts after their death, and it is said that now and then during the dead hours of night they resume their former shapes and march about in battle array, and sounds are audible--the noise of chariots, &c. To the south of this village is a place called Makdamtala. The Muhammadans say that at this place a great battle was fought between the Hindus and Muhammadans, and the men who died in the battle were buried there. MISCELLANEA. A VILLAGE LEGEND. Oriental scholars, it gives me great pleasure to Kelor is a village three miles to the south of announce to them the discovery of an important Aihole in the Hungund taluka of the Kaladgi zilla, work in Ceylon which will throw much light on and about a mile and a half to the west of the village this interesting subject. is a ko! or glen, in which is a temple of Siddhes- That a grammar by Chandra existed till about varadera. To the north of it is a cavern in the rock eight or nine centuries ago, and that it now exists and another to the south. Once upon a time two in a Tibetan version only, are facts within the Cows used to come daily from the south cave, and knowledge of every well-read Orientalist. Not graze on the pasture in the neighbourhood. A boy only is there the absence of its name from every attending the village cattle observed them, and catalogue of existing Sanskrit works, whether took it into his head to watch them so as to find published or still in MS., but we have the distinct out their owner, and ask wages for keeping them. assertion of Rajendralala Mitra, LL.D., on p. 162 Accordingly in the evening he followed them into of his Descriptive Catalogue of Sanskrit MSS. in the cave, where he found two Rishis engaged in the Library of the Asiatic Society of Bengal, pubtheir devotions, who, on opening their eyes, were lished in 1877, that the work is lost. surprised to see the cowherd boy. They ques. We find the author mentioned in the twelfth tioned him who he was, and how he happened to century by Vopadeva in the second verse of the come there. The boy explained all and asked for Introduction to his admirable Dhatupatha called some wage for watching their cows. They gave the Kavikalpadruma. There a list is given of the him a ball of cow-dung and dismissed him, enjoin- eight principal grammarians, the founders, no ing him not to reveal to any one what he had seen doubt, of eight different schools, to some one or The boy's mother finding her son had not come other of which all the existing grammatical treahome at the usual time went out to seek him, and tises are referable. These are Indra, Chandra, met him just as he had come out of the cave. She Kasakpitsna, Apisali, SakatAyana, P&nini, Amara, asked why he was so late that evening, when he and Jainendra. The works of Indra, Kasaksitena, told her the whole story, and shewed her the ball Apisali, and Amara are also lost, and MSS. have of cow-dung which he was carrying under his dhoti. only been discovered of those of Sakatayana, The ball was found to be ball gold and half dung, Panini, and Jainendra. That Apisali and SAKAbut the boy immediately expired on the spot. Since tayana were predecessors of Panini appears from then nobody has ever attempted to enter the cave. their being mentioned by him; and, although there J. B. is no mention of Indra in his work by name, yet there are reasons making it highly probable that THE GRAMMAR OF CHANDRA. the Pratichah frequently referred to by him beKandy: Dec. 18, 1879. longed to his school. It is also clear that several 1. At a time when the enquiry into the history works now extant, such as the Kdtantra and and development of Sanskrit grammatical literature others, have been composed on the principles of is engaging a large share of the attention of the Aindra school of Sanskrit grammar. With

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MARCH, 1880.] MISCELLANEA 81 the exception, therefore, of Indra, more perhaps is an and the augment num, intervene between the known of Chandra from quotations in existing ror sh and the dental 1. Chandra, on the other works than of any one of the other three whose hand, after giving a rule corresponding to Panini works have shared the same fate-viz., Kabakrits- viii. 4, 1, in nearly the same words, mentions in a na, Apisali, and Amara. What is known of him, subsequent satra a number of letters the intervenhowever, is so scanty that it would not enable us | tion of which between the r or sh and the dental to form any definite idea of the character and n prevents the operation of the first mentioned extent of his work. To say that it consisted of rule. These letters are those belonging to the Batras, and that it was quoted by Bhattoji in the palatal, cerebral, and dental classes of consonants, Praudhamanoramd, by Ujjvaladatta in his com those included in sar and the consonant l. The mentary on the Unadi-sutras, and by one or two obvious meaning of this is that the intervention other authors, would embrace perhaps all that of any other letters and the only others are those could have hitherto been said of the Chandra given by Panini-does not prevent the cerebral grammar. But the MS. just discovered enables change. us to ascertain with certainty several important At also occurs in Panini viii: 4, 63, but in the facts regarding this work and its relation to the corresponding sutra of Chandra we find, instead of existing systems of Sanskrit grammar. it, the more comprehensive pratyahara am, which From this MS., of which I shall give & short includes, besides the letters contained in at, the account before concluding this paper, we gather nasals and the consonant l. That Chandra's rule is that Chandra's work wae based on the model of the better of the two will be readily admitted when and was intended as an improvement on, Panini's it is remembered that Panini's satra was amended Ashtadhydvf. Both works hare adopted the by a varttika of Katyayana substituting this very same arrangement, which may be termed arti- pratyahara am for the less comprehensive at. ficial, as distinguished from the natural arrange- Another praty&hara employed by Panini but ment according to subjects observable in the dispensed with by Chandra is the an formed with Katantra and Mugdhabudha, and, in fact, in all the second in the scheme. This occurs only European treatises on grammar. The division in one solitary satra of Panini, viz., I. i. 69, accordinto adhydyas and pddas is also common to both ing to which the letters contained in it would also works, with only this difference, that the num- represent or imply their homogeneous modificaber of adhydyas in Panini is eight, while that in tions; for instance, the short vowel a, which alone Chandra is six, This has resultod probably from is given in the scheme, would imply, among the latter embodying in one adhydya the sub- others, the long and prolated d. Chandra finds no stance of Panini's third, fourth, and fifth chapters, necessity for this role, and omits it altogether, as all of which treat of affixes. the short vowel a, being a jati term, would necesBoth works open with a peculiar arrangement sarily imply its long and prolated forms and its of the letters, materially differing from the alpha- other homogeneous variations. betical arrangement, and styled by the Paniniya The only other pratyahara employed by Panini school of grammarians the Sivasutras. There is, and omitted by Chandra is jhas ; but he employs however, a slight difference between the two in his grammar the four pratyaharas, rik, ham, schemes-viz., that the it or anubandha t at the mam, and chay, which do not occur in Panini. end of the fifth sutra in Panini's is omitted in With reference to the last of these, chay, it Chandra's scheme, which thus contains thirteen must be stated that, though not employed by satras, while the number in Paqini's is fourteen. Panini, it is used by Katyayana in a varttika to This omission causes the absence from Chandra's viii. 4, 48. work of only one pratyahara, at, the necessity for With the aid of these new pratyaharas Chandra which is obviated by Chandra in an ingenious has effected a decided improvement on many of manner, as will be seen from an instance which I the satras of Panini, an instance of which may cannot help adverting to. here be mentioned. The sutra Panini i. 1, 51Panini, after laying down in viii. 4, 1, that the Uran raparah-means, if we assign to the terms dental n should be changed to the cerebral when occurring in it their true and legitimate significait follows r or sh in the same pada, states in the tions, that an, that is to say the vowels a, i, and sutra immediately following that the rule obtains 16, substituted for the vowel ri, should be followed even when the letters included in the pratyabara by r. It was found by grammarians that this at, and those belonging to the guttural and labial rule stated too little, as it did not teach that an, classes of consonants, as well as the preposition substituted for the vowel li," should be followed Almost all Oriental scholars transliterate this vowel retaining only u, but they are too long to be stated in a by "lri." I have my reasons for omitting the and foot-note. Soe Max Muller's Sanskrit Grammar. p. 18.

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82 THE INDIAN ANTIQUARY. (MARCE, 1880. by . To remedy this defect Panini's commentators were obliged to have recourse to several ingenious devices, attributing to Panini doctrines he never inculcated and contrivances he never intended. They held that the vowels ri and li arg homogeneous, and that the former, according to i. 1, 69, implies the latter. This can scarcely be said to be a perfectly correct view, as li is actually given in the biva-Batras. At all events the commentators are not consistent, as whilo asserting that li, which is given in the scheme, is homo- geneous with ri-which in point of fact it is not, the former being a dental while the latter is a lingual-they, in almost the same breath, assert, for certain objects which it is foreign to my pur. pose to mention here, that ai and an, which in point of fact are homogeneous with e and o respectively, are not homogeneous with them, because the former are given in the scheme at the beginning of a sutra. Having, however, by this grammatical fiction brought in the vowel i by implication into the rule, they had a still greater difficulty to contend with, viz., to show that the consonant 1 is also mentioned in it. To meet this fresh difficulty they resorted to a step to which there is no parallel in point of subtlety in the whole range of grammatical invention. They contended that the a in the sixth Siva-sutra, lan, is an it, and that the consonant r in the fifth siva-edtra forms with it tho pratyabara ra, which includes the letters and I. In this extraordinary way the commentators of Panini have explained the satra in question to mean that an substituted for ri and li should be followed by r and l. If now we turn to the corresponding rule of Chandra-siko'no ralauwe are forced to admit that the doctrine is taught there in the plainest terms, and that this has been effected by the adoption of the pratyahara rilo not occurring in the stras of Panini. In both works the employment of pratyaharas is not confined to letters, but their application is extended to affixes also, which appear to be enumerated in the same order, beginning with san and ending with kap. The affix pratyah&ras are also identical in the stras of both grammarians, with this difference: that in Chandra there are two sups, one formed with su and sup, as in Panini, and the other with su and kap. A remarkable feature in the system of Chandra is the absence from it of several technical terms invented by Panini, or adopted by him from prior grammarians such as guna, vriddhi, pragriya, sarvandmasthana, ghi, nadi, shaf, and several others. This circumstance led me at first to suppose that Chandra's work was prior to Panini's; bat a closer examination has convinced me that the omission was intentional. The reason for this step appears to be that, while by the omission of these terms no obscurity or lengthening of the BOtras would result, there was the decided advantage of many satras, such as those defining them, or rather explaining the meanings assigned to them being omitted and, indeed, of others being actually shortened-a primary object according to the Mahdbhdshya in all grammatical sutras. I shall illostrate this by an example or two. Panini's explanation of vriddhi is "vriddhir adaich" of guna "aden gunah." It must be remembered that these stras are not properly speaking definitions of the terms vriddhi and guna, but that they merely give these names to the lotters mentioned in the stras. Now these terms are by no means shorter than the convertible terms adaich and adhi, and hence no advantage is gained by the use of the former in a sutra in preference to the latter, which may be used to equal advantage, as they actually have been by Chandra. In the case of sarvandmasthana consisting of six syllables, there is a considerable economising of space by its omission and by the retention of the dissyllabic fisut used by Chandra, and occurring in two stras of Panini, explaining the technical term sarvandmasthana-viz., si in i. 1, 42 and but in i. 1, 43. The Vipratishedba-sutra, Panini i. 4, 2, and the Asiddha-stra, Panini viii. 2, 1, also occur in Chandra, the latter being placed in about the middle of the third pada of the sixth adhyaya. The stras, therefore, in the latter half of the third pada and in the whole of the fourth are, as it were, non-existent in reference to those in the preceding five adhyayas and two padas, and about one-half of the third pada of the sixth. 2. I shall now advert to the work mentioned at the beginning of this paper, which has enabled me to gather the above-mentioned facts regarding Chandra's grammar and several other facts which the limited space of this paper precludes my stating here. It is called the Balivabodhana, and is a reproduction of Chandra's grammar by a Buddhist priest named KAsyapa, who lived in Ceylon about seven centuries ago, and of whom I hope to writo & short account hereafter. The reader will be able to form some idea of the work and of its extent when I say that it bears the same relation, as regards matter and arrangement, to Chandra's grammar as the Laghukaumudi does to that of Parini. The Laghukaumudy is an abridgement of a larger work called the Siddhantakaumudi, containing all the stras of Panini, ditrerently arranged and explained; but whether the Baldrabodhana is an abridgement of an already existing work bearing the same relation to

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MARCH, 1880.] Chandra as the Siddhantakaumudi does to Panini is a question which I am not yet in a position to decide. If, however, an introductory verse be any guide, I should be very much inclined to conclude that the work is an original one, or, in other words, that Kasyapa has effected in the Chandra system what Ramachandra has done in the Paniniya by his work called the Prakriydkaumud which, no doubt, afforded a model for Bhattoji in the composition of his Siddhantakaumudt. The verse referred to is the following:"Bhagavantam jagadvandyam abhivandya tathagatam | Balavabodhanam bindum Chandrasindhau karomy aham ||" Here the author states that the Balavabodhana which he composed is a drop from the ocean of Chandra. If the work was an abridgement of an already existing re-arrangement of all or the greater number of the sutras of Chandra, the author would most probably have referred to that work in the Introduction, just as Varadaraja, in the introductory verse to the Laghukaumudi, has stated it to be an abridged Siddhantakaumudi. MISCELLANEA. The book begins with the usual adoration to Buddha as found in almost all Buddhistical works -Namas tasmai bhagavate 'rhate samyak-sambuddhaya. Then follow the introductory verse given above, and the scheme commonly called the siva-sutras, together with a gloss explaining the -use of the scheme and the classification and formation of letters. The extraordinary statement in the Kaumudis that the vowel li has no long form, though it has a prolated one-a statement quite opposed to the Katantra-is also met with in the Balavabodhana. A reason is assigned for the repetition of the h in the scheme, which is that it is repeated in order that it may be included in the pratyahara val. Such a reason is also mentioned in the Praudhamanorama, which enumerates, besides val, the pratyaharas ral, jhal, and bal. According to the Kaumudis, sthana and prayatna are concerned with the formation of letters, but in the work under notice a third thing is mentioned, namely, karana. The karanas are the middle of the tongue, the vicinity of the tip of the tongue, and the tip of the tongue itself, as in pronouncing the palatals, the linguals, and the dentals respectively. In the case of the other letters the ethana and karana are the same. Before leaving the subject of the classification of letters and the mode of their formation, and passing on to the chapter on sandhi, a karika is given restricting the pratyaharas to forty-two, which bears a close resemblance to that given 83 in the Kabika for the formation of Panini's forty-one pratyaharas, as will be seen on a comparison of the two which I quote here for the purpose: "Nananavah syur ekasmach chaturbhyastu kachau nashau Dvabhyam rasmyo 'pi panchabhyo las tu shadbhyo vidhiyate ||" Kasika: "Ekasman nallanavata dvabhyam shas tribhya eva kanamah syuh | Jieyau chayau chaturbhyo rah panchabhyah salau shadbhyah ||" As regards the arrangement of the subjects in the Balavabodhana, I am very much inclined to the opinion that it is more logical and, strange to say, more in consonance with European ideas than the arrangement in the Kaumudis. As an instance affording proof of this, I may mention that in the former the declensions of pronouns and numerals are given in separate sections, and not blended with those of nouns as in the latter. The MS. in question belongs to the Lankatilakavihara, a Buddhist temple in the Central Province of Ceylon, about eight miles from Kandy, the mountain capital of the island. Mr. A. C. Lawrie, district judge of Kandy, and a member of the committee of the Oriental Library of that city, whose services to the library cannot be too highly valued, having received information of there being a good collection of MSS. in this vihara, at onco proceeded to the place and had the whole collection examined and catalogued. At his request, Kobbekaduwe Srinivasa Buddharakkhita, the incumbent of the vihara, lent the work to the library, and it was there that I found it about three months ago. A careful examination of the MS. led me to believe that its publication would be of immense service to Oriental scholars as tending to throw new light upon questions relative to the historical connexion of the different systems of Sanskrit grammar and upon other problems in the solution of which scholars are at present engaged. With a view, therefore, to its publication I made diligent enquiries for other copies of it, in every quarter where I thought any would be forthcoming, for the purpose of collation, but my search has resulted in the discovery of only two other copies. One of these belongs to the Suduhumpolavibara, near Kandy, and the other to the learned highpriest, Sumangala, Principal of the Oriental College, Colombo. All the three copies now in my possession and I do not believe it likely that any more could be added to the number-are in the Sinhalese character: but the edition I intend publishing will appear in the Devanagari type, together with a preface, explanatory notes, and a

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84 - THE INDIAN ANTIQUARY. [MARCH, 1880. list of the stras alphabetically arranged. The work of collating is being vigorously carried on, and I hope to send the edition to the press in about two or three months. W. GOONETILLERE NOTE. The Niraydvaliyd Suttam by Dr. S. Warren (Amsterdam: J. Muller), is the text in Jain Prakrit, with notes and glossary, of five Jain Upangas, forming the above Sutta, and containing a legend of Bimbisara and Ajatasattu, a Jataka story by Mahavira, and several short avaddnas or legends of Jain saints. Dr. Warren has not ventured on a translation, and confesses that he has not been able to understand all the text which he edits. The paucity of Jain texts compels us to welcome any new one, carefully edited, as this is, from four MSS.-The Academy, Jan. 17, 1880. THE GATHA AHUNAVAITI OF THE PARSIS. Yasna III. Now will I speak and proclaim to all who have come to listen. Thy praise, Abura-Mazda, and thine, 0 Vohumano. Asha! I ask that thy grace may appear in the lights of heaven. Hear with your ears what is best, perceive with your minds what is purest, Bo that each man for himself may, before the great doom cometh, Choose the creed he prefers. May the wise ones be on our side! These two spirits are twins; they made known in times that are bygone That which is good and evil, in thought and word and action. Rightly decided between them the good ; not so the evil. When these Two came together, first of all they created Life and death, that at last there might be for such as are evil Wretchedness, but for the good a happy blest ex istence. of these Two the One who was evil chose what Was evil; He who was kind and good, whose robe was the changeless Heaven, Chose what was right; those, too, whose works pleased Ahura Mazda. They could not rightly discern who erred and worshipped the Devas; They the Bad Spirit chose, and having held coun sel together, Turned to Rapine, that so they might make man's life an affliction. But to the good came might; and with might came wisdom and virtue; Armaiti, herself the Eternal, gave to their bodies Vigour; e'en thou wert enriched by the gifts that she scattered, O Mazda! Mazda, the time will come when the crimes of the bad shall be punished: Then shall thy power be displayed in fitly reward. ing the righteousThem that have bound and delivered up falsehood te Asha, the Truth-God. Let us then be of those who advance this world and improve it, Ahura Mazda, 0 Truth-God, bliss-conferring! Let our minds be ever there where wisdom abideth! Then indeed shall be seen the fall of pernicious falsehood; But in the house where dwell Vohu-mano, Mazda, and AshaBeautiful house-shall be gathered for ever such as are worthy. O men, if you but cling to the precepts Mazda has given, Precepts, which to the bad are a torment, but joy to the righteous, Then shall you one day find yourselves victorious through them." The following is Dr. Haug's prose version of the same section of this Gatha: 1. I will now tell you who are assembled here, the wise sayings of Mazda, the praises of Ahura, and the hymns of the good spirit, the sublime truth which I see arising out of these sacred flames. 2. You shall, therefore, hearken to the soul of nature (1.e., to plough and cultivate the earth); The Academy, Jan. 24 and 81, 1880, pp. 60ff., 88ff. 1 Hubschmann, Ein Zoroastrisches Lied, mit Rucksicht auf die Tradision ubersetet und erklart (Munchen, 1872). Compare Max Muller, Lectures on the Science of Religion, pp. 237-9;-Rawlinson's Religions of the Ancient World in Sunday at Home, June 1879, pp. 878, 874. * Hang's Essays, by West, pp. 149-151. * Glush urud means the universal soul of earth, the cause of all life and growth. The literal meaning of the word, "soul of cow," implies & simile; for the earth is compared to a cow. By its cutting and dividing, ploughing is to be understood. The meaning of that decree. issued by Ahuramazds and the heavenly council, is that the soil is to be tilled; it, therefore, enjoins Agricultare a religious duty. Zarathushtrs, when encouraging men by the order of Ahurama da to cultiyate the earth, acta mas prophet of agricultore and civilisation:

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MARCA, 1880.] MISCELLANEA. 85 Wise (Mazda), and the Righteous (Asba)," who are known as the best beings. 11. Therefore, perform ye the commandments which, performed by Mazda himself, have been given to mankind; for they are a nuisance and perdition to liars, but prosperity to the believers in the truth; they are the fountain of happiness. contemplate the beams of fire with a most pious mind! Every one, both men and women, ought to-day to choose his creed (betroeen the Deva and the Ahura religion). Ye offspring of renowned ancestors, awake to agree with us (i.e. to approve of my lore, to be delivered to you at this mo- ment! The prophet begins to deliver the words revealed to him by the sacred flames). 3. In the beginning there was a pair of twins, two spirits, each of a peculiar activity; these are the good and the base, in thought, word, and deed. Choose one of these two spirits! Be good, not base! 4. And these two spirits united created the first (the material things); one, the reality, the other, the non-reality. To the liars (the worshippers of the Devas. e. gode) existence will become bad, whilst the believers in the true God enjoy prosperity. 5. Of these two spirity you must choose one, either the evil, the originator of the worst actions, or the true, holy spirit. Some may wish to have the hardest lot (i.e., those who will not leave the polytheistic Deva-religion), others adore Ahuramazda by means of sincere actions. 6. You cannot belong to both of them (i.s., you cannot be worshippers of the one true God and of many gods at the same time). One of the Devas, against whom we are fighting, might overtake you, when in deliberation (what faith you are to embrace), whispering to you to choose the worst mind. Then the Devas flock together to assault the two lives (the life of the body and that of the soul), praised by the prophets. 7. And to fuocour this life (to increase it), Ar. maiti came with wealth, the good and true mind; she, the everlasting one, created the material world; but the soul, as to time, the first cause among created beings, was with Thee. 8. But when he (the evil spirit) comes with one of these evils (to sow mistrust among the believers), then thou hast the power through the good mind of punishing them who break their promises, O righteous spirit ! 9. Thus let us be such as help the life of the future.' The wise living spirits are the greatest supporters of it. The prudent man wishes only to be there where wisdom is at home. 10. Wisdom is the shelter from lies, the anni- hilation of the destroyer (the evil spirit). All perfect things are garnered up in the splendid residence of the Good Mind (Vohu-mano), the * Akem mand (superlat. achishtem mand) means literally "evil mind." It is a philosophical term applied by Zarathashtra to designate his principle of non-existence, non-reality, which is the cause of all evils. She is the angel of earth and the personification of That is to say, those who give to-day the solemn promise to leave the polytheistic religion, and to follow that AVALAMBANA. By Rev. S. BEAL, B.A. Mr. Eitel, in his very useful Handbook for the Student of Chinese Buddhism, arranges under the heading Ulamba the particulars which relate to the " sacrifice for the dead" common among Buddhists, at least in China and Japan, (and in Ceylon also, according to Spence Hardy; Manual of Buddhism p. 59), made on the 15th day of the 7th month. This title Ulamba should doubtless be restored to Avalambana, as Julien gives it in his Methode (1315), and as the Encyclopaedia Yi-tsi-king-yin-ifully explains (Kiwen xiv., fol. 25). This title Avalambana seems to be derived from the idea of the suspension, head downwards, of the unhappy occupants of the Limbus patrum. This idea is not a new one in Hindu fancy. We all know how the "Baital" or Vetal," in the tale is suspended head downwards from a tree, and how Vikram repeatedly cuts him loose and carries him away on his back. We may remember also in the Mahabharata (Vana Parvan) how Agastya sees his ancestors suspended by their heels in a pit, and was told by them that they could only be extricated by his begetting a son (Theatre of the Indus, vol. I., p. 322 n.). These instances are sufficient to show that the term Analambana is intended to signify literally the condition of those unredeemed souls who suffer in purgatory (we have no other word) by being subpended head downwards, till the sacrifice made by their offspring on earth compensates to rescue them from their sufferings. How nearly this idea of the Buddhists approaches to that of the condition of souls in Limbus and their rescue by the offeringe or sacrifices of their friends on earth is too plain to noed comment. Mr. Eitel, however, would 28sign the origin of this custom of "sacrificing for the dead" among the Buddhists to the time of the Yogach & ra school, introduced into China about A. D. 733. But we have, in fact, & Satra translated into Chinese in the time of the Western Tsin preached by Zarcthushtra, will be panished by God should they break their promise. In this passage we have the germs of the doctrine of the resurrection from the dead; see the author's German work on the Gathas, vol. I. pp. 109-112. * These are the archangels (Amabuspenda). T hree Dames of archangels. prayers

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86 THE INDIAN ANTIQUARY. [MARCH, 1880. dynasty (i. e. circ. 265 A. D.), by the famous priest Dharmaraksha, relating to this very subject. It occurs in the 5th chapter of the collection called King-taong-yo-ehwo, and is called F0-8hwo-16lam-pwan-king, i.e. the Satra Avalambana spoken by Buddha. We shall proceed to give a translation of this short sermon, and so leave the matter in the hands of the student. repeated at the offering of the sacrifices, by which the virtue thereof would be certainly secured. On this Mugalan with joy accepted the instruction, and by means of this institution rescued his mother from her sufferings. And so for all future time this means of deliverance shall be effectual for the purpose designed, as year by year the offerings are prosented according to the form delivered by Buddha. Having heard these words, Mugalan and the rest departed to their several places, with joyous hearts and glad thoughts. The Avalambana Sutra. Thus have I heard. Buddha at one time was residing in the country of Sr&vasti, in the garden of Jeta the friend of the orphans. At this time Mugalan having begun to acquire the six supernatural powers (irrdhi), desiring above all things, from a motive of piety, to deliver his father and mother, forthwith called into use his power of supernatural sight, and looking throughout the world he beheld his unhappy mother existing without food or drink in the world of Pretas (hungry ghosts) nothing but skin and bone. Mugalan, moved with filial pity, immediatety presented to her his alms-bowl filled with rice. His mother, then taking the bowl in her left hand, endeavoured with her right to convey the rice to her mouth, but before it came near to her lips, lo! the rice was converted into fiery ashes, so that she could not eat thereof. At the sight of this, Mugalan uttered a piteous cry, and wept many tears as he bent his way to the place where Buddha was located. Arrived there, he explained what had happened, and awaited Buddha's instruction. On this the master opened his mouth, and said, "The sin which binds your mother to this unhappy fate is a very grievous one, from it you can never by your own strength rescue her, no! nor yet all the powers of earth or heaven, men or divine beings : not all these are equal to the task of deliverance. But by assembling the priests of the ten quarters, through their spiritual energy deliverance may be had. I will now recount to you the method of rescue from this and all similar calamities." Then Buddha continued :-"On the 15th day of the 7th month the priests of the ten quarters being gathered together ought to present an offering for the rescue of ancestors during seven generations past, as well as those of the present generation, every kind of choice food and drink, as well 19 sleeping materials and beds These should be offered up by the assembled priesthood as though the ancestors themselves were present, by which they shall obtain deliverance from the pains, and be born at once in a condition of happiness in Heaven." And, moreover, the World-honoured One taught his followers certain words to be THE TOOTH-SEAL OF ASOKA. By Rev. S. BEAL, B.A. Inthecurious legend given of Asoka in Burnouf's Introduction a l'Hist. du Buddhisme Ind. p. 407, we read that his wife Tishyarakshita, determined to punish her son-in-law Kun Ala, for his non-compliance with her wishes, by having his beautiful eyes put out. For this purpose, having got the king to grant her the royal authority for seven days, she wrote a letter to the magistrates of Takshasila giving orders to this effect--" That the eyes of Kun&la should at once be torn out." We read then that she caused this letter to be sealed with an "ivory seal," and to be dispatched to its destination. The expression "un sceau d'ivoire," used by Burnouf, has been shown by Julien (ii. 156n) to be really equivalent to the "seal of his tooth"the Sanscrit danta meaning both ivory" and "tooth," and the Chinese version demands the latter signification in the legend before us. We have here another proof of the advantage of studying the Chinese accounts in connection with these Buddhist legends translated from the Sangkrit or PAli. But our object in drawing the reader's attention to this legend is that he may compare this tooth-seal of Asoka with the following verses which occur in the gift of lands to the Rawdon family (Marquis of Hastings), vide "Burke's Peerage, sub." Hastings" : "I, William, king, the third of my reign, Give to Paulyn Rawdon, Hope and Hopetowne, With all tire bounds both up and downe, From heaven to yerthe, from yerthe to hel, For thee and thyne there to dwell. As truly as this kingright is mine, For a crossbow and an arrow. When I sal come to hunt on yarrow; And in token that this thing is sooth, I bit the whyt wax with my tooth, Before Meg, Mawd, and Margery, And my third son Henry." * From The Oriental, Nov. 6, 1875. From The Oriental, October., 1875.

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MARCH, 1880.] BOOK NOTICE. METRICAL VERSIONS FROM THE MAHABHARATA. BY JOHN MUIR, D.C.L., LL.D, &c. (Continued from p. 52.) THE INDIAN RATIONALIST IN ANCIENT TIMES. Mahabharata, xiii. 2194ff." The man who on the Vedas louks As on authoritative books, Who breaks their rules, and spurns all law, Down on his head must ruin draw. The Brahman who, in vain conceit, With scorn those scriptures dares to treat, Who, shallow, yet acute and smart, On logic dotes-that worthless art, - Who, versed in all its tactics, knows His simpler brethren how to pose, Who subtly syllogizing speaks, In wordy war to conquer seeks, Who Brahmans good and true reviles, At all they say contemptuous smiles, The truths they urge with doubt receives, And absolutely nought believes,That man in speech so sharp, and wild, Is nothing better than a child. Nay worse: the wisest men and best That wrangler, as a dog, detest. For just as dogs assail their prey, * With savage growls, and rending, slay, So too these noisy scoffers strive, The scriptures into shreds to rive. The following is a nearly literal version of the lines of which the above is a free paraphrase : "The opinion that the Vedas possess no author- ity, the tranagression of the Sastras, and an universal lawlessness-(these things) are the destruction of a man's self. The Brahman who fancies himself a Pandit (learned man), and who reviles the Vedas, who is devoted to the science of reasoning useless logic, who utters argumentative speeches among good men, who is a victorious wrangler, who continually insults and abuses Brahmans, who is an universal sceptic and deludedsuch a man, however sharp in his speech, is to be regarded as a child. He is looked upon as a dog. Just as a dog assails to bark and to kill, so such a man aims at talking, and at destroying all the $dstras (scriptures)." Whatever conclusion might have been drawn from such passages as the preceding, the Brahmars of old were by no means indisposed to argumentative discussions; but, on the contrary, seem to have made a practice of indulging in them on important occasions when they met in large num. bers. This is shown by two passages from the Ramdyana, i. 14, 19 (Bombay edition), and the Mahabharata, xiv. 2536, in similar terms, that during the Asvamedhas (horse-sacrifices) celebrated, in the one case by Dasaratha, and in the other by Yudhishthirs, where it is said that "wise and eloquent Brahmans, eager for victory, engaged in argumentative discussions about the reason of things." It was only when the authority of the Vedas was called in question, or anything decidedly heretical, or adverse to their own high caste pretensions (though in this last respect the Mahabharata itself is often unorthodox), was asserted, that they took the alarm, and sought to silence argument. BOOK NOTICE. BRITISH BURMA AND ITS PEOPLE ; being Sketches of Native treat successively of physical geography, ethno Manners, Customs, and Religion. By Captain 0. J. F. S. Forbes, F.R.G.S., Officiating Deputy Commissioner, logy, social life (two chapters), occupations, games, British Burma. London: John Murray : 1878. festivals, folklore, forest tribes, Buddhism in Captain Forbes tells us that his work owes its Burma, the monastic order, and the language and origin to a remark in the Report of the last literature of the country; and are followed by Census. Nothing however could less resemble a good index. the bulk of the somewhat dry compilations which Captain Forbes is well known to have a close are produced under the impulse of Secretariates acquaintance with the Burma of to-day, and does and gazetteer offices. not attempt the historical treatment of his subThe statistical information occupies five lines ject, though there are indications here and there of our author's preface, one-fifth of the space in his book of the power to do so if he chose. given to acknowledging the merits of pioneers Probably the most interesting parts of the work in his own lines of research. Twelve chapters are the chapters on "Social Life and Manners," as The verser of which the following is a free translation have an interest, as showing that the same conflict with which we are familiar in our own day between the vindi cators and the opponents of a supernatural revelation was hotly waged in India in early times.

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88 THE INDIAN ANTIQUARY. [MARCH, 1880. the most spirited are those upon amusements side. Suddenly a headman of B village sees the and festivals. In the former, it is pleasant to headman of A palling away and inciting his men: find him disinterestedly taking up the cudgels he gives a yell, shouts for all his people, and rushes for the much abased'opium-smokers, admitting to the ropes, which are now well manned. The the mischief of the habit when excessive, but car, strongly made as it is, shakes and quivers reprehending the absurd generalizations under with the strain, while the lofty canopy of elastic which all degrees of the habit are trested as alike bamboo rocks violently backwards and forwards. ruinous and unconquerable. He gives an inter- | I have seen the struggle last for an hour or more esting case of an opium-eater whom he sent to without either party stirring the car more than jail (not for opium-eating, but as having no ostensi a few feet. The crowd, as usual, get violently ble means of livelihood,) and who afterwards excited; overy man that has an acquaintance or came to thank him for having thus begun his friend in either village joins in; I have seen reformation. Captain Forbes considers opium policemen on duty frantically waving their staves eating much more injurious than the smoking. to encourage the contending heroes, or rushing The present writer's observations in Western at some shirker to bring him back to the listeIndia lead to the opposite conclusion; which may it was no use taking notice of the want of disciprobably be accounted for by some difference pline. Now perhaps one side gain the advantage in the preparation and method of use. and with deafening shouts drag the car some Nothing Burman, perhaps, has been more paces; but lo! in rush fresh forces. Led by discussed in British India than the peculiar some excited old lady, all the women and girls of position of the Burman women; especially as the losing village fly to the rescue; and mingle attention has been twice drawn to it by the well with their husbands, brothers, and lovers at the meant, but not very judicious, attempts of differ- ropes. Now, then--if you are men--you kya ba ent Chief Commissioners to "moralize" the popu. tha' pull for very shame till you snap the cables ! lation by order numbered and dated. We are glad Hurrah! La hyee! La hyee ! it comes ! it comes ! to find Captain Forbes, an excellent authority, and with a ringing cheer away we go triumphant, bearing favourable testimony to the character of some hundred yards or so." the Burman women. The freedom of divorce, very It is impossible to read this book, or for the great indeed, but not greater than existed in matter of that any of the best works upon Imperial Rome, and now exists in some of the Burms, without remarking the strong resomUnited States, has led hasty observers to form blance between the characteristies assigned to unwarrantable conclusions against the general the natives, and those of some of the older tribes morality of the community. The fact seems to be, in Western India, especially the coast Kolis, that while the position of women in Burma is a race living under similar physical conditions, decidedly freer and pleasanter than in peninsular though politically depressed. There is the India or most other parts of Asia, they are really same physique, somewhat short and broad but much less apt there to abuse their liberty than active and of tougher fibre than is found among their enslaved sisters are to cheat their servitude, the more Aryan races, the same broad, almost a result which might reasonably be expected, and Mongolian face and comeliness, rather than beauty, for the details of which we can recommend our J. of the younger women; whose dress, too, the readers to our author. sbort sari, worn without the separate bodice, Perhaps nothing could better illustrate one seems closely to resemble the Burmese lamein, phase of this independence and community of And the cheerful, excitable character, and ready interest with the men, than the description of a friendliness with any European who will take strange " tug of war" which is performed upon any trouble to approach them, contrasts strongly the funereal catafalque of a departed Buddhist with the reserve of the superior Cis-Gangetic races, saint. Two villages strive each to move the car closest when it seems most thrown aside. Some in their own direction, tugging at huge man. speculations on this head are thrown out by our ropes of cane or coir. "At first a few lads and author, who mentions, besides, the Mongolian idlers begin pulling at either side, without much character of Buddhist sculptures at Sarnath, which effect on the heavy mass. Each side calls some can be parallelled from some of the Western more of their friends, then perhaps a headman caves, where dress and feature are frequently of a village to which some of the lads belong distinctly Koli. This ground, however, on which joins in, the numbers gradually increase, and the we should like to accompany Captain Forbes car begins to oscillate; and as the attention of further, is forbidden to us by caution and want the crowd is drawn towards it, the villagers of A of space. and B coming up, join their friends on either W.F.S.

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APRIL, 1880.] CHINGHIZ KHAN AND HIS ANCESTORS. CHINGHIZ KHAN AND HIS ANCESTORS. BY HENRY H. HOWORTH, F.S.A. I. SING INCE writing the first volume of my History of the Mongols I have had the good fortune to meet with the Russian translation by Palladius of the Yuan-ch'ao-pi-shi, or 'Secret History of the Mongol Dynasty,' which has been again translated for me by some of my friends. This work is by far the most important authority which we possess for the history of Chin ghiz Khan and his ancestors. According to Dr. Bretschneider it was originally written in the Mongol language and was finished in the year 1240, at the time of a great assembly on the river Kerulon. The work is quoted in the Hung-wu-shi-lu, or 'Detailed Record of the Reign of Hung-wu,' under the year 1382, where, we are told, that it had been written in the Mongol tongue and in Uighur characters, and that a Chinese translation of it was made, to which the Mongol text was annexed, not in the original letters, but by rendering the Mongol sounds by Chinese letters. Palladius translated his version from a copy in Chinese contained in a collection of reprints published in 1848. After he had translated this he discovered a copy of the Ming edition, accompanied by the Mongol text in Chinese characters, and found that what he had translated, and what is alone therefore available, was only an extract of the original work which comprises 15 chapters, and has no title. To this notice I may add that my friend Mr. Wylie met with a copy of the Yuan-ch'ao-pi-shi, in China, written in the Mongol language in Chinese characters, as above mentioned. This was partially transcribed for him, but the original copy was lost during the rebellion, so that what he now has is only a fragment. The Yuan-ch'ao-pi-shi I believe to be the main source of the matter contained in the first book of the Yuan-shi, or 'Imperial Annals of the Mongol dynasty,' of which the first three books were translated into Russian many years ago by Hyacinthe, while the first one has been recently translated into English by my friend Mr. Douglas. From the Yuan-eh'ao-pi-shi the author of the Altan Topchi and Ssanang Setzen apparently also drew the earlier portion of their matter. The Altan Topchi or Golden 89 Epitome' is a Mongol chronicle discovered by the members of the Russian Mission to Peking, and published with a translation in the 6th volume of the Memoires of the Eastern Branch of the Imperial Archaeological Society of St. Petersburgh by a Buriat Lama named Galsan Gomboef. The last Khan mentioned in it is Lingdan, who mounted the throne in the year 1604, and the last redaction of the text was probably made during his reign, although from the many archaisms it contains, the original text is no doubt much older. It is apparently the Erdeni Topchi quoted by Ssanang Setzen. The work of Ssanang Setzen entitled Sanan Setsen u Namtar is more generally known by the translation of Schmidt. Its author, Ssanang-Setzen Khungtaiji, was a Mongol prince, who was born in 1604, and compiled his well known chronicle in the year 1662. (op. cit. 299.) Its text is of great use for recovering the correct form of names as they were current among the Mongols. Pallas also, in his work entitled Samlungen historischer Nachrichten ueber die Mongolischen Volkerschaften, (St. Petersburgh, 1776), has related the traditional story of the origin of the Mongol Imperial house from the Lama work called Bhodimer, which describes the origin of gods and men, and which, inter alia, gives a genealogy of Chinghiz Khan (op. cit. 17). This practically exhausts the material which is extant in China and among the Mongols for the discussion of the origin of the Imperial stock of Chinghiz Khan. On turning to the Musalman writers who have left us such valuable materials for the history of this dynasty, we shall find that their accounts of its origines are derived almost entirely from the well known Jami ut Tawarikh of Rashidu'd-din, who was the main authority followed by Abu'lghazi, as the latter himself tells us. Fazl u'llah Rashid, the son of Abu'l-khair, was born at Hamadan about the year 1247, and was employed as a doctor in the service of the famous Ilkhan of Persia Gazan Khan, who in 1300 put him at the head of the administration of Persia, with the style of vazir. This post he continued to hold during the reign of Gazan's successor Ulja itu, to whom in 1309 he pre Bretschneider, Notices of Mediaeval Geography, etc. pp. 14, 15.

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90 sented his famous work. Falsely accused of having poisoned Uljaitu, he was put to death by order of the latter's successor Abu Sayyid on the 13th of September 1318." He tells us in his preface that there existed in the archives (i.e. of the Mongol sovereign of Persia) historical fragments of undoubted authenticity written in Mongol. These he had been ordered by Gazan to consult, as well as learned Chinese, Indians, Uighurs, Kipchaks, and others who lived at his court, and especially the generalissimo and administrator of the kingdom, Pulad Chingsang, "who knows," he says, "better than any one in the world the origin and history of the Turkish tribes, and especially of the Mongols." Elsewhere Rashid speaks of a book called the Altan Defter, or 'Golden Register,' which was deposited in the Imperial treasury under the custody of several officials, and which Turk 1 Khazar I Tunag Chikal or Tutak or Jinkal Iche Khan I Dibbakui Khan I Kuyuk or Kiwak Khan Alinja Khan Tatar Khan Nuh 1 Yafis I Kara Khan T Oghiz Khan L THE INDIAN ANTIQUARY. Saklab Mughal Khan I Bazsinjar or Barsajar I Uz Khan or Ur Khan T Rus Kun Khan Yoldaz Khan Ai Khan i.e. Sun Khan i.e. Moon Khan i.e. Star Khan Il Khan Kian Nokuz D'Ohsson, Histoire des Mongols, vol. I. p. xliii. [APRIL, 1880. he refers to as containing a history of the house of Chinghiz Khan. The Altan Defter, as I believe, was either identical with the Yuanch'ao-pi-shi, or contained virtually the same materials. The servant and panegyrist of a royal house, famous for its zeal in religious matters, it is not strange that Rashida'd-din should have connected it with the patriarchs who are equally prominent in the Bible and the Koran, and have derived it from Nuh and Yafis, and that further he should have found a place for the eponymous representative of the Mongol stock in the strangely artificial and inconsequent ethnographic genealogy, in which, like other Eastern historians, he affiliates together the various branches of the human family known to him. It will suffice us to tabulate the story as given by these curious genealogists. Ming Kuz Khan or Kin Khan Amlak Chin Kur Khan or Gur Khan Gumari or Kimari Kuk Khan Tagh Khan i.e. Sky Khan i.e. Mountain Khan Id. pp. xxxv. and xxxvi. Tarikh Tenghiz Khan i.e. Lake Khan Id. pp. 23 and 24 note 2.

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APRIL, 1880.] CHINGHIZ KHAN AND HIS ANCESTORS. 91 In this table I have mainly followed the de- tailed list as given by Abu'l-ghazi, excluding only the three names of Yolduz Khan, Mingh Khan, and Tenghiz Khan, whom he places in succession after Ai Khin, and which do not occur in other authors. They have been clearly interpolated by him, and two of them merely repeat two names of brothers of Ai Khan. I onght here to add that the list has been recently illustrated at great length, and apparently with a full belief in its credibility, by Major Raverty, in the Transactions of the St. Petersburg Congress of Orientalists, but the whole is clearly fabulous. In it we have & curious medley of artificial and of real names, of mere eponymous creations, and of mythological figments. They are clearly also derived from the legends of the Western Turks. Kara Khan, Oghuz Khan, and Il Khan are famous names in Turkish tradition. We are told by Rashidu'd-din and his followers that this race of princes lived in the Urtagh mountains and the Karakum steppe, that is in the old land of the Western Turks, and it was no doubt the anxiety of the courtly Persian historian to find a suitably dignified ancestry for his hero, which made him link him to the legendary heroes of Turkish tradition. I need not say that these early links in the chain are entirely absent from the Chinese and Mongol rescensions of the Saga about the origin of the Mongol royal stock, and may be accepted as of no value whatever, except as a proof of the religious loyalty and the diplomatic skill of Rashidu'd-din. From Japhet to the two chiefs Kian and Nokuz we may cheerfully erase the whole list of names from our memory as utterly irrelevant to the Mongols. Rashidu'd-din tells us these two last-named princes took refuge with their people in the retired valley of Irgenekon-where their descendants remained for 400 years. We are not told who the princes were who reigned during this interval, and after its close the story really begins again. The gap is interesting as showing how the patchwork story was built up. After the interval of 400 years just mentioned the Mongols are said to have broken the yoke of the Tartars, and to have issued from the defiles of Irgene-kun under chief named Burtechino, descended from Kian, and of the race of the Kurulas. Burtechino . Senang Setzen, p. 25. * Ssanang Setzen, p. 317 note 8; se also Schmidt, For. and those who succeed him in Rashidu'd-din's story are well known also to the more primitive legend preserved in China and Mongolia, and to them we shall revert presently. While Rashidu'd-din traces the Mongol Khans to the Semitic patriarchs, the indigenous Mongol chroniclers in a similar manner trace them to the royal stock of Tibet, and through it to Hindustan to the sacred founder of their faith Sakyamuni himself. In this the Altan Topchi, Ssanang Setzen, and the Kalmuk legend as reported by Pallas agree, and they all name the Indian sovereign, Olana Ergukdeksen, as the stem-father of the race. The two former authorities deduce the Tibetan royal stock from this chief, and trace it through several generations to Digum-Dsanbo Dalai Subin Aru Altan Shireghetu, who had threo sons, Sivaghochi, Borochu, and Burtechino. We are told that their father having been killed by his minister Longnam, who usurped the throne, the three brothers fled; the first to the land of Ngangbo, the second to that of Bubo, and the third to Gongbo. The story of the usurpation of Longnam is told in the native Tibetan books, whence it has been abstracted by Schmidt. In the original story the three brothers are called Ja-thi, Nia-thi and Sha-za-thi. Thi, which is written Khri, means throne, and is the surname of all the early Tibetan kings. Ja means bird or fowl, Nia means fish, and Sha-za means the flesh-eater. The two former are similar in meaning to Sivaghochi and Borochu, which respectively mean the fowler and the fisherman. While the third brother, the flesheater, has been ingeniously identified with Bar. techino, a name, as I shall show presently, meaning the blue-grey wolf,' assuredly a very typical flesh-eater. As Klaproth, to whom we owe the dissection of the story, has argued, it is clear that on the conversion of the Mongols to Buddhism in the 16th century, the Lamas naturally dhirm in the 16th desired to connect their royal race with Buddha himself, and found in the plausible resemblance in meaning of the two names Sha-za and Burtechino a link by which to bridge over the incongruous lineage they desired a priori to establish. I need not say that none of this part of the story, any more than the earlier part of Rashidu'd-din's table, occurs either in the Yuanch'ao-pi-shi, or in the Chinese annals, which schungen, etc. 16; Klaproth Tableaus Historiques de l'Ano' p. 157-8, note.

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92 THE INDIAN ANTIQUARY. [APRIL, 1880. preserve for us the earliest edition of the Saga, and that we must discard it all as an invention of the Lamas in the 16th century. Having got rid of the accretions which the old tradition received at the hands of the Muhammadans of Persia and the Tibetan Lamas, let us now approach the older edition of it. The authorities, old and young, eastern and western, agree in deducing the Mongol Imperial stock from Burtechino. First, as to the etymology of this name. Chino in Mongol means a wolf," burte means the bluish-grey colour which the fur of many animals acquires on the approach of winter. So that Burtechino means merely the blue-grey, or winter-coated wolf, and we find that in the Yuan-ch'ao-pi-shi the ancestor of the Imperial family is simply called a blue wolf. This grey-blue colour is equivalent to that of the sky, and means in fact Celestial. Hence we find the royal race of the Mongols is known as that of the Borjigs, 1.. the grey or blue-grey eyed, from boro, grey or grey-blue,' tho celestial being who visited Alan Goa, as I shall mention presently, having had eyes of this colour. Again Ssanang Setzen tells us Chinghiz Khan gave his people the name of Koke Mongol, i. e. Blue Mongols, o and blue was the Imperial colour of the Yuan dynasty. In all these cases it no doubt refers to the heavenly or supernatural origin of the family whose members are so often apostrophized by Ssanang Betzen as the sons of the Tengri or of Heaven. Let us now continue our story. Burteohino, we are told, married Gon Maral. Goa means white or shining, and is used as a personal name, and given to noble ladies; maral means a hind. The blue wolf therefore married a white hind. In an abridgment of Chinese history written by Yuan-leao-fan, and quoted by Visdelon" the wolf is said'to have been white aud the hind grey. Together they roamed across the Tenghiz (i.e. the lake or sea), and having reached the sources of the river Onon in the mountain Barkhan, they had a son, who was called Bedetse Khan. This is the story as told in the Yuan-ch'ao-pi-shi, in a Chinese work cited by Klaproth, and in a Chinese dictionary entitled Wang-sing-t'ung-pu, in which last how ever the blue wolf has been converted by some rationalizer of the legend into a man of great size and a blue colour, and the white hind into A miserable and deserted woman :" Ssanang Setzen has sophisticated the story after his own fashion; he has converted the river Onon into Jake Baikal, and he adds a paragraph to glorify his proteges the Lama. Be says that on arriv. ing at the mountain Burkhan, Burtechino lived for a while with the people Bede who dwelt there. When they had interrogated him on the motives of his journey, and discovered that he was descended from the Indian Olana Ergukdeksen as well as from the Tibetan Tol Essen, they discussed matters together, and said, "this young man is of high birth, and we have no one to rule over us, let ne make him our chief." Thereupon they made him their leader, and followed all his commands. He had two sons Bedes Khan and Bedetsd Khan." The mountain Burkhan, the Barkhan Khaldana of Ssanang Setzen, the sacred mountain chain of the Mongols, is the famous Kentei Khan range, where the Onon takes its rise, which is called Burkhan-ula in the Chinese geographical work translated by Hyacinthe and Klaproth.There Chinghiz was buried. Burkhan in Mongolian means divine', and Buddha ncoording to Dr. Bretschneider is known among the Mongols as Sakyamuni Burkhan. As we have seen Ssanang Setzen calls the inhabitants of the Burkban Khalduna mountains the Bedo people. The Altan Topchi calls this country the land of Zud, which is porhaps & corruption of Bede. Now Bedetse or Batachi, according to Palladius, is a derivative of Bede or Bata(Yuan-ch'ao-pi-shi, note 7). The name is in fact an eponymous one, created out of the race named Bede. This name Bede gave rise to a fierce polemic between Klaproth and Schmidt. I believe with Remusat that it is merely a corruption of the Chinese" Pe-ti," northern barbarians. In tho Tibetan work named Nom Gharkoi Todonkhoi Tolli the Turkish tribes known as Hor-pa to the Tibetans are called Bada Hor. Again, we are told by Erdmann, who is doubtless quoting Rashidu'd din, that after the capture of Yangbi Klaproth, Asia Polyglotta, p. 294. * Schmidt, Saagang Setsen, p. 372 note 1. Id. p. 875 note 9. 1. Op. cit. pp. 71, and 380 note 22. 1 Klaproth, Asia Polyglotta, D. 266. >> Suanang Betzen, p. 37. 13 Schmidt, op. cit. p. 378 note 3. Bibl. Orient. Supp. p. 840. 16 Tableau historiques de l'Asie, p. 159. 16 Asia Polyglotta, p. 263. ." Ssanang Setaen, p. 59. 1 Timkofski's Travels, vol. II., p. 226. *Schmidt, Forschungen, d., p. 65.

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APRIL, 1880.) CHINGHIZ KHAN AND HIS ANCESTORS. 93 kent-ling Juchi in 1218 the Ulas Bede returned 200 li in circumference. There the she-wolf home to its head-quarters at Karakorum, and bore ten male young ones, who eventually marwas replaced by 10,000 Tarkomang. Erdmann, ried, and each one took a different family name. D'Ohsson," and Von Hammer all state the A-se-na, who was the cleverest was chosen as same fact of the Uighurs. This points to their king, and he ordered that the heads of his Uighur and Bede being synonymous terms, standards should be shaped like the heads of view which is strengthened when we find the wolves, to show that he did not ignore his Turks of northern Tibet called Shara Uighur origin." hy Ssanang Setzen. Now it is very extra- Another legend reports that the Turks sprang ordinary that the neighbourhood of the Kentei | from the country of So, situated to the north of mountains was the original homeland of the Ui. the country of the Hiong-nu. Their chief named ghurs, from which they in fact sprang. The mean- Kha-pam-pu had sixteen brothers, one of whom ing of the story then is--that Burtechino became was called I-chi-ni-shuai-tu. He had a shethe ruler of the Turkish tribe of the Uighurs, wolf for a mother. His brothers were all weak and the inference is a priori a reasonable one, and withont spirit. He, on the contrary, was very that the legend belonged originally to the Turks, strong, and could control the wind and rain. and not to the Mongols. On inquiring further He married two wives, one the ruler of summer this is amply confirmed. The story of the wolf is and the other of winter, by each of whom he in fact a Turkish story. We are told of the Usiun, had two sons. The eldest of these sons was a Turkish tribe, who were probably the ancestors called No-tu-la-shi. His father's subjects of the Tukiu or Turks proper, that the Hiong-nu made him king, and at the same time adopted having attacked them, and killed their chief, his the name of Tu-kiu or Turks. He married ten son was, like Romulus, miraculously tended by wives, whose sons took the family names of their a she-wolf who suckled him, and by a bird mothers. A-se-na was one of these names." which brought him food. The ruler of the Sena or A-se-na is the equivalent of chino, and Hiong-nu having heard of this miracle deemed means wolf. the child to be divine, undertook his education, In these Turkish legends we assuredly have and eventually gave him the command of his the origin of the Mongol Saga. In both we western dominions." But it is in the legendary have a wolf for the common ancestor, in both history of the Takiu or l'urks proper that we it lives near a great lake which it crosses. In meet with the real parallel to our story. In one both it goes to the East or North-East on leavversion of this we read that the ancestors of the ing it." In both it reaches a mountain, and Tukiu lived on the western borders of the Si-hai then brings forth offspring. or Western lake. There they were destroyed by Again, the derivation of the stem-father of a neighbouring nation, who killed them all with- the race from the Si-hai or Western lake, the ont distinction, except a boy of ten years old, on Tenghiz of the Yuan-ch'ao-pi-shi, exactly accords whom the enemy had a certain compassion, and with what we know of the original homeland of spared his life although they cut off his hands the Turks proper, namely, the country round lake and feet. He now dragged himself to a great Issikul. Rashidu'd-dit and his followers marsh, where he remained concealed. There he describe the valley in which the wolf settled as was tended by a she-wolf, who eventually became named Irgene-kun. This according to Abu'l. pregnant by him. As the enemy still sought to ghazi means a sharp-peaked girdle of mountains destroy the young man, the she-wolf, who was (op cit. p. 32), a description which applies adherself carried off by a spirit, took him with her, mirably to the actual cradle-land of the Turks, and transported him to the east of the Si-hai. namely, the mountain girdled and secluded valley She stopped with him on a mountain to the of Issikul, which district was still known in north-west of the kingdom of Kaochang, i.e. of the 13th century as Organum, and is referred to the Uighurs of Bishbalig, where they found a under that name by Rubruquis. I may add cavern opening upon a retired valley more than that the range of hills west of the Volga run80 Temudachin der Unerschutterliche, p. 878-4. * Vindelou, pp. 91, 92, Klaproth, Journ. Ariat. Ist Ber. t. II., PP. 900, 211. 1. Visdelou, op. cit. p. 92. Histoire des Mongols, vol. I. p. 228. 26 See Abel Remusat, Nouv Journ. Asiat. tom. IX. PP. >> De Guignes, vol. II. p. 56. 186-7.

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94 THE INDIAN ANTIQUARY. [APRIL, 1880. ning from Sarepta to the Manytach are called the Tugali and on the mountains Bergbad (i.e. BurIrgene hills by the Kalmaks. Lastly, the western khan) and Bermi (?) writers make Burtechino belong to the tribe of So far the lists virtually agree, but at this the Kurulas called by the Mongols Khorlat (id. point there is a marked divergence. Rashid33), which, as I shall show further on, was a a'd-din makes Dubun Bayan the son and succesTurkish tribe. At all points, therefore, the legend sor of Khali Kharchu, while the Yuan-ch'ac-piproves itself to be Turkish. Burteohino and Goa shi, the Altan Topchi and Ssanang Setzen interMaral, the blue-grey wolf and white hind as we polate two names between them. That these have said, had a son Bedetse. Ssanang Setzen names are interpolations seems probable. Acgives the latter a brother Bedes, who is not cording to the authors last named Khali Kharknown to any of the other writers, and who is chu was succeeded by his son Borjigetei Merno doubt an interpolation of his own. Bedetse gen. This name has been created out of borwas succeeded by his son Tamatsak, or, as the jighin, i. e. the blue-eyed, a term applied to the western writers give his name, Timaj (Abu'l. | Mongol Imperial family, and derived apparently glazi, p. 63). He had a son Kuoritsar Mergen, from the story of Alun Goa, to be referred to the Kichi Mergen of the western writers (id. presently. This Borjigetei is said to have p. 63). Rashidu'd-din makes him the eldest of married Mongholjin Goa, a name as artificially five sons of Timaj, the other four being the created out of the name Mongol, and which is uncestors of the tribe Durban-of which more ignored by the Altan Topchi. These two had a presently-in which be differs from the more east- son Torghaljin Bayan, which was perhaps created ern writers, as we shall see presently. Khorit- in a similar way out of the name Turak or Turk. sar was succeeded by his son Aghojim Bughurul, He had for his wife Borokshin Goa, which seems the Kuchum Baghrul of Rashidu'd-din (ib.). also compounded of the particle boro, meaning I have adopted the orthography of these blue-grey already referred to. The last named names given by Ssanang Setzen, which is sub- pair are said in the Yuan-ch'ao-pi-shi to have stantially the same as that given in the Yuan- had two horses named Tair and Boro, and a ch'ao-pi-shi and the Altan Topchi, as I prefer to domestic named Boroldai. They also had two take Schmidt's direct transliteration of the sons, namely, Doa Sokhor and Dubo Mergen. Mongol words to one taken at second-hand This Dobo Mergen is the same person as the through the medium of Russian letters. Dubun Bayan of Rashidu'd-din. As I have Aghojim Bughurul was succeeded by his son said, Rashidu'd-din ignores the names inserted Sali Khaljigho, who is not mentioned by Rashid by some authorities between Khali Kharchu u'd-din nor in the Bodhimar (vide infra). We and Duban Bayan. In this he is supported by a may remark that one of the Mongol tribes named very independent authority, namely, the Budby Ssanang Setzen in the 15th century was dhist book cited under the name of Bodhimer by called Khalighochin (op cit. pp. 175,191 and 259). Pallas. The list of names given in that work This fact, and the omission of the name from two under a corrupt orthography may be profitably independent lists, looks suspiciously like an compared with those we have discussed. It is interpolation for the purpose of flattering some as follows:tribe or family. Sali Khaljigho was succeed Burudachi (i. e. Bartechino). ed by Yeke Nidun, i. e. the large-eyed, so Berohen (i.e. Bedetse). called both in the Yuan-ch'ao-pi-shi and the Altan Temana (i. e. Tamateak). Topchi, and by Rashidu'd-din, while Ssanang Kakza Mergen (i. e. Khoritsar Mergen). Setzen has corrupted it into Nige Nidun, the one Aiza Borogol (i. e. Aghojim Baghurul). eyed. Rashidu'd-din makes him the son of Eke Dagun (i. e. Yeke Nidun). Kichi Bughurul. He had a son Samsuji, and he Sai Sunji (i. e. Sam Suji). had a son Khali Kharchu, who is ignored in Tebzu (i. e. Kharchu). the Altan Topchi, but is named by the author of Derben Zargan(i. e. Dobo Mergen) * the Yuan-ch'ao-pi-shi by Ssanang Setzen and by Here we have the list as given by Rashid Rashidu'd-din. The last author tells us these u'd-din confirmed in two respects ; first, by the princes lived on the rivers Onon, Kerulon and omission of Sali Khaljigho between Yeke 10 Erdmann'rtomudschin der Unerschutterliche, p. 535. 17 Pallas, op cit. vol. I. p. 17

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APRIL, 1880.] CHINGHIZ KHAN AND HIS ANCESTORS. 95 Nidun and Sam Suji, and then by the exclusion view of Schmidt, and as a proof of the correct. of the names we are now discussing immediately ness of the fable as given by Rashidu'd-din, that before Dobo Mergen. This increases our faith the immediate predecessor of Sekin and Topo greatly in the accuracy of Rashid, who was a Khan as ruler of the Turks was Kolo, otherwise singularly critical historian. He had the Altan called Meke Khan, who assuredly answers to Defter or Golden Register before him and the Khali Kharchu of the above lists. This was besides assisted, as he tells us, by Pulad completes the proof that the earlier part of the Ching-sang, a Mongol prince well versed in the genealogy of the Mongol Khans, as preserved traditions of his house. He is not likely to have in its primitive form, has been adopted from excluded these names, especially the later ones the Turks. Here, however, the adoption is more with their peculiar colouring, the first of the or less legitimate, for, as we shall show presently, line after Bartechino, whose wives are mentioned, there is every reason to believe that the Mongol if they had occurred in the documents before Imperial house was in fact descended from the him, while their artificial and evidently made- old Turkish Khang. up character also points to some ingenious We will now complete the Saga of Dobo Merpedigree-maker. I have no doubt that originally gen. The Yuan.ch'ao-pi-shi tells us that Doa the list at this point stood very much as Rashid Sokhor, while he was one day on the Mountain u'd-din gives it, and we shall presently mention Burkhan, saw a number of people nomadizing a fact which makes this almost certain. Ac- along the river Tunggeli, the Tuguli of Rashid cording to the Yuan-ch'ao-pi-shi Doa Sokhor had u'd-din (this Wolff identifies with the river still four sons, who all lived together. On their called Tongglu, which springs on the western father's death they behaved badly, separated from side of the Burkhan Mountains, and falls into Dobo Mergen, and formed the family Durban the Kara Gol, as bat as I shall shew further on it (i. e. the four). Ssanang Setzen boldly tells us is probable that the Ingoda is really meant). their names were Donoi, Dokshin, Emnek and Among the rest he noticed a black libitka or Erke, and that they were the ancestors of the tent on a waggon, on the driver's seat of which four Uirad tribes Ogheled, Baghatud, Khoit and was a pretty girl, and he said I must secure her Kergud, who in his day were known as "the for my brother. This was the maiden Alan Four" in contrast with the Mongols, who were Goa, whom Dobo Mergen married, and by known as "the Forty." Rashidu'd-din, as we have whom he had two sons, Belgetei and Begontei, seen, derives the Durbans from four sons of Ti. called Belgayat and Buganut by Rashidu'dmaj. As I shall shew further on the Durbans, din." who were contemporary with Chinghiz, were Dobo died, according to Abu'l-ghazi, when he probably the four tribes of Turtars and not the was 30, one of his sons being seven, and the four Uirads. Dobo Mergen married Alun Goa. other six years old. It was from Alun Goa that the Mongol Khans | It was after his death that Alun Goa gave traced their descent, not from him. He and his birth to three sons, whose father was a spirit, one ancestors have nothing whatever to do, in fact, of whom was the ancestor of Chinghiz Khan. with them, beyond his having in the legend So that, as we have said, Dobo and his ancestors married their progenietrix. Who then were these have nothing to do directly with the lineage of legendary chiefs? This was very ingeniously the great conqueror, and it is remarkable that explained by Schmidt. Dobo is in fact no other in the chapter of the Yuan-shi or Official than Topo Khan, the famous ruler of the Turks Annals' of the Mongol dynasty, which has been who died in 581. Doa Sokhor is the equivalent examined for me by my friend Mr. Douglas, of Sekin, Topo's brother, who was also called the dynasty is not traced beyond Alun Goa, Moko Khan, and the division of the tribes and the earlier names are left out. M. D'Ohsson, among the sons of Doa Sokhor answers to the in his well known history of the Mongols, has division of the Turks into four divisions on the also excluded them, and has similarly commenced death of Topo Khan (Ssanang Setzen, p. 374). his story with the same ancestress. I may add as a remarkable confirmation of this (To be continued.) ** Wolff, Gesch der Mong., p. 14, note. 39 Erdmann, op cit. p. 585. 1 30 Op cit. p. 64.

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96 THE INDIAN ANTIQUARY. [APRIL, 1880. SANSKRIT AND OLD-CANARESE INSCRIPTIONS. BY J. F. FLEET, BO.C.., M.R.A.S. (Continued from p. 76.) No. LXV. the gun when the sun was commencing his proInside the village of Aibole, in the compound gress to the north on Sunday the fourth day of of the Matha of Huchchayya, there is an old the bright fortnight of the month Pushya. This and partially ruined temple of the god Isvara, inscription, however, was not forthcoming at one of the columns of which bears an Old- the time of my visit to the village. Canarese inscription. It consists of twenty-five No. LXIX. lines of about fifteen letters each. The greater Just outside the south-west gate of the village part of this inscription is now undecipherable. there is a modern shrine of the god Hanumanta, But enough is legible to shew that the preamble with a stone dhvaja-stambha standing in front refers itself to the reign of the Western Ch& of it. Into the pedestal of this dhvajn-stambha ! uky a king Trailok yamalla or Som e there has been built a Virajal or monumental S vera I., and that it is dated in Saka 989, the stone, with an Old-Cangrese inscription on it, Plavamga saivatsara, on Sunday the second of which a copy is given in the Elliot MS. day of the bright fortnight of the month Collection, Vol. I., p. 410. The upper compartMargasira or Margalirsha. ment of the stone is now hidden from view. No. LXVI. But three lines of writing are visible, recording On a column in another ruined temple in the the date of Monday the eleventh day of the compound of the same Matha there is another bright fortnight of the month Sravana of the Old-Canarese inscription, consisting of nineteen Vishu sarivatsara, which was the twenty-sixth Jines of about ten letters each. This, again, is year of the Chalukya Vikrama-Kala, i.e. for the most part undecipherable. But enough Saka 1023 (A.D. 1101-2). The next compartis legible to shew that, though it does not refer ment of the stone has a figure of the god Jinenitself to the reign of any particular king, this dra, sitting cross-legged, with on each side of inscription, again, is dated in Saka 989, the him a Yaksht fanning him with a chauri. The Plavamga sarivatsara, on Wednesday' the rest of the stone is now hidden from view; but seventh day of the bright fortnight of the month it records a 'grant by the five-hundred MahdKarttika. janas of Ayya vole. No. LXVII. There is also an Old-Canarese inscription No. LXX. at the temple of the god Ramalinga, in Survey There is another ruined temple of the god No. 75 on the south of the village. A partial Tovara in what is known as the courtyard of the copy of it is given in the Elliot MS. Collection, Aramane or palace,' in Survey No. 86, not far Vol. I, p. 360. Without referring itself to the from the Brahmanical Cave. One of the pillars reign of any particular king, it is dated at the now lying in the mandapa of this temple time of the sun's commencing his progress to has on it an Old-Canarese inscription consistthe north on Sunday, the eleventh day of the ing of twenty-seven lines of about twelve letters bright fortnight of the month Pushya of the each. A transcription is given in the Elliot Yuva sariwatsara, which was the twentieth MS. Collection, Vol.I., p. 640. Bat only enough is year of the Chalukya Vikrama-Varsha, i.e. legible with certainty to show that it is dated at Saka 1017 (A.D. 1095-6). I had no leisure to the time of a sukramana on Friday' the twelfth examine this inscription when I was at Aihole. day of the bright fortnight of the month Sravana No. LXVIII. of the Nala sahvatsara, which was the sixtyOn a stone somewhere in the wall of the fort first year of the Chalak ya Vikrama-Varsha, there is said to be an Old-Canarese inscription, i.e. Saka 1058 (A.D. 1186-7). which, without referring itself to the reign of No. LXXI. Any particular king, is dated in Saka 1019, the Inside the village, in a temple of the goddess Tavara saivatsara; at the time of an eclipse of Kontemma or Kontevva', which has been appro+ Adityavara. Bidige ; ec., dvittyd. . Adityavara. * Somavera. . Budhavara. . Adivara. Sukravara. * Kantt, the wife of Panda.

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APRIL, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 97 priated as a house by the Pujari, there is a its right foot; on the proper right, a male and a black-stone tablet with an Old-Canarese inscrip- female figure, kneeling and facing to the front, tion on it, of which a partial transcription is with the sun, partially effaced, above them; and given in the Elliot. MS. Collection, Vol. II., on the proper left, a curved sword or dagger, p. 239. I have published it in the Jour. Bo. with a cow and calf beyond it, and the moon Br. R. As. Soc., Vol. XI., p. 274; but my in the space above. version there was given from the photograph', It is a Sinda inscription of the time of the which, from the letters having been imperfectly Mahamandalesvara Chanunda or Chafilled in with whitewash, represents the original vunda II. and his sons, Bijjala and but indifferently. I now give a revised version Vikrama,-by his second wife, Siriyafrom the original itself. de vi,-who were governing the Kisukad The tablet is 4 3' high, by 1 109" broad. Seventy, the Ba gadage Seventy, and the The letters are well-formed, but rather shallow. Kela v di Three-hundred. And it is dated The emblems at the top of the stone are :-In the in the Virodhi sanvatsara, which was the ninety. centre, a standing figure of a four-armed god, or fourth year of the Chalukya . Vikrama. perhaps goddess, with a worshipper kneeling at Varsha, i. e. Saka 1091 (A.D. 1169-70). Transcription. ['] Namas-tuga-siras-chumbi-chamdra-chamara-charave trailokya-nagar-aratibha-mala stambha'I' ya Sambhave || Svasti srimad-vinata-samast-Amara-makuta-nikato-vasta-gabhasti-nya st-Amgbri-pithan-isa sa (fa)stam padeda dharitriyuman=a[m]budhiyuma [vi] || [] Vri(vri) | Udit-emdu Sri-nivasam saranagata-kubbri(bhri)dh(a)-rajita (tam) nutna ratn-Abhyudaya-kshetram [*] Mukunda-priya-sayana-talam kurmma-patbina-nakr-Onmadamatang-ali-kali.chalita[deg] jalachar-Asphala-kallola-ma!A-nada-nady-ambhahplav-Alankarana nrijagad-&vasa-mudram samudra ('] Kam || Tad-udadhi-m@khaley=enal-oppida vasudhege makutam=enips Meruge temkalu sad-amala-Bharat[] vaniy-at-adarimdam teinkal=eseva Kurtala-visa (sha)yam || Adan=aldav(r)=aram(nar)ta sukh-Aspadam=enipa Chaluk ya-vam-. [') sa-ratnottamba(88)r=mmadavad-ari-basti- mastaka- vida!ana-kam (ka) othirava-pratapar=ane karu || Svasti Sri-Simdavam[] 6-8dbhava-kamala-van-Adityan=anam(na)mna(mra)-bhabhrin-mast-Alankara-vasta-bra(vra)ja vilulita-vinyasta-pad-abjan=&["] st-ari-stoman G urjjar-Amdra(dbra)-Dravila-Magadha-Nepala-bhupalak-adi-prastutyam nitya-tejam praba["] la-ba!a-yutam vira-Champa(mu) inda-bhupam || Jayati vijaya-lakshmi-narttya(rtta)ki-natya ramgo| vijita[*] samara-rango vairi-dor-ddarppa-bhamgah | vitarana-guna-tamgo visva-vidy-Amantaramgd vividha[") vibudba-sango(gah) sahasottumga-bhupa[h] | Anat-arati-ntipalaram bedare bemkomd= attha(rttha)mam () vasta-vahanaman pendira tamdaman gadigala gudaramam nadaman munisimd=irkkuli[") golvad-embade vinodatin tam(ta)nno!=emd=amdu pelu ghana-sau(sau)ryyam-bada (de)a ippar=krattodarddu(rdu) Chamurd-avanipalanolu | Antenisida eriman-mahamamdalesvaram Chamna(mn)md-arasares[18] var=ardhdham(rddham)ga-lakshmi-Siriyadeviyara dasa-dig-vartti-kirtiy=est=emade | Kami Pati-bhaktiyi[mo)["'] p(d)=Aru[t]dhati matiyim Bharati subhagyadim Ratiy=emd=i kshistiyo]?r Chamunda bhupana 8a * No. 88 of Pati, Sanskrit, and Old Canarese, Inscriptions.

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98 THE INDIAN ANTIQUARY. [APRIL, 1880. [O] ti Siriyadeviyam jagam bannisugun || Va || Ant=enisida Siriyaderigam Chaham(mum)d Avanisam. ["} ga[m*) [putte*] negarttegam pogarttegam neley=enisida vira-Bijjaladeva-Vikrava(ma)deva kumararu sri{"] matu-Kisckad-eppattum Bagadagey-eppattum Kelavadi-[munuru]mam su[kha) samkatha-(vi). [*] nodadimd=a}du rajyam-geyyattam-ire Svasti Srimach-Chalukya-[Vikrama-varshada] 94neya [*] Virodhi-samvatsarada 10.......... Translation. Reverence to the god) Sambhu, who is made beautiful by a chauri 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! He, the lord, the excellent one-whose footstool is placed upon the substantial rays of all the diadems of the glorious immortals, who bow down before him,-acquired both the earth and the ocean! (L. 4.)-The ocean, - from which the moon arose; which is the home of the goddess of fortune; which is adorned by the mountains that fled to it for protection; which is the place of the production of ever-new jewels; the surface of which is the favourite couch of the god) Mukunda"; and which is decorated with the streams of rivers, large and small, and with lines of surging waves caused by the motion of the aquatic animals which are driven to and fro by the play of the tortoises and the pathinafishes and the alligators and crowds of elephants in rat,-is marked, as if with a signet, with (the earth which is) the habitation of men and animals. (L. 7.)-To the south of the mountain) Moru, which is esteemed the tiara of the earth which is charming as being considered to have that same ocean for its girdle, there is the good and spotless land of Bharata ; and to the south of this there is the charming country of Kuntala. (L. 8.)-Many (kings),--who were the jewel- led earrings of the race of the Chank yas, which was considered to be the receptacle of endless happiness; and who were as mighty as lions in rending asunder the heads of the infuriated elephants which were their enemies, -governed it. (L. 9.)-Hail! The brave king Cha munda is the sun of the white waterlilies which are those who are born in the Sind a lineage; the waterlilies, which are his feet, are shaken to and fro and are pressed down by the many headornaments of the kings who bow down before him; he has driven away the assemblage of his enemies; he is worthy to be praised by the kings of Gurjara, Andhra, Dravila, Magadha, and Nepala, and others; his glory is perpetual; he is possessed of a very powerful army. Victorious is he, the king who excels in impetuosity;-who is the stage for the dances of the dancing-girl who is the goddess of victory; who has conquered (in) the battle-field ; who has broken the pride of arm of his enemies; who excels in the virtue of generosity; who is deeply versed in all knowledge; and who associates with learned men of various kinds. Tell me now; who are those who have acquired sufficiently great courage to withstand the king Chamanda, when they consider that it is his delight to frighten and pursue the hostile kings who bow not down before him, and then in his anger to assail their wealth, the vehicles in which they convey their goods, their troops of wives, their temples, their tents, and their countries ? (L. 17.)- And as to the glory, which extends to the ten regions of the heavens's, of Siriyad & vi, who was the wife of this glorious Mahamandalesvara king Chamunda:-Man. kind praise Siriye de vi, the virtuous wife of king Chamunda, saying that she is a very Arundhati in devotion to her husband, a very Bharati in wisdom, and a very Rati in beauty. (L. 20.)-While the princes, the brave Bijjalad e va and Vikramade v&,-[who were 10 There are faint tracee, here and there, of two more lines of writing ; and after that, the rest of the stone appears to have been left onpolisbed and blank, unless the details of the grant have been intentionally effaced. 11 Vihan. 11 Guddra, gudana, is not exactly a tent in the English meaning of the word. It is a large cloth which may be used indiffrrently sem carpet, or a curtain, or, suspended over a cross-bar supported at the extremities, 18 & rough kind of tent open at each end. 13 The four cardinal points of the compase, the four intermediate poihte, the seaith, and the baulir.

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APRIL, 1880.) SANSKRIT AND OLD-CANARESE INSCRIPTIONS 99 born] to this Siriy ade vi and king Cha No. LXXII. munda; and who were considered the abiding. The last and latest of the Aihose inscriptions places of glory and the objects of praise, --were is the following's on a rock in the bed of the governing, with the delight of pleasing conversa- river, below the temple of Parasurama in Survey tions, the glorious Kisuka d Seventy, and the No. 75. It is hardly worthy of notice, except B a gadage Seventy, and the Kela va di as an instance of the extent to which corruptThree-hundred, and were reigning : ness of diction can be carried in the more (L. 23.)-Hail! On .............. recent inscriptions. The characters are of the ... of the Virodhi fifteenth or sixteenth century ; but the insarivatsara, which was the ninety-fourth year of scription is not specifically dated. The inscripthe glorious Chalukya Vikrama-Varsha, .. tion contains no fact of any historical im portance. Transcription [*] Sva-dattam" dvi-gunam pumayam para-datt-anupalanam para-datta-paharenam sva-datam nispalam [] bhavetu (ID) [] Prajotpatya-samhmacharada | Chayitra ba 1 lll | Srimatu raje-sri Baregedevenayaka-vodeyaru [*] Ramalingana stanika Mapekhanara Chika-Somamanayakarige Kotapadebenakanavore grama-made Tusabuka[9] Chikereya stala sahAvagi kota pateya [ll] Yidake Avan-an-obba tappidare Himda tappidaCore Kasiyali Akala komda patake hobaru Musulamana tappidare Makkedalli [') musa pa bisata patake hoharu [I] Yi dharmmake arobbaru tappal-agadu [P] Translation. | notice. Among the latter, is a very interesting The preservation of the gift of another is fragment 'low down on the north side of a large twice as meritorious as making a gift oneself; and shapeless rock lying to the north-west of the by confiscating the gift of another, one's own temple of Teggina-Trappa, or Trappa of the gift becomes fruitless! hollow,' which is on the north bank of the On the first day of the dark fortnight of tank at the back of the village. (the month) Chaitra, of the Prajotpatti sarivat- A lithographs, from the estampage made by sara", the glorious and royal lord Baregedeva- myself, is published herewith. It includes nayaka gave a strip of land in the village of fragments of two inscriptions, which cover on Kotapadebenakanavore, together with the site the rock a space of 4' 2 broad by 3' 11" high. of the tank, or village, called) Tusabuka-Chik- The upper six lines are in beautifully-cut obarkere, to Me pek hanara-Chikka-Somannanayaka, acters of radically the same class with those who belonged to the shrine of (the god) Rama- of the early Chalukya and Kadamba grants liiga. which I have published. They have, however, If any one offends against this (grant), --if he certain distinct peculiarities and refinements of be a Hindu, he incurs the guilt of killing a cow their own; and the only inscriptions known to at Kasi; and if he be a Musulman, he inours the me, the characters of which are of precisely the guilt of ..................... at same type, are-1, the Palla va grant of Makka! No one may offend against this (act of) Vishnugopavarma, which I have published religion ! at Vol. V., p. 50,-and 2, the Pallava grant No. LXXIII. of Attivarma, which I give below. But in In the season 1876-7, I thoroughly examined Plate XII. of his South Indian Paleography, all the inscriptions which were known to exist at Second Edition, Dr. Barnell gives an alphabet Badami in the Kaladgi District, and at the from a Palla va stone-inscription at the Seven same time succeeded in discovering a few new Pagodas, referred by him to about A.D. 700, the ones that had never previously been brought to | characters of which are of the same type, though Concluded from Vol. VIII, pp. 237 to 246 and 284 to scription too ansightly, to correct the mistakes in this 298, and pp. 74 to 76 above. inscription. 1 No. 84 of Pili, Sanskrit, and Old-Canarese, Inscrip 11 Probably Saka 1373 (A.D. 1451-2), or 1433, or 1493. tions. 15 No. 88 of Pali, Sanskrit, and old-Canarese, Inscrip** it would take up too much space, and make the trac tions.

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100 THE INDIAN ANTIQUARY. [APRIL, 1880. slightly modified and evidently of later date; foremost of kings." From this, and from the he names them the Eastern Chera or Pallara inscription being at Bada mi itself, there can be Alphabet, and, at p. 35 of his book, states that no doubt that Vat&pi was originally the it was confined to the old Tondaina du or Western India stronghold of the Palla vas, Pallava kingdom of Conjeveram, and that and that it was from them that the Chaluthe introduction of this alphabet into Ton- kyas wrested it. It is probable that Vatapi daindu is probably to be placed about the was temporarily recovered by the Pallavas fourth century. from tho Western Chalukyas after the reign of Owing to the peeling off of the surface of the Polikesi II.; and there seems to be an allurook, the greater part of this inscription has been sion to this, in the later Pallava traditions, in entirely destroyed; and it is of course impossible 1. 14 of the copper-plate grant published by to say how far the lines may have extended at Mr. Foulkes at Vol. VIII., p. 273. the sides,-though 11. 3 &c. cannot have extend- | The date is, unfortunately, entirely obliteratod; ed so far as l. 1 may have, owing to natural but this fragment is, of course, of at least earlier obstacles in the stone and to some square sockets date than the earliest Chalukya inscription which, for some reason or other, were cut on at Badami, which is dated Saka 500 (A.D. each side of the inscription. I give below a 578-9). And this is, in fact, the earliest stonetranscription of what remains; it is too frag- inscription as yet known to exist in these parts. mentary to translate. The fragment is of ex- Lines 7 to 9 contain a few letters of another treme interest as mentioning Bademi, in 1. 2, inscription of later date. The characters show under its ancient name of Va tapi, and as it to be a chalukya inscription of the speaking, in l. 4, of "the Palla va the sixth or seventh century A. D. Transcription. First inscription. ['] ...................................... (sam]vatsare Atmano rajya-varsh cha varddhamane trasyodase] ... [']........................ hona Mahamall[@]na vidvisham Vatapir= atim ........................... [') . . . . . . pa(?)ja . . . . . . . . rishour=atulam gotra gunair=atma .......... .... ..... tayah kshitibhajam=agrosarah PallCavah"] 3333 ...1. (P)ha-Vishour"=a[pi yah stambhan=jaya ..., ...,.... pe(?)r=bbahu-mate prakhyata- ......... Second inscription. .........[Sva]sti Saka-varsha-samvatsara). ... [.. ........ md.... ................. [y...... ..... ........na ..... ......... No. LXXIV. This is the grant of Vijayabuddha- varma, of which I have spoken at Vol. V., p. 175. I now give the text from the original plates, which belong to Sir Walter Elliot. They were obtained for him by 'Baktavatchaliah' from a man named Madhavarao, who found them at. Gunapadeya' in Kondakur' in the Guntur District. They, therefore, come from the eastern coast of India. 1. There can be no doubt as to the correctness of the letters that I have supplied here. Half of the U is distinctly viaible. And the metre requires llaval to complete the verse. 10 There was possibly here some such name as the Sirbavishnu or Narusimhavishnu (either of which would Bait the metre) of Mr. Foulkes' grant at Vol. VIII., p. 278, -except that the vowel of the syllable preceding sh(P) ha appears to be not i, and the Anusudra is to a certain extent doubtful.

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ON THE NORTH SIDE OF A BOULDER NEAR THE TEMPLE OF TEGGINA-IRAPPA AT BADAMI. penyikap ibu selder Tcheu: Udsjegu lle Pinjada. Tauro vac, FROM AN IMPRESSION BY J. F. FLEET, BO. C. S. W.GRIGGS PHOTO-LITH. PECKHAM SEAL OF THE PALLAVA GRANT OF VIJAYABUDDHAVARMA.

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PALLAVA GRANT OF VIJAYABUDDHAVARMA. PEwig sa PIENDAS Ng Your Peany DW&LNG 545 Her& con PERGAM D Z P g g D x H y f S T Past warst A APIE JE @ CPHY TY RIZAJ n Ps J D J n P J J khya 506 Ved DE Off Jose DJES 050 435 PL $21 KOP VROG qlw pljes DAY TODAY is W.GRIGGS PHOTO-LITH. PECKHAM lla. 116. III.

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APRIL, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 101 The plates are three in number, about 57" long its date, or the position of these two kings in by 270" broad. They are thin and smooth, the Palla va genealogy. But it is unlikely having no raised edges; and they are much that the Vijayakanda varm & of this better preserved than I thought from the appear- grant is identical with either the first or the ance of the ink-impression from which I first second Skand a varma of the grants at spoke of them. Together with the ring and Vol. V., pp. 50 and 154. And, having regard seal, they weigh 33; tolas. The second and to the rudeness of the characters in which it is third sides are numbered. The ring had been engraved, and to its being in the Prakrit cut before the plates came into my hands; it is language, and to the emblem being sunk in the about thick and 31' in diameter. The seal surface of the seal, and to the fact that it records on it is circular, about 1' in diameter; and has, only one generation anterior to the donor,sunk in the surface of the seal itself, a standing the probability is that this is the earliest animal, which looks more like a deer than any. Pallava grant that has as yet been brought thing else, facing to the proper right. to light. I am unable to give a translation, as the The grant, as in the case of many of the body of this inscription is in Prakrit. But the Eastern Chalukya grants, ends with an djnapti, purport of it is clear. It records a grant to the or, in the Prakrit, anatti. It gives us pracgod Narayana by the queen-consort of the tically the same forms of the numerals 2 and Yuvamahardja Vijayabuddhayarm a in 3 as are given by the Pallava grants at Vol. the reign of the Maharaja Vijayaskanda- V., pp. 50 and 154, and the Vergi grant varma, whose name occurs in its Prakrit form at id., p. 175. In line 9, there is a form as Vijayakhandavamma. And Vijay a bud. of 4, which differs in detail from the 4 of dha varma is said to be a Palla va, and of the three plates mentioned just above, but the Bharattayana or Bharad vaja gotra." exactly resembles the third form of the Gupta There is, therefore, no genealogical connection 4 given by Pandit Bhagawanlal Indraji at between the Vijayabaddha varma of this Vol. VI., p. 44. And in 1. 10, there are two grant, and the Vijaya nandivarma of more numerical symbols, which are somewhat the Veng i grant at Vol. V., p. 175, who was uncertain, but which seem to be either 200 and of the Sala i ka ya na gotra. 40, or, combined, 400,-and, perhaps, a third There is nothing in this inscription to indicate which is altogether doubtful. Transcription. First plate. ['] Siddha Siri-Vijayakhandavamma-maharajassa samvvachhara "..... [*] yuvamaharajassa Bharattayana Pallava['] nam Siri-Vijayabuddhavammassa devi 23.... [*] kujanaviha(?)radevi kada(?)viya 34..... Second plate; first side. [*] rajana lachha(*)ne(?)te(?) paniya".... [deg] pad-uttare paso Anyakassa ka(?nu)sita"... [') chhennam dalgi(?)re kumi-mahi-naraka deva-ku lassa Second plate; second side. [") blagavan-Narayanassa abun(?) Ayum bala vaddhani. [deg] yam katuya-bhumi n ivattane chattari4 a dhu(?)hi [10] samya dattatam tatura-game yeka 200(?)40(?)ttara(?) [") samya [? pa]riharihipariharadhaparihaya . Conf. No. XII., 1. 15 (Vol. V, p. 61), and No. XV., 1. 14 (Vol. V., p. 155). The same statement is made in l. 10 of Mr. Foulkes' grant at Vol. VIII., p. 167; but I doubt the genuineness of this inscription. And the genealogy is traced through Bharadvaja in 1. 10 of Mr. Foulkes' grant at Vol. VIII, p. 278. " One numerical figure is illegible here, or perhaps two. 33 Two letters, containing the first part of a proper name, are illegible here. ** One letter is illegible here. * One letter is illegible here; and perhaps also one before the pa of paniya. 36 One letter is illegible here.

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102 THE INDIAN ANTIQUARY. (APRIL, 1880. Third plate. ["] Bahubbireyvasodha datta bahubhis-cheanupalita ["'] yasya yasya yade bhumih tasya tasya tada phalam (lle] [^] Sva-dattam p ara-dattam va 58 baretta(ta) vasundharam ["S) gavam sata-sahasrasya hantuh de(pi)vati dushksitam [ll] [*] Anatti Rohani-guevatti | No. LXXV. been beaten down with a hammer, by way of This is another copper-plate grant from the cancellation, after heating the plate. And the original plates, which belong to Sir Walter plate was evidently then attached to the other Elliot, and were obtained for him by Somasun- two, as a guard to protect the writing. Prodara Mudaliyar from Gorantla in the Guntur bably there was another blank plate, now lost, District. attached to protect the writing at the other end The plates are three in number, and measure of the grant. about 8" long by 1% broad; they are thin, and The inscription records that king Attiquite smooth, having no raised rims. Together varma, of the family of king Kandara, with the ring and its seal, they weigh 35 tolas. granted the village of Antuk kur, and a The ring had been cat before the grant came field of the measure of eight hundred pattis, or into my hands; it is about 'thick, and 21 in a field called Akhyasata-patri, at the village of diameter. The seal is circular, about l' in Tanthikonths on the south bank of the diameter. The emblem on it is probably the river Krishna bend, to a Brahman named figure of some god, sitting cross-legged on an 1 Kottiearma. The grant is not dated. altar; but it is anything but clear, even in the The names of Attivarmi and Kandara original. Like the emblem on the seal of No. are anknown to me. But, from the style of LXXIV. above, it is sunk in the flat surface of the characters, which are of the same type as the seal itself, -instead of being raised in relief those of No. LXXIII. above,--and from the on a countersunk surface, as is usually the case. fact that this grant comes from the same The language is Sanskrit. The characters will locality as No. LXXIV. above,--and from there be remarked upon below. being the same peculiarity in the way of markThe inscription covers both sides of two of ing the emblem on the seal in both this grant the plates. One side of the third plate is blank. and in No. LXXIV.,--and from the statement But parts of three lines of writing, in the same that Attivarm & was descended from the god characters as those of the extant inscription, Hiranyagarbha, or Brahma,--there can be no can be distinctly discerned about the centre of doubt that this also is a Pallava grant, and the other side of this plate ; thus, in l. 2 I can that it is one of early dato. clearly read para-[da]tt[ Gn] vd, and, in l. 3, | A transeription of this grant is given in the (pibajti kilbisha[m], and many other letters second Elliot MS. Collection, entitled Telugu are recognisable, though I cannot make a con- Sasanams, Vol. I, p. 13; but it is wrongly attrinected passage out of the first line. Tbis obli- buted there to the Early Chalukya king Kirttiterated writing has all the appearance of having varme I. Transcription. First plate; first side. ['] Svasty=Atala-vipula-yasasi Srimaty=Ananda-maharshi-vamsa-samudbhato bhagavato Va(Pvam) kosvar-Adhi. ['] vasinas-tri-bhavana-kartul Sambhos=charana-kamala-l ajah-pavitriksite Kandara-nsiputi kuld samu(') dbhatena. sundara-sajata-pasala-jana-parichardn=Apramoya-Hiranyagarbha-prasa vena prat&p-pana First plate ; second side. [*] ta-sakala-samanta-mandalena Mahendra-sama-vikramena sora-guru-sadrise-buddhina samyak-praja-palan-8

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PALLAVA GRANT OF ATTIVARMA. / 1 l peri sphng' neaakne'n* rng: 5 pii: ncrpmaa:kiu (31mmmuuk m mu aRY - ymk m ni tt mimittiu'rri snny // ascchrlnny: ngngNsiu' ttng 5 p: r

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Ila. 116. ykhu gmiu: 3 iyo 18 aeaa // 8 nng' 250 m pii mi tt 2 // m 0 * : @P3 / 7 [FET, 00,.8. diibhkmtt n :n* 5 a 3 W. GRIGGS PHOTO-LITH PRCKHAM.

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APRIL, 1880.] THE GAROS. 103 ('] parijita-kirttina rajna Attivarmmana anuparata dharmma-kriya-parena Kabyapa-gotra() ya Apastambha"-satra-vide yama-ni ya*]mavath Rig-Yajus-Sama-vide brahmanaya Brahma-kalpa. Second plate; first side. [") ya Kottisarmmane Krishnabenna-dakshina-kule Tanthikontha-grame chatur-ddisam=ashta sata-pa[*] tti-kshetran=ch=Antakkura-gramas=ch=odaka-purvvan=dattah ssa(sa)rvva(rvva)-badba pariharam [ll] [S]y[a]-dattaa pa[deg] ra-dattam va ye hareta vasundharam gavam sata-sa hasrasya hantuh pibati kilbisham [1] Second plate; second side. [10] Bhumi-danat=parandanan=na bhutan=na bhavishyati (tas)y=[aiva baranat=pape]n=na bh[utan=na bha]vish[y]at[i] [*] [Bahubhi)[") r=yvasudha datta bahubhis-ch=Anopalita* yasya yasya yada bhumis-tasya tasya (tada phalam] [ll] ["') Brahma"-svar visham ghoran=na visham visham-uchyat visham=okakina hanti brahma-svam putra-pautrikam [1*] Translation. village of Antuk k u ray were given, with Hail! By king Attivarma,-who is born libations of water, free from all opposing claims, in the family of king Kandura", which is to the Brahman Kottisarma, of the Kasyapa possessed of unequalled and extensive fame, gotra, who knows the Apastambha" sutra, and and which is glorious, and which is descended who practises the major and the minor obseryfrom the lineage of the great saint Ananda, ances, and who is acquainted with the Rig and and which is purified by the pollen of the lotuses the Yajur and the Sama (Vedas), and who is a which are the feet of (the god) Sambhu, the holy Brahman, and who is almost equal to (the god) one, who resides at the temple of) Vake. BrahmA himself. svara", and is the maker of the three worlds ; (L. 8.)-He incurs the guilt of the slayer of who is attended by beautiful and well-born and a hundred thousand cows, who confiscates land clever people; who is of the posterity of the that has been given, whether by himself, or by inscrutable (god) Hiranyagarbha; who has re- || another! There has not been, and there shall duced the territories of all chieftains by his! not be, any gift (better) than a gift of land ; prowess; who is equal in valour to the god) there has not been, and there shall not be, any Mahendra; who resembles in intellect the presin (greater) than confiscating the same ! Land ceptor of the gods; whose fame has been ac- has been given by many, and has been pre. quired by properly governing his subjects; and served in grant by many; he, who for the time who is intent upon (maintaining) the uninter- being possesses land, enjoys the benefit of it! rupted practises of religion,-a field of (theThe property of a Brahman is said to be a measure of eight hundred pattis, including terrible poison, (but, in comparison with that), poi(its boundaries on the four quarters, at the son is not called poison ; (for) poison kills only village of Tanthik ontha on the south bank one person, (whereas) the property of a Brahman, of the river) Krishna ben pa, and also the (if confiscated), kills one's sons and sons' sons ! THE GAROS. BY THE REV. W. AYERST, M. A. The Garos are & type of the more primitive other. They believe in the existence of a Supreme and savage of the claps, and all of this clan Being, who is "God over all." But they do not have more or less of a family likeness to each worship him by sacrifice, believing him to be 11 The occurrence of this form of the name, instand of A pastamba, is, I believe, sufficient proof in itself of the early date of this grant. Dr. Bobler has written on this point; but I have not his remarks to refer to. * First kd was engraved, and then it was corrected into the 1The metre requires us to correct this into brdimana. 90 8c., Krishna. 11 Or, perbape, Vankdars. sa See note 27 above.

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104 THE INDIAN ANTIQUARY. [APRIL, 1880. benevolent, and therefore not in need of propi- other light appendages that wave in the breeze. tiation. Their numerous inferior deities are the This is the general shrine for all common occaobjects of their dread, and they do sacrifice sions, and is referred to in all cases of sickness to them, whenever they believe that they have or scarcity. incurred their displeasure. Among the direct In time of sickness, the priest is sent for to objects of their worship are the sun and moon. offer sacrifice to the particular deity he may To ascertain which of the two they should wor- pronounce to have been offended. With his ship on any given occasion, the priest takes a peacock's feathers in his hair, and his official cup of water and some wheat; he then calls the sandals on his feet, and with little other covername of the sun, and drops a grain into the ing, he takes his seat on a low stool in front water; if it sinks, that is a sign that they should of the altar, and addresses it (there is no image) worship the sun; if not, he drops another grain in a low monotonous chant. Meanwhile another into the cop, in the name of the moon, and so person leads the victim round and round the on till one of the grains sinks. shrine. It is taken away from time to time Their minor deities are so numerous that for lustration, and then led back to the priest, even the votaries themselves cannot tell their who caresses it and feeds it with salt; after names. Rishi is the chief of them. He is this has been repeated, the head is struck off, the same as the Hinda Siva, and is also called and the altar is smeared with the blood. If a Surjong. Rishi is said to preside over second blow should be needed, it would be crops and health, Sorjong over cotton. They thought of ill omer. The sufferer, in whose are one, but divided into two. Their .worship- behalf the sacrifice is made, lies near the priest pers do not know of what gender they are, or during the ceremony. At the burning of the where they live. Rishi is not displeased at dead, if the deceased was of rank, a bullock murder. was sacrifioed, and the head buried with the Owing porhaps to their having no written body. If he was a chief of the upper Garos, language, the mythology of the Garos varies the head of one of his slaves is cut off and with the age. In this way they have come to burnt with him. If he was of the first rank, it regard our gracious Queen, "the mother of all was formerly customary for a large body of his the Feringis," as one of their divinities. Un slaves to sally forth and seize a Hinda, and cut happily they have brought into the same pan- off his head, and burn it with their chief's. At theon the Hinda deity Mahadeva, whom they weddings & cock and a hen are slain by the consider the spirit of evil. priest, but rather for augury than for sacrifice. They claim for themselves a divine origin, The dead are kept four days. They are then and practise hero-worship, making an offering buried at midnight. The pile is erected at to the newly-burnt ashes of the dead, and the distance of a few yards from the chaung, or preserving the images of the deceased in their house. The pile is adorned with stripes of red houses. They regard the higher mountains as cloth, and the head of the victim named above, the abodes of the blessed, the word Asuk, which and the remains are placed in a small boat, signifies mountain, signifying also heaven, the and laid on the top of it. It is fired by the abode of the gods. In the same way the Hindus nearest relation, and the ashes are buried near regard the Himalayas as the dwelling of their the spot, and covered with a small thatched deities. building surrounded by a railing. A lamp is The first created man is believed by the Garos lighted every night for a month in the building. to have been a priest, but their priesthood is not Moreover, the wearing apparel of the deceased hereditary. It is the duty of the priest to is hung on poles fixed at each corner of the perform certain rites at weddings and funerals, | railing, and left there for six weeks or two and at the investiture of chiefs; he also names months, after which they are broken and allowed children on the day of their births, but his to hang downwards fill they fall to pieces. most important ministrations are in time of The railed graves of chiefs are decorated with sickness. Every house has one or more altars rude representations of animals placed over the before it. The type is a certain fantastical dis- graves, and the railing is often decorated with position of bamboos, with festoons of cotton and fresh flowers.

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APRIL, 1880.) THE GAROS. 105 The dead are moreover kept in remembrance by means of monumental images, placed in the porch of the dwelling-house. Those in a single house frequently amount to a great number, a reproduction, perhaps, of the Hall of Ancestors among the Chinese. The figure is adorned with the earrings or other ornaments worn by the person represented, but in other respects bears no resemblance, or hardly any, to anything human. Their belief is that a Garo, as soon as he is burnt, is born again a Garo in some unknown spot far away in the hills. It is probably on account of their custom of representing their dead by images that the GAros are unwilling to be sketched. They believe that the production of a likeness of themselves is ominous of their death. Colonel Dalton describes one of these rade representations 48 "& full-length figure, de corated with all kinds of finery, and with an old silk umbrella supported over it." He thus describes the offerings made at the grave of a young girl. "In front of the house was a bamboo frame six feet long, two high, and three broad, at the corners of which carved posts were placed diagonally, and a lid of open lattice-work was lying ready to be placed on the top. Within the frame a small opening bad been made in the earth, into which the remains, collected from amongst the ashes of the pile, were reverently placed by the nearest female relatives, the mother and the aunts, and then covered with earth. This done, the same mourners filled the bamboo framework with various offerings, of which I noted the following:-Three baskets of raw cotton, four baskets of unthreshed dhan, two grilled fowls, a fow dozen shrimps, boiled rice, red pepper and salt, and gourds full of mhud or fermented liquor. After these, earthen vessels were broken and thrown in. The reason given for their being broken was that all this provision was for the use of the dead maiden, and that her spirit could not use the vessels till they had been broken, but that the fragments would reunite for her. The trellis-work covering was then laid on the top, and a coarse silk cloth, stretohed upon hoops, spread over it. Meanwhile the boys of the community were beating drums, striking gongs, and blowing horns. Above all, a bull-fight was exbibited, and attracted crowds. Indeed, but for the grave carriage and silent grief of the poor mother, as she slowly and quietly put one offering after another into tho grave of her child, all looked like a merry making. The bamboo frame is allowed to remain a year, and is then burnt amidst fresh rejoicings." Their marriage ceremonies and customs are different from the European. If a young Garo should make advances to a maiden, and she rejecting him, chose to tell her friends of it, it would be regarded as an insult to her whole clan, which the blood of the offender must atone for if among the Upper Garos, but a feast will conciliate resentment among the lower clans. The custom is for all Garo maidens except heiresses (and these can only marry according to certain laws of kindred) to indicate their own choice of a husband. When the wedding day arrives, and the bridal party begin to lead off the bridegroom, his parents and family feign ancontrollable grief, and make loud lamentations, and some force is used to tear the bridegroom from them. The investiture of a chief consists in a horn. ring being placed on each arm by the priest, who is to be presented with one ring, which he is entitled to wear on his left arm. The feast, which forms a necessary part of the ceremony, is so costly that none but the most wealthy can afford it. When a man has been killed by a tiger, they believe that he appears in a dream, bidding his relatives change their names, whereupon his parents and brothers and sisters adopt new names. The object is to prevent the tiger from discovering the kindred of the man he has slain, and thus attacking them too. The tiger's nose is worn as an amulet, to facilitate childbirth. These simple people have great reverence for truth. Their mode of attestation on oath is very solemn. The oath is taken upon a stone, which they first salute, and then, with the hands joined and up-lifted, and with their eyes steadfastly fixed on the hills, where they believe their god to reside, they will press him in the most solemn manner to witness what they are about to declare as true or false. They then again touch the stone, with all appearance of the utmost fear, and bow their heads to it, again calling upon their god. They also look steadfastly in the direction of the hills, and keep

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106 THE INDIAN ANTIQUARY. [APRIL, 1880. their right hand upon the stone during their Kanibani Zamindar at five hundred rupees, while narration. In some of the hills they place the price of a ryot's head is from ten to twelve tiger's bone between their teeth before they rupees. Hence the Garos are careful to reduce give evidence. On rare occasions they swear the skulls of their own kindred to powder, lest with their weapons in their bands. When a by accident or for gain they should find their Garo is sworn in the Goalpura Court a little way into the market. Of late years the British chalk scraped from the wall answers the purpose Government has brought its influence too near of earth. Amongst themselves, a lie is punished to admit of such raids. with instant death, not so much as an act of In case of disputes between clans, -and among justice, as of indignation. In case of murder, people so impatient of unjust disputes these the relatives of the slain are bound to demand are very serious--the territories of the hostile blood for blood, and ought according to Garo clans are mutually proscribed. Neither may custom to put to death either the murderer or eat or drink within the territories of the other, one of his kindred, or at least one of his slaves. food so taken would not nourish, water so drunk The offending family is then bound to retaliate, would be poison. The difference may be adjustand so on without ceasing, unless the Counciled by the intervention of a third party. The succeed in bringing about a reconciliation. angry clans may be brought together on neatral The mode of effecting this is by inducing the ground, that the case of quarrel may be disinjured party to accept a fine from the other ad cussed. If the arbitrator succeed in effecting the price of the blood. peace, the parties swear to observe it, by biting In a deadly feud the weaker party flies to their swords: as a sign that friendly relations distant hill to elude the stronger. Both parties have been restored, the representatives of the immediately plant a tree bearing & sour fruit clans must put food into each other's months, called chalaka, and make a vow that they will and pour mhud, the festival beverage, down do their best to eat the fruit of that tree with each other's throats. the head of their enemy. A generation may I will only add Colonel Dalton's account of a pass away without opportunity of revenge. In building bee" among the Garos. He witnessthat case the feud descends to the children. ed the process, and has thus described it: "At The successful person carries off his enemy's. the Lushkar's (chief's) village, there was a head, and boils it with the fruit of the tree considerable gathering of young people from all which had been planted; he then drinks of the the neighbouring villages, not often seen at this juices thus mingled, and the feud is at an end. season, as the inhabitants are occupied on their When head hunting parties have succeeded farms, either planting cotton, or preparing their in massacring sufficient victims they call vast ground for cultivation. But I was most fornumbers of their friends to see the "reeking tunate in finding here a house-building party, heads," which they fill with wine and food, and a merry one it was. All the young men and dance round them, singing loud songs and young women of the Gundupara clans were of triumph. After these rejoicings the heads employed, and most rapidly and yet neatly they are buried for the purpose of rotting off worked. The framework was ready, and they the flesh. When arrived at a proper stage, they were thatching ; curiosity at the sight of the are dug up and cleansed of their putrid flesh, stranger stopped them; but, on being reminded and then the warriors sing and dance round by some of their elders that the day is short, them again in triumph, and finally hang them they went briskly to work again. The girls upin the houses of the slayers as trophies. dived down the hills into the valley, and re"Skulls so taken have a marketable value, vary. appeared laden with bamboo-leaves, while the ing with the position of the owner, and the lads on the roof covered it in with them. A degree of hatred entertained for the victim." feast was in preparation for the house-builders, Thus the skull of a Gomasta, who bought provided by the individual who profited by Kalumabopara, was valued at a thousand rupees, their labour, and this is all his house cost and that of an India-Talukdar, an agent of the him." From a paper on "The North-east frontier considered vol. II. (Dec. 1878), pp. 865-877. For an early paper on this Mission Geld in The Indian Christian Intelligencer tribe by Johu Eliot, see Asiat. Res. vol. II, pp. 17-87. D.

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APRIL, 1880.) MISCELLANEA. 107 MISCELLANEA. JAMES WALES THE PAINTER. Robert Mnbon appears to have been a good To the Editor, "Indian Antiquary." architectural draughtsman, as may be seen from SIR.-In the Indian Antiquary for February, those of his sketches (such as Nos. 9 and 16) in page 52, there are several curious details regard which buildings are introduced. ing the Indian career of James Wales, artist, I have not been able to trace any reference to in connection with which the following additional Mabon as yet, but doubtless a search in the Calcutta facts may possess some interest for your readers. Gazettes for the years 1790-1800 would discover In Stanley's edition of Bryan's Biographical some particulars of this English artist in India. and Critical Dictionary of Painters, it is stated in The Governor General of India, Sir John Shore; the notice of Wales, written by Stanley, that he died Jonathan Duncan, Governor of Bombay, and many at Bombay in November 1796, and the article other well known names are among the subscribers also mentions that he "made all those splendid to the book, which unfortunately bears no imprint drawings of the caves of Ellora and the plans whatever. which were, after his death, published by Thomas The title page, which is engraved, was given. Daniell." as stated by the author, in substitution for the In the well known work, Oriental Scenery, by T. 20th plate, promised in the proposals for publishand W. Daniell, there will be found twenty-four ing the work, and is thus described by Mabon :views of the mountains of Ellora and the Hindu "I have introduced a Frontispiece to this work, Excavations, (or as we now call them, Rock-Cut instead of the last mentioned subject in my temples) drawn by James Wales, and engraved un. proposals :- In the Vignette of the Frontispiece, der the direction of Daniell. the emblematical Figures are History directing It would appear, however, from a statement in the attention of Painting to Indian subjects, a the introduction to a small oblong quarto book part of one of which is represented on a Tablet, in the possession of the writer, entitled Sketches which she supports. I have given the Figure of illustrative of Oriental Manners and Customs by Painting, the attitude of striking the Rainbow with Robert Mabon, that Wales was assisted in his her pencil, to denote the Power which this art has arabaeological undertakings by Mabon, who says in in giving a just representation of nature, and her his preface, dated Calcutta, Feburary 1st, 1797 : many varied Tints." The "Indian subject" on "The following sketches were made during my the tablet is an Elephant, with a howdah on its travels, while engaged in an arduous undertaking back, kneeling down. (which took me five years to accomplish, for a The following brief epitome of the contents of Mr. Wales, lately deceased ;) viz:-Oriental Anti- this book will, it is hoped, prove of interest, as this quities, or Drawings of all the excavated Hindoo volume is, it is believed, the earliest published collecTemples in India, particularly those at Ellora, tion of authentic plates illustrating the manners near Aurangabad, Ekvera, near Poons, and those and customs of the natives of any part of India, on the Islands of Elephanta, and Salsette, near The Calcutta edition of Balthasar Solvyn's plates, Bombay." illustrating the manners and customs of the Hin"Being requested by a few Friends to favor doos, was not published till 1799, although the them with Drawings illustrative of the Manners prospectus or proposal for publishing them will and Customs of the Asiaticks, to send to their be found in the Calcutta Gazette for 6th February Relations, who had never been in India, I con- 1794. The better known French edition of Solvyn cluded a small Pocket Volume, containing Twenty appeared in Paris in 1808, in 4. volumes, atlas sketches, would be very acceptable to them, and folio, the publishing price being 100 guineas the the Public in general, and accordingly published set. my Proposals for the present Work." Plate I.-The manner of crossing the river at "I return the respectable few, whose Names Wanker, near Poona, during the monsoon. are here annexed, my grateful thanks, for the Seated on a trunk, on the top of a raft formed readiness they bave shown to encourage the under of "calibashes" lashed together, is an officer taking; and sincerely wish it may answer their dressed in uniform; three natives swimming by expectations on the subject." the side of the raft are urging it over a river. The plates, 19 in number, are hand-coloured "In the background I have introduced coolies engravings, of considerable merit, each plate being with his baggage; distant from these, his bearers accompanied by an interesting letter press de- and palankeen, floating in the same manner. scription, full of allusions to "the Archaeological Since the year 1793, this mode of crossing the river Survey" work on which the artist was engaged. has been discontinued, on account of accidents

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108 THE INDIAN ANTIQUARY. which have happened, people having often been carried down by the strength of the current, notwithstanding the united efforts of those who conducted the calibashes." Plate II.-Savoy Mahadowrow Pundit Purdhun, late Peshwa of the Mahratta Empire, seated on the Musnud, at the Durbar of Poona, in which is introduced Nana Furnavese. The Peshwa is seated "do-zanu" on the musnud, to the left is Nana Furnavese. "In surveying the Peshwa seated on the musnud, the eye is dazzled with the immense riches about him, but his effeminate dress and the unmanly-like attitude which the customs of the people make him under the necessity of observing, takes away from that dignity in appearance, which an European might expect to see in a Prince seated on a throne." Plate III.-Savoy Mahadowrow, late Peshwa of the Mahratta Empire, exercising the long spear, with other Bramin Chiefs, near Parbuttee, at Poona. Plate IV. Savoy Mahadowrow Pundit Purdhun, late Peshwa of the Mahratta Empire, mounting his elephant on his return from Parbuttee, to the Durbar. Plate V.-The late Mahadajee Scindia, the celebrated Mahratta Chief, seated in his tent. Plate VI.-Mahratta Pendarees returning to camp, after a plundering excursion during the late Savoy Mahadowrow Pundit Purdhun, late Peshwa of the Mahratta's expedition against Nizam Ally Khan. Pindarees, on elephants, mounted on horses and on foot, driving before them villagers laden with sheaves of ripe grain. "This sketch was made on my way to Ellora in order to make drawings of the stupendous excavated Hindoo temples there. At that period Savoy Mahadowrow had taken the field against Nizam Ally Khan, on account of the latter refusing to pay some tribute due to the Mahrattas." Plate VII.-A Suttee, or ceremony of a Hindoo woman proceeding to the funeral pile, to be burnt with her deceased husband. "While at Poona, I was present at three ceremonies of this kind: the annexed sketch was taken from the first I saw. The unfortunate victim was a beautiful young Hindoo woman. On the death of her husband, she declared her resolution to the court of Poona, that she would burn upon the same pile. They immediately issued orders, that every honor should be paid her; sepoys and a number of other attendants were sent, as also palankeens, and musicians, eleplants, camels, horses, and in short everything which could form a grand procession. She went attended by these through the streets of Poona, [APRIL, 1880. making a salam, (the token of her departure,) indiscriminately, to almost every one she met, after which she proceeded to the funeral pile, attended by a vast concourse of people. The pile was erected at the side of the Mulna and the Motta, two rivers which form a conjunction at Poona. The construction of the pile was very simple-it consisted of four poles, about eight feet high, struck slightly in the ground, at the distance of seven feet by five. Billets of wood were placed regularly within the space marked by them, to the height of four feet; between these were placed gobur, or cow-dung, baked in the sun, straw and other combustible matters;-over these, oil was poured to accelerate the dissolution of the unfortunate victim. From the top of the poles others were tied across, so that the whole had the rude appearance of a bedstead. On the top of all were laid a great many billets of wood. "On her arrival at the pile, her husband's corpse (which was carried before her to the place) was immersed in the river, during which the Bramin priests, who attended on the occasion, muttered some prayers, and laid it on the ground. She sat some distance from it. Her head was adorned with flowers; her relations presented her with beetlenut and sweetmeats, of which she partook : and they placed upon her wrists, bangles or bracelets. She seemed to be almost in a state of insensibility, on account of their having previously given her gunja. After taking an affectionate leave of her friends she rose; her husband's body was carried beside her, and laid upon the pile, she ascended and laid down by it, embracing the corpse;-afterwards, four or five people laid hold of the poles fixed on the ground, and pulled them down, by which means, all the billets of wood, which were placed at top, fell upon them. In the interim, her nearest relations were employed in setting fire to the pile below, which they speedily effected, on account of the combustible matter contained: in a few minutes it was in an entire blaze-they retreated, applying their hands to their mouths, making a most lamentable noise; this with the shrieks of the unfortunate woman, were drowned by various music. She endeavoured to extricate herself from the flames, on which a Bramin, with a large billet of wood, struck her on the forehead; which effectually stunned her, or perhaps deprived her of life-as after it, she was at rest. In a few hours, all that remained of this faithful pair was ashes; those were thrown with some degree of ceremony into the river. "Nothing could have induced me to be a spectator of this horrid scene, but a wish to give an exact representation of it." Plate VIII-A group of dancing girls.

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APRIL, 1880.J Plate IX.-Getterha, or Annual Fair, held in front of the excavations of Ekvera, in the Mahratta Country. "This wonderful work is very near the top of the Bhaur Ghaut, and almost opposite to the fort of Logur." MISCELLANEA. Plate X.-Mohometans performing the Mohurrum, or mourning of Hossein. Plate XI.-Parsees assembled for devotion at sunset. Plate XII.-Different modes of conveyance used at Bombay. "In this sketch, I have introduced palankeens, chair-palankeens, mehannas, doolies, and a hackery, or cart; these being the modes of conveyance prevalent there, and indeed all over India." In the "chair palankeen," which is like a sedan chair, is seated a stout Englishman, in white clothes, reading a book, very like General "Koir Wig" in Rowlandson's sketch, in the ' Adventures of Qui Hi? in Hindostan,' London: 1816. Plate XIII-Bombay Subadars, Jemadars, Sepoys, &c. Plate XIV. The launching of the ship Carron from the Bombay Dockyard. Plate XV.-Artificers at work. Goldsmiths at work on the steps in front of an Englishman's house, a lady and two gentlemen looking on. Plate XVI.-Gentoos at devotion. "In this sketch I have introduced the Bramin priest at Ekvera, with other two Hindoos worshipping in the temple there, the Lingum or Maldew." Plate XVII.-Gentoos lamenting the death of a deceased relative, or friend. A group of six Hindu women at the door of a native hut, beating their breasts with the palms of their hands: through the doorway of the hut is seen the dead person, covered with a white cloth, laid out on a charpai. Plate XVIII.-Snake catchers exhibiting a cobra de capello. Plate XIX-Fakeers or devotees of different casts. In this plate Mabon delineates, two Hindu, two Muhammadan and one Sikh Faqir. ARCHD. CONSTable. A HINDOO SHRINE ON THE CASPIAN. In our walks about the streets of Resht our eervant Gopal, with his red turban and Indian costume, attracted great attention among the Khurds and Kosaks, who frequently inquired if he was a Turk. The Persians seemed to understand better his belongings, called him a Mul 109 tani, and declared he had come to join his brother. I inquired what they meant, and learned in reply, that one of the "lions" of the place was Surakhani, a temple some ten miles away, which all visitors made a point to see, containing images that were worshipped. It was lighted by sacred flames, which shot up out of the ground, and for centuries it had been under the faithful guardianship of Multanis. Who the Multanis were I did not at first comprehend; but, finally, it occurred to me that a Multani must be synonymous with Hindustani, or a native of India; that the city of Multan on the Indus must have been in the distant past an important centre, commercially and politically; and Multani might have been used by the Eastern nations to designate the people from that city itself, as well as those who hailed from portions south of the Indus. We were now very anxious to see what we concluded must be a Hindu temple in Russia; and especially to interview the Hindu priest, if such he could be, in charge of the sacred spot, as we should then settle all doubts, and learn how it came to pass that the natives of Hindustan, who have such an antipathy to wandering to any great distance from their own country, were induced to make such an extensive journey, exposed to every kind of danger, both by sea and land, and finally be willing to erect a temple in such an out-of-the-way place, among people who were perfect strangers to their faith. Still more surprising was it that they should keep up so faithfully the guardianship of their idols, by constant recruits sent from time to time all the way from India, as we were told. These were points that cast an air of improbability about the whole matter, causing it to seem most unlikely, and made us very desirous of solving the mystery. If the pagoda was a fire-temple belonging to the Guebres, such a circumstance would be not at all strange, but would rather be the most natural thing that could happen; and that it is such a temple is distinctly stated in the works of several travellers, who are regarded as authority on matters out here, but who evidently would not know a Hindu were they to meet him, and to whom a fire-temple and a heathen pagoda were one and the same thing. As much as a century and a half ago, Jonas Hanway mentioned the existence of forty or more Hindu devotees residing at Baku. Why, then, we thought, might there not be some descendant of them still living, who would be a curiosity to behold, and whose acquaintance it would be profitable for us to make? Accordingly in the afternoon, we hired a fine-looking droschky with a span of fast hardy Kalmuk ponies, who took us all about the town for only sixty kopeks (one shilling and

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110 THE INDIAN ANTIQUARY. eightpence) for the first hour, which is the government regulation. The charge for the next hour is about one-half that of the first. An hour later, we had arranged with our driver to take us in his droschky to Surakhani, and bring us back, for the sum of five roubles (fourteen shillings). In addition to the span of horses we had, a third horse was quickly harnessed abreast of the other two, which we learned was the custom when driving off for some distance. We started from Baku at a quarter to four o'clock. Our driver was a Kosak, with a tall, black Astrakhan hat on; and, what is more, he was a regular Jehu, as he drove us over the undulating and poorly constructed roads, full of ruts and sand, at a ten-mile-per-hour rate. We passed through two small villages, and in sight of many oil-factories, which from the dark smoke they emitted, showed that they were running on full time. The air around was filled with an outrageous odour. On approaching Surakhani, a place composed simply of two large oil factories, we readily distinguished the Hindu temple, whitewashed, and surrounded by a high stone wall, with a large wooden gate for its main entrance. Gopal could hardly contain himself. We got out of the carriage; but found the door locked, and could see no one in the inside.. We then walked around into the nearest factory yard, where we were told that the priest had gone that afternoon to Baku, and that without him we could not enter the temple. However, by persuasion and the offer of a keran, the key to a small backdoor was forthcoming, by means of which an entrance was easily effected at a point where the walls of the factory and the temple joined. We passed through and out of one of the cells, several of which are built into the high surrounding wall, where the devotees lived. In the centre of this almost circular enclosure, with a diameter averaging about one hundred feet was the temple proper,-a strong, quadrangular structure, bearing marks of age, but in good repair, surmounted with a dome some thirty to forty feet high. From the dome hung a rope on the inside; and to its end, some three feet from the floor, was fastened, suspended in the air, a good-sized copper bell, just such as is rung by Hindus in their temples when performing their devotions. Besides the bell, nothing was to be seen, save a metallic tube, which protruded a foot or two out of the floor, and had some cotton batting stuck into it. This the man who furnished us the key pulled out, and in its place held a lighted match. The result was the same as when one lights a gas jet. We then were shown into the only cell still occupied. In it we readily recognized articles peculiar to the Hindus. There were pictures of Ganpati, the [APRIL, 1880. four-armed elephant god of Siva, and a few other deities. The last were Penates, or household divinities, cut out of small pieces of silver and gilded ware. They were arranged on a small raised altar in the middle of the cell: and about them were gas-jets like the one already described, and which our ciceroni lighted, one after the other, whispering audibly that the place we were in was very holy. The man, though a Muhammadan, had evidently witnessed the Hindu priest in profound earnestness at his prayers; and the darkness of the room, lighted up with flames fed from the spirit world beneath, had impressed him with an awe that characterized his every action. Having noticed all that was to be seen, and satisfied ourselves that, though miles away from India, we had not yet got away from India's gods, we started to return to the city; hoping to find the old priest there, and get out of him something about the temple and its wonderful history. It was already growing dark. The fires from ignited gas in ditches, dug here and there for burning lime and baking brick, lighted up the sky, and enabled us to realize, to a very exact degree, the appearance of the country when under an extensive illumination gotten up by the citizens of Baku to celebrate some festive occasion, or in honour of the visit of some important official to their city. Few, if any, places have such natural resources for an illumination on so grand, yet economical a scale as Baku; and the idea that we were riding over "gas-works" on a gigantic scale, it must be confessed, suggested thoughts quite peculiar to the time and place. Our Jehu drove back even faster than when we came, breaking the harness twice in his efforts to urge on the horses, regardless of deep ruts and steep banks. We give the palm to Russian steel and Baku carriages, manufactured, we were told, in St. Petersburg, for withstanding all strain when a Kosak is the driver, and three Kalmak ponies harnessed abreast are making for home. We were back in the city by seven o'clock; and were just dashing round a corner, before drawing up by our steamer, when the driver suddenly reined in the horses and stopped. We wondered what had happened. The driver, pointing to a group of men seated on the steps of a liquor shop informed us that the priest we wanted to see was there. I turned and spoke in Hindustani, asking the man to come to us. The sound of his native tongue startled him; and he stared at us wildly as he approached. When we told him that we had just come from his country, and as a proof showed him Gopal, the man's joy knew no bounds. His story, in brief, was, that he was a native of Lahor. Nearly ten years had elapsed since he left Karachi by native

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APRIL, 1880.] MISCELLANEA. 111 caste and undoing the accumulated merit, which was the direct result of so many years of selfsacrifice and penance. From England he said he would return with Gopal to India. On finding I could not take him, he determined he would abandon the idols to the tender mercies of some Muhammadan friends, and go back the way he had come; declaring this life he was leading to be a humbug!" craft, in company with two associates, and arrived at Bandar Abbas, after & narrow escape from drowning in a storm. From Bandar Abbas, they came on by bard, exposed marches to Kirman, Yezd, and Teheran, and thence by the same route that we had taken. They were twelve months making their long journey. At Baku, they found the temple in charge of an old priest, who, on being relieved, returned to India, there to in. duce others to follow his footsteps, just as his predecessor had secured these three fresh arrivals. One of the associates died after a stay here of a year or two. Shortly after, the other became so homesick that he returned to India, promising straightway to send substitutes in his place. No one as yet had appeared ; and the priest, still & man in the prime of life, was getting very much discouraged. He declared he could not stay any longer a voluntary exile from friends and country, even though he should have to commit the unpardonable sin of leaving the divinities unattended, & circumstance without & precedent, he said, for no break had yet occurred in the guardianship by Hindas of the temple since its erection, over eleven hundred years ago, but about which he evidently knew as little as he did about its subsequent history. Further than this, he was rapidly forgetting his mother tongue, and talking a mixture of Armenian and Turkish : 80 that, outside of a plain, ordinary conversation, he not only had difficulty in expressing himself, but often failed to complete his Hindustani sentences, making it very hard to understand him. One thing was evident: the man was losing faith in the virtue and efficacy of his Penates, and declared that they were not what they used to be. To prove this, he went on to show how much wealth had been slowly accumulating for ages at his shrine, part of which had come all the way from India; but the rest was the result of offerings from many people not so far away, who, though of a different faith, visited the sacred spot, -partly from curiosity, and partly from a general superstition in the vague belief that it is wise to appease deity under all forms. This wealth had lately been carried off in the night by parties who could not be found; and, if the gods could not take care of what was their own, the priest seriously doubted whether they could look after him and his interests, and that of those gone before him. Evidently this idea had made a strong impression upon him; for on the next day, when our steamer was advertised to start, this orthodox Hindu urged and besought me to take him along as my servant, just as I was doing by Gopal, even at the risk of his losing PROF. SCHIEFNER. The death of Anton von Schiefner, which was announced in the Athenaeum of November 29th of last year, leaves such a sensible void in more than one department of Oriental and linguistical research that a fuller notice of his life and literary work may, it is hoped, be welcome to many students to whom his name has long been familiar as one of the foremost Oriental scholars in Russia. Schiefner was born on July 18th, 1817, at Reval, where his father, who had emigrated from Bohemia at the end of last century, was established as a merchant. After passing through the grammar school of his native place, he matriculated in the University of St. Petersburg in 1836, and at the wish of his uncle, W. Schneider, who held the professorship of Roman Law and was anxious that young Schiefuer should succeed him some day, enrolled his name as a student of jurisprudence, while he continued at the same time his philological studies under Prof. Graefe, who had been the first in Russia to write and lecture on comparutive grammar. After creditably passing the usual examination at the end of a four years' course, he went to Berlin in 1810 to attend the lectures of the celebrated jurist F. C. von Savigny; but soon the classes of Boeckh, Bopp, Lachmann, and Trendelenburg had greater attractions for him, and eventually he gave himself entirely up to bris favourite philological pursuits. The influence which the lectures of those far-famed professors exerted on him is traceable throughout hie literary career. On his return to St. Petersburg he was made, in 1813, Professor of Latin, and subsequently of Greek, in the First Grammar School, and devoted himself exclusively to the study of the classics and more especially the Greek philosophers. A few years later, however, he took up the serious study of Tibetan, for which the libraries of St Petersburg offered special opportunities. After being appointed in 1848 one of the librarians of the Imperial Academy, he was elected in 1852 a member of that learned body, the cultivation of the Tibetan language and literature being assigued From Midnight Marches through Persia. By A. Balantine of Bombay, (Boston, 1879), pp. 229-238.

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112 THE INDIAN ANTIQUARY. [APRIL, 1880. to him as his special function. Simultaneously he tribes he had visited. This mass of valuable held from 1860 to 1873 the professorship of the material would probably long have romained dorclassical languages in the Roman Catholio theolo- mant in the University library at Helsingfors had gical seminary. In the last-mentioned year he was not Schiefner, at the instance of the Imperial promoted to an ordinary membership in the Im- Academy, arranged it and made it generally perial Academy, with the predicate " Excellency." accessible in a lucid translation from the Swedish After a fortnight's illness, which from the very original into German. His independent works beginning gave rise to the gravost apprehensions, under this head comprise translations of the great he died on November 16th of the year which has Finnic epic Kalevala (1852), the heroic poetry of closed. the Tartars of Minussin (1859), and the lays of It is in three directions that Schiefner has made the Wotcs (1856), as well as a number of highly his mark in literary history. In the first place be interesting essays on Finnic mythology (1850-62). contributed to the Memoires and Bulletin of the While he was still in the midst of these studies, Imperial Academy of St. Petersburg a number of the languages of the Caucasus began to engage valuable articles on the language and literature of his attention, and it was in the first place the Tibet, of which the following are of special in-| Tush language on the analysis of which he brought terest:-- Additions and Corrections to Schmidt's to bear his wonderful philological acumen. After Edition of the Deanglun, 1852;. The Life of Odkya. a preliminary report on that language, which he muni, translated in abstract from the Tibetan, 1853; laid before the Academy in June, 1854, he brought On Foucaux's Edition and Translation of Rgya out two years later a full treatise upon it. It was tch'er rol pa,' 1850 ; Studies on the Tibetan Lan- mainly through the study of this work that Baron guage, 1851, 1856, 1864, 1877; On the Periods of P. Uslar was stimulated to investigating on the Human Decadence, from a Buddhistic Point of spot also the other languages of the Caucasus. View, 1851; Translation of the forty-two Sutras, In a full account by Schiefner of recent researches 1851; On some Eastern Versions of the Legend of on these languages, which will be found incorRhampsinitus, 1869; Buddhistic Stories, translated porated in the Annual Address of the President of from the Tibetan, 1875-7; On Vasubandhu's Gathd- the Philological Society, just published, the author sangraha (the Tibetan Dhammapada), 1878. Be- speaks of his own share in those most difficult sides, he separately published in Tibetan and researches with a modesty and reserve which might German Vimalaprafnottararatnamdu, 1858, and well be commended to linguistic scholars of far Tdranatha's History of Buddhism in India, 1869; inferior abilities and attainments. in Tibetan and Latin, Bharata's Answers, 1875, As that statement can easily be referred to for and the ancient Sanskrit-Tibetan-Mongolian glos- further details, it may here suffice to enumerate sary Mahdvyutpatti (1859). When his fatal illness the various memoirs by Schiefner on those lanovertook him he was busy collecting and arranging guages :-Essay on the Awar (1862), followed (in materials towards a work on the Bonpo or pre- 1872) by a more comprehensive account of that Buddhistic religion of Tibet. language and a collection of Awar toxts, with a Schiefner possessed also a respectable acquaint- translation; Essay on the language of the Udes ance with Mongolian; but, unlike his predecessor 1863); on P. von Uslar's Abechasian studies (1863); I. J. Schmidt, who was a far better Mongolian Researches into the Tchetchens language (1864); than Tibetan scholar, he confined his principal Report on P. von Uslar's Kasi Kumuk studies labours to the Tibetan language. (1866); Reports on P. von Uslar's investigation of In the second place, he was for a considerable the Hurkanian (1871), and Kurinian languages number of years engaged in arranging and pre- (1873). Also of the Ossetic language (which, though paring for publication the memoirs and linguis- locally Caucasian, belongs to the Iranian group) tical materials left by the great Finnic ethnologist Schiefner had made himself master; a number of Alexander Castren, who, after spending twelve translations from that language by his pen, seveyears among the various Ugro-Finnio tribes of ral of them accompanied with the original text, Norway, Lapland, and Siberia, had finally sac- appeared in the Bulletin of the Academy in the cumbed in the prime of life to the hardships: years 1862 to 1867. For many of his linguistical which he had had to endure. Of the twelve investigations he had, with as much tact as volumes brought out by Schiefner from 1853 to patience, availed himself of the presence in St. 1861 only two are narrative; seven treat of the Petersburg of natives (soldiers' chiefly) of the languages of the Samoyedic tribes, the Koibal, districts on the languages of which he happened Karagass, Tangusian, Buryat, Ostiak, and Kottic to be engaged. The importance, however, of the tongues, and three contain Castren's researches vast mass of linguistical material thus opened up on the mythology, ethnology, and literature of the by him, and of the results to which his investiga

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APRIL, 1880.] BOOK NOTICES. 113 tions led, has not yet been fully realized, except so far, perhaps, as his numerous contributions to our knowledge of Eastern fables are concerned, for which branch of literature he evinced throughout his works a keen appreciation. While his loss as the representative authority on all matters concerning Tibetan literature and the languages of the Caucasus is felt to be irreparable, it is not less deplored by many savanta in this country, as well as in France, Germany, and Austria, with whom he was allied by ties of intimate friendship. He visited England three times for the purpose of literary researches--in 1863, 1867, and 1878and he will long be remembered here for his singleheartedness, his sprightly conversation, and his unswerving devotion to the scientific pursuits which he had made the task of his life. R. Rost. January 1, 1880. BOOK NOTICES. BUDDHA GAYA, the Hermitage of SAkya Mani. By Rajen. temple to the Burmese,--though his opinion is fully dralkla Mitra, LL.D., O.I.E., &c. &c. Published under orders of the Government of Bengal. Calcutta, 1878. borne out by the style, especially when compared with that of existing remains of temples of about the First Notice. same age in Burma," and supported by the evidence Outwardly this is a large quarto volume, hand- of inscriptions, one of which records the repairs or somely printed, of 258 pages of text and 16 of rebuilding of the temple in 1106 A.D.,' and the preface, contents and errata, with fifty-one plates other distinctly states (p. 208) that this temple -34 tinted and 5 plain lithographs, and 12 photo- "was constructed a fourth time and finished on graphs. Published by orders of the Bengal Govern- Friday the 10th day of Pyadola in the Sakkaraj ment, no pains has been spared to make it look year 667 (1305 A.D)." The author on the contrary well by printers or lithographers. holds that--as there was a great templo here in Buddha Gayi, the birthplace of Buddhism, the 7th century--that still existing must be the the Holy City of the great monastic religion of same: the Burmese could only have plastered it Eastern Asia, is a place of much interest, and the and done some trifling repairs ! illustration of its history and antiquities is well At p. 102 we meet a statement that might have deserving the patronage of Government. Its been expected in Baron Munchausen, and there is remains had already been to some extent illustrated no correction of it in the Errata : it is to the effect by Buchanan Hamilton, Major M. Kittoe, General that the author measured ten bricks, and the first Cunningham, Mr. Fergusson, and others, and in was 15 X 50" X 9' 5" X 27" :-that brick of this bulky volume Dr. Rajendralkla Mitra takes four dimensions would be a puzzle for mathemaup the subject with a view, we might expect, to ticians who assert that there are only three dimenan exhaustive treatment of it. It may therefore sions; and the other nine were also extraordinary not be out of place here to examine, somewhat in bricks, for they measured from 14 to 16 feet in detail, how he has performed this public task, and length, some 9 8" and others 10' 5" broad and to indicate the quality of the contents of this large 23 to 27" thick! We have seen big bricks of volume. The author has such a repute'as a scholar, great age, but nothing like the size of these : that no one can wonder that the Bengal Govern- possibly, however, it is a mistake or rather a ment entrusted him with so important a duty. But series of mistakes, of which the author as well as of late he has so frequently contradicted our greatest the printer must share the blame. authorities in Indian Antiquities-J. Fergusson, We pass from the author's ideas on the repreD.O.L. and General Cunningham--men of true sentation of the sizes of bricks, to those on genius, who have done lasting service to the subject Palaeontology, which are as strange. At p. 213 he of their special study,--that it seems desirable to remarks that the "Chbadanta" elephant, so well learn whether he or they speak with the greater known in Buddhist mythology, could have been knowledge and authority, or whether the Bengali neither a Mastodon trilopodon nor M. tetraloDoctor is not liable to mistakes of even more podon, nor yet an Elephas of the stegodon, lucodon serious character than the authorities he differs or enelephasis species, but probably the extinct from. Hippopotamus.Sivalensis ! This long extinct fossil The great point aimed at in the volume seems animal he believes to have been remembered by the to be to prove that Mr. Fergusson is wrong in early Hindus (p. 153). Are the representations attributing the building of the great Buddha-Gaya of the Chhadanta Elephant like a Hippopotamus P 1 From The Athenaeum of January 24. It is nearly a counterpart of the Bodhidruma temple at Pagun which was erected by king Jayasimba, 1204-1827 A.D.-See Crawford's Embassy to Ava (8vo ed.), vol. I. p. 117. . See Jour. A. S. Ben. vol. XXXVII. p. 97.

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114 THE INDIAN ANTIQUARY. [APRIL, 1880. Some of the illustrations will amuse, if they do | At p. 133 is a very meagre account of the sculpnot perplex, the reader : thus on plate vii. isture on plate xx. fig. 3. The central figure is given a photograph of the Southern Facado of Buddha under the Bodhi tree conventionally rethe Great Temple', which is intelligible enough, but presented by two leaves; and round him are some the next plate is the same thing "restored." No of the principal scenes in the legend of his life. one looking at it would suppose that the first could Below, on his right, is a representation of the story ever be restored so as to look the least like the told by Hiwen Thsang, of Buddha at Mathura, second; their proportionate heights to the bottom when the monkey brought him a pot of honey and of the finial (which is destroyed in the first) are as then fell into a tank, and was drowned, but, for this 3 to 5. We turn to the text p. 79, and are told meritorious act, became a man in the next birth. in a footnote that the plate is wrong; "the Above this is the well-known incident at Rajanumber of storeys above the terrace should be griha, in which the elephant let loose to kill eight as in the photograph" (the first we suppose) Buddha, is represented kneeling at the feet of the "and not nine." But even this correction would teacher. Above this, again, is the Banaras scene not make the two in any way comparable. The of Buddha seated (in the dharmachakra mudrd) and author in trying his hand at a' restored drawing first preaching his law. On the opposite side a has failed to see that both the proportions and the similar representation is perhaps intended to redetails of the original should be followed ; and, not present him on his visit to Svarga to teach his having attended to this, his restoration is a delu- mother; and just below it is the scene where Maha sion. After comparing these two plates, on looking Modgallyana requested him to descend. Below next at the restored Porch of the Great Temple this is Mayadevi holding the branch of a tree; in plate xix; of which "there is at present no such and on the lowest compartment is represented, structure," the reader will have no hesitation in according to custom, the maker of the image. concluding that it never did nor could have existed Above all is the Nirudna scene. Such slabs are -unless it had been put up in the 19th century. abundant about Buddha-Gaye, all representing This failure to comprehend what is before the same favourite scenes, none of which need be him, must seriously affect the value of any re- mistaken. In the Panch Pandava temple there construction Dr. Rajendralala may attempt. is a very good example of it where the monkey in We doubt if he so understands the elements that the first and the elephant in the second scene are enter into the distinction of successive forms of & very well cut; also the deer below the Bandras style, as to be able to judge of the value of a re- scene, and a shl tree at the head and feet of the storation of any building. nirvdna figure; while in the Svarga scene a disFrom architecture we turn to the sculptures re- ciple is making namaskara to the standing Budpresented in his many tinted plates; and of these dha, as related by Fa-Hian; and the infant Buddha we first remark generally that the features given is represented as being born from the side of to the figures are not such as are usually met with Maya-Sakra making music at the great event. in Hindu or Buddhist sculptures: the faces are Round the nimbus is the formula Ye dharma hetu, two narrow below, and just such as students from &c., and on the redestal is an inscription, dated our Schools of Art are most apt to draw if not in the 11th year of King Mahipala's reign carefully watched and kept right. In the smaller which reads thus details also there are errors of carelessness and [') ...... TIRT=T4a F hent inaccuracy that the author ought not to have sakalasanvarAzeranuttarajJAnAvAptaya iti mahAtolerated : some of these we shall remark below. [%] ...... 24CHHET 44CHartaff-819Dr. Rajendralala, however, whilst intent on contradicting what heconsiders the mistakes of General devapravardhamAnavijayarAjye ekAdazame samvatsare abhilikhya Cunningham, Mr. J. Fergusson and Professor [5] .. .. ..Tereta Tradicar efter.. Weber, has but short space to devote to the de fara H scription and explanation of the details of the Why has Dr. Rajendralala passed over all this in sculptures be presents ; but being a native of India, entire silence The details are just what give and having a great reputation for scholarship, it interest to the sculpture, and the inscription so far could hardly be supposed he would make any fixes its age. mistake in mythology. We are sorry, however, On plate xxx. are represented three figures, to have to point out even in this department such which he regards as 'Buddha and attendants errors as he might surely have easily avoided. or disciples' (p. 135): but if we look at the two * Here the draughtsman has omitted his tail. * Here again the elephant's head, represented in the sculpture, is omitted in the drawing. This is so badly drawn that no one would recognise even the attitude.

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BOOK NOTICES. APRIL, 1880.] attendants, the ushnte (turban) or top-knot at once indicates that they are not disciples (who are never so represented), but all three are Buddhas. On plate xxi. fig. 3 is another similar sculpture which he has failed to explain (p. 135), though it is plainly enough Buddha travelling, with Indra the raja of Swarga carrying the umbrella over him, and Nagaraja the king of Patala with the saptaphana or seven-hooded cobra and bearing the kamandalu or water bottle. The object in the lap of Buddha (plate xxiii. fig. 2) seems to have perplexed our author (p. 134), yet it is quite common in the later representations of Buddha, and indicates no penance, as he imagines, but is simply the bhikshapatra.s With the representations of the Bodhisattwas he seems to be even less acquainted than with those of the Buddhas; for, (on p. 136) he makes out fig. 2deg on pl. xiii, with the chakra chinha on his hand, to be Avalokiteswara-which it certainly is not. On pl. xx. fig. 1, the figure now worshipped as T & ra de vi, was indeed originally a form of Padmapani, though it is hardly ever recognised as such, but is well known as Simhanatha Lokesvara-easily recognised by the lion which attends him, and on which he is sometimes represented as seated. At the right side of this figure is cut, in letters of the 8th or 9th century, the words Sri Buddhanagasya, which neither the artist nor the author has noticed. The figure on pl. xxxii. fig. 3 may be Padmapani, as he says,-but it is much more like Mina nat ha or Manjughosha; and that on plate xxiii. fig. 6, is not Padmapani, for it has a bell in the one hand and a jala patra in the other, and is a figure frequently seen in temples of the Abhyantara sect of Buddhists. Figure 3 on the same plate is similarly wrongly called Padmapani (p. 136), for it has the northern style of dress, described by Varaha Mihira as appropriate to Sarya, with stockings on his feet and two lotus flowers in his hands. Figure 2 on pl. xxxii is the image now wor. shipped as Vagisvari. This the author mistakes for Vajrapani, whilst it is undoubtedly a form of Manjueri, the Buddhist god of learning, of which Vagisvara (Vak-ievara) is a well known name among the Buddhists of Nepal, a fact that might have kept the learned author right. The three figures (pls. xxix. and xxvi.figs. 1 and 3) which he calls Mayadevis (p. 137), we suspect are not so, for what the Babu calls a This again is quite misrepresented in the plate. It is almost always so represented in the images in Nepal. He says "fig. 1,"-but mistakes of this kind are numerous; on p. 139 he refers to fig. 4 on "plate xxx," when he must mean pl. xxxi. On p. 125 he has Saka 1230-1153 A.D. 10 So an old man informed the writer. 11 The front or proper pair of hands are in the dharma 115 tilaka is really a third eye which Mayadevi is never represented with;-these are most probably Tantric forms of Tara. The supposed female Demon, plate xxxi. fig. 2, is Vasudhar &,-and here again the Babu perhaps forgot his spectacles when he examined the original, for there are no horses on the stone (as on his drawing) but pigs! This figure is common on the east side of the great tope at Sanchi: at least three lay there, not long ago, among the ruins. In Banaras there is a fine black stone one with seven hogs below, and an inscription; and there one of the faces of the devi is also that of a pig. Again fig. 1 plate xxxi. is another image of Vasudhara, which he "fancies" is "intended for Savitri Devi, who has apparently seized an opportunity to have a drive in the chariot of her husband the sun-god Surya" (p. 132). Where in India did he get hold of such an idea ? and the horses !-why, he has indeed represented them by seven horse heads, but the stone has boars! Plate xxxi. fig. 3 represents an image of a devi, brought from the ruins of the monastery to the north of the temple :10 by estimation it is about 7} feet high by 4 broad. This figure with its nine pairs of hands11 is not accurately described by our author, (p. 138) nor does he notice the inscription below it in letters of the 9th or 10th century, which reads, [] deyadhammayaM pravaramahAyAnayAyino mahAkSapaTalavyaktakaraNihuge vergat ngawardimaammftnRpUrvaGgamaM kRtvA sakalasa[2] cag. What he calls in the text (p. 138) another representation of this devi,' but on the plate (xx. fig. 2) 'a figure of Buddha,'-is a form of Tara. Figure 2 on pl. xxi. he calls a Nagakanya (p. 138): why a mother with her child in her lap should be called a kanyd or 'maiden,' he does not tell us. The dress is sufficient to show that his "devotee," on pl. xxiii, is only a salika or figure of a laic, such as were often presented by worshippers to the temples. Even Hindu gods, the author misnames; thus (p. 139) he calls fig. 4 on pl. xx. Prithvidevi, whereas it is evidently Yamun & on the tortoise, as represented again and again at Elura, at Udayagiri in Bhopal, and elsewhere. Fig. 4 on pl. xxxi. he has not recognised as the Buddhist Mahakala. The subject represented in plate xxvi. fig. 2 is at the Mahant's monastery, built into chakra mudra; the right hands from below are,-2nd broken; 3rd in the vara mudra (blessing with prosperity); 4th, holds the khadaga or sword; 5th, in the tarjant attitude, or bidding begone; 6th, holds the btjapura or citron; 7th, the ankusa; 8th, the vdira; and 9th, the parasu. Of the left, the 2nd is broken, the 3rd holds the danda; 4th, the lotus stalk; 5th, the kalasa; 6th, the pasa; 7th, the chakra ; 8th, the dhvaja (P); and the 9th is broken.

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116 THE INDIAN ANTIQUARY. [APRIL, 1880. the south-east corner of the surrounding wall, out- side: below is an inscription in characters of the 8th or 9th century :-Paindapdtikadhiyendrabhadrasya-"(Gift) of Paindap&tika Dhiyendrabhadra." The two figures on which the third stands are-Bhatt under the left foct, and under the right Bhato: it is a Tantric er secret image of a Bodhisattwa," but Dr. Rajendralla passes it off (p. 139), simply as a figure of Bhairava On plate xxxiv. fig. 2 he has a long story (pp. 155-56) to toll, which seems to have little to do with the sculpture except that it relates to a Kinnari: but the Buddhist Kinnaras had human busts and birds' wings and feet. We may refer for examples to the Barabat tope, early Mathura, and Mavallipuram sculptures, or the wall-paintings at Ajanta. But the figure here has not a horse's head even (as the Brahmanica legends represent the Kinnaras), it bus the short mane and long ears of an a88.18 How would it wear the "jewelled coronet" he speaks of ? On the inner side of a pillar of the rail of the second stupa at Sanchi is a similar sculpture where the Becond figure is a child with three mangoes in his hand, and carried on her side over the rocks by this asinine mother. So here, we suspect, it is her son she holds by the hand. A third example was found recently by Mr. Burgess at BhAjQ where it occurs in the midst of a crowd of other figures. It most probably relates to some story of a Gardabhi devi, as yet unknown. Plate xxxv. fig. 5 represents a man sitting in front of a cave on a rocky hill,-not stone house as the B&bu has it (p. 157). In all sculptures and paintings of the Buddhist period, hills are represented as in this figure. The "acrobatic performance" (p. 158) in fig. 1 plate xxxvii. is familiar to us in Buddhist sculptures as a Gandharvayugmd, or a Gandharva and Apsara; and fig. 6 is well known as a kiritimukha (also plate xliv. fig. 5). Plate xliii-the Dharmadhdtumandala perplexes the learned doctor (p. 143)- he does not even give its name. But in the area of almost every Buddhist temple two or more of these are to be seon of stone or brass or other metal. They vary in details but are all of the same type. The outer band is not" of leaves" as he describes it, but flames, and the circle is called judldvali; the 2nd, vajrdvali; and the 3rd, padmavali. Inside this is the jagati (or surrounding wall) with its four doors, and in the centre is the deana or seat, upon which is sometimes laid a large vajra. At the Svayambhunath tope in Nepal is a large gilt copper Dharmadhdtumandala and on it lies a huge vajra with an inscription of the time of Pratapamalla. The Mabayana sectaries say that Indra made such a throne for Sakya Muni when he was about to become a Buddha. : it closely resembles the samavasarna of the Jainas. More than two pages (160-63) are devoted to prove that General Cunningham was quite wrong in supposing that the figure in plate I represents Apollo or Sarya. Now General Cunningham's account is quite correct-he speaks of the "two attendants" however without stating that they are females. What the Babu thinks the sculpture does represent he does not make very clear. We hold that it is Sarya in his chariot; and similar figures may be seen at Elure and Sanchi, and always with his two wives Chh&ya and Prabha, shooting at the Rakshasas. Mortal women do not usually shoot or fight for their husbands in Hindu poetry; the goddesses only do so: and this alone is fatal to the idea of its being any raja or human being who is driven in the chariot. We have now indicated sufficient mistakes, we think, to show how unscientific Dr. Rajendralala is in his treatment of these parts of his subject, in which he ought to be most at home, and the reader will be surprised to learn from these specimens that the great native savant of Calcutta should have been guilty of so uncritical a spirit. If those he criticises are liable to occasional errors, he himself is quite as much so. We reserve the examination of the inscriptions for another occasion. (To be continued.) DIE RAVANAVAHA, Von. S. GOLDSCHMIDT, (1st part,) Strassburg; K. J. Trubner, 194 pp. 4to. The first instalment of Professor S. Goldschmidt's long-promised edition of the Rdvanavaha (more generally known as the Setubandha or Setuprabandha) has recently appeared at Strassburg. It gives the Prakrit text with various readings and critical notes, a complete Index (Prakrit and Sanskrit,) and an introductory essay on the materials from which the editor has constituted his text, and the principles of criticism by which he has been guided. A full account of this important publication will be rendered in the Indian Antiquary when the second instalment shall have appeared, which will give a German translation, explanatory notes, and a general introduction on the author and his work. Suffice it here to say, that this edition, the outcome of many years of patient labour and rosearch, will be sure to secure for Professor Goldschmidt the thanks of Sanskrit scholars for having so successfully acoumplished what may fairly be considered as one of the most difficult tasks in Indian philology. R. R. 19 A counterpart of this figare may be seen in a plato in Raffles's Java (vol. II. p. 56), from & metal cast found near the mountain Dieng or Prabu. 15 We always refer to the originala: the plates, as already noted, not being quite trustworthy. 1. They can be bought in Nepal for Rs. 10 to 12.

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MAY, 1880.] THEGANGAI-KONDAPURAM SAIVA TEMPLE. 117 THE GANGAI-KONDAPURAM SAIVA TEMPLE. BY COLONEL B. R. BRANFILL. THE great Saiva temple at Gangai-kondapu- TE9 Gaigai-konda-puram temple, as 1 ram, in the extreme north-east part of the it is now miscalled, consists of a nine-storeyed Trichinopoly district, twenty miles south-west of stubi (steeple tower) or vimana over the shrine Chidambaram, and five miles north of the Kolli- or sanctuary, 99 feet square at the base, dom (Coleroon), is the finest and grandest Indian and about 165 feet high. This appears to be temple I have seen, but is simple in design and larger, though not higher, than any Indian chaste in ornament. This style of temple, built temple of which the size is given by Mr. on anything like this scale, is very rare. The Fergusson in his volume (The History of Indian great temple at Tanjore and one other near und Eastern Architecture). The two lowest Kumbakonam are the only comparable examples storeys are vertical, and composed of five towers I can recall. That it is no common specimen or compartments on each face; a large one in may be gathered from Mr. Moore's Trichinopoly the centre, with two narrow ones beside it, and District Manual, p. 343, whence the following two of medium size outside, next to the angles extracts are taken : of the building, all of them ranged in the same "In a letter published in the Pall Mall Gazette, line forming a side of the square. It would Dr. Caldwell has remarked that he has reason seem more usual in Hindu temples for the cento hope that future enquiry will firmly establish tral compartment of each face to project or stand a supposition formed by him, that this temple forward most, the intermediate next, and the is one of the great, if not the greatest of, parent outer, or corner towers, to stand back, or be Hindu temples. He believes that the old and withdrawn so as to form the angles of a smaller splendid temple of Tanjore is probably merely square than would contain the central and a model of it." intermediate projections. The base of this temMr. Moore's description is erroneous in several ple conforms to a precise square. The central particulars. The size of the outer court, 584 by tower or compartment of each face is orna372 feet, is an interior measure for the length, mented simply by 16-sided pilasters at the which is actually 610 from wall to wall, and the angles, and has a deep niche between halfbreadth apparently includes the additional court pilasters in the centre, containing a well sculpof the Amman Kovil (Lady-chapel) attached, tured figure or group in full relief or free standonly that would bring up the width to 400 ft. ing. The blank wall-space, of which there is There is only one Gopura (or "gate pyramid") plenty, is covered with bas-relief scenes in which instead of six as stated, and a wrong impression Rishis bear a prominent part in company with is given of the ruinous state of the buildings, country.folk, herdsmen, and others, in great which is true only of the accessories and minor variety. The abundance of these tableaux is parts. The principal is in very fair order, but a characteristic of the temple. The interthe stone of the inscribed portions is beginning mediate narrow partitions are ornamented in to decay and peel off. the same manner except that the pilasters are The first object of interest here is the great actagonal, whilst the outer compartments or stone vimana dedicated to Siva, conspicuous towers at the four corners of the temple have from its situation and size, for many miles plain square pillars and pilasters. Each storey around. Roughly speaking, it is a fac-simile, is marked by a bold projecting cornice of possibly the prototype, of the Great Saiva single (convex) flexure, an older form than that temple at Tanjore, which it closely resembles. of donble flexure. Ahove the second storey, but it is larger in plan, built of better stone, the tower rises in seven steps or terraces pyraand less spoilt by stucco and white-wash. midally, ench terrace having five small domed A strict comparison however cannot be made cells, which cap the five towor-like compartwithout studying the two temples together by ments before mentioned, diminishing in size to means of comparable photographs, or by visiting the top of the pyramid. According to Fergusthem in succession. son, these small domed cells may be supposed 1 On a basement terrace 106 feet by 104.

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118 THE INDIAN ANTIQUARY. [MAY, 1880. to simulate the monks' dormitories that sur- terrace 5 feet above ground level, which projects rounded the many-storeyed halls of the Buddhist 31 feet beyond the plinth and forms a processionviharas or monasteries, of which the monolithic path completely round the building. It is termtemples of Seven Pagodas' are early imitations. ed in Tamil lodai - "man-way" or "serviceThese ornamental cells form a more conspicuous course." The mouldings below the processioncharacteristic of this temple than is common path are very bold and good, the ornament of elsewhere; at Tanjore for instance, where there the vertical or flat portion simulating a range of are thirteen storeys of cell terraces, the cells pillars or palings, alternately plain and sculpturbeing only about half the size, are consequently ed to represent Yali, (conventional lions) and far less noticeable individually. Above the various scroll-enveloped animals. seventh or highest row of cells, there is a roomy There is no trace of horizontal rails or of any terrace occupied by four large bulls couchant at wooden form of structure below the top of the the corners, and from the centre rises a compara- plinth-moulding which is the floor level of the tively slender neck surmounted by an umbrella temple and 10 or 12 feet above the ground. or semi-dome crowned by the usual kalasa Above that, wooden for.ns are frequent, as for or finial. The entire temple from base to summit instance in the projecting beam heads at all the is of hard stone, brought from a distance, for angles, which are only slightly ornamented. there is none in the neighbourhood. On the The string-course of griffon heads between them, east side of this great Stubi or Vimana stands probably, also represents the ends of the interthe Velimandapam or outer hall,' a plain rect- mediate timbers. The whole structure points to angalar building 160 feet long by 83 feet wide, a style of architecture in which the basement was with a flat roof supported by four rows of plain of masonry and the superstructure of timber. stone pillars and without any windows. This The brackets underneath the lower projecting grand hall or covered court was evidently cornice represent rampant animals with atdesigned to be of two storeys in height, and was tenuated bodies like greyhounds, of a rather begun on that scale at the west end, but never wooden pattern. completed, being only one storey, eighteen feet The panel or flat part of the back wall of high, throughont each recess, between the projecting tower-like Between the Velimandapam, or outer court, compartments, is ornamented by a vase or some and the great Vimana, there is a three-storeyed very florid object called puranakambam. This building joining them together, called Mele- is a common feature at Tanjore and elsewhere, mandapam, covering the transverse aisle be- and seems to correspond to our cornucopia. tween the north and south entrances by which | The rounded plinth-moulding just above the the shrine is approached. This portico or procession-path is covered with inscriptions, transept is designed and completed in keeping mostly in old Tamil. Many of the letters cor with the grand scale and style of the Vimdna. respond with those on the base of the Tanjore The interior is too dark for its arrangements temple as shewn in plate xviii. of Burnell's and details to be seen, nor are strangers permit- 8. Indian Palmography, but others seem more ted to enter the doors. A third entrance is modern, approximating to those on his plate provided at the east end of the Velimandapam xix., of the fifteenth century A. D. To the onby a plain rectangular door in the centre, which instructed, the architecture seems uncommonly is approached from without by a double flight of good, chaste and archaic compared with the stone steps from the north and south sides, common great Hindu temples of Southern India. similar to the two other pairs of stairs by whichThe sculptured figures and groups that occupy the transverse aisle doors are approached the niches in the middle of each compartment Gigantic stone warders (dwdrapalas) guard each are very good indeed, both in design and exeentrance. This triple building (Vimana, portico, cution. They are carved in very hard, fine and outer hall) stands upon a grandly moulded grained, light coloured stone, occasionally applinth 5 or 6 feet high, no part of which is flat, proaching a cream colour. The figures are reand the whole is supported by a basement or presentations of sivs, Vishnu and Bramha, all It measures 50 foet by 80. . Among some sketches by the writer, is one from a niche representing Siva appearing out of the side of the Linga, four armed, with purasu and mriga, and a figure

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MAY, 1880.) THE GANGAI-KONDAPURAM SAIVA TEMPLE. 119 of them less conventional and more natural than is common elsewhere. The good state of preservation in which the temple generally now is, may be due to the hardness and durability of the stone, and to the fact that the site is very secluded and out of the busy paths of men, the highways of commerce, and tracks of armies. It has also escaped the fanatic zeal of the bigoted Moslem. The temple stands in a courtyard 610 feet long E. and W. by 350ft. wide N. and S., which contains several good subsidiary temples, and the remains of a double-storeyed arcade or cloister which once surrounded it entirely. The gopuram proper or gateway tower in the centre of the east wall, is very fine, but quite subordinate to the temple (vimanam) itself. It is of good stone throughout, but has begun to fall down, and will shortly be a complete ruin. In style it assimilates more to that of the Virganam than the Tanjore temple gopurams do, they being florid and highly ornate, whereas this is more severe and chaste than its principal. The chief adornment of the temple at Gangai-konda-puram is the repetition everywhere on the cells and cornices of the fan-like window ornament resem. bling a spread peacock's tail. The name Gangai-kond a-cholapuram occurs frequently on the inscriptions, and would seem to indicate the city of Gangai-konda-cho!a. There is a place called Gangai-kondan some 24 miles farther north, and the name is believed to occur elsewhere in Southern India. The local legend, perhaps invented to account for the name, states that a pious pilgrim, whose life and strength were spent in fetching water from Banaras for the worship at Rames. varam, had a vision in which it was revealed to him that he should find a spring of Gangeswater at this spot, a result which his great faith enabled him to effect, doubtless to his great material comfort; and a fine well of good water countenances the tradition. Gangai-kanda' might signify something like "a vision of Ganga," or "water;" ganga is not uncommon in Southern India with the meaning of water, especially for running water, and very many river names in India and Ceylon have the word Ganga affixed to them. Gangai-konda or Gangai-kondan may mean "he' who obtained (or brought) water," a title that might well have been given to, or assumed by, the prince who constructed the Ponneri-karai, a great embankment in this neighbourhood designed for the storage and distribution of water, no less than 16 miles in length. A supply channel 60 miles long was designed to keep this great reservoir supplied with water from the Kollidam river, and it seems likely that the prince who designed this great water project, should bave been also the founder of the great temple at the city which was to be benefited by it. The city has disappeared entirely, and the rural population is now scanty and poor, but the great temple and the skeleton of the great irrigation scheme remain to testify to the grand works that could be conceived by the minds and executed by the hands of the former rulers and people of this country. The high road from Madras to Kumbakonam passes within a mile or so of the spot, but there is a cross road from Chidambaram railway station vid Mannargudi, that leads directly to the place, the distance being about 20 miles. For the age of this temple consult the Madras Journal of Literature and Science, vol. XIII. (1844), the following quotations from which are taken from Captain Carr's Collection of Descriptive and Historical Papers relating to the Seven Pagodas (Mavalivaram), where Sir Walter Elliot attributes this temple to Vira Re. jendra Chola surnamed Koppara-Kesarivarma, and cites "inscriptions of this same prince on the magnificent temple at Gangondaram on the north bank of the Cavery, of which he appears to have been the founder," "one of these, in the 5th year of his reign ($. 991, A.D. 1069) runs thus; Ko-viraja-kesarivarma named RAjendra Deva, wielding the sceptre, &c. &c.".. "Son of Rajaraja (Narendra) Chola whom he succeeded in $. 986" (= A.D. 1064) . . . From the remoteness of the quarries, the hardness of the stone, the great size of the building, and the vast amount of carving displayed in the basement alone, below the rounded moulding on which the grovelling in front. This is similar to a figure in the Disa Avatara temple at Elurn, only the subordinate figures of Vishna and BrahmA are awanting in the southern exemple. ED. Among these are,--on the north side those of (1) Bhad. rak&ti Amman, (2) nearly opposite the Mele- or Sandhya. mandapa Sandikeavara's, and (3) opposite the shrine, that of Bragal N&yiki or Vada Kailasa. In the south-west corner is (4) that of Ganga Vinayaka; (5) south of the shrine is Vivanetha's, or Bakshira Kailasa ; and (6) south of the great mandapa is Nariyar Kovil;' while at the east front is the bull Nandi.ED. It measures 75 foet by 40.

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120 THE INDIAN ANTIQUARY. [MAY, 1880. inscriptions mostly occur, I do not think it probable that so much of the work could have been done in five years. The whole design was never completed, perhaps because it took longer than the reign of the prince who founded it, and I should think that the Great Vimana alone must have been nearer 50 years than five in building. The epoch of Vira Rajendra Chola A.D. 1064 (to 1079 and later) seems well established, and his identity with the "Koppara-Kesarivarma, also called Udaiyar Sri Rajendra Devar" of the Vaishnava (Tamil) inscriptions at the Seven Pagodas, so that the year 1000 A.D. seems hardly too early for the foundation of this I temple. NOTES ON THE TANDU PULAYANS OF TRAVANKORE. BY REV. W. J. RICHARDS, C. M. S. MISSIONARY, COTTAYAM. The men of the Tandu Pulayans (or Pulayans numerous slaves who are found there at this day. who wear Tanda grass) wear the ordinary lower They are also called Kuri, or Pit Pulayans, from cloth of the kind worn in this country, but the having originated as abovesaid. distinctive name of the tribe comes from the | Their language is Malayalam. They worship the women's dress, which is a very primitive article sun and heavenly bodies, and I have seen among indeed. The leaves of a certain waterplant them a little temple about the size of a large rabare cut into lengths of a foot long, and tied bit hutch in which was a plank for the spirits of round the waist in such a fashion that the their deceased ancestors to come and rest upon. strings unwoven hang in a bushy tail behind, The spirits are also supposed to fish in the and present the same appearance in front, backwaters, and the phosphorescent appearance, reaching nearly to the knees. This-is accounted seen sometimes on the surface of the water, is for by a tradition that in former days a certain taken as an indication of their presence. high caste man of that region had been sowing The food of the Pulayans is fish often cooked grains and planting vegetables in his fields, with arrak and with the liliaceous roots of but found that his daily work was in some un- certain waterplants. known way frustrated; for whatever he plant. When visited about 11-1 o'clock they are ed or sowed in the day was carefully picked found intoxicated, especially the men. up and taken " when men slept." So he set a They live in the Malayalam country, Travanwatch, and one night he saw, coming out of a kore, south of Cochin, between the backwater hole hitherto unknown to him, certain beings like and the sea, and another division of them is men but quite naked, who set to work destroy- found more youth near Aleppey, wbo are called ing his hopes of a crop. Pursuing them, he Kanna Pulayans. These wear rather better and succeeded in catching a man and woman, and more artistically made 'aprons. When a girl of he was so impressed with shame at their con- the Tanda Pulayans puts on this garmentdition, that he gave the man his own upper cloth sign of maturity-for the first time, there is a which was hanging on his shoulder, and made ceremony called the Tanda marriage. The state him put it on, but not having one to spare for of these poor people is virtually that of slavery, the woman, sbe (following Mother Eye's example) though some of them possess property. I should made herself an apron of grass es above de be glad to see in the Antiquary any notes of scribed. These were the progenitors of the similarly dressed natives of India. NOTE ON A ROCK-CUT INSCRIPTION FROM RIWA. BY DR.A.T. RUDOLF HOERNLE, PHILOLOGICAL SECRETARY, ASIATIC SOCIETY OF BENGAL, The inscription under notice was not long | Tanwas in the Riwa State. Of the locality in ago sent by Mr. M. A. Markham, Collector of which it was found, Mr. Markham gave the Allahabad, to the Asiatic Society of Bengal.' following charming description in a subsequent It had been discovered by him in a cave near communication : "As the name of the place the falls of Keoti Kunda on a tributary of the (Keoti Kunda) implies, there is a pool, into See the Proceedings of March 1880.

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MAY, 1880.7 NOTE ON A ROCK-CUT INSCRIPTION FROM RIWA. 121 which falls a most lovely waterfall. The river & canon of perpendicular rocks, keeping the Mabana, which rises in the Kaimur hills, and is above height almost the whole way. On one a tributary of the Tanwas (Tons), here preci-| side of the beetling crag' is a fine old native pitates itself over a perpendicular drop of 336 fort, and on projecting crags on the edge of the feet, anbroken even by a crag. The pool or fall are picturesque Hindu temples. Altogether kunda below is almost quite circular, and is it is a most lovely place." hemmed in by the perfectly perpendicular rock The copy of the inscription which Mr. Markof the above height for about two-thirds of its ham sent, and which the accompanying woodent circumference; the stream escaping through the represents, is apparently a mere copy made by opening and flowing for over two miles through eye on the occasion of Mr. Markham's visit to W/8422gtttt tra48/ the cave. The relative size of copy and origin al is not known. A squeeze or rubbing would have been more satisfactory; still the copy is evidently drawn very carefully. All the letters, with the exception of the 6th, can be easily recognized. The 6th looks, at first sight, like no, but there can hardly be a doubt that it is na, the upper horizontal stroke having become slightly displaced. The 4th and 14th are a little differently drawn, but they are clearly meant for the same letter; and the only letter that will fit both words in which they occur is pu.' On the whole, the letters are very fairly preserved. The inscription apparently consists of two parts; there being an interval after the tenth letter. But the whole forms one connected sentence : Haritiputena Sonakena karita pukharini, i. e. "the pool (cave) caused to be made by Saunaka the son of Hariti." The language, as in most cave-inscriptions of this kind, is Pali. The addition of the final anusvara in putenari, if it be genuine, follows a well-known Prakrit rule (see Hema Chandra, I, 27, and compare Kachchayana, 1, 4, 8). The diphthong au of Saunaka changes, as usual in Pali, to o. Pukharini, or pool, is the name of the cave, which is most appropriately so called, after the pool at the foot of the rock which contains the cave. Such caves were not uncommonly named after conspicuous objects in their neighbourhood. Thus General Cunningham in his Corpus Inscriptionum Indicarum (p. 135) mentions a cave called Vapiyaka after a fine large well immediately in front of it. As the form of the letters shows, the inscription belongs to the period soon after Asoka. The absence of the matras or heads, and the round form of some of them (as the p and 8) prove that the inscriptions may be assigned to as early # date as B.C. 200. In the communication already referred to, Mr. Markham thus speaks of another cave in the neighbourhood, containing painted figures, and hunting and battle scenes. "In another cave, near & somewhat similar fall and pool on the Tanwas itself, about 8 miles west of Keoti Kunda, I found several square yards of very well drawn, or rather painted, figures, and hunting and battle scenes, in a rather bright rod. They were certainly not recent, but I could make no guess as to their age. The oldest inhabitant' says they were just the same as now when he was born. I wonder if they are of any value. I have no doubt that a close examination of the numerous caves would be rewarded with many inscriptions." I believe these particular caves have not been noticed hitherto by the Archaeological Survey. Perhaps this notice may serve to direct attention to them. From Mr. Markham's statements they would appear to well deserve careful examination. . It may be noticed that in the first inscription of the Bharahut Stupa (see General Cunningham's Report, p. 129) the letter pu is always written like the 14th ; and that putena is twice spelt with na, as here, but once with na. The Sauskrit Pushkarini; conf. the many 'Pokhari pas' or pools. Sec Gen. 4. Cunningham, the Stupa of Bharhut, p. 15. From the length of the strokes for the vowels, I incline to think it somewhat later than the author.--ED.

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122 THE INDIAN ANTIQUARY. REMARKS ON THE WORD SRAMANA BY REV. SAMUEL BEAL. General Cunningham (Bhilsa Topes p. xii.) seems to conclude finally that Sra mana is a Buddhist title. But Colebrooke (Essays. vol. II. pp. 203, 204) arrives at another conclusion, that the followers of Buddha are clearly distinguished from Brachmanes and Sarmanes (arguing from Justin, whose opinion, however, is not final as the passage is ambiguous). Colebrooke as a general definition extends the term Samanaeans to ascetics of various tribes (p. 204). But to examine Cunningham's argument. He mentions first that Buddha was called Ma ha Sramana, but this proves no more than that this term was employed by Buddhists, adopted by them as it was by the Jainas (Colebr. u.s. p. 196) and ascetics generally, as is evident from the inscription placed over the remains of the Indian who committed himself to the flames at Athens (Strabo, lib. xv. p. 720 Casaub.). He then concludes that the Sramanas or Germanae of Megasthenes must be the Buddhists, because it is said that women were allowed to join them (outdoodeiv) on taking vows of chastity (apekhemenas 'aphrodision), adding that the Buddhists alone had nuns; but here we observe the words in the original do not bear out the assertion that the women were under vows, or became nuns; and we also find the same words used by Nearkhos (Strabo, xv., SS 66 ed. Siebenkees) in reference to the Brahmans (ovmpilosopeiv 8 avtois kai yuvaikas), so that this is no corroboration of the theory. [MAY, 1880. 1AM6B10 of Clemens Alexandrinus, Strom, lib. I. 15. -ED. which will apply to no portion of the Buddhist community. The politikoi are described as wearing skins, and having their hair bound up, which is equally foreign to Buddhist custom. With respect to the division of the Germanae, described by Megasthenes, into 'YoSsto, larpikol, prairai-if the 'Yossto be Alobhiya in Sanskrit, it does not seem to refer exclusively to the Buddhists, for there were other ascetics who lived in woods and fed on berries; nor is it so applicable to the Buddhist as to others, for the Aranyaka or Buddhist ascetic was allowed to receive food from the householders (vid. Prati moksha). With respect to the larpiko, even if this were a corruption of pariko, how do we account for the description that they were physicians and concerned themselves with women? a thing strictly forbidden to the Buddhist. On the whole we see no reason to argue the antiquity of the Buddhist community from any of these suggestions. But observe, on the other hand, that the word Sramana (i.e., German) is distinguished by Buddha himself from the Brahman, and yet does not refer to his followers. (Lalita Vist., pp. 248, 216). "Bhikshus! there are Brahmans and Sramanas who believe that there is a purity resulting from abstinence," &c., and so on, in all which passages the same division between Brahmans and Sramans is observed, which is noticed by the Greek writers above quoted. We argue therefore that this division was one generally accepted, and was equivalent to Brahmans and non-Brahmans. | The division of Klitarkhos of the Pramne into oreinoi, gumnetai, politikoi, proskhorioi deserves consideration. The identification of the first with the Arhans will not, I think, prove satisfactory-first as they used the skins of Observe again that Buddha, when on his tour stags for their clothing-studying the art of of inspection from the four gates, is described healing, &c., which does not apply to the as meeting a Shaman with a joyful face, &c. condition of the Rahat; and secondly, as we So that even before he entered on a religious know that at the time when Buddha became life we read of this sect of Sramanas as existing an ascetic, there were in the mountains a class commonly in India, proving (unless we allow a of men clothed as these mountaineers are de- great solecism) that this appellation was applied scribed, in skins of stags, &c. As to the to others besides Buddhists. If this were once yura, it is distinctly said "yupvous dia," granted, the argument falls to the ground. From alubdha content, free from covetousness.

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May, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 123 SANSKRIT AND OLD:CANARESE INSCRIPTIONS. BY.J. F. FLEET, Bo. C.S., M.R.A.S. (Continued from p. 103.) No. LXXVI. speaks of Pulikesi II as a parama-mdhescara. The present copper-plate grant was published But, on the whole, I am not inclined to question originally, with a rough facsimile, by the late its genuineness. Considering the locality from Bal Gangadhar Sastri in the Jour. Do. Br. R. which the grant comes, ----so far to the north As. Soc., Vol. II, pp. 4 and 12; and it has been fron Vatapi, which was then the capital of the repeated by Prof. Bhandirkar at idlem, Vol. Western Chalukyas ; and comparatively so near XIV, p. 16. The lithograph now appears for to the Gurjara capital, --it is probable enough the first time. that the Gurjara characters would be used, My transcription is from the original plates, instead of the Western Chalakya. Another which belong to Nansa Walad Kansa,' of Nirpan result of this branch of the Western Chalukyas in the Vigatpuri Taluka of the Nasik District. being located in so far an outlying part of their The plates are two in number, each about dominions may easily have been & want of 8" long by 5%" broad; the edges of them are knowledge as to the exact nature of the genearaised into rims, and the inscription has been logical and historical statements recorded in the very well preserved. They are connected by Western Chalukya grauts. Or even a mere act two rings. The right-hand ring is a plain of carelessness on the part of the engraver may copper wire about thick, bent into the form of have given the title of Satyasraya to Kirtti. a ring of about 1}" in diameter; but the two varma I, instead of to Pulikasi II., to whom, by ends of the wire do not appear to have been the way, no second title at all is allotted in this ever soldered together. The left-hand ring, grant. And thougli it is not at all likely that which had not been cut when the plates came the worship of Mahesvara, or Siva, by Pulikesi into my hands, is about " thick and 18" in II. was ever so exclusivo as to justify his being diameter; the seal on it is circular, abou: 18" called a parann-mdlesrari; yet the Western in diameter, and has, in relief on a countersunk Chalukyas undoubtedly encouraged the worship surface, at the top, the moon, --in the centre, the of Siva quite as liberally as the worship of motto SM-Jayasraya, -and at the bottom, a lotns. Brahmi and Vishnu and Jinendra. It is a Western Chalukya grant of N aga The Niga vardhana who is inentioned in line vardhana, also called Tribhuvanasraya, the 13 must have been the preceptor of Pulikosi II. son of Jayasinha varma', also called Dha- Such at least is the strictly correct interpretation rasraya, who was one of the younger brothers of the epithet $/-Ndyavardhana-palinudhyatu. of Palikesi II. From the motto on the seal, which is applied here to Palikesi II. In some it is probable that Jayasimhavarma had also the other inscriptions,-e. I., Nos. 3 to 10 of Dr. title of Jayasraya. Buhler's Chaulukya grants at Vol. VI, p. 180 ; The grant is not dated. It records the gift and the Sihvar' grant of Jayachandra in The of the village of Baleg rama, in the Go pa Pundit, Vol. IV, p. 94,-padinulhyata is used, ra shtra district, to the establishment of the by itself, to denote the relationship of son to god Kapalesvara, or Siva as the wearer of a father; and in the two Valabhi grants published garland of skulls. This village has been identi by Dr. Buhler at Vol. VI, pp. 13 and 17, it is fied for me by Mr. J. A. Baines, C. S., with uscal, in addition to tasya sudah and tusyrin juh, the modern Bolganm-Taralhi about twelve miles to express the bond of filial and fraternal affecto the north-cast from Vigatpuri. tion and respect uniting a son to his father and The doubtful points abont this grant are,-1, a younger to his elder brother. Bat, to interthat it is in the Garjara characters; 2, that it pret it otherwise than in its literal sense here, gives the title of Satyasraya to Kirttivarmi I; would necessitate our taking Nigavardhana 3, that it allots the horse of the breed called to be another name of Kirttivarmi I; and there Chitrakantba' to Pulikesi II; and 4, that it is nowhere any corroborative evidence to justify When BA Gangadhar Sastri pablished the grart, the gaum in the Northern Konkan." platos belonged to Narsu Bhala Thakur, formerly of ? For brevity, and convenience of distinction, I shall call kayani in the volley of Trimba toj war, and now of Nind him in future notices Jayasimha II.

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124 THE INDIAN ANTIQUARY. [Mar, 1880. [*] this. It is plainly used here in the sense in No. XII, at Vol. V, p. 51, and in line 12-13 of which it occurs in Scdmi- Mahasena-padanudkyutu No. XV, at id., p. 155; and it has the same in, e.g., line 1 of No. XL, at Vol. VII, p. 161, purport as pad bhalta, whicb occurs in line 14 and in Bhagavat-padunudhyata in line 13-14 of of No. XII, and in line 13 of No. XV. Transcription. First plate. [') Svasti (1) Jaynty=kvisbkrita Vishaor=vvaraham kshobhit-Arnnavar | dakshin-Onnata['] datishtr-agra-vibranta-bhuvanat vapuh | Srimatam sakala-bhuvana-samstuyamana-Ma[deg] navya-sagotrinam Hiriti-putra nam sapta-lokamatribhil sapta-matribhi. [*] r=abhivardhi tanam Karttikeya-parirakshan-kvapta-kalyana-paramparana ti: [] bhagavan-Narayana-prasada-samasidita-varaha-lanchh'(nichha)n-okshana. [deg] kshana-vasik rit-asdsha-mahibhritam Chalukyanam k ulam-alam karishnor=a['] svamedh-avabhritha-snina-pavitrikrita-gatrasya satyasraya-Sri-Kirttivarmma rajasy-ktmajorneka-narapati-gata-makuta-tata-koti-gh rishta-charan-aravipinde Meru-Malaya-Mandara-samina-dhairyyo=har-ahar=abhivardhamana-vara-kari-ra 10] tha-turaga-padati-balo manojar-aika-Kam hachitr-akhyah (khya)-pravara-taramga["] men(o)- parjita-svarajya-vijita-Chera-Chola-Pandya-kramagata-rajya-tra yah srimad-uttara path-adhipati-Sri-Harsha Second plate. [1] parajay-Opalabdh-Apara-nimadh@yah Sri-Nagavardhana-pad-anu. ["] dhyata[b*] parama-mahesvarah Sri-Pulakesivallabhah tasy=knujo bhrata vijit-a0157 ri-sakala-paksho dharasrayah Sri-Jayasingha (sc.simha) varma-rajag=tasya sunus= tri(tri)-bhuvana. [") sraya[bo] Sri-Nagavardhana-rajah sarvvan=ov=agami-varttamana-bhavishya[m* js-cha narapa [") tin=samanudursayaty=astu vah samviditam yath=&smibhir-Goparashtra-vishay-anta[h][) pati-Balegrama[ho] sodrangah sa(86)parikara a-chata-bhata-pravesya A-chamdr-arkk. arnnava5) kshiti-sthiti-semakalina[m] mata-pitror=uddiey=&tmanas-cha vipula-papya-yaso-bhi[*] vridhy(ddhy)-arttham Balamma-Thakkura-vijnaptikaye Ki palesvarasya Guggula-paja nimitta[m] tan-[n]ivasi-mahavratibhya upabhogaya salila-purvvakar pratipiditas-tad=asmad-vameyai[") r=anyair=vy=agami-ntipatibhi[h*] sarad-abhra-chamchalam jivitam-Akaly(layy)=ayam= asmad.dayo=numantavya[ho] [") pratipalayitavyas-ch-ty-uktam bhagavata Vyasena | Bahubhiruvvasudha bhukta raja[%] bhis=Sagar-adibhih yasya yasya yada bhumis-tasya tasya tada phalam=iti (I) [*] Sva-dattam para-dattam va ye harata vasundharam shashtim varisha(sc. varsha)-sahasrani vishthayam jayate krimi[h*] || Translation had the earth resting upon the tip of its up-lifted Hail! Victorious is the form, which was that right-hand tusk! of a boar, that was manifested of (the god) (L. 2.)-The son of the king Sri-KirttiVishnu, which troubled the ocean, and which varma, the asylum of truth, whose body * The rule of doubling consonants after the letter ris sometimes attended to, and sometimes not, in this grant. . Conf. pancha for parcha in l. 14 of the 1180 Gurjara grant at Jour. Bo. Br. R. As. Soc., Vol. X. p. 19. This form of the occurs only here, and in sahasrani. 1. 25, and, doubled, in arnaval, 1. 1. The second, and inore usual, form of used in this inscription, occurs in the doubled forin in arnava, 1. 18. * Prof. Bhinderkar reads, and translates, Chalukyandris, with the vowel of the first syllable long; but he is wrong. This, of course, is a mistake for Chitrakanth.. As we have already had again, this use of bhavishya is a tautology. It is not usual to express the double Ika by an almost complete repetition of the letter, as is done here and in 1. 20. We have an analogous instance to the present one in the word Karkkadhyapaka in line 38 of Prof. Dowson's first Gurjara grant at Jour. R. As. Soc., New Series, Vol. I, p. 217. 10 Satydiraya.

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WESTERN CHALUKYA GRANT OF NAGAVARDHANA. , (c) 1 pngoo18***ooooe biz ooydhM (oomng(r)ooycMcM pr yme jjaakuundausngryy$ 8ngkhlym * cauvy 5ryy6laap p jaas 1 t em rngE 1 Fe c qnumkhoo askeab * * mtinauknung o) 1pdtoog 85o8jg | rk. up ooymiingkhMng12k - 1 68A46u36 ] W XIGAN TISLITH PECKHAM

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* poepaapkhaa jiitng ~* prm" nppdiingmkm" suu mnpdhMpMoopHpng,,rtoemky4 G+Ba0thneHtoemm ooamkhmtn p ! ! oom4pssna` ningnimmpmukhym u2 cng5tuMtccg3ooy8 | mnnngmn qn kmiing 1 .5 juuv02ryyvung ryype qeJ8 niimy pcpngooeguaghmuM 518)pdcMriecMoomrttthg suumi. khmaerkhnyuM. 136raapddhdiimthaaky * p-25thngaiknung biikhnyuM khnyuMningsicrmuMm9yp CEW CEIGOS PHOTO-LITH PECKHAM. SEAL OF THE WESTERN CHALUKYA GRANT OF VIJAYADITYA. - SAKA 627. SEAL OF THE WESTERN CHALUKYA GRANT OF VIJAYADITYA AND VIKRAMADITYA II. "N iii okes == =

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MAY, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. was purified by ablutions performed after celebrating horse-sacrifices; and who adorned the family of the Chalukyas, who are glorious, and who are of the kindred of Manavya which is praised throughout the whole world, and who are the descendants of Hariti, and who are nourished by seven mothers who are the mothers of mankind, and who have an uninterrupted continuity of prosperity acquired by the protection of (the god) Karttikeya, and who have had all kings made subject to them on the instant at the sight of the sign of the boar which they acquired through the favour of the holy (god) Narayana, -was Sri-Pulakesivallabha, the waterlilies of whose feet were scratched by the edges of the diadems of many hundreds of kings; who was equal in steadfastness to (the mountains) Meru and Malaya and Mandara; the army of whose excellent elephants and chariots and horses and footsoldiers was always increasing day by day; who acquired his own kingdom, and conquered the three hereditary kingdoms of the Cheras and the Cholas and the Pandyas, by means of one horse, as swift as thought, of the breed called Chitrakanthal; who possessed a second name" which he had acquired by defeating the glorious Sri-Harsha, the supreme lord of the region of the north; who meditated on the feet of Sri-Nagavardhana; and who was a devout worshipper of (the god) Mahesvara. (L. 14.)-His younger brother was the king Sri Jayasimha varma, the asylum of the earth, who conquered all the ranks of his enemies. (L. 15.)-His son, the king Sri-Naga var dhana, the asylum of the three worlds1*, issues his commands to all future and present and future kings: (L. 17.) "Be it known to you that, for the sake of (Our) parents and in order that We Ourselves may acquire great religious merit and fame, the village of Balegra ma, which lies in the district of Go parashtra, has been given by us, at the request of Balamma-Thakkura, with Nibations of water, and together with the udranga See note 7 above. See also para. 4 of the introductory remarks to No. LXXVII. 1 The second name, however,-that of Paramesvara, or 'Supreme Lord,'-is omitted. 13 Dhararaya, 14 Tribhuvandiraya. 18 See note 8 above. 10 Guggula, guggulu, guggala, guggila, is bdellium, a 125 and the uparikara, and not to be entered by the irregular or the regular troops, and to endure as long as the moon and the sun and the ocean and the earth may last, for the purpose of the (rite called) Guggula-pujas of the temple of (the god) Kapaleevara'', and, for their usufruct, to the great ascetics who reside at that (temple). Therefore this our gift should be assented to and preserved by future kings, whether of our lineage or others, having borne in mind that life is as transient as an autumn-cloud." (L. 23.)-And so it has been said by the holy Vyasa :-Land has been enjoyed by many kings, commencing with Sagara; he, who for the time being possesses land, enjoys the fruits of it! He is born as a worm in ordure for the duration of sixty thousand years, who confiscates land that has been given, whether by himself or by another ! No. LXXVII. This is another of the Nerur plates, of which I have spoken at Vol. VII, p. 161. General LeGrand Jacob gave a notice of this grant, but did not publish it in detail. He treated it, in fact, as two separate inscriptions; the first and second plates being given as No. V in his paper, and the third plate as No. VII. It is plain, however, from the measurement of the plates, and from the uniformity of the writing, and from the context of lines 31 and 32 in my transcription, that we have one entire grant, and not parts of two separate grants. My transcription is from the original plates, which are three in number. The first measures about 8 long, the ends of the lines being broken off, by 4" broad. The second is entire, and measures 9 long by 41" broad. The third plate, again, is only a fragment, the last two or three lines being broken off; it measures 91 long by 3" broad. Measuring from the top and the left side of each plate, the ring-hole occupies exactly the same position in plate III as in plates I and II. The edges of the plates are raised into rims to protect the writings. In addition to the parts broken away, plates I, II b, and III are a good deal damaged by rust. fragrant gum or resin, which is burnt and waved before idols in procession. I am told that the rite is confined now to the worship of-the god Virabhadra. 17 Siva, The word in the original is Kopalesvara, which must be rendered by the temple or establishment of Kapalesvara. In Old-Canarese inscriptions the name of a god is analogously used in the neuter to signify the temple, instead of only the god itself.

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126 THE INDIAN ANTIQUARY. (MAY, 1880. right. Plate II a is better preserved; but here, as guroh, 1. 12, and thus to make the horse belong elsewhere, many passages would have been very to Palikesi II, --instead of applying it, as I do, to doubtful but for the style followed in this Vikramaditya.... bhattarakasya, 11. 14-15. grant being so well known. On the outside of The only direct statements that we have on plate III there are the remains of six lines of this point are,-1, l. 12-13 of No. XXVIII writing, probably a later addition to, or vari- (Vol. VI, p. 76), where the nominative construcation of the original grant; detached letters tion is used, and the horse is specifically stated are legible enough here and there, but no con- to belong to Vikramaditya 1;-2, 1. 9 of the nected passage can be deciphered. The ring spurious grant of Vikramaditya I, No. XLV and seal of this grant have been lost. The (Vol. VII, p. 219), which follows the construccharacters are those of the usual Western Cha- tion and language of the preceding :--3, 11. 11. Jukya alphabet,- very similar to those of No. 12 of the spurious grant of Pulikesi I, No. XLIV XXIX, at Vol. VI, p. 85, but not quite so (Vol. VII, p. 211), where the horse is well formed, and with the same slope to the allotted, neither to Vikramaditya I., nor to Pulikesi II, but to Pulike si I;-and 4, 11. It is a Western Chalukya grant of Vija- 10-12 of No. LXXVI above, where the horse, yaditya, dated Saka 622 (A.D. 700-1), in under the mistaken name of Kanthachitra, is the fourth year of his reign. It is issued from made to belong to Pulikasi II. This last his victorious camp at the city of Rasen - grant may, or may not, be genuine; but it is at nagara, and it records the grant of the village any rate one of no particular authority. And of Nerur itself, bounded on each side by the the only authoritative statement that remains is villages of Ballavalligrama and Sabamyapura. that contained in the first of the four grants The former of these is evidently the modern that I have just spoken of. Looking now to Wullawul' of the Trigonometrical Survey the wording of the present grant,-if the epithet Map, about three miles to the west of Nerur; ending with vijigishoh were intended to be conbut the map does not give any name corres- strued with sva-guroh, then the natural arrangeponding to Sahamyapura. I am not able at ment would have been to place avanipati-tritaypresent to identify Ragenanagara, unless it is antaritani, 'which (regal splendour) had been Rasin in the Ahmadnagar District, about interrupted by a confederacy of three kings',' twenty-two miles W. by N. from Korti. after, instead of before, sva-guroh. These words can I have translated 11.10 to 15 in such a way as to only have been placed before sva guroh expressly make the horse of the breed called Chitrakantha' for the sake of emphasis, and to indicate that belong to Vikramaditya I. In this I differ the epithet ending with vijigishoh is not to be from Mr. Rice, who translates the same passage in construed with sva-guroh. I do not know of the Vokkalori grant (Vol. VIII, p. 23)) in such any extraneous evidence, apart from these away as to make this borse belong to Satya inscriptions, bearing on this point; and, in the sraya or Pulikest II. The whole passage from absence of such, -on the authority of No. line 8 to line 19, including three generations, is a XXVIII, and on the arrangement of the words genitive construction; and it is possible to apply in the present grant, we cannot bat allot the the epithet ending with vijigishoh, 1. 11, to sva- horse to Vikramaditya I. Transcription. First plate. ['] Svasti [ll] Jayaty=&vishk pitam Vishaor=vvaraham ksho[bhit-A]ronavam dakshin. Onnata-damshtr-agra-vibra[nta-bhuvanam . va)[') pah [ll] Srimatam sakala-bhavana-samstayamana-Manavya-sag [tranan) Haritt putra[na sapta-16)["] karmatribhis-saptamatribhir-abhivarddhitanam Karttikeya-parira[kshana)-prapta kalya [na-parampara)[*] nam bhagavan-Narayana-prralda-samasadista-vara]ha-lanchhan-ekshana kshana-va[6ikrit Abesha).. Mr. Rige hus altogether missed the meaning of these words, which he rendere by 'together with that (wealth) inherited for three generations." 1.

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MAY, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 127 ['] mahibhritam Chalikyanan kulam-alankasri]shadr=asvamedh-&vabh sitha-[snana pavitrik rita)[deg] gatrasya Srf-Pala[k]si[va]llabha-maharajasya sa]nuh parakra[m-Akranta-Vanavasy-A)[') di-para-ntipati-mandala-pranibaddha-visuddha-kirttih [Ari-Ki]rttivarmma-sprithivivallabha maharaja)[] stasy=&tmajas=samara (atmajasya samara)-samsakta-sakal-6ttarApath-@[ava]ra-Sri Harshavarddhana-parajay-8pa). ['] tta-paramesvara-sabdasya Saty Asraya-sri-prithivi va]lla[bha].ma[haraj-Adhiraja-parame)[] svarasya priya-tanayasya prajnata-nayasya [kha]d[8]a-ma (tra-sahayasya Chitraka) Second plate; first side. [""], nth-Abhidhana-pravara-turangamen=aikon=aiv=otsArit"-Abesha-vijigish&r=avanipati-tri["'] tay-antaritam sva-guroh sriyam-ktmasat-kritya prabhava-kulisa-dalita-Pandya-Chola[*] Kerala-Kalabhra"-prabhpiti-[bh@]bhrid-adabhra"-vibhramasy = an-any-Avanata - Kaichipati. maku["] ta-chumbita-pad-Ambujasya Vikramaditya-Satyasraya-sri-prithivivallabha-maharoj-adhi[""] raja-paramesvara-[bhatta ]rakasya . priya-sunoh pitur=ajnaya Balendusekhara[sya) [*] Tarakaratir=iva daitya-balam=ati-samuddhatam trairajya-Kafchipati-balam=&vashtabhya ka["] ka "radikrita-Kambra"-Parasika-Simhal-adi-dvi(dvt)p-adhipasya sakal-Ottaripaths-natha mathan-8[") parijit-orjjita-palidhvaj-Adi-samaste-paramaisvaryya-chihnasya Vinayaditya-Satyasraya-bri. F) prithivivallabha-maharaj-adhiraja-parameevara-bhattarakasya priy-atmajas=saiba [va ev=a)[") dhi[gat-a]sesh-astra- [sk]stro dakshin-asa-[vijayi ni pitamahe samunma[lita-ni]khi Second plate ; second side. ["] la-kaotaka-samhatir-attarapatha-vijigishor=ggurd[raeagrata e]v =&hava-vyaparam=d[") cbarann-arati-gaja-ghat-Apatana-vibiryyamana-kripana-dharas=samagra-vigrah-agro[*] sarag=gat-sahasa-rasikab param(ra)mu(imo)khikrita-atra-mandald Ganga-Yamuna(na) palidhvaja-pa["] da( pda )-dal dha )kka-mahababda-chihna-manikya-matagaj-Adin-pitrisat-karyvan-paraih= palayamanai. [") r-asadya katham-api vidhi-[vajukd=apanitd-pi prata pad=&va vishaya-prakopam &-rajakam=n * The reading here, which is followed also in l. 9 of No. LXXVIIL and in L. 12 of No. LXXIX, is better than the reading in l. 10 of the Vokkaleri grant at Vol. VIII, p. 93. 10 This is the reading also in No. LXXVIII, 1. 10-11, and in No. Lxxix, 1. 15. The Vokkaleri grant, 1. 12-18, reads aiv - Otaddit-dassha; but, though the rest of the passage is different, utsdrita in the word used in l. 11-12 of the spurions grant of Palikel I. (No. XLIV, Vol. VII, p. 211). In l. 18-18 of No. XXVIII (Vol. VI, p. 76), the ronding in aius prerit-andka-samara-wuk Mahu. In l. 9-10 of the spurious grant of Vikramaditys I. (No. XLV, Vol. VII, p. 319), the reading is aina pratit-andka-samara. makne. In No. XXXIX (Vol. VII, p. 111), Second Part, 1. 84, and Fourth Part 1 74-5, the tracing_reads aiva pratit-aneka-sarh (?) fri () ta (?)trairdjya-Kdyhchepatibalum avashfabhya karadikrita, do. as in 1. 17 of the pregent grant, omitting the intervening matter; the MS. Collection copy omits the passage altogether.. . 11 There are several marks over the la, one of which may be an Anusvdra, or all of which may be caused by rust; bat I do not think that there is any Anusudra. Nos. LXXVIII and LXXIX do not throwany light on this point, is, in the former, 1. 13, the whole word is omitted, and in the latter, 1: 17, the first two syllables, kalo, are omitted. In 1. 14 of the Yokkaldri grant, the lithograph does not show any Anusudra. In No. XXXVIII, 1. 68 (Vol. VII, P. 86), the tracing reads very distinctly dalita-Pathdya. Ohola-Kerala-Kadamba-prabhriti, but it is just possible that Kadamba is a mistake for Kalabhra or Kalabhra on the part of the man who made the tracing; this passage in No. XXXVIII is omitted in the MS. Collection copy, and it does not occur at all in No. XXXIX. In No. XXIX. l. 16-17 (Vol. VI., P. 88), and No. XXX, L. 16-17 (id... 89), and No. XLVIII, 1. 13-16 (Vol. VII, p. 301), and in Pili, Sanskrit, and Ola-Canarese, Inscriptions, No. 16, 1. 11-13, the text is different, and only the Cholas, Pandyas, and Keralas are mentioned. In 1.21 of No. XLVIII, where the word occurs in a different context, the lithograph does not show any. Amusvara, and though Col. Dixon's photograph does shew & mark which appears to be meant for Amun, yet its position is more over the bhra than over the 14. Having regard to the fact that the early inscrip tions generally follow the correct practice of using, in the middle of a word, the nasal of the class of the following consonant, in preference to the Ansudra, the probability is that Kalabhra is the real word. 15 In No. XXXVIII, 1. 66, I have read, and translated udagra. This should be corrected, as the tracing, on reexamination, clearly shows adabhra. 15 This repetition of the syllable ka is a mistake. "The reading is quite certain here, and in No. LXXVIII, 1. 16. It is equally certain in l. 19 of the Vokkaleri grant, and is there Kavera. In No. XXXIX, Second Part, 1.84 85, and Fourth Part, 1. 75, the tracing very distinctly shows karadfkrita-Kerala-Paral(81) ka-Sithhol-adi bat curiously enough, in the Second Part the MS. Collection copy reads Kamard, instead of Kerala. The river Kavert undoubtedly takes its name from Kavera, the name of country or of people. It is probable therefore that the Kavera of the Vokksleri grant is more correct than the Kaniera of this grant and of No. LXXVIII.

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128 THE INDIAN ANTIQUARY [MAY, 1880. ["] tsarayan-Vatsaraja i[v=an-ape]kshit-para-sahayakas-tad-avagrahan=nirggatya sva-bhaj. & vashta["] mbha-prasadhi(di)t-abesha-visvambharah prabhur-akhandita-sakti-trayatvach=chhatru mada-bhanjanatvad=udara["] tvan=niravadyatvad=yas=samasta-bhuvan-korayas=sakala-paramaisvaryya-vyakti-hetu-pali(li). dhvaj-ady-ujva(jjva). [*] la-prajya-rajyo Vija[yaditya-Sa]tyaoraya-sri-prithivivallabha-maharaj-adhirajaparameavara-bha[""] ttarakas=sarvvan=eva[m=ajoapaya]ti [lo] Viditam-asta vo=smabhir-dva-vimsaty-uttara shat-chhateshu Saka-varshe. [*] shv-atiteshu pravarddhamana-vijaya-rajya-sam vatsare chaturttho varta(rtta)mane Rasena"-nagara Third plate; first side. {"] m-adhivasati vijaya-skandhavare Ashada (dha)-paurpuamasyam Nando" ... ya vijaapanaya Va(?)tsa(?). (**) sagdtra(tra)sya(ya) Revasvami-dikshita-pautraya Jannasvaminah putraya Dasas vamind Iridi(Pdi)ge(Ppe)["] vishaye Vili(Phi)ge(Pbhe)-nadi-tata-sthah Ballavalligrama. Sahamyapura-gramayor= mmadhya-sthah Nerd[*] r-nn&ma gramas-sa-bhogas=sarvva-badha (dha)-parihare dattah [!] Tad-agamibhir asmad-vamayair-anyais-cha raja[] bhir=&yur-aisvaryy-adinam vilasitam=achira mba-chamchalam-avagachchhadbhir-a-chandr arka(rkka)-dhar-arnnava-sthiti["'] samakalam yasas-chichishubhis=sva-datti-nirv visdsham paripalaniyam=uktan=cha bhagavat veda-vyh[") gena Vyagena [I] Bahubhir=vvasudha bhukta raja[bh]is=Sagar-adi[bhih yasya] yasya yade bhumig-ta["" [sya tasya tajda phala [ll] Svan=datum su-maha(ch-chhakyam duhkham anyasya palanan danam va palla[nam) v=oti da[na]". Translation. subject to them on the instant at the sight Hail! Victorious is the form, which was that of the sign of the boar, which they acquired of a boar, that was manifested of (the god) through the favour of the holy (god) Narayana,Vishnu,-which troubled the ocean, and which was Sri-Kirttivarma, the favourite of the had the earth resting upon the tip of its uplifted world, the Great King, whose pure fame was right-hand tusk! established in the territories of the hostile kings (L. 2.-The son of the Great King Sri. of Vanavasi and other cities), that had been Pula kesivallabh a-whose body was invaded by his prowess. purified by ablutions performed after celebrating (L. 8.)-His son was Saty Asraya, the horse-sacrifices, and who adorned the family favourite of the world, the Great King, the suof the Chalikyas, who are glorious; who are of preme king, the supreme lord, who had acquired the kindred of Manavya, which is praised over the title of Supreme Lord' by defeating Srithe whole world; who are the descendants of Harshavardhana, the warlike lord of all the Hariti; who have been nourished by seven region of the north. mothers, who are the mothers of mankind; who! (L. 10.)-His dear son was Vikramahave attained an uninterrupted continuity of ditya-Satyasraya, the favourite of the prosperity through the protection of the god) world, the Great King, the supreme king, the Karttikeya; and who have had all kings made supreme lord, the venerable one,--who was 15 Gen. Jacob's Pandit reads Rasava. But the second syllable is certainly se, with the vowel long or short; and though the third syllable might be va with the lower part corroded away, I consider it to be na. 16 One consonant and vowel are quite uncertain here. There seems to be visible the letter subjoined to them. This letter, wd, is broken away at the end of the line and the rest of the plate, containing two or three lines more, has been broken off and lost.

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MAY, 1880.) SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 129 conversant with the art of government; whose who was in the foremost rank in all battles ; only aid was his sword; who was desirous of who was flavoured with the quality of excellent conquering all people, whom he drove before him impetuosity; who drove back the bands of his by means of only one horse of the breed called enemies; who-while acquiring for his father Chitrakantha2s; who, having acquired for himself the tokens of the (river) Ganga and the the regal splendour of his father, which had (river) Yamuna and the palidhvaja, and the been interrupted by a confederacy of three kings, insignia of the dhakka-drum and the mahdsubdued (like Indra), with the thunderbolt sabda, and rabies and elephants, &c.,-having which was his prowess, the mighty tumult of been attacked by his enemies, (who turned upon the mountains which were the Pandya and the him) while they were fleeing, and having been Chola and the Kerala and the Kalabhra" and somehow or other, through the force of desother kings; and who had the waterlilies which tiny, led away into great dinger), -by his were his feet kissed by the diadem of the lord prowess quelled the anarchical disturbance in of Kanchi, who had bowed down before no his country, and, resembling Vatsaraja in not other. depending on any other for assistance, came (L. 15.)-His dear son was Vina y safely through his obstacles and tranquillised ditya-Satyasraya, the favourite of the the whole world by the support of his own arm; world, the Great King, the supremo king, the who, being then the lord, became the asylum supreme lord, the venerable one, -who, having of the whole world by reason of possessing at the command of his father arrested the in all their integrity the three constituents of extremely exalted power of the lord of Kanchipower, and by reason of having broken the whose kingdom consisted of three component) pride of his enemies, and by reason of his highdominions, just as Tarak Aratis (at the command) mindedness, and by reason of his blamelessness; of his father) Balendusek haradid arrest and who possesses the palidhvaja, which indithe power of the demons, cansed the rulers of cates entire supreme dominion, and the other Kamora" and Parasika and Sinhala and brilliant (insignia of) mighty sovereignty,--thus other islands to pay tribute to him; and who issues his commands to all people :was possessed of the pdlidhvaja" and all the (L. 30.)-"Be it known to you! Six honother mighty insignia of supreme dominion dred and twenty-two of the Saka years having which he had acquired by crushing the lord of expired, and the fourth year of (our) increasing all the region of the north. and victorious reign being current, and (Our) (L. 19.)-His dear son, Vija y aditya- victorious camp being located at the city of Saty Asraya, the favourite of the world, R & se nanagara -on the day of the fullthe Great King, the supreme king, the supreme moon of the month Ashadha, the village named lord, the venerable one-who even in his Nerur, situated between the villages of Balchildhood acquired a knowledge of all the writ- IAvalli and Sahamyapura on the bank of the ings on the use of weapons; who, his grand- river (?) Vilige in the (?) Iridige district, has father having been victorious in the region of been given by Us, at the request of Nand8...... the south, aprooted the thicket of the thorn- ya, with the enjoyment of it and with the relinbushes which was the assemblage of his foes quishment of all opposing claims, to Devasvami (in that direction); who, following the avoca- of the (?) Vatsa gotra, the son's son of Revetion of war even in front of his father who was svamidikshita and the son of Jannasvami. This desirous of conqnering the region of the north, (grant) should be preserved by future kings, had the edge of his sword worn away by splitting who are desirous of acquiring fame, whether open the foreheads of the elephants of his foes; they belong to our lineage or to other families. ** See para 4 of the introductory remarks to this grant. ** See note 21 above. No. XLVIII, compared with No. 16 of Pali, Sanskrit, and OW-Canarese, Inscriptions, shows that Vinay Aditya's campaign against the Pallavas, Kalabhras, &c., took place in Saka 615-6. . * Karttikeya. dhvaja or pali-ketann, at Vol. VII., pp. 111 and 245, but the meaning is still doubtfal. The explanation suggested by Mr. Rics in his introductory remarks to the Vokksleri grant will certainly not hold water. 3. Pada, 3. Samastabhuvand maya. This is, I think, the earliest instance of the use of this title, which became, under the Western Chalukya, one of the perpetual titles of the family. See note 35 above. 32 Sira. >> See note 24 above. * I have suggested two possible explanations of palli.

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130 THE INDIAN ANTIQUARY. [MAY, 1880. as long as the moon and the sun and the earth attached to his paper, rough as it is, shews and the ocean last, just as if it were a grant that at that time the whole inscription was very made by themselves, bearing in mind that the legible indeed; whereas now, though it is charms of life and riches, &c., are as evanescent sufficiently legible to any one who knows the as the lightning." text from other similar grants, to any one else (L. 37.)-And it has been said by the holy it would be very difficult, if not impossible, to Vyasa, the arranger of the Vedas :-Land has decipher the greater part of it. The ring, which been enjoyed by many kinge, commencing with had not been cut when the grant came into my Sagara; he, who for the time being possesses hands, is about to thick and 47" in diameter. land, enjoys the fruits of it! It is a very easy The seal is circular, about it in diameter, and thing to give one's own property, but the pre- has, in relief on a countersunk surface, a standservation of the grant of) another is difficult; ing bour, facing to the proper right; a facsimile (if the question is) whether giving or preserving of it is given on the same plate with the (is the more meritorious act),-preservation is Western Chalukya grant of Nagavardhana. The better than giving ! characters are of the same type as those of the No. LXXVIII. preceding grant. This is another of the Nerar plates, trang- It is another Western Chalukya grant of cribed and translated in full by General Le- Vijay Aditya, and is dated Saka 627 (A.D. Grand Jacob as No. II. in his paper. 705-6), in tenth year of his reign. It records My transcription is from the original plates. the grant of the village of Hika! amba They are three in number, about 91' long by or Hikalam bha. I cannot find any name 4" broad; the edges are raised into rims to approaching this on the map; but the inscripprotect the writing. The third plate is eaten tion tells us that it was in the same vishaya or through by rust in a few places. The other two district with Nerur itself, the name of which plates have not suffered in this way. But the seems to have been Iridige, and which, as it is whole inscription was evidently very much called a mahasaptama, appears to have been injured by whatever process was adopted to clean one of the districts constituting the Seven it for General Jacob's Pandit: for the hand-copy Konkanas. Transcription. First plate. ['] Svasti [ll] Jayaty=ivishkritari Vishooh varaham kshobbit-arma(rnna)van dakshin-Onnata-damshtr-&gra-visranta-bhuvanam [3 vapuh [ll] Srimatam sakala-bhuvana-samstuyamana-Manavya-sagdtranam Hariti putranam sapta[] lokamatribhis=sapta-matsibhir=abhivarddhitanam Karttikeya-parirakshana-praptakalyana-pa[] ramparanam bhagavan-Narayana-prasada-sama sadita-varaha-lAnichhan-Okshana-kshana-vasi[] krit-Agesha-mahibhritam Chalikyanam kulam-alamkarshn(rishna)r=asvamedh-avabhritha snina-pavitrikrita-ga[deg] trasya Sri-Pulakosivallabha-maharajasya sunuh parikram-Akranta-Vanavasy-Adi-pa['] ra-n ripati-mandala-pranibaddha-visuddha-kirttih Sri-Kirttivarmma-prithivivallabha maharajasta[] sy=&tmajassamara(Atmajasya samara)-samsakta-sakal-6ttarapath-svara-Sri-Harshavard dhana-parajay-patta-pa['] ramesvara-sabdasya Satya raya-sri-prithivivallabha-maharaj-adhiraja-parameevarasya [priya-tanayasya] [O) prajnata-nayasya khadga-matra-sahayasya Chitrakaoth-abhidhana-pravara-turangamen= aik=aiv=8. ["] [ts&]rit-asdsha-vijigishor=avanipati-tritay-antaritam va-gar[bo] Briyamsatmasalt-kri] The rest of the grant, including the certificate of the minister in whose office it was written, has been broken off aud lost.

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MAY, 1880.] SANSKRIT AND OLD-CANARESE INSCRIPTIONS. 131 1 . 7 Second plate; first side. [" tya prabhava-kulisa-dalita-Pandya-Chola-Kerala-prabhritis-bhubhrid-adabhra-vibhramasy= An-any-ava(1) nata-Kanchipati-makuta-chumbita-pad-Ambujasya Vikram Aditya-Satyasraya-sri-prithiviva[*] llabha-maharaj-adhiraja-paramesvara-bhattarakasya priya-sunoh pitur=i (jmaya Bale]ndu[*] sekharasya Tarakara tir=iva daitya-[ba]la[m=ati-sa]muddhatam trairajya-Kanchipati balan=ava167 shtabhya karadikrita-Kamera-Parasika-Simhal-Adi-dvip-Adhipasya sakal-ottarapatha-nk["] tha-mathan-Oparijit-orjjita-palidhvaj-adi-samasta-paramaisvaryya-chihnasya Vinayadi[") tya-Satyasraya-sri-prithivivallabha-maharaj-adhiraja-paramesvara-bhattarakasya priy atmajas=sai107 sava @y=Adhigat-Asosh-Astra-Astro dakshin-Ask-vijayinipitamahd samunmulita-nikhi[*] la-kantaka-samhatir=attarapatha-vijigishor=ga(ggu)ror=agrata @=ahava-vyaparam= acbarann=a. ["] rati-gajn-ghat-Apatana-vibiryyamana-kripana-dharag=samagra-vigrah-Agresaras=sa["] t-sa hasa-rasikah paranmukbikrita-satru-mandal Ganga-Yamuna-palidhvaja-pada(?da)da(dha). Second plate; second side. ["] kkA-manikya *o-matangajadin=pitrisat-kurvvan=paraih pala amanair=isadya kathamapi vi["] dhi-vasad=apanito=pi pratapad=ova vishaya-prakopam=a-ra jakam=atsarayan=Vatsaraja [") iv=an-apekshit-para-saha yakas=tad=aiv=avagrahan"=nirggatya Sva-bbuj-Avastambha prasa (sk)dhi(di). ["] t-asesha-visvambharah prabhur-akhandita-sakti-trayatvach=chhatra-mada-bhanjanatvad= ndaratvan=nirava["] dyatvad=yah samasta-bhuvan-Abrayas=sakala-paramai varyya-vyakti-hotu-palidhvaj-Ady-1["] jva(jjva)la-prajya-rajyo Vijayaditya-Satyasraya-sri-prithivivallabha-maharaj-idhiraja["] paramesvara-bhattarakas=sarvran=evamajna payati [1*] Viditam=astu vo=smabhi[b] sapta-vimsaty-uttara-sha[] t-chhateshu Saka-varshoshv=atiteshu pravarddhamana-vijaya-rajya-samvatsare dasamo varttamane [""] [sri]mad-Upendra-vijna panaya maha-saptame Iridi(?di)ge (Ppe)-vishaye Kumara(?)" ...... pu(?)ra-gra ma[*] gor=mmadhye Hika ambal?mbha)-nama-grama(m) veda-vedemga-paragebhya ashta brahmanebhgo [da]ttal [*] [*] Eteshin=nama-gotrany=uchchya(chya)nto [lo] Bharadvaja-sagotra-Devasvami Kausika-sago Third plute. [*] tra-Karkkasvami. Bharadvaja-sagdtra-Yajnasvami Kaundinya-sagdtra-Nagammasva mi Maudgalya[*] sagotra-Davasvami A treya-sagotra-Ga(?)rgga(?) svami* [Kabyapa]-**sagotra-Rudrasvami * Vatsa-sasa." [*] gotra-Dasavarmmand dattah [ll*] [Ta]d=agamibhir=asmad-vamsyair=anyais-cha rajabhir= a yur-ai[eva***]ryy-adinan ("] [vi]lashi(si)tam=achira msa-[chamchallamravagachchhadbhir=A-[cha]ndr-arka(rkka)-dhar Arna(rnna)va-sthiti-samakala (*) yasas-chichishubhi[bo] ava-datti nirvvisesha[ paripalaniya*]m=uktam cha bhagavata veda-vyasena Vyasena [1] Bahubhi. * In No. LXXVII, 1. 13, the reading is Kerala-Kala- were not read by Gen. Jacob's Pandit also. bhra-prabhriti. The Kalabhras are omitted here. * Garggasvami is tbe reading of Ghen. Jacob's Pandit : but the letters are now very doubtful. * In No. LXXVII, 1. 24, and No. LXXIX, 1. 30-1, the ** This is the reading of Gon. Jacob's Pandit, but these reading is da(che)kka-mahasabdi-chihna-minikya. three letters are now quite illogible.. "In No. LXXVII, 1. 26, and No. LXXIX, 1. 84, the s This repetition of the letter, sn, is a mistake. reading is tad. vagrahan, sc. tasmad-aragrahad, instead The hand-copy by Gen. Jacob's Pandit shows part of of tada eva avograhad. this letter, eva, in dotted lines; but it is really omitted Three letters are altogether uncertain here. They altogether. S

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132 THE INDIAN ANTIQUARY. [MAY, 1880. [] r=v[vlasudha bhukta rajabhis-Sagar-adibhir-ya(yya)sya yasya yada bhumis tasya tasya [] tada phalam [*] Svan-datain su-mahach-chhakyam duhkham-anyasya palanam danam va palanam veti dana ["] ch=chhreyo-nupalanam [*] Sva-dattam para-dattam va ye hareta vasundharam shashtim varsha-sahasrani [""]vishthayam jayate krimih [*] Maha-sandhi-vigrahika-Nira[va ]dyapanyavallabhena likhitam-i [""] dam sasanam ||* Translation. Hail! Victorious is the form, which was that of a boar, that was manifested of (the god) Vishnu, which troubled the ocean, and which had the earth resting upon the tip of its up-lifted right-hand tusk ! (L. 2.)-The son of the great king SriPulakesivallabha,-whose body was purified by ablutions performed after celebrating horse-sacrifices, and who adorned the family of the Chaliky as, who are glorious; (&c., as in No. LXXVII),-was Sri-Kirttivarma, the favourite of the world, the Great King, (&c., as in No. LXXVII). (L. 7.)-His son was Satyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord,-who had acquired the title of Supreme Lord' (&c., as in No. LXXVII). " (L. 9.)-[His dear son] was Vikramaditya-Satyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one, who was conversant with the art of government; &c., as in No. LXXVII."" (L. 14.)-His dear son was VinayadityaSaty Araya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one,-who, having at the command of his father (&c., as in No. LXXVII.) (L. 18.)-His dear son, Vijay adityaSatyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one,-who even in his childhood acquired a knowledge of all the writings on the use of weapons; (&c., as,in No. LXXVII"), thus issues his commands to all people: (L. 29.)-"Be it known to you! Six hundred and twenty-seven of the Saka years having expired, and the tenth year of (Our) increasing and victorious reign being current, But omitting any mention of the Kalabhras. But omitting the words mahdiabda-chihna. the village named (?) Hikulamba, between the villages of Kumara. . . . . . . . and pura, in the mahusaptama" district of (?) Iridige, has been given by us, at the request of the glorious Upendra, to eight Brahmans who are thoroughly acquainted with the Vedas and the Vedangas. Their names and gotras are declared :-It has been given to Davasvami of the Bharadvaja gotra, and Karkasvami of the Kausika gotra, and Yajnas vami of the Bharadvaja gotra, and Nagammasvami of the Kaundinya gotra, and Devasvami of the Mandgalya gotra, and (?) Gargasvami of the Atreya gotra, and Rudrasvami of the (?) Kasyapa gotra, and Dasavarma of the Vatsa gutra. This (grant) [should be preserved] by future kings, (&c., as in No. LXXVII)." (L. 38.)-And it has been said by the holy Vyasa, the arranger of the Vedas :-Land has been enjoyed by many kings, commencing with Sagara; (&c.)! It is a very easy thing to give one's own property, (&c.)! He is born as a worm in ordure for the duration of sixty thousand years, who confiscates land that has been given, whether by himself, or by another! (L. 42.) This charter has been written by Niravadyapanyavallabha, the high minister entrusted with the arrangement of peace and war. No. LXXIX. This is the last of the Nerur plates, noticed by General LeGrand Jacob as No. IV in his paper, but not published in detail by him, My transcription is from the original plates. They are three in number, about 71" long by 48" broad; but a good deal of the first plate, including the whole of the first line, has been broken off and lost. The edges are slightly raised into rims to protect the writing; the inscription, however, is here and there so much worn away as to be very difficult to read. The ring, which had not been cut when the grant lit., the great seventh.'

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MAY, 1880.] SANSKRIT AND OLD-CANABESE INSCRIPTIONS. 133 came into my hands, is about thick and 31" and with the omissions in the following lines, in diameter. The seal is slightly oval, about 1 I am somewhat inclined to doubt whether this by *', and has, in relief on a countersunk surface, is altogether a genuine grant. a standing boar facing to the proper right; a 1 It is an undated Western Chaluky a grant, facsimile of it is given on the same plate with the of the time of Vijaya dit y a, and records Western Chalukya grant of Nagavardhana. The the grant of the village of Mala v u r by his son characters are of the same type as those of Vikramaditya II. This village must proNo. XXVIII, at Vol. VI, p. 75. The ortho- bably be looked for somewhere in the Konkan; graphy is very bad; so much so that, coupling but I cannot find any name suggestive of it in this with the peculiarity of style in 11. 38 to 44 | the Map. Transcription. First plate. ['] [Svasti | Jayaty=&vishkritam Vishaor=yvarahan kshobhit-krnnavan- dakshin.Onnata)['] [danshtr-&gra-visranta-bhuvana vapa[b] [i] Sr[imatam sakala-bhuvana-samsta). () (yamana-Manavya]-sagotra(tra)na (nam) Ha(ha)riti(tf)-putra(tra)nam sapta-[lokama][] [tribhis=sap]t[a-matri]bhir=abhivaddhi(rddhi)ta(ta)na[mo] KAtti(rtti)keya-parira ksh[ana-prapta] c'] kalya(lya)na-para[m*]para(ra)na(nam) bhagavan-Na(na)ra(ra)yana-prasa (sd)dasamas&dita)[*] vara(ra)ha-la (la)nchban-ekshana kshana-vasi(si)kpit-a(a)sesha-mahi(hi)[bhri][!] tam Chalukyana(na) kulam-alam*]karishnor=asvamedh-avabhritha-sna(sna)na 1 pavitri(tr)krita-gatrasya Sri-Poleksivallabha-mahara(ra) ja[sya(r)] sana(nuh) para(ra)[') kram-ala)kra(kra)nta-Vanava(va)sy-adi-para-nra(nri)pati-mandala-pranibaddha-visud[dh]a ktporttih Sri-K]irt[t Jivarmma-pri(pri)thivivallabha-mahara(ra) jas=tasyritmajasya samara)("] [samsakta-sa]kal-Ottara(ra)path-esvara-Sri-HA(ha)rshavarddhana-pa[rAjay-Opa). ["] [tta-pa]ramebvara-sabdasya Satya(ty&)$[r]aya-6[r]]-[prithivi]. Second plate; first side. [**] [va]llabha-mahara[j-adhird]ja-parames varasya priya-tanayasya prasjnata] ["] nayasya (khadga-ma]tra-sa(ha]yasya Chitrakanth-Abhidhana-pravara-tu[ranga)["'] [men=aike]n=aiv=otsa(tsa)rit-esesha-vijigishor=avanipati-tritay-a(a)ntari[tam sva-ga][^] [rh] Sri ya]m-atmasa(s)t-kri(kri)tya prabha(bha) va-kul8(li)sa-dalo(li)ta-Pa(pa)ndya Chola-Kera["'] la- [Kalabhra.-prabhsiti-bhublisid-ada (da) bhra-vibhramasy = a(8)n-any-a(A)vanata Kaka)nchi-pati-ma[18] kuta-chumbita-pad-ambujasya Vikramaditya-Satya(tya)sraya-sri-pri[-] thivivallabha-mahara(ra)j-adhira(ra)ja-parama(me)svara-bhatta(tta)rakasya [RO] priya-su[noh) pitur=a(a)joaya (ya) Ba(ba)16(18)ndusekharasya Ta(ta)raka(a)ratir-iva [dai)["] [tya-balam-ati-samu]d[dhatam tre(trai)ra(ra)jya-Ka(ka)nchipati-balam=avashtabhya ka[*] radikrita-Kamera-Parasika-Sinhal-adi-dvi(dvi)p-a(a)dhipasya sakal-Ottara(rf)pa[tha)("] [natha-mathan-Oparjjit-orjjita-palidhvaj-adi]-samasta-pa(pa)[ramaisvaryya). {"] [chihnasya Vinayaditya-Satyasraya-sri-prithivivallabha-ma]hkra(ra)j-a(s)[dhiraja) Second plate ; second side. *] paramesvara-bhattarakasya priyatmajas-saisava [v=Adhigat-Asesh-a][] stra-Astro d akshin-ask-vijayini p itamahe s amunmulita-nikh[ila-ka)["] ntaka-samhatir=uttar&patha-vi[ji[gi*]shor=ga(ggu)ror=agrata &v=a hava-vy[param=&][*] charann=ara(ra)ti-gaja-Ighat-pata)na-visiryyama(m)na-kra(kri)pana-dha(dhara[segama) 2. 10 The form of le here is the anmo form that is used in the same word in 1.8 of No. LII (Vol. VIII. D. 41). and in kavileyan, for kavileyuman, in l. 5 of No. LVII (id., p. 285), and in kavileyuhin 1. 6 of No. LVIII (id., p. 286) Boo the remarks at Vol. VIII. p. 237. par.. 31 See note 81 abovo.

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134 THE INDIAN ANTIQUARY. [] graha-vigrah-a(a) [gre*]saras-sat-sa (sa) ha[sa-rasikal pa[raim]ukhikrita-satru-manda[18] [] Gamga-Yamuna-palidhvaja-pada (?da)-da (dha) kka-mahasabda-chihna-[ma][] nikya-matamgaj-a[din-pitrisa]t-kurvvan-paraih-pala (l)yama (ma)n[air=a]["sa(s)dya kathamapi vidhi-va[i]d-apa[nt]-pi prata(t)pa(pi)d-iva vishaya-[pra][*] kopam-a-ra(ra)jakam-utsa (tsa) rayan-Vatsara (ra) ja iv-a (A)n-apekshit-a(a)para-sa (sa) [ha][*] [y]ka-in[d-Ava]grahin=nirggatys sva-bhuj-a(4)vaabtambha-hpra(pra)ca(sa)dhi(di)t46aha-vivambhars[b] ["] [pra]bhur aka (kha)udita-sakti-trayatva (tva)ch=chhatru-mada-bhamjanatva(tva)d=uda(da)ratva(tv)niravadya[tvid-yab] [*] samasta-bhuvan-a( a )sraya-sri-s-sakala-pa ( pa )rame(mai)svaryya-vyakti-hetu-pa(pa)lidva(dhra)j-[kdy-ujjva] ["]la-pra(priya-rari)jy Vijayaditya-Satya(ty)eraya-erl-pri(pri)thivivalla [MAY, 1880. Third plate. [*] [bha]-maha (ha)ra (ra)j-adhira (ra )ja-paramesvara-bhatta (tta)rakas=sarvvan=evam=ajna(jna)payati [1] ["] [Vi]ditamasta vd-sma(sma)bhab(bhil) (si)nn[b] Vikra[m]ditya-Satya(tya)ara[ya*] art-pri(pri)thi []vivallabha-maha(h)ra(ri)j-a(4)dhira (rk)ja-parambevara[b] sarvva(rvve)[nam-j (a)payati [1] [] Sakanti datta Malava(va)ra-na[ma-gramah] sa-bhogam(h) sarvva-ba (ba)dha-pari[haro] da[tab] [] Kiva( Bammapasa (ev)mina[b] putra(e. patriya) bha(cha) tu(tur)-vidya-sama"". [] dikshita-Sarvva-Aditya(ty) [y] [] niya [] [Bahubhir-vvasudha bhukta] ra(ra)jabhih [Sagar-adibhih] yasya yasya talya)da(d) babhi)mi[b] [y] [tasys] [tad [] lam [*] Satta(sc. sva-dattam) para-datta (tta) [m] va yo hare [ta*] va[su*]ndharam [ahaahti-varsha-sahnerigi vishayk jya" [] ma(te) krimi[b*] [*] pha] 56 kan)adinys-engutra(tri)ya Translation. Hail! Victorious is the form, which was that of a boar, that was manifested of (the god) Vishnu,-which troubled the ocean, and which had the earth resting upon the tip of its uplifted right-hand tusk ! (L. 2.) The son of the Great King SriPoleksivallabha,-whose body was purified by ablutions performed after celebrating horse-sacrifices, and who adorned the family of the Chalukyas, who are glorious; (&c. as in No. LXXVII),-was Sri-Kirttivarma, the favourite of the world, the Great King, (&c., as in No. LXXVII). (L. 10.)-His son was Satyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord,-who had acquired the title of 'Supreme Lord' (&c., as in No. LXXVII). This syllable, ha, is superfluous. This syllable, ert, is superfluous. Four or five letters are quite uncertain here. (L. 13.)-His dear son was Vikramaditya-Satyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one,-who was conversant with the art of government; (&c., as in No. LXXVII). (L. 20.)-His dear son was VinayadityaSatyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one,-who, having at the command of his father (&c., as in No. LXXVII). (L. 25.)-His dear son, Vijay adityaSatyasraya, the favourite of the world, the Great King, the supreme king, the supreme lord, the venerable one,-who even in his childhood acquired a knowledge of all the writings on the use of weapons; (&c., as in No. LXXVII) -thus issues his commands to all people: (L. 39.) "Be it known to you! By Us, (Our) ss Three or four letters are quite uncertain here. 56 Two or three letters seem to have been engraved here bat they are quite illegible. If engraved, they were superfluous.

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MAY, 1880.] BUDDHIST SYMBOLS, &c. 135 son Vikramaditya-Satyasraya, the dikshita, of the Kaundinya gotra, who is .... favourite of the world, the Great King, the .......... the four Vedas, and who is supreme king, the supreme lord, thus issues his the son of Bammandasvamios, .........." commands to all people :-The village named (L. 44.)-[Land has been enjoyed] by [many] Mala vara has been given .........", kinga, [commencing with Sagara); (&c.)! He with the enjoyment of it and with the relin is born as a worm (in ordure for the duration, quishment of all opposing claims, to Sarvaditya-l of sixty thousand years), (&c.)! BUDDHIST SYMBOLS, &c. BY E. THOMAS, F.R.S., CORRESPONDANT DE L'INSTITUT DE FRANCE. (Continued from p. 66.) I have lately availed myself of the opportunity, the attributes of the god of light in reduced of studying the collection of the Amaravati gradations to several of the minor members of Marbles, at present in the India Museum at South the Indian Olympus. Kensington, with a view to determine the nature In India at large the prevalence, if not uni. and bearing of the more popular symbolsversality, in primeval times, of the worship of the and devices appearing on these sculptures, 80 sun is attested by the survival of generic names, closely associated with the old homes of the the concurrent testimony of home tradition and Andhras-in the hope of illustrating and ex- inscriptions, the evidence of travellers, and the plaining the parallel emblems on the series of more material endorsement of sculpture. coins, pertaining to proximate localities, recently We can roughly complete a goodly circle of under consideration. geographical proof from the earliest Sauras of My first impression, derived from a very Saurashtra, by way of the Temple of the Sun cursory examination of these sculptures, led me to at Multan, to Gaya and Orissa on the east coast, conclude, that whatever extraneous elements and back again to the written testimony of the might have been introduced from time to time, Western copper-plates, and the caste-marks on that the Tope itself had been primarily devoted the foreheads of the women in the oldest to the cause of solar worship. The dominant painting at Ajanta. circular pattern indeed was obviously sugges- To revert to the symbols on the Amaravati tive of such a purpose. Tore. It need not be reiterated that the sun consti THE WHEEL. tuted one of the earliest objects of worship among The leading and most important device among primitive nations, as in the ordinary course it the objects of worship is what it has hitherto would present itself to the untutored mind, as the been the custom in modern parlanoe, to designate "natural selection." How many races of men as the Buddhist wheel." To my apprehension intuitively adored the sun, or how many classes those carvings were not designed to represent the of the priesthood have taken "the light of the "Wheel of the Law," or any such fanciful world" as the basis of their religion, it would machine, but represent the conventional symbol be hard to say. of the sun, in the form of a wheel, as indicating As the Greeks and Romans created many his onward revolution. At times it is difficult personifications of the sun-god, so the Indian J to discriminate the sculptor's intention, as to Aryans recognised its leading representative whether he designed to make the wheel like the deities by the various names of Surya, Savitri, sun, or the sun like a wheel, but one of the most Aditya and Vishna, besides assigning many of striking examples of the presiding motive is sikanti, 1. 41, meaning not apparent, unless the word lines within its circumference, and these again were is a chronogram containing the date of 615. Saka 616, superseded by ornamental double lines with a circular however, was not in Vijay Aditya's reign; and I know of centre-boss. (Rawlinson's Ancient Monarchies, vol. I. no other instance in which a Chalakya date is expressed p. 141.). In this latter form it is figured at Bavian, in by this method. Besociation with the half-moon and 7 planets (Layard, 5. sc., 'Brahmandagvamt.' Nineveh and Babylon, 1863, P, 211). In Lajard's Culte de Burgess, Arch. Survey: Notes on Ajanta, 1879, Mithra (Paris, 1847), endless varieties of the symbolic forms pls. viii, ix, 1. of the sun are collected, chiefly of more or less ornamental The earliest Chaldaean type of the sun was formed of patterns, but in one instance (pl. xi. fig. 6), the sun is rea simple ring or circle, like the Indian Sdrya-mandala, presented by a simple six-spoke wheel, with the worshipper but it wm speedily improved upon by the addition of cross- in front and the half moon to the left on a similar pedestal.

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136 THE INDIAN ANTIQUARY. [MAY, 1880. afforded by the parallel figures at Bhilsa. We must now examine, on the other hand, In pl. xliii. Fig. 5, of Mr. Fergusson's work, what title the Buddhists can show to establish the wheel is ornamented on the outer edge of their claim to the worship of the wheel, as an the felly with a succession of arrow points, essential part of their own system, except in so reminding one at once of the "arrows of far as it was borrowed, in the way of an approApollo," or the blaze of the sun's rays, an addi- priation; from the earlier devisers and legitimate tion which, in the solid form, would have sadly employers of the symbol. impeded the roll of a mundane wheel. At A certain amount of confusion has been Amaravati these arrow-heads are replaced by a introduced into this enquiry by the fact that succession of tridents (pl. xcviii. fig. 7), and the the chakra or 'wheel' was not only supposed to multiplicity of the sub-divisions of the wheel represent the sun or the wheel of the sun's itself are far more suggestive of the rays of the | chariot, but it had also a worldly significance sun, than of useful wooden spokes. Again, in one of universal' sovereignty, or the kingdom of instance of the examples of the various designs the entire circle of the known world.' It is in of wheels at Sanchi, we find the spokes con this latter sense that Buddha himself is reported verted into something very like flames of fire. to have used the word, when he says "Bury me The arrow points are still more marked and like a Chakravartti Raja,"" that is as a "king," directly indicative of their purport in the not as a saint: and, as he contemplated at the numerous instances of the representations of time, no worship of his mortal remains, so we guns on the coins, especially in the Ujjain series, may fairly infer that he did not anticipate the whose mintage locality is determined by the imaginary wheel, he merely claimed in virtue of insertion of the word Ujenini, in Lat characters. his royal extraction, would be elevated into one A large number of specimens of these pieces have of the symbols of the faith he taught. been collected and figured in Journal Asiatic Burnouf, Foucaux, and other early investiSociety, of Bengal, vol. VII. plate lxi. These gators were not very clear in their discrimination examples abound in the various symbols and of the contrasted import of the term chakra, enigmatical emblems of the sun, such as the but later authorities altogether discard the local imagination delighted to associate with his claims of the legitimate Buddhists to any such various powers. The barbed arrow points, in piece of machinery as a sacred wheel. Spence these instances, start from the central wheel Hardy, while recognising the Chakrawartti 88 and project considerably beyond the felly. In universal emperor, has no such word as a one case (No. 1) we have confirmatory evidence "wheel" in his index." of the local reverence for the four-fold sun in the Mr. Beal, who has consistently rejected any repetition of that number of smaller rings, idea of the virtue of a wheel, as an aid to Budwithin each of the four circles connected by dhist faith, sums up the relative bearings of the the cross-lines of the standard swastika pattern. question in the following emphatic terms :-"] Cunningham, Bhilsa Topes, pls. xxxi. 1, xxxii. 1. * The arrow heads are of two kinds, and are made to alternate from the rounded cutting point, depicted in Mr. Ferguson's Sanobi plate exivi, to the simple unbarbed point represented in the combats in plato Ixxviii. See alao arrows in the Rig Veda, v. i. xvi. Wilson. vol. IV. p. 26. Fergusson, Tree and Serp. Wor., pl. xliii. fig. 5. See also Genl. Canningham, Arch. Report, vol. III. pl. XXI. B., and Col. J. Low, Transactions Royal Asiatic Society, vol. III. plate 3. . Nos. 2, 11, 16, 26, 30, &c. Dhammacahkkar, Dominion of the Law. The well known phrase dhammachakkah pavatleti is usually reno dered "to tarn the wheel of the law," but that this was its original meaning I consider extremely improbable. Paraftets does not mean "to turn" so much as " to set going" "to establish," &c. and chakka is probably tased in its Bense of "domain" or "dominion." It is most important to bear in mind that this famous phrase is used not of the whole period of Buddha's ministry, but only of his first sermon in which he "began" or "set on foot" his religion. AjAtasatta is reported to have said in reply to the priesta about the contemplated general council: "It is well, 1 venerable men, you may rely upon me, let mine be the domsin of temporal anthority, yours the domain of religion."-Childers' Pali Dictionary, 1875; pub voce. * Journal Asiatic Soc. Bengal, vol. VIII. p. 1005. Prinsep's Essays, vol. I. p. 167. Burnouf, tom. If. pp. 808, 887-8, 416. 10 Histoire de Bouddha Sakya Muri (Paris, 1848) pp. lxii, 147, 108, &c. Le tresor de la roue divine apparait Tana la region orientale, avec mille rais, une circonference et un moyen, toute d'or, non fabriquee par un charron, et de la hauteur de sept talas (cap. i. p. 15). Babu Rajendralala, in his translation of Lalita-Vistara, is decided in the opinion that "The Legend of the Chakra ratna" is no doubt an after-contrivance intended to adapt the title for a Bauddba prince," p. 28. 11 I conclude that no one has hitherto veptared to suggest the similitade of Wheels of the Lane, to the hand-revolving Buddhist praying-cylinders, or to the larger water-power mills which call nature to aid in the performance of the religious rites of entire village communities, in making the prayer-inscribed drum, attached to the water wheel, speed their devotions to heaven. See General Canningham's Ladak, 1864, p. 875. 1 Manual of Budhism, London, 1858, pp. 80, 126. See also Eastern Monarchison (1850), pp. 87, 82.

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MAY, 1880.] BUDDHIST SYMBOLS, &c. 137 proceed to make some reference to the scenes Undue importance, I think, has been attriof the sculptures on the gates and beams at buted in later arguments on the subject to the Sanchi. But before doing so, I would start the illustrative label attached to one of the scenes at query, whether there is any proof to be gathered | Barahat; comprising the words Bhagava to dharfrom the character of these sculptures, that the ma chakam. This definition of the purport of the followers of Buddha worshipped either the Tree sculpture would, undoubtedly, be of the highest or Naga ? If they did, nothing in the world importance, if we could only fix the period of its would more effectually destroy the theory of their incision, or if we could pretend to determine religion. The Buddhist convert; theoretically how soon after the death of Sakya Muni, the first at least, acknowledged no superior to himself adaptation and appropriation of "wheel worship" in heaven or earth."18 was received into the Buddhist formula 1 M. E. Senart, who has more recently gone If the Amaravati Tope took anything like over the whole ground of Indian symbolical the three centuries to finish, which is claimed for devices, in bis La Legende du Buddha, ex- its fellow mound at Sanchi," there was room presses his couclusions and convictions in an enough, in all conscience, for the growth and equally positive way: " Quoiqu'il en puisse interchange of religious and their authorized etre, l'expression chakrai pravartayituin forme symbols. Such an inference would, in a meala partie fondamentale et vraiment significative sare, account for the apparent variety of creeds dans notre formule. Tout nous interdit de depicted in the several groups of sculpture, and separer son emploi dans la legende da Buddha explain, in the plenitude of pilgrim's gifts of de son application, precedemment examinee, au "rails and pillars," the reason for the slow Chakravartin. Dans la roue du Chakravartin progress of, what England irreverently calls, nous avons sans peine reconnu le disque de the preaching-up of a church steeple. Vishnu et les images empruntees a la roue solaire; The 123 nominal rolls, mostly proclaiming la roue da Buddha n'a point a l'origine d'autre small danarns or donations collected as a prelimisens; c'est en sa qualite de veritable Chakra- nary list in Genl. Cunningham's Bhilsa Topes," vartin que le Baddha la met en mouvement sufficiently indicates the law of progress in this (Rig Ved. viii. 5, 8)."14 instance. But we have more direct and material I quote M. Senart, in this instance, on ac- evidence to this end, in the appropriation of a count of his more comprehensive knowledge sculptured stone of ancient date by the Badof Buddhism and Buddhist literature. I have dhists themselves, where they are seen to have ordinarily sought to form my own independent taken advantage of the unadorned back of a opinion from the Indian point of view, of ques- slab of a much earlier period of art, with an tions before us. original design of a tree and Vishnu padas-to sl bwd t anr `mrt my khrdnd w rf`t w bqd rSd w pnj gz brd khrb khrd 13 J. R. A. 8., (N.S.) vol. V. (1871) page 168. See also The Travels of Fah-Hian, (London, 1869) pp. 108, 127. Gen. Cunningham, in somewhat the same sense, remarks: "With respect to the title of this last work of Mr. Fergusson, Tree and Serpent Worship,' I submit that it is not borne out by the illustrations; and farther, that as serpent worship was antagonistic to Buddhism, such a title is not applicable to a description of the religious scenes sculptured on a Buddhist Stupa."- Archeological Reports, (Simla, 1871), vol. I. page xxiv. 1. Journal Asiatique, 1875, vol. VI. p. 116. 15 Since this was written, my saepicions of the authenticity and good faith of these labels has been signally confirmed. The more important ones are, in many casos, obviously after-insertions, cut in at hazard in any vacant space available. Furnishing, indeed, a new proof of the cuckoo propensities of the Buddhists. 10 The sathor of the Tabakat-i-Nasiri, in adverting to the partial destruction of the Bhilsa Tope by Altamsh in A. H. 631, A.D. 1283, adds the information that it originally took 800 years to build, and stood at a height of 105 gaj. The passage in the Persian text runs as follows (Calcutta Text, 1864, p. 176) : Major Raverty is inclined to consider that it was the Temple at Dijain, that took 300 years to finish ; bat the text, under his own interpretation, does not sanction such an inference, even if the great elevation of the structure alluded to by the Muhammadan author, was not altogether opposed to the conclusion. Translation of the Tabakat-i Nesiri (1875), p. 621; see also Elliot's Historians, vol. II. p. 328. While adverting to the Bhilsa Tope, I desire to advert to an opinion expressed by Mr. Hall of the solar indications 888ociated with the name and the place: "I have discovered that, in the middle ages, the sun was worshipped in Central India, under the designation of BhAills,- from bha, 'light, and the Prakrit termination illa, denoting possession. There was a temple to Bhdilla at or near Bhilss, which I take to be a corruption of bhAilla + isa, or bh&illesa."- Mr. Hall, Vishnu Purana, vol. II, p. 150. See also Jour. Asiatic Soc. Bengal, (1862), p. 112. The transcription of the name as Bhaylesan, Mahdbhalesuar, &c. by Reinand, quoting Albirunt, seems to support Mr. Hall's pronunciation. See Elliot's Historians, vol. I. p. 59. ? Bhilas Topes, London. 1854,-plates xvi, xvii, xviii, Pp. 235, &c. rHmn wshhr bhylr bgrft w btkhnh khh sySd

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138 THE INDIAN ANTIQUARY. (May, 1880. figure on the reverse in finer lines and more emblems predominated in the general selection, elaborate treatment, their conventional repre- if not to the exclusion, of conflicting symbols. sentation of the standing form of Sakya Moni. We know what importance has been attached to VISHNU PADAS. casto marks in India, from time immemorial, The hollowness of the Buddhist pretensions we have seen that the chinha of the Jain Tirto the origination of this popular symbolic com- thankaras was of more consequence than the bination, was exposed some fifty years ago by outline of the special statue itself;" and the a very competent judge, who examined the question then arises, as to whether these vari. consistency of the faith from the point of view ons devices are not merely the discriminating presented in extra-Gangetic or Siamese localities. sectarian emblems adopted from time to time, Captain J. Low concludes his observations on the by sub-divisions of worshippers of a common subject in these terms :-"To whatever country object? This leads on to the consideration of or people we may choose to assign the original the further query, as to whether all the four or invention of the Phrabat, (foot of Buddha,) five devices engraved on the soles of "the two it exhibits too many undoubted Hindu sym- feet" may not eminate from one and the same bols to admit of our fixing its fabrication upon idea, and carry a like significance? The central the worshippers of the latter Buddha; of whose wheel is many.rayed and sun-like, the closeness positive dogmas it is rather subversive than other- of the spokes or rays seeming to indicate quick wise, by encouraging polytheism." rotation. The swastika-here repeated over In somewhat the same sense, our latest com and over again, even unto its appearance on the mentator on these matters, Dr. Rajendralala toeg-has already been noticed in its connec Mitra, freely admits that, " on the whole, the tion with the sun, the circle surmounted by the marks on the Buddha-pad bear a closer resem- trilla is found to be a near counterpart of blance to Hindu than to Buddhist religion," the figure of the crude god, in the temple of and I am disposed to accept the authority of the Jagannath." inscription, and to believe that the stone, though It forms a prominent object of devotion placed popularly called the foot of Buddha, was put up at the head of a cone, irvery many of the sculpby the Hindus." tures at Amaravati," and it will be remembered In this instance, in short, the Buddhists mere that it proves to be identical in form with the ly acted, as other people, before and since, have ornaments which constitute the outside rays of had a tendenny to do, i.e. to follow the sensible, the wheel of the sun in the same series, taking, if not inevitable, course of conciliating the local in effect, the place of the more pronounced arrowraces by incorporating or assimilating the out- rays at Sanchi, but a strange confirmation of ward signs and symbols of s pre-existing faith. its import and direct connexion with the sun We learn from the collection of Ujjain coins, is afforded by the so-called " Asoka railing," at arranged by Prinsep, above adverted to (J. A. Buddha Gaya," where the lower compartment is S. Beng. vol. VII. pl. lxi.), that in covering their devoted to the chariot and four horses of Surya dies with figures and forms, dharanas and yan- himself, with his attendant arobers; while the tras, the indigenous races admitted in combina- upper storey of the edifice represents a covered tion many and various devices having reference niche or shrine in which the ball or circle with to the manifest power of the sun, and that its the superimposed trisila object stands alone and " Fergusson, Tree and Serp. Wor., pl. lxxviii, figs. 2, 3, page 201 , India Museum Slab, No. 56. * Captain J. Low, "On Buddha and the Phrabat," Transactions R. A. 8. vol. III. p. 64, (March 20th, 1880). See also J. R. A. S. (N. 8.) vol. Ix. pp. 65 and 163. 10 Sanskrit Inscription, dated 1280 Saks. Buddha Gaya (1878), p. 127. 11 The Babylonians are remarkable for the extent to which they affected symbolism in religion. In the first place, they attached to each god a special mystio number, which was used as his emblem, and may even stand for his name in an inscription. "Further, each god seems to have had one or more emblematic signs by which he could be pictorially symbolized. The cylinders are full of such forms, which are often crowded into every vacant space where room could be found for them."--Rawlinson's Ancient Monarchies, vol. III. p. 467. 13 Gen. Cunningham Bhilsa Topes, p. 358; J. R. 4. S. vol. VI. p. 450. ". Ferguson, T. and 8. W., plates Livii.to lxxii. page 192; Bhilsa Topes, bl. xxii. figs. 4, 5, 10. Rjendralala Mitra, Buddha Gaye, (Osloutta, 1878.) pl. l., p. 160. I am bound to add to my interpretation of these soulptures, that the Bibd does not see anything "solar" in the leading figure in the chariot, p. 162. Ho does not seem to have taken any notice of the upper compartment. J. R. 4.8.(N. 8.) vol. III. p. 161. * The archers appear to be females. The bows are of the same form as those on our coins.

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MAY, 1880.] BUDDHIST SYMBOLS, &c. 139 undivided in its glory," and seems to declare itself as the direct crypto-emblem of the more definite embodiment of the god in the associate sculpture. The fourth prominent symbol in the order of the general combination, of which there are two examples on each foot, consists of a diagram, which may be reduced into the simple alphabetical elements of # (rva) or a possible crypto (uri). I fear that it would be useless at present to speculate on the meaning of the compound. It may be the counterpart of a more Chinese looking device, of a square pedestal or box, surmounted by a T, which figures on the leading class of Behat coins, and which General Cunningham pronounces-he does not say on what authority-to be "an emblem of the sun,"28 & conclusion which is, to a certain extent, supported by the new evidence now adduced of the real import of the combination of the central sun and four surrounding tridents, which symbol is found occasionally to supply its place above the back of the deer. In the Assyrian system a nearly similar device constituted the ideograph of "le nom du dieu de l'onction royale," and at other times stood for the royal sign of Nebo,'80 but it would be difficult to establish any direct connexion between the two. My own later impressions were that it was an early conventional type of the Sacred Tree, for which conclusion the appear. ance, in some instances, of a railing on the lower box seemed to give authority." Of the minor and subordinate devices which contribute to the filling-in of the general pattern, we may notice the insertion of four dots at the corners of the front Swastika near the toes, and the repetition of four flowers similar to those in the centre of the wheel towards the heels of the feet. There are two examples of these full size " Genl. Cunningham in Vol. III. of his Archeological Reports (1871-2) pl. xxvii, has given an engraving of the lower portion of this column. He does not however seem to have noticed the important bearing of the details of the upper portion of the pillar, p. 97. See also Kittoe, J. A. . Bengal, vol. XVI. (1847), p. 337. 1 Bhilsa Topes, p. 854. Journal Asiatic Soc. Bengal, vol. VII. pl. xxxii. fig. 6; and Bhilsa Topes, pl. xxxi. fig. 10. 30 Menant, Noms propres Assyriens, p. 22. 31 J. R. A. S. (N. 8.) vol. I. p. 481. * Fergusson, T. and 8. w., pl. lxxviii. fig. 2, India Museum, No. 56. 53 Rajendralala Mitra, Buddha Gayd, p. 126. 3* Transactions R. A.8. vol. III. p. 72. The quotation is from Wilkins's Bhagavat. A Dallastype photograph of a ornamented patterns in the Amaravati collection in the India Museum. The purely archaic padas seem to have been more simple in outline, and the ornamentation is confined to the central figure of a wheel." Whereas in after times, we find the Vaishnavi Brahmans expanding the number of symbolic signs into nineteen, commencing with the half-moon, but ignoring the more potent sun, except under his typical device of the Swastika. The Skanda Purdna even omits the whool substituting, perhaps, the discus, but the former leading symbol is invariable in the majority of examples. The multiplication of figures on the sacred foot finally reached the extreme Siamese limit of "108, or more" objects of devotion. It is important to observe how these later adaptations of the normal outline invariably recognised the central wheel as denoting the sun, inasmuch as effect is given to the external flames in the revolving manner already noticed, so that we find Captain Low observing "according to some authorities the Hindu chakara was a circular mass of fire, instinct with life, darting forth flames on every side."** THE HORSE. The coursers of Apollo find equine representatives in the mythology of the Vedas, but their number is, at times, increased to seven, and, at others reduced to a single steed, who is endued with many of the attributes of Surya himself. "The bright red horse" avowedly symbolizes "the Sun," *s as in the Persian system " le soleil, souverain, coursier rapide, ceil d'Ahura Mazda; Mithra, chef des provinces," &c. embodied the same idea. Professor Wilson remarks that "the hymns addressed to Dadhikra or Dadhikra van, contemplate the sun under the type of a horse," and Dr. Muir concurs in such an interpretation where U shas (the Dawn) is said to bring the eye of the gods, and lead on the bright and beautiful horse, by which the very elaborate copy of the foot-print of Buddha, near Nopphbary in Siam, was published by Messrs. Trubner some time ago in their Record. This drawing shows the Central San with great distinctaess. The external flames are made to curve, as in Col. Low's example, as if to indicate the rotatory motion of the laminary. 35 Max Moller's "The Sacred Hymns of the Brahmans," London, 1869, p. 9, R-V. i. 6, 1. 36 Barnouf Yacna, p. 851. The Massagetae "worship the kun only of all the gods, and sacrifice horses to him; and this is the reason of this custom; they think it right to offer the swiftest of all animals to the swiftest of all gods." Herodotas I. 216. Compare Wilson, Rig Veda vol. II. pp. 112, 191, and preface pp. xii. et seq.; Wilson's Collected Works, vol. IV. pp. ii. 353; and Burgess' Arch. Reports, vol. II. (1874-5) p. 37. 3 Rig Veda, vol. III. PP. X. 119.

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140 THE INDIAN ANTIQUARY. [May, 1880. sun seems to be intended." The late Prof. Dewa (the great god), who, in other districts, Goldstacker also, in commenting on the facul. is called Bud hal Pen (the old god) ... ties of the Aswins, observed": "Their very name, or Bar Pen," the chief god among the it would seem, settles this point, since asva, Khonds, who is identified in a note with the the horse, literally the pervader, is always the 'l sun-god. Some of the outside aboriginal races symbol of the Inminous deities, especially of the (the Kurs or Kuls) are described as having for sun."** In the Puranas "the sun in the form the "chief objects of their adoration," the sun of a horse," is said to have appeared to Yaj- and the moon, "which take the outward form navalkya, and the version of the Vishnu of wooden pillars, with horse, sun and moon Purana goes on to state, "accordingly the sun set up before the houses of married people."'46 imparted to him the texts of the Yajus called This Association of the two symbols may Aydtayama, and because these were revealed perhaps serve to explain the juxtaposition of the by the sun, in the form of a horse, the Brah- Wheel and the Horse's head in the Amaravati mans who study this portion of the Yajus are sculptures, in plates xciii. and xcv. fig. 3, called Vajins (horses)."" The sacred horse regarding which Mr. Fergusson remarks," the is represented in the Amaravati sculptures in horse "is introduced in mid air alongside the various attitudes, but always guarded or over- wheel ag an object of equal reverence; and shadowed by the conventional imperial chhatra, on a piece of sculpture where the wheel just and ordinarily depicted as reverenced or worship- above him is the especial object of worship." ped by the bows and salams of the surround- It is worthy of remark that the horse reing attendants. In his free form, as issuing from tained his fixed place as the symbol of the 3rd gateways, in associate processions, his mission Jaina Tirtha nkara, and though recognised incimight be taken to indicate the mere arrogance dentally as a power in theology, he is altogeof an Aswamedha sovereign. But when he is ther ignored in the different Pauranik lists found to have special medallions or circular amid the amplified nineteen authorized marks frames in the sculptures exclusively devoted to on Vishnu's feet." his representation, and those bosses are made to P. S.-Since this note on the Horse symbol occupy the apparent place of honour, above the was written, General Cunningham's work on the fellow-circles containing the seated figure of a Barahat Tope has been published in England. saint, it would seem that the intention of the In the new examples of old devices now artist pointed at higher things than the led- contributed, it will be seen that the Horse takes horse of an Indian Raja. It is very possible, an unusually prominent position, even to the as has been suggested by Mr. Fergusson, that addition of the Wings of the Pegasus of Western the reverence of the horse was derived from the mythology. On the votive table, in front of the same aboriginal source, as that which has led shrine of the Sun, in the lower compartment the Gonds to retain his form in their crude of the sculpture (Pl. Xu. a), may be traced the worship to this day. exact representation of the head of the Gond There is, however, one peculiarity in this re- clay-horse, who was "offered in lieu of the living appearance of the horse on southern soil, which sacrifice," above adverted to. And further, in has apparently escaped Mr. Fergusson. That the same dedicatory position may be traced is, that we find the animal so closely associated votive flowers-pure and simple-together with with the rites of the worship of the sun and the clay reproductions of the symbols of the Sun moon, as intuitively preserved among many under the various forms of lotus-leaves, wheels, sections of the aboriginal forest tribes. and the marked coincidence of Swastikas enclosed Mr. Hislop incidentally alludes to "Badu in the simple orb circle of the aboriginal Sol. >> Sanskrit Tents, vol. V. p. 167. See also J. R. A. 8. (N.8.) vol. II. p. 5. * Journal R.A.8.(N.8.) vol. II. p. 15. and vol. IX, p. 228. * Vishnu Purana, Hall's edition, vol. III. p. 57. 1 Tree and Serpent Worship, Pl. XXV. p. 136; xcvi. fig. 3 ; xcviii ; and p. 223.. '* Pls.lmi., luotii. 43 Page 208. * Aboriginal Tribes of the Central Provinces. Edited by Sir E. Temple. * P. 14 notot: Calcutta Review, vol. V. p. 50; and Church Mission Intelligencer. * P. 26, quoting Mr. Bullock. * Tree and Serpent Worship, p. 215. ** Mr. Hislop observes, in a Note at p. 26 "The Scy. thian origin of Kurs and Gonds might perhape be in. ferred from Kodo Pen and earthen horses, which are offered instead of living sacrifice." Rajendral Ala Mitra's Buddha Gayd, p. 126. 80 Note 48 above.

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MAY, 1880.] MISCELLANEA. MISCELLANEA. PROPER NAMES. Since my note on proper names given to children whose elder brothers have died, was published in the Indian Antiquary for November 1879 (Vol. VIII, p. 321), I have been in communication with Dr. Rajendra Lala Mitra, who has kindly furnished me with some interesting information on the parallel custom in Bangal. In Bangal a woman, who has lost several children immediately after their birth, is called maddiche podle, and two common names for the children subsequently born are Bhuto "The Ugly One," and Gobardhan, "Dung-made." The corresponding generic word in Maithili (Terhuti) for a child whose elder brothers have died is machhai, which Dr. Mitra has identified with Skr. mrita vatsa, and with the Bangali marchhai: a synonym, however, of machhai in Maithili is marachhod, which I am inclined to recognize as Sk. Mrita Savaka. A Maithili proverb runs, malaika mAya putra soga sahai, "The mother of a machhai has to bear the pangs of losing her sons." There is, moreover, a noteworthy custom in Bangal, which Dr. Mitra first brought to my notice; it is that of giving away the children subsequently born immediately after birth, and then buying them back again from the donee at a small cost. The price varies from one to nine cowrie shells, omitting the even numbers, and the children are named according to the price paid; thus: Ekkaudi, one shell; Tinkaudt, three shells, Panchkaudt, five shells; Satkaudt, seven shells; and Nakaudi, nine shells. Such names are very common in Bangal, and are invariably due to this custom. In Mithila (Tirhut) the custom of sale, as above described, does not obtain, but the above mentioned names are all used. Moreover, in Mithila the number of shells is not confined to odd numbers, e. g. one of the commonest of these names is Chhakaudt, six cowries. I am informed, however, that in south Bihar, south of the Ganges, the custom of sale does obtain. The Bangali meaning of the word Gobardhan "Dung-made" is curious. In Mithila it is a name of good repute amongst Vaishnavas, who use it with reference to the famous hill near Vrindavana. Dr. Rajendralal Mitra writes with reference to this word that, in Bangal, when used as a proper name it is generally but not invariably explained to mean a dung-hill, but that a good Vaishnava may use it with reference to the hill near Vrindavana. As a common word it means the hill. Finally, may I ask any one who has any further information to give on this curious custom of 141 nomenclature, to kindly publish it in the pages of the Indian Antiquary. GEORGE A. GRIERSON, C.S., Madhubani, Darbhanga. METRICAL TRANSLATIONS FROM THE MAHABHARATA. BY JOHN MUIR, D.C.L., LL.D., C.I.E. KINGS SHOULD NOT BE TOO JOCULAR AND GOOD NATURED. The following is a free translation of Mahabhar. ata xii. 2033ff. The picture is, possibly, drawn from the life, from something that, the writer had observed at the court of an Indian prince; and the like of which may often have been witnessed since : When kings are weak, and love to joke, They quickly men's contempt provoke. Their courtiers show them no respect, And all proprieties neglect, With jibes to beard the prince presume, And even against him rage and fume. They make impertinent requests; Delay to do the king's behests; His secrets all contrive to steal, And then to all the world reveal. His master's orders none obeys; They make a jest of all he says. When he is wroth, they only laugh, And hold his favours cheap as chaff. They play with this poor silly king, As with a bird held by a string. Even when their master holds a court, They still pursue their wanton sport; "In this thou failed'st, king," they say, "In that thou wentest far astray." And these presumptuous courtiers boast That they're the men who rule the roast. They fain would all the world convince They've power to influence the prince; "In all affairs our help you'll need; "The docile prince obeys our lead." If charged with public trusts, like knaves, These men, of gold the greedy slaves, With selfish views their power abuse, No proffered bribes will e'er refuse, Will edicts forge to gain their ends, And benefit themselves and friends; Will endless webs of falsehood weave, And so the simple prince deceive; And thus with ruin overwhelm, His hapless, poor, misgoverned realm. The following is a prose translation: "And thou shouldst not laugh too much with thy servants, O chief of kings. Hear what evil results from this. 2034. From [such familiar] contact, his dependents despise their master and do not keep their proper place, but transgress the limits of propriety (tattuatah). 2035. When sent as messengers, they

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142 THE INDIAN ANTIQUARY. [MAT, 1880. hesitate (vikalpante); they reveal secrets; they ask forthings that should not be asked for, and eat (the king's) food. 2036. They grow angry, and incensed against the king their master; and by bribery (or receiving bribes,) and deceit, they cause affairs to miscarry. 2037. By forged edicts they bring ruin on the king's realm. They attach theroselves to the guardians of the women and adopt the same attire. 2038. In the prince's presence they spit. Devoid of shame, they repeat the king's words. 2039. When the prince is jovial and good-natured, they mount the horse, or elephant, or car, which he likes. 2040. In the assembly his friends speak thus : This, king, was difficult for thee; that wAS & wicked act of thine.' 2041, And when he is angry they laugh; and are not at all delighted when he shows them honour, and they are jealous of each other. 2042. They betray his secrets, and reveal what (he) does wickedly, and contemptuously make sport of his orders. ... 2044. They are not satisfied with their income and seize what should be given to the king. 2045. They seek to play with him as with a bird held by a string,' and tell people that the prince can be led by them. 2046. These and other evils become manifest when the king is mild and jovial." A MODEL MAN. The following lines are selected from a number describing the men who "overpase all evils:" Mahabh. xii., 4056 ff. That man no evil needs to fear To whom all other men are dear, Who ne'er abuse in kind requites, Nor struck, again the smiter,smites, Who neither fears, nor fear inspires, Who nurses no unblest desires, Who can himself endure neglect, But pays to others all respect, Who, though himself by want opprest, Ne'er envies those by fortune blest, Who even in straits, would scorn to lie, And sooner, far, would dare to die, And thus from every weakness freed, Ne'er sins in thought, or word, or deed A model man, who nobly lives, To all a bright example gives. BOOK NOTICE. BUDDHA GAYA, the Hermitage of Sakya Muni. By Rajendra Als Mitra, LL.D., O.I.E., &c. &c. Published under orders of the Government of Bengal. Calcutta, 1878. Second Notice. We have in the previous notice dealt with the portions on mythology, and briefly with the architectural and artistic features of this book, and have found them far from satisfactory: we now proceed to the inscriptions. Dr. Rajendraldla Mitra has a reputation for reading inscriptions, and it may seem a bold step to question his authority in such a field. His first inscription in this volume, however, must attract attention. It is in the Maurya character, and is found repeated on six different pillars of the old rail-four in the monastery, and two in the enclosure of the great temple, and is read by the author (p. 182) Ayaye Kuragiye dinam. After a long analysis, the Calcutta savant renders this.--"gift to the person named) Kuragi," or " gift to the eater of boiled rice:"-A very odd inscription indeed! But let us examine it. In the sharpest example, the ra of the second word is expressed by & wavy line as at Girnar, and beside it is a distinct anuevdra, whence we read Aydye Kurangiye ddnam. Now as dyd is the Prakrit for arya (fem.) and dydye is, in Sans. the sixth case, drydyah, wbile Kurangi is a feminine name meaning a Deer (Dorcas), the inscription can only be read as"The gift of the noble (lady) Kurangi." If we may trust to the text given in General Cunningham's Reports (vol. III. pl. xxvi) the second inscription is surely of later date than the first, which onght to have been pointed out. The third is correctly read by General Cunningham, but not so by Dr. Rajendraldla. It is in the Museum at Calcutta. The word Tabapanaka with which he has so much difficulty is no great variation from Tambapanaka (with the anusudra inserted) = Sans. Tamraparnaka-a native of Ceylon. No. 4 (p. 191) is given by Cunningham (vol. III. pl. xxviii.) in letters of the fourth or fifth century A.D. at earliest-not of the second as the author would lead the reader to suppose. of his transcript of No. 5 (p. 192) we can make no sense : it is evidently misread or misprinted. The first line of the original reads,-Karito yatra vajrdsanabrihadgandhakutiprdedde,-"made where... in the Vajrasanabrihadgandhakuti temple," i.e.in the great temple; gandhakutt is a temple in which is 1 With the view of gaining an entrance into their apart. mente.-Commentator. Raja-deyam, rdjabhagam.- Commentator. The commentator explains this thus: Kreditun rajna saha mrigayadi-kridan kartu sasttrena baddhena pak. shind byenena rdjito nirodhakah, i.e. "They wish to engage in sport, hunting, &o., with the king. As with a bird fastened by a string, with a hawk, controlling the king." I have taken the sense to be, not that they sooompany the king in his sporta (if this is how the commentator understands it), but that they make him the objectof their sport, as if he were a bird held by the leg with & string. The words of the original are Kriditui tena chechhanti susitreneva pakshind.

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MAY, 1880.] MISCELLANEA. 143 an image, not a receptacle for aromatics' as Dr. RajendralAla supposes. In inscription No. 8 (p. 195), the word again occurs, and also in another at the Mahant's Monastery, in which we read-yena gandhakuti pratimatraydnvita vihita," who made a Gandhakuti with three images," where this word must mean a temple. In No. 6 the first sloka must be incorrectly copied, for it gives no sense, and this can hardly be the fault of the original engraver, for it is beautifully cut. His reading is idamatitarAcitra sarvasattvAnukampine bhavanavaramadArajitamArAyapataye su [] ddhAtmA kArayAmAsa bodhimArgaratI yatiH / bodhiSe [se No no] tibikhyAto dattagalanivAsakaH bhavabandhavimunyathaM pitrorbandhujanasya ca / tathopAdhyAyapUrvANA mAhavAmanivAsinAM // eff 11 We read it thus, printing the syllables he has misread in heavier type : idamatitara cicaM sarvasatvAnukampine / bhavanaM varamudAraM jitamArAya munaye / zuddhAtmA kArayAmAsa bodhimArgarato ytiH| a far crit a : C a t4 pistrAbandhujanasya ca tathopAdhyAyapUSvogAmAhavAmanivAsinAm And we translate, "This most ornamental, excellent and lofty temple, constructed for the Muni compassionating all sentient creatures, and the vanquisher of Mara, by him named Bodhishena, a monk, pureminded, de. lighting in the way of perfect wisdom, an inbabitant of Dattagalla, for the (purpose of unloosing the fetters of the world, of his parents and also of relations and his teachers, &c. inhabitants of Ahava Samvat 917 Vaisakha vad 14 (or 12P) an inhabitant of the village Jarudhya. . . ... the son of Himakaulla, consecrated an image of Vrisha near to Supakshi' (or Sushakshi) Bhattaraka (i.e. Siva) for the merit of his mother, father and self.' The facsimile plate xl. of inscription No. 8 is a very good one, but the transcript (pp. 194-5) is hardly in perfect accordance with it, and the translation is unsatisfactory. Inscription No. 9 (pp. 197ff) is not grappled with: in the first place the transcript is erroneous, and then in the original the engraver has arranged it on the different facets of the stone in a way that is somewhat perplexing at first, but if we read it as the sense requires, we find that though the language is not quite grammatical, it can be made out with the exception of some portions which are chipped away. Dr. Rajendralala makes nothing of it. We propose to read it thus: Ye dharmahetu & c. Sindhau chchhindanvayajo vallabhardjah briya (yu)tastasya putrotha Debardjastasydyichchotha. tatsutah briman || khydto .. ... payastasyaiva susargatah sanghahi . . . . siddhoparah brinnan | tasya suta! bri dharmah 6 sdmantastaduitmajastasya Sri purnnabhadrandma putromitachandramah kirt. tih | draksha tasya purandhrt yadvadana kamaladvinisrata .... Acharyo Jayasenal Kumdrasendsanadyotah II srimati Uddandapure yena ..... yamjagati krittikapunjo ....... pameyatam ydid || teneyan gandhakuti pratimdtritaydnvita vihitd wastani Subhamatra........ mbodhilabhakrujagatal | trisaranakritam prasastira nandantu samantatah sudhiyah.... which may be rendered, Born in the Chinda family, of the Sindh country, was the illustrious Vallabharaja; his son was Desarja ; his son Ayichcha (Aditya); his son, well known in the world, wealthy (was) ..... his son the beloved Sangha ...... illustrious..... his son the illustrious Dharma; his son the illustrious Samanta ;--his son was named Sri Purnabhadra, whose glory is like the full moon, from whose lotus-like mouth came the grapes of ........ (his) Acharya Jayasena, brightening the throne of Kumarasena, by whom, in the prosperous Uddandapura...... whose glory was like a mountain, made this temple (gandhakuti) with three images : may the merit of it be for the attainment of supreme knowledge to gra." Let any one compare this with the author's version on p. 193 and see the difference. No. 7, now also in the Calcutta Museum, he says, records the consecration of a bull in Sam. 781 by Sri Suphandi Bhattaraka son of Bhimaka-ulla for the purpose of securing progeny.' His reading ig E samva 781 Vaisdicha vadi 9 sharudhya gramara ... ttama Bhimaka ulldeutena S Suphandi Bhattaraka a(?)gra(?)tta ma-tayd ... a tmandpatyahetoh vrishabhattdraka-pratishthiteti We read it Oin samva. 917 Vaisakha vadi 14(12 ?) Jarudhyagramavastavya... ttama himakaullosutena Sri Supdkshi-bhattdrakt grato mata pitardimana() punya heto vrishabhattdraka pratishthiteti. See Abhidhanapadipika or 'PAli Synonymes,' where Gandhakuti' is defined as a 'Jina's abode.' * The second syllable of this word, Supakshi or Surpakshi, may be shy, making it, in the local pronunciation, Sukhshi; both forms may be used, as local names of Siva, beside whom this ball was placed. * Thun in bloka 1, line 1, for 1 w read fat; In hl. 4, 1. 4 for TETIT E T ; read HETETTHETSLET ; in il. 7, 1.7 for at yoni read gargopitacinayoni-ins1.7.1.8 for prabhAsate read prabhAsvaro; ins1.9,1. 9 for kAminIvadanapaGkajadeg road TUTTI 16745deg; in. 41.9, 1. 10 : 2 is not the reading of the facsimile; in kl. 9. 1. 10 for dvimUrtInanavarata rend dvimUrtiranuparata ; in il. 16, 1. 17 for a read af .

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144 THE INDIAN ANTIQUARY. [MAT, 1880. anew. the whole world. ... This enlogy Tribarana made, | tiNAnamavisale samantAtiNalanatAmay the learned approve of it.' ["] gacchagucchavanatatInaM pradakSiNAvarvAbhimukhaM parivArite The next inscription No. 11 (pp. 199 ff.) is from rajatavarNavAlukAvipravikIrNe bheritalamivasame bhUmibhAge bodhimathe Journal of the Asiatic Society of Bengal NDasaGgatasya bajAsanapallaMkasya apassayaphalakamiva svandhukSatvA vol. VI. p. 657 ff., but the author has not improved on the first version, which can hardly be con saMkhA paNNehi maNichatramiva paTichAdetvA mahAbodhivRkSaHpratiSThati sidered satisfactory, seeing all the proper names tasminpunarvajAsanapALake anamain it are misread. [1] tapi kAle sarbepi asaleyA samyaksambaddhA ANA prANaThen passing over the Burmese ones we come catusrajJAnapAdaka chatrizatkoTi zatasahasravimassanA jJANasAta to No. 15 (p. 211), of which again we have to find mahAvajjAsaNa bhAvetvA bhaya mArgapadaSThAnasarvajJatAjJANaM pratilabhisafault with the transcript, as not being at all correct. It is an important one, and worth translating tathAhi so saNahante kalpe prathama saNvahito vinAzante pi?] -vipazyanto acalapadeSo pRthuvisAro boIt is in modern N&gari character and the care- ["] dhimaNDo nAma hoti / evaM aticariyamanvazcariyaM mahAbolessness with which it has been transcribed may be | dhivRkSaekasato viditvA abhiprasAdamAnaso yathA kAliMgacakravaseen from the following revised copy* : nisiridhAsoko passenadi kosalo marubhyava tissI mahAbodhi['] namastasmai bhagavate arahate samyaksambuddhAya || bo mabhipUjesu tathApUjetukAmo siripavarasudhammamahArAjAdhirAjAmUladhimUle jinAH sarve sarvajJAto tathA ayaM jaya taM dharmarAjopi bhAsAya zrIvaradharmapravaramika rAjArahanAmamalabodhiprasAdatejasA | pathyAvarttazloka | ayaM hi mahAdharmarAjA | [1] bhUto anekavetibhapratisaradakumudakundainduprabhAsamAnaanekazvetabhapraticchadantagajarAjasvAmi anekazatAnaM Aditya varNachaddantagajarAjasvAmimahAdharmarAjA purohita mahArAjinda aggakulapratAna pitupitAmaha ayyakapayyakAdi mahAdharmarAjanaM sa mahA dhammarAjagurubhidhAnaM bhUminandabhArikAmAtyaMca mahArAjAdhimyadi. rUpa rUpasAgaramuranAmakaM anekazataparijanehi dvisahasravizata[] TikAnaM / dhArmikAnaM pravararAjavaMzAnukramena asammitta paJcaSaSTizAsanavarSe ekasahasse(1) kSetriyavaMzajo | saddhAzIlAyanekaguNagaNAdhivAso / dAna ["] kazata vyAzIti sakarAje kArtikamAsazaradakatayaM / vAgeSTasantoSamAnaso / dhArmiko dharmaguru dharmaketu dharma svavijita rakaMkadezAnusArajalajasthalaja mArgena pesetvA sidhvajo buddhAdiratanatraye satata samitaM nimrapoNapanbhArahadayo / | rippavara mahArAjendA ratanAdevI nAmikAya / agmahesiyA saddhi mAnAvidhAni | zAririkaparibhoga udRzyakacaityAni nAnApakA mahAbodhimUle buddhanaprApta bhagavantaM muddeSya dakSiNodakaM pAtento rena naMdati mAne imaM mahApRthu visAkSi kRtvA mahAye[P] ti pUjeti saMkaroti | mArajayanaklezavidhvasana sarvadha | (") hisANaropyamANikyavicitrehi lAjA chatradhvajapadyomavicArana [thA] nabhUtaM mahAbodhimmi | abhiprasAdena puna takalaza mAlAGgalehi mahAbodhi mabhipUjeti saMsArogha nirmugga puna matiM karoti / vimaMsati paripracchati / satvagaNApi buddhatva patthanamakAsi | mAtApitupitAmahaayyakalerAraMbhato zUnyasaptapaJcadvike gate || vatsaretra babhUvuvai dhrmvijhautmaabhidhH| kapAyyAkAdinaM pisatvAnaM punyabhAgamadAsi / yAvanmeru ravipurA kapilavastUtaH mAyAdevyAHsudhodanI. sasi yAvatkSapA tiSThati tathApIdaM selakSara tiSThataM anumodayati [] nikSamitvAzvatthamUle ama~ji amRtaM pada idamanekadhatIbha praticchaddantagajarAjasvAmi mahAdharmarAjapatnItena mudesito dharmo saMgho cAsyAnuzAsito punyaselakSaraM mahAjeyasahasyanAmena paNDitAmAtyena bandhitaM / idai dizyatedyApi lokahi bodhitvasya na dizyate / selakSara sirirAjendra mahArAja gurunAmikana purohitena nAgarileiti hi purANa tanvAgatAnuzayaM mahAdharmarAjamanAsa karonto khAya likhitaM // Were it worth while occupying the space, we vimansantoparipracchanto pitAmahacchadanta gajarAjasvAmi mahAdharma might add still very largely to the already lengthy rAja kAle madhyamadezagatai vANijai brAhmaNai yogihi ca yathAratha. catalogue of errors in this volume. Enough has [1] proktaM magadharASTra gayAzIrSapradeze nadyA nIraMjanAya tIre already been adduced to show in how unscholarmusame bhUmibhAge vanapratibhUtvA pratiSThitabhAvaM arddhaskandhazAkhA like a way the book has been produced. Even in pramANana hastazatavistArAzvedhabhAvaM laMkAdvIpAbhihArArthagRhaNa Bo simple a matter as in quoting (p. 167) from a kAle yathAdhiSThAnadakSiNamahAzAkhA svayameva chintrAkAra translation of Strabo, he garbles the passage where it is opposed to his own theory, and. mernzyamAnabhAvaM bodhimaNDasaMkhAnavajAsanathAne siri dharmAsoka. tions the "walls" of Palibothra but omits the ["] nAma sakalajambudvIpezvaramahArAjA kRtacetiyasya vidya- emphatic statement that they were "wooden" mAnabhAva pUrva SadazatatasaptapaNNAsa sakarAje zvetagajendramahArAjenata | wails, because his theory requires that they caityamabhisakharitvA marammabhAsAya selakSarapamitabhAvaM ca dhAtvA | should have been of stone. tadetadvacanaM anekatanvAgatavacanena saMsanhati samota | yathA taM We cannot understand how the Government of ganodakena yamunodakanti yuktAyuktaM vicArayi. Bengal, in a work published at the public expense, [1] tvA | avazyameSa bhagavatI sahajAto mahAbodhIti nisaMzayaM should allow the author to make it to so large an savidhAnamakAsi | yathAvatthAnavizeSaniyamite hi manuzyAnaM kSetra. extent the vehicle of unqualified attack on men of the highest eminence in antiquarian research, vastvAdikarma karaNa ThAnato yathAnukramamunnatutabhAvena sahavI. while on the other hand, all else in the volume is pugvedhe aSTarAjakarISamAcavistAro keSabhupramANAnampi. so inaccurate and worthless. * The words in heavier type are wrongly transcribed by Dr. Rajendralala.

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June, 1880. SILVER-WHITE WOMAN." 145 charity, THE SUTRA CALLED NGAN-SHIH-NIU, i.e." SILVER-WHITE WOMAN." 1 [Translated from the Chinese, the second part of the Volume indicated by wax (Buddhist Tripitaka). 1st Sutra.] BY REV. S. BEAL, B.A. M HUS have I heard. On a certain occasion devour it. At this time the woman called 1 Bhagava was residing in the country of "Silver-colour" in haste addressed the mother, She-wei (Sravasti) in the garden of Jeta, the and said : "Sister! what are you going to do"? friend of the orphan, with 1250 great Bhikshus. She replied "I'am famished ! I have no life left At this time the world-honoured one address in me! I have not what to eat! I must devour ed the Bhikshus in these words :-"Oh Bhik- my child !" Then Silver-colour asked her, sayshas ! if men only knew the merit (religious ing, "Sister! stop a while, this thing is impossimerit) of giving their goods or property in ble! Sister! is there not in all the house a morsel charity, and the reward (phala) of so doing as I of any food fit for you to eat ?" She replied at know the matter-so that at the time of eating, once : "Sister! I had at one time stores of whether it be the first or the last mouthful taken, food which I kept hoarded up with niggard this feeling of charity were always uppermost, care ! and therefore am I now left without a and if not present so as to make men ready morsel to eat." Then Silver-colour said: "Sister! to give all away, then no food were to be taken stop a while, I will run to my house and at all, [-then there would be great profit-). bring you some food." She replied: "Sister! At which time the world-honoured one uttered my ribs are breaking, my back is rending in the following verses : twain, my heart is palpitating without a mo"If only men of every kind ment's rest, the world seems all dark about me, Acted in accord with Buddha's words, before my sister reaches her home I shall be And kept back somewhat from their food for dead!" Then Silver-colour thought thus with herself: "If I take the child and go, then this Then the result would be a great reward. poor woman will perish; if I do not take it when But whether at the first monthful I leave, she will devoar it-what expedient is Or at the last mouthful there then by which I can save these two lives?" If charity be not uppermost in the mind, She asked therefore: "Sister! is there a knife Then a man should not eat at all!" in the house I can use?" She answered At this time the world-honoured one having "There is," and taking a knife she gave uttered these stanzas, addressed the Bhikshus, it to Silver-colour: whilst she on her part, and said :-Oh Bhikshus! at a certain time in holding the knife with her own hand, cut off numerable ages (kalpas) ago there was a certain her two breasts for the woman to eat; then Royal capital : the king of which was called addressing her, she said: "Here-eat these two Padma : there was a woman of that city called breasts of mine :" and when she had eaten "Silver-colour," who having all she required at them, Silver-colour again enquired--"Sister! home, went forth to visit other houses to see are you now satisfied ?" She replied "I am," how the occupants thereof were faring. Now Then Silver-colour continued : "Sister ! now this this woman was exceedingly beautiful, with all child redeemed with my own flesh is mine! I the distinguishing marks of loveliness, and her will take it, and keep it as my own, and in my body of a most dazzling whiteness [and hence own house feed it and nourish it as it requires." her name). At this time, approaching a certain Saying these words, the blood flowing down residence, she entered it, and having done so, over her person, and leaving its traces along she found within it & woman just delivered of the ground, shu departed and came to her house. her first-born child ; this child was very fair to Then her relations and friends beholding herthus, look upon, and of a colour surpassingly beautiful. flocked around, and asked her saying, "Who has And now she saw this newly-delivered woman done this?" Silver-colour replied "I with my Beize the child in her hand with a view to own hand have done it." Then they asked Silver-White, or Silver-colour, is probably corruption would be from the last root to shine, from which comes or upponed derivation from Bivi, and this Satra is there a "white." fore the Northern form of the shiui Jataka. The derivation

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146 THE INDIAN ANTIQUARY. again, "And why have you acted thus ?" Then Silver-colour replied, and said: "I have resolved to cultivate a heart full of compassion, and never to give it up, for thus I seek to arrive at perfection (anuttara samyak sambodhi)." Then all her relatives answered, and said: "Though you give your body thus in charity, and afterwards repent of what you have done, all this will not tend to the completion of the Paramita you desire to accomplish (viz., of dana)." And they asked her again: "When you thus mutilated yourself, had you inward satisfaction, or did you do it with regret ?" Then Silver-colour said: "When I had resolved and vowed to cut off my breasts, there was no feeling of regret in my mind, my mind wavered not for a moment"-and then in proof she said: "and now in virtue of my vow let my breasts be restored as they were at first." Having made this vow, lo! her breasts were restored again as at first. At this time all the Yakshas and so on, in the city of Padma raised a great cry, and said: "The lady Silvercolour has now with her own hands cut off her breasts!" Then the earth-Devas (gods) hearing this cry took it up, and repeated it in the air. The Devas hearing the cry repeated it in the higher worlds, till the news spread even to the Brahma lokas. At this time the Divine Sakra raja reflected thus: "This indeed is an unprecedented event, that this woman Silver-colour from her pity to all flesh should thus with her own hands cut off her breasts. I will go now, and enquire of herself respecting it." So he immediately changed himself into the form of a Brahman, holding in his left hand a golden pitcher, and bearing a golden begging dish in his right hand, and provided with a golden staff, he went thus to the Royal City of Padma. Having arrived, he gradually approached the house in which Silvercolour dwelt, and taking his stand without the door he sang the wonted words of those who begged for food. Then Silver-colour having heard the chant of one who begged for food outside the gate, immediately took a dish, and filling it up with food she went forth. At this time the Brahman addressed her, and said: "Sister (lady): stop a while, I need no food;" on which she replied-"Why not ?" The Brahman then said, "I am the Divine Sakra, Vide Sacha Kartyo, Eastern Monachism, p. 273. [JUNE, 1880. and I have some doubt in my mind about your conduct. I have come therefore to enquire further of you, answer me then, I pray you." Silver-colour replied in these words: "Great Brahman! you need but ask as you think best, and I will answer you truly." Then the Brahman asked her and said, "Lady! is it true that you cut off your breasts to give as an act of charity to another ?" She replied-"It is true, great Brahman!" The Brahman then said: "And what led you to do it ?" Silver-colour answered-"My great compassion, and my aim to accomplish the condition of perfect wisdom." The Brahman replied, "This is a very difficult matter, this so-called perfection-for if there be the least vestige of regret mixed up with the deed, then it can never lead to the (completion of the) Paramita (of charity). Tell me, then, when you performed the act, did your heart feel happy or not, and when you felt the anguish consequent on the infliction of the wounds, had you no desire to change your purpose P" Silver-colour replied: "Kausika! I swear that I have never faltered a moment in my purpose to obtain the condition I have named, in order that I may save the world, nor did I falter either when I cut off my breasts, and in proof that I felt no particle of regret, let me now, if what I say be true, be changed from a woman to a man." Then Silver-colour having made this oath, was changed forthwith into a man, and her heart, was filled with joy unutterable and delight without measure." And now as in this changed form he wandered forth from place to place-he came to a certain tree, and sitting under it he fell asleep. Now at this time the king of Padma died, and as he was childless, there was great distress in the country. Then the great ministers went from tree to tree, from village to village, from town to town, from capital to capital, everywhere seeking one possessed of royal marks whom they might choose as their king. And whilst thus in search they said: "How shall we ever obtain a proper king to reign over us ?" At this time there was a certain powerful minister, who, being worn out with the excessive heat, entered a tank covered with flowers to bathe, and whilst thus occupied he saw there beneath a tree a man asleep of surpassing beauty, and distinguished by all the necessary signs of Royalty, Vide as before, an explanation of the Sacha Kariya, Hardy, East. Mon. p. 278.

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JUNE, 1880.] "SILVER-WHITE WOMAN." 147 and he observed that although the sun was verance (virya), of contemplation (nana), and declining fast, that the shadow of the tree still of wisdom (prajna)." Then having heard this remained protecting him. Then the great they said, we will aim at this. Thus that child minister in a moment caused him to wake, and having led his companions into this condition he when he woke he took him to the "Royal City" reflected thus, "Now I desire to do some small (Rajagriha, i.e. the capital), and performing the act of charity, whether it be for man (biped) or accustomed tonsure, he clothed him in the beast (quadruped)." Having so thought he kingly vesture, and put on his head the jewelled repaired to a public place of burial (sitavana), crown, and accosted him thus :-"Now you are and forth with taking a pocket knife (li-lih, "a king, act and govern us accordingly!" To whom lenife for use") he began to cut his body till the he answered: "I am indeed unable to act as your blood gushed out, and then smeared himself king." The minister answered: "But indeed | all over with the blood and dust, and lying yon must;" to which he replied: "If indeed you down in the midst of the cemetery, he sang take me to reign over you, then on your parts out the following words : "Come now from you must take on yourselves the ten religious far and near, ye two-footed and four-footed (virtuous) vows (acts)--to which when they creatures all, come here and eat, oh como and agreed, he undertook to govern them as a king eat my flesh from my body." Now among the in righteousness (religion), and he was called birds that frequented that place there was one again " Silver-colour." Now at this time the whose name was yeou-sheu ("having a hand"), age of the people reached to 70,000 nahutas of this one coming to the hermit perched above years, so that the king having reigned thus his forehead and pecked at his right eye, and for hundreds and countless thousands of years, having pecked at it, he let it go again. at length came to die-and when about to die Then the hermit said: "Why do you peck at my he repeated these words : right eye, and then let it go !" The bird replied "All things that exist are transitory, of all parts of a man's body I think the eye They must of necessity perish and disappear, most beautiful (to the taste ?)." Then the hermit Though joined together, there must be sepa- addressed the bird, and said: "Though a thouration, sand times over you pecked at my right eye and Where there is life, there must be death, still let it go, yet should I feel no anger or All depends on conduct, resentment in my heart." Then that bird pecked Whether good, or whether bad, out both his eyes, and the rest of the birds, all All things born, assembling in the cemetery, came and devoured Are unstable and inconstant." bit by bit the hermit's flesh, till naught but the Now, after that king's death he returned again bleached bones were left. to be born in the same kingdom, the Royal Having quitted this body he immediately capital of which was Padma. He was born as a came back, and was reborn in that Royal nobleman's child, very beautiful and fair. At city of Padma as the child of a Brahman, eight years of age with 500 other youths he very beautiful to behold, and incomparable for entered school; whilst there 'he enquired of grace. Having completed 20 years of age, his those elder ones who had already finished their parents addressed him, and said : "My son school course, why they had gone to school, and (Manav), you must now get a home of your own." on their replying they had gone to learn their Then the young man answered his father and letters, he said "What profit is there in learning mother, and said: "What reason is there for me letters, only one thing is necessary, and that is to have a house of my own, I have no desire for a to aim at the unequalled and unsurpassed con- family residence, my only wish is to be allowed dition of heart known as Anuttara-samyak- to enter the deep mountains as a recluse." His sambhodi." And what is the meaning of that parents having given their consent, he left his condition, they said. To which he replied, "you home, and found a home amidst the mountains must above all things aim at the accomplish- and the forests; whilst wandering thus he saw ment of the six Parumitas." And what are the amid the mountain woods two aged Brahmans, BiX :-"the paramita of charity (dana), of moral who were Rishis; coming to them, he asked conduct sila), of patience (kshanti), of perse- what they did dwelling there; to which they

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148 THE INDIAN ANTIQUARY. (June, 1880. answered "Manava! we dwell here in order to benefit living creatures, practising all kinds of austerities." He then enquired further : "I also with the saine desire to benefit all living creatures am come here to reside and to suffer all kinds of painful austerities." Then that youth passed on to different places amid the forest glades, making the earth his dwelling place (living in holes ?) and whilst thus practising himself in religions austerities, he obtained, in virtue of his meritorious conduct, the eyes of a Deva (heavenly sight). Then looking round about on the place and its neighbourhood, not far off he saw a tigress who dwelt there, and just about to bring forth her young. Then the youth having observed this, began to think thus with himself: "this tigress not long hence will bring forth her yourg, and having done so, then perhaps she will die of hunger, or in lier famished state desire to eat her young." Having thought thus he then returned and asked the two Brahmans, and said, "Which of you will divide his body, and give it in food to this tigress P" They answered him: "Neither of us is ready to divide his body for food to give the tigress." Having received this reply, after seven days the tigress was delivered, and having brought forth her young she carried them in her mouth to the den, and agnin came out. The youth having observed this proceeding forthwith went to the place where the two Rishis dwelt, and addressed them thus: "Great Rishis, the tigress has brought forth her young: if now ye indeed seek to benefit all that lives, and for this purpose are suffering austerities-now is your opportunity-ye may now cut up your body, and give your flesh to the tiger-mother to eat." On this those two Brahman Rishis immediately went to the place where the tigress was, and having come they began to think thus-" who can patiently endure such pain as this in practising charity ? Who can cut off the flesh from his body that he loves to give to a starving tiger P"Having reflected thus, that newly delivered tiger-mother began to follow them at a distance, seeing which they were filled with fear, and mounting into the air, flew away. At this time the Manava youth looking around him spoke to those Brahmans, and said: "Is this your vow and your oath P" Having said this he forthwith vowed, and said: "I now give my body to feed this tiger-oh would that in consequence of this sacrifice I may obtain the unsurpassed and perfect condition of being." Having made this vow, he took a knife, and himself cut flesh from his body, and gave it in charity to the tiger mother! "And now, Oh Bhikshus, entertain no doubt in your minds, it is from compassion to you that I declare this-look no further, but accept my words-it was I who was born in Padma as that Silver-colour who cut off her breasts to rescue and save that child who was no other than Rahula. It was I who gave my body in that Sitavana to feed the birds. It was I who cut off my flesh to feed that hungry tiger, whilst you were the Brahmans, and because of my self-denying charity in bearing sorrow for others, I have now attained Perfection of Being.". The Bhikshus hearing these words were filled with great joy and exulted mightily." SUCCESSION OF BUDDHIST PATRIARCHS. BY REV. S. BEAL, B.A. It is well known that there is an assumed chronological data. The following account is Buccession of Teachers who presided over the compiled chiefly from Taranatha's History of Buddhist Church from the death of the Founder, Buddha, and some Chinese fragments scattered down to Bodhidharma, the last and through various books :twenty-eighth in the succession, who flourished 1 1. Sakya Buddha. in South India about 525 A.D. The list of these 1 2. Kasyapa, presided over the Church for Patriarchs is preserved with some degree of ten years, Wassilief, Bouddhisme, $ 42. accuracy on Chinese and Thibetan works, and 3. Ananda, presided for forty years. it is possible that a complete examination of the 4. Sanakavasa, or Sanavasika; he lived at subject might result in establishing some useful Sravasti and at Varanasi ; at this time the * The Swi Jataka is pictured in Care XVI. at Ajanta, and perhaps another version also in Cave IX.; they are much injered in both cases, but appear to agree more closely with the Sinhalese form of the Jataka, than the Chinese. The latter however may throw light on these and perhaps other wall paintings at Ajent&.- ED.

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June, 1880.) THE SAIVA PARIKRAMA. 149 number of mendicants became so numerous that there was a dispersion of the community, and Madyantika, with 10,000 Rabats, proceeded to the north and finally settled in Kashmir. There 1 was a great conversion of the followers of King Sudanu, the grandson of Ajatasatru, under this patriarch. 5. Upagupta ; contemporary with KAlasoka. 100 A.B. Under him the first great division of the Church took place, and the second council was held. 6. Daitika, or Dhitika. 7. Kala; according to Taranatha, this patriarch was principally concerned in the conversion of Ceylon and Orissa. 8. Sudarsana, engaged principally in the conversion of Sindh, and South India. 9. Katyayana. 10. Mahaloma. 11. Paravika, or Parava, principally instrumental in the conversion of Asvagosha. (Tarnatha speaks of this patriarch under the name of Nandi.) 12. Mahatyaga (sometimes spoken of as Fana-ya-shi, Wong Puh, 197). 13. Asvagosha, a very celebrated patriarch (vide his Life, translated by Wassilief, Ind. Ant vol. IV. p. 141). 14. Kabimara (Kia-pi-mo-lo). 15. Nagarjuna, supposed to have been contemporary with Vikramaditya. 16. Aryadeva, or sometimes simply Deva. He was a disciple of Nagarjuna, and an interest ing anecdote of his zoal is recorded by Wong Puh, $ 188. 17. Ragurata. 18. Sanganandi. 19. Goyasheta (placed 74 B.c. by Julien, vol. II. p. 346). 20. Kumarila. 21. Jayata. 22. Vasubhanda, generally placed as contemporary with Vikramaditya. 23. Manura. 24. Haklena. 25. Sitsi, driven out of Kashmir and north India by the cruel persecution of Mahirakula. This king is the Mehrkul of the Ayin Akbari, vol. II. p. 145. He is placed by Cunningham about 500 A.D., and made contemporary with Baladitya (Arch. Rep. vol. I., p. 12). But Fergnsson places him in the second century (TY. and Serp. Wor. p. 165), which is more probable. 26. Bashiasita. 27. Putniamitta. 29. Bodhidbarma, who arrived in China A.D. 526. The succession in China was kept up until A.D. 713, when it was finally lost. The names of the Chinese Patriarchs were these : 1. Bodhidharma. 2. Hoei-kho-ta-szu ...died 592 A.D. 3. Seng-lin-ta-zn...... , 606 4. Tao-tin-ta-szu ...... 5. Houng-jin-ta-szu ... , 6. Hoei-neng-ta-szu ... >> THE SAIVA PARIKRAMA. BY BHAGVANLAL INDRAJI PANDIT. Round the old Sivalayas or great temples of the back, with Kartikgwami or Siva at the left Siva we often find a number of smaller shrines. side, and Ganapati with Bhringi at the right. Thus round the Vimana of the great temple of The next, on the south-east corner, was dedicated Kailasa at Elura, there are five such shrines on to Chanda, whose image is one of the most the same platform. They are now empty, and disgusting in the Hindu Pantheon; he is reprethe visitor may be at a loss to know their desig. sented nude, in lustful excitement, either with nations. At the back of the great hall there is two or four hands, holding the trisula and a A door near each corner leading out upon the jug or a damru, with Siva's third eye in his foreplatform on which these temples stand, and head, and his hair in the jatd or Yogi's style. which forms a pradakshind or ambulatory pas- The refuse of the offerings in a Saiva temple sage round the great shrine of the linga. Passing were thrown to him. Behind the great shrine, out by the door at the right or south end of the or on the east side, the small shrine is for back wall, the first shrine was dedicated to the Parvati, whose place is just behind her lord's. Matris, whose seven seats are arranged along The fourth on the north-east is for Bhairava 1 From The Oriental, Sept. 25, 1876.

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150 THE INDIAN ANTIQUARY. (JUXE, 1880. or Rudra; and the fifth, on the north side, pro- perly belongs to Ganesa. Through the north wall of the great shrine comes the channel for the water which has been used in washing the great linga, and falls into a trongh: this outlet is called the Somasutra, which it is unlawful for the worshipper to pass in performing his ritual. For the parikrama or pradakshind of Siva is not properly performed by going round and round the temple, as in the case of the other gods, but in accordance with the bloka : Vrisham Chandan ishan chaiva 8omasutrai punarusisham Chanda cha Somasutrain cha punaschandari punarusishan. That is the worshipper must first go to the Nandi, which is always in front of the linga shrine, and standing behind it perform his namarkara to Siva; thence he goes along the pradakshina pasrage to the right, to the shrine of Chanda, and pays his worship there; returns to Nandi and again worships the linga; then round as before, but past the shrine of Chanda to the Somasutra, where he touches his eyes with the water used for washing the god, and worships. Next he returns to Nandi and a third time worships the linga; he returns a second time to Chanda, and having performed his namaskara to him he advances as far as the Somasutra, and looking up he worships the flag on the spire; then returning to Chanda he again does paja to him, and comes back to Nandi to make another namaskara to Siva. This is the full parikrama; but the custom has almost fallen out of use all over the peninsula of India, and no figare of Chanda is to be found in any temple of modern times. ARCHAEOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S. (Continued from p. 78.) No. XXV.-Rag.bushes in the East. nect the rag-bushes I saw there, and of which One of the most universal of superstitious I could not at the time get any account or excustoms is that of tying bits of rag to bushes planation, with them. In the southern districts or trees at spots held to be sacred or haunted of Madras there is also a prickly shrub, the by any supernatural presence. In vol. VIII. botanical name of which I do not know, but of the Indian Antiquary, at page 219, the wan. the prickles have a stinging quality, which indering trader or pedlar caste, called Banjaris duces fever, and its branches are sometimes or Lambadies, in travelling from Bastar to the seen stack all over with bits of rag by way of Godavari Taluqas are said "to fasten small propitiation'. In Wales the prickly furze is held rags torn from some old garment to a bush in to fence off evilly-disposed fairies, being there honour of Kampalamma, (kampa = a thicket.)" in such matters held protective rather than On three or four occasions, when going up from injurious. Once near Dindigul in the Madura the Koimbatur plain to the Maisur frontier by district I saw a solitary mimosa tree by a pool the Gazzalhacti or Kaveripuram passes, once in the middle of a wide barren maidun with a famous in the wars with Haidar and Tipa, but great many bits of rag and cloth tied to its now for three quarters of a century hardly branches, and was told that a traveller unknown traceable tracts through wild stony jangal, had some years before been found dead by the I have seen a thorn-bush rising out of a heap pool, that his spirit had become a malignant of stones piled round it, and bearing bits of rag demon, which haunted the spot, and that the tied to its branches; these deserted passes are rags were tied to the tree as offerings to prevent frequented by Lambadies carrying salt-fish, it injuring the herd-boys and cattle pasturing grain, &c. by means of large droves of pack. on the plain. Closely analogous must be the bullocks and asses; whether of the same race custom amongst the GAros of the deep jangals as the Bastar people I do not know. I have on the Asam border of raising a bamba arch more than once encountered their encampments decorated with tufts of cotton over each path in the Kaveri jangals, and am now led to con- leading into a village to propitiate the deities; * At the temple of Siva-Ganga Kondai, in Tinniveli, there Bir Walter Elliot informs me he has repeatedly seen is & small shrine of " Shendiswara," which is perhaps the nge tied to bashes in the Dakhan, most frequently on the same as Chanda. See p. 119. Ber tree (Zizyphus).

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June, 1880.) ARCHAEOLOGICAL NOTES. 151 all who enter or quit the village must pass -no unfrequent objects there. The Missionunder these arches; they are also placed over aries Hue and Gabet describe the Oboes, or imthe doors of houses in cases of sickness. mense cairns, they encountered in Tartary All over India the tombs of Musalman Saints and Tibet as surmounted with branches hung and holy men are surrounded with upright rods over with bits of cloth on which verses are inand canes to which are attached streamers of scribed : these are propitiatory offerings to the many-coloured rags. Mrs. R. Barton, in her mountain-spirits. In China Governor Davis entertaining book Arabia, Egypt, India, notices speaks of the whole population of towns trooping that near Bombay "the barial-grounds were out to the cemeteries at periodical times of full of little flags or pendants like those on mourning, leaving behind them long streamers a lance" (p. 128)". Cossack graves around of red and white paper to mark the fulfilment of Moscow are distinguished in the same way, and the rites. Whole ranges of hills sprinkled with so are the Turcoman tombs between the Caspian tombs may at that season be seen covered with and Mery. In Persia the prevalence of the these testimonials of attention to the departed custom has long attracted the notice of travel fluttering in the wind and sunshine" (Davis's lers. Mr. James Morier, in his second Journey Chinese, vol. I. chap. 8) The foregoing inthrough Persia, Armenia and Asia Minor, in stances demonstrate the wide prevalence of the 1810-20, writes (page 239) :-"Close to the custom in Asia, alike amongst Muhammadan, burial place of a Persian saint grew a small bush, Hindu, and Buddhist populations. Antiquaries upon the branches of which were tied a variety know it was equally prevalent over Europe, where of rags and remnants of garments. The Per- it is indeed now far from extinct. It is there sians conceive that those rags from their vicinity chiefly associated with holy wells celebrated for to the saint acquire peculiar preservative virtues healing qualities. Bushes by such wells are against sickness, and substituting others, they covered with bits of clothing tied there by pertake bits away, and, tying them about their sons who had derived benefit from bathing or persons, use them as talismans." This recalls drinking, just as in Persia devotees tie rags to the "handkerchiefs and aprons," brought from bushes near holy tombe. The custom still exists the body of St. Paul, which banished diseases in Wales and Ireland, and I have seen instances and evil spirits (Acts xix. 12). Brand in his of it near Boulogne in France and in the Black Popular Antiquities refers to a prayer of the Forest. Widely spread as are the rag-bushes, Roman Church used for the blessing of clouts rag-trees and their variants are more universal in the way of curing diseases." still. Over both the Americaa from the far In further illustration of Morier's account, north to the extreme south the custom may be Mr. Engene Schuyler, in his recent work Tur- traced. In the remote regions of British Columkistan, observes of the tomb of Zang-ata, the bia fragments of the blankets and clothing of patron saint of Tashkend, that "it looks shabby departed Indians wave over their graves by the from the ramshorns and long bits of dirty rags Fraser River. Sir John Franklin describes the which every pilgrim has felt it necessary to tie | sacred tree of the Cree Indians hang all over with there on some stick or tree. These are symbols strips of buffalo flesh and pieces of cloth. Mr. of sacrifice" (vol. I. 138). Mr. J. Romilly Taylor gives an account of the great cypress tree Allen has also informed me that in 1874, he in Mexico, its branches covered with hundreds observed by the Khorzam Pass on the Elburzof locks of coarse hair, bits of coloured cloth, Mountains, at a height of 7000 feet, a great regs, and morsels of ribbon, "probably 80 number of thorn-bushes covered with rags of decorated long before the discovery of America," every colour, which had been left by the male- and Mr. Darwin notices the remarkable singleteers. In Afghanistan our troops have noticed standing sacred tree in Patagonia, reverenced by that it is the custom to tie rags to bushes by all the Indians with numberless offerings such the graves of those who had died violent deaths as cigare, meat, pieces of cloth," &o. suspended "On the top of the Giant's Mountain near Constanti. pople in the tomb of s dervish called Joshua's Tomb. It in hold very sacred, and the railings round it are covered with tiny bits of rag, hunz there by the superstitious a & sure preventive against fever and ills of every kind."-Sun- shine and Storm in the East, by Mrs. Brassey, p. 78. The Rev. A. Williamson in his Journey in Northern China, describes near Taiyuanta en acacia dating from the Thang dynasty (7th to 10th century) covered with yotive tablets.

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152 THE INDIAN ANTIQUARY. to its branches. In Africa Mungo Park encountered a great tree called Neema Taba, "decorated with innumerable rags or scraps of cloth, which none presumed to pass without offering something," and the same custom has lately been reported from Madagascar. Similar observances prevailed amongst the Esthonians in Livonia, and are reported by Sir John Lubbock to be not yet extinct. Confining ourselves, however, to Asia, perhaps the earliest notice of the sort is the story of Hercdotus, that Xerxes, when marching on Greece, encountered in Lydia a plane tree so beautiful that he caused golden robes and ornaments to be hung over it, and placed a guard to watch it. The historian says this was "on account of its beauty," but it was probably also a sacred tree, such as was familiar to the Persians in their own land. Tabari, the Arabian annalist of the 9th century, relates that the people of Najran in Yemen every year, on a certain day, assembled round a large date tree outside the city, hung it with rich garments, and offered prayers. In our own times Captain Conder (Tent Work in Palestine, vol. II. p. 233) says of the sacred oaks and terebinths named after the Sheikhs their owners, that "they are covered all over with rags tied to the branches, which are considered acceptable offerings". Sir John Chardin, the traveller in Persia of the 17th century, often mentions the sacred trees met with everywhere in Persia, called dirakht-fazel excellent trees, stuck all over with nails for fastening on bits of garments. One very ancient plane he saw in the king's garden at Shiraz, to which the people used to come to pray under its shade, and hang amulets and shreds of garments on its branches. Mr. Schuyler, at the passage above referred to, also observes:-" Old trees, especially old mulberry trees, seem greatly venerated throughout Central Asia, and the older and deader they are the more bits of rag they have stuck on them." In remoter northern Asia Strahlenberg describes the idols of the Ostiaks on the rivers Irtysch and Obi as "roughly hewn pieces of wood hung over with rags," and the Jakuhti of Eastern Siberia as "hanging all manner of nick On the East Coast of Africa most settlements have near them large ancient trees much venerated by the natives, who drive votive nails in them and suspend rags. European residents call them devil-trees. It is held highly dangerous to injure them. Capt. R. Burton tells a story of an English merchant who cut down one, and died soon after as well as four others of his family. I have not met with any form of the custom in Aus [JUNE, 1880. nacks on their sacred trees," and Zaleski, in his Life on the Kirghiz Steppes, gives an account of a tree that strikingly recalls the solitary Patagonian rag-tree. He says that on the steppes between the Sea of Aral and the confluence of the Tchoni and Yatch rivers, a distance of 310 miles, there is only one tree, a species of poplar, highly venerated by the Kirghizes, who go several miles out of their way to hang an article of their clothing on its branches, hence it is called Sinderich-agateh, i e. rag-tree. In the Indian Antiquary, vol. III. p. 35, I have mentioned what seems to me a variant of the custom where the Champaka and other trees round the ancient shrine of the Trimurti at the foot of the Animalei Mountains in Koimbatur, Madras Presidency, are thickly hung with sandals and shoes, many of huge size, evidently made for the purpose, suspended by pilgrims as thank-offerings, or in token of vows accomplished. Another more ghastly variant seems to be the practice of the Nagas of Eastern India of hanging the skulls of enemies on the great trees in their villages. In China, pieces of gilt paper are hung upon trees in sacred places, and silken streamers are reported to be tied to trees in Lamasaries in Tibet. This almost universal custom of tying rags to trees and bushes may be due to the desire of making some offering or recognition to an apprehended supernatural power or presence, and in its homeliest form is probably a survival of the gold robes and such costlier offerings as were made by Xerxes and the ancient Arabians. In many primitive nations it was customary to offer splendid gifts at funerals, and bury them with the dead, but such observances have always a tendency to change and lessen in value, and at last to be continued in imitations and temporary substitutes. Thus inferior pottery, evidently made for the purpose, is frequently found buried in barrows of a period when much better earthenware was made, and the Chinese, who once offered gold ornaments at ancestral tombs, are now content to make them in gilt paper. So rags and shreds may have taken the place of tralia or the South Sea Islands, unless there be something analogous in the consecration by tabu," which is generally marked by small white flags stuck about tabued property." -Jarvis's Sandwich Islands, p. 56. "Abraham's Oak," which figures much in middle age romance, was similarly decorated; it grew near Hebron, and was affirmed to be green since the days of Abraham. -Vide Lucan's Pharsalia, vol. I. P. 136.

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JUNE, 1880.) EXCAVATIONS NEAR MANIKYALA. 153 worthier gifte. Moreover, spots of reputed religious ideas. Perhaps some light may be sanctity or haunted by supernatural beings, thrown on this by a passage in Mr. Stanley's whether wells, tombs, shrines, or trees, often march Across the Dark Continent, where when occur in waste and deserted places, and travellers nearing the western coast, at a spot never before or pilgrims passing by, or journeying from long visited by Europeans, he writes (vol. II. p. 453): distances to the spot, might have little that could | "Close to our camp was a cemetery of a village easily be spared to offer, and yet be unwilling to of Mbinda. The grave mounds were neat, and pass without some recognition, however trifling, by their appearance I should judge them to be and a shred torn from a garment would afford not only the repositories of the dead, but the the readiest means of satisfying the impulse. | depositories of all the articles that had belonged Supernatural beings and ghosts, especially of to the dead. Each grave was dressed out with persons who have died by violence, are amongst the various mugs, pitchers, wash-basins, tea-pots, many peoples believed to expect food and clothing, glasses, spirit and beer-bottles. The various and to be malignant if neglected, so once a articles thus exhibited, especially the useful year the Chinese observe a ceremony called "ap- articles, bad all been rendered useless,"-like the peasing the burning mouth," and lay out stale broken pottery of the barrows and the shreds of cakes and worn-out clothes with invitations on the rag-bushes; some analogy between the cusplacards above to the "Honourable Homeless toms does not seem too far-fetched. Curiously, Ghosts," that is, those who have left no relatives, too, this possible European and modern African or whose kindred are too poor to provide the variant of the custom exists in Central and usual offerings, but who are apt to cause epi. Northern Asia. Mr. Seebohm, speaking of the demics and work mischief if quite passed over. remote regions of Central Siberia, says that there, So in many instances it is conceivable that the after a funeral feast, the drinking vessels are rags tied to a bush may be survivals and substi- broken and thrown upon the grave; and the tutes for the garments once left for the shivering correspondent of the Daily News, describing the angry spirit. On this point the chapter headed customs of the Turcoman population on the Presents,' in Herbert Spencer's recent work Caspian borders, says that in the cemetery at Ceremonial Institutions, may be referred to. Hasan Kouli and Tchikislar the graves are The traces of a form of this custom may per- markod by poles to which linen bands and haps be discovered even in prehistoric times, and morsels of cloth are attached, and water jars and still existing. Explorers have often been sur- earthen teapots, tributes to the departed, are prised at the immense amount of broken pottery accumulated at the head of the grave. He does found mixed with the mould in cairns and bar- not remark whether they too were always broken, rows. Canon Greenwell, in his exhaustive work but adds that whilst a man who dies in battle British Barrows, often refers to this, remarking is buried in his clothes, any one who dies of old on the very large quantities of potsherds met age or sickness has his clothes hung on the with, which certainly could not have found pole surmounting the grave, and his friends or their way into the barrows accidentally, but relations come occasionally to brush and clean seem as if they had been scattered about when the garments, and sometimes replace them with the mound was being built. Such pottery is new. This institution is named Loyunvuskha. always broken, apparently made for the purpose, These grave-poles may also be regarded as and, he thinks, must have symbolised some variants of the rag-bushes. ACCOUNT OF EXCAVATIONS MADE NEAR MANIKYALA, IN THE PANJAB. BY W. SANDFORD, SECUNDERABAD. The excavations, of which a description direction and at the expense of Mr. Alexander follows, were made in the vicinity of Manik- Grant, M.I.C.E., Director of State Railways, yala, a spot well known from the published Western System, and by the consent of the accounts of the explorations of Generals Court head of the Archeological Survey and Ventura of the Sikh service, and those of A general description and map of the vicinity General Cunningham, R.E., Director General of will be found in the second volume of the the Archeological Survey of India. "Reports of the Archaeological Survey of India. The work was done under the personal The village of Manikyala stands about a

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154 THE INDIAN ANTIQUARY. [JUNE, 1880. mile north of the Trunk Road, near a point, on that road, fifteen miles south-east of Rawal- pindi. The village is therefore about midway between the rivers Jhilam and Suhan (the latter an affluent of the Indus). The entire neighbourhood is studded for miles with topes and mounds, several of which have, as is well known, been explored. The only structure, however, which in any degree retains its original appearance is the huge masonry stupa known as Ventura's tope, which General Cunningham considers was originally built during the reign of Huvishka (one of the Scythian princes whose sovereignty succeeded that of the Bactrian Greeks), about the commencement of the Christian era, but to have been repaired, and made As it now stands, about A.D. 720, by a king of Kanoj (Arch. Reports, Vol. V, page 78). Not far off are the remains of another large tope, known as Court's, which was built by Kanishkn of Kashmir in A.D. 18. Another tope, which was opened by General Cunningham, (that at Sonala Pind), he dates circa 70 B.C. (Arch. Reports, Vol. II, p. 168). The remains generally about Manikyala are therefore of considerable antiquity, ranging, at least, from the first to the eighth centuries, and prove that the neighbourhood was the seat of a large and important religious community of Buddhists. The Khangah Mound. The first excavation undertaken by Mr. Grant was at the site known as the Khangah Mound. This mound is General Cunningham's No. 19 (vide map in the Arch. Reports, Vol. II, p. 153). and is described by that officer as "a large, low, mound, 1,500 feet N.N.E. of the village of Sagari, and just half a mile to the southeast of General Court's tope." Its present name is derived from the grave of a Muhammadan Pir, named Jamal, who is stated, by the fakir in charge of the place, to have met a violent death, by means not explained, during the reign of Sikandar Ludi of Delhi (A.D. 1488--1517). A plan of the mound is given in the accompanying plate. It is roughly square, with sides of 120 feet; it does not rise much above the prevailing level, and is nearly covered with trees and shrubs. There is an artificial pond of water, measuring 43 feet by 38 feet, forty-eight feet south of the mound, and another pond, about the same size, (not shown in the plan,) stands about 150 yards to the north-east of the fakir's hut. A rough track, leading from the village of Sagari to the katcha road running from Rawat Sarai to Kalar, runs along the south and west sides of the mound. The plan renders unnecessary any very detailed description of the mound, but as an elevation drawing of it, and sections, cannot be given for want of space, it may be mentioned that the steepest side of it is the north, where the ground rises, by two platforms, from the fakir's hut to the pir's tomb. This tomb stands on a small square platform of its own, resting against a low stone wall. On the east and west sides the ground falls, with varying graduation, to the prevailing level of the fields; on the south side the descent is stepped (as will be seen from the remains of retaining walls shown on the plan), as is also the case at the south-east and south-west corners. The surface of the mound is covered with the remains and traces of walls, and with blocks and fragments of stone. There are two Muhammadan graves, besides that of the pir. The highest part of the mound lies east of, and close to, the pir's tomb, and is about 12 feet above the level of the pond to the south, but the whole of the mound south of the wall against which that tomb rests, being an area of about 60 feet from north to south and 90 feet from east to west, is not much lower. The excavations did not disclose anything of interest, but they confirmed General Cunningham's previous supposition that the site is the ruins of a Buddhist monastery. The walls disclosed are not arranged, so far as can be seen, as those of monasteries frequently are, that is, a series of cells around a rectangular open court (vide those of Takht-i-Bahi, Sarnath near Banaras, and the rock-cut examples at Ajanta and elsewhere), and therefore do not serve to explain the squareness of the mound. As the pir's grave is on one side, the mound cannot have been raised, dressed, and provided with retaining walls for it, nor are there walls everywhere below which could, in the course of ages, have assisted to raise a mound of such regular form. It is only evident that the mound is of much later date than the walls disclosed by the excavations. There is no direct evidence of the age of the

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EXCAVATIONS NEAR MANIKYALA. JUNE, 1880.] deep masonry remains opened out. There is an entire absence of ornament, even of the simplest kind. Two of the three copper coins found were partly legible, and are described further on, but they do not show that the masonry was of that age, though of course it may be so without any stretch of probability. The excavations consisted of five cuts. One of them is a large and a regular one, commencing in the west side of the mound and running completely into the centre of it. Of the other four, two were merely pits in the body of the north-east quarter of the mound; the remaining two being cuts, in continuation of each other, from the south side of the mound towards the centre. The first mentioned of these cuts was the only one which repaid the trouble and expense, as it will be seen, from the plan, that it everywhere opened out walls and floors, and disclosed, more or less completely, four chambers (which are marked A, B, C and D on the plan). This cut was commenced 9 or 10 yards from the fakir's hut, and over the four-inch drain near the south corner of chamber A, and was suggested by an older excavation (made by the present fakir in search for stones), which had discovered several large blocks of stone (among them being one of two supposed doorpivot slabs shown in the plan). Carrying the excavation along the long south wall of chamber (A), another rectangular chamber (B), 10/ 5" x 9' 3", was found in the centre of the mound, with steps leading out of it, on one side, eastward. The following are the details of each of these chambers, and the pavements near thempremising that the sandstone masonry is mostly a coursed rubble, which in solidity and regularity is almost like block-in-course, and is laid dry, without mortar. Chamber A.-The west, or outside end of this chamber, was about four feet below the surface of the mound; the rest about three feet. It is 5 feet wide and (possibly) 36 feet long. [This qualification as to its length is given, because only one end of the interior was cleared out, though the exterior of the southern side wall was disclosed for a length of 40 feet.] The north and west walls are 3' 10" thick; the south 2' 0" thick. All are stopped at one level, about 2 feet above the base. Outside the north wall, 155 and close to it, is a drain 4 inches deep. This drain was lined with large blocks of stone, and was more than 18 inches deep; (it was not cleared to its full depth). Beyond (north of) this drain a rough stone floor was partly exposed. On the south side of chamber A another 4 inch drain was found, but this, instead of being close under the wall (as in the foregoing case). runs diagonally up the middle of a paved passage (5 feet wide) leading to chamber B (though chamber B has no door where that passage meets it). This drain was also more than 18 inches deep. It is impossible to say what chamber A was, but it resembles that opened up by General Cunningham at Sarnath, near Banaras, in 1835 (Arch Reports, Vol. I, p. 120), being similarly without doors. It also resembles the long chamber in the Ionic monastery at Shah-kidheri figured by Fergusson (Indian and Eastern Architecture, p. 176), though the latter is too large to afford so good a parallel as the Sarnath example. The absence of doors to chamber A points to the remains found being merely the foundation of a superstructure of wood. The walls are cut off, quite smoothly, at an uniform level, and are not of an irregular height and rough top surface, as they would have been had a masonry superstructure been rudely thrown down. Chamber B. This is in the centre of the mound, 40 feet from the west outside edge of chamber A, its centre being 64 feet from the southern edge of the mound. It has a door on one side, with two steps leading eastward, and its dimensions are 10' 5" X 9' 3". The walls are of an uniform thickness of 2' 6", cut off level 2' 6" from the floor. The second of the two 4 inch drains runs diagonally through it. Chamber C.-This was probably 12' x 11' and is roughly paved inside and outside. Chamber D.-The walls of this chamber (2' 6" thick) are much ruined and are 3 feet high on the north side and 8 inches on the west side. One of the stones in its west wall is 8' long by 2' 6" broad. Outside the chamber is a flagged floor (of which one of the stones is 4' 3" X 3' 4") which was cleared out for 10 feet westwards. The floors of all the chambers are nearly at one level, which may be, say, 4 or 5 feet above

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156 THE INDIAN ANTIQUARY. [JUNE, 1880. the level of the water of the pond on the south suddenly from this height, but towards the side of the mound. edges the descent is gradual. With the exception of the wall (3 feet thick) The more important excavations made were found in the pit nearest the pir's grave, the in the form of a St. Andrew's cross, or two above were all the remains of ancient masonry lines intersecting each other diagonally in the found. In the other excavations there were highest part of the mound. Walls were opened merely loose rough stones. out everywhere, two cells or chambers being The articles found in the mound were as excavated completely. iollows: The masonry was much of the same kind as Three copper coins. that in the Khangah mound, that is, of A small earthen pot (plate, fig. 2). kankar and sandstone, in courses, often of Some fragments of earthen saucers (fig. 3). square blocks, and laid dry. There was not A fragment of pottery ware (fig. 4). a fragment of ornament of any kind on the The coins are in diameter and all much walls, and the work altogether was disappointoxidized. One resembles figures 19 and 20 ingly uninteresting in its results. Plate xi. of Wilson's Ariana Antiqua, and If the walls discovered are of the same age possesses on the obverse an indistinct coated as the neighbouring topes, General Cunningfigure facing to the left, with two illegible ham's inference before the excavations were. characters, and on the reverse a mutilated made) that they are the remains of a Buddhist erect figure with the monogram *. It may monastery is almost inevitable, as their therefore 'possibly be of the Indo-Scythian arrangement is not roomy enough for any Prince Kanerki of Kabul, of whom other coins known lay purpose, and it is difficult otherwise have been found at Manikyala. The second to explain the existence of these massive coin has on the obverse a coated figure, and on isolated groups of cells over so many square the reverse Siva and the bull Nandi, but both miles of country, near well known topes. sides are very indistinct, and it would be rash General Cunningham has shown that there to attempt to identify it. The third coin is in- was no town in this neighbourhood (Manikyala distinguishable. itself, two miles off, having apparently never These articles were found from four to five been much more than a large village affording feet below the surface. The saucers (fig. 3) accommodation to devotees), of which this and and fragment of pottery (fig. 4) were found other isolated ruins might have formed part. in chamber A. The former resemble the The various chambers and other parts of the saucers found in the Sarnath tope near Banaras, excavations are lettered on the sketch-plan many of which were still lying about there in fig. 5, A to P, and the following notes follow December 1877. the order of these letters :The Chaontra Mound. (A)-A shallow excavation from one to three This is 1500 feet north of the Khangab mound, feet deep, with a wall at one end. and about the same distance from the impor. (B)-This excavation averaged 7 feet deep. tant stupa known as Court's tope. It has been It was full of small rough stones and human briefly described by General Cunningham (Arch. bones (probably Muhammadan) down to the Reports, Vol. II, pp. 169-70), being figured bottom; some of the skeletons were complete, in the map (p. 153 ibid.) as mound No. 20. being protected at the sides and top by slabs of The mound is quite bare except for three stone. Some fragments of a metal vessel (like small trees, and a number of Muhammadan a lota); a corroded piece of bar iron; an ornagraves. Gold coins are said to have been found mental brick (shown in fig. 6); and several in it. A plan of the mound is given in fig. 5. shallow saucers (like those found in the Khan The mound, which is roughly rectangular, gah mound), were found. measures 200 feet from north to south, and 120 (C)-This was a brick-paved cell, without east to west, while it rises from 12 to 14 feet, door, the floor of which was 7 feet from the if not more, above the prevailing level of the original surface of the mound, and, being high surrounding fields. At first it falls rather above all the other masonry work, may have been * These dimensions differ from General Cunningham's,

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June, 1880.] EXCAVATIONS NEAR MANIKYALA. 157 much more recent in date. The style of work (L)-This chamber, excepting part of the was however identical with that deeper down. floor, was completely opened out, and was 90' The sketch section given as fig. 7, shows the * 18 4'. The walls were 2 feet thick and 5 position of this cell. The dimensions of the feet high, with a projecting plinth 2 feet high cell were 10' 8" X 11' 6", the floor being of above the floor. The walls were stopped off at red bricks, each 9' X 9' X 2". The floor an uniform level. The floor, where got at, was was opened, but nothing was found below it 8' 6' from the surface, and was hidden beneath to a depth of two feet. About the floor were two or three feet of hard clay, mixed with found several pieces of corroded rod iron, some human bones. These bones, from their posifragments of red and black pottery (none suffi- tion, can scarcely have been Muhammadan. An ciently perfect to enable a sketch to be made), illegible copper coin was found at a depth of and many human bones (certainly Muhammadan, | 7 feet. the centre of the mound being thickly occupied (M)-A shallow excavation, which disclosed by graves). The floor of the chamber is six part of a wall. feet above the bottom of the excavation J and (N)-Another shallow excavation, which chamber L. turned up a rude stone platform with a raised (D)-This cut was carried down 5 feet edge. through stiff clay, stones, (some large ones) (O and P)-Shallow excavations not carried and human bones (probably Muhammadan). on. The gold coins are said to have been (E and F)-These are the ends of two cham- found in 0. bers, abutting on each other, 9 feet wide from In this mound were also found two copper north to south; the base of the massive walls coins and the circular stone shown as fig. 11. was not reached at 9 feet from the surface ; The coins were apparently Hindu, but have not excavated mostly in stiff clay. been identified. They have a lion on one side, (G) An excavation from 3 to 9 feet deep. and an elephant on the other. The coins are Very few stones, and those rough and small. probably Rajput, similar to those figured in (H)-This excavation, a shallow one, from 1 plate xi, figs. 11 and 12, of Wilson's Ariana to 2 feet deep, disclosed the corner of a cham- Antiqua. The circular stone was 16 inches in ber. In it were found the articles figured in diameter, and looked like the lid of a box. A plate as Nos. 8 and 9. No. 8 is like a potter's square stone box, in which General Court found moulding tool, and is solid, of red brick. No. 9 a relic casket, is still lying in the village of is a small earthenware vessel. The wall bound- Gura not far off. The writer was not present ing this chamber on the east side was at a level when these coins and the circular stone were 2 feet higher than that at the south west corner, found, and was unable to discover where they the ground rising suddenly from H to D. were met with. (I)-This cut was carried from 7 to 10 feet Pari-ki-dheri mounds. from the surface, through stiff clay mixed with These two mounds have been fully described human bones and large stones. It was a con- by General Cunningham (Arch. Rep. Vol. II, tinuation, at a lower level, of excavation D, pp. 168-9), and are marked No. 16 on that and with D seems to have been a passage officer's map. The mound on which the fakir's between chambers F, E, and H. tomb stands was only partly uncovered. The (J)-This excavation, 8' 3'' wide between the other, close at hand, said to be & monastery, walls east and west, was carried down 9 feet, was completely opened out, but the writer was nearly to the foot of the west wall of chamber not present and cannot furnish details. The K. A copper coin (figured in the plate as only article found was a small copper coin, No. 10) was found at a depth of 7 or 8 feet. which turned up at a depth of 4 feet. On one It resembles some of the coins of the Scythian side can be traced a long coated figure, in boots, princes of the Panjab, circa A.D. 400. like those on the Indo-Scythian coins so numer (K)-At this spot a shallow excavation dis- ously found in the Punjab, but the other side closed a chamber, in which the human bones, is illegible, and the coin cannot be identified. found elsewhere, were deposited, and then These were all the excavations undertaken. covered over. The following notes are added regarding two

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158 THE INDIAN ANTIQUARY. [JUNE, 1880. localities which are known, but have not, Ventura's tope only excepted. The masonry apparently, been described. is in courses, with the interstices filled in The first of these is Kotera-ki-dheri, about a regularly with smaller stones. Some of the quarter of a mile south-east of mound No. 3, blocks of stone are rather large-one being 4 and about a mile from the village of Syudon- 10" long x 1' 7' high: ka-mora, the intervening space being a series Khanda-ka-dhera, the other place, is about a of rugged fissures and denuded ridges of sand- mile in a south-eastern direction from Koterastone. The spot is General Cunningham's No. ki-dheri, a nala being crossed between them. 14, and was examined by General Court, who It is a plateau 200 feet long by 80 or 90 feet found some coins in it. The remains consist of broad, and is the highest point in the entire a tope and monastery, the latter being a large neighbourhood, being conspicuous, with its surrectangular walled enclosure, in good pre- vey cairn, from the village of Syudon-ka-mora. servation, which the people about call a fort. It is surrounded, from 150 to 200 feet below, A plan appears in the plate, fig. 12. by harsh ridges and ravines, and is covered with The tope is now roughly conical, not allowing fragments of pottery more thickly than the for the partial removal of the upper core by vicinity of Ventura's tope. Numbers of coins General Court, but apparently had a square are said to have been found without excavation. basement. The mound of the tope rises In a few minutes the writer found a small 15 to 20 feet above the level of the pathway, illegible copper coin, a fragment of another, which runs between the tope and monastery. I some beads of coral and lapis lazuli, and several The facing of part of the tope still remains, pieces of black and red pottery. The only and looks, at a distance, nearly perfect. remains of masonry are those of two rude butThe walls of the monastery are nearly perfect tresses. The site is apparently however not except at one corner, and they are about 100 ancient, as General Cunningham, who afterfeet above the ravine on the north. The work wards examined it, considered there had been is constructed of large blocks of sandstone, a modern hamlet there; it is therefore probably without mortar, and, so far as it goes, is not worth examination. There is a fine view more perfect than anything about Manikyala, of the Punch hills from the plateau. . ON MAHAVIRA AND HIS PREDECESSORS. BY PROF. HERMANN JACOBI, PH.D., MUNSTER. In the Indian Antiquary, vol. VIII, p. 311, a doctrines of the Niganthas as defined by the paper on the Six Tirthakas by James d'Alwis was Bauddhas. To account for, and clear up, these is reproduced with notes by the editor. One of these my purpose in the first part of this paper. heretical teachers, Nigantha N&ta putta, The word Niga ntha in Pali books, and has lately become of great interest, as he basNiya mtha in Jaina Satras (e.g. the Sutrabeen identified with Maha vira, the supposed kritanga and Bhagavatt) are neither PAli nor founder of the Jaina sect. The proof of this Jaina Prakrit. For its Sanskrit prototype, identity is conclusive. For the Bauddhas and Nirgrantha, current with the Jainas and Jainas agree not only in the name of the sect, Northern Buddhists, would in both dialects have viz., Pali-Nigantha, Niggantha, Nigandha; regularly become Niggam tha, which form, Sanskrit,--Nirgrantha, and Prakrit,-Niyamtha indeed, is the common one in Jaina Prakrit, but Niggamtha; Sanskrit, -Nirgrantha,---respec not so in Pali. The form Nigantha was almost tively; and in the name of the founder Pali,- certainly adopted by both sects from the MagaNataputta, Nataputta, Sanskrit.-Jnatipatra,and dhi dialect; for it occurs in the Asoka inscription Prakrit,-- Nataputta, Nayaputta; Sanskrit,- at Delhi, separate edict 1.5 (Ind. Ant. vol. VI. Joataputra, Jna tiputra respectively; but also on p. 150 note). This hypothesis becomes a certainty the place of Jnataputra's death, the town Pava; for the word Nata putta. As translated see my edition of the Kalpasutra, pp. 4 sqq. Yet in Sanskrit it is Jnata or Joatipatra, the regular there remain some anomalies in the forms of Pali derivative would be Natapatta with a these names and some obscure points in the palatal n. The dental in its stead is a Maga

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JUNE, 1880.] MAHAVIRA AND HIS PREDECESSORS. 159 dhism. For, in the Magadhi inscriptions of according to James d'Alwis, held by Nigantha Asoka, we read nati, anna, etc. - Sanskrit jnati, Na taputta: "He held that it was sinful to drink anya, etc., which words become nati, ania, etc. in cold water : cold water,' he said, was imbued PAli and in the dialects of the Asoka inscrip- with a soul. Little drops of water were small tions at Girnar and Kapurdigiri. The palatal souls, and large drops were large souls." In h appears in Pali in the first part of the name Buddhaghosa's conimentary on the Dhammapawhen used as the name of the Kshattriya clan dam (Fausboll's edition p. 398), the better to which Mabavira belonged. For I identify Niganthas' who go about naked, say that they the natika living near Kotigama mentioned in the cover their almsbowls lest particles of dust or Mahavagga Sutta (Oldenberg's edition p. 232), spray, imbued with life, should fall into them. with the Jnataka Kshattriyas in Kundagrama of Comparo Kalpasutra, Samachari & 29, where a the Jaina books. As regards the vowel of the similar rule is given. These naked Niganthas second syllable, the different sources are at vari- need not have been of the Digambara sect, for ance with each other. The Northern Buddhists according to the Acharanga Sutra it was consispell the word with an i,- Jnatiputra in dered a meritorious, not a necessary, penance Sanskrit, and Jo-thi-tseu in Chinese (tseu means for an ascetic to wear no clothes. son'), the Southern ones with an a-Nataput- In the Mahavagga Sutta, vi. 31, 1, Nigantha ta, as do the Jainas, though J n a tiputra is not Nataputta is said to hold the kiriya vadla opposed unfrequent in MSS. The form Naya putta to the akiriyavada of Gotama Buddha. The proves nothing, for the syllables and are inter- kiriyavada, or the belief in the activity of the changeable in Jaipa Prakrit. M. Eug. Burnouf, soul, is one of the cardinal dogmas of the Jainas, commenting on the name in question, says: and is found in their creed in the first chapter " J'ignore pourquoi le Pali supprime l'i de l'of the Acharanga. Djnati;' serait ce que le primitif veritable serait James d'Alwis proceeds after the above Djsiati et que le Djnati en serait un prakritism quoted passage: "He (Nataputta) also declared correspondant a celui du Sud nata, comme djeta that there were three dandas or agents for the correspond a djetri P." That M. Burnout was commission of sin, and that the acts of the body perfectly right in his conjecture, can now be (kdya), of the speech (vdel), and of the mind proved beyond a doubt. For the occasional (mana) were three separate causes, each acting spelling of the word with a lingual Nataputta independently of the other." Compare the shows an unmistakable trace of the original ri. subjoined passage from the third uddesaka of The Sanskrit for Nigantha Nataputta was there. the Sthanunga, in which the term danda in its fore in all probability Nirgrantha Jnatriputra, relation to mind, speech and body occurs : tao that of the Kshattriya clan Jnatrika (Ali-| dauda pannatta, tam jaha: mana-dande, vai. Natika, Prakrit-Nayaga). It is perhaps not un- dande kaya-dande. "There are declared three worthy of remark that Nigantha Nataputta must dandas, namely, the danda of the mind, the danda have made part of the most ancient tradition of of the speech, the danda of the body." Thus far the Banddhas, and cannot have been added to it all agrees with Jainism. James d'Alwis's account in later times as both words conform, not to the of Natapatta's doctrines concludes: "This phonetic laws of the Pali language, but to those heretic asserted that crimes and virtues, happiof the early Magadhi. ness and misery, were fixed by fate, that as We shall now treat of the opinions which the subject to these we cannot avoid them, und Buddhists ascribe to Nataputta and to the Ni- that the practice of the doctrine can in no wise ganthas in general, in order to show that they assist us. In this notion his heresy consisted." are in accordance with Jainism. One of its most As the Jaina opinions on these points do not characteristic features is the unduly extended idea materially differ from those of the Hindus in of the animate world ; notonly are plants and trees general, and as the doctrines defined above are endowed with life, and accordingly are not to be inconsistent with the kiriy dvdda and with 98wantonly destroyed, but also particles of earth, cetic practices I do not doubt that the Baud. water, fire and wind. The same doctrine was, dhas committed an error, perhaps in order to Preserved however in nattka, if my conjectare about the identity of that word with the first part of Nataputta be right.

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160 THE INDIAN ANTIQUARY. [JUNE, 1880. stigmatise the Nigantbas as heretics, who in ments soient enchaines dans les liens qui le their turn have misstated the Bauddha doctrine retiennent captif, &c." The general drift of this of the nirvana, saying that according to the definition, especially the stress laid on control, Sangata's opinion the liberated souls return to savours of Jainism ; but luckily we are not conthe Sarisdra (punarbhare'vataranti). This mis- fined to such generalities for our deduction. statement occurs in Silanka's commentary on For the phrase chatuyama sariwara-sariwuto, the Acharanga Sutra (867 A.D.), and can have no translated by Gogerly "well defended in four reference therefore to the Lamas and Chutaktus directions," and by Burnout "retenu par le frein of the Northern Buddhist church, as I formerly de quatre abstentions reunies" contains the opined, for they were not yet in existence in distinct Jaina term chaturyama. It is applied Silanka's time. to the doctrine of Mahavira's predecessor Par. We pass now to the outline of Nataputta's sva, to distinguish it from the reformed creed of system in the Samannaphala Sutta, (Grimblot Mahavira, which is called panchayama dharma. Sept Suttas Palis, p. 126). It may be remarked The five yamas are the five great vows, mahathat, according to Mr. Rhys Davids (Academy, vratani, as they are usually named, viz. ahissa September 13th, 1879, p. 197) the passage in not killing, sunrita truthful speech, asteya not question is not commented upon in the Com- stealing, brahmacharya chastity, aparigraha mentary Sumangala Vildsini. Mr. Gogerly trans renouncing of all illusory objects. In the lated it thus: "In this world, great king, the Ni- chaturyama dharma of Mahavira brahmacharya gan tha s are well defended in four directions, was included in aparigraha. The most importhat is, great king, the Niganthas in the present tant passage is one of the Bhagavall (Weber, world by general abstinence (from evil) restrain Fragment der Bhagavati, p. 185) whore a dispute sinfal propensities, weaken evil by controlling between Kalasa Vesiyaputta, a follower of PAreva it, and are ever under self-government. They (Pasavachchejja, i. e. Paravapatyeya) and some are thus well defunded on all sides, and this is disciples of Mahavira is described. It ends with called - being arrived at perfection, being with Kalasa's begging permission : Tujhan anhtie subjected passions, being established in virtue" chatujjamato dhummato panichamahavvaiyasi (ibidem, p. 173). All this might as easily have sapadikkamanani dhammash wasanipajjitta pani been translated from a Jaina Sutra, and it would viharittae : "to stay with you after having be difficult to tell the difference, but unfor changed the Law of the four vows for the Law tunately this translation cannot be reconciled of the five vows enjoining compulsory conwith our text. M. Burnouf's translation is more fession." In Silanka's Commentary on the Achiliteral, but less intelligible; it runs thus: "En I ranga the same distinction is made between the ce monde, grand roi, le mendiant Nigantha est chaturyamadharma of Parsva's followers and the retenu par le frein de quatre abstentions re- panchayama dharma of Vardhamana's tirtha unies. Et comment, grand roi, le mendiant (Ed. Cal. p. 331). These particulars about the Nigantha est-il retenu par le frein de quatre religion of the Jainas previous to the reforms of abstentions reunies ? En ce monde, grand roi, le Mahavira are so matter-of-fact like, that it is mendiant Nigantha est entierement retenu par le impossible to deny that they may have been lien qui enchaine; il est enveloppe par tous les handed down by trustworthy tradition. Hence liens, enlace par tous les liens, resserre par tous we must infer that Nirgrapthas already existed les liens; voila de quelle maniere, grand roi, le previous to Mahavira,-& result which we shall mendiant Nigantha est retenu par le frein de render more evident in the sequel by collateral quatre abstentions reunics. Et parce qu'il est, proofs. On this gnnnorition we can understand ainsi retenu, grand roi, il est nomme Nigantha, how the Buddhists ascribed to Nataputta the c'est-d-dire libre de toute chaine, pour qui toute chaturya ma dharma, though he altered just this chaine est detruite, qui a secoue toutes les tenet; for it is probable that the Buddhista chaines," (ibidem, p. 204). And in a note he ascribed the old Nirgrantha creed to Nataputta, adds: "Mais quand la definition dit qu'il est who then took the lead of the community, and of onlace dans tous les liens, cela signifie qu'il whose reforms, being indeed only trifling, his obeit si completement aux regles d'une rigour opponents were not aware. And though it looks euge abstention, qu'il semble que tous ses mouve- like a logical trick, the testimony of the Bud.

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MAHAVIRA AND HIS PREDECESSORS. JUNE, 1880.] dhists on this point might be brought forward as an argument for the existence of Nirgranthas previous to, and differing in details from, the tirtha of Mahavira. But we have not to rely on so dubious arguments as this for our proposition. The arguments that may be adduced from the Jaina Sutras in favour of the theory that Mahavira reformed an already existing religion, and did not found a new one, are briefly these. Mahavira plays a part wholly different from that of Buddha in the histories of their churches. His attainment to the highest knowledge cannot be compared to that of Buddha. The latter had to reject wrong beliefs and wrong practices before he found out the right belief and the right conduct. He seems to have carved out his own way, a fact which required much strength of character, and which is easily recognised in all Buddhist writings. But Mahavira went through the usual career of an ascetic; he seems never to have changed his opinions nor to have rejected religious practices, formerly adhered to. Only his knowledge increased, as in the progress of his penance the hindrances to the higher degrees of knowledge were destroyed until it became absolute (kevala). His doctrines are not spoken of in the Sutras as his discoveries, but as decreta or old established truths, pannattas. All this would be next to impossible if he had been like Buddha the original founder of his religion; but it is just what one would expect to be the record of a reformer's life and preaching. The record of the fourteen purvas points the same way; for these books, which were lost some generations after Mahavira's Nirvana, are said to have existed since the time of the first Tirthakara Rishabha or Adinatha; they must therefore be considered as the sacred books of the original Nirgranthas previous to Mahavira's reforms. But all these arguments are open to one fatal objection, viz., that they are taken from the Jaina literature which was reduced to writing so late as the fifth century A.D. During the preceding ten centuries, an opponent will say, the Jainas modelled everything in their sacred books on the preconceived theory of the uninterrupted existence of their faith since the beginning of the world. On this supposition the whole of the sutras would be a most wonderful fabric of fraud; for everything is in keeping with the theory in question, and no trace of the contrary 161 left. I place much confidence therefore in the Jaina Sutras, being of opinion that they are materially the same as they were in the early centuries after Mahavira's Nirvana, as may be proved to be the case with the Acharanga, the present disposition of which is already followed in Bhadrabahu's Niryukti. Yet we must confirm the above suggested opinions by evidence from another quarter, open to no objection. If the sects of the Bauddhas and Jainas were of equal antiquity, as must be assumed on the supposition that Buddha and Mahavira were contemporaries and the founder of their sects, we should expect either sect mentioned in the books of their opponents. But this is not the case. The Nirgranthas are frequently mentioned by the Buddhists, even in the oldest parts of the Pitakas. But I have not yet met with a distinct mention of the Bauddhas in any of the old Jaina Sutras, though they contain lengthy legends about Jamali, Gosala and other heterodox teachers. It follows that the Nirgranthas were considered by the Bauddhas an important sect, whilst the Nirgranthas could ignore their adversaries. As this is just the reverse position to that which both sects mutually occupy in all after-times, and as it is inconsistent with our assumption of a contemporaneous origin of both creeds, we are driven to the conclusion that the Nirgranthas were not a newly-founded sect in Buddha's time. This seems to have been the opinion of the authors of the Pitakas too; for we find no indication of the contrary in them. In James d'Alwis' paper on the Six Tirthakas, the "Digambaras" appear to have been regarded as an old order of ascetics, and all of those heretical teachers betray the influence of Jainism in their doctrines or religious practices, as we shall now point out. Gosala Makkhaliputta was the slave of a nobleman. His master from whom he ran away, "pursued him and seized him by his garments; but they loosening Gosala effected his escape naked: In this state he entered a city, and passed for Digambara Jaina or Bauddha, and founded the sect which was named after him." According to the Jainas he was originally a disciple of Mahavira, but afterwards set himself up for a Tirthakara. In the Mahaviracharitra of Hemachandra, he defends the precept of nakedness against the pupils of Pareva, and "gets beaten, and almost killed by the women.

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162 THE INDIAN ANTIQUARY. [JUNE, 1880. of a village in Magadha, because he is a naked Sramana, or mendicant."-Wilson, Works, vol. I. p. 294, note 2. Purana Ku sya pa declined accepting clothes " thinking that as a Digambara ho would be better respected." Ajita Kesaka mbala believed trees and shrubs to have a jiva, and that one who cut down a tree, or destroyed a creeper, was guilty as a murderer." Kakudha Katya yana also "declared that cold water was imbued with a soul." The preceding four Tirthakas appear all to have adopted some or other doctrines or practices which make part of the Jaina system, probably from the Jainas themselves. More difficult is the case with Sanjaya Belatthaputta. For the account of his doctrines in the Samannaphala Sutta has been so differently translated by M. Barnouf and by M. Gogerly as to suspend decision. According to the former Sanjaya's doctrine, which is called anattamana. vich, would coincide with the syallvada of the Jainas; but according to the latter it denotes no more than perfect indifference to all transcen. lental problems, not the compatibility of one solution with its contrary. All depends on the interpretation of the two words me no in the text, about which it isimpossible to form a correct opinion without the help of a commentary. It appears from the preceding remarks that Jaina ideas and practices must have been current at the time of Mahavira and indepen. dently of him. This, combined with the other arguments which we have adduced, leads us to the opinion that the Nirgranthas were really in existence long before Mahivira, who was the reformer of the already existing sect. This yranted, it is not difficult to form a tolerably correct idea of the relation between Buddhism and Jainism. The former is not an offshoot of the latter; for Buddha rejected the principal clogmas and practices of the Nirgranthas; it is rather a protest against it. All that has been said to maintain that Buddhism stands in a closer connection with Jainism, is to no effect from lack of proof. The proposed identification of Mahavira's disciple, the Gautama Indrabhuti with the Gautama Sakyamuni, because both belonged to the gotra of Gotama, has been re- futed by Profs. Wilson, Weber and others. It can only be maintained on the principles of Fluellea's logic: "There is a river in Macedon; and there is also, moreover, a river in Monmouth. It is called Wye at Monmouth, but it is out of my prains what is the name of the other river. But 'tis all one : it is so like as my fingers to my fingers; and there is salmons in both." Little better is the second argument, that there were twenty.four Buddhas who immediately preceded Gautama Buddha. These twenty-four Buddhas have been compared with the twentyfour Tirthakaras of the Jainas, though their names have little in common. As Buddha rejected the last Tirthakara at least as an heretic, he could only have recognised twenty-three. The only inference which can be made from the twenty-four Tirthakaras and twenty-five Buddhas in texts of recognised authority is that the fiction in question is an old one. Whether there be any foundation for this Buddhistical theory, it is not for me to decide; all authorities on Buddhism have given their verdict to the contrary. But it is different with the Jainas. For, since we know that Jainism was not founded by Mahavira, it follows that somebody else wag the real founder of the sect, and it is possible that many refortners preceded Mahavira. It is the opinion of nearly all scholars who have written on this question that Parov a was the real founder of Jainism. The Rev. Dr. Stevenson says in his Preface to the Transla. tion of the Kalpasutra, p. xii: "From Mahavira upwards, indeed, to the preceding Tirthankara Parsvanath, we have no list of head teachers, but we have only an interval of 250 years, while the term of Parava's sublunary existence is still bounded by the possible number of a hundred years . . . . . . . The moderation of the Jains, up to the time of Parsvanatha, is the more remarkable as after that they far outstrip all their compeers in the race of absurdity, making the lives of their Tirthankars extend to thousands of years, and interposing between them countless ages, thus enabling us to trace with some confidence the boundary between the historical and the fabulous." Whatever may be thought of this argument, it is at least favourable to the opinion that Parsva is an historical person. This is rendered still more credible by the distinct mention of his followers and his doctrines in the Jaina Satras. That self-same doctrine, the chaturyama dharma, is mentioned by the Buddhists, though ascribed to Nataputta.

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JUNE, 1880.) INSCRIPTIONS FROM NEPAL. 163 But there is nothing to prove that Parsva was to these myths of the Puranas abont Rishabha, the founder of Jainism. Jaina tradition is un- whether they are founded on facts, or were animous in making Rishabh a the first Tirtha- merely suggested by the legendary history of kara. Though he is stated to have lived 840,000 the Jainas, it is wholly impossible to decide. great years, and have died something less than Of the remaining Tirthakaras I have little to 100,000,000 oceans of years before Mahavira's add. Su mati, the fifth Tirthakara, is appar. Nirvana, yet there may be something historical ently identical with Bharata's son Sumati, of in the tradition which makes him the first Tir- whom it is said in the Bhagavata that he "will thakara. For the Brahmans too have myths in be irreligiously worshipped, by some infidels, their Puranas about a Rishabha, son of king as a divinity" (Wilson, ibid). Nabhi and Meru, who had a hundred sons, Arisht a nemi, the 22nd Tirthakara, is conBharata and the rest, and entrusting Bharatanected with the Krishna-myths through his wife with the government of his kingdom, adopted Ragimati, daughter of Ugrasena. the life of an anchorite.---Wilson, Vishnu Purana, But we must close our researches here, convol. II, p. 103 sqq. All these particulars are tent to have obtained a few glimpses into the also related by the Jainas of their Rishabha; prehistorical development of Jainism. The and from the more detailed account in the last point which we can perceive is Pars va; Bhugavata Pura na it is evident that the fabulous beyond him all is lost in the mist of fable and founder of the Jaina sect must indeed be meant fiction. (ibid, p. 104, note 1). But what value belongs Munster, Westphalia, 18th March 1880. INSCRIPTIONS FROM NEPAL. BY PANDIT BHAGVANLAL INDRAJI, AND DR. G. BUHLER, C.I.E. No. 1.-An Inscriptioa of Manadeva, dated fall, a royal physician, called Chakrapani, about Sarkat 386. twenty years ago, had a new capital made for This inscription is incised on the lower partit, consisting of a gilt lotus and a Chakra, and of a broken pillar placed to the left of the door put it up in its present position. In doing so of the temple of Changu-Narayana,' about five the Vaid neglected to add a new base. He simply miles to the north-east of Katmandu. The planted the pillar in the ground. Hence a porpillar is abont twenty feet high without the tion of the inscription, which is incised on three capital. Its lower balf is square, half of the sides of the square lower part of the pillar, has been upper part is octagonal, higher up it becomes buried in the earth. In spite of my entreaties the sixteen-cornered, and finally round. Originally priest at Chariga-Narayana would not allow me it was crowned by a lotus-capital surmounted to lay the buried lines bare. I have, therefore, by a Garuda, about four feet high, shaped like a been obliged to present the inscription in a mutiwinged man kneeling on one knee. The work- lated form. inanship is very good, and the figure shews the The form of the letters agrees exactly with flowing locks, which occur frequently on the that of the Gupta inscriptions. They are sculptures of the Gupta period. The weight clearly and sharply incised. With the excepof the Garuda seems to have been the cause tion of the first part the preservation is good. of the pillar's fall from its old base, which is The language is Sanskrit, and excepting the two still to be seen just opposite the door of the first lines, the whole is in verse. The numtemple, where numerous fragments of its capitatbers of the verses are marked by the ancient and of the Garuda also are lying about. After its figures. . Transcript. Part I. [1] saMvat 386 jyeSThamAse zuklapakSe pratipadi 1 [2] [rohiNInakSatrayukte candramasi muhUrne prazastebhijiti This temple stands in the centre of a small village on spur of the hills, at the base of which flows the river Man- mati. Ch&ngu, literally he with a bill,' is in the Nepali anguage name of Garuda, and the compound' means therefore Garuda and Vishnu. The temple contains an old composite image of Vishnu riding on Garuda. The present building is new, having been erected in Nepala Sarhvat 814, or 1694 A.D. by Queen Riddhi-Lakshmi, ay is shewn by an inscription : 80e also below.

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164 THE INDIAN ANTIQUARY. [JUNE, 1880. [2] [zrIvatsAGkitadIptacAruvipula]prodRttavakSasthalaH [*] - vakSa - napAbAhurUciraH smartR] pravRddhotsavaH [0] [6] [trailokyabhramayantrava ----- - vyAsajanityovyayaH / / [][doladrau nivasaJjayatyanimi bairabhyaya'mAno hriH||1||] ['] --ttA - - - - - yapratApavibha[vaiAyAmasaMkSepakRta ["] [rAjAbhUpadeva ityanupamaH satyapratijJodayaH [] [9] ---saviteva dIptakiraNaiH samyagdha taiH] saiH sutaiH [1] [vidvadbhirbahugacitairaca palaiH khyAte vinItAtmabhiH [1] 2 [1] ['"] [ta]syAbhUttanayaH samRddha[viSa]yaH saGkhyeSvajeyoribhiH [2] [rAjA] zaGkaradeva iyapa---tipradaH satyadhIH [] [1] --vikramadAnamAnavibhilabdhvA yazaH puSkalama ["] ----rarakSa gAmabhimata ] ye[magendropamaH [0] 3 [m] [1] [tasyApyuttamadharmakarmaya --------vidyArmikaH [1] [dharmAtmA] vinayepsuruttamaguNaH zrIdharmadevo nRpaH [] ["] [dharmeNaiva kulakramAgata -----rAjyaM mahat' Part II. [1] devI rAjyavatI tu tasya nRpaterbhAryAbhidhAnA satI' [*] zrIrevAnugatA bhaviSyati tadA lokAntarAsaGinI [] [1] yasyAnAta ihAnavadyacaritaH zrImAnadevo nRpaH [*] kAnyA zAradacandramA iva jagatprahAdayansarvadA [1] . [1] ["] pratyAgaya sagaddAkSaramidandIgdhaM vinizvasya ca ["] premNA putramuvAca. sAzruvadanA yAtaH pitA te divaM [0] [1] hA putrAstamite tavAdya pitari prANairvathA kimmama [deg] rAjyamputraka kArayAhamanuyAmyadyaiva bhartugatim [ // 8 // ] [1] kimme bhogavidhAnavistarakRtairAzAmayairbandhanaiH [1] mAyAsvapnanibhe samAgamavidhau bharcA vinA jIvitum [0] ["] yAmItyevamavAsthatA khalu tadA dInAtmanA sUnunA [1] pAdau bhaktivazAnipIDya zirasA vijJApitA yatnataH [1] 9 [] [] kimbhogairmama kiM hi jIvitasukhaistvadviprayoge sati [14] prANAnpUrvamahajahAmi paratastvaM yAsyasIto divam [] [] ityevammukhapaGajAntaragataineMtrAmbumitraidRDhaMm [1] vAsAzaivihagIva pAzavazagA baddhA tatastasthuSI [0] 1. [] ["] satputreNa sahoIdehikavidhi bhartuH prakRtyAtmanaH Part III. [1] astrApAstravidhAnakauzalaguNaiH prajJAtasatvoru [bhiH] [*] zrImacArubhujaH pramRSTakanakazlakSNAvadAtacchaviH [] looka .Nine lines following line 17are buried in the ground. .L. 1, read af TVISIT. L. 8, the causative TCT is improperly used for the simple verb. L. 14, rood prANa. L.15, read Dhapa. L.17, the cof bhane like . After line 17, seven lines have been lost. L. 1. read erat .

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No. I INSCRIPTION OF MANADEVA, PART 1. (mM sn 80 mi pn/kyiss3 p'i p233 434 433 N1344i 3333 smn-tun1tsy35 rgyu n m 17: mrmn p9E-smrm* p tstso n m 1 tsm y naa m bymh A, nyy, n r mnnddynyn-m / mn5): * yphyinp3 rtsm % ch-pn 3 k * PA byq:, 5 3: [[3gtg, 2] 3 tshe naanshi: by<< rny n m m, mum blo audzetsh7l: // n3199 f1 s 3,gzbsky 0: ]] 3 n mnb n410 R:5 / 11rm0 mnn kyi rgyu 11de a no p06, n, 0. 326 + zx 3n msbyin qztsnu; 349 chu3 p gn rsv$n W.GRIGGS PHOTO-LITH. PECKHAM

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No. I INSCRIPTION OF MANADEVA, PART II. yo zargatriMn twsynaa5nyrtt3 11nw1nna myzhinttmnrmMdaai8 yHsycaan: / rhrb'y / aaaH:Sm-nwntpH Fny1Lc] 1nuttkaantutLmnaa paany0tymkrnnnn1mitsyH 13 nyi shaamy sbr-5nr!4mbhuLngtHsnwnyaannM ts nr rg si nyn nny p nw-izhw-nni-twm F5 lt ndrnyaatt / cmnwyaa syaanynyaaun / 3, 3lp7n& sshyn3mInnttnyerAsyery3 phynwsnynymkwpaa'nishnaarinEUR'imu b m tyn p nskrun 0 +/ rk46mnypnmaanaan $?poshnynyinhaanynyaaury-shi1m-wpin LprnncuEURnmaeemhaa56kemaani saanyts / sc3 si s -nmMysyrmn? 1Owphaalaaupaad tthaanaaIk3rnyenoowaannnnsaa rnnAs'irmbzhnnshnnsmphnnM lw mmnymlt 3nnaa3 piM+A H2rkynwn: mnaanH ? nph W.GRIGGS PHOTO-LITH PECKHAM.

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No,)] INSCRIPTION OF MANADEVA, PART IIL p 3 rk- shHskb d-'urh-re-sh10nnHstunmtaa 12 fugbt:32&aac do ghM ks -nnH l TnH zttshrrmm3rnnnn s-mnaap ItksntuptiHnnnaanaai yaa l shts shi / nytshi 3 naaM rg p ni ynpnytstsdhaataa tsho3muoop 'sh yo'ikhinrmanwE; u wnth laa m a p- y n 5 ny dwi m dh y y n / mshtsphpr-nyishts 2 st n shaa n A n s s ny pH :sMgaapllinyssi :|ty rb 3nyw chi p l nwrkrkmM TFsrly3 nhung va dang rkidm laa n pny maazhri 0 ch rt nwtttthaamMwn / nykri twMnnwswynnHkhnnstunyp:lyen bryonnaatthennnwshnymbhsknynyMtaaHshrkw mn:5libnbn1shi19kmu-em mH nntttthnthaarnaahn / paaaHbM gaady naaan 3in'rtutsnaaHng mbH nytsr3 1 nnhddh lng s p n sycn dM mH daai kM thurmaa'91:nnHuyn kritrM'waannT pnnM mtth nss maa bhrynytsn Hsho y23ni beertu th khaa?shy rgyNpin yaaH kyee kri nnshi nyi ts g'i 3:ssmyo p tH ch sshy she -s 2 3 ,3degs n Ar

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JUNB, 1880.] INSCRIPTIONS FROM NEPAL. 165 [2] pInAMso vikacAsitotpaladalaprasarddhamAnekSaNaH [*] sAkSAtkAma ivAGga vAnarapatiH kAntAvilAsotsavaH [1] 13 [1] [] yUpaizyArubhirucchUitairvasumatI pitrA mamAlaGkatA ["] kSAtreNAjimakhAzrayeNa vidhinA dIkSAzritohaM sthitaH 0] [] yAtrAmpratyarisanyAya tarasA gacchAmi pUrjAndizama . [2] ye cAjJAvazavartino mama nRpAH saMsthApayiSyAmi tAn [ // 14 // ] [1] ityevajananImapetakaluSAM rAjA praNamyocivAn [1] nAmbAnRNyamahantapobhiramalaiH zaknomi yAtumpituH // ] ["] kinvAptena yathAvadastravidhinA tatpAdasaMsevayA ["] yAsyAmIti tatombayAtimudayA dattAbhyanujJo nRpaH [1][]] [1] prAyAtpUrvapathena tatra ca zaThA ye pUrvadezAzrayAH [14] sAmantAH prANapAtabandhurAzarama praNipAtabandhuraziraHprabhraSTamaulisrajaH [1] [1] tAnAjJAvazavartino narapatiH saMsthApya * tasmAtpunaH [1] nirbhIH siMha ivAkulotkaTasaTaH pazcAduvajagmivAna [1]16[1] ["] sAmantasya ca tatra duSTacaritaM zrutvA ziraH kampayana [19] bAhuM hastikaropamaM sa zanakaiH spRSTAbravIdgAvitam [0] [1] Aito yadi naiti vikramavazAdezyatyasau me vazaM [2] ki vAkyairbahubhirvidhAtRgaditaiH saMkSepataH kathyate [1]17[1] Translation. inconquerable in battle by his enemies, and who On the first day of the bright half of the gave . . . . . Through valour, presents, month Jyeshtha of Samvat 386, while the moon | honours bestowed (on his servants), and riches, stood in the constellation Rohini, in the ex. he gained great fame; comparable to a lion cellent Muhurta called Abhijit. . . . . he protected the earth through 1. Hari conquers, whose resplendent, beau- approved ministers . . . . . . . . . tiful, broad and high chest is marked by the 4. His son also, illustrious king DharmaSrivatsa, . . . whose lotus-arms shed radiance, deva, who knew the most excellent doctrine, who increases the happiness of his worshippers, works, . . . . . who was righteous, virtuous, who is constantly busy with ..... the fond of modesty, possessed of excellent qualities machine for moving the three worlds, who is | . . . . . . according to the hereditary eternal, who dwells on Doladri,' and who is law . . . . . agreat kingdom. worshipped by the immortals. 2. There was a king called Vrishadeva, 7. But that king's faithful wife, Queen who . . . by his valour and wealth lessened | Rajyavati by name, was doubtless heavenly trouble, who was incomparable and prosperor's Sri, who had followed (her husband into this because he kept his word. As . . . . the entis world). From her was born illustrious king encircled by brilliant rays, so he was surrounded Manadeva, whose course of life in this world by his learned, proud, constant, famous and is unblamable, und who always gladdens the obedient sons. world by his beauty, like the autumnal moon. 3. His son was truthful king Sankarn- 8. Approaching and sighing deeply, her dova, whose country prospered, who was eyes filled with tears, she (Rajyavatt) affec *L. 19, read 'deSyatyasau. * The day is divided into fifteen Mahartas, the eighth of which is Abhijit. "DolAdri or Dolaparvata is the name of the hill on which the temple of ChangunArdyans is situated. * The meaning of this mutilated p&de probably is that his wealth and valour made his enemies keep quiet, and the his own and his subjecta' troubles were small. . Probably the preceding verse 6 contained an identi. fication of the king with Vishnu.

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166 THE INDIAN ANTIQUARY. (JUNE, 1880. tionately spoke to her son, with faultering accents : " Alas, my child, thy father is gone to "heaven. As thy father is now dead, why "preserve my useless life! Reign thou, dear son; "to-day, even, I follow my husband on his "road. 9. "Of what use are the fetters of hope that "are lengthened for enjoyment, and that bind me "to a widowed life in a world similar to a lying "dream ? I will depart." While thus, forsooth, she was resolved, her sad son reverentially pressed her feet with his head, and anxiously spoke thus to her ; 10. "What are joys to me, what the pleasures " of life when I am parted from thee! First I "will give up my life; thereafter thou mayst go "hence to heaven." Thus she stood like a snared bird, firmly bound by the word-bonds, that, mixed with tears, Jay in (his) mouth. 11. Then together with her virtuous son sbo performed the last rites for her own husband . . . . . . . . . . . . . his mother, whose sorrow fled, he continued in this wise): "Mother, I cannot pay the debt "due to my father by pure austerities; but "I shall attain this end, worshipping his "feet by true and rightly performed feats of "arms." Then the king received the consent of his overjoyed mother; 16. And he set out on the road to the East. Having reduced to obedience those roguish feudal chiefs of the East, from whose heads bent in prostration the diadems fell, the prince, like a fearless lion with thick and bristling mane, (returned) thence, and marched to the Western districts. 17. Hearing there of the evil doings of a chieftain, shaking his head and slowly touching his arm that (in strength) resembled an elephant's trunk, he proudly spoke (thus) : "If he does not come at my command, then he will be conquered by my valour. What is the use of saying much? Shortly I tell him) in the words of the Creator ....... 13. The prince (Manadeva), whose strength is known to (his) enemies, though they are clever in the use of weapons of offence and defence, whose arm is beautiful and lovely," whose complexion is pare and bright like burnished gold, --whose shoulder is strong, whose eyes rival (in beauty) full-blown blue lotuses, --who is visibly an incarnation of Cupid, a festival of dalliance for the fair ones, (spoke thus to his mother) : 14. "My father adorned the earth with "beautiful, high rising (pillars of victory, resem. "bling) sacrificial pillars. Here I stand initiated " in the rites of the battle-sacrifice offered by "Kshatriyas. Quickly I shall depart on an ex"pedition to the East, to crush my foes. (There) " I shall instal those princes who will remain "obedient to me." 15. Thus the king (spoke and) bowing to No. 2.- An inscription of Jayavarman, incised during the reign of Manadeva Sahvat 413. This inscription is incised on a square stone, which originally formed the base of a Linga, and is placed opposite the northern door of the temple of Pasapati." At present the stone supporta composito trident, about twenty feet high, which according to the Vasisavalt was dedicated by Sankaradeva, the grandfather of MAnadev a. It would seem that Jayavarman's Linga somehow or other was destroyed, and that at one of the restorations of the temple, Sankaradeva's Trisula was transferred to its place. The letters of the inscription belong to the Gupta period. Owing to the daily ablutions of the Triaula they have suffered very considerably. The language of the inscription is Sanskrit. 10 Rather that are lengthened by enjoyments.'-GB. 11 Rather whose beautifal arm holds the goddess of Fortune.-G. B. "The famous temple of Pasupati is situated in Devapit. ana, an old town, mostly in ruins, on the river Vagmatl, three miles north-east from Kagmandu. The present temple has three stories fifty feet high, and is built in the modern Nepalese style. It is of brick and wood. Accord ing to tradition Queen Gang erected it in Nepali Samvat 705 or 1585 A.D. The temple consists of an adytum, surrounded by cloisters, and has four doors. In the centre of the garbhagriha stands & Linga of hard sandstone, about three feet and a half high, from which four faces and four pairs of hands jut forth. Each right hand holds Rudraksha Mall, and each left a Kamandale. Similarly ornamented Lingas, dating from the Gupta period, are found in Mathura and in Udayagiri near Bhilsa. The base of the Linga is about a foot and a half high, and four feet in diameter, and covered with thick silver plates. Ordinarily the-Linga is concealed under & mass of gold and silver ornaments, which are taken off at the time of worship. In the court of the temple stand many statues of other deities, as well as of kings and private persons, who gave endowments to the temple. The name for those figures is silika. There are also many modern inscriptione, which, I regret, I neglected to copy. 13 Wright, Nepal, p. 123, and below.

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No. 2. INSCRIPTION OF JAYAVARMAN, SAMVAT, 413. 1. FACSIMILE OF CLOTH COPY. mthaa / 5 '9 = _thonct nu p'919 tsh -d n rtsdau, p3nE & a uch 7 d 3 smshaa-pia ya3 k 3 sM gl X/ p3 tstso g 2tsiku]]nu k kmy7 h1 T>> s#1 : : tshu 'dz m-7 ', - y nn nti 7 nss, , 2: 2. FACSIMILE OF RUBBING. s b yaa 9 =e # n-pttM , + 28 r p3 'uTuts* n rgy- wsnug y 4krin-? nnaaaittaaya d k k k-3.8 'bxbE:: p [[mnytsnaa72,zs k- - t*

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JUNE, 1880.] INSCRIPTIONS FROM NEPAL. 167 / / / / 36365 / Transcript. [1] saMvat 413 zrImAnadevanRpatezvaraNaprasAdAt bhaktyA vizuddhamatinA jayavarmanAmA liGga jayezvara miti prathitaM nRloke [1] saMsthApitaM sanupaterjagato hitAya 1 bhagavatosya liGgasya kAraNapUjA[yai] ----- tAyava ---yanArthandattamakSaya[nIvI-] Translation. | [1] -- --- raNAya Samvat 413. By the favour of the feet of the illustrious king MAnadeva, a pure-minded ["]. -- ---hAraka(man) called Jayavar man has erected a --zapyetteSAntraLinga, known in the world of men, as Jayesvara for the welfare of the people and of the -dikAryeSu sadviking. A permanent endowment" has been ----mayApi teSAM assigned for (defraying the expenses) of the ----(mo)cita-- occasional worship of this worshipful Linga. [6] ------------- . No. 3.-An inscription of king Vasantasena, dated Sarnvat 435. ["] ---tpAdopajIvibhiri-------- This inscription is incised on a narrow oblong [19] --yazthemAmAjJAmulaM[dhya] ----- slab of sandstone about six feet high with a semi [2] ---dvA tasyAhaM dRDhaM maryA----- circular top, adorned by a relievo showing a Chakra and two Sankhas. The stone lies [1] iti samAjJApanA saMvat 435 [Azva] near the sanctuary of Lugal Devi, not far from | [1] yuji zukla divA 1 dUtakaH sarvadaNDanAthe temple of Jaisi, Lagantol Kitmanda.. [29] yakamahApratihAraravigupta The inscription originally contained twenty iti three lines, the greater part of which has [2] brAjhuGi ca mahIzIle vyavaharatIti. however been destroyed by the influence of rain and weather. The remaining letters are very Translation. distinct and well cut, and show the forms of the Om. Fail! From Managriha,the lord Gupta period. The language is Sanskrit. and great king, the illustrious Vasantasena, Transcript. who meditates on the feet of the illustrious lord [] I svasti mAnagRhAtpa[ramadaivatabappabha and great king Bappa (an incarnation of the ["] TArakamahArAjazrIpAdAnudhyAtaH zrutana- supreme deity,"-whose brilliant fame has ex panded as a flower through his learning, policy, [1] [yadayA dAnadAkSiNyapuNyapratApavikasitasi compassion, liberality, affability, holiness and [] takIrtirbhaTTArakamahArAjazrIvasanta valour,-being in good health. . . . . . . [] senaH kuzalI]---dhyadhikaraNeSu dharma This is the order; Samyat 435, on the first day [7] syAna]---------kAzcaMkuza of the bright half of the month Asvayuja. The ----------viditamastu vo mayA executive officer (ddlaka) is the chief prefect [9] - - ----------liDala of police and great chamberlain Ravigupta. He is transacting business in Brahmung [] ------------ kathera Ma hisila. [] 1. The expression akshayanfvi, a permanent endowment, is very common in the Buddhist inscriptions of the Western Caves, see Bhandarkar, Nasik Inscr., Transact. Or. Congress 1874, passin. 15 Karanapuj, translated by occasional worship,' is probably an equivalent for naimittikapuja, and refers to the worship on the days of the new and full moon and other feative seasons. 16 The first five and the last four lines only admit of a translation. The few words readable in the middle permit the inference that the inscription recorded & grant to somebody. Anagribs, from which all the inscriptions of the kings of this dynasty are dated, appears to have been the capital or the royal residence. "I am unable to say who this Bappa BhatAraka was. But I think that it is a general title used by chief priests; for the Valabht kings and those of Vengf (Jour. Bo. Br. R. A. S. XI. 855) also declare their devotion to the feet of this Bappa Bhattfraka. Acharyas or chief priests frequently bear the same titles as crowned kings.

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168 THE INDTAN ANTIQUARY. (JUNE, 1880. / / No. 4.- An inscription dated Sasivat 595. of the medial i is drawn deeper down between On a broken slate-slab, lying in a street of the lines, and the left hand stroke of the va Lagantol, Katmandu, near to some stones becomes round. Preservation bad. Greater part ameared with red paint. defaced, and seven or eight lines at the top are Characters,-Gupta, but the carved stroke ' lost. Transcript. ---deva------- ----puNyo ---- rAyAvaH prasAdIkRtaH] - -jJA pRthakSetram pUrva-lasya kSetram tato bharatazca -tulAkSetram tatastegvalpA -- -----Adityaguptasya kSetram / pUrvada -- [7] ---kSetram tatastegvalanArAyaNa ---- [1] -stegvala pradIpagauSTikAnAm tasyA bhUmerdakSiNa --- [1] ---[dakSiNa rAjakulasya dakSiNapazcimena--- [1] ---paJcAlikAnAm pazcimena parvata ---- [14] -----[pazcimottareNa . parvatabhUmi------ [1] ----- [pari]kSipteyaM bhUmirityavagamya na kaizci[dapya] [1"] smatpAdopajIvibhirayaM prasAdonyathA karaNIyo yaH-- [15] -mAjJAmanAdatyAnyathAkuryAtkArayedvA tamaha mutpatha gA] [7] [minaM niyatamanuzAsitAsmi bhaviSyadbhirapi bhUpati[bha] [1] - - kRtaprasAdAnuvartibhireva bhavitavyamiti dUta ko] [19] tra rAjaputravikramasenaH saMvat 535 zrAva [1] [M] zukla divA saptamyAm // 4 // A translation of the main part of this inscrip- masena, and the date the seventh day of the tion is impossible. It appears, however, that bright half of Sravana Samvat 535. it refers to the grant of a piece of land, the No. 5.-An inscription of Sivadeva. boundaries of which were accurately described. On a broken slab of hard sandstone fixed In the last lines, which are tolerably well | in a wall near a boll at Budda Nilkanth, near preserved, the king declares his determination the Sivapuri hill, five miles north of Kat. to punish persons interfering with the donees. mandu. The characters closely resemble those of We also learn from lines 17 and 18 that the the procoding inscription. The language is Dataka or executive officer was Prince Vikra- I Sanskrit. Transeript. [1] svasti __ mAnagRhAcchUtanayavinayazauryadhairyavIryyAdyazeSa[1] saNagaNAdhAro licchavikulaketurbhaTTArakamahArAjazrIzi ["] vadevaH kuzalI ---- pitA narasiMho bhaya ---- 19 Budda Nilkanth is a small tank about forty feet square, the name of the place is Budda Nilkanth, i. e. 'submerged fed by a spring which passes through three stone sankhus Siva,' and as the name of the brook which flows from the held by three images, which are placed in ita north-eastern tank is Rudramati, it seems probable that the tank originally corper. In the middle of the tank lies an image of Vishnu; contained a Linga, and that one of the later Vaishnavs reclining on the waters,' made of black stone. According kings placed the image of Vishnu in it. In support of to the chronicle of Nepal this image was dedicated by this conjectare I may also adduce the fact that the neighkine Harivarman of the Solar race. But from its appear b ouring village is called Sivapurt. ance and workmanship I conclude that it is not so old. As

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No. 4. RURBING OF INSCRIPTION 01... . ? SAMVAT 535 W . paa - * - - - * * Si+ MY Sir:4 HAIRS R AERA ckkraa naannn pkk kom 14 - -- - tttaat iruppaaraak ceeyaak - itu pool SK

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No 4. INSCRIPTION OF ? DATED SAMVAT 535. yAphug paatth ddekta mym1 nkaanaaIk shu- nb mnM g 1 15]lngg kn-ymy / mAuft shu 1251 dT y0) dgagurtn, nmyl, X/ * ta) T tth tshud zlhgp(az- tshes dkzp(hpheuchufz--- lig PA7opnor ( q(3( m 2 3 kytt- 9 n 9l-rje28 jyMphrugzcug [[cf-m: kIng ) kcu rm k)] miz nut05n- n8ynu ng-l[[ ka my iu Mu phumnM 9Xf143 n / ln | ]1sqn'i ns sMm, Es 6 Z# 7 n?km5phyi-l7T 3 7f nc

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No 5. INSCRIPTION OF SIVADEVA. #w t hlaa 11 - aam paa maaruun, p4 sd&seem * y qur Taoo nuuN smeeN i774 yTEthee see dtta: 8, 5 nlaayoout 3 naa mis puul p5 :3Rh // 24 guu (d? nrr nuuN 44 saal : : 73 song seepunaa 787 Js 4 % pur lu 4gu Jhu(@naaee ! 7 99 dee sai134 | 21 y z @dhaart gh@guxuaur n . - 1 1 1 eea874ukh W GRIGGS PHOTO-LITH PECKHAM.

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No. 6. INSCRIPTION OF ANSUVARMAN, DATED SAMVAT 34. -3 . E * F- - , r , zl ** / - . - ,: - l6 1:|k argersgrshis-mdm-k ksilve 3ru gyg#usus 7: :surfdegi75t 1:|: k garx-g03-18 11e / phr@ / 1:4nE *15 zl , * yt-1:| smni mtsho

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JULY, 1880.] [2] nivAsino yathApradhAnaGgrAmakuTumbinaH viditambhavatu [5] samAjJApayati [] marasampAtavijayAdhigatazaiyryapratApApahalasaka INSCRIPTIONS FROM NEPAL. [] lazatrupakSaprabhAvena [] tazubhrapazobhivyAptadigmaNDalena [9] NA yuSmaddhitavidhAnAya [10] Translation. Hail! From Managriha. The illustrious lord and great king Sivadeva-who is the abode of all good qualities such as learning, policy, modesty, bravery, constancy and heroism, who is the banner of the Lichchavi race, being in good health, addresses greeting to all the cultivators residing in... according to their rank, and gives (these) orders: Be it known to you that I, being advised for your welfare by the illustrious great feudal chief A men varman, who has destroyed the power of all (my) enemies by his heroic majesty, obtained by victories in numerous hand-to-hand fights,-whose brilliant fame gained by the trouble of properly protecting (my) subjects, pervades the universe... 0 No. 6. - Inscription of Ansuvarman, dated Sriharsha Samvat 34. This inscription is incised on a slab of sand [7] [#] [2] [10] ["] [["] bhavatAM kuzalamAbhASya yathAnekaprasa sampadaprajApAlana parizramopArji zrImahAsAntAMzura" 10 L. 8 read sAmantAM . 10 From the epithet given to Amhsuvarman it appears that he occupied the position of a major domus, who wielded the real power, while the king was ruler, only in name. Transcript. [1] svasti kailAzakUTa bhavanAdbhagavatpazupati bhaTTArakapAdA [4] nugRhIto bappapAdAnudhyAtaH zrImahAsAmantAMzuvarmA kuzalI [5] nugAmIyA [ma] nivAsopagatA [n] kuTumbino yathApradhAna kuza[4] lamAbhASya [ samA] jJApayati viditambhavatu bhavatAGkukkUTasUnAM matsyAnAJcAvAdhanena parituSTairasmAbhiprasAdaH [kR] to yuSmAbhirapyeca punardharmasaGkarANi [5] karANA [5] rbha vijJApitena mayA tagauravA nyadhitAnA samucita 'yadA [[]] dA rAjakulaM stone in the neighbourhood of a large village, called Bung mati, four miles to the south of Katmandu between the rivers Nyekhu and Vagmati. Its sculptured top shows Bauddha symbols, viz., ' the wheel of the law' between two deer. The stone lies ordinarily buried in a field to the east of the village, and is taken out every twelve years on the occasion of a great festival (rathayatra) of A valo kitesvara" at Bangmati. The reason of this custom is not known. I found considerable difficulty in obtaining a sight of the stone, though I had an order from the Nepalese Government. 19 The characters are the same as those of the preceding two inscriptions. Regarding the era in which it is dated, an explanation will be given below. svayampravicAraprasAdasma licAnyathA no niyatampuSkalA maryAdA ba*bhiH pUrvarAjakRtaprasAdA 169 31 The temple of Avalokitesvara, called Matayendranatha by the common people, is situated in the centre of the village. The image which it contains is made of mud and covered with silver plates. It remains half the year only in this temple; during the other six months it is kept at Lalitapattana.

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170 THE INDIAN ANTIQUARY. [JULY, 1880. [1] ------------- dUtakazcAtra , mahAsarvA[*] -- yakavikra ----saMvata 34 jyeSTha zukla dazamyAm" Translation. Vikra (masena). ... On the tenth day of the Om. Hail! From the palace, (called) Kaila bright half of the month of yesn bright half of the month of Jyeshtha, Samvat 34. sa k u ta." The illustrious great feudal chief | No. 7.-An inscription of Avahuvarman, dated A su var man, who is favoured by the feet of Sriharsha Sarhvat 39. the lord, the divine Pasupati, and meditates On a glab of Blate, standing near a small on the feet of Bappa, being in good health, ad- temple of Ganesa, in the high street of Devadresses greeting to the inhabitants of the village patana, not far from the temple of Pasupati. of Buga y a mi according to their rank and is- It bears at the top the representation of a sues (these orders) : Be it known to you that We reclining bull, facing the proper right. rejoicing at the preservation of the cocks, pigs The characters are like those of the preceding . . . . . and fishes. . . . . . . . . . . . . . . . inscriptions. The executive officer is here. . . . . . . . . .| Execution and preservation good. Transcript. ['] svasti kailAsakUTabhavanAdanizi nizi cAnekazA[9] strAryavimarzAvasAditAsadarzanatayA dharmAdhikA[] rasthitikAraNamevotsavamanatizayammanyamA[*] no bhagavatpazupatibhaTTArakapAdAnugRhIto bappa[1] pAdAnudhyAtaH zyaMzuvarmA kuzalI pazcimAdhika[1] raNavRttibhujo vartamAnAnbhaviSyatazca yathAI[?] kuzalamAbhASya samAjJApayati viditambhava[1] tu bhavatAmpazupatI . bhagavAJcchUrabhogezvarosmadbha[1] ginyA zrIbhogavarmajananyA bhogadevyA svabhartR rAja[10] putrazUrasenasya puNyopacayAya pratiSThApito ["] yazca taduhitrAsmadAgineyyA bhAgyadevyA pratiSThA['"] pito laDitamahezvaro yazcaitatpUrvajaiH pratiSThApi[1] to dakSiNezvarasteSAmadhaHzAlApAJcAlikebhyaH pratipA[*] lanAyAtisRSTAnAmasmAbhiH pazcimAdhikaraNasyApra[1] vezena prasAdaH kRto yadA ca pAJcAlikAnAM yatkiJcana [16] kAryametadgatamutpatsyate yathAkAlaM vA niyamitaM va["] svu parihApayiSyanti tadA svayameva rAnabhirantarA[19] sanena vicAraH karaNIyo yastvetAmAjJAmatikramyAnyathA [1] pravartiSyate taM vayana marSayiSyAmo bhAvibhirapi bhUpa[1] tibhirdharmagurutayA pUrvarAjakRtaprasAdAnuvartibhi[5] reva bhavitavyamiti svayamAjJA dUtakazyAtra yuvarA[29] jodayadevaH saMvat 39 vaizAkha zurU divA dazamyAM 55333333333 * L. 14 read jyeSTha. 13 Kailan kata is at present the name of a large mound about forty feet high situated to the north of Putapata' s temple. It is covered with ruins, and no doubt is the site of the palace mentioned in this moription and the follow ing ones.

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No. 7 RUBBING OF INSCRIPTION OF ANSUVARMAN DATED SAMVAT 39. boQmq3 tshur d t 43 tshp- 14,33 shu-maa my- pn : 1 p- g 3 :22 ps naa / kaammmep 'ua 6nu5 naj mni-naag gsh 1haashudo blpn-kaanshunpnug / maa i 4 * ayu p Y 3 n ( - Gius, etc 7 'o-le-chu-sduqgr|: : spun- so-n- W GIGGS PHOTO-LITU PECKHAM.

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No 7. INSCRIPTION OF ANSUVARMAN DATED SAMVAT 39. 1 lsnyshegmchu, naa9 n38zhnyzhk n rgyun au-(a mnM n (? naa-m, chn y- ni0 n- j(maa]] 1g l 'o-saan p (3sh y 5ms- gn] 3 r shJu3 n p 13 npn-bu 7'u nu gn, u 4 6 tshu shu pnyts rch 'o g z (3w pnnaanM mnn naawM my naashts l g shu shaa m mkhnaamym k maau p a933 3, naamaan : naa / naa rn] bJptaanaagnnyts1 k sheshaa m kpnaa- 1 n mMdzmchne 19ky-mu'u ( 7 y nu-mspy57 51 wr y phunaawlko a kss n 29 k mgq3) nu / ( (3 maa- p nub(3 ns shaa kM y9 tf5:yu(sku5 zloarstgugqgund+y pn g b n- m-(3laa r l 3: pnyts r0 + 1 mysu // shn9g rb no ybs-23naa-nM y3 n & smn 15 / skyd a Frnyy(kMw mJu1nu(ch mn' maay / 47tt(317 mnye 4 *1:n1 tshe' y / ssshm(3 rku-mig ga my nye nM n mnm chol m k n (33i(my5 33g / ln pp7 dz nn nu9 n 33 1 13 n / rts3 saa m p- bhpun tu thu nu aaa ts T s?m 1a* md:3 leg ' sh1 rg3 93.shus

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No. 8, INSCRIPTION OF ANSUVARMAN, DATED SAMVAT 45. khaan o cmk| bgjhnHshsstb mm' brss0 -

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JULY, 1880.] INSCRIPTIONS FROM NEPAL. Translation. Om. Hail! From the palace, (called) Kailasakuta. The illustrious Ameuvarman, who has been favoured by the feet of the divine lord Pas upati, and meditates on the feet of Bappa, who, having destroyed his (former) false opinions by pondering day and night over the meaning of various Sastras, considers the proper establishment of courts of justice** his greatest pleasure, being in good health, addresses greeting to the present and future officials of the Western (province) according to their rank, and issues (these) orders: "Be it known to you that the (three Lingas), viz., the divine Sura bhogesvara dedicated at (the sanctuary of) Pasupati by our sister Bhoga de vi, the mother of the illustrious Bhogavarman for the increase of the spiritual merit of her husband prince Surasena, Ladita maheevar as dedicated by her daughter Bhagya de vi, our niece, and Dakshinesvara dedicated by her ancestors, have been made over for protection to the Adhahsala-Panchalikas, 20 and that we have favoured them by forbidding the interference of the officials of the Western (province); and when any business referring to these (Lingas) arises for the Panchalikas, or when they neglect to do in time anything appointed (for them to do), the king himself shall privately investigate (the case). But we shall not suffer it that any one violates this order and acts otherwise. Future kings also, as they are teachers of justice, should continue the favour shown by their predecessors (to the Panchalikas). (This is our) own order, and 2 The translation hardly covers the entire meaning of dharmadhikara, which includes both the civil and criminal courts, and the authorities dealing with religious and charitable institutions. the executive officer here is the Yuvaraja Udayadeva. On the tenth day of the bright half of the month of Vaisakha Samvat 39. 35 Laditamaheavara is the northern form for Lalitamaheavara. Neither the Nepalese nor the Kasmirians possess or can pronounce the southern la ; they always substitute da for it. se The word Panchalika seems to be a technical expression corresponding to the southern Panchakulika and the modern "Panch." At present also temples and endow 171 On the side of the mouth of the spout of a watercourse, on the road from Katmandu to the Residency near the Ranipokhri tank. The place is called S atdhara, (i. e. saptadhara,) because the water issues from the spring in seven streams. [] [] [5] No. 8.-Vibhuvarman's inscription, dated Sriharsha Samvat 45 (?). Characters as those of preceding inscriptions. Preservation good. Transcript. Transcript. saMvat 45 (1) jyeSTha zubha zrayaMzuvarmmaprasAdena pituH puNyavivRddhaye kAritA satpraNAlIyaM vArtena vibhuvarmaNA Translation. On of the bright half of the month Jyeshtha, Samvat 45," by the favour of the illustrious Am suvarman, this conduit has been built by Vartta Vibhuvarman?" for the increase of his father's spiritual merit. No. 9.-Jishnugupta's inscription, dated Sriharsha Samvat 48. [1] u svasti bhaTTArakamahArAjaniravadAvRtaH [] zrIbhuvadeva [sya ] prajAhitaiSI [] puNyAnvavAdAgatarAjyasampatsamApI ( rAtri tazA sano yassa kailAsakUTabha [*] vanAdbhagavatpazupati bhaTTArakapAdAnugRhIto bappapAdAnudhyAtaH zrIjiSNuguptaH [2] [ku]zalI dhambugAkunmUlavATikA grAmeSu nivAsamupagatAn kuTumbinaH kuzala 20 On a slab of black slate placed upright in the ground near the temple of Mummura or Chhinnamastika Devi in the Tavjha Mahalla (ward) of Lalitapattana. The letters are well cut and the inscription well preserved. The characters if compared with those of Amsuvarman's inscriptions, show slight changes. The medial i goes down a little deeper, the pa shows an ornamental notch in the lower line. ments of temples in Nepal are administered by committees called gutthf. The second figure is doubtful. 25 Varta I take to be the name of a family, as a country called Varta is mentioned in the Mahabharata. It may, however, be also derived from vritti livelihood,' and indicate that Vibhuvarman held a vritti from the king. 39 Lalitapattana or Patana is situated one and a half miles east of Katmandu. Its NevArt name is Tinyala, i.e. on the road (la) to Katmandu (Tinya), because in ancient times the road from Bhatgam to Katmandu went by Lalitapattana.

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172 THE INDIAN ANTIQUARY. [] [mA]bhAgya samAjApayati viditamastu bhavatAmbhaTTArakamahArAjAdhirAjazu [] pa |rguSmadIyamANAmupakArAya yoso tilamaka AnItobhUt [] visaMskArAbhAvAdvina mudIkSya sAmantacandrazirasmAbhistasyai [] va prasAdIkRtastena cAspadanujJAtena yuSmadvAmANAmeopakArAya [1] [pra ]tisaMskRtosya copakArasya pAramparNyavicchedena ciratarakAlodvahanA[] va yuSmAkaM vATikA api prasAdIkRtAstadetAbhyo yathAkAlapiNDa[12] kamupasaMhRtya bhavadbhireva tilamaka pratisaMskAraH karaNIya etanAmalabhyatespaca [15] trayavyatirekeNa cAnyagrAmanivAsinAma ke pA [14] prasAdasya cirasthitaye zilApaTTakazAsanamidandattamevaMvedibhirna cAtra [15] kevidayampasAdonyathA karaNIyo yasvetAmAtAmatikarayAnyathA tilama[10] [[ ] [ ye] tasyAvazyandaNDaH pAtayitavyo bhaviSyadbhirapi bhUpatibhiH pUrvarA[T] [ja] kRtaprasAdAmunibhireva bhavitavyamiti api cApa vATikAnAmuddezaH [18] [thaMbU ] grAmasya dakSiNoddeze pUrveNa rAmavi mA 2 tilamakasya pazcimapradeze mA 1 [+] - kulaM pUrveNa mA 4 mUlavATikAyAmayeottarataH azopadeze mA 8 [20] -- pradeze mA 1 mA pazcimena kaDamipadeze mA 4 kakulapradeze ["] mA 4 svayamAjJA saMvat 48 kArttika zukla 2 dUtako yuvarAjazrI viSNuguptaH ------ Translation. Om. Hail (of the) illustrious lord and great king Dhruvadeva. . ..... The illustrious Jishnugupta, who desires the welfare of his subjects, who is of pure conduct, who, sprung from a virtuous family, has obtained a prosperous . kingdom, whose orders are obeyed by all citizens, who has been favoured by the feet of the divine lord Pasupati, and who meditates on the feet of Bappa, sends greeting from the palace (called) Kailasakuta to the cultivators residing in the villages Tham bu, Gangul, and Molavatika, and issues (these ) orders: Be it known to you that, seeing the water-course, which the illustrious lord and great king Amsuvarman led to your villages for your benefit, destroyed through want of repairs, we being addressed by the feudal chief Chandra. varman, have presented it to him; that he, with our permission, has repaired it for the benefit of your villages; and that in order to ensure the constant continuance of the benefit we have presented the irrigable fields (mentioned below) to 30 30 The word tilamaka is not found in any dictionary. But it seems certain, from the context, that it must be some kind of watercourse. Probably it denotes a channel. which leads the water from the hillside over the fields which rise in terraces one above the other. 31 Pindala, which is a synonym of the more common [JULY, 1880. you. Wherefore you shall pay an assessment" for these (fields), and repair the watercourse ( hereafter). The inhabitants of other villages except of those three (mentioned above) shall not lead this watercourse elsewhere; and in order to ensure the long continuance of this grant, this edict, engraved on a stone tablet, has been promulgated. Nobody, who knows this, shall alter the grant. But he who, violating this order, leads the watercourse elsewhere, shall certainly be punished. Future kings also ought to act in accordance with the grant made by their predecessors. Moreover, a brief description of the irrigable fields (is given) herewith: south of the village of T ha m bu, east of the fields of Rama two mas, as west of the watercourse one ma, east of... four mas north of Mula vatika on the site called Asinko eight mas, on the site... one md ; west of the village of Gangul, on the site called Kadampring, four mas, on the site called Kankulam four mas." (This is) our own order. On the second day of the bright half of Karttika, Samvat 48. The executive officer is the illustrious Yuvaraja Vishnugupta. 33 gras, seems to denote a share of the produce of the field, see below, No. 11, line 15. 33 Vis is probably a Nevarf word, and corresponds with the modern eun u field.' 33 Ma is probably an abbreviation of mana, intended for some reasure. The present Nepalese measure is the rora, see also below.

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No 9. RUBBING OF INSCRIPTION OF JISHNUGUPTA, DATED SAMVAT 48. sr, + r ng- + # s * lm- lp * : ag-ns - [5 p-po-l-bu-du m-sum-mkh'- bn039p-s -l 1 m-ys-':38ks-p / bk'-gnn- $ g- 8lm-gyi st: .. min- 'ol-b / n Wn-k / / waa nyyaamgerlplo-ptshjpers m maa- ni prjspyrtraiw 3883naa-lu- g tsng- 5 (crwprnmaaznpb- tua 1:|:k'-nn m bfor : ''3- kmynl-gsautu tu tshul- 7sz37., naam-'gb-p'i-km-ch?t bkg- tu lub'i34. n- byaa- S H sheg wilnngya p n-rgyu-ts-b'i-

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No. 9. INSCRIPTION OF JISHNUGUPTA, DATED SAMVAT 48. EGOSOCn-zhig mi-COcogc - gdeg T_2@ g 0579--- 1: wnnn19 "'pnn { 4g12 ' sgyu by , [[6 F-ku-, ust 414 ( 4, x yu97 naa 4%755:sguat 9 ' i naashu-mn.ymaa kkaa nn n - 0 nnug 2 ch Jp(3*13pz-nuntsk buu*ng 3:wke 30 : rtsshaa7 bupaag / sprulr4r-glmchkum 55 nu du wu 1]]tshu ]; m- kmysM p-thu 6m{3 (t? naap 'by kaa pu93ptshuTpprtt 17.n! bsMyum / mg05p FTwa (8111nnsu6 3 mM (naamaa 5 / s p n n nu bu mi 3 nn 51 mr(naa maa byyugnnaa 21 nu bh no rts yaa m rgyu khwco cho y nnr (naa lM saa ko myn-pp: rgyd so X/ / yM-7 skyech(31naa)] ke , tn- y yaa a kM k (9 Fmaalyum-?nn / maa2 - rgy y g taag(7 / 9>> pus mM>> 11n '(bts (11nuptisM g 1nichybkupp n y my4730 mygva mnn 3 (c) che nM / 7 ]] my 7 phumk<< myj9jch- 3 y-(Acp 99 b- mnl << naa naal kM b Q (Q ni 2a 5y r 39khmyb-tujcmeysaai naa yyp3 n / my gzhwp my n 11 nu :gnm n kynaan sky3 5 p34:phrf ttaanMgtu naa 0 4zhkaanM nwM n >> l(n p n 9 (s [[cug gsdsmiugsheudd Tp'i khng3prnm-p(61 she 9,cusgden 5 prlgt ngg-p ]] 1 nu5zhu raa62 shes- - shog k J-sMpshul nn (2sshaa 5 rgyu rgyu p? m / m tstshaa lM b 55 F3 taa / rgyu 4 4, n [[ 5 n -bshi'i u5: W.GRIGGS PHOTO-LITH. PECKHAM.

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No 10 INSCRIPTION OF JISHNUGUPTA. 6' OQOOO kbudmw-d- lo-35j07 n - su 24: b nf m m ny m :mun-spntsmaau l sh r mkhn 3 34: m n,3 da cu m-3 mnl 1 n -tsthobu027 yaa14:/qmnaa mtshn-nyiduuk pad 9 na' nym:3 gm nuy naa zmg- aupnyinu/, naaykss naa shaatsaa-bu // 9naakyu :m l5: rgyu , 0 naathigjo9kw 'i - k maau shu-n k mln+ haauMyzh23 kuyun-snyn k- m - a@n -naa y-ni-rtsy7nup- ru :1 >> th kaa(d tsla:w y?n pu 72 3 : Han 4 5: 4 7 4484 me - ni- naats7,3 n 19 kaa y9 gtsm g naa16 94 1 p' g / * g gomnyiwM-g- - k l khyod g-pkk 9 nf <Page #215
JULY, 1880.] INSCRIPTIONS FROM NEPAL. 173 - | / | / | | / No. 10.-An undated inscription of close to the Bhairava-dhoka or southern gate of Jishnugupta. Katmanda. Its top is decorated by a chakrit. On a slab of black slate, standing near a Parts of the inscription have peeled off. The temple of Vishnu, called Mina-Narayana, ] remaining portions are in good condition. Transcript. [1] uM devA -- ------ yAvasthito ---tmA paurastyayana[] timukha -- -DerAvim etaccAnyacirahastvayi paravaza[] ndanIyo - - laivaH svakaramapaharantya dvijA sezvarA zrI.] [*] svasti mAnagra hA] ----- ditacittasantatilicchavikulaketubhaTTAraka[] rAjazrIdhruvadevapurassare sakalajananirupadravopAyasaMvidhAnArpita mA][7] nasaH kailAsakUTabhavanAdbhagavatpazupatibhaTTArakapAdAnugRhIto bappa['] pAdAnudhyAtaH zrIjiSNuguptaH kuzalI dakSiNakolIgrAme gITApAJcAlikA - [9] ---- gAnkuzalenAbhASya samanudarzayati viditambhavatu bhavatAma -- ---vidhijJAnAdupAttAyatI rUpeNAnupamo guNI ----ityevamprathitopi yaH priyahitampratyAda - --balavataH zatrUnbabhana svayamitthaM-- [19] ---SThe--------smadanumoditena tadAtvAyati -- [1] ----vyApriyamANo----nugrahapravRttacetasA mahAsA manta - devena yathAyantilamako bhavatAmanyeSAJcopakArAyAka-- ---piNDakadazabhAgampratyAkalayya bhavadvirevopasaMhartavyaH-- [1] ---lezvarasvAminaH pUjA pAJcAlIbhojanaJca divasaniyamena -- ["] -ya tilamakapratisaMskArazya kAlAnatikrameNaiva kArya ityeSo[10] sya puNyAdhikArI vyavasthA cAsmatprasAdopajIvibhiranparvA na kaizvidApya] [19] nyayAkaraNIyA yaH kazcidetAmAjJAmatiladhyAnyayA kuryAtkArayedvA [degdeg] -----kramakatAvazyameva daNDo vidhAtavyo yepyasma[21] ----saMbhaviSyanti tairapyAtmIya iva ---dhikAresmatkRtavra rakSAyAmanupAlane ca ---- hitairbhavitavyaM] [9] ---sya deva ---------- [24] --tra iti -- Abstract. dered in the transcript by purassare is not certain. The first three lines probably contained a verse Jishnugupt a dates from the Kailasakata pain honour of Lakshmi and Vishnu. On this sup- | lace, and addresses his edict to the Gita-Panchali. position it is necess. ry to read abdhijd instead of kus, apparently a committee thus named, residing adrija. The fact that a Chakra adorns the top of in the village of Dakshina koli. The contents the stone makes it probable that the grantee was a of the body of the inscription (11.9-24) seem to Vaishnava. Lines 4-8 contain the preamble of the have been very similar to those of No. 9. They grant, and show that Jishnugupta acknow- refer to the repairs of a watercourse (tilamaka). ledged Dhruva de va, of the Lichchhavi which had been first dug by some person race, who resided at Managriha as lord whose name ended in ... deva (line 14), and paramount. Unfortunately the word following the cultivators using it are ordered to pay an Dhruvadeva's name, which has been ren- I assessment (pindalca) of one-tenth of the pro "L. 8, read degntyadhijA.

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174 THE INDIAN ANTIQUARY. [JULY, 1880. brahmAdira duce (line 16), to feed the Panchalf or Panch | [21] pAgumake mA 5 poyAme mA 2 khaworshipping a deity whose name ended in [2] laprekAme mA 9 bhUyo mA 15 vi... lesvarasvdmin, and to provide for the repairs [3] -- kayaite athAnyAzcatubitikayA of the watercourse. No. 11.-An undated. inseription of [24] -- yaccake ---atra vizatimAnikA Jishnugupta's reign. |-----zeSAH Ona stone supporting a parasol over an image zRGgalikapAof Chandesvara,ss which is placed on a | [26] - - - - - [vArAhasvAmiprabhRtibhiquadrangular base in the south-eastern corner of Translation. the enclosure of the great temple of Pasupati. May Chhattra-Chand esvara graciThe inscription originally consisted of thirty ously protect you, he who burned the body of lines, twenty-five of which have been preserved. Cupid, who is possessed of true knowledge and Characters as those of the preceding inscrip. so forth, who, stirring the primary germ which tions. contains all the (three) fetters, produced this whole Transcript. multiform creation from Brahma to inanimate [1] samyagjJAnAdiyuktaH saka- objects, who uniformly (everywhere) creates the [1] la]guNagaNaM kSobhayikhA forests and the mountains on which all men live. pra. Hail! During the prosperous and victorious [2] dhAnam brahmAdisthAvarAnta reign of the illustrious Jishnugupta [+] jagadidamakhilaM yosRja- Acharya, the worshipfal Pranardanap ran. a ka usika" has given to Va ra ha sva min, [] dvizvarUpam AjIvyaM sarva Dharma . . . . . and to the so makhad[] puMsAM giritarugahanaM yaH karo dukas" in the congregation of the Munda[1] tvekarUpam pAyAtsodya prasa- s rinkhalika Pasupata Acharya, fields of eighty . . . . . . . measures for repair[9] naH smaratanudahanacchacaca ing (the sanctuary of) the divine Chhatrachan. [1] NDezvaro vaH // svasti zrIjiSNugupta- qesvara and the spout of the watercourse in [19] sya pravarddhabhAnavijayarAjye A Kugrama. The sites of the fields are described (as follows): In the village of Pikh a ten mas, [1] cAryabhagavatpranaInaprANako in Sa ma nodulaka twenty mas, in Pa gu[14] zikena bhagavatazchatracaNDezvarasya ma ka five mas, in the village of Po two mas, [11] kUgrAme praNAlikAyAzca kha- in the village of Khalapreng nine mds, further fifteen mas. . . . . . . . . [*] [NDa] sphuTitasamAdhAnArthamuddi No. 12.-Inscription of Sivadeva, dated [] [zya] muNDazRGgalikapAzupatAcA Sriharsha Sanvat 119. [6] ryaparSadi vArAhasvAmidharma On a slab of black slate, leaning against the wall of a small modern temple of Vishna, situated ["] - - - - somakhaDraDukAnAJca azI in Lagantol Katmanda. The top of the stone [1] [ti]-piNDakamAnikAnAM bhU. pratipAdi-" shows a well carved relievo, which represents Nandi reclining on Kailasa. [19] tA: tAsAM pradezA likhyante pikhU Characters as those of preceding inscription. [20] grAme mA 10 sAmAnAdUlaka mA 20 | Execution and preservation in general good. Transcript. [1] u svasti zrImatkailAsakUTabhavanAt lakSmIlatAlambanakalpapAdapo [] bhagavatpazupatibhaTTArakapAdAnugRhIto bappapAdAnudhyAtaH paramabhaTTAra 35 It was an ancient custom to place an image of / 3. Line 18, rend bhuva:Chandesvara to the south or south-east of Saiva templos, The meaning of this name seems to be equivalent to and to offer to it the remainder of the materials used for tho the modern Sivaprasida or Sivaldla, and to mean 'dear as worship of Siva. The images of Chandeavara resemble life to the rosrer' (Rudra). . those of Siva and hold the same attributes. In addition _an Khaddaka occurs on other inscriptions as a name of they show the same peculiarity as the Greek deity Priapos. certain priests of siva. Hence the common people cali them Kamadeva. Such _ Mundasrin.khalika literally "wearing a chain of images are also found in the rounds at Mathura. skulls" is the name of a sub-division of the Pasupatae. EEEEEEEEEEEEEEEEEEEE ar to it the the images attribateracity Priapuca

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No. 11. INSCRIPTION OF JISUNCUPTA. NUDE Pei Lie deNan Hai no sate Da suruo ike kimide karuosusu Ben o so

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No 12 INSCRIPTION OF SIVADEVA, DATED SAMVAT 119. 15 (5 krilp , 9s rgyuznaann- kd 7 nub, gyi 3al n2 kho ng, mAu'7)nu9nqk n naa pn, u1-16] cholnnn9 kh g]e 42 brtgtszhesbygznaa / m -m ns- { (4b o khut wdh saamr'i am mgya5 55m my| kM y 47 skyes:sh11]]6 p --- - nc4nylsaa-l- 7 naa1 nt / *zhrd nn nugmQ my-n| =1ns-lg taa-5bkn n shaa(505 puts m-h71 (4: maa (d n gyi-zhi 23 shaa 1173-327 nti rgyu n30 tshub' thaasaa, nmM kaa 1 n Im Pushg J5g k7):bu( u<< 12 p' g ktshe n :msd nla naa g:mog chi@1p 2 mthos ky k3 l 5 prv<<781 nu7 / gnyiY, t y aaa nn sM naaa rmedzhu n - rgy m m laasim rl sh g(d d akaa 12 p n n nn min 97saa 7 3% nrdxlhg tthaa shi fu4) bl- g]]17 ql: 9naa; 2(kh]] shaa t:khrul r:5, 1pl 4@ 1 waa81 // (33 ga ng Q / m (9s p3 b mum / k kh n mb b nu]]naa6:1b mir n naayaamg g'u nc13& 2-l:ynyin che nd 3 4 1:517 )tho-miu4 d n rgy: anaantttthaamaa, (Q 23: :nnaa-lwtto n gny n, , s9, a km, shraailaam- gsaagugud rtt ttn yMb sM, m k (8 n - ch | 7 3 rm'go- aghtsk 3 yaa, dz klu rts-rm w(9 -n lMtshu mu * 3,naa b ni i m4n - m ,su-<Page #220
No 12. RUBBING OF INSCRIPTION OF SIVADEVA, DATED SAMVAT 119. k. ' = = dhr, ei desh o kh ; . russ w; b * kruit; ; ; ; ei

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JULY, 1880.] INSCRIPTIONS FROM NEPAL. 175 [] kamahArAjAdhirAjazrIzivadevaH kuzalI / vaidyayAmake pradhAnAgresarAnsakala[*] nivAsikuTumbino yathAzalamabhidhAya samAjJApayati viditamastu bhava tAM yathAyaDAmaH zarIrakoTTamaryAdo payukta zyATabhaTAnAmaprAvezyenAcandrArkA[] vanikAliko bhUmicchidranyAyenAgrahAratayA mAtApitrorAtmanazca vipulapu. [] NyopacayahetorasmAbhiH svakAritazrIzivadevezvaraM bhaTTArakanimittIkRtya" [9] tadevakulakhaNDasphuTitasaMskArakAraNAya vazapAzupatAcAryebhyaH prati[1] pAditasvadevamavagatArbhavadbhiH samucitadeyabhAgabhogakarahiraNyAdi[1] sarvapratyAyAneSAmupatha[ccha]dvirebhirevAnupAlyamAnairakutobhayaiH svaka["] mAnuvidhAyibhiritikartavyatAvyApAreSu ca sarveSvamISAmAjJAzravaNavidhe[1] yairbhUlA sukhamatra sthAtavyaM sImA cAsya pUrveNa bRhanmArgo dakSiNapUrvatazca ["] zivI praNAlI tAmeva cAnusRtya svalpaH panthA dakSiNatazca telUH pazcime["] nApi telaH uttaratasyAmapi cizimaNDAtilamakaH uttarapUrvatazyApi sahasra[2] maNDalabhumistato yAvatsa eva . bRhanmArga ityevaM sImAntarbhUtesmibhaya[7] hAre bhoTTaviSTihetoH prativarSa bhArikajanAH paJca 5 vyavasAyibhirya["] hItavyAH ye betAmAjJAmvyatikramyAnyayA kuryuH kArayeyurvA tesmAbhirbhazana [18] kSamyante ye cAsmadUrdhvambhUbhujo bhaviSyanti tepi pArasvahitApekSayA pUrvarAja[1] kRtoyaM dharmaseturiti tadavigaya] --- ravA --- saMrakSaNI[1] yastathA coktaM pUrvadA dvijAtibhyo yatnAdrakSa yudhiSThira mahIM mahIma-] [1] tAM zreSTha dAnAcchyonupAlanaM // SaSThi varSasahasrANi svarge moditi bhU-] [*] midaH AkSeptA cAnumantA ca tAnyeva narake vaset // iti svayamA[22mA dUtakazcAtra rAjaputrajayadevaH saMvat 119 phAlguna zuka divA dazamyAm Translation |.the grant to last as long as the moon, the sun, Om. Hail! From the famous palace (called) and the earth endure. You, understanding this, Kail&sakata ! The supreme lord and great giving to him (the Acharya) all the income, king of kings, illustrious Sivadeva, who viz., the proper share (of the produce) and the resembles a tree of Paradise to which the taxes in gold and so forth, being protected by creeper, Fortune, clinge, who has received favour | him (the Aoharya) alone, fearlessly following froin the feet of the lord, the divine Pasupati, your occupations, and obeying him in respect to and meditates on the feet of Bapps being all work that may have to be performed, shall live in good health, sends due greeting to the there in peace. And the boundaries of this headman and cultivators residing in the village (village are as follows) : To the east the highof Vaidyaka, and issues (these) orders :- road, and to the south-east the sivt water-con"Be it known to you that this village, including duit and the little footpath along it, and to the the land, the sky above and the nether regions Bouth Tenkha, to the west also Tenkha, further below, together with . . . . has been given by to the north the Chisimand watercourse (tilaus in order to gain much spiritual morit for our inaka); and further to the north-east the parents and ourselves, as an Agrahara to the Sahasramandala field, thence as far as the Vansapdbupatacharya for the sake of the lord (above-mentioned) high-road. From this AgraSribivade ve svara, dedicated by ourselves, hars, which is enclosed by the abovementioned in order to repair his temple, the village being boundaries, the authorities shall take annually not to be entered by our police officers, and five (5) load-carriers for the Thibet service. - L. 7, rond 4 deg ; 1. & road 4deg; L. 21, rend "I take chafabhata to stand for chafan prati bhata, lit. soldiers against robbers, and to be name of the royal police, 100 Aloo the Kumdrapdlacharita. pArTa

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176 THE INDIAN ANTIQUARY. [JULY, 1880. But those, who violating this order act other- impression from which the photozincograph has wise, or inoite others to act otherwise, will | been prepared. certainly not be pardoned. And the kings 1 The inscription is very badly mutilated. But who may come after us should protect this it is clear that it contained a grant of a village, grant, understanding that it is a bridge to which was given to the fraternity of Buddhist heaven' built by a former king for his own and monks residing in the sivadeva-vihara. others' welfare. And it has also been de- The name of the donor in line 3 is not distinct. clared (in the Mahabharata), 'Oh Yudhishthira, It seems to me, however, that the faint traces of zealously protect the (grants of land given to letters visible point to the reading given in the Brahmans by former kings; oh best of kings, | transcript. In favour of this reading the followprotecting is better than giving. The giver ing additional reasons may be adduced. of land rejoices in heaven during sixty thousand Firstly, the letters exactly agree with those years; he who interferes with a grant of of the preceding inscriptions. Secondly, the land), and he who permits it, will dwell in hell grant is in favour of a monastery founded by for as long a period.' (This is my) own order, Sivadeva. Thirdly, that the da taka (1. 36) is called and the executive officer here is prince Jaya Sivadeva-bhattaraka, the lord Sivadeva. On the tenth day of the bright half of de va. The epithet bhatta raka is only given to Philguna Samvat 119." a king or to a high priest. It is not known that No. 13.- Inscription of Sivadeva, dated a priest ever exercised the office of dataka, Srsharsha Saavat 143. while we have several instances where the king This inscription is incised on & stone just is his own ddtaka. outside the southern gate of the enclosure of the | As to the date, the figures for 100 and for temple of Pasupati. I have not seen it myself. three are, though faint, distinctly visible. The A friend in Nepal, who used to go about with middle figure I take to have been 40. But I will me, and to assist me in my work, sent me the not dispute that it may not have been 20 or 30. Transcript. [1] --bhadrAdhi--------------- --- [pazupatibhaTTArakapAdAnu - [2] gRhIto bappapA danudhyAtaH] ------- paramamAhezvaraparamabhaTTA[] rakamahArAjAdhirAjazrI zivadevaH kuzalI] - atagrAme pradhAnapurassarA[*] nsarvakuTumbinaH kuzalamAbhASya] --- guptavabhu ---- dhayi[5] kAmo bhagavatpazupatI suritasu --- --- na sarve vinA --- ["] manurodhArtha ---------------- ---------------- [] hyapara vi [9] STirahito -------------------- [1] bhayaca ----------- [10] paJcAparAdhakAriNAM ------ rAjakulAnAm -- -- kalpatrAdi sarva-ya[1] syAryasaJjasya ------ zivadevavihAracaturhigAryabhikSusakAyAsmA[1"] bhiratisRSTaH sImA cAsya pUrvottareNa zreSThinulmU-zrIguptamadhyamAlI tasyAH kiJcitpU. [] veNa bRhadAlyA dakSiNamanusRtya [bRha] hA- mimpUrvadakSiNena veSTayitvA ---ma[14] mArgastadakSiNamanusRtya saralavana [grAmamArga sta------sRtya --- [1] likakSetrapazcimakoNAdakSiNa pazcimamanusRtya zrIvidUrikavihArasya sandhI [16] marimakSetrapazcimAlyA dakSiNAtvA] - - chambhUdakSiNezvarAmbatIrthakSetrANAM sandhiH ["] --------------dakSiNakoNAtkiJcitpazcimaGgatvA mittambhUme[19] dakSiNamanusRtya tatpUrvadakSiNAlyA : pazcimaGgatvA kiJciduttaraJca tataH pazcima- . [1] manusRtya ca nibhUdakSiNapazcimakoNAdakSiNakatA lopriDjAmakagoSThikakSetram / / / / / / / / / / I /

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No 13. INSCRIPTION OF SIVADEVA, DATED SAMVAT 143. infttseajst43E 5 (t / cnurr 2 g m / ki- d g ln- 1d4fs:y * "74 n shu bs13;:rb-btus- 1:1: , kkisust:14 / '' saaky-mu- 1:: rgyuns-(yni 55 3, 25 3| 1.sk 1:1 n pn:1a83% iz44a4 1:2:rgyug 7brwws(35 rgyu-mtaa31 313 1:14 j*phw85 ni rng 2]] ts 13 39 3-anntwaaluksa dzhuz-gnos rgyu- kin7nutcus5 zl J-ni19 14, 3 's-p-'11:|:ts-mi -sl f73 b s p shu bu bu - rgyu - # : 1 / s * "An50 nrd ts btsu 730ptt ''21:5 / 3krmsuq 1 2 ' '''' ti zb-ns | F] A%: - ; arizle-tsdi2j41:31 : 4 :w s3 jucn 3@ Jch( 312tshong-m 194 b b :<<- saais-nurm1 f8'gg-lm- Ag -jnyl-b-m 3 gn gas'ng-shu-dby

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No. 14 INSCRIPTION DATED SAMVAT 145. *5) mg-nyms-p'i- 24 lt-yun? kb l - b s kyis-bys-pr-ris-ln: * s peragss : ps 1:waa-7texs '9: 1: zhes-6n-zl-(rnlpvyqc3as{rnazgs- 9 l-ho'in:bcd 31 bk42{ d dh 1:lm R ic/43 1:36zq-planinwp / te tsi- 3 , G / dksdude: nd 13:55 nu b(tn-brgyu du 1 paa-dhg 3 shog X/ (,n- 990 53:43 ns l kyi tshn 149: / 4 s s a + 1|: p'9 st * nAs W.GRIGGS PHOTO-LITH PECKHAM.

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 177 / / [26] / / / / [degdeg] dakSiNako prakiJcitpazcimaGgatvA hyupripAJcAlikakSetram ----lyA dakSiNamanusRtya [21] ----rAbhUmeruttarapUrvakoNe mupriyAmI bRhatpathastatpa[zcimamanusRtya mupri-- [2] ---sta - rodhonusRtya mekaNi - [stilamakastadvAma----madhiruhya --- [23] - - kasAraNottarapazcimamanusatya - nI --------- [4] - - - - - [zvarakSetra pUrvadakSiNAlyAH pazcimaGgatvA lopri ---- takSetrantataH [5] stasyottaraJca bRhadArAmasya pUrvamukhe mahApathaH----GgatvA bRha ----koNAdadhovatIrya vanaparyantamupAdAya ----tasta[7] --stasrotonusAreNa zvabhratIrtha--gagva-rya [28] -- - dArAgrAnusAreNa zreSThi-------linyA [1] -- -grahAro yadi kadAcidAryasaGghasya zi--ryasa --- [30] tadA -mA ---- - vAraNIyamApaNakarAdhikamA-------evA[1] ryabhi-----tyevamavagatArthairasmatpAdopajIvibhiranyAyamprasAdonyathA na [31] ------mAjJAmuladhyAnyathA kuryAtkArayedvA ---ssutarAna marSaNIyo [3] gre----- bhUmipAlAstairapyubhayalokaniravadyasukhArthibhiH pUrva["] rAjavihito viziSTaH prasAda iti prayatnatassamyakparipAlanIya eva yato [5] dharmazAstravacanambahubhirvasudhA dattA rAjabhissagarAdibhiH yasya yasya yadA bhUmi[30] stasya tasya tadA phalamiti / svayamAjJA / dUtakazcAtra bhaTTArakazrIzivadevaH / ["] saMvat 1[4] 3 jyeSTa zukla divA trayodazyAm / No. 14.-An inscription dated Sriharsha The name of the king who issued the edict has Sanvat 145. been lost. The dutaka is the Yuvaraja, or heir Location: a stone placed near a water conduit apparent, the illustrious Vijayade va, and the close to the temple of Manjaghosha or Mina- date, the third day of the bright half of Pausha, natha Lalitapattana. It is very badly mutilated, Samvat 145. The letters closely resemble those and has lost a great many lines at the top. It of the preceding inscriptions, and leave no doubt would seem that it refers to the repairs and to that it most probably belongs to Sivadeva himthe right to use a water-course (tilamaka). self. Transcript. EEEEE / / / -strasvAntarepyamuM jAnadvirasmAkamanyathA------ [] ------pyasapala --pyamupalapanaM ca kumAryA prasAda vi----sAsa-yUpayAme yUci ---mA . pratipAdita------ --gAyoraganastasyAntare cAgatamvanetpattikA cAghATA-- -pidha---maparAdhaM kRlA prapalAyitaH koTTasthAnama-- ---nivedya yathApUrvamanuSThAtavyaM tilamakasamIpe ----trau divA cA---kaizcittatparipanthibhiranyairvA na virodhanIyastadvirodhaka [1] ---- [direvaM] gRhIvA rAjakulamupanetavyAH tilamaka---kAryaJca yadutpadyate ---- [10] [te] naiva vicArya nirNetavyaM tilamakazca saptadhA vibhajya paribhoktavyo gigvalpAJcAlikaireko bhA-] ["] [gaH vyAsAjApAJcAlikaireko bhAgastegvalpAccAlikaireko bhAgo yUgvalpAccAlikaistrayo bhAgA [14] --pAJcAlikaisveko bhAga ityevamavagatArbhavadbhiranumantavyametacchAsana --- [ma-] [1] nAgapi na laDanIyo ye khetAmasmadIyAmAjJAmatikramyAnyathA kuryuH kArayeyuvA] /

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178 THE INDIAN ANTIQUARY. [AUGUST, 1880. lokItrAtA betAko yasyottuja trizAlazreNIsaGgati [1] [smAbhirdRDhaM na kSamyante ye cAsmadUrdhvamavanipatayo bhavitArastairapi pUrvarAjasthitiparipAla[1] [ne vyavahitamanobhirbhAvyaM [ya]thA cAha ye prAktanAvanibhujAM jagatIhitAnAM dhayA~ sthiti sthitikRtA[ma [16] nupAlayeyurlakSmyA samesya suciranijabhAryayaivA pretyApi vAsavasamA divi te vaseyuriti zubhamastu ["] dUtako yuvarAjazrIvijayadevaH / saMvat 145 pauSa zukla divA tRtIyAyAm / No. 15.- Inscription of Jayadeva, dated Sriharsha stone is ornamented with a lotus and buds. Sanhvat 153. The character is a modified form of the Gupta Location: a slab of black slate 4' 4' by 3' 4" alphabet. placed behind the bull or Nandi, opposite to the Execution : good. Preservation : in general western door of the temple of Pasupati. The excellent. Transcript. [] vyakSaslyayyavyayAtmA trisamayasadazastripratItastrilokItrAtA tretAdihetustriguNamayatayA tryAdibhirca rNitolaM / trisrotodhautamUrdhA tripurajidajito nirvibandhatrivargoM ya[syottuja]strizUla[2] tridazapatinutaH---tApanobhat / / [2] rAjadrAvaNamUrddhapatizikharavyAsaktacUDAmaNizreNIsaGgati nizcalAtmakatayA laGkAmpunAnAH purIM / --dvandhyaparAkramA]--- [] ----saGgatAH zrIbANAsurazekharAH pazupateH pAdANavaH pAntu vaH // [2] sUryAbrahmaprapautrAnmanuraya bhagavAjjanma lebhe tatobhUdikSvAkuzcakravartI] nRpatirapi tataH zrIvikukSi[rbabhUva / ['] jAta -------vidito bhUmipaH sArvabhaumo bhUtosmAdviSvagazvaH prabalanijabalavyAptavizvAnta rAlaH / [3] rAjASTottaravizatikSitibhujastasmAhyatItya kamAtsambhUtaH sagaraH patiH --- ------[sAgarAyAH piteH / jAtosmAdasamaJjaso narapatistasmAdabhUdamAnsa zrImantamajI___ jananaravaro bhUpaM dilIpAhvayaM [4] bheje janma tato bhagIratha iti khyAto nRpotrAntare bhUpAlA--- [7] ------[jAto raghorapyajaH zrImattugarayastato dazarathaH putraizca pautraissamaM rAjJoSTAvaparAnti hAya parataH shriimaanbhuulicchviH|| [5] astyeva kSitimaNDanaikatilako lokapratIto mahAnA[1] ---prabhAvamahatAmmAnyaH surANAmapi / svacchaM licchavinAma bibhradaparo vaMzaH pravRttodayaH zrImaccaM. drakalAkalApadhavalo gaGgApravAhopamaH / / [6] tasmAlicchavitaH pareNa nRpatInhitvA pa[9] ---raM zrImAnpuSpapure kRtiH kSitipatirjAtaH supuSpastataH / sAkaM bhUpatibhistribhiH kSitibhRtAM tya tvAntare viMzati khyAtaH zrIjayadevanAmanRpatiH prAdurbabhUvAparaH // [7] ekAdazakSiti[1] -------- [tyatvAntare vijayino jayadevanAmnaH / zrImAnbabhUva vRSadeva iti pratIto rAjo tamaH sugatazAsanapakSapAtI // [8] abhUttataH zaGkaradevanAmA zrIdharmadevoppudapAdi tasmAt / [1] zrImAnadevo nRpatistatobhUttato mahIdeva iti prsiddhH|| [9] vasanta iva lokasya kAntaH zAntAri vigrahaH / AsIdvasantadevosmAddAntasAmantavanditaH // [10] asyAntarepyudayadeva iti kSitIzAjjA tAstrayo["] daza tatazca narendradevaH / mAnonnato natasamassanarendramaulimAlArajonikarapAMzulapAdapIThaH // [11] dAtA saGkaviNasya bhUrivibhavo jetA dviSatsaMhateH kartA bAndhavatoSaNasya [12] yamavatpAtA prajAnAmalaM hartA saMzritasAdhuvargavipadA satyasya vaktA tato jAtaH zrIzivadeva ityabhimato lokasya bhartA bhuvaH / / [12] devI bAhubalAdhyamokharikulazrIvarmacU[] DAmaNikhyAtihepitavairibhUpatigaNazrIbhogavarmodbhavA / dauhitrI magadhAdhipasya mahataH zyAdityasenasya yA vyUDhA zrIriva tena sA kSitibhujA zrIvatsadevyAdarAt // [13] IEEEEEE E E

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No. 15. INSCRIPTION OF JAVADEYA DATED SAMVAT 153 ANS na yAmadhyamaramamA 37 MbAya2011 ana84RTANyapU muramapa404752 TERAMMAdyAmimamamalilomaMARATryaraparakA-JEETuraj -- maRialammAmAmupanAma: 52 anugamanamAnAT60444 pina mutartACTS: sAmoana sabalaaar: PRATA5040JRysabhUmamA gayA yA: kAramayabhAyalima sa mayama14THunu narapyamanamA 30527TV MEAU35samAnarama 3 vur mAlamaHAMARNayIpamA YnamyakamamA bharwill attar jarayanasyAma bAikala kalapapayalAga samapAnamAvilana107047 yamApola:0AURE:mapabhAmanAmAnuyala lali:007470041: yamala:4157uTOPA0A 190FURelar4:0475415634 layImA bhagatamA manapAma:maramamAvIpara va tha.PARE mIbhArata- manamanapa2130pamA damakamyakata:2004maramarakAmyAmA yasamatharatharImA bhUpa "148:pApamapama31R4kAmavapAragamaMJ500 PR41418017M HuuuNu1440109140 emaJARATE: 1434500UTUAj4: 044100ftatu prapala30002040MTI5470GUJ4:zazubhazayAsmI017- mAvazaTMA nAyi sukhasyamahaFU:017 yI yAvara TaTayaha salaga IMillma ma584444600407 TRmavayalabIghadavArIRATARAMAYA ileSanagarapaETNMOREsAmagaliyA parIkasaka ya55:kAravimalayAthAna bhaepIpalakalayamA yasako kala garabhavA AAFETEREOmi mAvilApapurU1044844014mukhamA TAIkaliyara 4700:mniimaaybryaapmmupemmaayH||1517py mule. bhaPHONE ke pAyalamapathakA manAyagAyakamAyAmIasiyanabhamabhI ahama yamabalamaparapanupapuka pola:kisayamamArayala) mAnapAlAma megunayamana:kima garama FU0pI0F: // TOmayala: Nonkoad mAmA NIOAdhanava014uiaugmarartueng:HauAgbImayabhUrapatha mApimareralNEERUTmahiinbI44010145 R T TET PET44444441617mayamA.yAvasAyabhAyamamamamamayayanaramaTATI halawentu ryARAT paramapama / paON:yAnapAvyamaMma0101ARsapara Q7411BUUP4(bhapayA yaTU14vIka 14507:khaya-remAYYARABApameyara ZymarMG4uqasmyama1041:14:bhasya-r00maka ( F arul427044bhA mAmilAmamamiyamamA U11mamAyAlala:areRomaa PaurE: paba PUNayasamisiTTERuppani pahA prazaUNguyeNayAmapayuryAya 4. TETyuosmamavilayanayabhakAmayayamavara gamakalaTauruchnowTUN agniuTE: bhAya:ya bANakAlayabA yApayAmA madhumaANgAHAdhana afa4MAP vibhAtha42423 r uwunil70404 :00-14jianAyala 4jvisbhayayana: pakyA mAmI vara M4MARATHEMATLAgruRYAraye // kuya PAREVEMSNayavijhIyAsamati mAya makavayamApana pAemayaMkARAur negasyamA HoyAIs43thamalanadhanagarapAdhya010 ruyavaYear: 44gy AI R RARRANI

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 179 [1"] tasmAmibhujopyajAyata jitArAtarajayyaH parai rAjazrIjayadeva ityavagataH zrIvatsadevyAtmajaH / / tyAgI mAnadhano vizAlanayanaH saujanyaratnAkaro vidvAnsakta]cirAzrayo / [15] guNavatAM pInoruvakSasthalaH / [14] mAdyaddantisamUhadantamusalakSuNNAribhUbhRcchirogauDoDrAdikaliGga kosalapatizrIharSadevAtmajA / / devI rAjyamatI kulocitaguNairyuktA prabhUtA [1] kulairyenoDhA bhagadattarAjakulajA lakSmIriva kSmAbhujA / / [15] aGgazriyA parigato jitakAmarUpaH kAccIguNADhyavanitAbhirupAsyamAnaH kurvansurASTraparipAlanakAryacintAM yaH sArva[11] bhaumacaritaM prakaTIkaroti / / [16] rAjyaM prAjyamukhojitadvijajanapratyApitAjyAhutijyotirjAta zikhAvijRmbhaNajitAzeSaprajApadruja / bibhratkaNTakavajitaM nijabhujAvaSTambhavisphUjitaM [18] zUratvAtparacakrakAma iti yo nAmnApareNAnvitaH // [17] sa zrImAjayadevAkhyo vizuddhabRhadanvayaH la __bdhapratApaH samprAptabahupuNyasamuccayaH // [18] mUrtIraSTAbhiraSTau mahayitumatulaiH [] svaiIlairaSTamUrteH pAtAlAhutthitaM kiM kamalamabhinavaM padmanAbhasya nAbheH / devasyAsyAsanAyopagatamiha caturvaktrasAdRzyamohAdvistIrNa viSTaraM kiM pravikasitasitAmbhojamambhoja[20] yoneH // [19] kIrNA kimbhUtireSA sapadi pazupate yatotra prakAmaM maulIndoH kimmayUkhAH zarada mabhinavAM prApya zobhAmupetAH / bhaktyA kailAsazailAddhimanicayarucaH sAnavaH kiM se[21] sametA dugdhAbdherAgataH kiM galagarasahajaprItipIyUSarAziH // [20] rAjJaH // devaM vanditumudyato dyutimato vidyotamAnagutiH kiM jyotsnAdhavalA phaNAvaliriyaM zeSasya sandrazyate / [22] antardUrarasAtalAzritagatede'vaprabhAvazriyA [:] kiM kSIrasnapanaM vidhAtumuditAH kSIrArNavasyo rmayaH // [21] viSNoH pAtAlamUle phaNipatizayanAkrAntilIlAsukhasthAdAjJAM prApyotpa[23] tannyAstripuravijayino bhaktitobhyarcanAya / lakSmyAH saMlakSyate prAkaratalakalitotphulalIlAsaroja kiM vetItthaM vitarkAspadamatiruciraM mugdhasiddhAGganAnAm // [22] nAlI nAlIkametanna khalu samu ditaM rAjato [24] rAjatohaM padmA padmAsanAbje kathamanuharato mAnavA mAnavAbhe pRthvyAM pRthvyAnna mAdRgbhavati hatajaganmA nase mAnase vA bhAsvAnbhAsvAnvizeSaM janayati na hi me vAsaro vA saro vA // [23] itIva [25] cAmIkarakesarAlI sindUraraktAtidantapaGkayA / rAjIvarAjImprati jIvaloke saundaryadappAdiva sa prahAsaM / / [24] eSA bhAti kulAcalai : parivRtA prAleyasaMsargibhirvedI meruzileva kAJcanamayI devasya [267 vizrAmabhUH / zubhaiH prAntavikAsipaGkajadalairityAkalayya svayaM raupyaM pAmacIkaratpazupateH pUjArthamatyu jvalam" / / [25] rAjJaH // yaM stauti prakaTaprabhAvamahimA brahmA catubhirmukhaiH yacca zlA[1] ghayati praNamya caraNe SaDirmukhaiH SaNmukhaH / yantuSTAva dazAnanopi dazabhirvaktraiH sphuratkandharaH sevAM yasya karoti vAsukiralaM jihvAsahauH stuvan / / [26] khyAtyA yaH paramezvaropi vahate vAso [28] dizAmmaNDalaM vyApI sUkSmatarazca zaGkaratayA khyAtopi sNhaarkH| ekopyaSTatanuH surAsuragururvI. tavapo nRtyati sthANuH pUjyatamo virAjati guNairevaM virudvairapi [27] raajnyH| tasyedaM pramathA[29] dhipasya vipulaM brahmAbjatulyaM zubhaM rAjadrAjatapaja pravitataM prAntaprakINaIlaiH / pUjArthaM pravidhApya tatpazupateryatprApi puNyammayA bhakyA tatpratipAdya mAtari punaH saMprApnuyAnivRtim // [28] raajnyH|| [39] kiM zambhorupari sthitaM sasalilaM mandAkinIpajaM svagargodbhinnanavAMvujekSaNadhiyA samprAptamambhoruham / devAnAM kimiyaM zubhA sukRtinAM ramyA vimAnAvalI paJa kiM karuNAkarasya karato "L. 26, rend atyujjva laM.

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180 THE INDIAN ANTIQUARY. [AUGUST, 1880. [1] lokezvarasyAgatam // [29] rAjJaH ||srotHsvrgaapgaayaaH kimidamavataralolakalolaramyaM kiM brahmotpatti paJa talakamalavaraprekSaNAyopayAtaM / samprAptaM candramauleramalanijazirazcandrabimbaM kimatretyevaM [*] yadvIkSya zAM vahati bhuvi jano vismayotphullanetraH // [30] zrIvatsadevyA nRpaterjananyA samaM samantAtpa rivAraparaupyaM harasyopari puNDarIkaM tadAdaraiH kAritamatyudAram [31] puNyaM putreNa dattaM zazikara vimalaM [] kArayitvAbjamukhya prApta zubhraM zubhaJca svayamapi rajataiH padmapUjAM vidhAya / sarva zrIvatsadevI nija kuladhavalAJcittavRttindadhAnA prAdAtkalyANahetozciramavanibhuje svAmine svargatAya [32] kaH kuryAtku[*] lajaH pumAnijaguNazlAghAmanirdIcchayA rAjJA satkavinApi no viracitaM kAvyaM svavaMzAzrayaM / zlo kAnpacca vihAya sAdhuracitAnprAjJena rAjJA svayaM snehAbhuji buddhakItirakarotpUrbAmapUrvAmimAm / / [33] yogakSemavidhAnabandhurabhu[3] jassaMvayanbAndhavAn snihyatputrakalatrabhRtyasahito labdhapratApo nRpaH dIrghAyurvitarAnirAmayavapunni tyapramodAnvitaH pRthvImpAlayatu prakAmavibhavakItAnuraktaprajAm // [34] saMvat 153 kAttika zukla navamyAm / / Translation. was Vish vaga eva, who with his mighty 1. He is the three-eyed one, the three | host overran the universe. Vedas are his imperishable essence, he remains | 4. Twenty-eight (other) kings passed by, the same in the three divisions of time, he is then Sagara, the lord of the earth.... felt in the three conditions (of waking, sleep, was born. His son was king As a manjasa%3 and dream.), he is the protector of the three | from him descended A sumat. That best worlds, he is the primary cause of the triad (of1 of princes begot an illustrious king, called Disacred fires); he is fully praised by the three | lipa. (deities Brahman, Vishnu and Rudra) and 5. From him Bhagiratha, a famous lord others, because he contains the three fetters of men, drew his origin. Then . . . . . . (goodness, passion and vice); his head is laved | kings (ruled). . . From Raghu, Aja was by the tripartite stream, (Ganga), himself un- born, from him Dasaratha, who rode on a conquered he conquered (the demon) Tripnra, | lofty chariot. After eight other kings together through him the three objects of human life- with their sons and grandsons had passed, merit, wealth and pleasure). are accessible. He illustrious Lichchhavi was born. wields the mighty trident, he who is wor- 6. A new great race, famous in the world, shipped by the lord of the thrice ten gods the chief ornament of the earth, increasing in (Indra) became the destroyer of . . . . . | prosperity, brilliant like the beautiful full moon, 2. May the particles (of dust) from Pasu-] and similar to Ganga's flood, which is to be pati's feet protect you, which sanctify Lanka's hononred even by the gods that are great in town, because they firmly cling to the multitude majesty, and which bears the pore name of glittering crest-jewels fastened to the top of | Lichchhavi. . . . exists even now. Ravana's row of heads' . . . . . . . . ___7. . . . . . kings following after that and which form a garland on famed Banai Lichchhavi are passed over; then an illussura's head. trious holy prince, called Sapushpa was 3. Now from Surya, the great grandson of born in Pushpa pura". No account is taken Brahman, was born divine Manu, from of twenty-three kings succeeding him ; then him sprang Ik shv a ku, from him king Vi. another famous king called illustrious Jay & kukshi. A king who ruled over the whole | devaarose. earth . . . . was born from him ; his son 8. After the victorious Jayad e va eleven * This line refers to the Pauranio story, according to which Ravana shook Kailia, taking it into his hand, and afterwards received a boon from Siva. "ie. Pataliputra or Patna.

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 181 kings ..... are passed over. Then 16. He, clothed in beauty, surpassing Cupid, came a famous king, a follower of Sugata's worshipped by females adorned with beautiful doctrine, known as the illustrious Vrisha- girdles, and giving his mind to the duty of prodeva. tecting his beautiful kingdom, lives the life of a 9. From him was born Sankarad & va, universal emperor. from him also Dharmade va sprang. Then 17. He holds a kingdom where all the subhis son, the illustrious Manad e va, became jects' misfortunes are conquered by the spreading king, after him he who is known as Mahi. flames rising from the offerings made by Brahmans dev &. who have received great happiness (from him), 10. From him descended Vasanta de ve, which is free from internal enemies, and which dear to the people like spring (vasanta), who has been extended in consequence of the supfinished the wars with his enemies, and was port of his arm, and by reason of his heroism praised by his subdued feudal chiefs. he has received a second name Para chakra11. Afterwards came thirteen (rulers), kama (greedy of the kingdoms of his enemies). sprung from king Udayade ve, and then 18. That prince named $ r 1-J a ya de va is Narendrade va, who was proud, and whose descended from a pure and great race, has obfootstool was covered with the dust from the row tained greatness and acquired a large store of of diadems worn by numerous prostrated kings. spiritual merit. 12. Then illustrious Sivad eva, honoured | 19. "Has a new lotus risen from the nether by men, became the husband of the earth, he who regions in order to worship with its eight gave wealth in charity, possessed great riches, petals the eight bodies of eight-formed (Siva)? conquered his numerous enemies, gladdened Or has the broad lotus-seat of lotus-born Brahman his relatives, like Yama protected his subjects, come from the navel of Vishnu to be the throne greatly relieved the sufferings of pious men of this deity (Pasupati), because it mistook him depending on him, and spoke truth. for four-faced (Brahman)?"*5 13. That prince respectfully took illustrious 20. "Have the ashes (covering) Pasupati's Vatsa de vi to be his queen, as if she were (body) been scattered, while he violently danced Fortune, her the daughter of illustrious Bho- according to his heart's desire? Or has autumn gavarman, who was the crest-jewel of the returned imparting brilliancy to the rays of the illustrious Varmans of the valorous Mau. moon on Siva's crest? Or have the table-lands khari race, and who by his glory put toglittering with masses of snow, leaving Kailasa's shame (all) hostile kings, and the grand-daughter mountain, collected here ont of devotion (to of great Adity&sena, the illustrious lord Siva)? Or has a flood of Amrita lovingly come of Magadha. from the milk ocean oat of affection for its 14. The son of that prince, the subduer of his kindred, the poison on Siva's throat P" foes, and of illustrious Vatsadev i is known (The above verse is) the king's (own composition.) as illustrious king Jayadeva, unvanquished | 21. "Does the resplendent row of heads, by foes. Liberal he is and keeps honour as his brilliant like moon-light, belonging to shining only riches, far sees his eye. He is an ocean of Sesha, who dwells in the furthest recesses of politeness, he loves and long protects virtuous the nether world, and has risen to worship men. His chest is strong and broad. divine (Siva), appear here? Or do I see the 15. That king wedded, as if she were For- waves of the milk-ocean that have come up to tane, queen Rajyameti, possessed of virtues bathe in milk the majestic beauty of the Lord ?" befitting her race, the noble descendant of 22. "Or isit the full blown toy-lotus formerly Bhagadatta's royal line and daughter of held by the hand of Lakshmi, who, with the Sriharshad e v a, lord of Gaude, odra, permission of Vishnu, enjoying his ease in Kalinga, Kosala and other lands, who Patala on the couch formed by the king of sercrushed the heads of hostile kings with the pente, is hastening up devoutly to worship the club-like tasks of his rutting elephants. conqueror of Tripura ?" Thus (uttering various *This and the following verses contain a description of * The poet wishes to describe the brilliancy of the lotas the gilt lotus dedicated by Jayadeva in Pasupati's temple. dedicated by Jayadeva, and compares it with various subThe Langs of Parupati has, a stated above, four face, and stances, possoning or supposed to possess extraordinary might, for that reason, be mistaken for Brahman. 'whiteness' as the Hindu poeta say.

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182 THE INDIAN ANTIQUARY. [AUGUST, 1880. questions) the young wives of the Siddhas (made Pramathas, this great, beautiful, brilliant the lotus) a pleasant object of their guesses. silver lotus, which resembles the lotus forming 23. "Forsooth this is not a lotus composed of Brahman's seat, and wide extends its expanding (common) fibres; I am made of silver by the petals, and as out of devotion I have given to king. How, oh men, can the two lotuses of my mother that merit, which I obtained (thereby) Sri and of Brahman, which do not possess a from Pasupati." fresh brilliancy, rival me? On the broad earth (The above is) the king's own (composition.) not one (flower) like to me is found, neither 1 29. "Is this a lotus from Ganga's stream, in the delighted hearts of men," nor in (lake) which was growing in the water on Sambhu's Man asa; neither the brilliant sun, nor the head ? Or is it) a lotus that has come desiring day nor the lake produces any difference in me." | to see the water-roses, newly opened in beaven? 24. Thus the lotus spake as if it were proud Or is it a beautiful, lovely row of cars of the of its beauty, showing, in derision, its golden blessed gods? Or is it the lotus descended stamina, comparable to a row of teeth dyed bril. from the hand of compassionate Loke svara liant red with minium, to all lotuses in this (i.e. Aralokitesvara)?" world. (The above verse is the king's (own composi25. "Thinking that this throne on which tion.) the deity rests, golden like Mount Meru, was sur. 30. "Is this the descending stream of rounded by the imperishable (seven) primeval heavenly Ganga, beautifal on account of its mountains covered by snow (the king) himself restless waves ? Or is it the lotus from which caused an exceedingly resplendent silver lotus Brahman sprang, come to see the best of earthly with brilliant, wide-opened petals to be made lotuses? Or has the pure moon placed on Siva's for the worship of Pasu pati." forehead approached this spot ?" Such doubts (The above verse is) the king's (own composi arose in the minds of the people, when they tion.) gazed on it with wondering wide-opened eyes. 26-27. "That most worshipful Sthanu, 31. This very precious silver lotus, placed whom Brahman, possessed of manifest glorious over Hara's (Linga), together with the lotuses. majesty, lauds with his four months, whom which on all sides surround it to do it honour, six-faced (Kumara) bowing at his feet, praises has been dedicated by illustrious Vatsad evi, with his six months, whom ten-headed (Ravana) the mother of the king. eren glorified by hymns from his ten mouths, 32. The merit (which her son gained) by whom Vasuki with glittering necks worships dedicating the chief lotus, that is resplendent devoutly, singing his praise with a thousand like the rays of the moon and presented to tongues, shines even through qualities that are her, as well as the merit which she herself opposed to each other. For though, according obtained by worshipping the lotus with (gifts of) to report, a supreme lord, he wears the sky silver, illustrious Vatsad evi, who is pure in As his garment, he pervades (the universe), thought as becomes her race, has presented to and (still is) exceedingly small; though praised her husband, the deceased king, for his welfare. as the giver of welfare, he is the destroyer (of 33. What man of noble race would shamethe world); though he is one, he possesses lessly praise his own virtues ? Though the eight bodies; and though he is revered by gods king is a true poet, he has not composed the and demons, he dances shamelessly." verses in honour of his own race. With the (The last of these two verses is) the king's (own exception of five verses, which the clever prince composition.) himself composed right well, Buddhakirti, 28. "May I obtain salvation, as I have out of affection for the king, wrote the above caused to be made in honour of that Lord of the original (eulogy). "Hindus always speak of the lotus of the soul, which has five petals of various colours, symbolical of the pas. sions. The poet tries to prove that the lotus resembled the shrine of Pasopati. As the latter is of gold, so the centre also of the lotus is golden, and as the temple is surrounded by snowy mountains, so the petals of the lotus are made of silver, " At preeent, too, a iarge silver lots in a square frame is suspended by a chain from the ceiling just above the Linga of Pasupati. In shape it exactly resembles the picture at the head of the inscription. It is possible that it dates from Jayadeva's time, and is identical with the one described in this inscription. 50 See above v. 28.

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 183 % 3D 34. May the king who is able to ensure No. 16.-An inscription of Jyotimalla, dated security and welfare, who takes care of his Nepala Sarnvat 533. relatives, who is surrounded by loving sons, A slab of sandstone to the left of the western wives and servants, and who has obtained great- | door of Pasupati's temple, inside the court. ness, long protect, in good health and joyfully Characters Nivari. Ornaments on the slab a the country whero subjects are rich according to trident between two Nandis. Preservation good, their desire, and loyal. but lower portion damaged. Language very On the ninth day of the bright half of Kar. incorrect Sanskrit, and towards the end Nivari. ttika, Samvat 153. Nivari portion not copied. ____Transcript. zrIzrInepAlakhaNDe sakalamalahare vyApinaM puNyabhUmau zaMbhu zrIvatsalezaM paramapazupati paJcavaktasvarUpaM / zrIvAgmatyAstaTAle varuNadizi vare vAsukInAgapUjyaM [taM cAhaM naumi niyaM munijanasakalaiveditaM pAdayugmaM // [1] / zrIsUryavaMzaprabhavaH pratApaH zrIpaTTavantaH sthitimaladevaH / rAjaladevyAH patirindumUrtistasyAtmajaH zrIjayadharmAmalaH // 2] vidvjjnaambhojvikaashbhaanurvipkssraajonntcitthaarii| zrIvIranArAyaNamUtireSa zrIdharmamalo yuvarAjasiMhaH // [3] tasyAnujo guNanidhiH sukRtaikasindhuzcintAmaNiH kSitiruhopamadarzanAnAm / bhUdevadevaparipUjanasAbhilASo bhrAtA tu madhyajayaro jayajotimalaH / / [4] tasyAnujo madanarUpasamAnadehaH satsundarIhRdayapatAjabhAnumUrtiH / sanmAnadAnaguNalakSaNabhUSitAGo bhrAtA kaniSTharUciro jayakIrtimalaH // [] uddaNDakSitipAlamaNDanamANiH samItiratnAkaro dharmAdharmavivekacArucaturaH zrIzaMbhubhaktaH sadA / puNyAnAmabhilASacittasatataM vAJchAprado dhArmiko devazrIjayajotimalanapatiH saMsAradevIpatiH [6] - svastizrIzrIpazupaticaraNakamaladhUlidhUsArataziroruhazrImanmAnezvarIvaralabdhaprasAditapraNamadavanipatimukuTakoTipatrAMkuraruciracaraNapalavacAnakyaprabhRtividyAvadAtasamaslarAjanItiratnAkaranikhilagAndharvavidyAgaruparamamAhezvararaghukulakamalavanaprakAzanakabhAskaradevadvijaguru caraNArAdhanaikasvabhAvaSaDadarzanArAdhanakacittasakalArthijanakalpatarusarvaguNaikanidhAnadaityanArAyaNAvatArazrIpamAcalazikharoparidhAlayasthAnAzritazrIdharmadhAtuvAgIzvaramUrtisayaMbhucaityabhamasthApanamahAkIrtibhAranatavividhavirudAvalIsamalaGkatazrIzrIraghuvaMzAvataMsamahArAjAdhirAjaparamezvaraparamabhaTTArakazrImatazrIzrIjayajotimaladevena lakSAhutimahAyajJapUjAbhirgaNagurumAtagaNadevatAH samArAdhayitvA zrIdevapaTTanamahAsthAne zrIzrIpazupatibhaTTArakasya prAsAdopari suvarNakalazAvaropaNapratiSThA kRtA / / tasya rAjJaH // jAmAtA jayabhairaveti nRpatirbhUpAlacUDAmaNi nAzAstravicAraNakanipuNaH sddhaartiibhuussitH| dAtA dhairyaguNena bhUSitatanuH satyena bhISmopamo loke prItikaraH parArtharasikaH zrIjIvarakSApatiH / / zrIjotimalahRdayanandanayakSamalaH sarvAGgasundaravapUratamajuvANiH / bhaktApurInagaravAsitasaukhyakArI durbhikSaduHkhabhayahAraNadevamUrtiH / / jayalakSmyAH sutaH zrImAn sunayaH puNyavatsalaH / jayaMtarAjeti vikhyAto jayalakSmIpatiH sudhiiH|| anena puNyena ca tasya bhuuyaatshsrvrssaayurhaarykiirtiH| narezvaraH zrIjayajotimalaH satputrapautraiH sahabhRtyavagaiH / / saMvanepAlakAkhye tribhuvanadahane kAmabANe prayAte mAghe zukne ca kAme tithi vidite prItiyoge ca puNye . . 1

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184 THE INDIAN ANTIQUARY. [AUGUST, 1880. vAre pUSAbhidhAne makararavigate yugmarAzau zazAke zambhoH prAsAdazRGge kanakamayadhvajaM tatra saMrohaNaM syAt saMvat 533 mAgha zuklatrayodazI punarvasunakSatre prItiyoge AdityavAre Abstract. intent on worshipping the feet of Brahmans', I. Invocation addressed to Pasupati. gods, and of his Gurus', 'he who is exclusively engaged in studying the six kinds of philosophy', II. Vamedrali, Suryavassa : "he who is a tree of Paradise for needy men', 'he Sthitimalla married to R JALLADEVI who is the only vessel of all virtues', 'he who is an incarnation of Narayana for the destruction of) the Demons', 'he who is bending under the YAYADHARMAMALLA, JOTIMALLA KIRTIMALLA load of fame gained by the restoration of the Yuyaraja md. Samsaradevi Tope of Svayambh u and of the image of glorious Dharmadhat u-Vagisvara" Yakshamalla daughter (Manjusri) placed in the sanctuary on the top of famous Padmachala'." Protector of Jayantaraja Jivaraksha IV. Object of grant: to record the dedication Bhaktapuri married to of a golden Kalasa on the temple of Pasupati (Bhatgam) Bhairava at Deva pattana, on which occasion a KofIII. Description of Jyotimalla yahuti was offered to Ganesa and to the The ornament of the race of Raghu, supreme Mothers (Matrigana). king of great kings, great lord and sovereign, the V. Date: Nepala Samvat 533 (tribhuvana illustrious, famous Jyotimalla, who is adorn- dahana, kamabana) on the 13th lunar day ed by the various honorific titles (biruddvali), viz., (Kamatithi) of the bright half of Magha, on a he whose head is covered by the dust of glorious Sunday, under the constellation Panarvasu, Pasupati's lotus feet', 'he who has obtained while the sun stood in Makara (Capricorn) favour through a boon granted by glorious and the moon in Gemini, during the conjunction Manesvari'," "he whose tender feet are made re- called Priti. splendent by the crests of the diadems of bowing No. 17.-An inscription of Siddhinsisisiha of princes', 'he who is an ocean of all kingcraft Lalitapattana, dated Nepala Sarvat 757. (taught) by Chanakya and other learned men', A slab in the wall of a templo of Radha ho who is master of the whole science of music', and Krishna, standing opposite the palace in he who is the ardent devotee of Siva', 'he whois Lalitapatana- Characters Nepalese. the only sun able to unclose the flowers) of the Language Sanskrit, and in the last portion lotas-thicket of the race of Raghu', he who is Nivari. Preservation good. Transcript | 3THI THI || brahmatve sujate vizvaM sthitI pAlayate hare / rudrarUpAya kalpAnte namastubhyaM trimUrtaye // 1 // prAvINyaprathitaH pratApamathitapratyarthipRthvIpatiproddAmapramadaughalocanapaya prArabdhavArAMnidhiH / jAtaH zrIharisiMhadevanapatirdAtA'vadAtAnvaye samprAptaH pRthunA nUpeNa samatA yo vRttidAtA satAm // 2 // yasyAnvavAyajaladhAvudiyAya rAjacandro maheMdra iva tatra mhendrmlH| yenArthikalpataruNA guNasAgareNa rAjanvatI vasumatI mahatI babhUva // 3 // yatprauDhaprabhavatpratApapatitAH prAkampitAH zatravo bhejuH zailadarauM vihAya nagarIM tyaktvA pure sundarIm / 1.6. Tulajdevt, who seems to have been Jyotimalla's 1 " Padmachala is a hill to the south-west of Kempdo, Kuladevata. | on which the Tope of Svayambhd is situated, see Wright, * A sanctuary of Manjusrl is found bebind the Tope of Nepal, p. 28. Svayambhu, on a small separate head of the hill.

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 185 yasyAcAravicArapauruSaravavyagrAssamagrA girastasya kSoNipateH prasiddhamahasaH kenopameyaM yazaH // 4 // asyAtmajojani mahItalakalpavRkSo rAjA virAjitayazAH zivasiMhadevaH / . bhUmIbhujA samarasImni mahAbhujena kSemaM kSaNena ripavo bahavo vinaSTAH // 5 // yena kSoNibhujA prayANasamaye pAdAtasainyocchalajhUlIjAlasamutthitena tamasA vyomAndhakArIkRtam / kUrmo marmaNi cUrNitopi nitarAM dhatte kathaMcidvarAM zeSaHzeSadazAjagAma sahasA sarvasahA niHsahA // 6 // tanayospa vinayapUrNo babhUva karNopamo bhUmau / hariharasiMhanarendro vasudhAcandro babhUvA sau // 7 // arINAnihantA yazaHpAragantA suzIlaH smntaajjyntaadhikshriiH| svatAtAnurUpotitejaHsurUpo babhUvAvanImaNDale cnnddrociH||8|| indrANIva surezvarasya dayitA paneva panApateH vaidehIva raghUttamasya gRhiNI gaurIva gaurIpateH / tasya kSoNipaterbabhUva mahiSI bhavyA bhavAnIsamA rAjJI lAlamatI satI guNavatI prAyo ratibharatI // 9 // paurandarI digiva nUtanabhAnubimbaM saundaryakAnanagajAnanamambikeva / putraM pavitramatha siddhinRsiMhamalaM sA rAjaputratanayA janayAmbabhUva // 10 // yenAkAri vipakSapakSmaladazAM dRgvAribhirvAridhiryenAdhAri jagattrayopari zaraccaMdrAvadAtaM yshH| bAlyopakrama eva vikramavatastasyAdhunA pauruSe zrImasiddhinRsiMhamalanRpateyuddhe samartho hi kaH // 11 // yadbhUmIpAlagaGgAjalavimalayazaHpUrakarpUrapUraiH brahmANDe pANDure'sminsamajani rajanInAyako niSkalakaH / taki bhUsevakobhUnmukhakamalamiSAdeSa yasyAmRtAMzuH soyaM dIrghAyurAstAmadhidharaNimaNiH siddhipUoM nRsiMhaH // 12 // dAnAlpIkRtakalpavRkSagarimA sImA ca tejasvinAM zrImAnadutakIrtiyuktamahimA bhImAnujaH sAhase / dordaNDadvayacaNDimAntagalitapratyArthapRthvIpatiH zrImatsiddhinRsiMhamalanRpatirvavarti sarvopari // 13 // prAtiSThayaM ca yudhiSThirAdhikataraM niSThA vasiSThAdhikA kIrtiH kArtikakRttikApatimatistasyAdhikA varttate / vANI vyAsasamA ramA sthiratamA rAmAbhirAmAkRtiHzrImatsiddhinRsiMhamalanRpateH kinnAma yanADutam // 14 // kadAcidetena mahotratena maThaH kRtaH kopi dhnairnekaiH| zrIbAlagopAlavirAmabhUmirvikurvatAmaryadharA jagatyAm // 15 // yo merumandaramahendrahimAdrivindhyakailAsazailazikharabhramamAtanoti / kiccAsya hemakalazAnavalokya devaiH sandihyate kanakadhAmani parvatendre // 16 // harSAnepAlavarSe svarazaraturagairatite phAlgunIye pakSe prApte valakSemaragurudivase shngkrve dazamyAm / cakre jAmbUnadIyairgurutarakalazai svarairekaviMzaH nepAlazoNipAlaH prathitabhujabalo bhUSaNaM tanmaThasya // 17 // yuddhArambhaH kRtosminnapi zubhadivase zatrubhiryudazauNDairduSTaiHkoTovaruddhaH kuTilanRpabhaTairadutaiH kottisNkhyaiH| lIlAmAtreNa zatrUnapanayata tadA pArthivaH pArthatulyaH koTaM nirmocayilA namuciripurivAnandasandohamApa // 18 // rAjasUya ivArabdho madhyasthena mahIbhunA / viziSya zeSanAgopi na zakto yasya varNane // 19 // AcAryo yatra maryAdAdhAdAryadayAnidhiH / vizvanAtha upAdhyAyo vizvanAtha ivAbhavat // 20 // yo merubhUdhara ivAtigururgarimNA yosA mahArNava ivAtimahAnmAhimnA / yo vyAsavadvividhavaidikamantrapAThe yo niSThayA bhuvi vasiSThamaharSikalpaH // 21 // yAtrAyAtA maJjayaMtaH kiyanto vidyAvanto jajapUkAyivantaH / nAnAdigbhyaH paNDitairabhyupetaM satre tasminmaMDapaM maNDitaM yaiH / / 22 / / dvAsthAtArau kalpitI tatra satre dvau dvau dvAri dvAri devrssitulyau| bhUSAbhUto vidviSAM darpahantA netA teSAM vizvanAtho manISI // 23 // Arabdhe zibinA nRpeNa vidhinA satre purA gauravAdaH khANDavakhaNDanaM smtnohaannddiivkodnnddvaan|

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THE INDIAN ANTIQUARY. [Arousr, 1880. asminsiddhinRsiMhamalanRpateH satre ghRtAjIrNataH kimbhUyAsamitIva mumbati zikhI bASpAni dhUmacchalAt // 24 // catvAriMzaddinAnyA sInmahAsomo mahotsavaH / zrImatsiddhinRsiMhena kalikarNena kAritaH // 25 // sambhAraH sarvvavastUnAM rAjasUye yathA zrutaH / tathaiva tatra satrepi jAtastadadhikopi vA // 26 // ratne svarNe gavAdau karituragadhane bhUSaNe divyavastre dAsIdAse nivAse vividharasamaye bhakSyamAtre pavitre / catvAriMzaddinAni kSitipakulamaNerAsyapaye prasanne vANI tatrolalAsa pratipalamadhikA dehi dehIti mAtrA ||27 // pAmarIvalayakuNDalAdikaM dRSTapUrvamapi yena na kacit / tena tatra nRpateH prasAdato bhikSuNA nijatanau samarthitam // 28 // divyAnyava gRhANi divyavasudhAratnAni divyAmbaraM divyAnyeva vibhUSaNAni sadayo divyAni ratnAni ca / nepAle pracaranti yAni vasudhAvastUni divyAnyasau zrImatsiddhinRsiMha malanRpatiH sarvANi tAnyArpayat // 29 // yAni dRSTAni vastUni na zrutAni kadAcana / tAni dattAni sarvANi tatra satre mahIbhujA // 30 // yenAkAri jagattrayopari maTho homopi koTyAhutirdattA svarNazatadvayI pratidinaM kiMkinna dattaM dhanam / dattastaNDulaparvatopi vidhinA kalpadrumopyadbhutaH zrImatsiddhinRsiMha malla nRpatiH karNAvatAro dhruvam // 31 // vidyAvantaH kiyanto vividhaguNabhRtaH kepi vidyAvihInA nAnAdigbhyaH sametAH zrutanRpatiguNA bhikSavo lakSasaMkhyAH / teSAmantraiH suvarNaiH sulalitavasanairbhUSaNAdyairddhanaiaudhairdAridryaM vArayitvA nRga iva mumude devakalpovanIndraH / / 32 / / karNaH kanyAtanUjo balirapi viditaH kintu daiteyajanmA pASANo devatAnAM maNirajani mahAdAru devadumapi / bhrAnto rAjA nRgopi prathitabhujabalo bhArgavo mAtRhantA konyo dhanyo vadAnyo jagati vijayate siddhipUrvAnRsiMhAt // 33 // 186 nRtyAni gItAni manoharANi vAdyAni hRdyAni ca kautukAni / bhannAni vastrANi vibhUSaNAni sarvvANi jAtAni ca tatra satre || 34 || yAvaccaMdra divAkarAvudayato yAvanmahImaNDalaM yAvat parvatanandinI pazupaterutsaGgamAliMgati yAvajjanhukalindayorapi sute tAvadvarIvarttatAM zrImatsiddhinRsiMha malanRpatereSA yazovalarI // // zratha nepAlabhASA likhyate // samvat 757 phAlguNamAse zuklapakSe dazamyAM tithau ArdrAparapunarvasu nakSatre AyuSmAn yoge bRhaspati vAsare thva kunhu koTyAhuti yajJa yAGana devatA sthApana yAGana niyachapu gajuri chAsyaM devo dayakAva AyapratyAya dutA / rova 7 povi vUM rova nhesa pavikhaM 3 khorAgAra dUM rova zlepi 14 tavadhara vUM karakha chi 1 graMtha che bATikA thva teyA varasAnana nityapUjA nizrAvahoma yAGana buMsAdhana vugaMyAtana iMdrayAtana mataM chopake svanhato dhAre kArttika lachi ghera la chi dhAreNa jaladevA choyake kRSNASTamI kundu cAkramataM choyake dhvate bhUya rova guM 9 pyAko vUM rova cyA 8 kAkA pali rova zlanachi 12 gustalako yUM rova nhesa 7 khomora vUM vatavUyA varasAnana phAlguna zukla pUrNamAsIpratipatsaMdhisaM dolayAtrA jyeSTha zukla pUrNimA kunhu snAnayAtrA ASADha zukladvAdazI kundu zayanapUjA devazayana yAcake zrAvaNa zukradvAdazI kunhu pavitrArohaNa zrAvaNa kRSNASTamI kunhu janmASTamIpUjA cAkramataM choyake kArttika zurudvAdazI kunhu utthAna pUjA vArI

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AUGUST, 1880.] INSCRIPTIONS FROM NEPAL. 187 brAhmaneyAtaM daMza guye phaM 90 jAkya viya va chapataka juro / bhUya rova zlaMkhU 16 ve vU rova va vAM vU ghateya varasAnana kArtika lachi cekana kuDa Suna 6 | zlaMchiniyapAta 120 cAkamataM cchoyake mAla bhUya nizrAva dachinA yAta magADAva taMDA rova GA 5 nyaMkhuvaMAbstract. Ghi during the month of Karttika, of illuminatI. Invocation to Gopala (vs. 1.) ing the temple on the Krishnajanmashtami II. Varnsdvali (vs. 2-14.): (Sravana vadi 8). Harisimha Further; 1. A field (vuri) called Yampyako of nine ro. Mahendramalla 2. A field (vu) called Kakapali of eight ro. Sivasimha 3. A field (vui) called Gustalako of twelve ro. Hariha rasimha married to Lalamati 4. A field (vu) called Khomor of seven ro, for the purpose of swinging the image of Siddhinrisimha (N.S. 757 Krishna (dolayatra) in the interval between the A.D. 16371 15th lunar day of the bright half and the 1st of III. Object of inscription, to record the dedi- the dark half of Phalguna (March), of bathing cation of a temple (matha) of Bala-Gopala the image (snanayatra) on the full moon of (Krishna), which was ornamented by twenty- Jyeshtha, of putting the image to bed and one spires and kalasas (vs. 15-17). On the of worshipping his bed (sayanap dja) on the 12th day of the dedication the king fought certain of the bright half of Ashadha, tying the unnamed enemies, who besieged the fortress (of Pavitras or three hundred and sixty threads Lalitapattana), and drove them off (vs. 18). round the neck of the image on the 12th of These two auspicious events were celebrated by the bright half of Sravana, of worshipping and offering a Koty dhuti (Tantrika) sacrifice (vs. of illuminating the temple on the Krishnajan31) under the superintendence of Visvanatha, mashtami, and of giving to the Brahmans who the king's Upadhyaya (vs. 20), and by giving perform the ceremony of Utthana (waking the daily two hundred gold mohars (svarna) (vs. 31) god) on the 12th of the bright half of Karttika during forty days (vs. 25) to the priests, by ninety phanh (or path(s) of rice. presenting a mountain of rice'"(tandulaparvata)! Moreover : and 'a tree of paradise'" (kalpadruma), food! 1. A field (vuil) called Thve of 16 ro. and other gifts to Brahmans and beggars. The 2. A field called Thudih of 3 ro, for the purNivari portion mentions the details of the pose of expending in the month of Karttila grants and allowances made to the temple, viz.: daily six kudas of oil, and of providing with that 1. A field (vun called Povi of seven Ro or quantity 20 lamps; It of a Biga," about one-third of an acre. Finally, a field called 'Nyakhu of 5 ro, for the 2. A field (vu) called Pavikham of seven purpose of giving fees and food to the Brahmans. Ro. IV. Date, the tenth lunar day of the bright 3. A field (vu) called Khoragar of three Ro. half of Phalguna, Nepala Samvat 757 (A.D. 1635), 4. A field (vu) called Thavadhara of 14 Ro. a Thursday, conjunction Ayushman, under the 5. An irrigable field of inferior quality (kha- Ardra and Punarvasu constellations (vs. 17 and rakha chhi vatika) called Thanthachhe for the beginning of Nivari portion). purpose of the daily worship of the Nisrava homa, of illuminating the temple (chakramatam) No. 18.- An inscription of Pratapamalla of for three days every year on the occasion of Katmandu, dated Nepala Savat 769. the festivals (yatan) of Matsyendran a tha On a slab in the wall near the southern and Indra, of burning daily one Pala (pla) of door of a temple of Vishnu close to the royal ** Hemdri, Danakhanda. 05 See Matsyapurana, adhyaya 277. 5 At present the Nepalese reckon 25 Ro to a Biga, but in olden times a Big contained 16 Ro only. 57 The Nepalese pathis holds, according to Wright (p. 298), 8 pounds avoirdupois, according to Pandit Bhagvanlal 3 shers of 76 tolas each.

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188 THE INDIAN ANTIQUARY. [AUGUST, 1880. palcce in Katmandu. This temple is apparently Characters Nepali; language Sanskrit, and the building mentioned in the inscription. It Nivart in the concluding portion, which has not is an octagon, and has three stories. been copied. Transcript. bhAsIcchrIsUryavaMze raghunRpakulajo rAmacandro nRpezaH tadvaMze nAnyadevovanipatirabhavattatsuto gaGgadevaH / tatputrobhUnRsiMho narapatiratulastatsuto rAmasiMhastajjaH zrIzaktisiMho dharaNipatirato bhUpabhUpAlasiMhaH // 1 // tasmAtkarNATacUDAmaNiriva harayunisahadevosya vaMze bhUpaH zrIyakSamalo narapatiratulo ratnamalopyamuSmAt / tasmAcchrIsUryamalo javanipatirabhUttalanUnomarAkhyo malobhUttasya putro ripugaNavijayI shriimhendraakhymlH||2|| tasmAcchivasiMhobhUdariharasiMhasutastasmAt tasmAlakSminRsiMho narasiMhaparAkramaH --- // 3 // tasmAt zrImatpratApo narapatirabhavadbhUpabhAlAvalISu nyasyatpAdAravindadvayarasavilasadreNubhirbhUSaNAni / yokArSIkUtikhAsAkiramiti svavaze bhoTTabhUpasya dezAjjagrAhevAvadInaM pratidinamapare yaM bhajante nreshaaH||4|| bhaktagrAmanarezamalanRpatirdatvebhamenaM bhiyA bhejesau vasudhAM jahAra sudRDhaM saM [dhArya] durga punaH / zrImaDambarazAhabhUpatibalaM vidhvasya hatvA balaM zrImatsidvinRsiMhamalanRpaterjagrAha durgAvalIm // 5 // bhAste kApyamarAvatIva vilasaddantIndradivyAMganA yuktA svarNamayI vihAranagarI sA rAjadhAnI parA / zrImacchrIkamalAdhikA madhupaterindreNa tulyasya ca pratyarthivajanirjitasya navapunArAyaNasyApi ca // 6 // lakSmInArAyaNastasmAdvIranArAyaNasvataH putrI rUpamatI tasya prANanArAyaNaH sutaH // 7 // seyaM rUpamatI satI guNavatI svarNAtiH sanmatirmAdyatkuJjaragAminI praNayinI sAkSAtparA rukmiNI / AsItsarvaguNA piturnarapateH zrImatpratApaspa sA patnI prANasamA yathA jalanidheH putrI jagatpAyinaH // 8 // karNATI rajaghATI kucakanakaghaTI kAmalIlaikavATI valakArakoTI harisadRzakaTI cArudehA nupATI / nAmA rAjamatI mahArasavatI bhUpapratApasya sA bhUtA bhogavadhUTikA kila harebhImeva jIvAdhikA // 9 // svargIyaM kRtavAnpratApanRpatiH sadyoSitoretayoH prAsAdaM vasupatrapagrasadRzaM zrRGgASTakaiH zobhitam / nAnAcitravirAjitaM samamidaM sadvaijayantenaM vai homAdyairakarocchatismRtimaterasya pratiSThAvidhim // 10 // saMvat 769 phAlguna zukla SaSTayAM tithI anurAdhAnakSatre harSaNayoge bRhaspativAsare, Abstract. In his family was bornI. Vamsavai. In the Solar race, in the Yakshamalla family of Raghu, was born RAMa. In his Ratnamalla family was bornNanyadeva Suryamalla Gangadeva Amaramalla Nrisimha Mahendramalla Ramasimba Sivasimha Hariharasimha Saktisimba Lakshminrisimha Bbupalasimha Pratapa. Harasimhas married to Rupamati and Rajamati. ** The name is given as Harayutsimha, which for metrical reasons has probably been used for Harasimha.

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ATGUST, 1880.] INSCRIPTIONS FROM NEPAL. 189 Pratapa took (vs. 4-5) the province of Kat- | Pratapa's second wife Raja mati came from kbasakiram from the Bhottas, i.e. the Thibetans, & Karnata family. he took E va vadin prisoner. The king of Bhat- II. Object of the inscription, to record the gam Naresamalla (Narendramalla) present- consecration (pratishtha) of an octagonal ed him with an elephant. He defeated the army (vasupatrapadmasadpisa) temple with eight of Dambarash a h, an ancestor of the present Sikharas (sringa) built for the sake of the two Nepalese Gorkha line, who ruled over Gorkha in queens, on which occasion the nsual Homas were 1633-42 A.D. He defeated the army of Sid. offered. dhinrisim ha (inscr.XVII.) of Lalitapattana, ___III. Date, the sixth lunar day, of the bright and took his fortresses. Rapa ma tiwas de- | half of Phalguna (Nepala) Samvat 769, . scended from the Rajas of Vihara (Behar), whose Thursday, under the constellation Anuradha, line is given as follows: conjunction Harshana. Narayana No. 19.-An inscription of Pratapamalla, Lakshminarayana dated Nepala 778. On a slab of black stone, 49" by 2 6", Viranarayana standing in the court of the temple of Pasupati, decorated by a tristal between two Nandis. Letters Nivari, language Sanskrit. PreservaRupamati Prananarayana. I tion good. Transcript. zrI 3 bhavAnIzaGkarAbhyAM namaH navA girIndratanayAM pralayAnalAbhAM bhAlolasalalitacandrakalAbhirAmAm / mallapratApanRpatiH svakulaprakAzAM vaMzAvalI sutanute vimalAM kviindrH||1|| zrIviSNonayanAmbujAtrijagatIpApAntakartA raviH prodbhUtastimiraughavAraNaghaTAvidrAvaNaH kesrii| kAlAkAzadizAM prakAzanipuNaH kandarpadopahassAnandaM sarasIruheSu tanute maitrI vicitrAkRtiH // 2 // gAmbhIryAdiguNena sAgarasamo dhairyeNa vindhyAcalaH saundaryaprakaraNa daityadalanI rUpeNa kaamopmH| jAto bhUmitale tatotivimale vaivasvatAkhyo manurmaryAdA racitA satAM samuciMtA kIrtipradA yena vai // 3 // tadvaMze vimale babhUva dharaNIcandro dilIpo hi yo devena pramathAdhipena tulanAM prApa pracaNDe raNe / yasya prauDhatarapratApadahane nityaM dviSaH zerate dRSTvA tasya kalevaraM suvimalaM kAmena dagdhaM vapuH // 4 // jAtassannRpasattamo raghuriti khyAtastato vIryavAn bANAH parimathya zakrahRdayaM kIrtiH sthirA sthaapitaa| yasya prauDhatarapratApatapanavAsena sadyaH kRtA vRSTistena dhanezvareNa lalitA kArtasvarI bhUtale // 5 // jAto bhUpavarastataH kaliharaH zrImAnajo vIryavAna duSTAnAM kila darpaNahAraNavidhau prodbhutakaNThIravaH / siSTAnAM pratipAlakaH pratipalaM dAnaiH ---mmanaH pazyAdindumatIviyogajanitaklezAbdhimadhyepatat // 6 // jAto devatanustato dazarathaH kandarpadopahaH senApatyamupetya paGkapatitaH zatruH kRto nirbhrH| krUraH koparataH prasAritabhayo bhenuM gataH kRttikA pApe saMsaktacittaHzanirapi sahasA staMbhito yena mArge // 7 // jAtastattanayo mahAnayayuto rAmobhirAmAkRtiH dAnena pracureNa varddhitaguNaH khyAtatrilokItale / badhvA yo jaladhi nizAcarabhaTAnijitya laGkApurIM gatvA rAvaNarAkSasaM kalikaraM hatvA vaze labdhavAn // 8 // tatputraH sUryatulyo lava iti vidito prolasadAnapuNyarjAto bhUcakazakaH prathitaguNacayaH sammatassajjanAnAm / zatrUNAM zAsakosI prabalaraNadharAdhAraNAdattabhAro dharmAtmA devatulyo dazarathatanayA nirjitA yena sNkhye||9|| jAtaH zrIharisiMhadevanRpatiH prauDhapratApodayaH tadvaMze vimale mahAripuhare gaambhiiryrtnaakrH| kartA yaH sarasAmupeya mithilA saMlakSya lakSapriyo nepAle punarAyavaibhavayute sthairya vidhatte ciraM // 10 // "Vs. 6 read ziSTAnA.

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190 THE INDIAN ANTIQUARY. [AUGUST, 1880. mAnikyapratimapratApapaTalairAdIptalokatrayo muktApaMktisahasrazobhanayazovRndana saMzobhitaH / pakSayAkRtikarNavAraNagiriyAmAvanavyAkulaH pArAvAramiveha yaH parihasatyAdhAya cittecyutaM // 11 // tatputro yakSamala: prabalaripuharaH karNatulyovanIzaH sarbAsa nAgarINAM nayanasukhakarassarbadassajjanAnAm / prodyahordaNDacaNDAhRtanizitamahAkhar3apAtairvipakSAna kSiptvA sadyaH kSitIzAnkSititalaviSaye prolasatkI ticndrH|| 12 // tasmAcchrIratnamalaH samajani vibudhArAdhane dattabuddhiIntInAM dAnakartA prabalaripukulotsAdane pArthatulyaH / yaddAnAmbupravAhaprakaravikasitAM vAhinIM vIkSya nUnaM gaMgAsaMgAtpravRddha pracalajalanidhiHpremagarvammumoca // 13 // yonu prauDhatarAnnihatya dharaNIpAlAnmahAsaGgare gatvA kAntipuraM cakAra vimalaM rAjyantu svargopamam / zrIsiddhirharapUrvikA haravadhUrArAdhanastadvaze jAtA bhAvahatA mudA suviditA cAdyApi yA tiSThati // 14 // prodyatprauDhapratApapracuraparilasakuMkumakSodapUrNaH kIrNaH pATIrakaiH sitakarakiraNAkArakIrtipratAraH / mitrANAmatra zaiyaM kimapi viracayapUrvapUrvAgatAnAM tatputraH sUryamalo narapatitilakaH praaduraasiitprviirH|| 15 // tasmAnmallanarendranAmadharaNIpAlo babhUva prabhuH prodUtaprabalapratApadahanajvAlAvRtAhaskaraH / yasyArAtinitambinI sucakitA zuSyanmukhAmbhoruhA sthitvA parvatagavharetiviSame dainyaM sadAbhyasyati // 16 // puNyodhairjapayajJadAnavipulaiaurIpadArcAphalaiH saMjAtastu mahIndramalavasudhAratnaM tatastatsutaH / yenemAM kila kAzyapI vasumatI ratnena pUrNA varAM dattA bhUmisurAya svargabhavane kIrtiH sthirA sthApitA // 17 // zrImAme bhakta pUrve vinihitasahasAvAsarUpapratiSThA bhAvanirjiya devIM kalikaluSaharI daityadopahantrIm / / AnIya svargatulye racitagRhavare sthApitA yena pUrve nityaM tatpUjanena tribhuvanalalitAM siddhimugrAmavApa // 18 // tasmAcchrIzivasiMhanAmanRpatirjAto dharAmaNDale nepAlakSitipAlabhAlatilakaH kandarpadopahaH / saMsArArNavatAraNAya satataM nityaM bhavAnIpadadhyAne dattamanAH samastaviduSAM madhye prasiddhakriyaH // 19 // vairistrInayanAbjanirgatajaladhArAmbubhiryena ve zastAH sAndrakabandharandhrarUdhirairnadyaH smaasaaditaaH| tAsAM saMgamasaMbhavaM suvimalaM tIrtha prayAgAhvayaM / yatra snAnakRtA pralabdhamanizaM zatrukSayaM saphalam // 20 // tasmAdariharasiMho narapatisiMho babhUva bhUpAlaH | gacchati jalanidhipAra kItirekAkinI yasya // 21 // dhatte gairikarAgavibhramabhayaM yasya pratApotkaro yatkItirguNaparvatoparisarI kautUhalaM yacchati / etenaiva tu hetunAsya tu guNAnvijJAya zailottamAna dUrasthAH prapalAyya sannidhimamI kurvati yadvairiNaH / / 22 // zrIlakSmInarasiMhanAmanRpatistasmAdabhUtsanmatiH bANAyaiH paripanthimanthanakaraH kaarunnypunnyaakrH| yandRSTvA khalu vairivargavanitA kampAkulA sarvadA prANezasya sujIvitaM mama vibho dehIti saMyAcate // 23 // aSTAzAsvapi yatpratApatapanasyAlokya niyodayaM dIptAtmApi divAnizaM bhRzamaho vizvAndhakArApaham / AtmAnaM sahasA samIkSya manasA hInaM haThAdgarhayana sAyaM sAyamayaM svayaM dinamaNirdInombudhau majjati // 24 // zrIlakSmInarasiMhabhUpatidivaprasthAnakAlodyate devaiH zaMkhamRdaMgabheripaTahadhvAnardizaH puuritaaH|| prauDhAH zUratarAH pradAritariporbrahmANDacaNDolasanmArgeNaiva vinirgatAH suyamitAH prANAstrayosyAmalAH // 25 // tatputrosau kavIndraH kSitipatitilakaH zrIpratApAbhidhAnaH saMgrAme vairivargaprabalataralasarpadAvAnalAbhaH / tarkAlaMkArakozAdikasakalamahAzAstramArgapravINo naanaagdyaanvdyaasullitkvitaanrtkiirjbhuumiH||26|| medinyAmudadhau sarassu saritAmmadhye girI kAnane yasya prauDhatarapratApatapanasyAlokya dIpti parAm / atyutkarSamadezya saMprati samAsAdyApakazcirAdaurvaH kharvayazAH prazAmyati haThAnmamaH samudrAmbhasi // 27 // dRSTA tasya pratApaM tapanamanupamaM hanta dRSTo vivasvAnmane brahmANDabhANDabhramaNavidhikRtaM zrAntameva zramogham / 60 Vo. 11 read mANikya:- on account of the metre. .. 18, dantinAM in the recorrect form which the royal poet probably found inconvenions

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INSCRIPTIONS FROM NEPAL. vyastA horAtribhedaM tribhuvanabhavanaM vyAptamenaM viditvA kiJcAyaM cakravAkaH zithilayati zucaM sarvataH sarvavIjaM / / 28 / / AUGUST, 1880.] zastre zAstravare sadA sukhakare saGgItavidyAvare sAnandaM kila kelikammaikuzalavyApArakaNThIravaH / svarge bhUmitale tathA dazadizAmyAnte girI kAnane kopyastIti nigadyate mama samo rAjendra cUDAmaNiH / / 29 / / nepAle saMvatasminhaya girimunibhiH saMyute mAghamAse saptamyAM zuklapakSe ravidinasahite revatIRkSarAje / yoge zrIsiddhisaMjJe rajatamaNilasatsvarNamuktApravAlairekIkRtya pradattaM hayazatasahitaM yena dAnaM tulAkhyam // iti zrImahArAjAdhirAjazrIzrI rAjarAjendrakavIndra jayapratApamalla devaMviracitA nijavaMzAvalI samAtA mAdhuryAdivicitratAkhilapadanyAsermanohAriNI saMkSiptena kavIndrabhUmipatinA vaMzAvalI nirmitA / pratyekaM kila kIrtizIryanikhilaprauDhapratApAdikaM bhUpAnAM racituM vimRzya nipuNaM zakto na vA vAkpatiH // 30 // Abstract. I. Invocation to Bhavani and Sankara. II. Vanisdvals, composed by king Prata pamalla, a prince of poets: Vishnu Surya Manu Vaivasvata, From him were descended : Dilipa | Raghu Aja Dasaratha Rama Lava. In his race were born : Harisimha, who dug tanks in Mithila and settled Nepala. Yakshamalla, (falsely here called his son) Ratnamalla Suryamalla Narendramalla Mahindramalla who brought an image of Devi from Bhatgam Sivasitha Hariharasimha Lakshminarasimha 191 Prata pamalla. III. Object of inscription, to record the presentation of a Tulapurusha, i. e. the king's own weight in gold, silver and pearls, together with one hundred horses. IV. Date, the 7th day of the bright half of Magha, Nepila Samvat 778, & Sunday, constella tion Revati, conjunction Siddhi. No. 20. An inscription of Riddhilakshmi, dated Nepala Sannvat 810. On a slab in the wall of a great temple of Siva, close to the palace in Katmandu. On the upper portion of the same stone is found a hymn to Siva, in the Bhujanga metre, composed by Sri-sri-jaya Bhupalendra malla, who describes himself as follows: Srimat pasupaticharanakamala dhulidhusari tasiroruha-erimanesvarishtadevatavaralabdhaprasdda - dedipyamasamduonnatairlraglurusavatara--ravikculatilaka hanumadddhvajanapalekara makurajadkoraja,-sakalarejachakradhisvara. Letters Nivari, language Sanskrit. Preservation good. Transcript. devI zrIRddhilakSmI vimala kulabhavA nItimArge niviSTA ziSTAcarikabhUmikhibhuvanajananIpAda lbdhprsaadaa| zaMbhArambhojajanmaprabhRtibhiramareH sevitasyAti vikhyAtA vyaktakIrtirjagati vijayate satyajAnandadAtrI / / 1 / / nepAlacitipAlabhAlatilako viguNAlaGkRto dAnodrekakRtAtirekamahina prauDhapratApImataH /

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THE INDIAN ANTIQUARY. [AUGUST, 1880. dege yanayo nayodayalasatkIrttipracAraH zriyA bhUpAlendra iti prathAmupagato bhUpo varIvartate // 2 // nepAlAnde gaganadhariNInAgayukte kilo mAse pakSe vidhuvirahite sudvitIyAtiyo sA kulA devAlayamapi rakho RddhilakSmI prasabhA cake devI sunidhiniditAM zaGkarasya pratiSThAm // 3 // Transcript. yannAbhIsarasIruhe samajani brahmA jagatsRSTikRt ya. pAdAmbujato vaha jagatAmAlambinI kharNadI | yenAdhAra dharA varAhavapuSA daMSTrAyake nocakaiH pratyudAnavanIradAvirucaye tasmai parasmai namaH // 1 // sajalajaladanIlaH kAminIpremazIlaH kalitabhuvanalIlaH kaMsacAnUrakAlaH / II. Date, the 2nd lunar day of the dark half of Karttika, Nepala Sarvat 810 (1690 A.D.). No. 21.An inscription of Srinivasa, dated Nepala Sannvat 792. On the lintel of the doors of the temple sulalitavanamAlaH mokSamArgaikasAlaH bhavatu mama mudesI of Avalokitesvara in Bungmati (see above No. 6). sarvadA nandavAlaH // 2 // 192 Abstract. I. Object of inscription : " to record the consecration of a temple of Siva, built by Queen Riddhilakshmi, the mother of king Bha palendramalla. servation good. Letters_Nivar_language Sanskrit. Pre- AsItsidvinRsiMhamalanRpatiH sUryAnvaye kIrtimApAle lalitAbhidhAnanagare porAnsadA pAlayan / gopInAthapadAravindamadhupo vAcaspatirdvIvaraH saMsAraM jalanuhudopamamasI hilA gato jAnhavIm // 3 // tasyAtmano bhUpatireSa jAtaH zrIzrInivAso nanu zrInivAsaH / Transcript. zrIlokezvarAya namaH / matsyendraM yoginAM mukhyAH zAktAH zakiM vadanti yam bauddhA lokezvaraM tasmai namo brahmasvarUpiNe // 1 // nepAlAbde locanacchidra sapte (3) zrIpaJcamyAM zrInivAsena rAjA svarNahAraM sthApitaM toraNena sArddha zrImalokanAyasya gehe. Translation. * Praise to (that Deity), bearing the form of Brahman, whom the Saktas, best of ascetion, call Mater on dranatha and the Bauddhas Lokesvara! On the fifth day of the bright half of Magha (sripanchami) king Srinivas a placed a golden door and torana in the temple of glorious Lokanatha." tApAnalo vairimahIruhANAM sa rAjatetIya sudhAkarena 11 8 11 tasyAtmajo yoganarendra malomalendra cAnUrahatulyavIrthaH / kandarpasaundaryavinindirUpaH rarAja bhUmAviva devarAjaH || 9 || dolaparvatamasAbhigamya tatra viSNubhavane saha tAbhiH ekaviMzatisatIbhiragacchat kezavaM prati samAhitacittaH / / 6 / / tasyAtmanA yogamatI babhUva nimeSacirA lakSmIrivAparA / suvarNakumbhAlA nAgarasta pazAntare snAnakRtena pUtA // 7 // tasyAH prasUta iva zaktidharombikAyAH lokaprakAzanRpatirvirarAja dhIraH / No. 22. An inscription of Princess Yogamats, dated Nepala Sannvat 843. On a stone in the inner wall of a small temple of Radha and Krishna situated close to the palace in Lalitapattana. Letter Nivari, language corrupt Sans. viSNoH padaM sa gatavAnamaNIyarUpaH hAheti loka krit. masakRjjananIM nihAya // 8 // The door is made of gilt brass plates, and adorned by relievos. The arch or torana above the door, which is likewise made of brass, encloses three images of Lokes vara.

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INSCRIPTIONS FROM NEPAL. AUGUST, 1880.] loke kinna vilakSyate'dbhutaruciH prAsAdarAjo mahAnAnAtoraNamohanAvalibharo jImUtalehAyutaH / zRGgaM hemamayairmanojJakalazaiH sajjvAlayaivo -- - vasamIraNena ca bhuvi zrRMgaM sumerorbabhau // 9 // abde rAmaprajezvarAsvasubhirmAghe site pakSake zUle cotaraphAlgune zazadhare vAre dvitIyAtithau / [putrArthaM] kurute sudhAMzuvadanA pASANadevAlayam kRSNaM rAdhikA sahAya kRbbA pratiSThAkarot Abstract. I. Invocation to Vishnu--Krishna. II. Varisavali, Siddhinxisimha malla, king of Lalitapattana, became an ascetic, and went to dwell on the banks of the Ganga (Benares ). T Srinivasa Yoganarendramalla went with his 193 twenty-one wives to Dolaparvata, and died in the temple of Vishnu. | Yogamati Lokaprakasa, died before his mother. III. Object of the inscription, to record the consecration of a temple of Radha and Krishna, built by Princess Yogamati in memory of her son. IV. Date, 2nd lunar day of the bright half of Magha, Nepala Samvat 843 (1723 A.D.), & Monday, constellation - Uttaraphalguna, conjunction--Sala. No. 23. -- An inscription of Queen Lalitatripurasundari, dated Vikrama Sanivvat 1878. On a pillar, supporting a Nandi, placed opposite the western door of a temple of Tripuresvara on the road from Katmandu to Lalitapattana, close to the river Vagmati. Letters Devanagari, language Sanskrit. Preservation good. Transcript. zrIgaNezAya namaH svasti zrImagirirAjacakracUDAmaNi marIcinIrAjitacaraNatala tuhingirivr| sanamahAcInasI maparyantanepAladezajayajanitayazorAzivizaditAzAmaNDalasya zrIgorakSAcalAdhIzazrImanmahArAjAdhirAjazrI pRthvInArAyaNazAhadevasya pautro dayAdAkSiNyAdipradhAna guNanidhAnazrImanmahArAjAdhirAjazrIsiMhapratApazAhatanayo nikhilamahIpAla maulimAlAlAlitapAdapIThaH zrImanmahArAjAdhirAjazrIraNabAhAdUrazAhadevaH zatarudrAvarNavatItaraGgiNIparyantavAruNaindradigbhAga sAmrAjyavikhyAta mUrttirabhUtapUrvaH samajani yuddhe rudraH pratApe ravirakhilabhuvo rakSaNe vAsudeva- syAge karNaH kSamAyAM kSitirakhilajanAnandane pUrNacandraH / satye dharmmaH surUpe ratipatirapathasthAyinAM daNDadhAro nAnAdevasvarUpo jayati raNabahAdUrazAho nRpendraH // tasya putraH sakalaguNagaNAbhirAmaprajAraJjanAnukRta rAmAvatAraH zrImanmahArAjAdhirAjazrIgIrvANayuddhavikramazAhadevaH pratItastadAtmaje sakalalakSaNazobhite zrImanmahArAjAdhirAjazrIrAjendravikramazAhadeve medinyAM pAlayati zrImadraNa bAhAdUrazAha devapaTTarAjJyA zrImalalitatripurasundarIdevyA svabhartuH svargasAdhanaprayAsotkayA vedavidyAnipuNanAnAvidvanmaNDalIprArthanA saJcAritavicAranizcitadharmmapradhAna zivAleGgAdidevapratiSThAdi karmmatayA svapautrAnumatyA tatkAryanirvAhAnu guNasAmagrI sampUrtisampAdanakSamaM bhImasenaM maMtrIvaraM tatsAdhane niyojya sAMprataM tatkarmmavidhAnaM niyuktAH zrIgubbadibrAhmaNA vedasaptagajendumite 1874 vaikrame zAke zucizukla navamyAM somAnvitAyAM zilAdhivAsanaH karmma yathAvidhi sampAdya tasminneva zake bhAdrakRSNanavamyAM zukle zilApravezaM vidhAya bANasvaranAgabhUmite 1875 zake mAghamAsi tRtIyAyAM gurau zivaliMgAdidevapratiSThAkarmma samAcaran madhye zrItripurezvaro yamadizi dvAre sthito bhairavo jJeyAH zaGkarabhAgato hariravidvaimAturAmbAMstataH / dakSAdikramakoNagA atha mahAkAlAdinandI tathA bhRGgI zrIgaNapazya dakSiNadizo dezakamA diggatAH // 1 // tadvAhye svadizi sthitAH surapatirvvanhiryamo nirRtiH pAzI vAyukuberarudrAvidhayo nAgAdhipotaH kramAt /

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194 THE INDIAN ANTIQUARY. [AUGUST, 1880. IzAne balizeSabhAgabhimatazcaNDezvaraH pazcime vikhyAto vRSabhazca maNDalagatA devA ime samma... // 2 // rambhApatraphalaprasUnalalite sattoraNAcchAdane nAnAvarNapatAkaketanalasatprAnte mahAmaNDape / kuNDAnAM navakaM vidhAyya vidhivadvividhAnakSamaiH karmAzcaryakaraM samApayadidaM zrIraGganAtho guruH // 3 // doSonmoSavRSapraghoSadiviSatsantoSapoSakSamaH sNyaataatultiirthbhuutprisststkaarklpdrumH| nAnAmaGgaladivyavastunibhRtastAryatrikolAsito hRdyaH kopi sa vAsaraH samabhavalokapramodojjvalaH // 4 // tatastasminneva zake mArgakRSNapaJcamyAM budhe devAlayapratiSThAmakurvan digbhAgAntarasannivezitacaturdAraH sukhArohaNaH pshcaadmysuvrnnketntlnysttrishuulontrH| sauvarNojjvalakumbhapatrapaTalaprodbhAsitAzAmukhaH prAsAdo dizatAdabhIpsitasadAvAsaprasakto mudH|| tataH pAtAlalokavasuvasumatI zake jyeSTakRSNadazamyAM ravI zrIvAgmatIjalAvatArasopAnArAmaghaNTAdharma zAlApratiSThAkarma samApayan / sopAnAliriyaM vidagdharacanAsuzliSTacitropalA ramyA vaayustaadhivaasvihitprodaamvighraavliH| sampAdyAnhikasaktalokavihitasvecchAvakAzasthalA snAnadhyAnahitA sudhAdhavalitaprAntA ciraM rAjatAm // 1 // nAnAdezaprabhavasuphalavrAtabhArAtinamravRkSazreNIniyamakhacitaH shaalsNguptmdhyH| ArAmo'yaM surabhisumanorAjisarAjamAnaH nAnAvIrullalitasaraNiH pUrNakAmaH sadAstAm // 2 // ghaNTAninAdakRtakarNasukhAtidhIrA pUjAvidhAnavihitadhvanimAdadhAnA / devaprasAdaparipUritahInabhAgA sarvopacAraparicArakRtAM vidheyAt // 3 // zAleyaM vividhapravAsimanujaprAjyopakArakSamA rathyAcabararamyakoSTavilasadvAtAyanA shlkssnnbhuuH| nAnAdezasamAgatAna pathiparizrAntAnnasaGghAhiNo niyaM bhojanavAsadAnavidhinA kAmAnugantoSayet // 4 // tadidaM sAGgopAGgakarma sampUrtimprApitaM yajamAnasaGkalpasiddhi sampAdayati ciraM zrIzivAdidevaprItaye bhUyAt dharmoyaM kulasantatipracayado lokadvayAnandanastadrodhe nirayAdiduHkhajanakA doSAH paraM kIrtitAH / jJAtvaivaM nRpamantrivipramanujairetasya saMrakSaNe nAlasyaM zrayaNIyamityabhihitaM rakSyaM zruteH zAsanam / zubhambhUyAt Abstract. ceased husband. She employed, with the perI. Invocation to Ganesa. mission of her grandson, the minister Bhim &. II. Varnsdvali, - sena, the Upadhyaya and other Brahmans for Prith vinaragana Sha, the execution of this work and for the ceremonies lord of the Goraksha hill (Gorkha), master incidental thereto. On the 9th of the bright half of all Nepal up to the frontier of Mah a china. of Ashidha, Vikrama Samvat 1874, Monday the silddhivdsana, the worship of the stones for Simhaprata pa Sha the building was performed. The cornerstone Rana bahadar sha, was laid (silapravesi) on the 9th day of the dark half of Bhadrapada of the same year, and on who ruled in the west up to the Satarudra the 3rd day of the bright half of Magha, of river (Kali?) in the east up to the river the following year, a Monday, the Liga of Siva Svarnavati. was consecrated. At all these ceremonies the Giry anayuddha vikrana Sha royal Guru, Ranganatha, presided. On the 5th day of the dark half of Margasirsha v.S. 1875 Rajendra vikrama Sha the temple itself was consecrated, and finally on III. Object of the inscription, to record the the 10th of the dark half of Jeth 1877 a Dharconsecration of a temple of Siva, built by Queen masala and a staircase leading to the river Vag. Lalita tripurasundari, the widow of mati a garden and a bell were made over to the Rana bahadarsha, in memory of her de- I temple.

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August, 1880.) BUDDHIST INSCRIPTION AT KEU-YUNG-KWAN. 195 THE BUDDHIST INSCRIPTION AT KEU-YUNG-KWAN. BY REV. S. BEAL, B.A. Attention has elsewhere been drawn to the an- the Assembly of the Saddharma Hall, called cient Buddhist inscription at Keu-yung-kwan, Shen-chu. This Deva, whilst wandering to and a small village about five miles to the north of fro in the celestial gardens, with the company the Nankow Pass. This inscription is engraved of Devis who attended him, had heard a voice in the characters of six different nations, viz., proceeding from space, and warning him that Mongol or Bash pah, Uighur, Nyuchih, Chinese, in a few days hence he should be called to give Devanagari, and Tibetan. On examination it is up his heavenly estate and be born in hell, found to contain certain Buddhist dharani or in- after which he should receive a succession of cantations, which in the paper alluded to (Jour. births all more or less miserable and painful. R. A. Soc., vol. V. pp. 14.ff.)' have been translat- On this, the Deva hastened to Sakraraja, and ed by Mr. Wylie and Dr. Haas for the benefit of with doleful voice and many tears laid the case the English reader. These dharanis are found in before him, asking and beseeching for advice various Buddhist works, and are supposed to and escape. Then Sakraraja, having heard the represent the highest and most potent charms words of Shen-chu, at once entered into a state which words proceeding from the top of the of profound abstraction, and, perceiving that illustrious diadem (chuda) of Buddha's head are the case was to be with Shen-chu even as the able to convey. This "honoured diadem of voice had declared, he resolved at once to repair Buddha's head" refers to the well known conceit to the place where Buddha was residing, even of the Buddhists that from the top of the to the garden of Jeta, and there having presentcranium of their master proceeded an elongated ed him with suitable gifts, to seek his counsel excrescence (ushnish), the top of which reached and advice on the point. Accordingly having to the highest heaven. In all probability this done so, and having salated the foot of Bhagaimaginary formation is pictured in the Amara- vat and seven times circumambulated him, he vati sculptures as the pillar of glory surmount- stated the circumstances of Shen-chu's destiny, ed by Om" proceeding from the throne sup- and humbly asked the advice of the World posed to be occupied by Bhagavat (see parti- honoured one." cularly pl. lxxi, figs. 1 and 2, Tree and Serpent Then Buddha caused to proceed from the Worship). These pillars of light are also top of his head every kind of glorious light, referred to by Spence Hardy (Manual of Bud- which spread itself from world to world through dhism, 1sted.pp. 180, 207), and perhaps originated all space. Then this light again returned to the in the idea of the Linga and its worship. Be presence of Buddha, and having revolved around this as it may, it is curious to trace as far back him three times entered through his mouth. as we can the origin of such a peculiar idea; Then the World-honoured gave a gentle smile, and for this purpose we have appended the and addressed Sakraraja as follows: Heavenly translation of a Sutra attributed to the Shaman king, there are certain dharani called the Buddhavara (Fo-to-po-li) of the Yang dynasty. honoured diadem of Buddha's head,' which are able to deliver from every kind of evil birth, The Sutra of the Dharani of the Illustrious and to destroy every possible sorrow. If a man Diadem of Buddha's Surmounting Head. once hears these, and if they once pass through "Thus have I heard. At one time Bhaga- his ears, then all the evil deeds he has ever done vat was residing at Sravasti, in the garden of shall be cancelled and their punishment remitJeta, the friend of the orphans, together with ted; if he writes them on a wall, or reads them, 1250 great Bhikshus, his disciples, and with 80 written, to others, then shall the same conseupwards of 12,000 great Bodhisattwas and quences follow and full deliverance be obtained." priests. At this time there was amongst the On this Sakraraja entreats Buddha to repeat Devas of the Trayastrinsas Heavens, one in these charmed words, on which he did so. It belongs to the Mongol age, cir. 1845 A.D. See also Yale's Marco Polo. vol. I, pp. 29, 144.-ED. 3 The word ushintsha usually means a 'turban, but is used by the Buddhists as a technical term for the top-knot on Buddha's head, by which all figures of him are distinguisbed; he is never represented in Indian sculpture with any sort of covering on his head.-ED.

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196 THE INDIAN ANTIQUARY. [AUGUST, 1880. The dharani are much shorter than those empire, and doubtless were glad to be so easily on the Keu-yung gate, but contain the same assured of deliverance by the repetition of the leading words; we do not repeat them, our words. object being merely to show the purpose of "Sakraraja, having heard these words, thank. their being placed on this barrier gate, through fully received them; and having saluted the which Mongols and Thibetans must enter the World-honoured one, forth with departed." NOTES ON THE KURRAL OF THE TAMIL POET TIRUVALLUVAR. BY REV. G. U. POPE, D.D., M.R.A.S., AND OF THE GERMAN ORIENTAL SOCIETY, AND FELLOW OF THE MADRAS UNIVERSITY. (Continued from Vol. VIII. p. 309.) No. III. the attempt to pronounce & compound consonant It may seem strange that the introductory such as ts. Chapter on God is followed by one on Rain. The chief words for 'rain' or 'sky' in the The connection, however, seems evident, as in Dravidian dialects aredets xiv. 17: Nevertheless He left not Him Tel. Kan. Mal. Tam. self without a witness, in that Ho did good, and van. ban. van-am. van-am, in. gave us rain from heaven, and fruitful seasons, varsha-mu varsha v arsha. Varsha. filling our hearts with food and gladness.' ma-le. mara. marai, mari. In the Bhagavatgita, III. 14: 'All things (Tada: m?A) which have life are produced from bread I cannot help thinking that the Dravidian which they eat. Bread is produced from rain: van (both as a verbal root = 'fashion' and as a rain from divine worship, and divine worship noun = 'sky,' 'rain') is connected with S. from good works.' The title of the second Varuna, 'the investing sky' in the old Aryan chapter, or collection of 10 Kurrals, is van mythology. sirappu,' the specific qualities, or excellence of Couplet 1. rain. The words for 'rain' in the chapter are va'nindr' ulagam | varangi varuthalat van and marai; those for cloud' are puyal, erili; I tanam,rtham | endr'unarat | pattu." those forsky' are vanam, vin, visumbu. Scanning: A consideration of these words will prepare tema patima pulima pulimangai the way for the analysis of the chapter. kuvilangai kuvilangai | kasa. 1. Van and vanam are the same word. By "Since by the continued existence of rain the apocope van is used for vanam in poetry, and world preserves its course, it (rain) is to be may signify the sky,' or the rain that falls from regarded as partaking of the nature of nectar." it. In common Tamil vanam is often pronounced The idea of this couplet is an obvious one: manam : thus, a district which, having no rivers, rain gives life to all creation, revives the dying is wholly dependent on casual rains, is called vegetation, restores life to what seems dead.' manam partta simai,' a district that looks to the Any one who has seen an Indian district suffersky. 2. Vin is, I suppose, a poetical variation ing from drought, and noted the instantaneous of the same word. 3. Visum-bu (S. visva + bu; change in the aspect of all living things when the the postfix bu is added to many stems in Tamil long-expected rain has fallen, will understand to form a noun, with an idea of existence.' the poet's feeling: rain is the elixir of immorS. bhr. means 'coelum' and by metonomy 'a tality to the whole earth.' cloud.' 4. puyal (also pusaland pisal)-nimbas'. Nindru (having stood) is past adv. parti. 5. erili (from er, arise': Lat. or) is that which ciple of R. nil. [con. S. ni in nishtita.] vanindru arises.' 6. marai is the ordinary word for 'rain.' is, in fact, a nominative absolate. It appears also as mari; and vari = 'water Ulagam, Tam. form of S. laka. Comp. Ch. I. 1. (comp. S. vrish and vari). I regard the cerebrals Varangi, 'having gone on its way.' In Tamil in Tamil (and especially r) as resulting from a very large group of words from stem var is * The Oriental, Oct. 9, 1875. 1 'over a letter indicates omission of a letter according to the Tamil laws of euphony. th is always flat in Tamil, as in this indicates a very short u, hardly audible.

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AUGUST, 1880.] found. Some of these are hore given. (1). var-akku, var-akkam, 'custom.' This is also written with p for v. It is probable that var and par are only variations of the same stem. (2). var-angu, be in use,' 'pass current,' this is the word in the stanza. The transitive is not found; but par-akku to habituate, render common,' takes its place. This has an intransitive, par-agu. (3). vari, a road, way, what is old, antiquity, succession.' Here we find para, 'old' ; and pari, 'guilt,' the transmitted liability to punishment, a man's old sin. Param is fruit, result of actions.' I suggest that varpar : S. phal. The cognates would be Gr. pel-; Lat. flor-; Goth. blom. In ancient Kanarese this is hula. Here may be an example of the law which I spoke of in my Dravidian notes, No. I. vol. V, p. 158. Other forms of the same stem are pal, pan, pand, illustrating the important fact that in the Dravidian languages cerebrals are interchangeable; and the original seems to be !. = Tamil possessed originally very few stems, and these were mostly, if not altogether, monosyllabic. These the poets, and especially the Jainas, (who were anxious to obliterate all traces of Sanskrit; to introduce a new language, as they had introduced a new religion,) varied in every possible manner, especially softening every harsh sound, and promoting assonance. Tamil and Telugu are, therefore, highly artificial languages, and in them the Aryan element has been designedly put out of sight. NOTES ON THE KURRAL. Varuthalat: here final 7 is followed by initial t (dental), and both are changed into palatal. This is in accordance with the law that two consonants coming together must be of the same organ,' and assimilation: dental t becomes palatal, and I is assimilated. Va, in inflection var or van = 'come' or 'go', 'proceed.' varuthal, is a verbal noun the proceeding,' and al is the sign of the instrumental ablative: 'by the proceeding,' because it proceeds.' or added to a stem, with or without euphonic insertions, form a Dravidian noun. This is sometimes changed into n, and equals r and s, in Aryan languages. Va is in Kanarese ba. We may compare Oscan and Umbrian ben with Latin ven. tan is 'ipse.' Sva is the root of the reflexive pronoun in Aryan languages. Tamil would write this ta, having no sibilant and using t for 8 habitually. Amirtham (S. amrita, Gr. ambrosia)='immor = 197 tal; a medicine prolonging life,' 'the food of the gods. Other forms are amirutham, amirtham, amirthu, amutham, and amuthu. Thus the S. ri is rendered by iru, ir, ir, and u. The Kan, has also amudu. The use of enru for Gr. hoti, hos has been referred to before. Unar al the perceiving, understanding.' This is a verbal noun, or infinitive mood, though very often the final l is omitted. The Latin suffix is rors (see Roby), the Greek n, or sth. The verb-stem unar is from u! or un = 'within,' 'internal.' ar = 'know' as a separate verb arri. u is much used (in cognate dialects = o!, ol). It is a case inflexion='in,' ' inter.' It is also the root of a verb= 'to be, exist.' It forms a verb un- eat,' 'suck in.' It forms a noun un-mai = 'reality, truth.' The equivalent root in the Ursprache' is ra (see Fick). Pattu is a form like muthattu in Ch. I. 1.. (see Notes on Kurra! II, vol. VIII, p. 307). The noun is pal (for pag al: S. bhag: Fick.) = essential property.' Couplet II. tupparkka tappays | tuppakki | tupparkku | tuppay a thu um | marai. Scanning: temangai temangai | temangai | temangai tema pulima malar. "For the eaters sweet food making, To the eaters itself food becoming: such is rain." The root tu (1) eat,' (2) enjoy,' (3) 'experience.' Hence the noun tuppu (1) 'food,' (2) enjoyment,' 'sweetness.' [S. duh (1) milk, (2) enjoy]. There is a peculiarity in old Tamil, which is called alab'edai (= lengthening), by which in this case, short u is lengthened to 4, and then a short u is added, making u out of u. Thus athum is made athium. Hiatus is here allowed. This resembles the process by which Ionic Greek writes heelios for helios. The idea is here, that rain causes fertility and is itself necessary to quench the thirst of men and cattle. The punuing and alliteration are thoroughly in accordance with Tamil ideas. Couplet III. Vinnindru | poyppin | virinir | viyanulagat'! tunnindr' | udattum pasi. Scanning: temangai | tema | pulima | karru vilangai | tema pulima malar.

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198 THE INDIAN ANTIQUARY. "If the cloud standing (in the sky) deceives (by not falling in rain to the earth), hunger will afflict, standing in the midst of the widespread earth, though (this earth is) surrounded by an expanse of waters." The clouds charged with moisture stand over the hills, big with the promise of fertilizing showers. If they remain there, and do not fulfil their promise, the earth, though surrounded by vast oceans of water, must fall a prey to all the miseries of famine. During the late disastrous droughts, each day heavy clouds collected and hung over the Maisur province; but winds arose and bore them away in the direction of the sea, leaving the broad fields dry and parched, and abandoning multitudes to misery and death by famine. Those who have seen this can understand the force of the poet's lines. The compound viri-nir-viyan-ulagam is interesting. It is verb + noun + adjective + noun, extend+water+broad world. The wide world around which the ocean spreads.' Observe the alliteration. Perhaps Sanskrit grammar would divide this into two compounds (1) Viyan-ulagam, being a 'Karmadharaya,' where viyan (S. viyat) is descriptive of ulagam the wide world; (2) viri-nir being a 'bahu-vrihi.' Viri is the stem, or crude form, used in Sanskrit (Comp. S. vri, vi-vri, vi-vrita.) The Tamil grammarians see here only ellipsis (togai) of inflectional particles and of connecting words. Couplet IV. erin | uraar | uravar | puyalennum vari | valam kundri | kal. Scansion : tema | pulima pulima | pulimangay tema pulimanguy | nal. "The ploughmen plough not with the yoked oxen when the abundance of the cloud-deluge is diminished." Agriculture is the great employment of the Tamil people; it ceases when the rains are not abundant. The roots er and ur are very remarkable. er is the plough with its yoke of oxen.' It is found in all the S. Indian languages. er-uthu is 'a bull,' er-umai is a buffalo', erru is the male of any animal.' (Tuda, er and esht.) Here we may compare A. S. ear-ian, (Eng. ear), Lat. ar-are, [AUGUST, 1880. aratrum. (See Fick), arman,' Lat, ar-mentum. (See also Fick, ardya). The Kanarese has ul for ur (cerebrals interchangeable) and had. The Tamil has pur-uthi for 'pulverised earth,' this in ancient Kan. is hudi. It is curious that the Sanskrit and Telugu words for plough' are quite different from each other, and from Tam., Kan., Mal., &c. Couplet V. Keduppathuum | kettarkku | sarvay matt' | ange eduppathium | ella' | marai. Scansion: karavilangay te mangai | te mangai | tema karavilangay tema | malar. "That which will ruin, that which will uplift, becoming a help to the ruined: all this is rain." The destructive violence of tropical storms, and the life-giving effects of the first burst of the monsoons in India, are referred to here. Ked destroy,' 'perish.' [S. skad. chid. Fick. another form is serru.] Sar vu' support. The root edr= 'lean, recline against. Hence the idea of 'prop,' 'support.' eer='approach.' Comp. S. char. Edu take up,' lift,' 'assist.' = Roots with d as the significant letter, preceded by what seems to be a prefix, are many in Tamil. Thus : 1. ko-du 'give.' 2. i-du'give,' 'place.' 3. vi-du leave.' 4. = 4-dumove about.' 5. po-duput.' 6. e-du 'take up.' 7. ta-du hinder.' 8. na-du='middle,' 'plant.' 9. a-du='cook.' 10. ka-da'cross.' 11. na-da'walk.' 12. u-du clothe." 13. 6-durun.' 14. pa-du, suffer,'' sink.' Whether these are not compounds of a root like dd or dhd of the Sanskrit, and be of the Greek, is an interesting question. A parallel list with as the significant letter, which may be formed from a root like yi or ar, or eru of the Sanskrit is: 1. ko-ru, soft,' 'grow fat." 2. ka-ri, pass off.' 3. vi-ru, 'fall.' 4. a-ri, perish.' 5. va-ri, 'way.' 6. i-ru, 'draw.' 7. po-ri, 'pour forth.'

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CORRESPONDENCE AND MISCELLANEA. AUGUST, 1880.] 8. e-ru, 'rise up.' 9. a-ru,' weep.' o-ri, 'cease.' 10. 11. ki-ri, tear.' A comparison of e-du with e-ru suggests that e is a prefix up;' vi-du with viru suggests that vi down,' 'away,'' off.' The Tamil seems to me to contain just such traces of these compounds as the Keltic dialects do: e. g. cy in Welsh answers to ko or ku in Tamil. [Cy-dio (W.) ku-du (T.) = 'join;' dad in W. is re, un- dis-, back, comp. Tam, ta-du, ta-dai.] = In regard to such compounds, is it not possible that S. krap (Fick) Gr. klep, are made up of ka= com, and a stem signifying 'take,' (ra or la)? Thus Varro says 'corripere='klepere.' In Tam. ka-steal.' Ellam='all. Couplet VI. Visumbil tuli virin | allanmatt | 'ange pasumput talai kanb' | arithu. Scansion: palima palimangay temangay | tema pulima pulima pirrappu. "Unless the drop of rain falls from the cloud, scarcely may you see the green grass putting forth its head." Something of the effect of the rhythm may be seen in the following literal rendering, where the rhyme is preserved : 'If the drops of the rain fall | not, then the | green shoots of the crops are not seen | putting forth.' Couplet VII. nedum kadalum tannirmai | kundrum | tadinth' erili ta 'nalgath' | dgi | vidin. Scansion : karuvilangai | temangai | tema | karuvilangai temangai | tema | malar. "The broad sea even will diminish in goodness, if the cloud do not swell and pour down its gifts." Kad-al-' sea': from kad, 'cross over'; for epithet ne dum 'long' comp. Gr. 'euruporos.' Couplet VIII. Sirrappodupusanai | sellathu | vanam varrakkumel | vanorkkum indu. CORRESPONDENCE DISCOVERY OF SAYANA'S COMMENTARY ON THE ATHARVA-VEDA. I trust you will kindly allow me the use of your columns to announce the discovery of Sayana's 199 Scansion: karavilam kuvilam temangai | tema karavilam temangai | kasu. "If the heaven dry up, worship to the heavenly ones with due solemnity on earth will not be paid." Varr, 'dry.' co. Lat. ar-idus. Sel='go,' 'go on,' [S. char. chal.] elif,' a contraction from en-il if you say.' van-am heaven.' Thence vdn-on, 'a heavenly one,' plur. van-dr. Comp. Greek, on in participles. avan='he,' in Tamil, comp. Welsh, af. Couplet IX. danam | tavam irandum | tanga | viyanulagam vanam varangath' | enin. Scansion : tema karavilangai tema karavilangai tema palima malar. "Neither alms-giving nor ascetic practices will abide in the wide world, if the sky dispense not its gifts." Asceticism, always an important subject in Oriental systems, is the subject of the next chapter Viyan-ulagam: comp. notes on coup. III. and Greek, 'euruchoros.' Couplet X. nr indramaight slag-enin | yargar van indr' | amaiyath' orukku. Scansion: tema pulima karavilam | temangai tema pulima pirrappu. "If the world's work to none goes on without water, without rain the prescribed order cannot be preserved." Yar is plur. of yd-van'who'? here it is doubled and um 'and' is added to any persons whatsoever.' ya S. Ka. comp. Lat. use of que in quis-que. Amai is found in the form bamai. Another of the group is amar. Initial s. is often omitted in words from Sanskrit (avai sabha; aravam = sarppam; amaiyam samayam.) = The S. root is keham, Gr. kom-izo. Oru-kku-see var under coup. I. This ends the second chapter. The importance of rain as necessary to the subsistence of all living creatures, and to the observance of piety, is its topic. AND MISCELLANEA. long-sought Commentary on the Atharva-Veda. Hitherto scholars had almost given up all hopes of finding the Commentary, which there was reason to believe did exist. And as all attempts to

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200 THE INDIAN ANTIQUARY. (AUGUST, 1880. find it made throughout the length and breadth of India had failed, and no trace had been found of it, scholars had already begun to say that it was never written by Sayana, or, at any rate, that it had perished, like numerous other books which one hears so much about in Indian literature, and which, if found, would go very far to solve some knotty questions connected with Sanskrit literature. The MS. of which I am now in possession contains Sayana's Commentary on the Saunaki Sskha of the Atharva-Veda, and was discovered in the south through the kind offices of an enlightened friend, himself & Sanskrit 'scholar, Mr. V. N. Narasimaiyengar, of the Mysore Commission. It is written on palmyra leaves, in what I suppose is called the Nandi-Nagari character, a form of Devanagari still in use in some parts of the Madras Presidency, especially on the Malabar Coast. Many in India had no doubt that the Commentary did exist; and as Shyana, the great Vedic interpreter, lived in the South, and as that part of the country is still celebrated for Sanskrit lore and the preservation of ancient Sanskrit MSS., I directed my enquiries to centres of Sanskrit interest in that Presidency, and it is a matter for congratulation, in the interest of Vedic philology, that the long-lost thing has been found at last. It is a pity, however, that the MS. does not contain the whole of Sayana's Commentary on the Atharva-Veda. Of the twenty Kandas, or chapters, into which the Atharva Samhita is divided, the MS. contains the commentary on nine Kandas, viz., the first four Kandas, the three Kandas from 6 to 8, and the four Kandas from 17 to 20. We have thus three fragments of the Commentary, but put together they form about two-thirds of the whole. I am in hopes of getting some portions of the Kandas that are missing, as some have been already traced; but I may not be sure of completing the Commentary without waiting for an indefinite length of time. The MS., so far as it goes, is correct, and it will be possible to edit the Commentary from it even if no other copies are obtained. And I have already been working at the Sanhitd and the MS. with a view to place before scholars the results of this happy find of the year 1879. It is fortunate that the first portion of the Commentary has been found. We have there S&yana's usual introduction. And here we learn some interesting facts. The author says that he was ordered to write the Commentary by King Hari. hara, the son of King Bukka, with whom Sayana's Commentary on the Rigveda edited by Prof. Max Muller has acquainted the students of the Veda. From the introductory verges, when taken with the opening of the Commentary on the Rigveda, it would appear that Sayana and MSdhava are one and the same person. For, accord. ing to the present Commentary, Haribara commanded Skyanacharya to compose--and it is Sayaracharya that composeg--the Commentary ; and the author, farther on, says that he proceeds, therefore, to write his Commentary, having already written his Commentaries on the other three Vedas. In Sayana's Commentary on the Rigveda it is Bakka who commands Madhavacharya to explain the Rigveda, and it is that Madhavacharya who composes the Commentary. The qnestion, therefore, whether Madhava and Sayana were one and the same person, or, as has been supposed by some, different individuals, may be said to be set at rest by the Commentary now found. The Preface distinctly says that the AtharvaVeda Commentary was written after three other Vedas had been explained by the author by commentary. Sayana quotes an authority which says that the Atharva-Veda has five "upavedas" or Veddngas, which are Sarpaveda (the Veda about snakes), Pildchaveda (the Veda about ghosts and devils), Asuraveda (the Veda about demons), Itihdsaveda the Veda of legends), and Purdnaveda (the Veda of the Purdnas). According to Sayana, there are nine branches, or Sakbas (he calls them bhedas), of the AtharvaVeda, which he enumerates as follows:-(1) the Paippaldas, (2) the Taudas, (3) the Maudas, (4) the Saunakiyas, (5) Akshalas, (6) the Jaladas, (7) Brahmavadas, (8) the Devadarkas, and (9) the Charannvaidyng. And he goes on to say that the ritualistic use of the verses of the four Saches of The introduotory verses are as follows: VagisAdyah emanaaah sarvarthApAm apakrame Yam nat & kritakritykh syus tam namAmi Gajananam || Yasya nisvasitam vedd yo vedebhyo'khilam jagat Nirmame tam ahami vande Vidy&tirtha mahevaram || A vidyCbhausantapto Vidyaranyam Bham bhaje Yadarkakarataptin&m aranyam pritikAraram Tatkatekshena tadrapan dadhato Bukkabhupateh Abhaddharibaro Rij& kabirabdheriva chandramah Vijiteritivrfito virabri Haribarah kshamedhisab Dharmabrahm&dhvanyah Kalit svacharitena Kritayugam karate Sidhayitva Mahim sar dan sriman Hariharesvarab Bhunkte babuvidbAn bhog a asakto Ramavat sudhib Il Vijayi Hariharabhupah samudvahan sakalabhbharam Shodaka mabinti dinanyanisath sarvasya tushtaye kurvan Tanmalabhutam slochya vedam AtharyanAbhidham | Adisat Sayan charyam tadarthaaya prakAsanell Ye purvottaramiminse te vyakhylly&tisaagrah At KripAluh Sayan Acharyo Ved arthath vaktam udyatah | VyAkhyys vedatritayam Amushmikaphal pradem Aibikkmushmikaphalam chaturthamo vyAchikirshati) It will be observed that the reading of tatkatakshona trdnipaih in line 7 gives a better sense than yatkatakshena, &c., as found in Prof. Max Muller's most valuable edition of the Rigveda-Commentary.

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August, 1880.) CORRESPONDENCE AND MISCELLANEA. 201 the Saunakiyas, the Akshalas, the Jaladas, and the Brahmavadas is given, in accordance with the Gopatha Brahmana, in five Kalpasutras, which he names as (1) the Kaubikam, (2) the Vaitanam, (3) the Nakshatrakalpah, (4) the Angiraskalpah, and (5) the Santikalpah. SAyana shows how the Kaufika Satra is the chief of the five Kalpa Satras, and promises that, though he will give the substance of the other Satras in explaining the Viniyoga of the AtharvaVeda-Samhitd, he will chiefly and largely quote from the Kausika. As for the object and the use of the AtharvaVeda-Samhita, according to the author of the Kalpa-Sutras, Sayana summarises the Kaufika as follows:-The performance of the fortnightly sacrifices; the creation of brain; obtaining success of the vow of celibacy; the acquisition of villages, towns, forts, and kingdoms; the acquisition of sons, cattle, wealth, corn, subjects, wives, elephants, horses, chariots, sedan-chairs, and other means of comfort; the acquisition of unity among the people; acquisition of good feeling; frightening away enemies and elephants; acquisition of victory in battles; the fencing away of shafts; the fencing away of swords and other weapons ; the stupefying, routing, stopping, and destroying of hostile armies; the inspiring with bravery and the protection of one's own armies; finding out whether victory or defeat is to attend a given battle; the destruction of the commander of an army and similar high men; the throwing, in tracts travelled over by hostile armies, of charmed nets, swords, &c.; the mounting a chariot by a king desirous of victory; the beating of drums and all other instruments which have been charmed; the destruction of enemies; the restoration of a king dethroned by an enemy; the coronation of a king; the destruction of sin ; about calamity; about fattening; the fattening of cows; the acqui. sition of prosperity; the tying of a talisman; the prosperity of cattle; the enriching of houses; the building of new balls; the letting-off of a bull; the application of medicinal remedies to curable diseases caused by sins committed in former existences; modicine for all diseases; medicines for fever, looseness, diabetes; stopping of blood flow- ing out from wounds made by weapons; the laying of devils, ghosts, demons, paroxysms, Brahma rdkshasas, and evil spirits haunting children; medicines for bile, cough, and wind; removal of heart diseases and jaundice; the curing of intermittent, diurnal, and remittent fever, of consumption and dropsy; destruction of worms; curing of vegetable, snake's, scorpion's, and other poison derived from immoveable or moveable things; medicines for diseases of the head, of the eyes, of the nose, of the ear, of the tongue, of the throat, &c.; antidote against the curse of Brahmans and others; medicines for various diseases, such as carbuncles, easy parturition, consumption, and formation of the faetus; appeasing of the ire of kings and others; the knowledge of the meany of obtaining what is desired; the warding off storms, lightning, and excessive rain; victory in meetings, in disputations, and reconciliations ; making the rivers flow according to one's own desires; digging up of treasures; victory in gambling; reconciliation between the cow and the calf; obtaining peace to horses; obtaining profits in trade;" liberating a woman from sin ; entering a new house ; purification of a house defiled by a dove, a crow, &c.; the warding off the effects of improper receipts of largesses; of improper sacri. ficing and officiating; warding off the effects of an evil dream; warding off the effects of a boy's birth under inauspicious stars ; the repaying of debts; warding off the evil effects of bad aus. pices; warding off the effects of magic practised by others; performance of ceremonies connected with the birth, the naming, the saving, and the initiation of children; the performance of petty sacrifices; pacification on the occasion of many accidents, such as bleeding, the meeting with a demigod (Yaksha) and demon, an earthquake, the sight of a comet, lunar and solar eclipses, &c. Then follow similar bat shorter summaries of contents of the other four Kalpa Satras; As might have been expected, the Commentary (which contains both the text and the explanation) comes to the help of the reader of the edition of the text published by Profs. Whitney and Roth by supplying more correct and intelligible readings. This is especially the case, so far as I have hitherto seen, in the last two Kandas. In many places the readings of the MSS. relied upon by the editors are confirmed, and in some places their emendations are shown to have been correctly made. Thus in Kanda xix. 1, 3, SAyana reads and explains gambhfreapasah instead of gambhiravepasah of the printed edition. In xix. 4, 1, 8, Sayana reads and explains ma mrityorudagd vabam instead of md mpityorupagd vasam. In xix. 4, 2, 2, Sayans reads and explains dvishatastdpayan..ivabhiri santapayan instead of dvishtastapanan . . . ivdbhisantapaya, which appears to bave been substituted as an emendation in the printed edition. In xix. 7, last verse but one, instead of vandamand Sayana correctly reads and explains vadamdta, which is obviously the proper reading. From the Commentary on the Rigveda we learn that SAyana was the minister (dhurandhara) of King Bukka; here he calls himself the minister of King Harihara (Srimadrajadbirljnparames

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202 THE INDIAN ANTIQUARY. [AUGUST, 1880. varasri-HariharamahArijasAmrajyadhurandharena again what I said the other day, when I had to Sayanacharyena virachite madhaviye Atharva- announce the discovery of Sanskrit texts in Japan, vedasamhitabhashye vedarthaprakabe, &c., &c.). "It never rains but it pours." After we had been The MS. is not very old, but may have been looking for years for a single MS. of Sayana's written within the present century. This justifies Commentary on the so-called Fourth Veda, the us in hoping that the missing portions of the same week brings us tidings of the discovery of Commentary may yet be found. But the portions two MSS. That a Commentary by Sayana or in hand being on the most important parts of the Madhava on that Veda had once existed could Atharva collection, I propose editing the Com- hardly be doubted, but in reply to repeated enmentary, incomplete as it is. quiries addressed by me to my friends in India I From Sayana's introductory verses already always received the same answer, Non est inventum. quoted it also appears that he was different from The reason why I did not give up my belief in the Vidyaranya. Popularly SAyana and Vidyaranya existence of such a Commentary was because, 80 are believed to be one and the same individual, far back as 1846, in some statistic accounts of Vedic and Sayana's Commentary on whatever work is literature sent to Mr. J. Muir, and published by called Vidydranya-bhashya. Sayana's respectful him in the Journal of the Asiatic Society of Bengal, mention of Vidyaranya made in these verses now not only the name of the author of the Commenshows that the latter was a different individual tary, scil. Madhava, but the number of lines of his from Sayana, and different again from Sayana's Commentary on the Sanhita and on the Brahmana Guru or Teacher, whom Sayana constantly men- was mentioned-viz., 80,000 for the former, 20,000 tions and refers to in language worthy of the for the latter. That information seemed to me Divine Being only, under the name of Vidyatirtha- so important that I thought it right to call the Mahesvara. attention of Sanskrit scholars to it afresh, parSHANKAR PANDURANG PANDIT. ticularly of those who were exploring India in search of MSS., and had it published therefore With reference to the above, we have received once more in my Introduction to the Science of the following communication from Mr. S. P. Religion, 1873, p. 109. But though my friends Pandit: Dr. Buhler, Kielhorn, Burnell, and others have Since I wrote to The Academy, I have been follow kept a keen look out for "S&yana on the Atharvaing various lines of search after the missing Veda," and though rumours of its existence portions of Sayana's Commentary on the Atharva reached them from time to time, nothing tangible Veda Samhitd, but regret that I have not yet has ever come to light. So late as March 10, 1874, succeeded in obtaining any of the portions which Dr. Burnell, that most indefatigable explorer of are missing in the MSS. already in my possession, the ancient literature of India, wrote to me from except that on Kanda xi. This was obtained from Mangalore :-"For the same reason I doubt the one of the sources which yielded the fragments report of the Benares Brahmans to Dr. Muir about described in the letter given above. Further an Atharva-Veda Commentary. I have so often search in the same places, thongh made with care had tales told me quite as precise which I have as. and attention, has only made the hope of getting the certained afterwards to be untrue that I am very needed portions of the Commentary less than ever little inclined to believe mere assertions." (See likely to be immediately fulfilled. "It appears," Preface to the sixth volume of my edition of Rigsays my esteemed friend Mr. Narasimaiyengar, Veda, p. xvii. note.) Now, at almost the same of the Mysore Commission, to whom I owe the dis time that Mr. V. N. Narasimaiyengar discovered covery of the Commentary," heaps of Cadjan MSS. the MS. in Nandi Nagari described by Prof. get spoiled and are thrown away into the Tunga Shankar Pandurang Pandit, Dr. Buhler writes to bhadra river periodically! It is possible the me that he had an offer from a learned Brahman missing parts were lost in the same way." I am at Madras of a copy of Sayana's long-sought-for nevertheless hopeful that my enquiries in other Commentary on the Atharva-Veda, written in the quarters may yet succeed, and we may some day come into possession of the whole Commentary. Grantha alphabet. While the copy in Nandi SHANKAR P. PANDIT. Nagari is incomplete, that in Grantha is said to be Poona, 27th August 1880. complete, so that Dr. Buhler hopes we may at last obtain, not only the missing Kunt&pa hymns, but I have just read Prof. Shankar Pandurang also a more readable text of the nineteenth book of Pandit's able and interesting letter on the dis- the Atharva-Veda than that hitherto buccessible. covery of a MS. of Sayana's Commentary on the In the same letter (dated Ahmedabad, May 7, Atharva-Veda-sanhitd, and I feel tempted to say 1880) in which Dr Bubler informs me of the dis The Academy, 5th June 1880.

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AUGUST, 1880.] CORRESPONDENCE AND MISCELLANEA. covery of the Grantha MS. of Sayana, he sends me several other items of information which may be of interest to Sanskrit scholars, and which I feel at liberty to publish. Among our new finds," he writes, "you will see a long list of Vedica. There is a Pada-patha of the Mantras of the Maitrdyaniya Samhitd which is unique. It seems most opportune, as Dr. Schroeder intends pub- Oxford, June 5, 1880.1 lishing the book. I found that in Gujarat, north of the Narmada, there are still many Maitrayaniyas, among them three so-called Suklas, who recite the whole Samhitd from day to day. The others know little of their sacred writings. The Northern Atharvavedins are really, as the Charana vyuhabhashya asserts, all Paippaladins. But as they have lost their books they study the Saunaka Samhita or the Samhita of any other Veda." "What I have bought this year of Vedica consists of nearly one hundred numbers. For the other Sastras there is also some new material, even some historical texts, and such scarce works as the Panchasiddhantika of Vardhamihira. The Sasvata Kosha, according to Aufrecht the oldest Kosha, has been found. A little time ago a portion of a very old MS. of Sayana's Commentary on the Rig-Veda- samhitd was brought to me. It is written initio saec XV! I collated some passages with your edition, and found that the MS. belonged to what you designate as the O. family. It is wonderful that that family should be so old. I shall go on collating some more of it." The same letter contains some very important information about the discovery of new inscriptions and their bearing on the date of Buddha's death in 477 B.C.; but in regard to these matters I do not like to anticipate Dr. Buhler's own statements. What is a matter of real congratulation in these discoveries is that they have been made on the very spot where they were expected to be made, and that hope deferred has at last been rewarded. We seldom find what we are looking for in exactly the place where we think it ought to be, and therefore the discovery of Sayana's Commentary on the Atharva-Veda, after thirty-four years of search, in the South of India, i.e., in exactly the locality where it ought to have been, like the discovery of Sanskrit texts in Japan, is the best encouragement that could have happened in this field of research. I cannot close this letter without stating that not only Japan, but China, too, is at last surrendering some of the literary treasures which, beginning with the first century of our era, and not 1 From The Academy, June 12, 1880. See Mem. sur les Cont. Occ. tom. I. p. 43n: also pp. 30, and 319, tom. II. p. 224.-ED. 203 with the seventh, were poured into it from India. I have now the Sanskrit text of the Vajrachchhedika and some other Sutras published in China, and I hope soon to find leisure to report more fully on those new trouvailles. F. MAX MULLER. CINDERELLA-HEPHAESTUS-KUVERA. Rev. S. Beal writing to the Academy (July 3, 1880, p. 11) thinks "we may find a probable explanation of the story of Cinderella in the far East. If we take the Russian variant Chornushka, which according to Ralston is derived from chorna, 'black,' her connexion with the figure known in Japan as Dai Gakf-the Great black one' is at once suggested. Dai Gakf' is worshipped there as the god of riches. He is represented as a little man with a large sack on his shoulders and a hammer in his hand. His proper place is in the kitchen, and he is always found placed near the hearth." Hwen Thsang mentions him as Chinwang, and he is described "as a little black figure seated on the hearth and called Mahakala (the mighty black one)." "In every case he is represented as a little dwarf, two or three feet high." Now in Smith's Dictionary of Biog. and Mythology, art. Hephaestus,' we find that "the Greeks frequently placed small dwarf-like figures of this god near the hearth, and these dwarfish figures seem to have been the most ancient." Hence, adds Mr. Beal, "in Aristophanes, Aves 435, we have the expression Anoiov Tou eniorato, where emiorarns is thus described by the scholiast: simulacrum luteum Vulcani quod prope focum collocari solebat, idque sic dictum fuisse quod Vulcanus esset emiorarns, i.e. praeses et inspector ignis sive foci' (vide Suidas sub eriorarns, and Spanheim ad Callimachum, p. 172). And now, taking Max Muller's derivation of Hephaestus from yavishtha, i.e. the youngest, we have some light let in upon the question why Cinderella, who answers to the Norse Boots, is described as the youngest child and always sitting in the hearth among the ashes." "But again, as to the connexion of Cinderella, or rather Cendreusette and the other variants, with the cow. This is at once explained by the myth that Bera was the mother of Vulcan. In the later form of the myth she was his husband-less mother, and under this form she is represented as disliking him on account of his deformity. This appears to be the origin of the idea of the step See Mr. Lang's paper in The Academy, June 26, 1880, p. 474.

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204 THE INDIAN ANTIQUARY. [AUGUST, 1880. mother's dislike to the cinder wench. But Hera under the form of Io, and in other ways, is figured as a cow. The cow spinning the kilo of cotton refers plainly enough to the moon threading her course through the stars at night, while her death is explained by her monthly disappearance. Instead of light' then, I would take Cinderella to denote fire,' or 'flame,' which dies out and becomes black in the form of cinders, but when revived is beauti- ful in its golden dress; and as the deformed Vulcan becomes the husband of the lovely Aphrodite, so, by an easy change of sex, Cinderella is chosen by the beautiful prince to be his wife. "The identity of the Indian Vaidrduana with the Greek Hephaestus, is proved by the derivation vierdvas'the renowned,' which is identical with the Homeric epithet, epekAutos, always applied to Vulcan." BOOK NOTICE LITERARY REMAINS OF DR. THEODORE GOLDSTUCKER, 2 The first volume contains contributions to the vols. 8vo. W. H. Allen & Co. London: 1879. Encyclopaedia Metropolitana and Chambers' EncyGoldstucker's premature death on the 6th clopedia, and consists of sixty-eight articles, some March 1872, was a heavy blow to the progress of of considerable length, especially one on the Vedas. Sanskrit studies in England; his conscientious The Editor has carefully annotated these, and ness and energy impressed all those in communi drawn attention, where necessary, to the results of cation with him, and his disinterestedness had more recent research; it thus constitutes a small much effect in raising the tone of Oriental studies Indian Encyclopaedia. in England, where selfish motives, not love of The second volume contains six longer Essays, scientific truth, are too often the inducements to and a philological note. Among these are the follow unattractive courses of study: the results famous Essay on Hindu Epic Poetry, originally of this offer a sad contrast to the work done in published in the Westminster Reviero, and the other countries. remarkable pamphlet on the Deficiencies in the The views Goldstucker adopted in respect of Present Administration of Hindu Law, which is the value of the work of the native commentators, just as true now as when it was written ten are already quite obsolete, and it would be difficult years ago. But if slow in coming, ite result is now to find a single scholar who falows him. certain. He held the native commentaries far above the It will thus be seen that a really excellent work results attained by means of scientific philology, has been done in bringing together papers of such and said (e.g.): "when modern Sanskrit philology value, and which were so inaccessible before, for affords the spectacle of writers haughtily exag the most part. But a little more might have gerating these shortcomings, and combining with been found ; in Trubner's Record (e.g.) there their would-be criticisms the pretence of este are several summaries of papers which Goldblishing the true senge of the Vedas without the stucker read before the Philological Society, but assistance of Madhava, a mere comparison of the never published, and there is, also, his most recommentary of the latter with what the European markable review of Max Muller's Praticakhya publio is called upon to accept as its substitute, of the Rigveda, printed in the Academy of July adds a new testimony to the vast superiority of 9th 1870, which might well have been included. the Hindu scholar over his European antagonists" The biographical notice prefixed (16 pp.) is excel(vol. I. pp. 101-2). The results already attained lent; it is no secret that it is by the sympathetic by European philologists are decisive on the and most competent pen of Dr. R. Rost. question, and Goldstucker, if now alive, would, An occasional error remains to be corrected here probably, materially modify the strong views he and there, e.g. the statement (I, p. 276) that the held. Bat his opposition did much good in its Adbhuta-Brdhmana is probably recent, and that way, as the philologists had to look earnestly to it is not mentioned by Sdyana; it is part of the the solidity of their work, and thus it happens Shadvimpa which Sdyana does mention. that the dispute has been finally decided on really All Sanskritists will welcome these volumes as solid grounds. In this respect, Goldstucker's a worthy memorial of a true scholar, and it is to papers are rather valuable as materials for history be hoped that Mr. J. F. Fleet will now see his of the past than as helps for the present. way to bringing out Goldstucker's Sanskrit In other respects, every Sanskritist will wel. Grammar. come these two volumes as valuable belps in . A. B. present difficulties. * In the Mentone version given by Mr. Lang.

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SEPTEMBER, 1880.] FOLKLORE IN THE PANJAB. 205 FOLKLORE IN THE PANJAB. COLLECTED BY MRS. F. A. STEEL, WITH NOTES BY LIEUT. R. C. TEMPLE, B.S.C., F.R.G.S., M.R.AS., &c. No. 1.-FOLK-TALE. I just as Bopo Luchi had said. He told her that The Story of Bopa Luchi or Bopo the Trickster. S he was her father's brother who had been ONCE upon a time, five or six marriageable away in another place for years, and now had girls went to the well to draw water, and come back to make her marriage with one of began talking of their betrotbals and weddings. her cousins, his sons. Said one, "My uncle is coming soon, and he will Bopo Luchi was ever so much pleased, packed bring me the finest clothes imaginable." Said up her belongings in a bundle, and set off with up her belongings in a bundle, and set another: "My uncle-in-law is coming soon, and the thag. But when they were on the road a will bring the nicest, most delicious food you can crow sat on a branch, and croakedthink of." Said a third, "Well, my uncle is Bopo Luch! coming, I know, and is sure to bring the rarest Aqlon ghuthi, jewels in the world." Thag nal hagi gaye. But Bopo Lachi, the prettiest of them all, was Bo po Luchi! silent. She was an orphan, and had no one to You have lost your wits, make a marriage for her. But she was proud, You have been deceived by a thag." so she said gaily," And my uncle is coming too, "Uncle," said Bopo Lucbi," that crow croaks and will bring me fine dresses, fine food, and funnily, what does it say?" "Oh," answered fine jewels." the thag, "all crows make that noise about here." Now a wandering pedlar of the kind called | A little further they met a peacock. As soon Wanjara who sell Surma' and sweet-scented as it saw pretty Bopo Luchi it began to screamoils, wax and cosmetics, was sitting near the Bopa Luchi! well, and heard what Bopo Luchi said. He was Aqlon ghuthi, a thag' in reality and was very rich. The very Thag nal thagi gayi. next day he disguised himself, and came to Bopo Bopo Lichi ! Lachi's house, bringing with him fine dresses, You have lost your wits, fine food and fine jewels. Everything was there You have been deceived by a thag.10 Notes, criticisms, or remarks will be gladly received by the compilers. and Panj. a thief, rogue, fem. iki thagni. Cha thagi, This story is not very common or well known. It was w thagat the practice of murdering by thags, deceit ; told by an old peasant from the Kasur district near Lahore. like thagna, to deceive, with cansative U Bus thagand and Panjabi adjective signifying "wicked, worthless, unlucky." !!! 6868 or us!! bobf' sister, mother,' Panj. term of thagand to be deceived; Sansk. PTT sthag & rogue. In endearment. Ju the Indian Penal Code a thag is defined as being a person bopdl common girl's name, Panj. In habitually associated with others for the purpose of Hindi af 10 babe, bbt or bobs is an elder committing robbery or child-stealing by means of murder. -R.O.T. sister, lady, a bobo also the breaste. According to the school girls, Firozpur, bop means a babbler and with the addition of lacht would mean a trickster.-R.C.T. y lo mand, mother's brother.-R.C.T. | lr ch;B3p0 Lacht brbr lwchy adeh lrchy .use hd, fem haga jand and tthg n dSh ng j n ; Maguodna tthgw n bwbw lrjy" `qlwn gyddwy .. tthg nl thky gy'y btyrr or ptymwr | w'Patiauhra or Patiaurd, haaband or father-in-law's younger brother, Panj. pati is husband, master, lord, Panj. - Sangk.-9 pati, husband lord, etc., V97 pat, to share, to rale.-R.O.T. blj r or wjr@ w .Wanjara or Banjara, Panj Wandering pedlar dealing in spices; also a seller of grain. e, or wanaj or banaj ir . bargain, trade.-R.C.T. A surma, antimony used for blackening the eyelide. Hi Thay Hindi and Panj. deceiver, whence that class of robbers who deceive and strangle travellers. The Hindi and Panjabi connected words are yra thagyd Hind. ARS Ghuthe, second person singular "past tense, local Firozpur pronunciation; Lieses ghuthna Panj. to fail. GL ghatha jand to be lost. Proper Panj. form is Limaps ghusna to fail. Limas ghusna in Hindi is to thrust oneself in, to enter. 3 thagi gayt you have been deceived. See note 8. Juli thag nal, Panj.-Hindi, thag s8 with or by a thief. Dr. Fallon, New Dict. Hindust., says nal is of Hindi origin, but I cannot find the word in Kellogg's Hindi Grammar.-R.C.T. 10 See Note 9.

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206 THE INDIAN ANTIQUARY. [SEPTEMBER, 1880. "Uncle," asked Bopo Luchi," that peacock On the road she met the shag who was returnscreams funnily, what does it say?" ing with a stolen mill-stone on his head. She "Oh," answered the thag, "all peacocks make was dreadfully frightened, so she slipped behind that noise about here." the hedge so as not to be seen. The thag did A little further they met a jackal-no sooner not know her in his mother's dress, but thought did it see pretty B pd Luchi than it began to she was some strange woman from another howl village, so he slipped behind the other hedge so Bdpd Luchi! as not to be seen. And so it was that Bopo Aqlon ghuthi, Luchi ran away home safe. Thag nal thagi gayi. When the thag came to his house he saw the Bopo machi! figure in bridal scarlet" sitting on the bridal You have lost your wits, chair spinning, and thought it was Bopo Luchi. You have been deceived by a thag." So he called to her to help him down with the "Uncle," said Bopo Luchi," that jackal howls mill-stone. But she didn't answer. So he funnily, what does it say?" called again, but still she didn't answer. Then "Oh," said the thag," all the jackals make he got angry, and threw the mill stone at her that noise about here." head. The figure toppled over, and lo! it was Then they arrived at the Thag's house, and not Bopo Luchi but his own mother! Then he told her who he was, and that he intended the thag wept and beat his breast, for he to marry her himself, and she wept and cried. thought he had killed her. But when he found Then the shag went out and left her. in charge out Bepo Lachi had run away, he determined of his old, ever so old, mother. Now, Bop to bring her back somehow. Luchi had such beautiful hair that it reached Now Bopo Lachi felt sure the thag would try down to her ankles, but the old mother hadn't and carry her off, so every night she begged a a single hair on the top of her bald old head. night's lodging in a friend's house, and so her "Daughter," she said, as she was putting the own little bed in her own little house stood bridal dress on B&p8 Luchi, "how did you get empty. But at the end of a month she such beautiful hair P" slept in every friend's house for a night, and "Well," said Bopo Luchi, my mother made was ashamed to ask any of them again. So it grow. She pounded my head in the mortar" she determined to sleep at home whatever for husking rice, and at every stroke she gave happened, but she took a bill-hook to bed with with the pestle my hair grew longer and longer. her. In the middle of the night four men came It is a plan that never fails." and lifted up her bed, and the thag was behind "Perhaps it would make my hair grow," her head. Bopo Lachf pretended to be fast said the old lady. asleep till they came to a wild deserted spot, and "Perhaps it would," said Bopo Luchi. then she whipped out the bill-hook, and in a So the old woman put her head in the mortar, twinkling cut off the heads of the two men at the and Bopo Luchi pounded it so hard that the foot of the bed. Then she turned round quickly, old woman died. and cut off the head of one of the men at the Then Bopo Luchi dressed the dead body in her head of the bed, but the Thag who was the fourth scarlet bridal dress, seated it on the low bridal | ran away, and scrambled up a tree like a wild chair, and put the spinning wheel in front of it. cat before she could cut off his head. Then she drew the veil well over the dead "Come down," said Bopo Luchi, "and fight woman's face, put on the dead woman's clothes, it out." and taking her bundle of things stepped out of But he wouldn't come down. So Bdpd Lachi the house as quickly as possible." gathered all the sticks she could find, piled them 11 See Note 8. The Sansk. form is free pith a seat. The diminutive perhe "shes,lukhu Hind. a mortar, and Uue yo masala also means the pangs of childbirth, eto, but this is probably pestle. Hind.-R.C.T. quite a different word connected with the Sansk. V 196 1. The word used for the bridal chair is 4to pirha, this pidh, to be afflicted, suffer pain.-R.C.T. 1. The bridal scarlet, & universal custom among all with ita diminutive fat M is a low seat or stool with a Panjab tribes and classes. Every bride, however poor, back like a chair used by women. The word is universal in wears a dress of scarlet and gold for six months, and if many forms in Hindi and Panj. as pidha, pido and pishiya. rich for two years.-R.O.T.

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SEPTEMBER, 1880.] round the tree, and set fire to them. Then the tree caught fire, and there was so much smoke that the Thag was obliged to throw himself down and was killed. Then Bopo Luchi went to the Thag's house and carried off all the gold and silver jewels and clothes. And after that Bopo Luchi was so rich that she could marry any one she pleased. No. 2.-FOLK-TALE. The Sparrow and the Crow. This is a very common tale among Hindus and Muhammadans in the Firozpur, Sialkot, and Lahor districts. A sparrow and a crow once agreed to cook Khijr for their dinner. The crow brought pulse" and the sparrow rice, and the sparrow cooked the khijri. When it was ready the crow came to claim his share. "No," said the sparrow, "you are dirty, go and wash your beak in the tank yonder, and after that sit down to dinner." So the crow went to the tank, and said Tu Chhappar Das, Main Kang Das, Deo paneriya, Dhowen chucheriya, Khawen khijeriya, Dekh chiriya ka chuchla, Main kang sapariya." khichit, a dish of rice khhchy hijrt properly khjry , and dal (JIS the peas of various pulses prepared for cooking, etc.). Khichrt is usually prepared from mang pulse (Panj. mungt), but some versions of this tale make it to be made from the manh (Panj. Hind. ma'ash) pulse.-R. C. T. or emang or ma'ash kt dal, mwng khy dl * FOLKLORE IN THE PANJAB. see note 1.-R. C. T. tw chh pr ds : myn khng ds d bw ptry d hwwyn chwchr y gh wbn khhchr y dygr chrry kh chrchlh myn khng spry chhappar Panj. a tank. ik kang or kan Panj. a crow- Hind. I kawwa. 4. paneriyd and the khajeriya are khwry chucheriya chrchr y other words You're Mr. Tank, I am Mr. Crow, Give me water That I may wash my beak, And eat my khijri. See the bird's playfulness, I am a clean crow. But the tank said: "I will give you water if you will go to the deer, break off one of its horns, and dig a hole in the ground close by me, and then I'll let my water run in clean and fresh. So the crow went to the deer, and saidTu Hiran Das, Main Kang Das, Tu deo singarwa, Main hhodun chalarwa, Nikalun panarwa, Dhowen chunjarwa, Khawen khijarwa, Dekh chiriya ka chuchla, Main kang saparua.* You are Mr. Deer, I am Mr. Crow, You give me a horn, And I will dig a hole, And take out the water, That I may wash my beak, And eat my khijri. See the bird's playfulness, I am a clean crow. merely made to assume this form for the song and represent respectively pant, water, chonch (Panj. chun), a bird's beak, and khijrt, while the final word sopariya represents the Arab. adj. jo saf, clean.-R. C. T. tw hrn ds " myn khng ds tw dyw sngrw ghr dwy chrw nglwn pnrw dhwyn chrw 207 khh wyn khhjrw dygr chrry kh chrchm myn khng sprw In this song and those following it the rhyming fanciful termination is larwa, the terminal words being. sing, Panj.-Hind. sing, a horn, Panj. a hole, and the remainder as before.-R. C. T.

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208 THE INDIAN ANTIQUARY. [SEPTEMBER, 1880. But the deer said "I'll give you my horn if you will give me some buffalo's milk, for then I shall grow fat, and breaking my horn won't hurt me." So the crow went to a buffalo and said, Tu Bhains Das, Main Kang Das, Tu deo dudharwa, Pildwen hirnarwa, Tosen singarwa, Khoden chalarwa, Nikdlen panarwa, Dhouen chunjarwa, Khdwen khijarwa, Dekh chiriya ka chuchla. Muin kang saparwa." You are Mrs. Buffalo, I am Mr. Crow, You give me milk, That I may give it the deer to drink, And break his horn, And dig the hole, And take out the water, And wash my beak, And eat my khijri. See the bird's playfulness, I am a clean crow. But the buffalo said "Bring me some grass first, and I'll give you milk." So the crow went to some grass, and said Tu Chas Das, Main Kang Das, Tu deo ghasarwa, Pawei bhainsarwa, Chowen dudharwa, Pilawen hirnarwa, Toren singamwa, Khoden chalarwa, Nikalen panarwa, Dhowen chunjarwa, Khawen khijarwa. Dekh hiriya ckd chuchla Main kung saparwa.o You are Mr. Grass, I am Mr. Crow, You give me some grass, That I may give it the buffalo, And take her milk, And give it the deer to drink, And break his horn, And dig the hole, And take out the water, And wash my beak, And eat my khijri, See the bird's playfulness, I am a clean crow. But the grass said--"Get a spade first, and then you can dig me ap." so the crow went to a blacksmith, and said Ti Lohar Das, Main Kang Das, Ti deo phaswa, Main khodun ghasarwa, Khildwen bhuinsarwa, Chowen dudharwa, Pilkwen hirnarw, Tosen singarwa, Khoden chalarwa, Nikalen panarwa, - Dhowen chunjarwa, Khauoi khijara, Dekh chiriya ka chuchla, Main kung saparwa.' You are Mr. Blacksmith, I am Mr. Crow, You give me a spade, And I will dig the grass, That I may give it the buffalo to eat, remainder as before. Terminal words are 43 ghas, grues, dw dhm ,bhains a bnfalo bhyns dadh, milk, page tr bhyns d sh myn khng ds tw dyw dwd hrr bl wyn rnr r twzyn sngrw bhainsarwa--that the buffalo may obtain it. U pand to obtain. w chowen Panj. (Hind. Lydohna) to milk, chund Hind. is to ooze.-R. C.T. remainder as before. In this the new terminal words are Asys dadh, milk, and we hiran, a deer.-R.C.T. tw ghs ds * myn khny ds tr d yw ghsrr b wyn bhynsrw chwwyn dwd hrr tw lwr ds ' myn kh ng ds tw dyr pjw myn hw dwn ghr r khl wyn bhynsrw remainder as before.-R.C.T.

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SEPTEMBER, 1880.] FOLKLORE IN THE PANJAB. 209 And take her milk, And give it the deer te drink, And break his horn, And dig the hole, And take out the water, And wash my beak, And eat my khijri. See the bird's playfulness, I am a clean crow. "With pleasure," said the blacksmith, "if you will light the fire and blow the bellows." So the crow began to light the fire and blow the bellows, and in so doing fell into the middle of the fire and was burnt. So that was the end of him, and the sparrow ate all the khijri. No. 3.- FOLK TALE. The Lord of Death." Told by a North-West' boy, who heard it from his grandmother : Once upon a time there was a road, and every one who travelled along it died. Some said they were killed by a snake, and others said they were killed by a scorpion. Now a very old man was travelling along the road, and he sat down on a stone to rest, and on the stone beside him he saw & scorpion as big as a cock, and as he looked at it, it changed into a snake. He was wonderstruck, and determined to follow it to see what it really was. So he followed it at a little distance. One day it went into an inn and killed several travellers; another day it crept into the king's house and killed him. Then it crept up the waterspout to the women's rooms, and killed the king's young daughter, and always when the sound of weeping and wailing arose, it went its way. All this time the old man followed it, but never spoke, so it took no notice of him. Then in the road came a broad deep river, and the snake changed to a handsome buffalo with brass necklace and bells. Now on the bank of the river sat some poor travellers who had no money to pay the ferry; when they saw the buffalo they said, "This beast is going to its home across the river; let tus get on its back and hold on to its tail, and so get over the stream." So they got on its back, and I w i sho Malik-ul-maut-the Lord of Death, common object of belief.-R.O.T. held on to its tail, and the buffalo swam bravely with them to the middle of the river. Then it began to kick till they had to let go ; so they were all drowned, but when the old man who was following in a ferry boat got across there was no buffalo to be seen, only a beautiful ox. A peasant saw the ox wandering about, and being struck by covetousness, lured it to his house. It was very gentle, and suffered itself to be tied up with the other beasts; but in the middle of the night it changed into a snake and bit all the cattle till they died. Then it crept into the house, and killed all the sleeping folk. After that it escaped. The old man followed it, but never spoke, so it took no notice of him. Presently they came to another river, and then the snake changed into the likeness of a beautiful young girl covered with jewels and fair to see. Now two brothers, soldiers, came that way, and as they approached the girl began to cry. "What is the matter," asked they, " that you so young and beautiful sit by the river alone ?" The girl answered--"My husband was even now taking me home, and there was no ferry boat, so he went down to the stream to look, and fell to washing his face, when he tumbled in, and was drowned. I have neither friends nor relations left." Said the eldest of the brothers, who was enamoured of her beauty,"Come with me, and I will marry you." "On one condition," said the girl,"you must never ask me to do any household work, and whatever I ask for, you must give me." "As a slave will I obey you," cried the elder brother. "Then go and fetch me a draught of water from the well," said the girl," your brother shall stay with me." The elder brother did as he was bid, and went to the well. Then the snake girl said to the younger, "Fly with me, I love you. I don't care for your brother. It was only a trick to get him away." "Nay," said the younger, "you have promised him, and are now as my Then the girl was angry, and began to weep and wail, and when the elder brother came back with the water, she cried "Oh! what & villain Parbid-properly Eastern, bat applied in the PanjAb to the inhabitants of the North-West Province.-R. C. T.

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210 THE INDIAN ANTIQUARY. (SEPTEMBER, 1880. this is. Ho asked me to fly with him, and bid me leave you, my husband." Then there was great anger in the elder brother's heart, and he drew his sword and fought all the day long with his brother, till in the evening they both died. Then the girl changed to a snake again, and afterwards to an old, old man with a white beard reaching to his waist. At last the old man who had followed the snake so long took courage, laid hold of him, and asked--"Tell me who you are." The old, old man said: "Some people call me the Lord of Death, and I go about to bring death to the world." Then said the old man-"Give me death, for I am old and have followed you far." But the Lord of Death said: "Not so. I only give death to those whose years are full, and you have yet sixty years of life before you." Then the old, old man vanished, but whether he was the Lord of Death or a devil, who can tell P Pondu Pendati Petti THE YERAKALA LANGUAGE. BY THE REV. J. CAIN. Whilst staying a few days in Rajamahend. | English. Erakala. Tamil. Telaga. rivaram (Rajahmundry) in 1879, I was asked Wife Pendlamu Pondu Pendu to help in drawing up a vocabulary of the Husband Monagam Mogadu Erakala language to be sent to the Director of Tata Grandfather Tatam T&tan Public Instruction, Madras. Two of the As Tatayya Son Moganu Magan sistant Masters of the Provincial College did Daughter Mogulu Maga! most of the work, my part being chiefly that of Brother-in-Mechchunu Machchinan suggesting the line of questioning the intelli law So gent Yeraka brought to us. These two Masters Father-in- Mama Maman Mama afterwards drew op an interesting paper, which law S was sent to the Dir. Pub. Instr., Madras. Pro- Son-in-law Merumo- Marumagan " ganu bably the information we gleaned on that Daughter- Merumogu- Marumaga! occasion may be of use to some of the readers of in-law S lu the Indian Antiquary. For other notices of these Grandson Petam Peran people see vols. III. p. 151, V. p. 188, and VIII. Grandpp. 106, 219. They must not be confounded with daughter another class-the Elaka lavandlu, a people Uncle Sottam who eat rats, hence their name; elaka = a rat; Sister-in Nanga Nangai law although the Erakalavandlu will not disdain Person Keruvu Per the flesh of the mangoose and cat. Boy Guntam Amongst themselves they call each other Karagada Kuluvaru,' but the Telugu people call them Ear Kadana KAtha Erakavaru or Erakalavaru, and this name has Kan Kan Kanna been derived from the Telugu word eruka, Mouth Vai Vai Vai (Nora) which means knowledge or acquaintance, as Nose Makana Makku Mukku they are great fortune-tellers. Hand Kei Kai Kai (Cheyyi) English. Erakala Tamil. Telugu. Leg KAI KAI Kalu Father Tapan Tagappan Tongue N&K Nakk Naluka Mother Tai Tai Tooth Pelu Pal Pallu Father (fa- Head Ondu Appan . miliar term) 3 Finger Elu Mother (fa-2 Neck Kegan miliar term) SA Amma Ammai Amma House Udu Vieu Vida (a city) Elder bro V&sali Vagal Vakill Annan Anna thers Ox Madu Madu Sheep Adu Adu brothers! Tambi Tainmadu Pig Pandri Pandri Pandi Elder sister Akka Akla Akka Cat Pane Panai Younger 2 Tengachchi . Fish Mina Minama sister is Tangai Crane Kokku Kokku Konga King Eye Velu Younger Te

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SEPTEMBER, 1880.] THE YERAKALA LANGUAGE. 211 Dog N&i English. Erakala. Tamil. Telugu. Crocodile Modala Modalai Nai Mongoose Kiri Kari Squirrel Ani Ani Rat Eni Eli Elika or Eluka Bird Kunzu Kurruvi Snake Tona Hair Mogaru Mayir Stone Kellu Kallu Kallu (Rai) Tree. Maram Maram Leaf Ela Ilai Branch Kommu Kombu Kommu Unripe Letakapana Leta (young) fruit ) mu Fruit Pagam Param Bark Beradu Beradu Toddy Odu Palmyra Panjeti Panaimaram tree ) Panamaram Grass Gadai Gaddi Rice Erise Arisi Rice(boiled) Soru Soru Cholam Cholam Cholam Ragi. Kevuru Kevuruku Plough Nagali Nagali Salt Nonan Knife Kolle Sun Proddu Posudu Proddu Sunshine Moon Nela Nil& Nela River Ar Aru Eru Tank Eri Eri Well Gendra Kindru Water Tanni Tannir Earth Terra Tarai Footstep Adugu Adi Adugu Mountain Konda Kundra Konda Stream Rain Mags Marai Mat Tsapa Ts&pa Sweetness Tipu Titippu Sour Puli Puli Puli Bitter Kechcha Kasappu Whiteness Valapu Veluppu Vali (Tella) Black Kar Karu Kar (Nalla) Great Beru Peru Peru (Pedda) Small Chiru Chinna Chiru(chinna) Yellow Manza Manza! Red Erra Erra Male Avala A!, An Nouns. Plural number. The plural terminations resemble the plural terminations of Tamil nouns far more than those of Telugu nouns. The principal plural endings are galu, g, lu, maru, and ru. Galu, 9, and lu seem to be pluralising particles of the neuter and maru and ru epicene pluralising particles. Kegan, adu, kapanam, and madu all form their plural by the addition of golu. [Tamil ga!). Udu, kunzu, modala, nal, pellu, ondu, elu, and kalu by the addition of g only. [In common Tamil the ! of ga! is little heard.] Kei vai, pune, pandri, ar, er, vasili, kari, ani, and eni by affixing lu, as in Telugu. Tapan, ava, tembi, annam, tatam, appa, akka, tevise, pondu, monagam, maganu, and magalu, by the epicene pluralising particle maru. Gender. There seems to be "no mark of gender inherent in, or inseparably annexed to the nominative of any noun." The prefix avali is used to denote the masculine gender. Oase. "All case-relations" seem to be "expressed by means of postpositions or postpositional suffixes." With the exceptions of keili, Loovi and mudu most of these suffixes are the same as used in Telugu. This may perhaps be due to local influence, and further south other forms may be used. One paradigm is given :Nominative. Sedi. Accusative. Sedive. Instrumental. Sedikeili. Conjunctive. Seditoti. Eodu. Tam.] Dative. Sediki. [ku. Tam.] Ablative of motion. Sedinunchi. [nindu. Tam.) Genitive. Sedimudu. [udaiya. Tam.] Locative. Sedikoli. [u! Tam.] Vocative. Sedi. The neuter demonstrative gentives are ad and ayyalu. As will be seen below ad is he, and ayyalu they. Oga Nag Tira The Adjective. The two Assistant Masters above mentioned thought that "adjectives generally appear to be formed by adding a and i either to the crude form or the crude form modified by doubling the final consonant, or by adding some inflexional increment as ttu." But I think I should prefer seeing a larger vocabulary of adjectives before coming to a decided opinion.

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212 THE INDIAN ANTIQUARY. [SEPTEMBER, 1880. Eindu? Eidu Elu na The Numerals. English. Erkala. Tamil Teluga. Canarese. One Ondu Ondru Oka Ondu Ondu Two Rendu Irandu Rendu Eradu Three Mudu Manru Mudu Mura Four Naluga Nalu Nalugu Nalku Five Anja 3 Eidu AnjuS Six Aru Aru Aru Aru Seven Ogu Eru Edu Eight Ottu Ettu Enimidi Entu Nine Onbadu Onbadu Tommidi Ombhattu Ten Pottu Pattu Padi Hattu Twenty Iruvadu Irubadu Iruvai Thirty Muppadu Mappadu Muppai Forty Naluvadu Narpadu Nalabhai The Pronoun. English. Yerakala. Tamil. Teluga. nenu van, nan nenu My nanga en Me nanna enne nannut We (exclusive) nangal nem memu (inclusive) nangal nanga! manamu Our (exclusive) nambar nammadaiya ma (inclusive) nambar nam mana Us (exclusive) nangalva namme mammunu (inclusive) nengalva nengalai Thou ninu ni nivu ninga unnodaya Thee ninna unnai ninnu You ningal ningal miru Your ningal ungalodaya mi You ningalna ungalai mimmunn He ad svan vadu His asaga avanudayya vani Him atta avanai vani ayyala Avar, or varu avargal Their asaga avarudayya vari Them asal, or avarai varini asalgalna The Demonstrative Pronouns are ad and id, the Interrogative ed. Past Tense. English Yerakala. I saw nenu pate Thou sawest ninu pata He saw ad patchu We saw nangal pato You saw ningal patanga They saw ayyalu patchum Future Tense. I will see nenu pakke Thou wilt see ninu pakka He will see ad pakoka We will see nangal pakko You will see ningal pakkanga He will see ayyalu pakakum To eat. Present Tense. I eat nenu unduketikkire Thou eatest ninu unduketikkira He ents ad unduketikkiru We eat nangal unduketikkiro You eat ningal unduketikkiranga They eat ayyalu unduketikkirum Past Tense. I ate nenu unde Thou atest ninu unda He ate ad undchu We ate nangal undo You ate ningal undanga They ate ayyalu undchum Future Tense. I will eat nenu unke Thou wilt eat ninu unka He will eat ad ungaku We will eat nangal unko You will eat ningal unkanga They will eat ayyalu unkakum The Infinitive seems to be formed by adding a to the root, and the verbal noun by adding tam or dam to the infinitive, as in Telugu. Having seen= pati ; seeing=patiketi. The similarity of the termination ikkir to the Tamil cannot but strike the most careless listener. The addition of k to the root in form ing the future is said to be not unknown in some old Tamil words. It is not-alla, there is not-illa. (In old Tamil, ungu-'I shall eat, ungumw e shall eat'.] The Adverb. This is generally formed as in Telugu by adding ga to adjectives and nouns. Probably vocabularies gathered from districts farther south might give slightly different results. Thy ni They English. I see Thou seest He sees We see You see They see The Verb. To see. Present Tense. Yerakala. nenu patikkere ninu patikatikkira ad patiketikkiru nangal patiketikkiro ningal patiketikkiranga ayyalu patiketikkirum

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SEPTEMBER, 1880.] CHINGHIZ KHAN AND HIS ANCESTORS. 213 CHINGHIZ KHAN AND HIS ANCESTORS. BY HENRY H. HOWORTH, F.S.A. (Continued from p. 95.) sons, who began to talk together, and to suggest Having discarded the earlier part of the that their guest, the boy Makhali, might know genealogy of the Mongol Imperial house as something of the paternity of the new arrivals; really belonging to the Turks, we will resume whereupon their mother, who was cooking some our story at the point where we showed there hard-frozen mutton, summoned them to her, and was an actual break in the legendary descent. explained how during several nights a man of As we have seen the Saga makes Dobo Mergen a blonde complexion had entered her yurt or marry Alun Goa. tent through the hole in its summit, and that The Yuan-ch'ao-pi-shi goes on to say that a ray of light which came from him penetrated once when Dobo was hunting on the hills her womb, after which he disappeared in the Tokhochakh,' he met a man of the distriot Uri- sunlight in the guise of a yellow dog. "It is angka, who was cooking a stag which he had quite plain," she added, " that the three boys are killed. Dobo having asked him for some of it, of divine origin, and you cannot compare them he detached the offal for his own use, and pre- to ordinary people. When they become kings sented his guest with all the rest. Dobo tied and princes you will recognise this." Then it on his horse, and wended homewards. On telling them all to cling together, and relatthe way he met a poor beggar with his son. ing to them the world-famous parable of the The former said he belonged to the tribe of bundle of faggots, which when tied together Makhali Bayau. He asked him for the deer, could not be broken, while each individual offering his son in exchange for it. This was stick was exceedingly frail, she died. This agreed to by Dobo, who accordingly took the is the story as told in the Yuan-ch'ao-pi-shi. boy home with him, and brought him up in The story, it will be seen, makes Budantsar, his house as his attendant. Ssanang Setzen, who is treated as the stem-father of the who mentions this boy, calls him Makhali of Mongol Imperial house, the son of Alun Goa, the race or tribe Bayagod. The Bayagod and a divine father, and clearly establishes the are elsewhere named by him. They were fact which we argued in the former paper that doubtless the Bayant of Rashidu'd-din, who the Dobo Mergen and his ancestors are really says they were divided into two sections, the strangers to the pedigree of the Mongol Emperors Jida Bayaut living on the river Jida, doubtless which begins de novo with Alun Goa. The the tributary of the Selinga so called, and the story of the supernatural birth of her sons has Kehrun Bayaut living on the steppe or plain." its parallel in several other Eastern tales. The Abulgbazi has corrupted Kehrun into Mekrin. Siamese story of Sommonasodom, who was born The Bayaut were very probably a Turkish tribe of a maiden who had been fertilised by the According to the Yuan-ch'ao-pi-shi, after the sun, is a case in point. Elsewhere we have in death of Dobo Mergen, Alun Goa had three the sagas of the origin of the royal dynasties sons, named Bukhu Kataghi, Bukhatu Salji, among the northern frontagers of China several and Budantsar-the Bughu Khataki, Bughu parallels. Tan-che-ho-wi, the leader of the Saljigho and Budantsar Mong Khan of Ssanang Sianpi, was conceived by a widow, into whose Setzen.' This posthumous birth aroused the open mouth a thunderbolt entered while she was suspicions of Belgetei and Begontei, her older gazing upwards. A paokhi, the founder of the Probably some part of the Kentei chain. or Soyots, called Uriangkut-Pisheh by Raabidu'd-din, and This name merely means 'woods'. The name Uriang. Uriangkhai to this day by the Chinese. They live between kut or 'woodmen' was however specifically applied to the Sayanian mountains and the Khanghai and Altai certain tribes, one of these, to which the famous Mongol chains on the river Tes, which flows into lake Ubea, and leader Sabutai Bebadur belonged, was the guardian of the Bachkus which falls into the Altan or Telezkoi lake.Chinghiz Khan's tomb. According to Rashidu'd-din this Asia Polyglotta, pp. 146 and 224. tribe was descended from those who came out of Irgeneh Op. cit. p. 59.. Kun (Erdmann, op. cit. p. 195) by which, 98 we have seen, he * Op. cit. pp. 89, 183, and 251. means the Turke, and to this day the Turks of the Chulim Kehreh means a plain; Erdmann, Vollstandige Veber. are called Uriangkhai by their neigbbours, from living sicht, etc. p. 155. in woods, but the people referred to in the passage we * Op. cit. Ed. Desmaisons, p. 60. are discussing were probably the southern Samoyedes Op. cit. p. 59.

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214 THE INDIAN ANTIQUARY. (SEPTEMBER, 1880. Khitan dynasty, was the outcome of a virgin who had been impregnated by & ray from the sun.' Similar stories are told about Aishin Giyoro, the reputed founder of the present Manchu dynasty, but the legend which has the most analogy with the one we are discussing, and from which the latter was probably derived, is that referring to the early history of the Uighurs, the dominant Turkish race in Eastern Asia, in the earlier half of the ninth century, and who, as I have shown, were identical with the nation called Bede in the Mongol legends. Of this legend we have two rescensions, one of them is derived from an inscription discovered during the reign of Ogotai Khakan, the successor of Chinghiz Khan on the site of Karakorum as reported by Rashidu'd-din. This inscription ran as follows: "At a place called Kumlanju situated at the junction of the rivers Tula and Selinga, which rise in the Karakorum mountains, there were two trees close together, one of them a fistuk tree, resembling a pine, evergreen like a cypress, and with cone-like fruit; the other, a wild pine. Between these two trees a hillock appeared, upon which a stream of light descended from heaven; whereupon the hillock began to grow, and marvellous things were seen about it. Just after the lapse of the period of a woman's pregnancy, the hillock opened, and tive hillocks resembling tents were seen. In each tent was a little boy, and to these boys the people paid the greatest respect. The youngest of them, called Buku-tegin, was very intelligent, and subsequently the Uighurs made him their Khan." The other rescension of the Saga is preserved in the biography of the Uighur chief Barchu as given in the Yuan-shi. In this we read that there was in the country where the Uighur's originally lived a mountain called Ho lin, from which the two rivers Tula and Selinga take their rise. It happened once in the night-time that a stream of light fell from heaven upon a tree standing between the two rivers, whereupon the tree began to swell like a pregnant woman, and in nine months and ten days gave birth to five sons. The youngest received the name of Buko Khan; he was afterwards elected king, and subdued the neighbouring countries. The mound or tree which became pregnant when struck with a sunbeam, and bore five sons, is assuredly the proto. type of Alun Goa and her five sons, a conjecture which becomes almost a certainty when we find that two of these sons are given the name of Bukbu or Bughu, which was the very name borne by the stem-father of the Uighur kings. The two sons whom Alun Goa had by Dobo, I believe to be an importation into the legend, They were perhaps evolved by some mistake out of Belgetei and Bekter, brothers of Chinghiz Khan, to whom we shall refer presently. The whole tale therefore crumbles into legend directly we apply criticism to it, and the only part of it of any value is the fact which it apparently attests that the Katakins, Saljiut, and Mongols were the three senior tribes of the Mongol confederacy, and that the Mongols claimed a divine origin for their race, whence the name of Nirons or Naranu, i.e. children of light or of the sun, applied by Rashidu'd-din to all the true Mongols who traced their mythical descent from Alun Goa. Rashid treats her as an historical person, and she also heads the genealogy of the Mongol Khans given in the Yuan-shi. The former argues that from the history of Chingiz Khan preserved in the Imperial Treasury," and from the evidence of very old witnesses she lived four centuries before his time, and during the domination of the early Abassides and Samanis. It is more interesting to turn to the Mongol reports as to her origin. Rashida'd-din states more than once that she belonged to the tribe of the Kurulas, but he does not name her father or grandfather." The Yuan-ch'ao-pi-shi gives more details. It says that in former times the ruler of Kolbarkuchin, Bargudai Merdan, had a daughter called Bagoljin Goa," whom he gave in marriage to Khorilartai Mergen of the horde Khorita Madun called Khoritai Mergen of the Khoyar Tumed tribe by Ssanang Setzen. Their daughter was Alun Goa. It having been forbidden to capture sables in the district of Khoritu, Erdmann, Temudschin der Unerschutterlichte, p. 537 * Bretschneider, Notices of Mediaeual Geography, &c. p. 126. 10 1. e. the Chinese form of Karakorum. u Id. pp. 120 and 121. Hi.e. from the Altan Defter. 13 D'Obsson, Histoire des Mongols, tom. 1, p. 24 note. 1. Abulghazi, ed Desmaisons, p. 64, note 8. 15 The Baraghojin Goa of the Altan Topchi and Ssenang Setzen.

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SEPTEMBER, 1880.] CHINGHIZ KHAN AND HIS ANCESTORS. 18 Madun Khorilartai had moved with his family to the neighbourhood of the Burkhan mountains, where he had heard they were plentiful, and where the ruler was called Shinchiboyan. Let us now try and analyse this statement. Kolbarkuchin or Gol Barkuchin, i. e. the river Barkuchin, was a famous feeder of lake Baikal, and is still known under the name of Barguzin or Barkujin, giving its name to the town of Barguzinsk, while from it the country south-east of lake Baikal is still known as Bargu or Barakhu. It is called the plain of Bargu by Marco Polo," and is called Bargujin Tugum by Rashidu'd-din. Georgi in describing the river Barguzin says it is so called by the Buriats and Tunguses, who are thinly scattered along its banks. It springs from a small lake in the mountains. These mountains also give birth to the Maslen, a feeder of the Angara and the China which falls into the river Witim. The river and its tributaries water a district, part of which is very fertile, and is called the steppe of Barguzin. The district, especially on the banks of the Chirkan and Koluktei, two small feeders of the Barguzin, is covered with traces of ancient agriculture and with graves similar to those on the Argada and Karga. These graves are marked by stone mounds. In these are found weapons, stirrups, etc. The remains of fields shew the Barguts to have been agriculturists. Small ploughshares of cast iron are still found in them, and there is a tradition that they could make cloth out of birch trees. These primitive inhabitants who inhabited the district before the Tunguses are called Barguts in the local traditions. This agrees with the statement of Rashidu'd-din, who calls the inhabitants of this district Barguts, and devotes two paragraphs to them," apparently making two distinct tribes out of them. I have little doubt that they were the ancestors of the Bargu Buriats, one section of whom, according to the Chinese geographical work translated by M. Hyacinthe Bituriski, and appended to Timkofski's Travels by Klaproth, lives on the right bank of the Amur (the Argun) in the country of the Solons," while another lives to the north of lake Baikal and on the Lena. This latter speaks a 10 18 Erdmann, Temudschin, p. 189, note 4. 17 Marco Polo, Yule's ed, vol. I., p. 261. Erdmann, Volst. uebersicht, etc. p. 181; Abulghazi, p. 46, note 2. 19 Georgi, Reisen, vol. 1, pp. 123, 127-8. 30 Erdmann, op. cit. p. 59 and 119. 23 rough dialect, and is still Shamanist, and ignorant of writing, according to Schmidt." The Bargu Buriats are in fact very pure and unsophisticated Mongols. Rashidu'd-din links with the Barguts in one passage the Kurluuts, or as Von Hammer reads the name Kurolewauts or Kolowrats, while in Abulghazi the name appears as Kurlat or Kurlat." This again is a name which has been duplicated by Rashidu'd-din, and no doubt connotes the same class as the Kurulas, a division of the Kongurut. In the notice first cited where he calls them Kualuuts, he says they lived near the Kongurut, the Iljigins" and the Bargut. These tribes were allies, and had the same tamgha or seal. This notice is very curious, and it seems to follow that the Turkish race of Kongurut was at this time divided into two sections, one living, as I shall shew afterwards, near the Khingan mountains, and the other in the country of Barguchin. The passage from the Yuan-ch'ao-pi-shi therefore means that a chief of the Kurulas, having married a daughter of the chief of the Bargut, became the father of Alun Goa. She was therefore in the legend the daughter of a Turkish father and a Buriat mother. As I said, Alun Goa is made the ancestress of the Mongol Khans in the official history of the house contained in the Yuan-shi. We must now devote a few more lines to this work, laying Dr. Bretschneider under contribution for the purpose. According to the Mingshi or official history of the Ming dynasty, the Yuan-shi was composed in the year 1369, the year after the Mongols were expelled from China, in which year the records of the thirteen Yuan emperors were brought together, and the composition of the history commenced under sixteen scholars superintended by Sung-lien and Wang Wei. The work was finally completed in the 6th month of 1370." Dr. Bretschneider says the work was very carelessly composed. Several editions of the Yuan-shi appeared during the domination of the Ming dynasty, while three have appeared during the domination of the Manchus, one in 1659, another in the middle of the last century, and a third during the present century. The second of these was 21 Timk. op. cit. vol. II. p. 242. Ritters, Asien, vol. 11, p. 116. 215 33 Erdmann, op. cit. p. 56. 25 A section of the Kunkurats. 3. Op. cit. p. 60. 26 Erdmann, op. cit. p. 56. 7 Bretschneider, Notices of Medieval Geography, p. 4, 5,

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216 composed during the reign of K'ien-lung, and was in the nature of an eclectic text. Upon it Dr. Bretschneider makes the following remarks: "A learned committee consisting of Chinese, Manchus, Mongols, Western Muhammadans, etc. was appointed by the emperor K'ien-lung to revise the Yuan-shi, and especially the foreign names of men, places, etc., occurring so frequent ly in that book. These savants, in their reformatory zeal, proceeded on the idea that all the proper names had been incorrectly rendered in the official documents of the Mongols, and had to be changed. They pronounced the same verdict with respect to the histories of the Liao and the Kin. Thus in the new editions of the histories of the Liao, Kin and Yuan, all the original proper names without exception dis* Alan kuo ha L Puku Hatachi, also called Po han ka, by Visdelou + Bo han ka Tsi-nung-Ter khan, called by Visdelou +Ki ua-tul han + Hai tu THE INDIAN ANTIQUARY. Pai sun gur, also called Pai chu wai, by Visdelou +Bai sim ghur. I * Tun'pa khai also called +Tun pi nai Puku tu Salitsi, also called Pu ku tu San li, by Visdelou Po ha kouan saliku Ko tsi hu, also called Na ko hoe, called by Visdelou + Kho mu hu P Ha ki li tsi li ko tan, also called Ko hwo la ki li tan, and by Visdelou + Kho hu la ku li tan 1 Pa ka li tai ha pi tsi, also called Pa lin si hi la tu kha pi hiu My friend Mr. Douglas has kindly extracted from the 107th chapter of the Yuan-shi a portion of the genealogical table there given. This contains the names in duplicate, one no doubt in its original form and the other as revised by K'ien-lung's commission. Visdelou apparently had access to this table, or to one similar to it, and he refers to it in his notes to D'Herbelot's Bibliotheque Oriental. In the following table I have given the names as contained in the Museum copy of the Yuanshi, which I have marked with an asterisk; the variants as given by Visdelou I have given with a dagger : Mi nan tu tun by Visdelou called Yam li tu tun [SEPTEMBER, 1880. appeared, and were replaced by names of a new invention which generally have little resemblance to the original." * Po tuan cha by Visdelou + Bod ouandgiar I Ma ha to tan, also called Hauchun, also called Ho chan V. id. + Jajilai, ancestor of the Jajilais. Chai pur kan nu nur, also called Cha la kan ning ur. Jajilai, who was enceinte when + Mon a lun. Ni ku cha wur tu ti ko, ancestor of the Se chi hw la. Bod ouan dgiar married her. Ha ta li tai, also called Kha la la tai + V. id. +Na chin Hor shi kwan, also called Hor chi kwan V. id. also Ha ta li chi Ko pa la khan, also called Ko pu liu khan

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SEPTEMBER, 1880.) CHINGHIZ KHAN AND HIS ANCESTORS. 217 I will now give the table as reported by Rashidu'd-din, taking the names as read by M. Berezine :Dubun Bayan Alan Goa Bulgunut Buganut Bughun Khataki Bughu Salji Badanjar Beli Buka Datum Menen Buktai, also called Tukta Munulun Nachin Bai Sankgur Jerko Lin Gun Jaujin' Urgun Sorgodula Chino Kenduchino Ulukchino Hambagai Kaan 1 Joksu 2 Barim 3 Khajuli 4 Samkhajiun 5 Batkulgi 6 Kabul 7 Udur 8 Budanjaz 9 Jiadai, Shiratu Khan Bayan Doghlan Khaiju The genealogy as given in the Yuan-ch'ao-pi-shi :Doben Mergan Alun Goa Belgunetai Begunotai Bukha Kataghi Bokhatu Salji Budantsar Jajiratai Baaridai Barin Shuratu Khabichi Menan Tudun Khachi Ksiluk Namolun Khachin Khachiu Khachula Khachiun Kharandai Nachin Buatur Kaidu Nayagidai Barulatai Yeke Barula Adardai Budaan Uchegen Barula or Erdiantu Baruls Adakidai Todoyan Barula Genealogy in the Altan Topchi :Dobo Mergen Alan Goa Urndai Mankhutai Shizadai Dokoladai Bughu Khatagi Bughuchi Salji Budantsar Kabachi Kuluk Biker Baghatur Makha Duade Khaji Kuluk Baisangar Dokthin

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218 Genealogy as given by Ssanang Setzen :Dobo Mergen Alun; Goa I Belgetei Egemtu Alan Kamala THE INDIAN ANTIQUARY. The variations of these tables prove that the list is an artificial one, and when we criticise it closely, we shall find that it is a mere ethnographic table giving a conspectus of the various tribes deemed of pure Mongol blood, and has no further value. The oldest and most reasonable rescension of the story is contained in the Yuanch'ao-pi-shi, while that reported by Rashidu'ddin, which is generally followed, is full of inconsistencies. Let us now continue the story. On the death of Alan Goa her four elder sons, who looked upon Budantsar as a weak person, divided the heritage between themselves. He having philosophized on the old text of "vanitas vanitatis," mounted his tawny horse with a galled back and naked tail, which is called Godun Shagali in the Altan Topchi and Uruk Sussuk by Ssanang Setzen, hied along the river Onon, and eventually arrived at Baljuna."" There he saw a hawk which had seized a Bauza Munkhan Sabagai Sabagar 2 Pallas in his list, obtained from a Kalmuk MS., gives the descents in very corrupt form as follows: Makhatodon Genedugen Barshig Tordong Shing. Begont si Saml. Hist. Nachrich, p. 7.. [SEPTEMBER, 1880. I Bughu Khataki Bughu Saljigho Bagharitai Khan isaghortu Khabichi Baghatur Wajirtai, whose 1 mother was a concubine named Budan. Biker Baghatur I Makha Todan T Khachi Kuluk 29 Baljuna the Palitun Alan of the Chinese, is a lake between the Onon and the Ingoda, from which the Tura, a feeder of the Ingoda, springs. Pallas describes it as being very extensive, and bordered by marshy places. It is situated on a wide grassy plain of considerable elevation, surrounded by mountains. Near the lake, and especially on its eastern side, are a great number of ancient tombs made with dressed stones, which Pallas in the evening mistook for the herds of the Buriate.-Pallas, Voyages, t. IV. p. 276. He mentions that similar tombs of a square shape, surrounded by dados, abound on the Chikoi, the Jida, the Shilka near lake Baikal on the Selinga, the Uda and the Ingoda (Id. pp. 268, 269 note). They doubtless belonged to the early T 1 Shingkhor Dokshin, Budantsar Mong Khan I quail; Ssanang Setzen says a kara khuru;0 the Altan Topchi says a Goa-maral (i.e. a fair hind). Having made a noose with hairs from his horse's tail, he caught the hawk, which he trained to hunt for him. He also secured wild animals which had been driven near him by wolves, and appropriated the carcases of such as the latter had killed. In the winter and spring he flew his hawk at the geese and ducks which abounded there, and killed a large quantity of them. He is said to have lived in a thatched hut. Beyond the mountain Duilyan was the river Tunggeli, there there lived a tribe to whom Budantsar sometimes repaired to obtain mare's milk, meanwhile his brother Bugha Khataki set out to try and find him, and made inquiries from the people of the Tunggeli, who said they did not know where he lodged, but that when the north-west wind blew, it sent feathers of geese and ducks Mongols, and may be compared with those mentioned above as found by Georgi on the Barguzin. 30 i. e. a steppe antelope. 31 The former name is no doubt the Duligun Buldagha near the Onon of Ssanang Setzen where Chinghiz Khan was born, written Tie-li-van-pan-ti by the Chinese. Hyacinthe, quoted by D'Ohsson, vol. I. p. 36, note 1. The place is still known by the same name, and is mentioned by a Russian trader called Yurinski, a native of Nertschinsk, who calls it Dilun Boldak, and says it is situated on the right bank of the Onon, seven versta higher than th